International Business Assignment Example | Topics and Well Written Essays - 500 words - 2

International Business - Assignment Example The strategy that keeps IKEA to its position is through refreshing and renewing their service model. IKEA has a unique approach to deal with its customers as it employs a self-serving method. Customers make choices on the product, picks them from the shelves and assembles them at their at home on their own. Self-service is a rare approach in the furniture businesses, but the customers choose to apply the approach due the low prices offered. IKEA is a corporation often described as the prototypical Teflon multinational. Some describes the company as quintessential global cult brand which has a democratic culture. For instance, at a company dinner employees take dinner first, followed by the managers, directors and lastly Ingvar Kamprad. Kamprad emphasized on a matrix form of organization which is an informal, nonhierarchical and team-based organization. This kind of an organization has an open flow of information and knowledge within all stages of management. The current organizational structure can be described as highly functional, with an international market strategy. Therefore, IKEA maintains a centralized control over functional activities as well as taking advantage of low cost and good quality furniture from the international suppliers. In addition, control over strategic direction has been developed, and functional layoffs are minimized. To ensure the effectiveness of the logistics process, IKEA has integrated distribution and purchasing process under one umbrella function. The significance of centralized strategic direction will rise as IKEA continue to expand overseas (Capell, 2005). IKEA has found its strength in providing highly functional and quality products at a low price. Moreover, the company has been able to establish a market brand name and a goodwill that is essentially instrumental to the performance of the organization. On top of that, the company has an efficient value

Modern and Contemporary Poetry Essay Example | Topics and Well Written Essays - 250 words

Modern and Contemporary Poetry - Essay Example The post World War 1 Western society according to Elliot is not an integrated unit of individuals. In fact, it is just â€Å"a heap of broken images† (22), which suggests that the individuals are detached from one another and fail to form a functional society. It is like â€Å"the dead tree† (23) that cannot provide shelter to anyone. It reflects an awry state of society whose foundations have crumbled and its individuals are left alone. This line evokes an innate desire of individuals to break away from the oppressive traditions of society and seek refuge in the mountains, where one can exercise the freedom of self. The effects of the First World War on society and individuals were irreparable and it has been portrayed by the gloomy imagery in this poem. â€Å"Unreal City, / Under the brown fog of a winter dawn,† (60-61) A quite depressing state of society that survives under â€Å"the brown fog† has been portrayed in these lines. It is quite possible that Elliot is metaphorically representing the society as the brown fog, which gives a sense of oppression and stagnation because this blanket of â€Å"brown fog† doesn’t let in light or fresh air. It is suffocating for the individuals to live in such society that doesn’t give them the freedom to grow. In the second poem, â€Å"rats’ alley† (115) could be a reference to modern society that has turned into a narrow place with no light or fresh air. It gives a sense of a place where the characters, values and lives of human beings are decaying. One also gets an impression that the society Elliot is talking about is so cold that it dampens the spirit and will of the individuals to move on in their lives. â€Å"But at my back in a cold blast I hear/ The rattle of the bones, and chuckle spread from ear to ear.† (185-186) However, the individuals are still hoping and waiting for a response from the society they are living in

Social Identity Theory Essay Example for Free

Social Identity Theory Essay Although there are some members of the IMML group that are as foreign to us as the BBAs, we feel more comfortable working with IMMLs because they have the same behavioural characteristics as us, as well as sharing common goals. Tajfel suggests that a reason for this is the need to treat the teams values as our own. Examples of this include: the aim of finding a placement or business school in our respective countries, with a well respected degree in a relatively unique course from a renowned university. Concerns about placements cross language boundaries, and unites all IMMLs. A group thinks and behaves in characteristically design team ways3. This supports the social identity theory of when IMML first attended the Organizational Behaviour lecture of semester 2 with Kate McArdle. Throughout the past 2 years it has become acceptable to enter the management classes late, strolling slowly to the seat and even talking or waving to friends while the class has already started. However, when Kate McArdle started teaching the course this norm was not acceptable to her. By trying to change the group norm (apologising if late), IMML had temporarily modified their behaviour: the number of students being late was reduced, and if they were late they apologised out of courtesy to the entire class. However, when Foster Fei started teaching the class in Week 5, IMML reverted back to their initial behaviour. We can thus say that in this case it is difficult, almost impossible, for the minority to impose a change on a majority, especially if that norm has had time to evolve for 2 years. If a group majority were to accept the new group norm, they must all conform to the new norm. In summary we can say that because the majority of the IMML course was not convinced of the necessity of being on time, Kate McArdle only changed the group norm temporarily. * FIMML. GIMML. SPIMML. According to Tajfel in order to evaluate their own opinion and abilities, individuals not only compare themselves to other individuals with whom they interact, but also compare their own group with similar and distinct, out groups. 4 After the exam results were released, one characteristic of the members in FIMML was that they then tried to compare their results with others in their small seminar group, and secondly in a more general way against the other language groups. This comparison produced concrete (if biased i. e. ask the people you know will have the results to back up your stereotypes and our assertions of other groups) evidence to reinforce the stereotypes of the other groups and emphasizes our opinion of our group being superior. This minimises the perceived difference in the in-group (seminar B) and maximises the difference from the out-group (IMML as a whole) Cross theory example One student, Harry*, who joined group B at its formation was fluent in French. At the start of the year he spoke often in class, offered answers almost constantly and talked very quickly. This was not very well received by the group at first. The student realised this and decided to answer only when no one else did. According to Tajfel: this was so that others could have a chance. Harry sacrificed his own interests for the good of the group as a whole. This shows how Harry moved from thinking individually (personal identity), doing what benefited him, to feeling and thinking as a representative of a group. This also complies with Aschs theory about how groups influence individual attitudes and behaviour. Observing norms is of such benefit to us that we are prepared to suppress any personal desires and are thus willing to limit our individual freedom and abide by them5. Harry therefore supports both the theory of Tajfel as well as Aschs. As a second example of this we refer to an IMML Spanish student, Steve*, who came into the IMML French group in the second year. The French group felt that the new student was violating pivotal norms of our group. Such norms were: speaking a lot during the classes; criticising teachers; and overtly expressing his opinions without taking others opinions into consideration. His norms could either derive from the norms he had learned in his first year in the Spanish group, or due to his individual differences that he has gained through his culture, since his French nationality is exceptional to that of the group. After being in the French IMML group for a few weeks, there was tension between the new student and his language group, whereas the seminar group B didnt seem affected by the new presence because the new student was not in the same group. This example disproves Aschs theory. The new student didnt conform to the group pressure put upon him. In our opinion, his judgement and actions were not affected, even when the group vocalised their general disagreement to him being there. Neither did the group break up as a result of this. * Small (formal informal) Groups In this section of the essay we will use the example of Steve again because he is relevant for this part as well. However, we will do this in the context of small informal or formal groups looking at it from a whole different angle. As long as individuals see themselves as more important than the group, then the latter cannot function effectively. 6 Steve joining the French group lowered our self-awareness and heightened our group awareness. The group has had no influence over his behaviour and showed animosity to him by for example sighing or laughing when he talks. This is the case even now, 6 months after his coming into FIMML. He did not adapt to the norm of the group. Perhaps this insinuates that Steve does not see IMML as one of the groups that form his social identity. In this way he would not be influenced by the group, conform to it or attempt to convert the group to his way of thinking as it bears little or no importance on his self concept, and furthermore his social identity. In not recognising IMML as a key part of this social identity he does not feel that it is necessary to conform to the behaviour. Steves action supports Tajfels theory as mentioned above. This could be due in part to our perception of his elitist attitude, where he feels superior to the rest, stopping the group from functioning. Group members even left his class. For us to conform to him, we feel that he would have to conform to us first. We could perhaps propose therefore that established groups do not conform to newcomers, but rather newcomers conform to previously established groups. When he joined seminar group A, he changed the group norms. He had an outspoken personality and his loud confident attitude contradicted the previously quiet oral class. At first this resulted in others leaving the group, but the remaining students still did not conform to him and so eventually he was forced to leave. As soon as he left, the other group members returned.

Proselytism, Conversion and the Freedom to Change Religion

Proselytism, Conversion and the Freedom to Change Religion A Critical Analysis Abstract This dissertation seeks to critique the extent to which Article 9 of the ECHR upholds an individuals â€Å"freedom to change his religion and belief†. It is respectfully submitted that the landmark decisions of the European court have provided inconsistent guidance with respect to the issues surrounding proselytism, conversion and the freedom to change ones religion; consequently, this will have significant implications on interreligious dialogue and the protections on the rights of adherents of new religious movements, minority religions, and religious converts. This paper proposes that the ECtHR jurisprudence ought to consider the theoretical perspectives advanced by Stahnke, Danchin, and Taylor to strengthen the protections of ones freedom to change their religion, underscoring that a careful consideration of these theoretical approaches may provide a positive contribution to protecting the freedom of religion more generally. Introduction Chapter 1: Issues surrounding proselytism, conversion and the Freedom of Religion 1.1: Introduction Stahnke highlights that the development of international principles governing the issues surrounding proselytism ‘is no easy task, especially in consideration of the varied state approaches to proselytism.[1] After reflecting upon the Strasbourg jurisprudence in relation to the complicated issues arising from cases relating to proselytism, an individuals right to change his or her religion, and the freedom of religion espoused by Article 9,[2] this paper asserts that Stahnkes statement is not only true in the global context, but is particularly acute in the European context as well. In this connection, it is evident that that the issues relating to proselytism pose pragmatic difficulties for jurists because it requires them to adjudicate between competing and conflicting rights claims.[3] As Malcolm Evans highlights, â€Å"how can the fundamental right of one individual to the freedom of thought, conscience and religion be reconciled with the fundamental right to another to th e same freedom, when the very possession of those beliefs might require a believer to present his views to others?†[4] In other words, the court has to determine, as Witte has concisely stated, â€Å"Whose rites get rights?†[5] This paper begins its analysis by suggesting that the protections of an individuals right to change his or her religion as well as its corresponding links with proselytism is further complicated by the theoretical disagreements concerning the legal definitions of religion, and the freedom of religion. For example, Carolyn Evans notes that even if a collection of states agree to be bound by an international agreement adhering to a general principle protecting the freedom of religion, it is possible that the states conceptual understanding over the rights and values at stake may differ significantly.[6] She further contends that the subsequent interpretations of Article 9 in the European court mirror the aforementioned problem. Similarly, the complexity of human rights issues relating to religion contribute to the challenges of formulating an overarching framework of adjudication since religion is inextricably linked with nationalistic and political participation, particular family his tories and cultures, spiritual and philosophical sentiments, and differing conceptions of morality.[7] 1.2: Religion and the difficulties of definition According to Gunn, a judge sitting on the European Court and their particularly personal definitions of ‘religion plays a considerable role in shaping that judges interpretations of Article 9 under the European Convention and how cases ought to be decided.[8] For example, judicial conceptions of religion may have significant practical implications on applicants seeking to determine whether or not a new religious movement or minority religion receives tax exemption status, or whether a persecuted religious asylum seeker is able to claim refugee status.[9] As we will soon discover, a judges conception of religion is likely to influence his/her decisions in cases involving proselytism and conversion.[10] However, this is complicated by the fact that the actual definition of religion under Article 9 does not exist since the issues of definition have been fraught with controversy since the drafting of the United Nations International Instruments, on which Article 9 is based.[11] Gunn astutely observes that there are underlying methodological difficulties concerning the natural definition of religion which necessarily involve assumptions concerning the nature of a religion—i.e., religions metaphysical nature and/or theological conceptions of religion, the psychological experience of adherents, and the socio-cultural impact of religion—and whether or not there are features that all religions share in common—i.e., does a religion have to possess a theistic element, or would a polytheistic, atheistic, or non-theistic conception of religion suffice?[12] Carolyn Evans highlights that although the European Court and Commission have adopted a broad, generous and liberal approach to defining religion, it is important to note that the courts have ruled that a religion ought to attain a sufficient degree of â€Å"cogency, seriousness, cohesion, and importance† to justify protection under Article 9.[13] Consequently, as Evan notes, vague conc eptions of religion are beyond the scope of the protections under Article 9. However, she also suggests that although there may be a genuine sincerity of an applicants beliefs, the requirement that an applicants belief possess a level of sufficient coherence â€Å"has the potential to exclude some more individualistic and personal beliefs†.[14] In this connection, it has been argued that legal definitions must also consider a range of other factors such as (a) ‘protecting freedom of religion, or (b) ‘prohibiting discrimination of religion—tasks that are difficult to adjudicate because of the range of different opinions as to what exactly constitutes the nature of religion, and what specific manifestations of religion warrant protection.[15] The jurisprudence surrounding freedom of religion cases under Article 9 appear to distinguish between the ‘private boundaries of religion and its inextricable links to the ‘internal adoption of a particular religious belief, with the ‘public boundaries and its corresponding links to ‘external manifestations of religious belief; these concepts are occasionally referred to as the forum internum and forum externum respectively.[16] Evans highlights that the interpretation of Article 9 typically underscores the primacy of the forum internum—that is, â€Å"the private thought, conscience, and religion of the individual†[17] and it is generally asserted that the state is prohibited from interfering with the forum internum.[18] However, it is unclear as to where the line between the ‘private conscience and ‘public expression, or forum internum and forum externum is to be drawn, especially considering that many religions do not necessarily de fine themselves in such dualistic terms.[19] For example, in highlighting the theoretical uncertainty in relation to the scope of the forum internum, Sullivan argues â€Å"many religious doctrines or beliefs dictate standards of social conduct and responsibility, and require believers to act accordingly. For those who follow such precepts of social responsibility, the distinction between religious and political activities may be artificial†.[20] Similarly, Gunn underscores the importance for judges to consider the multifaceted nature of religion in that it not only comprises an applicants ‘belief, but also an applicants ‘identity and ‘way of life.[21] Thus, he argues that â€Å"the adjudicator should seek to understand the religious facets of such cases not from the perspective of a person who might attend religious services a few times a year, but from the perspective of those who have chosen to devote their lives fully to their religion as they understand it†.[22] In other words, a prudential approach from the standpoint of an adjudicator would not merely reduce the definition of religion to the mere domain of the private sphere, but would take account of how an individuals private belief intersects and overlaps with his or her public manifestation of belief. Nowhere is the overlap between an individuals private belief and public manifestation of belief more evident than in the issues surrounding proselytism and conversion—a subject to which we now turn. 1.3: Linkages between, and issues surrounding, proselytism, conversion and the freedom of religion Given that Article 9 aims not only to protect an applicants private conceptions of religion, but also an individuals right to manifest his or her religion subject to certain limitations, Danchin and Stahnke similarly argue that because proclaiming and sharing ones faith is such an important and integral aspect of a host of world religions, it would be logically inconsistent if the attempt to convince another to adopt ones religious belief, experiences and faith was beyond the scope of protections under the freedom to manifest religion.[23] Additionally, it has also been suggested that â€Å"in modern human rights law, the right to change ones religion, in the absence of coercion and as a result of free will is considered a recognised freedom†.[24] Stahnke observes that the issues surrounding proselytism and conversion involve competing rights between the ‘source—that is, the proselytiser, the ‘target—that is, the individual receiving the information, and the role that the state should play in balancing the conflicting and competing rights between ‘source and ‘target.[25] Hence, it is evident that the multifaceted nature of proselytism and conversion present significant challenges for the jurist in reconciling competing claims to the freedom of religion under article 9. Witte concisely summarises the ‘modern problems of proselytism by asking, How does the state balance ones community right to exercise and expand its faith versus another persons or community right to be left alone to its own traditions? How does the state protect the juxtaposed rights claims of majority and minority religions or of foreign and indigenous religions? How does the state craft a general rule to govern multiple theological understandings of conversion or change of religion?[26] Although an analysis of the array of theological perspectives of conversion and the change of religion is beyond the scope of this study,[27] this subject is worth mentioning in order to illuminate the challenges of protecting the freedom of an individuals right to change his or her religion. For example, Witte notes that most Western conceptions of Christianity â€Å"have easy conversion into and out of the faith†, whereas â€Å"most Jews have difficult conversion into and out of the faith†.[28] However, traditional Islamic perspectives prohibit proselytism directed towards Muslims, but encourage Islamic proselytism towards nonbelievers.[29] Although traditional Islamic perspectives on proselytism have significantly influenced state policies restricting proselytism,[30] it is evident that the phenomenon of the pervasive role of religion and its influence on state practices is undoubtedly mirrored in the European context as illustrated by the facts in Kokkinakis v. Gree ce. Chapter 2: Freedom to change religion: The seminal case: Kokkinakis The decisive judgment concerning the protections of religious freedoms as well as the issues surrounding proselytism is illustrated in Kokkinakis v. Greece.[31] Gunn notes that between 1955 and 1993, only 45 of 20,000 applications challenging Article 9 were published by the European Commission, and Kokkinakis was the first case to be considered under Article 9[32] where the court found a member state in violation of the provisions protecting the freedom of religion.[33] 2.1 The facts In 1936 at the age of 17, Mr. Kokkinakis converted from Greek Orthodoxy into the minority Jehovahs Witness religion and was arrested over 60 times, and imprisoned on several occasions for proselytism throughout the course of his life.[34] After exhausting all domestic remedies, Mr. Kokkinakis applied to the European Commission on Human Rights in 1988, who unanimously declared that there had been a violation of Article 9.[35] His case was then submitted to the European court. By a 6-3 majority, the court held that there had been a breach of Mr. Kokkanakis freedom of religion under article 9. 2.2: The reasoning of the court The court reasoned that the â€Å"freedom of thought, conscience and religion† is one of the hallmarks of a pluralistic democratic society—serving not only as a protection for ardent religious believers—but also for â€Å"atheists, agnostics, sceptics and the unconcerned†.[36] In this connection, the court affirmed the right to manifest ones religion encompasses not only public and private expressions of belief, but also â€Å"includes in principle the right to try to convince ones neighbour†.[37] Otherwise, the provision in Article 9 protecting the ‘freedom to change [ones] religion or belief â€Å"would be likely to remain a dead letter†.[38] However, the court issued a caveat, acknowledging that in democratic societies, in which several religions coexist within one and the same population, it may be necessary to place restrictions on this freedom in order to reconcile the interests of the various groups and ensure that everyones beliefs are respected.[39] To sum up the courts ruling, under Article 9(1), sections 31-36 of the judgment highlight that the sentence imposed by the Greek government interfered with Mr. Kokkanakiss right to manifest his religion under Article 9. However, the court then sought to determine whether the restrictions imposed on Mr. Kokkanakis by the Greek government were permissible under Article 9(2) by referring to the three tests of whether the actions were ‘prescribed by law, had a ‘legitimate aim, and whether the actions were ‘necessary in a democratic society. Firstly, in paragraphs 40-41, the court highlighted that the existence of domestic case law prohibiting proselytism fell within the meaning of ‘prescribed by law within ‘Article 9(2) of the convention.[40] Secondly, the courts sought to determine whether the governments ‘measure was in pursuit of a legitimate aim. The courts affirmed the Greek governments arguments that it was obliged to protect â€Å"the peaceful enjoyment of the person freedoms of all those living on its territory†, and therefore, â€Å"the impugned measure was in pursuit of a legitimate aim under Article 9(2), namely the protection of the rights and freedoms of others†.[41] Finally, the court referred to the doctrine of the ‘margin of appreciation—which permits States to â€Å"assess the existence and extent of the necessity of an interferencesubject to European supervision†.[42] To do this, the court distinguished between ‘proper and ‘improper proselytism, highlighting that the former is a reflection of â€Å"true evangelismand the responsibility of every Christian and every church† whereas the latter is a â€Å"corruption or deformation of it†.[43] The court also noted that a coercive expression of proselytism could â€Å"take the form of activities offering material or social advantages with a view to gaining new members for a Church or exerting improper pressure on people in distress or in need; it may even entail the use of violence or brainwashing†[44]. Thus, any coercive expression would be deemed incompatible with the provisions set out in Article 9(2). Consequently, the court held that the Gr eek government failed to demonstrate that Mr. Kokkinakiss proselytising activities were of a coercive nature. Furthermore, the Strasbourg Court highlighted that Mr. Kokkinakiss criminal conviction was unjustified on the grounds of a ‘pressing social need; therefore, Court ruled in favour of Mr. Kokkinakis, citing the measures enacted by the Greek government failed to demonstrate that they were â€Å"proportionate to the legitimate aim pursued† or â€Å"necessary in a democratic societyfor the protection of the rights and freedoms of others†.[45] 2.3: The polarised responses of the judges It is interesting to highlight the polarised responses between some of the judges, as it is clear that particular understandings of religion and proselytism played a decisive role in shaping the judicial opinion in Kokkinakis. On the one hand, it is apparent that Judge Martens analysis prioritised the rights of the proselytiser,[46] where he reasoned that it is not within the province of the State to interfere in this ‘conflict between proselytiser and proselytised. First, because—since respect for human dignity and human freedom implies that the State is bound to accept that in principle everybody is capable of determining his fate in a way that he deems best—there is no justification for the State to use its power ‘to protect the proselytisedSecondly, because even the ‘public order argument cannot justify use of coercive State power in a field where tolerance demands that ‘free argument and debate should be decisive. And thirdly, because under the Convention all religions and beliefs should, as far as the State is concerned, be equal.[47] Judge Martens further argues that the â€Å"State, being bound to strict neutrality in religious matters, lacks the necessary touchstone and therefore should not set itself up as the arbiter for assessing whether particular religious behaviour is ‘proper or ‘improper. [secondly], the rising tide of religious intolerance makes it imperative to keep the States powers in this field within the strictest possible boundaries.[48] In other words, states are under a strict duty to minimise interfering in an individuals freedom to manifest religion as much as possible. Conversely, on the opposite extreme, Judge Valtico gave primacy to the rights of the target by arguing that the recipient of a ‘conversion effort has a right to a peaceful enjoyment of his or her religion, and therefore ought to be protected from unwanted attempts to changing his or her religion: Let us look now at the facts of the case. On the one hand, we have a militant Jehovahs Witness, a hardbitten adept of proselytism, a specialist in conversion, a martyr of the criminal courts whose earlier convictions have served only to harden him in his militancy, and, on the other hand, the ideal victim, a naive woman, the wife of a cantor in the Orthodox Church (if he manages to convert her, what a triumph!). He swoops on her, trumpets that he has good news for her (the play on words is obvious but no doubt to her), manages to get himself let in and, as an experienced commercial traveller and cunning purveyor of a faith he wants to spread, expounds to her his intellectual wares cunningly wrapped up in a mantle of universal peace and radiant happiness. Who, indeed, would not like peace and happiness? But in this the mere exposition of Mr. Kokkinakiss beliefs or is it not rather an attempt to beguile the simple soul of the cantors wife? Does the Convention afford its protection to s uch undertakings? Certainly not.[49] We now turn to the criticisms of Kokkinakis and the subsequent case law and its relationship to proselytism, conversion and the Freedom of Religion. Chapter 3: Criticisms and observations of the case law 3.1 Critique of Judge Martens Judge Valtico Naivety and prejudice in legal reasoning As mentioned in the previous chapter, both judges reasoning reflect extreme positions of adjudication. On the one hand, judge Martens—a judge aligning his perspective with the majority— upheld a strict position of minimal state interference into an individuals freedom to manifest his or her religion by appealing to a principle of ‘strict neutrality whereas judge Valticos dissenting judgement reflected a hostile view of the applicants particular manifestation of religion. It is respectfully submitted that the reasoning of both judges illustrated naivety[50] and prejudice[51] respectively. 3.1.1: Naivety It has been argued Judge Martens position merely reduced the issues surrounding proselytism to the competing rights claims of the personal, autonomous, and individualistic manifestation of the proselytiser with the rights claims of adherents of the majority religion and the majoritys attendant conceptions of the ‘common good.[52] Whilst true that the court had to adjudicate between the competing rights claims of the adherent of a minority religion with the ‘collective good, it is submitted that judge Martens not only overlooked the competing and conflicting individual rights claims of the proselytisers right to share his/her faith with the individual rights claims of the recipient of the attempted proselytism to peacefully enjoy and practice his/her freedom of religion, but also the competing and conflicting conceptions of the common good as well.[53] Moreover, judge Martens also referred to the notion that the state is bound to ‘strict neutrality with respect to â €˜religious matters; however, his contention begs the question of whether there is such a concept of ‘religious neutrality in the first place?[54] 3.1.2: Prejudice: Privileging majority over minority religions Conversely, judge Valticos position has been widely criticised on the grounds that it demonstrates a biased and prejudicial approach consequently privileging the rights of adherents of the established religion over the rights of adherents of minority religions.[55] At one point, judge Valtico even suggested that proselytism amounts to â€Å"rape of the belief of others†[56] but it is apparent that this perspective dismisses the centrality of proselytism to the beliefs of Jehovahs Witnesses and that such beliefs could potentially contribute to the common good.[57] Consequently, it is evident that judge Valticos position demonstrates significant hostility towards the practices of minority religions such as the Jehovahs Witnesses as well as an individuals freedom of religion. By casting a minority religious group in such negative terms, an unsettling consequence nevertheless arises in that religious liberty becomes further threatened, and a public backlash towards such groups could potentially ensue.[58] Moreover, this could have insidious and deleterious effects on interreligious dialogue between adherents of majority religious groups, with adherents of new, minority religious movements aiming to promote a heightened understanding of their novel religious practices, hopes of integrating into the broader socio-cultural milieu, and quest for legitimacy.[59] Additionally, it is contended that judge Valticos view is an affront to the hallmarks of human rights law and its corresponding commitments to non-discrimination and equality.[60] Perhaps judge Valticos position reflects the deference of the European Court to the constitutions, practices and statutes of member states overtly privileging the position of established churches, whilst correspondingly neglecting the impact of such laws on adherents of minority religious groups.[61] Interestingly, there is evidence to suggest that acts of proselytism conducted by adherents of the Greek Orthodox faith have not resulted in arrest, unlike the proselytising actions of religious minorities; consequently, an implicit value in judicial support of the Greek Governments actions is the notion that â€Å"the law is applied in Greece to allow prosecutorial decisions based on an individuals religious status, not his or her actions†.[62] Furthermore, one of the pressing anxieties over the privileged position of the established churches in member states is that such protections create a ‘two-tiered system of religious rights which will continue to afford major mainstr eam churches the full rights, privileges, and immunities that are associated with traditional parameters of religious freedom, while simultaneously denying minority religions and new religious movements both equal legal status for their organizations and equal protection for their adherents.[63] In doing so, this paper submits that the reasoning offered by the European Court potentially inhibits the protections of religious freedom more generally. Furthermore, this paper maintains that judge Valticos perspective could have insidious and deleterious effects not only on the freedom of religion of religious minorities, but also the freedom of religion for adherents of dominant religious faiths as well. For example, some national legislators may claim to be enacting general or ‘neutrally applicable laws, but the outcomes do not necessarily reflect this; rather, they serve as an indicia of a privileged majority restricting the expansion of specific religious minorities, especially in member states where powerful churches aligned with the state can wield formidable political pressure on governments.[64] In this connection, perhaps we can surmise that if a hypothetical faction within a privileged religious group were to dissent from a religious majority powerfully aligned wit h the state, the faction could potentially encounter significant limitations to their religious freedom. Perhaps the astute observations of a revolutionary writing from prison in 1916 underscoring the importance of protecting the freedoms of minority groups would provide some insight to assist the courts adjudication: â€Å"Freedom only for supporters of the government, for members of the party—though they are quite numerous—is no freedom at all. Freedom always means freedom for the dissenters†.[65] Consequently, the Kokkinakis decision has been problematic because the judges seemed to have minimised and dismissed the complexity of the theoretical and substantive issues relating to justified state intervention in cases involving proselytism, and only found an ‘impermissible violation of an individuals freedom of religion when the specific facts arose in the case, rather than attempting to develop broader principles surrounding proselytism when given the opportunity.[66] We now turn to the critiques surrounding the courts adjudication regarding the limitations to religious freedom and permissible scope of state restrictions under article 9(2) of the ECHR. 3.2 Prescribed by law: Implications and the purpose of domestic legislation Although the court accepted that the Greek governments restrictions on proselytism were prescribed by law and had a legitimate aim in Kokkinakis, the Court eventually held that the Greek government failed to demonstrate that the measures were ‘necessary and ‘proportionate in a democratic society. However, a common criticism of the Kokkinakis decision is that the courts failed to develop substantive protections of the rights of religious minorities and unpopular religions to proselytise as well as the concomitant rights of individuals to change their religion. For example, Taylor highlights that the European courts failure to â€Å"impugn Greeces anti-proselytism law† consequently ignored both the purpose of the legislation and the reality that the domestic law was often consistently applied as an instrument of discrimination.[67] Similarly, it is also worthwhile to note that the courts only adjudicated on the particular facts of the case rather than developing broader principles in relation to proselytism and the freedom to change ones religion.[68] In this connection, by merely narrowing its focus on Mr. Kokkinakis conviction, it is evident that the court failed to critique Greeces anti-proselytism measures—measures which have been used as an instrument of disc rimination as evidenced by the frequency of incarceration rates of minority believers.[69] Not only was the bias against unpopular and minority religious groups evident in Kokkinakis, but the reality that the domestic law has been used in a discriminatory fashion has also been reflected in the subsequent case law. For example, in Larissis, a group of Greek Pentecostal air force officers were convicted of proselytising to several of their ‘subordinate fellow servicemen as well as a number of civilians under Greek law. The European court held that the Greek authorities were justified in protecting the rights of the subordinate servicemen and therefore did not find a violation of Article 9 in that particular instance because of the likelihood that the lower ranking airmen could potentially be subjected to ‘improper pressure; however, the European court found that the Greek government could not justify the convictions of the Pentecostal Air Force officers in relation to the attempts of proselytising the civilians since the civilians were not subject to the same con straints and pressures of the lower-ranking airmen, and therefore, in violation of Article 9.[70] The court reasoned, [The] hierarchical structures which are a feature of life in the armed forces may colour every aspect of the relations between military personnel, making it difficult for a subordinate to rebuff the approaches of an individual of superior rank or to withdraw from a conversation initiated by him. Thus, what would in the civilian world be seen as an innocuous exchange of ideas which the recipient is free to accept or reject, may, within the confines of military life, be viewed as a form of harassment or the application of undue pressure in abuse of power.[71] Whilst understandable that the State was justified to intervene in order to protect the rights of the lower-ranking airmen since ‘hierarchical structures of military life could make â€Å"it difficult for a subordinate to rebuff the approaches of an individual of superior rank†,[72] the court avoided considering the question of whether the Greek legislation prohibiting proselytism was in and of itself a violation of Article 9.[73] In this connection, it is evident that the courts failure to address whether the Greek criminalisation of the proselytism law ought to be reformed or abolished appears to demonstrate the European courts tacit approval of systematic state justifications of laws discriminating and negatively impacting the rights of religious minorities[74] and new religious movements seeking to attract converts.[75] In doing so, it appears that the court instituted its own objective assessment of how the laws would discriminate against the rights of religious min orities to proselytise rather than adopting a perspective acknowledging the vantage point of the religious minorities themselves.[76] In other words, the court appears to dismiss the subjective experiences of the religious minorities in question; consequently, the courts â€Å"have shown little regard for the plight of sincere, committed believers whose claims that States actions interfere with their religion or belief are routinely dismissed by institutions prepared to substitute their judgment for the judgment of the believers†.[77] 3.3 Legitimate Aim The court noted that the ‘impugned measures of the Greek government were â€Å"in pursuit of a legitimate aim under Article 9(2)† in protecting â€Å"the rights and freedoms of others†.[78] However, one of the most unsettling features of the courts reasoning in Kokkinakis is its failure to further develop this conclusion.[79] Under Article 9(2), state limitations to the manifestation of belief are only justified â€Å"in the interests of public safety, for the protection of public order, health or morals, or for the protection of the rights and freedoms of others†,[80] but one criticism levelled towards the approach in Kokkinakis is that â€Å"the Court effectively holds that a government satisfies its burden by offering any justification that can be tied, however remotely, to the ‘protection of the rights and freedoms of others†.[81] In other words, a government may sufficiently meet the ‘legitimate aim requirement at its own discretion, irrespective of whether the government arrived at its conclusion in an arbitrary or capricious manner as lo

Analysis of the Combined Code of Corporate Governance

Analysis of the Combined Code of Corporate Governance Corporate governance is the system or process by which companies are directed and controlled (Cadbury,1992,p.2) Good corporate governance should contribute to better company performance by helping a board discharge its duties in the best interests of shareholders; if it is ignored, the consequence may well be vulnerability or poor performance. Good governance should facilitate efficient, effective and entrepreneurial management that can deliver shareholder value over the longer term. The Combined Code on Corporate Governance (the Code) is published by the Financial Reporting Council (FRC) to support these outcomes and promote confidence in corporate reporting and  governance The Code is not a firm set of rules. Rather, it is a guide to the components of good board practice distilled from consultation and widespread  experience over many years. While it is expected that companies will comply wholly or substantially with its provisions, it is recognised that noncompliance may be justified in particular circumstances if good governance can be achieved by other means. A condition of noncompliance is that the reasons for it should be explained to shareholders, who may wish to discuss the position with the company and whose voting intentions may be influenced as a result. This comply or explain approach  has been in operation since the Codes beginnings in 1992 and the flexibility it offers is valued by company boards and by investors in pursuing better corporate governance. The Listing Rules require UK companies listed on the Main Market of theLondon Stock Exchange to describe in the annual report and accounts their corporate governance from two points of view, the first dealinggenerally with their adherence to the Codes main principles, and the second dealing specifically with non-compliance with any of the Codes provisions. The descriptions together should give shareholders a clear and comprehensive picture of a companys governance arrangements in relation to the Code as a criterion of good practice The reason for selecting this combined code on corporate governance as topic of research is that researcher is having a past experience of working with the organization and knows about the prows and corns of the business. 1.2 INITIAL REVIEW OF THE LITERATURE: Corporate governance is an institutional arrangement by which suppliers of finance to corporations assure themselves of getting a proper return on their investment(shleifer and vishney ,1997,p.737). Transparency and accountability are the most significant elements of good corporate governance.   This includes: the timely provision by companies of good quality information; a clear and credible company decision-making process; shareholders giving proper consideration to the information provided and making   considered judgements. The origins of the current Revised Combined Code stem from the report of the Committee on the Financial Aspects of Corporate Governance (the Cadbury Report,  1992) to which was attached a Code of Best Practice. This was further developed through a series of reworkings including those of the Greenbury Committee, which made recommendations on executive pay and a Code of Best Practice. It was then decided that previous governance recommendations should be reviewed and brought  together in a single code. The work was carried out under the chairmanship of Sir Ronald Hampel and culminated in the Final Report: Committee on Corporate Governance with its Combined Code on Corporate Governance in 1998.In 2002 Derek Higgs was asked to report on the role and effectiveness of non-executive directors. His report, published in January 2003, suggested amendments to the Combined Code. At the same time a committee under Sir Robert Smith reported on guidance for audit committees. The revised Combine d Code which was issued in July 2003 by the Financial Reporting Council (FRC) took into account both reports. The 2003 Code has been updated at regular intervals since then, most recently in June 2008. The 2008 edition applies to accounting periods beginning on or after 29 June 2008.The FRC undertakes regular reviews of the impact and continues to work effectively.According to Christine mallin(2007), Main principles of the Combined Code are: Directors 1 The board Every company should be headed by an effective board which is collectievely responsble for the success of the company 2 Chairman and chief executive There should be a clear divission of responsbilities at the head of the company between the running of the board and the executive responsbility for running of the companys business No one individual should comprise imaginative powers of decision. 3 Board balance and independence The board should include a balance of executive and nonexecutive directors (and, in pariticular, independent nonexecutive directors) such that no individual or small group of individuals can dominate the boards decision taking 4 Appointments to the board There should be a formal, rigarous and translucent procedure for the appointment of new directors to the board 5 Information and professional development The board should be supplied in a timely manner with information in a form and of a quality apropriate to enable it to discharge its duteis. All directors should be given induction on joining the board and should regularly update and refresh their skills and knowledge. 6 Performance evaluation The board should undertake a formal and thorough annual evaluation of its own performannce and that of its commitees and individual directors 7 Re-election All directors should be submited for re-election at regular intervals, subject to continued satisfactory performance. The board should certify designed and progresive refreshing of the board B Remuneration 1 The level and make-up of remmuneration Levels of remuneration should be sufficcient to attract, retain and motivate directors of the quality required to run the companys succesfully, but a company should avoid paying more than is neccessary for this purpose. A significant proportion of directors remmuneration should be structured so as to link rewards to corporate and individual performance 2 Procedure There should be a formal and transparent procedure for developing policy on executive remmuneration and for fixing the remmuneration packages of individual directors. No directors should be involved in deciding his or her own remmuneration C Accountability and audit 1 Financial reporting(Andrew tylecote and francsca visintin,2008) The board should present a balanced and understandable asessment of the companys position and prospects 2 Internal control The board should maintain a sound system of intarnal control to safeguard shareholders investment and the companys assets 3 Audit committee and auditors The board should establish formal and translucent arrangements for considering how they should apply the financial reporting and internal control principals and for maintainning an appropriate relationship with the companys auditors D Relations with shareholders 1 Dialogue with institutional shareholders There should be a discussion with shareholders based on the mutual understanding of objectives. The board as a whole has a responsbility for ensurring that a satisfactory dialogue with shareholders takes place. 2 Constructive use of AGM The board should use the AGM to communicate with investors and to encourage their participation. E Institutional shareholders 1 Dialogue with companies Institutional shareholders should enter into a dialogue with companies based on the mutual understanding of objectives. 2 Evaluation of governance disclosures When evaluating a companies governannce arrangements, particularly those relating to board structure and composition, institutional shareholders should give due weight to all relavant factors drawn to their atenttion. 3 Shareholder voting Institutional shareholders have a responsbility to make considered use of their votes. 1.3 RESEARCH PURPOSE: The research purpose is to analyse the impact of failures and weaknesses in corporate governance on the financial crisis, including risk management systemsand executive salaries. It concludes that the financial crisis can be to an significant level attributed to failures and weaknesses in corporate governance arrangements which did not serve their purpose to preserve against excessive risk taking in a number of financial services companies. Accounting principles and regulatory requirements have also proved insufficient in some areas. Last but not least, remuneration systems have in a number of cases not been closely connected to the strategy and risk craving of the company and its longer term interests. The article also suggests that the importance of qualified board oversight and robust risk management is not limited to financial institutions. The remuneration of boards and senior management also remains a highly controversial issue in many OECD countries. The current turmoil suggests a need for the OECD to re-examine the adequacy of its corporate governance principles in these key areas.( FINANCIAL MARKET TRENDS ISSN 1995-2864  © OECD 2008) All the UK reports and codes, including the 2003 Combined Code (the Code), have taken the comply or explain approach. Although only quoted companies (those with a full London Stock Exchange listing) are obliged to report how they apply the Code principles and whether they comply with the Code provisions and, where they do not, explain their departures from them. The Code has had a noticeable wider impact on governance of organisations outside the commercial corporate sector where parallel codes of governance are emerging. For a quoted company reporting on its application of the Code is one of its continuing obligations under the Listing Rules published by the UK Listing Authority (UKLA). If quoted companies ignore the Code, then there will be penalties under the Listing rules. The Code is divided into main principles, supporting principles and provisions. For both main principles and supporting principles a company has to state how it applies those principles. In relation to the Code provisions a company has to state whether they comply with the provisions or where they do not give an explanation. It is the Code provisions that contain the detail on matters such as separation of the role of chairman and chief executive, the ratio of non-executive directors and the composition of the main board committees. The first principle of the Code states that: Every company should be headed by an effective board. The boards effectiveness is widely regarded as a prerequisite for sustained corporate success. The quality and effectiveness of directors determines the quality and effectiveness of the board. Formal processes for appointment, induction and development should be adopted. Effectiveness of the board and its individual members has to be assessed. The Code states that no one individual should have unfettered powers of decision-making. It sets out how this can be avoided by splitting the roles of chairman and chief executive, and specifies what the role of the chairman should be. The Code offers valuable guidance on the ratio of non-executive to executive directors and definitions of independence.( http://www.frc.org.uk/corporate/combinedcode.cfm) . 1.4 OBJECTIVES: In the process of research the researcher has to find out the answers for the following questions: To understand how critical governance issues in a established organisation can be solved with optimized corporate governance To formulate an effective method of governing corporates especially at the time of crisis To find out how the country can overcome financial crisis in future with good corporate governance practice? 1.5 SCOPE OF THE STUDY: This research has some limits as the researcher has constraints of time and money. The information provided is of sample size. The research is done in India where the economy is developing. So the results vary from Indian developing economy and any other developed economy. The research is mainly concentrated in Hyderabad city so the research result would vary from that of any other city like Chennai, Mumbai, etc. The research is based on the information provided by SATYAM COMPUTERS on how it was bankrupted during financial crisis due to lack of proper governanace and financial reporting. So the result at the end of research will be useful for other companies inorder to benefit from the combined code of corporate governance. 1.6 RESEARCH STRATEGY: Research the word basically means search for information or data compilation. It mostly means to gather information concerning firm question and to build up a certain approach for that question. If there was no word called research all the scientific and social projects would have been resulted in deduction work and approximated data The approach the researcher would be using in this research is qualitative with an inductive outlook. Qualitative research is concerned with the growth of explanations, in order to know the reasons and motivations of social occurrence (Hussey Huseey 1997). The motto being to know the world in which we live in, by taking into account individual opinions, experiences and feelings According to Saunders et al (2003), in an inductive way; theory will pursue data rather than vice versa in the deductive approach. Induction emphasizes on attaining an understanding of the meanings human attach to events, it approves in the gathering of qualitative data and at last, unlike deduction which is a highly prearranged process, induction is a more supple structure which permits changes as and when the research progresses . Case study : A case study is research method to investigate the phenomenon of topic of research. In this case the researcher is looking at SATYAM COMPUTER SERVICES LTD.which is an IT firm and Collapse of SATYAM COMPUTERS at Indian Stock markets due to lack of proper corporate governance practice. In this research the researcher want to apply the combined code of corporate governance to other companies like SATYAM Grounded theory : Grounded theory is a procedure that is designed to generate a theory around the central theme of data. So this theory would help the researcher in doing his research. 1.7 DATA COLLECTION: Secondary Data The information that is previously available is called secondary information. It is using the study previously undertaken in a particular field so that one does not replicate it while conducting primary research. It is also very cost efficient and useful as this being a student project there are no funds at our disposal to conduct the research. It offers handiness and is easily accessible on databases and also on company websites (Wright and Crimp, 2000). It will be used widely while reviewing the literature on the recommended topic. Some of the secondary sources that will be used are academic journals like HR journals. Also with online information coming to age EBSCO Host and Keynote research reports and statistics issued by the Corporate Governance team in India will also be used. Finally, a number of accomplished authors have written ample on this subject, these books will also be consulted. The secondary research will be used effectively to provide a good background to instigate a good primary research. Primary Data Primary data will be collected through a sequence of recorded semi-structured interviews conducted by the researcher. Prior official authorization would be taken from those who would be interviewed. Semi-structured interviews are interviews where the interviewer would ask a set of questions to interviewees; these questions differ from person to person depending on that persons position with respect to the research. Though the general topic remains the same, some questions will be omitted and some others might be counting depending on who is being interviewed. For example, questions to an HR manager would revolve around how to cope with abrasion and the management view on how they are looking at this problem, on the other hand in an interview with the software engineers. 1.8 DATA ANALYSIS: The researcher understands all the data he would obtain would be based on meaning expressed through words, this kind of information is called qualitative data. The process of qualitative study involves the development of information categories, allocating units of the original information to apt categories and developing and trying hypotheses to produce well grounded conclusions. Now it is enormously important that all this rich data must be transformed to information the researcher could Comprehend and manage Integrate related data from different transcripts and notes Identify key themes or patterns from them to further explorationDevelop or test hypothesis based on these apparent patterns Draw and verify conclusions (Saunders et al, 2003) This researcher would be using Computer Assisted Qualitative Data Analysis Software, (CAQDAS), to assist him with making good sense of the data, there are various softwares available which would help the researcher, quantifying qualitative information if need be, thus making a hypothesis and arriving at a conclusion. 1.9 VALIDITY AND RELIABILITY: The question of reliability and validity of information in any research study is of highest importance. Unless the data obtained is consistent, correct conclusions cannot be drawn. In this study, the validity and reliability issues are associated to access to the correct people for interviews and to get the right information out of them. This will mean that the information should be balanced and unprejudiced. Interviewees should be able to provide the correct information linked to the subject without personal opinions or beliefs. This problem can be conquered to a certain extent by asking to the point questions and framing them up in such a way that eliminates capacity for bias. For this purpose, the researcher will spend quality time on designing good interview questions and will get them checked from a senior supervisor. The issue of access to the correct people for the data is also very important since the research will be based on the answers obtained from them. Another matter related to validity and reliability is the use of precise sources for obtaining secondary data. The researcher should gain contact to the right books, journals and articles for getting quality information about the topic. For this purpose, scholarly articles will be obtained from the library and internet. 2.0 ACCESS: The researcher was providential to have some significant contacts in the IT sector back in Hyderabad, India, this was partly because he was born and brought up there and also because he comes from a strong IT background both academic and professional. The researcher intends to conduct semi structured interviews with the following people. Ms. Pratyusha gogineni (HR Team, Satyam computers, Hyd) Mr. suma Kirthi (HR Team, Satyam computers, Hyd ) Mr. Madhusudhan Santhana (Project Manager, Satyam computers, Hyd) Mr. Prabhakar Govind (Analyst, Satyam computers, Hyd) Mrs. Amruta devi ( MD, HND Recruitment, Hyd ) The first member, Nandini is an old friend who had grown quite fast in the organization has been handling recruitments since the past four years; through her the researcher had got in contact with Mr. Kirthi, a senior HR manager who also assured official access. To get the other side of the story, the researcher has got in contact with Mr Santhana, who also is the researchers ex manager who used to work with SATYAM computers before. Mr Santhana promised he will do all he could to aid me with this research. Mr Govind along with a few of his colleagues would help in giving me the required information. The researcher intends to leave no stone unturned and would contact more people if need be to help him with this research.

Lord Alfred Tennyson as a Victorian Essay -- essays research papers

Tennyson as a Victorian The Victorian age was an age where many changes occurred socially, economically, and industrially. People began to explore into areas such as the earth, the human body, and how to benefit the daily lives of individuals. English literature was also something that was beginning to be developed. People's thoughts and ideas also changed with the development of the country. The peoples' ideas became more free and they accepted change more easily, yet not everybody wanted to admit to change. People began to ask more questions about life, which prompted the development of science and many people began to question the bible. The change caused a great deal of confusion and alarm, which prompted English writers to accept responsibility and write about new thoughts, beliefs, and feelings. Alfred Tennyson, who is a very famous poet, is often regarded as the chief representative of the Victorian age in poetry. Tennyson was a man who had seen pain and sorrow in his life. After the death of his best friend, Arthur Hallam, Tennyson found relief from his pain in writing. Many of his writings were indeed about his dead friend. For example in "The Passing of Arthur, the hero has the same name as Tennyson's friend and also many lyrical poems, that later were to become In Memorian A.H.H. These writing were full of emotions, pain, fear, caring, and the desire to remember his friend. Almost throughout all ...

Locked out of Culture Essay -- Education, Tradicional and Mainstream E

When growing up in a traditional civilization and continuing education in a mainstream environment, one can notice the work of two opposing ways of life. If one could study a traditional identity closely, one may sometimes see a mainstream identity in most of that organization’s people. Usually, a culture is any group of individuals that share the same beliefs, philosophies, and customs; identity can be defined as the image and viewpoints that others see when they look at someone. When looking into someone’s traditional organization, one can easily see two opposing identities. Similarly, Robert Bellah explains the formation of identity in his essay â€Å"Community, Commitment, and Individuality† which shows how identity comes about. Traditional society places a moral authority over its subjects, while the mainstream society does not. Such power can be seen in the Old Chinese customs inside of Maxine Hong Kingston’s essay. Her essay â€Å"No Name Womanâ₠¬  discusses a story of a Chinese mother abusing her own power to teach her daughter a lesson in morality. Some people within a group are responsible for giving power and identity; power is the ability to have more influence inside a culture at the expense of someone else. In addition, Dean Barnlund argues that because both groups want to increase their own well being, their opposing identities must clash with one another. He talks about cultural behaviors in â€Å"Communication in a Global Village.† All of these authors provide key wisdom into such things as culture, identity, and power. Customs can sometimes become a problem. One discovers that it is mandatory that one must reexamine his own identity. Until then, many problems may surface when transitioning between two contradictory cultures. In o... ...d onto the responsibility of two separate viewpoints and values systems. The statements in this essay could or could not be true. Different meanings for culture, identity, and power, may exist out in the real world. The connections made in this essay may not be true to everyone because all of us have different definitions for these key terms. Such evidence in this essay leads to a conclusion of foreseeing becoming trapped between two different styles of beliefs. We saw that, two different beliefs comes from the groups that one has associated. When compared against other people these beliefs and experiences can be held responsible, cultural problems arise. These problems make someone’s switch between organizational climates harder for an individual. Based on all of this evidence, anyone can conclude that they have become locked out of both organizational climates. Locked out of Culture Essay -- Education, Tradicional and Mainstream E When growing up in a traditional civilization and continuing education in a mainstream environment, one can notice the work of two opposing ways of life. If one could study a traditional identity closely, one may sometimes see a mainstream identity in most of that organization’s people. Usually, a culture is any group of individuals that share the same beliefs, philosophies, and customs; identity can be defined as the image and viewpoints that others see when they look at someone. When looking into someone’s traditional organization, one can easily see two opposing identities. Similarly, Robert Bellah explains the formation of identity in his essay â€Å"Community, Commitment, and Individuality† which shows how identity comes about. Traditional society places a moral authority over its subjects, while the mainstream society does not. Such power can be seen in the Old Chinese customs inside of Maxine Hong Kingston’s essay. Her essay â€Å"No Name Womanâ₠¬  discusses a story of a Chinese mother abusing her own power to teach her daughter a lesson in morality. Some people within a group are responsible for giving power and identity; power is the ability to have more influence inside a culture at the expense of someone else. In addition, Dean Barnlund argues that because both groups want to increase their own well being, their opposing identities must clash with one another. He talks about cultural behaviors in â€Å"Communication in a Global Village.† All of these authors provide key wisdom into such things as culture, identity, and power. Customs can sometimes become a problem. One discovers that it is mandatory that one must reexamine his own identity. Until then, many problems may surface when transitioning between two contradictory cultures. In o... ...d onto the responsibility of two separate viewpoints and values systems. The statements in this essay could or could not be true. Different meanings for culture, identity, and power, may exist out in the real world. The connections made in this essay may not be true to everyone because all of us have different definitions for these key terms. Such evidence in this essay leads to a conclusion of foreseeing becoming trapped between two different styles of beliefs. We saw that, two different beliefs comes from the groups that one has associated. When compared against other people these beliefs and experiences can be held responsible, cultural problems arise. These problems make someone’s switch between organizational climates harder for an individual. Based on all of this evidence, anyone can conclude that they have become locked out of both organizational climates.