Questionnaire Essay Example | Topics and Well Written Essays - 1750 words

Questionnaire - Essay Example The support from Medea’s boyfriend Jason will benefit Medea a lot as is evident from the table. The average monthly cash inflow has increased by a significant amount and now she has sufficient amount of ready cash. This allows Medea to finance her bicycle as the bicycle will cost her  £400 to 600 while the cash available with her now is far exceeding the expected cost of that bicycle. This alternative has a very positive impact on the financial position of Medea. Her yearly income increases by almost three times while the monthly cash flow improves a little less than 5 times. Through this support from her boyfriend, she is now able to finance her bicycle that was desperately needed by her in order to save her commuting costs. Comparing the above table for incomes with and without Jason (and Argo), we can see that the gross income increases by almost double of Medea’s individual income. Despite this significant increase in the income, all the expenses could increase only by smaller amounts except food expenses which show an increase of double the amount that was when Medea was alone. This relatively less increase in total expenses compared to the increase in the total gross income results in a considerable increase in the net income for the year. Similarly, the cash flows conditions also get better considerably and now Medea has monthly cash almost 5 times of what she had before support from her boyfriend Jason. Without Jason’s support it was not possible for her to finance her bicycle and save commuting cost but now she has 1640 Euros on average after paying for all her expenses which enables her to buy the desired bicycle even if costs her the highest expected price of 600 Euros. Now, when we assume that Polly chooses for option A and also that the interest rate remains constant throughout the period of mortgage; using the saving and borrowing calculator, we arrive at the following results: b) It is quite obvious that if the mortgage period and

Systems and Operations Management Essay Example | Topics and Well Written Essays - 3000 words

Systems and Operations Management - Essay Example The company has had steady and consistent growth over years with growing and expanding customer base to Perth, Sydney and Canberra. It is aligned to the path of progress, increasing market share and sustainability of the business. The company has come of age through trial and error, occasionally faced by challenges ranging from changing business practices and customer desires. The growth has been informed by good business acumen of the founder, Lachlan Atokowa. The vision was in wealth accumulation and running a professional enterprise. The company has been able to command a good market by leveraging on the market potential and customer friendly prices and products. The company capitalizes on good business thriftiness and radical process change to ensure customer requirements are met. The company is currently in the process of reviewing its growth potential and increasing customer satisfaction by addressing their needs effectively. In doing so, the company will inspect the ingredient s of production like the inputs, process and outputs. Customer satisfaction will be attained by the company through meeting their requirements. The company will conduct verification, audit and inspection of its processes by undertaking data collection which will involve getting the responses of the customers about the products, customer handling and the effectiveness of the delivery process. This study will advise on what best to the process can be done in order increase process efficiency and effectiveness which will consequently increase the market share, increase dividends to shareholders and improve on customer satisfaction. The results will be tremendous as company long term survival, assured employment, greater market share and sustainability. The recommendations made regarding the change of process will ultimately change the effectiveness of operations and efficiency of the product life cycle. TABLE OF CONTENTS 1. INTRODUCTION 6 2. ANALYSIS OF SYSTEMS AND OPERATIONS 6 i) Prod uct design and conceptualization 6 Fig. 1: Illustration of Atokowa product cycle 7 2.2 Listing objectives, likely risks and key controls areas in the process 8 2.3 Risks identified with Atokowa process and operations 8 Table 1: Risks identified with Atokowa process and operations 8 2.4 Atokowa process control 9 2.4.1 Process control tools 9 2.4.2Process Profile Work Sheet 10 Table 1: Atokowa process profile worksheet 10 2.4.3 Atokowa process analysis 11 2.5 Decision Hierarchy Models 11 2.5.1 Processes requiring improvement 12 Fig. 2: Atokowa process improvement tree 12 2.5.2 Atokowa process prioritization 13 Table 2: Atokowa process prioritization 13 2.5.3 Problem Identification 14 Figure 3: Atokowa decision process development 17 3.0 Conclusion 17 4.0 Recommendations 17 References 22 LIST OF FIGURES Fig. 1: Atokowa product system life cycle 7 Fig. 2: Atokowa process improvement tree 12 Figure 3: Atokowa decision process development 17 LIST OF TABLES Table 1: Risks identified with A tokowa process and operations 8 Table 1: Atokowa process profile worksheet 10 Table 2: Atokowa process prioritization 13 1. INTRODUCTION Atokowa Company has a commitment to review its production processes as a means to exploit new business opportunities and market advantage. It is engaged in carrying out an effective analysis of a business process that should take into consideration the business’

African American Culture Essay Example for Free

African American Culture Essay Although slavery greatly restricted the ability of Africans in America to practice their cultural traditions, many practices, values and beliefs survived and over time have incorporated elements of European American culture. There are even certain facets of African American culture that were brought into being or made more prominent as a result of slavery; an example of this is how drumming became used as a means of communication and establishing a community identity during that time. The result is a dynamic, creative culture that has had and continues to have a profound impact on mainstream American culture and on world culture as well. After Emancipation, these uniquely African American traditions continued to grow. They developed into distinctive traditions in music, art, literature, religion, food, holidays, amongst others. While for some time sociologists, such as Gunnar Myrdal and Patrick Moynihan, believed that African Americans had lost most cultural ties with Africa, anthropological field research by Melville Hersovits and others demonstrated that there is a continuum of African traditions among Africans in the New World from the West Indies to the United States. The greatest influence of African cultural practices on European cultures is found below the Mason-Dixon in the southeastern United States, especially in the Carolinas among the Gullah people and in Louisiana. African American culture often developed separately from mainstream American culture because of African Americans desire to practice their own traditions, as well as the persistence of racial segregation in America. Consequently African American culture has become a significant part of American culture and yet, at the same time, remains a distinct culture apart from it. History From the earliest days of slavery, slave owners sought to exercise control over their slaves by attempting to strip them of their African culture. The physical isolation and societal marginalization of African slaves and, later, of their free progeny, however, actually facilitated the retention of significant elements of traditional culture among Africans in the New World generally, and in the U. S. in particular. Slave owners deliberately tried to repress political organization in order to deal with the many slave rebellions that took place in the southern United States, Brazil, Haiti, and the Dutch Guyanas. African cultures,slavery,slave rebellions,and the civil rights movements(circa 1800s-160s)have shaped African American religious, familial, political and economic behaviors. The imprint of Africa is evident in myriad ways, in politics, economics, language, music, hairstyles, fashion, dance, religion and worldview, and food preparation methods. In the United States, the very legislation that was designed to strip slaves of culture and deny them education served in many ways to strengthen it. In turn, African American culture has had a pervasive, transformative impact on myriad elements of mainstream American culture, among them language, music, dance, religion, cuisine, and agriculture. This process of mutual creative exchange is called creolization. Over time, the culture of African slaves and their descendants has been ubiquitous in its impact on not only the dominant American culture, but on world culture as well. Oral tradition Slaveholders limited or prohibited education of enslaved African Americans because they believed it might lead to revolts or escape plans. Hence, African-based oral traditions became the primary means of preserving history, morals, and other cultural information among the people. This was consistent with the griot practices of oral history in many African and other cultures that did not rely on the written word. Many of these cultural elements have been passed from generation to generation through storytelling. The folktales provided African Americans the opportunity to inspire and educate one another. Examples of African American folktales include trickster tales of Brer Rabbit and heroic tales such as that of John Henry. The Uncle Remus stories by Joel Chandler Harris helped to bring African American folk tales into mainstream adoption. Harris did not appreciate the complexity of the stories nor their potential for a lasting impact on society. Characteristics of the African American oral tradition present themselves in a number of forms. African American preachers tend to perform rather than simply speak. The emotion of the subject is carried through the speakers tone, volume, and movement, which tend to mirror the rising action, climax, and descending action of the sermon. Often song, dance, verse and structured pauses are placed throughout the sermon. Techniques such as call-and-response are used to bring the audience into the presentation. In direct contrast to recent tradition in other American and Western cultures, it is an acceptable and common audience reaction to interrupt and affirm the speaker. Spoken word is another example of how the African American oral tradition influences modern American popular culture. Spoken word artists employ the same techniques as African American preachers including movement, rhythm, and audience participation. Rap music from the 1980s and beyond has been seen as an extension of oral culture. Harlem Renaissance [pic] Zora Neale Hurston was a prominent literary figure during the Harlem Renaissance. Main article: Harlem Renaissance The first major public recognition of African American culture occurred during the Harlem Renaissance. In the 1920s and 1930s, African American music, literature, and art gained wide notice. Authors such as Zora Neale Hurston and Nella Larsen and poets such as Langston Hughes, Claude McKay, and Countee Cullen wrote works describing the African American experience. Jazz, swing, blues and other musical forms entered American popular music. African American artists such as William H. Johnson and Palmer Hayden created unique works of art featuring African Americans. The Harlem Renaissance was also a time of increased political involvement for African Americans. Among the notable African American political movements founded in the early 20th century are the United Negro Improvement Association and the National Association for the Advancement of Colored People. The Nation of Islam, a notable Islamic religious movement, also began in the early 1930s. African American cultural movement The Black Power movement of the 1960s and 1970s followed in the wake of the non-violent American Civil Rights Movement. The movement promoted racial pride and ethnic cohesion in contrast to the focus on integration of the Civil Rights Movement, and adopted a more militant posture in the face of racism. It also inspired a new renaissance in African American literary and artistic expression generally referred to as the African American or Black Arts Movement. The works of popular recording artists such as Nina Simone (Young, Gifted and Black) and The Impressions (Keep On Pushin), as well as the poetry, fine arts and literature of the time, shaped and reflected the growing racial and political consciousness. Among the most prominent writers of the African American Arts Movement were poet Nikki Giovanni; poet and publisher Don L. Lee, who later became known as Haki Madhubuti; poet and playwright Leroi Jones, later known as Amiri Baraka; and Sonia Sanchez. Other influential writers were Ed Bullins, Dudley Randall, Mari Evans, June Jordan, Larry Neal and Ahmos Zu-Bolton. Another major aspect of the African American Arts Movement was the infusion of the African aesthetic, a return to a collective cultural sensibility and ethnic pride that was much in evidence during the Harlem Renaissance and in the celebration of Negritude among the artistic and literary circles in the U. S. , Caribbean and the African continent nearly four decades earlier: the idea that black is beautiful. During this time, there was a resurgence of interest in, and an embrace of, elements of African culture within African American culture that had been suppressed or devalued to conform to Eurocentric America. Natural hairstyles, such as the afro, and African clothing, such as the dashiki, gained popularity. More importantly, the African American aesthetic encouraged personal pride and political awareness among African Americans. Music [pic] Men playing the djembe, a traditional West African drum adopted into African American and American culture. The bags and the clothing of the man on the right are printed with traditional kente cloth patterns. African American music is rooted in the typically polyrhythmic music of the ethnic groups of Africa, specifically those in the Western, Sahelean, and Sub-Saharan regions. African oral traditions, nurtured in slavery, encouraged the use of music to pass on history, teach lessons, ease suffering, and relay messages. The African pedigree of African American music is evident in some common elements: call and response, syncopation, percussion, improvisation, swung notes, blue notes, the use of falsetto, melisma, and complex multi-part harmony. During slavery, Africans in America blended traditional European hymns with African elements to create spirituals. Many African Americans sing Lift Evry Voice and Sing in addition to the American national anthem, The Star-Spangled Banner, or in lieu of it. Written by James Weldon Johnson and John Rosamond Johnson in 1900 to be performed for the birthday of Abraham Lincoln, the song was, and continues to be, a popular way for African Americans to recall past struggles and express ethnic solidarity, faith and hope for the future. The song was adopted as the Negro National Anthem by the NAACP in 1919. African American children are taught the song at school, church or by their families. Lift Evry Voice and Sing traditionally is sung immediately following, or instead of, The Star-Spangled Banner at events hosted by African American churches, schools, and other organizations. In the 1800s, as the result of the blackface minstrel show, African American music entered mainstream American society. By the early twentieth century, several musical forms with origins in the African American community had transformed American popular music. Aided by the technological innovations of radio and phonograph records, ragtime, jazz, blues, and swing also became popular overseas, and the 1920s became known as the Jazz Age. The early 20th century also saw the creation of the first African American Broadway shows, films such as King Vidors Hallelujah! and operas such as George Gershwins Porgy and Bess. Rock and roll, doo wop, soul, and R;B developed in the mid 20th century. These genres became very popular in white audiences and were influences for other genres such as surf. The dozens, an urban African American tradition of using rhyming slang to put down your enemies (or friends) developed through the smart-ass street jive of the early Seventies into a new form of music. In the South Bronx, the half speaking, half singing rhythmic street talk of rapping grew into the hugely successful cultural force known as Hip Hop. Hip Hop would become a multicultural movement. However, it is still important to many African Americans. The African American Cultural Movement of the 1960s and 1970s also fueled the growth of funk and later hip-hop forms such as rap, hip house, new jack swing and go go. African American music has experienced far more widespread acceptance in American popular music in the 21st century than ever before. In addition to continuing to develop newer musical forms, modern artists have also started a rebirth of older genres in the form of genres such as neo soul and modern funk-inspired groups. Dance [pic] The Cakewalk was the first African American dance to gain widespread popularity in the United States. [pic] African American dance, like other aspects of African American culture, finds its earliest roots in the dances of the hundreds of African ethnic groups that made up African slaves in the Americas as well as influences from European sources in the United States. Dance in the African tradition, and thus in the tradition of slaves, was a part of both every day life and special occasions. Many of these traditions such as get down, ring shouts, and other elements of African body language survive as elements of modern dance. In the 1800s, African American dance began to appear in minstrel shows. These shows often presented African Americans as caricatures for ridicule to large audiences. The first African American dance to become popular with White dancers was the cakewalk in 1891. Later dances to follow in this tradition include the Charleston, the Lindy Hop, and the Jitterbug. During the Harlem Renaissance, all African American Broadway shows such as Shuffle Along helped to establish and legitimize African American dancers. African American dance forms such as tap, a combination of African and European influences, gained widespread popularity thanks to dancers such as Bill Robinson and were used by leading White choreographers who often hired African American dancers. Contemporary African American dance is descended from these earlier forms and also draws influence from African and Caribbean dance forms. Groups such as the Alvin Ailey American Dance Theater have continued to contribute to the growth of this form. Modern popular dance in America is also greatly influenced by African American dance. American popular dance has also drawn many influences from African American dance most notably in the hip hop genre. Art [pic] Sand Dunes at Sunset, Atlantic City by Henry Ossawa Tanner 1859-1937 From its early origins in slave communities, through the end of the twentieth century, African-American art has made a vital contribution to the art of the United States. During the period between the 1600s and the early 1800s, art took the form of small drums, quilts, wrought-iron figures and ceramic vessels in the southern United States. These artifacts have similarities with comparable crafts in West and Central Africa. In contrast, African American artisans like the New England–based engraver Scipio Moorhead and the Baltimore portrait painter Joshua Johnson created art that was conceived in a thoroughly western European fashion. During the 1800s, Harriet Powers made quilts in rural Georgia, United States that are now considered among the finest examples of nineteenth-century Southern quilting. Later in the 20th century, the women of Gee’s Bend developed a distinctive, bold, and sophisticated quilting style based on traditional African American quilts with a geometric simplicity that developed separately but was like that of Amish quilts and modern art. After the American Civil War, museums and galleries began more frequently to display the work of African American artists. Cultural expression in mainstream venues was still limited by the dominant European aesthetic and by racial prejudice. To increase the visibility of their work, many African American artists traveled to Europe where they had greater freedom. It was not until the Harlem Renaissance that more whites began to pay attention to African American art in America. [pic] Kara Walker, Cut, Cut paper and adhesive on wall, Brent Sikkema NYC. During the 1920s, artists such as Raymond Barthe, Aaron Douglas, Augusta Savage, and photographer James Van Der Zee became well known for their work. During the Great Depression, new opportunities arose for these and other African American artists under the WPA. In later years, other programs and institutions, such as the New York City-based Harmon Foundation, helped to foster African American artistic talent. Augusta Savage, Elizabeth Catlett, Lois Mailou Jones, Romare Bearden, Jacob Lawrence and others exhibited in museums and juried art shows, and built reputations and followings for themselves. In the 1950s and 1960s, there were very few widely accepted African American artists. Despite this, The Highwaymen, a loose association of 27 African American artists from Ft. Pierce, Florida, created idyllic, quickly realized images of the Florida landscape and peddled some 50,000 of them from the trunks of their cars. They sold their art directly to the public rather than through galleries and art agents, thus receiving the name The Highwaymen. Rediscovered in the mid-1990s, today they are recognized as an important part of American folk history. Their artwork is widely collected by enthusiasts and original pieces can easily fetch thousands of dollars in auctions and sales. The Black Arts Movement of the 1960s and 1970s was another period of resurgent interest in African American art. During this period, several African-American artists gained national prominence, among them Lou Stovall, Ed Love, Charles White, and Jeff Donaldson. Donaldson and a group of African-American artists formed the Afrocentric collective AFRICOBRA, which remains in existence today. The sculptor Martin Puryear, whose work has been acclaimed for years, is being honored with a 30-year retrospective of his work at the Museum of Modern Art in New York starting November 2007. Notable contemporary African American artists include David Hammons, Eugene J. Martin, Charles Tolliver, and Kara Walker. Literature [pic] Langston Hughes, a notable African American poet of the Harlem Renaissance. African American literature has its roots in the oral traditions of African slaves in America. The slaves used stories and fables in much the same way as they used music. These stories influenced the earliest African American writers and poets in the 18thcentury such as Phillis Wheatley and Olaudah Equiano. These authors reached early high points by telling slave narratives. During the early 20th century Harlem Renaissance, numerous authors and poets, such as Langston Hughes, W. E. B. Dubois, and Booker T. Washington, grappled with how to respond to discrimination in America. Authors during the Civil Rights era, such as Richard Wright, James Baldwin and Gwendolyn Brooks wrote about issues of racial segregation, oppression and other aspects of African American life. This tradition continues today with authors who have been accepted as an integral part of American literature, with works such as Roots: The Saga of an American Family by Alex Haley, The Color Purple by Alice Walker, and Beloved by Nobel Prize-winning Toni Morrison, and series by Octavia Butler and Walter Mosley that have achieved both best-selling and/or award-winning status. Museums The African American Museum Movement emerged during the 1950s and 1960s to preserve the heritage of the African American experience and to ensure its proper interpretation in American history. Museums devoted to African American history are found in many African American neighborhoods. Institutions such as the African American Museum and Library at Oakland and The African American Museum in Cleveland were created by African Americans to teach and investigate cultural history that, until recent decades was primarily preserved trough oral traditions. Language Generations of hardships imposed on the African American community created distinctive language patterns. Slave owners often intentionally mixed people who spoke different African languages to discourage communication in any language other than English. This, combined with prohibitions against education, led to the development of pidgins, simplified mixtures of two or more languages that speakers of different languages could use to communicate. Examples of pidgins that became fully developed languages include Creole, common to Haiti,and Gullah, common to the Sea Islands off the coast of South Carolina and Georgia. African American Vernacular English is a type variety (dialect, ethnolect and sociolect) of the American English language closely associated with the speech of but not exclusive to African Americans. While AAVE is academically considered a legitimate dialect because of its logical structure, some of both Caucasians and African Americans consider it slang or the result of a poor command of Standard American English. Inner city African American children who are isolated by speaking only AAVE have more difficulty with standardized testing and, after school, moving to the mainstream world for work. It is common for many speakers of AAVE to code switch between AAVE and Standard American English depending on the setting. Fashion and aesthetics [pic] A man weaving kente cloth in Ghana. Attire The cultural explosion of the 1960s saw the incorporation of surviving cultural dress with elements from modern fashion and West African traditional clothing to create a uniquely African American traditional style. Kente cloth is the best known African textile. These festive woven patterns, which exist in numerous varieties, were originally made by the Ashanti and Ewe peoples of Ghana and Togo. Kente fabric also appears in a number of Western style fashions ranging from casual t-shirts to formal bow ties and cummerbunds. Kente strips are often sewn into liturgical and cademic robes or worn as stoles. Since the Black Arts Movement, traditional African clothing has been popular amongst African Americans for both formal and informal occasions. Another common aspect of fashion in African American culture involves the appropriate dress for worship in the Black church. It is expected in most churches that an individual should present their best appearance for worship. African Americ an women in particular are known for wearing vibrant dresses and suits. An interpretation of a passage from the Christian Bible, very woman who prays or prophesies with her head uncovered dishonors her head , has led to the tradition of wearing elaborate Sunday hats, sometimes known as crowns. Hair Hair styling in African American culture is greatly varied. African American hair is typically composed of tightly coiled curls. The predominant styles for women involve the straightening of the hair through the application of heat or chemical processes. These treatments form the base for the most commonly socially acceptable hairstyles in the United States. Alternatively, the predominant and most socially acceptable practice for men is to leave ones hair natural. Often, as men age and begin to lose their hair, the hair is either closely cropped, or the head is shaved completely free of hair. However, since the 1960s, natural hairstyles, such as the afro, braids, and dreadlocks, have been growing in popularity. Although the association with radical political movements and their vast difference from mainstream Western hairstyles, the styles have not yet attained widespread social acceptance. Maintaining facial hair is more prevalent among African American men than in other male populations in the U. S. In fact, the soul patch is so named because African American men, particularly jazz musicians, popularized the style. The preference for facial hair among African American men is due partly to personal taste, but because they are more prone than other ethnic groups to develop a condition known as pseudofolliculitis barbae, commonly referred to as razor bumps, many prefer not to shave. Body image The European aesthetic and attendant mainstream concepts of beauty are often at odds with the African body form. Because of this, African American women often find themselves under pressure to conform to European standards of beauty. Still, there are individuals and groups who are working towards raising the standing of the African aesthetic among African Americans and internationally as well. This includes efforts toward promoting as models those with clearly defined African features; the mainstreaming of natural hairstyles; and, in women, fuller, more voluptuous body types. Religion While African Americans practice a number of religions, Protestant Christianity is by far the most popular. Additionally, 14% of Muslims in the United States and Canada are African American. Christianity [pic] A river baptism in New Bern, North Carolina near the turn of the 20th century. The religious institutions of African American Christians commonly are referred tocollectively as the black church. During slavery, many slaves were stripped of their African belief systems and typically denied free religious practice. Slaves managed, however, to hang on to some practices by integrating them into Christian worship in secret meetings. These practices, including dance, shouts, African rhythms, and enthusiastic singing, remain a large part of worship in the African American church. African American churches taught that all people were equal in Gods eyes and viewed the doctrine of obedience to ones master taught in white churches as hypocritical. Instead the African American church focused on the message of equality and hopes for a better future. Before and after emancipation, racial segregation in America prompted the development of organized African American denominations. The first of these was the AME Church founded by Richard Allen in 1787. An African American church is not necessarily a separate denomination. Several predominantly African American churches exist as members of predominantly white denominations. African American churches have served to provide African American people with leadership positions and opportunities to organize that were denied in mainstream American society. Because of this, African American pastors became the bridge between the African American and European American communities and thus played a crucial role in the American Civil Rights Movement. Like many Christians, African American Christians sometimes participate in or attend a Christmas play. Black Nativity by Langston Hughes is a re-telling of the classic Nativity story with gospel music. Productions can be found a African American theaters and churches all over the country. Islam [pic] A member of the Nation of Islam selling merchandise on a city street corner. Despite the popular assumption that the Nation represents all or most African American Muslims, less than 2% are members. Generations before the advent of the Atlantic slave trade, Islam was a thriving religion in West Africa due to its peaceful introduction via the lucrative trans-Saharan trade between prominent tribes in the southern Sahara and the Berbers to the North. In his attesting to this fact the West African scholar Cheikh Anta Diop explained: The primary reason for the success of Islam in Black Africa onsequently stems from the fact that it was propagated peacefully at first by solitary Arabo-Berber travelers to certain Black kings and notables, who then spread it about them to those under their jurisdiction Many first-generation slaves were often able to retain their Muslim identity, their descendants were not. Slaves were either forcibly converted to Christianity as was the case in the Catholic lands or were besieged with gross inconviences to their religious practice su ch as in the case of the Protestant American mainland. In the decades after slavery and particularly during the depression era, Islam reemerged in the form of highly visible and sometimes controversial heterodox movements in the African American community. The first of these of note was the Moorish Science Temple of America, founded by Noble Drew Ali. Ali had a profound influence on Wallace Fard, who later founded the Black nationalist Nation of Islam in 1930. Elijah Muhammad became head of the organization in 1934. Much like Malcolm X, who left the Nation of Islam in 1964, many African American Muslims now follow traditional Islam. A survey by the Council on American-Islamic Relations shows that 30% of Sunni Mosque attendees are African Americans. African American orthodox Muslims are often the victims of stereotypes, most notably the assumption that an African American Muslim is a member of the Nation of Islam. They are often viewed by the uneducated African-American community in general as less authentic than Muslims from the Middle East or South Asia while credibility is less of an issue with immigrant Muslims and Muslim world in general. Other religions Aside from Christianity and Islam, there are also African Americans who follow Judaism, Buddhism, and a number of other religions. The Black Hebrew Israelites are a collection of African American Jewish religious organizations. Among their varied teachings, they often include that African Americans are descended from the Biblical Hebrews (sometimes with the paradoxical claim that the Jewish people are not). There is a small but growing number of African Americans who participate in African traditional religions, such as Vodou and Santeria or Ifa and diasporic traditions like Rastafarianism. Many of them are immigrants or descendants of immigrants from the Caribbean and South America, where these are practiced. Because of religious practices, such as animal sacrifice, which are no longer common among American religions and are often legally prohibited, these groups may be viewed negatively and are sometimes the victims of harassment. Life events For most African Americans, the observance of life events follows the pattern of mainstream American culture. There are some traditions which are unique to African Americans. Some African Americans have created new rites of passage that are linked to African traditions. Pre-teen and teenage boys and girls take classes to prepare them for adulthood. They are typically taught spirituality, responsibility, and leadership. Most of these programs are modeled after traditional African ceremonies, with the focus largely on embracing African ideologies rather than specific rituals. To this day, some African American couples choose to jump the broom as a part of their wedding ceremony. Although the practice, which can be traced back to Ghana, fell out of favor in the African American community after the end of slavery, it has experienced a slight resurgence in recent years as some couples seek to reaffirm their African heritage. Funeral traditions tend to vary based on a number of factors, including religion and location, but there are a number of commonalities. Probably the most important part of death and dying in the African American culture is the gathering of family and friends. Either in the last days before death or shortly after death, typically any friends and family members that can be reached are notified. This gathering helps to provide spiritual and emotional support, as well as assistance in making decisions and accomplishing everyday tasks. The spirituality of death is very important in African American culture. A member of the clergy or members of the religious community, or both, are typically present with the family through the entire process. Death is often viewed as transitory rather than final. Many services are called homegoings, instead of funerals, based on the belief that the person is going home to the afterlife. The entire end of life process is generally treated as a celebration of life rather than a mourning of loss. This is most notably demonstrated in the New Orleans Jazz Funeral tradition where upbeat music, dancing, and food encourage those gathered to be happy and celebrate the homegoing of a beloved friend. Cuisine [pic] A traditional soul food dinner consisting of fried chicken, candied yams, collard greens, cornbread, and macaroni and cheese. The cultivation and use of many agricultural products in the United States, such as yams, peanuts, rice, okra, sorghum, grits, watermelon, indigo dyes, and cotton, can be traced to African influences. African American foods reflect creative esponses to racial and economic oppression and poverty. Under slavery, African Americans were not allowed to eat better cuts of meat, and after emancipation many often were too poor to afford them. Soul food, a hearty cuisine commonly associated with African Americans in the South (but also common to African Americans nationwide), makes creative use of inexpensive products procured through farming and subsistence hunting and fishing. Pig intestines are boiled and sometimes battered and fried to make chitterlings, also known as chitlins. Ham hocks and neck bones provide seasoning to soups, beans and boiled greens (turnip greens, collard greens, and mustard greens). Other common foods, such as fried chicken and fish, macaroni and cheese, cornbread and hoppin john (black-eyed peas and rice) are prepared simply. When the African American population was considerably more rural than it generally is today, rabbit, possum, squirrel, and waterfowl were important additions to the diet. Many of these food traditions are especially predominant in many parts of the rural South. Traditionally prepared soul food is often high in fat, sodium and starch. Highly suited to the physically demanding lives of laborers, farmhands and rural lifestyles generally, it is now a contributing factor to obesity, heart disease, and diabetes in a population that has become increasingly more urban and sedentary. As a result, more health-conscious African-Americans are using alternative methods of preparation, eschewing trans fats in favor of natural vegetable oils and substituting smoked turkey for fatback and other, cured pork products; limiting the amount of refined sugar in desserts; and emphasizing the consumption of more fruits and vegetables than animal protein. There is some resistance to such changes, however, as they involve deviating from long culinary tradition. Holidays and observances [pic] A woman wearing traditional West African clothing lighting the candles on a kinara for a Kwanzaa celebration. As with other American racial and ethnic groups, African Americans observe ethnic holidays alongside traditional American holidays. Holidays observed in African American culture are not only observed by African Americans. The birthday of noted American civil rights leader Martin Luther King, Jr has been observed nationally since 1983. It is one of three federal holidays named for an individual. Black History Month is another example of another African American observance that has been adopted nationally. Black History Month is an attempt to focus attention on previously neglected aspects of the African American experience. It is observed during the month of February to coincide with the founding of the NAACP and the birthdays of Frederick Douglass, a prominent African American abolitionist, and Abraham Lincoln, the United States president who signed the Emancipation Proclamation. Less widely observed outside of the African American community is Emancipation Day. The nature and timing of the celebration vary regionally. It is most widely observed as Juneteenth, in recognition of the official reading of the Emancipation Proclamation on June 19, 1865 in Texas. Another holiday not widely observed outside of the African American community is the birthday of Malcolm X. The day is observed on May 19 in American cities with a significant African American population, including Washington, D. C.. One of the most noted African American holidays is Kwanzaa. Like Emancipation Day, it is not widely observed outside of the African American community, although it is growing in popularity within the community. African American scholar and activist Maulana Ron Karenga invented the festival of Kwanzaa in 1966, as an alternative to the increasing commercialization of Christmas. Derived from the harvest rituals of Africans, Kwanzaa is observed each year from December 26 through January 1. Participants in Kwanzaa celebrations affirm their African heritage and the importance of family and community by drinking from a unity cup; lighting red, black, and green candles; exchanging heritage symbols, such as African art; and recounting the lives of people who struggled for African and African American freedom. Names African American names are often drawn from the same language groups as other popular names found in the United States. The practice of adopting neo-African or Islamic names did not gain popularity until the late Civil Rights era. Efforts to recover African heritage inspired selection of names with deeper cultural significance. Prior to this, using African names was not practical for two reasons. First, many African Americans were several generations removed from the last ancestor to have an African name since slaves were often given European names. Second, a traditional American name helps an individual fit into American society. Another African American naming practice that predates the use of African names is the use of made-up names. In an attempt to create their own identity, growing numbers of African American parents, starting in the post-World War II era, began creating new names based on sounds they found pleasing such as Marquon, DaShawn, LaTasha, or Shandra. Family When slavery was practiced in the United States, it was common for families to be separated through sale. Even during slavery, however, African American families managed to maintain strong familial bonds. Free, African men and women, who managed to buy their own freedom by being hired out, who were emancipated, or who had escaped their masters, often worked long and hard to buy the members of their families who remained in bondage and send for them. Others, separated from blood kin, formed close bonds comprised of fictive kin; play relations, play aunts, cousins and the like. This practice, perhaps a holdover from African tradition, survived Emancipation, with non-blood family friends commonly accorded the status and titles of blood relations. This broader, more African concept of what constitutes family and community, and the deeply rooted respect for elders that is part of African traditional societies may be the genesis of the common use of the terms like aunt, uncle, brother, sister, Mother and Mama when addressing other African American people, some of whom may be complete strangers. Or, it could have arisen in the Christian church as a way of greeting fellow congregants and believers. Immediately after slavery, African American families struggled to reunite and rebuild what had been taken. As late as 1960, 78% of African American families were headed by married couples. This number steadily declined over the latter half of the 20th century. A number of factors, including attitudes towards education, gender roles, and poverty have created a situation where, for the first time since slavery, a majority of African American children live in a household with only one parent, typically the mother. These figures appear to indicate a weak African American nuclear family structure, especially within a large patriarchal society. This apparent weakness is balanced by mutual aid systems established by extended family members to provide emotional and economic support. Older family members pass on social and cultural traditions such as religion and manners to younger family members. In turn, the older family members are cared for by younger family members when they are unable to care for themselves. These relationships exist at all economic levels in the African American community, providing strength and support both to the African American family and the community. Politics and social issues Since the passing of the Voting Rights Act, African Americans are voting and being elected to public office in increasing numbers. As of January 2001 there were 9,101 African American elected officials in America. African Americans are overwhelmingly Democratic. Only 11% of African Americans voted for George W. Bush in the 2004 Presidential Election. Social issues such as racial profiling, the racial disparity in sentencing, higher rates of poverty, institutional racism, and lower access to health care are important to the African American community. While the divide on racial and fiscal issues has remained consistently wide for decades, seemingly indicating a wide social divide, African Americans tend to hold the same optimism and concern for America as Whites. In the case of many moral issues such as religion, and family values, African Americans tend to be more conservative than Whites. Another area where African Americans outstrip Whites in their conservatism is on the issue of homosexuality. Prominent leaders in the Black church have demonstrated against gay rights issues such as gay marriage. There are those within the community who take a more inclusive position most notably, the late Mrs. Coretta Scott King, and the Reverend Al Sharpton, who, when asked in 2003 whether he supported gay marriage, replied that he might as well have been asked if he supported black marriage or white marriage. Neighborhoods African American neighborhoods are types of ethnic enclaves found in many cities in the United States. The formation of African American neighborhoods is closely linked to the history of segregation in the United States, either through formal laws, or as a product of social norms. Despite this, African American neighborhoods have played an important role in the development of nearly all aspects of both African American culture and broader American culture. Due to segregated conditions and widespread poverty some African American neighborhoods in the United States have been called ghettos. The use of this term is controversial and, depending on the context, potentially offensive. Despite mainstream America’s use of the term ghetto to signify a poor urban area populated by ethnic minorities, those living in the area often used it to signify something positive. The African American ghettos did not always contain dilapidated houses and deteriorating projects, nor were all of its residents poverty-stricken. For many African Americans, the ghetto was home a place representing authentic blackness and a feeling, passion, or emotion derived from the rising above the struggle and suffering of being of African descent in America. Langston Hughes relays in the Negro Ghetto (1931) and The Heart of Harlem (1945): The buildings in Harlem are brick and stone/And the streets are long and wide,/But Harlem’s much more than these alone,/Harlem is what’s inside. Playwright August Wilson used the term ghetto in Ma Rainey’s Black Bottom (1984) and Fences (1987), both of which draw upon the author’s experience growing up in the Hill district of Pittsburgh, an African American ghetto. Although African American neighborhoods may suffer from civic disinvestment, with lower quality schools, less effective policing and fire protection. Th ere are institutions such as churches and museums and political organizations that help to improve the physical and social capital of African American neighborhoods. In African American neighborhoods the churches may be important sources of social cohesion. For some African Americans the kind spirituality learned through these churches works as a protective factor against the corrosive forces of racism. Museums devoted to African American history are also found in many African American neighborhoods. Many African American neighborhoods are located in inner cities, These are the mostly residential neighborhoods located closest to the central business district. The built environment is often row houses or brownstones, mixed with older single family homes that may be converted to multi family homes. In some areas there are larger apartment buildings. Shotgun houses are an important part of the built environment of some southern African American neighborhoods. The houses consist of three to five rooms in a row with no hallways. This African American house design is found in both rural and urban southern areas, mainly in African-American communities and neighborhoods.

A Critical Analysis Of Patriarchy Sociology Essay

A Critical Analysis Of Patriarchy Sociology Essay In the article Patriarchy, the System, Allan Johnson defines patriarchy, and in doing so addresses the common misconceptions and stereotypes that people inaccurately identify with the term. He argues that people tend to generalize and attach the term patriarchy with men, and therefore come to the conclusion that all men are oppressive people.  [1]  Johnson recognizes a pattern in which women feel free to blame men for oppressing them and therefore men take it personally and become defensive. He argues that women will blame men for patriarchy simply because theyre men.  [2]  Johnson also considers the possibility that perhaps people are simply confused, that they cannot distinguish the difference between patriarchy as a system and the individual. He argues that people have to recognize this, and examine larger contexts, in order to solve social problems. Johnson suggests that race, gender and class oppression are not actually oppression, but rather the sum of individual failin gs.  [3]  Johnson argues that in order to solve social problems, these misconceptions must be cleared up. If were ever going to work toward real change, its a confusion well have to clear up.  [4]  Johnson effectively identifies common misconceptions about patriarchy, and convincingly argues that this ignorance and individualist perspective is contributing to problems within society. Allan Johnson goes on to argue that patriarchy is organized around relationships and shared understandings, and he argues that this can limit you to some degree.  [5]  Johnson provides an interesting perspective on how we participate in our social lives. He makes a very good point when he suggests that patriarchy can exist without men being portrayed as the villains. People tend to follow along with what society deems is the norm. This is significant; as it explains why individuals make the decisions that they do, in a larger social context. Johnson further analyzes what patriarchy really means, and explains that it is simply part of our culture, and the symbols and ideas within it. He argues that the make up of patriarchal culture is important to understand because it affects the structure of social life.  [6]  He discusses the possibility that culture enforces gender roles and power positions, therefore shaping and influencing our values. Allan Johnson goes on to say that everyone contributes to patriarchy, the system, whether theyre aware of it or not. We are all involved in patriarchy, but it does not necessarily mean that women are the victims, and men are the oppressors. He explains that who we think we are is closely related to who others think we should be and where we fit in social systems. He sums up his ideas by stating that all men and women are involved in patriarchy because we occupy social positions.  [7]  This further proves his point, that patriarchy cannot be constrained to individuals themselves, as patriarchy is beyond the individual experience. This article studies the concept of patriarchy as a framework. It provides a sociological perspective on social inequalities and attempts to explain why they exist. Johnson convincingly argues that people dont truly understand the origins of patriarchy. He has taken the term patriarchy and uses a sociological approach to uncover what it really is, a social construction or framework. He defines patriarchy in broader social terms and effectively proves that there may be oppressive individuals in society but patriarchy is not the result of all men being oppressive people, it is the result of individuals collectively possessing power. The sociological approach that Johnson uses helps to examine and analyze society as a whole, a structure in which everyone participates in and contributes to. This approach can help to explain why individuals act out certain behaviors in their own social lives. Perhaps people behave in such patriarchal ways because the system has influenced us in such ways. Maybe gender oppression has nothing to do with men being patriarchal, but more to do with how our society has been constructed and how our culture and our ideas about men and women have been shaped within it. Johnson helps us to use our sociological imagination to better understand the problems society currently faces. To conclude, Allan Johnsons article Patriarchy, the System can help us to analyze society in broader social terms in order to understand systems like patriarchy and our participation within these larger systems. Johnsons article helps us to use a sociological perspective to better understand the individual and why things like gender oppression occur. This article is useful, as Johnsons argument could be applied to other social contexts as well. This article allows us to further our knowledge of social constructions and how we participate in them, and therefore how we can change them to improve equality and eliminate the ideas present in our culture that limit us.

Technology and Communication in Business Essay -- Progress Technology

Technology and Communication in Business The technological advances achieved in the past few decades have brought about a revolution in the business world, affecting all aspects of a working life. People can reach each other throughout the world in a matter of seconds, without cost being increasingly negligible. Employees no longer need to be physically with their clients and co-workers; instead they can communicate effectively at home, at a distant office, across the world, and even in their car or on an airplane. Although these new technologies offer a wide variety of services and opportunities, they seem united by a single factor: increased efficiency and productivity. Indeed, companies have been quick to adopt many of these technologies, and show significant improvements in business performance. However, as the physical office loses importance and employees are encouraged to telecommute from their location of choice, these physically isolated workers will inevitably suffer a loss of face-to face interpersonal skills and a deterioration of relationships in the workplace. Although the subject of immense media hype and scrutiny in the past few years, this technological revolution in the business world has occurred slowly but surely over the past few decades, even as far back as the invention of the telegraphy in the 1850s. The invention of the telephone, fax machine, and more recent developments in wireless communications and video conferencing have offered businesses more flexibility and efficiency, and those willing to embrace these new technologies found they were more likely to survive and prosper. The result is today’s heavily technical workplace, where proficiency with complex phone systems, fax machines, and ofte... ...nges and grow with them. The demand for computer skills is greater in the workplace now, more than ever before. The workplace has already grasped the idea that computers are here to stay. BIBLIOGRAPHY Berry, Frances. "Living at the Office". San Francisco Chronicle, November 16, 1999, 25 Carson, John. " A Laptop for every student".Time Magazine, Vol.155, No.8, May 2000,45-50 Hodges, Mary. "Telework-Changing the Face of the Workplace".Advancing Women Network, Spring 1998, 47-48 Nobel, Laureate. "Technology and the Workplace". Technology Review, May/June, 34 Paul, Michon. "Is your Business Ready for the Future?". http://www.News.com Scott, Lewis. "Computers Changing our Lives". http://www.Cnet.com Terry, Tony. "High Performance Home Offices". http://www.techweb.com "Explaining Managerial Acceptance of Expert Systems" http://www.brint.com

Shopping is a Pastime for Women Essay -- Womens Clothing Clothes

SHOPPING IS A PASTIME Women’s clothing does not bite, but every guy I know seems to think it does. If it’s hanging on a rack or sitting patiently in a store for someone to handle, poke, or prod, it’s dangerous. Other adjectives— provided kindly by my guy friends—include â€Å"expensive,† â€Å"a waste of time,† and â€Å"unnecessary,† proving that men just don’t know anything about shopping and what it means to women. Combing through racks of clothing and looking for the cutest outfits may take hours, but many girls feel great satisfaction in doing so. Whenever my friends and I are bored, one of us will usually exclaim, â€Å"Let’s go shopping!† We all get excited and prepare for an intensive day-long outing, usually going to as many clothing stores as we can possibly carry ourselves, or until our wallets become weightless and our plastic gets maxed out. The idea of shopping is social and fun to us. While guys will usually walk into a store (even with friends) and rush to find what they need, girls will often hover around merchandise just to enjoy and inspect it. If we don’t buy anything and only browse for a whole day, simply looking at new things is a pleasurable experience and evokes happiness. Beyond clothing, the wonders of accessories, shoes, and interesting home dà ©cor excite our senses and spending possibilities. For others—typically men—the idea of getting off the couch and out of the house incites complete agony. When my younger brother hears the suggestion of shopping, he yells, â€Å"I HAVE A STOMACH ACHE. I CAN’T GO!† (unless, of course, you mention Best Buy or Micro Center). When my boyfriend hears it, he sternly says, â€Å"Mary, don’t make me sit in some chair for three hours like last time.† (Oops!) Shopping evokes... ...t turns out it was on the OTHER SIDE of the store, exactly where my guy friend said it WASN’T. If I hadn’t asked, we would have been there all night. Although I don’t believe guys will ever truly appreciate shopping and the obsession many women have with it, I do think that many have come to terms with the issue. It’s common for my guy friends to not drop their jaws if my friends and I blow a few hundred dollars in a single day on only clothing . . . especially after we point out their latest and most expensive electronic purchase. As Adams, (the design director for NBBJ Retail Concepts) states, â€Å"the woman is the decision-maker (229),† and therefore, is the primary shopper between the two sexes. Works Cited Gladwell, Malcolm. â€Å"The Science of Shopping.† 1996. The Text-Wrestling Book. Eds. Donna LeCourt, et al. Dubuque, Iowa: Kendal/Hunt, 2005. 222–231.

Racial Preference Essay

In this article, Whites Swim in Racial Preference, Tim Wise discusses the racial inequality in our society. As a whole, we want to believe that our culture is fair and just in racial terms. We would like to believe racial preference is a thing of the past, however, it is very much current. Discrimination has existed for decades but I believe that African-Americans got the bitter end of the stick. In the 1960’s, black people got treated like they weren’t even human beings. â€Å"A full time black male worker in 2003 makes less in real dollar terms than similar white men were earning in 1967.† (Wise, 2003) Obviously, the racial preference has not faded so much as society would like to believe. African-Americans struggled when it came to trying to take care of their family and becoming a citizen. The inequality seemed as if it was becoming norm in the 60’s. Blacks weren’t even given the chance to prove themselves, simply because their complexion was a little darker than whites. As stated in the article, whites have much more of an advantage when it comes to today’s culture. Whites are given more opportunities in life, which in return leads them to be more successful. Tim Wise used the example of University of Michigan providing 20 additional points to students with low-income families regardless of race. Seems fair, right? It seems fair until you total it all up and in the end whites are the ones with more points. It isn’t even given a second thought because whites were raised to believe that their accomplishments are because of their actions and not because they grew up in a system that was set up for them to achieve in. Yes, Affirmative Action happened, but in the end it still benefitted whites more than any other race. Races such as Arabs and Muslims get looked down upon ever since 9/11 and that lessens their success in society. Blacks get perceived as dangerous and reckless. Whites still have the upper leg in many things in society such as politics and jobs.