Advertising and promotion strategy Essay

Since the inception of the company’s first outlet in Cleveland, Mississippi in the year 1987, Back Yard Burgers depended mostly on the word of mouth publicity to spread awareness and promote its home cooked burgers. New outlets that opened in the subsequent years expanded not only the company’s consumer base and revenue but also stressed the need for aggressive marketing strategy to sustain the increased cost of operations. Back Yard Burgers started advertising on the television in the year 1993. The initial advertising campaigns were titled â€Å"the great burger wars† that took a punch at the competitors. In June 1994 the company launched a series of campaigns that featured Dennis R. Phillipi, a popular comedian in Memphis who soon became famous as Dennis the â€Å"Back Yard Burgers Guy†. The commercials projected the burgers as bigger, tastier, and healthier than those offered by the competitors due to its grilled cooking method that melted most of the fat. The advertising campaigns were effective in increasing sales and raising the revenue by 10 to 15%. Launch of new products and subsequent commercials on the television featuring Dennis Phillipi was an effective strategy. The company used the audio of these commercials in radio advertising that was cheaper. In addition the company also used direct mail advertising. The company collects 1% of taxable sales from each franchisee and company-operated restaurants that goes to the national advertising fund. 50% of this fund is utilized for marketing promos through various channels like radio, television, and print media. The rest 50% is used for market research, new product testing, and development, improvising on the operational front. The company’s marketing director monitors product launch and new restaurant opening promotions and marketing managers with a well-trained staff. The management works in collaboration with the franchisees towards advertising and promotion of its restaurants. The advertising fee earned by the company increased from $314,000 in July 1, 2006 period to $318,000 in June 30, 2007 period. The $4000 increase over the earlier period is accounted to the 1% of sales that goes to the national advertising fund as per company policies. The company also recorded an increase in the advertising expense from $668,000 in the July 1, 2006 to $814,000 in June 30, 2007 that attributes to approximately 5% of the net restaurant sales on advertising in the past year. (see annexure for the comparative income statements). The company has been stressing on the advertising and promotion strategy but it has not been very effective. There are some important points that can be highlighted in this respect. †¢ The company has not been able to create brand loyalty and brand awareness in spite of good quality products and effective marketing strategy. This could be attributed to low brand visibility. This can be remedied with aggressive market campaigns that aim at the younger generation since this is the biggest consumer segment for the fast food industry. Strategies that aim for deeper market penetration, fun logo that people can relate to enjoyable food and moments are essential for brand positioning. â€Å"Fun logo† is a concept that the consumers can equate with good times. The simple logo of McDonald’s is easily identifiable and children and youngsters can spot it from a distance – this is one of the best examples of effective brand positioning. †¢ The other concept that the Back Yard Burgers can adopt is the use of bright color-coding for their outlets and the signboards. A bright color scheme attracts the younger generation and gives it an inviting look. The uniformity in look and feel of the franchisee restaurants and the other company-operated restaurant is essential to make an easily identifiable picture in the consumer minds. †¢ In running a successful brand promotion campaign the essential point is to identify the consumer segment. Who are the consumers and the target focus group for this chain of restaurants? The children and adolescents who form a major chunk of the consumer group typically favour the fast food industry. The working people segment is another segment that will stop by for fast and filling food in their office hours. Fast service food is ideal meal for this segment. Campaigns attracting these two segments will create brand awareness and spell higher revenues for the company. †¢ Last but not the least the quality of food and service efficiency is the crux of the fast food industry. A good and satisfying meal will have the consumers returning for more. The satisfied and happy customer will not only promote brand loyalty but will have high recommendations regarding the food and service to their friends and families. This is the greatest form of publicity that a fast food outlet can expect.

How do I know anything?

The Film The Matrix was a Box Office hit due to the idea it presented to the audience. Even though Descartes' Meditations inspired the film, the idea of living in a computer simulated environment was an interesting, original concept that had been created recently. It opened up a question, how do I know anything? It is possible that we may be living in a computer-simulated environment, or in a big dream of some sort. We are unable to prove any of this at the moment, which could then possibly lead to scepticism about this theory. The only real argument to support the theory is to use the fact that our government keeps information confidential from the public, for a number of reasons. This demonstrates that there are things that we do not know; therefore, we should not totally doubt what we do not know, and that we may be living in a simulated environment. There is also the problem of perception. It is easy for us to perceive something to be different to what it really is. Magicians use optical illusions to fool us. If we are living in a simulated environment, then how can we break ourselves away from the perception that we are in, to separate ourselves from the simulation, and find out what the other reality is like? The closest technology has come to simulating environments is virtual reality. The environment is simulated, allowing humans to interact, although they may be elsewhere. The graphics within virtual reality are still basic, and this is one of the reasons why we are able to recognise virtual reality as being different to reality. Another reason is that virtual reality does not cause you to feel pain. Whether Virtual Reality is comparable to the neural-simulated environment in The Matrix, VR is the closest thing we have to relate to the theory. However, VR could be as real as reality if it had realistic models of physics (e.g. feather and coin fall at the same rate in a vacuum), better graphics, and the ability to stimulate the body into experiencing physical feelings of pain, heat and cold, etc. Another problem with doing this is having a computer powerful enough to process all this information via calculations. IBM have developed a supercomputer that can calculate the force of nuclear explosions. Does a computer exist powerful enough to simulate the reality we live in exactly? If it does, then the theory proposed by the film could be right. Another concern brought up by the film was about A.I. (Artificial Intelligence). In the film, A.I. developments created intelligent, living computers. Machines are physically better than man in many ways. They do not excrete, need tea breaks at work, sleep, be lazy, require wages, things that humans do. They are more efficient than humans. However, Humans have consciences, imaginations, and the ability to think. Computers do not have this. If computers did have this, they may be worth more than human life. Once recognising their status and power, it is possible that they may consider the human race to be inefficient, and may then start to eliminate humanity, like in The Matrix and The Terminator. This is something we have to be wary about when we decide to improve A.I., whether it be in industrial machines, home appliances, or computer games. If AI started to have a mind of its own, would anyone be willing to corrupt it, and turn it against others? It could be something terrorists would do to disrupt the activities of Governments around the globe? It may not be possible for machines to be a living, independent-thinking species. Computers work by calculations. Let us take an example. Home appliance in the future; greets person as they get in the door. A sensor will detect that the door is opening. It activates another smart sensor to identify that person. It is the house-owner. It greets with ‘hello'. The house-owner says ‘hello' back. The appliance uses a sensor to detect the reply, and assesses it not only for vocal identification, but to determine what mood the person is in. It will then choose a speech passage suited to the mood of the person. E.g. the person has a cold, so the computer tells the person that they are making a warm glass of Lemon and Honey for them, and ordering for a prescription of medicine to the doctor. Another sensor in the house will scan the person and send the details of the cold to the doctor, allowing the doctor to prescribe the right medication. The person will say ‘thanks', and the appliance will say ‘your welcome'. All this could happen just by entering the door and saying hello. The computer can display signs of compassion, but will not actually feel them. This will be a major mountain to conquer in the development of Artificial Intelligent Life. Commercially, Artificial Intelligence is still under development, and will take some time before it can resemble anything human. Overall, Technology will get better, and maybe we will discover if the simulated neural environment theory is right.

Al Maqasid Al Sharia

Hence, Maqasid al-Shari’ah represents â€Å"the objectives and the rationale of the Shari’ah. It encompasses all disciplines, laws, regulations, policies, instructions, obligations, principles, beliefs, devotion and actions designed to protect the interest of human beings in all segments and aspects of life. Various scholars have tried to elucidate the purposes and the objectives of Shari’ah upon which it is established. Among these the exceptional individuals are the Malikite Abu Ishaqal-Shatibi, the Shafite al-‘Izz ibn ‘Abd al-Salam, and the Hanbalite Ibn Qayyim al Jawziyyah. According to Ibn Qayyim al-Jawziyyah, Shari‘ah aims at safeguarding people’s interest in this world and the Hereafter. Referring to the maqasid al-Shari‘ah , al-Ghazali said: â€Å"The objective of the Shari‘ah is to promote the welfare of human beings, which lies in safeguarding their faith, their life, their intellect, their posterity, and their wealth. Whatever ensures the safeguard of these five fundamentals serves public interest and is desirable†. Al-Shatibi approves al-Ghazali’s list and sequence,hereby indicating that they are the most preferable in terms of their harmony with essence of Shari’ah . Finally, Ibn Ashur provides a broader definition stating that: Both its general rules and specific proofs indicate that the all-purpose principle(maqsad ‘amm) of Islamic legislation is to preserve the social order of the community and insure its healthy progress by promoting the well-being and righteousness ( salah ) of that which prevails in it, namely, the human species. The well-being and virtue of human beings consist of the soundness of their intellect, the righteousness of their deeds as well as the goodness of the things of the world where they live that are put at their disposal. Maqasid al-Shari’ah : An Overview Maqasid al-Shari’ah calls for establishment of justice, elimination of unfairness and alleviation of privation. It endorses relationship and mutual support within the family and community in general. This has for outcome a preservation of public interest (maslahah) as the most important objective of the Shari’ah. Shari’ah recognizes three areas which constitute well- being, namely, endorsing benefits (maslahah ) to people, educating individual and establishing justice. One of the objectives and the underlying principle of the Shari’ah is endorsing benefits (maslahah) to the people. It is associated with people livelihood in this world and the Hereafter Qur’anic verse: â€Å"†¦ and establish regular prayer: for prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing In life) without doubt. and Allah knows the(Deeds) that ye do. † ( Al-Qur’an , Al-Ankabut: 45). Every verdict in Shari’ah appears with reasoning and with a purpose, which is to shelter and protect public interests (maslahah ) in all aspects and segments of life. It should also be observed that in specific occasions emergence of arguments between endorsement of benefit and avoidance of evil arise. If none appears to be preferable, then avoidance of evil takes precedence over the recognition of benefit. Educating individuals is an essential objective of Shari’ah, too. Education encourages people with faith and Taqwa (consciousness of Allah s. w. t. ) in order to accomplish public objectives. A truthful and moral person can emerge as representative of others and bearer of the ruling of Shari’ah related to ibadah , mu’amalah and jinayah. Lastly, one of the objectives of the Shari’ah is to maintain the standards of justice (‘adl ). It must be based on creation of equilibrium which accomplishes rights and responsibilities on one side, and abolishes unfairness and inequality on the other. It must embrace both individual and social justice, regardless whether it is a case of friend or foe, Muslim or non-Muslim, personal or public. Illicit behaviors and wrongdoings are disapproved and punished in order to avoid injustice as it is undesirable and contradictory with the philosophy of Qur’an and the Maqasid al-Shari’ah. IDENTIFICATION OF THE MAQASID As already indicated the ulema have differed in their approach to the identification of the maqasid. The first approach to be noted is the purely textualist approach, which confines the identification of the maqasid to the clear text, the commands and prohibitions, which are in themselves the carriers of the maqasid. The maqasid, according to this view, have no separate existence as such. Provided that a command or prohibition is tasrihi (explicit) and ibtida’i (normative) it in itself conveys the maqsud of the Lawgiver. Although it is generally accepted that textual injunctions must be respected and observed as manifestations of the intentions of the Lawgiver, the majority approach to the identification of the maqasid takes into consideration not only the text but also the underlying ’illah or rationale of the text. 10 The chief exponent of Al-Maqasid, Abu Ishaq Ibrahim al-Shatibi , spoke affirmatively of the need to respect and observe the explicit injunctions, but added, that adherence to the obvious text must not be so rigid as to alienate the rationale and purpose of the text from its words and sentences. Such rigidity could, of course, then be just as much contrary to the maqsud of the Lawgiver as would be in the case of a conscious and direct neglect of that law. The preferred approach then is to read the text, whether it is of a command or a prohibition, in conjunction with its rationale and objective, for this is most likely to bear the greatest harmony with the intention of the Lawgiver. 11 Al- Shatibi elaborated that the maqasid that are known from such a comprehensive reading of the text are of two types, asliyyah (primary) and tab’iyyah (secondary). The former are the essential maqasid, or the daruriyyah, which the mukallaf must observe and protect regardless of his personal predilections, whereas the latter, the supplementary maqasid, or the hajiyyat, are those regarding which the mukallaf has some flexibility and choice. The comprehensive approach to the textual injunctions of the Shari’ah has given rise to two important questions. Firstly, the question that seeks to establish whether the means to a command, a wajib (obligation) or a haram (prohibition), should also be seen as integral to the goal and objective that is sought by that command. The general response given to this question is that supplementary aspects of commands and prohibitions are indeed integral to their objectives. Thus, it is generally accepted that whatever might be necessary for the completion of a wajib is also a part of that wajib, and that whatever may lead to a haram is also haram. There has, however, been some disagreement on this, emerging from certain areas of detail. The second question concerns the silence of the Lawgiver in respect of certain conducts, especially where a general reading of the relevant evidence casts light on the value of that conduct. The question may be formulated as follows: We know that the maqasid can be known from clear injunctions, but can they also be known from a general reading of the nusus (clear textual rulings) by way of induction? Al-Shatibi’s response to this question is possibly the most original. Page 5 of 7 Istiqra’ (induction), according to al-Shatibi, is one of the most important methods for identifying the maqasid of the Shari’ah. There may be various textual references to a subject, none of which may be in the nature of a decisive injunction. Yet their collective weight is such that it leaves little doubt as to the meaning that is to be obtained from them. A decisive conclusion may thus be arrived at from a plurality of inclining expressions. Al-Shatibi illustrates this with an important example. Nowhere in the Qur’an is there a specific declaration to the effect that the Shari’ah has been enacted for the benefit of the people, and yet, this must be the definitive conclusion that is to be drawn from the collective reading of a variety of textual proclamations. 12 To illustrate the point further we may give two more examples. There is no specific declaration in the textual sources on the classification of the maqasid into the three categories of daruriyyah, hajiyyah and tahsiniyyah or on the conclusion that the Lawgiver has intended that these maqasid must be protected — and yet, through istiqra’, this classification and conclusion has generally been accepted by the ulema. Again, there is no specific textual declaration espousing the claim that the protection of the five values of life, intellect, faith, lineage and property is of the most primary importance to the Shari’ah — but once again, through istiqra’, this has also been generally accepted by the ulema. It is also to be noted that the inductive method is not confined to the identification of maqasid-cum-masalih alone, but extends to commands and prohibitions. 15 Conclusions arrived at through istiqra’, such as those in the above paragraph, are of great overall importance to the understanding and implementation of the Shari’ah. They are not to be seen as being subject to doubt or lacking in credibility by way of being based on speculative reasoning. 14 In fact, al-Shatibi’s own position on this was to go so far as saying that the conclusions and positions established through istiqra’ are he general premises and overriding objectives of the Shari’ah, over and above the level of the specific rules. Al-Shatibi’s approach to the method of induction is reminiscent of knowledge that is acquired of the personality and character of an individual through a sustained association and observation of conduct of that individual. This kind of knowledge is b road and holistic as it is enriched with insight, and is likely to be more reliable compared to, say, knowledge based only on the observation of odd and isolated incidents in the daily activities of that individual. AL-MAQASID AND IJTIHAD Having expounded his theory of Al-Maqasid, al-Shatibi advocated and accentuated the need for knowledge of the science of Al-Maqasid as a prerequisite to the attainment of the rank of a mujtahid (jurist). Throughout Muslim history, those who neglected acquiring mastery over the science of Al-Maqasid did so at their own peril, as it made them liable to error in ijtihad. Included amongst these were the ahl al-bida’ (the proponents of pernicious innovations), who only looked at the apparent text of the Qur’an without pondering over its ultimate aims and objectives. These innovators (an allusion to the Kharijites) held steadfastly to the literal text of even the mutashabihah (the intricate segments of the Qur’an) and premised many conclusions on them. They took a fragmented and atomistic approach to the reading of the Qur’an, which failed to tie up the relevant parts of the text together. The leading ulema have, on the other hand, always viewed the Shari’ah as a unity, in which the detailed rules were to be read in the light of their broader premises and objectives. 6 Ibn ’Ashur, the author of another landmark work on Al-Maqasid, also stressed that knowledge of the science of Al-Maqasid was indispensable to ijtihad in all its manifestations. 1 Some ulema, who confined the scope of their ijtihad only to literal interpretations, found it possible, ibn ‘Ashur observed, to project their personal opinions into the words of the text, but fell into error as they were out of touch with the general spirit and purpose of the surrounding evidence. We may illustrate this by reference to the differential views taken by the ulema with respect to whether the Zakah on commodities, such as wheat and dates, must be given in kind or could also be given in their monetary equivalent. The Hanafis validated the possibility of this substitution, but some ulema held otherwise. The Hanafi view was founded on the analysis that the purpose of Zakah was to satisfy the needs of the poor, which could just as easily be achieved with the monetary equivalent of the commodity. Ibn Qayyim al-Jawziyyah likewise observed that where the ahadith on the subject of sadaqah al-fitr (the charity due on the Eid after Ramadan) sometimes referred to dates and at other times to raisins or food grains, the common purpose in all this was to satisfy the needs of the poor, which could be done with any of these staple foods of Madinah and its environs at that time. The purpose in any of these ahadith was not to confine the payment of the sadaqah to a particular commodity. A similar example relates to the issue of whether a person may pay his Zakat ahead of time, that is, prior to the expiry of the one year period when it becomes due, and whether he is liable to pay again if he has already paid before that time. Imam Malik, drawing an analogy with Salah, ruled affirmatively that the person would be liable to pay again. Subsequent Maliki jurists, including Ibn al-‘Arabi and Ibn Rushd, however, disagreed with this position and ruled that early payment of Zakah was permissible. Indeed, if someone performs his Salah before its due time, he must perform it again at its proper time. But, there is a difference between Salah and Zakah, in that the former is time-bound to specific times but the latter is not in any such similar ways. Hence, Zakah may be paid earlier, especially if it is prepaid by only a few weeks. Scholars who have taken a non-literalist approach, on the other hand, have often been criticised for departing from certain parts of the textual sources. Imam Abu Hanifah, for example, was criticised by the Ahl al-Hadith (the Traditionalists), for having departed on occasions from the wordings of particular ahadith. It turns out upon closer inspection, however, that such scholars departed from the text only when they had reached a different conclusion by reading that particular text in the context of the of the other relevant evidence in the Qur’an and Sunnah. Disharmony and conflict between the aims and objectives of the Shari’ah and its specific rulings may arise latently. A mujtahid or a judge may issue a ruling or a decision which appears at that time to be consistent with the text and maqsud of the Shari’ah. With time and further scrutiny, however, it may prove to be not so consistent. A judge may, for example, uphold a duly signed contract and make it binding on the parties. With time, however, the contract may prove to be grossly unfair on one of the parties. In such an eventuality the judge or the mujtahid can hardly ignore the attendant unfairness and insist on the strict adherence to the letter of the contract. Indeed, according to the Shari’ah laws of obligations, a contract is no longer a governing instrument between the shari’ah al-‘aqidayn (the contracting parties) if it becomes an instrument of injustice. The judge must therefore, in order to uphold the maqsud of justice, a primary and all-pervasive characteristic objective of the Shari’ah, set aside the contract. The judge or the mujtahid must, likewise, give priority to the maqasid whenever there is such a latent discord. These discords or conflicts are most likely to occur where the specific rulings have been arrived at through the doctrine of Qiyas (Analogy). Thus, where a rigid adherence to Qiyas may lead to unsatisfactory results, recourse may be had to Istihsan (Juristic Preference) in order to obtain an alternative ruling that is in greater harmony with the objectives of the Shari’ah. An important feature of the ‘Maqasidi’ (objectives-based) approach in relation to ijtihad and the formulation of specific rules is the attention that the mujtahid must pay to the consequences of his rulings. Indeed, an ijtihad or fatwa would be deficient if it failed to contemplate its own ma’alat (consequences). The importance of such contemplation is demonstrated by the Prophet’s Sunnah. Therein, we note instances where the Prophet paid much attention to the possible consequences of his rulings, often in preference to other considerations. Thus, for example, although acutely aware of the treason and subversive activities of the Munafiqun (the Hypocrites), without and within the Muslim community, we find that he decided not to pursue them, stating simply that â€Å"I fear people might say that Muhammad kills his own Companions†. Similarly, although he personally would have liked very much to accept and execute ‘A’ishah Siddiqah’s suggestion to restore the Ka’bah to its original proportions, as founded by the patriarch Prophet, Ibrahim, again, we find that he decided not to, saying â€Å"I would have done so if I didn’t fear that this may induce our people into disbelief†. In both these instances, therefore, the Prophet did not take what would have been thought to be the normal course because of a foresight of the potential adverse consequences. Finally, we must turn to ijtihad in the context of crimes and penalties. Of course, the normal procedure here is to apply the punishment whenever the cause and occasion for it is present. There may, however, be instances where to pardon the offender would be a more preferable course to take. The mujtahid and the judge must remain open and alert to such possibilities and reflect them in their judgements whenever so required. Al-Shatibi has in this connection drawn a subtle distinction between the normal ’illah that invokes a particular ruling in a given case and what he terms as ‘illah tahqiq manat al-khas (the verification of the particular) in the issuance of ijtihad and judgement. The mujtahid (scholar) may investigate the normal ‘illah and identify it in the case, for example, of a poor person who qualifies to be a recipient of zakah, but such an enquiry may take a different course when it is related to a particular individual as to what might seem appropriate or inappropriate to be applied in a particular case. The mujtahid needs therefore to be learned not only of the law and specific evidence but must also have acumen and insight to render judgements that are enlightened by both the overall consequences as well as the special circumstances of each case. CLASSIFICATION OF MAQASID AL SHARI’AH Although there are different classifications of maqasid al-Shari‘ah , Muslim cholarsgenerally classified them into three main categories: daruriyyat (essentials), hajiyyat (needs)and tahsiniyyat (embellishments). The essentials ( daruriyyat ) are particulars that are required and considered as vital for the founding of wellbeing in this world and the Hereafter. If society in some way neglects them, the outcome will be anarchy together with disorder of the functionality of the society which will result in total collapse. The essential masalih (plural of maslahah) or daruriyyat are further divided into five: (i) Preservation of faith/religion (Din); (ii) Preservation of the life(afs); (iii) Preservation of lineage/descendents/procreation (asl ); (iv) Preservation of property ( Mal ); and (v) Preservation of intellect/reason (‘Aql ). The embracement of the mentioned values is obligatory to ensure normal functioning of society and welfare of individuals. It is an obligation of society and people to implement all necessary measures to prevent or eliminate all the barriers that will hinder the realization of these values. The Shari’ah constantly seeks to embrace and endorse these values and enhance procedures for their continuation and progression. Furthermore, Islam as religion is greatly concerned with eradication of poverty and hardship of individuals and community, which is in consistency with the aims of Shari’ah. This is to ensure that people have prosperous life and that there will be no disruption to their normal life. The needs (hajiyyat ) serve as complementary to the essentials. Without the needs, people will face hardship. However, non-existence of the needs will not create complete disruption of the normal order of life as is the case with the essentials. Ibn Ashur defined the meaning of complementary necessities in the following manner: â€Å"It consists of what is needed by the community for the achievement of its interest and the proper functioning of its affairs. If it is neglected, the social order will not actually collapse but will not function well. Likewise, it is not on the level of what is indispensable (daruri ). The embellishments ( tahsiniyyat ) relate to matters which bestow enhancement in the societyand guide to improved life. The admirable illustrations are Shari’ah ’s guidelines as clean body and attire for purpose of prayer, offering charity and avoiding lavishness and recommendation of supererogatory prayers (‘ibadat ). The rationale of all these are the accomplishment of integrity and perfection in entire fields of a person’s behavior. However, without these values the society will still be able to function and normal life process will not be interrupted. The illustrations of these matters are: voluntary ( sadaqah),and ethical and moral rules, and others. MAQASID AL-SHARI’AH AND ISLAMIC FINANCE The significance of the Maqasid al-Shari’ah in Islamic finance originates from the perspective of the wealth in Islamic law. This significance relates also to the objectives of the Islamic law in finance and business transactions and to the overall goals of Shari’ah in wealth. The protection and preservation of the wealth is categorized in the sphere of necessary matters (daruriyyat). In previous section it has been elaborated that essentials necessities are those which, without their preservation, there would be disorder and anarchy in society. The abolishment of preservation for these matters would have for result loss of everything that we embrace as valued (Ibn Ashur, 2006). This characterization and classification of Maqasid al-Shari’ah demonstrates the most important position of the wealth and the substance of the finance in Islamic law. Therefore, it must be highlighted here that the finance is recognized by Maqasid al-Shari’ah as valuable aspect of life. Furthermore, the finance is preserved by Islamic law in form of Islamic lawful decisions and guidelines. It is essentially important to stress on the realization of Maqasid al-Shari’ah in the current Islamic finance transactions because of the several important reasons. First, there is a strong relationship between the objectives of Maqasid al-Shari’ah and the objectives of business transactions, as can be observed from the position of the wealth within Islamic law and Maqasid al-Shari’ah that requests the preservation of wealth in everyday business activities and the promotion of socially responsible activities. As a result, if objectives of Maqasid al-Shari’ah in business transactions are neglected, it may result in poverty and anarchy. Second, the business transactions in domestic and international trade should be based on the principles of Islamic law, and the fundamental objectives of Maqasid al-Shari’ah in finance and business shall be applied as core guidelines to implement all types of financial transactions. Third, the particular objectives of Maqasid al-Shari’ah in business transactions must have perpetuity and constant outlook of the universal objectives of Maqasid al-Shari’ah . Last but not the least, the regulations of business transactions should be within the rules and the requirements of Maqasid al-Shari’ah and Islamic law. In other words, Maqasid al-Shari’ah must administer and regulate the Shari’ah principle of the Islamic finance. CONCLUSION The purpose of every civilization is to promote peace, prosperity, and freedom for its own members and for all others through compassionate justice. The challenge for all of us therefore is how to do this. Hence, The One (Allah) Who creates knows, surely the One Who knows will speak. Since He will speak, surely He will speak to those who possess consciousness and thought, and those who will understand His speech. Since He will speak to those who possess thought, surely he will speak to mankind, whose nature and awareness are the most comprehensive of all conscious beings and indeed He has done by revealing the Quran. As much as we understand Maqasid al-Shari’ah which are undoubtedly rooted in the textual injunctions of the Qur’an and Sunnah, we will achieve the goal and purpose that is advocated and upheld. 1. MAQASID AL-SHARI’AH IN ISLAMIC FINANCE: AN OVERVIEW, by mirza vejzagic 2. AL-MAQASID AL-SHARI’AH THE OBJECTIVES OF ISLAMIC LAW, Mohammed Hashim Kamali 3. Maqasid al Shari’ah: Strategy to Rehabilitate Religion in America by Dr. Robert D. Crane 4. The Collection of Risale-i Nur, The Letters by Said Nursi Al Maqasid Al Sharia Hence, Maqasid al-Shari’ah represents â€Å"the objectives and the rationale of the Shari’ah. It encompasses all disciplines, laws, regulations, policies, instructions, obligations, principles, beliefs, devotion and actions designed to protect the interest of human beings in all segments and aspects of life. Various scholars have tried to elucidate the purposes and the objectives of Shari’ah upon which it is established. Among these the exceptional individuals are the Malikite Abu Ishaqal-Shatibi, the Shafite al-‘Izz ibn ‘Abd al-Salam, and the Hanbalite Ibn Qayyim al Jawziyyah. According to Ibn Qayyim al-Jawziyyah, Shari‘ah aims at safeguarding people’s interest in this world and the Hereafter. Referring to the maqasid al-Shari‘ah , al-Ghazali said: â€Å"The objective of the Shari‘ah is to promote the welfare of human beings, which lies in safeguarding their faith, their life, their intellect, their posterity, and their wealth. Whatever ensures the safeguard of these five fundamentals serves public interest and is desirable†. Al-Shatibi approves al-Ghazali’s list and sequence,hereby indicating that they are the most preferable in terms of their harmony with essence of Shari’ah . Finally, Ibn Ashur provides a broader definition stating that: Both its general rules and specific proofs indicate that the all-purpose principle(maqsad ‘amm) of Islamic legislation is to preserve the social order of the community and insure its healthy progress by promoting the well-being and righteousness ( salah ) of that which prevails in it, namely, the human species. The well-being and virtue of human beings consist of the soundness of their intellect, the righteousness of their deeds as well as the goodness of the things of the world where they live that are put at their disposal. Maqasid al-Shari’ah : An Overview Maqasid al-Shari’ah calls for establishment of justice, elimination of unfairness and alleviation of privation. It endorses relationship and mutual support within the family and community in general. This has for outcome a preservation of public interest (maslahah) as the most important objective of the Shari’ah. Shari’ah recognizes three areas which constitute well- being, namely, endorsing benefits (maslahah ) to people, educating individual and establishing justice. One of the objectives and the underlying principle of the Shari’ah is endorsing benefits (maslahah) to the people. It is associated with people livelihood in this world and the Hereafter Qur’anic verse: â€Å"†¦ and establish regular prayer: for prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing In life) without doubt. and Allah knows the(Deeds) that ye do. † ( Al-Qur’an , Al-Ankabut: 45). Every verdict in Shari’ah appears with reasoning and with a purpose, which is to shelter and protect public interests (maslahah ) in all aspects and segments of life. It should also be observed that in specific occasions emergence of arguments between endorsement of benefit and avoidance of evil arise. If none appears to be preferable, then avoidance of evil takes precedence over the recognition of benefit. Educating individuals is an essential objective of Shari’ah, too. Education encourages people with faith and Taqwa (consciousness of Allah s. w. t. ) in order to accomplish public objectives. A truthful and moral person can emerge as representative of others and bearer of the ruling of Shari’ah related to ibadah , mu’amalah and jinayah. Lastly, one of the objectives of the Shari’ah is to maintain the standards of justice (‘adl ). It must be based on creation of equilibrium which accomplishes rights and responsibilities on one side, and abolishes unfairness and inequality on the other. It must embrace both individual and social justice, regardless whether it is a case of friend or foe, Muslim or non-Muslim, personal or public. Illicit behaviors and wrongdoings are disapproved and punished in order to avoid injustice as it is undesirable and contradictory with the philosophy of Qur’an and the Maqasid al-Shari’ah. IDENTIFICATION OF THE MAQASID As already indicated the ulema have differed in their approach to the identification of the maqasid. The first approach to be noted is the purely textualist approach, which confines the identification of the maqasid to the clear text, the commands and prohibitions, which are in themselves the carriers of the maqasid. The maqasid, according to this view, have no separate existence as such. Provided that a command or prohibition is tasrihi (explicit) and ibtida’i (normative) it in itself conveys the maqsud of the Lawgiver. Although it is generally accepted that textual injunctions must be respected and observed as manifestations of the intentions of the Lawgiver, the majority approach to the identification of the maqasid takes into consideration not only the text but also the underlying ’illah or rationale of the text. 10 The chief exponent of Al-Maqasid, Abu Ishaq Ibrahim al-Shatibi , spoke affirmatively of the need to respect and observe the explicit injunctions, but added, that adherence to the obvious text must not be so rigid as to alienate the rationale and purpose of the text from its words and sentences. Such rigidity could, of course, then be just as much contrary to the maqsud of the Lawgiver as would be in the case of a conscious and direct neglect of that law. The preferred approach then is to read the text, whether it is of a command or a prohibition, in conjunction with its rationale and objective, for this is most likely to bear the greatest harmony with the intention of the Lawgiver. 11 Al- Shatibi elaborated that the maqasid that are known from such a comprehensive reading of the text are of two types, asliyyah (primary) and tab’iyyah (secondary). The former are the essential maqasid, or the daruriyyah, which the mukallaf must observe and protect regardless of his personal predilections, whereas the latter, the supplementary maqasid, or the hajiyyat, are those regarding which the mukallaf has some flexibility and choice. The comprehensive approach to the textual injunctions of the Shari’ah has given rise to two important questions. Firstly, the question that seeks to establish whether the means to a command, a wajib (obligation) or a haram (prohibition), should also be seen as integral to the goal and objective that is sought by that command. The general response given to this question is that supplementary aspects of commands and prohibitions are indeed integral to their objectives. Thus, it is generally accepted that whatever might be necessary for the completion of a wajib is also a part of that wajib, and that whatever may lead to a haram is also haram. There has, however, been some disagreement on this, emerging from certain areas of detail. The second question concerns the silence of the Lawgiver in respect of certain conducts, especially where a general reading of the relevant evidence casts light on the value of that conduct. The question may be formulated as follows: We know that the maqasid can be known from clear injunctions, but can they also be known from a general reading of the nusus (clear textual rulings) by way of induction? Al-Shatibi’s response to this question is possibly the most original. Page 5 of 7 Istiqra’ (induction), according to al-Shatibi, is one of the most important methods for identifying the maqasid of the Shari’ah. There may be various textual references to a subject, none of which may be in the nature of a decisive injunction. Yet their collective weight is such that it leaves little doubt as to the meaning that is to be obtained from them. A decisive conclusion may thus be arrived at from a plurality of inclining expressions. Al-Shatibi illustrates this with an important example. Nowhere in the Qur’an is there a specific declaration to the effect that the Shari’ah has been enacted for the benefit of the people, and yet, this must be the definitive conclusion that is to be drawn from the collective reading of a variety of textual proclamations. 12 To illustrate the point further we may give two more examples. There is no specific declaration in the textual sources on the classification of the maqasid into the three categories of daruriyyah, hajiyyah and tahsiniyyah or on the conclusion that the Lawgiver has intended that these maqasid must be protected — and yet, through istiqra’, this classification and conclusion has generally been accepted by the ulema. Again, there is no specific textual declaration espousing the claim that the protection of the five values of life, intellect, faith, lineage and property is of the most primary importance to the Shari’ah — but once again, through istiqra’, this has also been generally accepted by the ulema. It is also to be noted that the inductive method is not confined to the identification of maqasid-cum-masalih alone, but extends to commands and prohibitions. 15 Conclusions arrived at through istiqra’, such as those in the above paragraph, are of great overall importance to the understanding and implementation of the Shari’ah. They are not to be seen as being subject to doubt or lacking in credibility by way of being based on speculative reasoning. 14 In fact, al-Shatibi’s own position on this was to go so far as saying that the conclusions and positions established through istiqra’ are he general premises and overriding objectives of the Shari’ah, over and above the level of the specific rules. Al-Shatibi’s approach to the method of induction is reminiscent of knowledge that is acquired of the personality and character of an individual through a sustained association and observation of conduct of that individual. This kind of knowledge is b road and holistic as it is enriched with insight, and is likely to be more reliable compared to, say, knowledge based only on the observation of odd and isolated incidents in the daily activities of that individual. AL-MAQASID AND IJTIHAD Having expounded his theory of Al-Maqasid, al-Shatibi advocated and accentuated the need for knowledge of the science of Al-Maqasid as a prerequisite to the attainment of the rank of a mujtahid (jurist). Throughout Muslim history, those who neglected acquiring mastery over the science of Al-Maqasid did so at their own peril, as it made them liable to error in ijtihad. Included amongst these were the ahl al-bida’ (the proponents of pernicious innovations), who only looked at the apparent text of the Qur’an without pondering over its ultimate aims and objectives. These innovators (an allusion to the Kharijites) held steadfastly to the literal text of even the mutashabihah (the intricate segments of the Qur’an) and premised many conclusions on them. They took a fragmented and atomistic approach to the reading of the Qur’an, which failed to tie up the relevant parts of the text together. The leading ulema have, on the other hand, always viewed the Shari’ah as a unity, in which the detailed rules were to be read in the light of their broader premises and objectives. 6 Ibn ’Ashur, the author of another landmark work on Al-Maqasid, also stressed that knowledge of the science of Al-Maqasid was indispensable to ijtihad in all its manifestations. 1 Some ulema, who confined the scope of their ijtihad only to literal interpretations, found it possible, ibn ‘Ashur observed, to project their personal opinions into the words of the text, but fell into error as they were out of touch with the general spirit and purpose of the surrounding evidence. We may illustrate this by reference to the differential views taken by the ulema with respect to whether the Zakah on commodities, such as wheat and dates, must be given in kind or could also be given in their monetary equivalent. The Hanafis validated the possibility of this substitution, but some ulema held otherwise. The Hanafi view was founded on the analysis that the purpose of Zakah was to satisfy the needs of the poor, which could just as easily be achieved with the monetary equivalent of the commodity. Ibn Qayyim al-Jawziyyah likewise observed that where the ahadith on the subject of sadaqah al-fitr (the charity due on the Eid after Ramadan) sometimes referred to dates and at other times to raisins or food grains, the common purpose in all this was to satisfy the needs of the poor, which could be done with any of these staple foods of Madinah and its environs at that time. The purpose in any of these ahadith was not to confine the payment of the sadaqah to a particular commodity. A similar example relates to the issue of whether a person may pay his Zakat ahead of time, that is, prior to the expiry of the one year period when it becomes due, and whether he is liable to pay again if he has already paid before that time. Imam Malik, drawing an analogy with Salah, ruled affirmatively that the person would be liable to pay again. Subsequent Maliki jurists, including Ibn al-‘Arabi and Ibn Rushd, however, disagreed with this position and ruled that early payment of Zakah was permissible. Indeed, if someone performs his Salah before its due time, he must perform it again at its proper time. But, there is a difference between Salah and Zakah, in that the former is time-bound to specific times but the latter is not in any such similar ways. Hence, Zakah may be paid earlier, especially if it is prepaid by only a few weeks. Scholars who have taken a non-literalist approach, on the other hand, have often been criticised for departing from certain parts of the textual sources. Imam Abu Hanifah, for example, was criticised by the Ahl al-Hadith (the Traditionalists), for having departed on occasions from the wordings of particular ahadith. It turns out upon closer inspection, however, that such scholars departed from the text only when they had reached a different conclusion by reading that particular text in the context of the of the other relevant evidence in the Qur’an and Sunnah. Disharmony and conflict between the aims and objectives of the Shari’ah and its specific rulings may arise latently. A mujtahid or a judge may issue a ruling or a decision which appears at that time to be consistent with the text and maqsud of the Shari’ah. With time and further scrutiny, however, it may prove to be not so consistent. A judge may, for example, uphold a duly signed contract and make it binding on the parties. With time, however, the contract may prove to be grossly unfair on one of the parties. In such an eventuality the judge or the mujtahid can hardly ignore the attendant unfairness and insist on the strict adherence to the letter of the contract. Indeed, according to the Shari’ah laws of obligations, a contract is no longer a governing instrument between the shari’ah al-‘aqidayn (the contracting parties) if it becomes an instrument of injustice. The judge must therefore, in order to uphold the maqsud of justice, a primary and all-pervasive characteristic objective of the Shari’ah, set aside the contract. The judge or the mujtahid must, likewise, give priority to the maqasid whenever there is such a latent discord. These discords or conflicts are most likely to occur where the specific rulings have been arrived at through the doctrine of Qiyas (Analogy). Thus, where a rigid adherence to Qiyas may lead to unsatisfactory results, recourse may be had to Istihsan (Juristic Preference) in order to obtain an alternative ruling that is in greater harmony with the objectives of the Shari’ah. An important feature of the ‘Maqasidi’ (objectives-based) approach in relation to ijtihad and the formulation of specific rules is the attention that the mujtahid must pay to the consequences of his rulings. Indeed, an ijtihad or fatwa would be deficient if it failed to contemplate its own ma’alat (consequences). The importance of such contemplation is demonstrated by the Prophet’s Sunnah. Therein, we note instances where the Prophet paid much attention to the possible consequences of his rulings, often in preference to other considerations. Thus, for example, although acutely aware of the treason and subversive activities of the Munafiqun (the Hypocrites), without and within the Muslim community, we find that he decided not to pursue them, stating simply that â€Å"I fear people might say that Muhammad kills his own Companions†. Similarly, although he personally would have liked very much to accept and execute ‘A’ishah Siddiqah’s suggestion to restore the Ka’bah to its original proportions, as founded by the patriarch Prophet, Ibrahim, again, we find that he decided not to, saying â€Å"I would have done so if I didn’t fear that this may induce our people into disbelief†. In both these instances, therefore, the Prophet did not take what would have been thought to be the normal course because of a foresight of the potential adverse consequences. Finally, we must turn to ijtihad in the context of crimes and penalties. Of course, the normal procedure here is to apply the punishment whenever the cause and occasion for it is present. There may, however, be instances where to pardon the offender would be a more preferable course to take. The mujtahid and the judge must remain open and alert to such possibilities and reflect them in their judgements whenever so required. Al-Shatibi has in this connection drawn a subtle distinction between the normal ’illah that invokes a particular ruling in a given case and what he terms as ‘illah tahqiq manat al-khas (the verification of the particular) in the issuance of ijtihad and judgement. The mujtahid (scholar) may investigate the normal ‘illah and identify it in the case, for example, of a poor person who qualifies to be a recipient of zakah, but such an enquiry may take a different course when it is related to a particular individual as to what might seem appropriate or inappropriate to be applied in a particular case. The mujtahid needs therefore to be learned not only of the law and specific evidence but must also have acumen and insight to render judgements that are enlightened by both the overall consequences as well as the special circumstances of each case. CLASSIFICATION OF MAQASID AL SHARI’AH Although there are different classifications of maqasid al-Shari‘ah , Muslim cholarsgenerally classified them into three main categories: daruriyyat (essentials), hajiyyat (needs)and tahsiniyyat (embellishments). The essentials ( daruriyyat ) are particulars that are required and considered as vital for the founding of wellbeing in this world and the Hereafter. If society in some way neglects them, the outcome will be anarchy together with disorder of the functionality of the society which will result in total collapse. The essential masalih (plural of maslahah) or daruriyyat are further divided into five: (i) Preservation of faith/religion (Din); (ii) Preservation of the life(afs); (iii) Preservation of lineage/descendents/procreation (asl ); (iv) Preservation of property ( Mal ); and (v) Preservation of intellect/reason (‘Aql ). The embracement of the mentioned values is obligatory to ensure normal functioning of society and welfare of individuals. It is an obligation of society and people to implement all necessary measures to prevent or eliminate all the barriers that will hinder the realization of these values. The Shari’ah constantly seeks to embrace and endorse these values and enhance procedures for their continuation and progression. Furthermore, Islam as religion is greatly concerned with eradication of poverty and hardship of individuals and community, which is in consistency with the aims of Shari’ah. This is to ensure that people have prosperous life and that there will be no disruption to their normal life. The needs (hajiyyat ) serve as complementary to the essentials. Without the needs, people will face hardship. However, non-existence of the needs will not create complete disruption of the normal order of life as is the case with the essentials. Ibn Ashur defined the meaning of complementary necessities in the following manner: â€Å"It consists of what is needed by the community for the achievement of its interest and the proper functioning of its affairs. If it is neglected, the social order will not actually collapse but will not function well. Likewise, it is not on the level of what is indispensable (daruri ). The embellishments ( tahsiniyyat ) relate to matters which bestow enhancement in the societyand guide to improved life. The admirable illustrations are Shari’ah ’s guidelines as clean body and attire for purpose of prayer, offering charity and avoiding lavishness and recommendation of supererogatory prayers (‘ibadat ). The rationale of all these are the accomplishment of integrity and perfection in entire fields of a person’s behavior. However, without these values the society will still be able to function and normal life process will not be interrupted. The illustrations of these matters are: voluntary ( sadaqah),and ethical and moral rules, and others. MAQASID AL-SHARI’AH AND ISLAMIC FINANCE The significance of the Maqasid al-Shari’ah in Islamic finance originates from the perspective of the wealth in Islamic law. This significance relates also to the objectives of the Islamic law in finance and business transactions and to the overall goals of Shari’ah in wealth. The protection and preservation of the wealth is categorized in the sphere of necessary matters (daruriyyat). In previous section it has been elaborated that essentials necessities are those which, without their preservation, there would be disorder and anarchy in society. The abolishment of preservation for these matters would have for result loss of everything that we embrace as valued (Ibn Ashur, 2006). This characterization and classification of Maqasid al-Shari’ah demonstrates the most important position of the wealth and the substance of the finance in Islamic law. Therefore, it must be highlighted here that the finance is recognized by Maqasid al-Shari’ah as valuable aspect of life. Furthermore, the finance is preserved by Islamic law in form of Islamic lawful decisions and guidelines. It is essentially important to stress on the realization of Maqasid al-Shari’ah in the current Islamic finance transactions because of the several important reasons. First, there is a strong relationship between the objectives of Maqasid al-Shari’ah and the objectives of business transactions, as can be observed from the position of the wealth within Islamic law and Maqasid al-Shari’ah that requests the preservation of wealth in everyday business activities and the promotion of socially responsible activities. As a result, if objectives of Maqasid al-Shari’ah in business transactions are neglected, it may result in poverty and anarchy. Second, the business transactions in domestic and international trade should be based on the principles of Islamic law, and the fundamental objectives of Maqasid al-Shari’ah in finance and business shall be applied as core guidelines to implement all types of financial transactions. Third, the particular objectives of Maqasid al-Shari’ah in business transactions must have perpetuity and constant outlook of the universal objectives of Maqasid al-Shari’ah . Last but not the least, the regulations of business transactions should be within the rules and the requirements of Maqasid al-Shari’ah and Islamic law. In other words, Maqasid al-Shari’ah must administer and regulate the Shari’ah principle of the Islamic finance. CONCLUSION The purpose of every civilization is to promote peace, prosperity, and freedom for its own members and for all others through compassionate justice. The challenge for all of us therefore is how to do this. Hence, The One (Allah) Who creates knows, surely the One Who knows will speak. Since He will speak, surely He will speak to those who possess consciousness and thought, and those who will understand His speech. Since He will speak to those who possess thought, surely he will speak to mankind, whose nature and awareness are the most comprehensive of all conscious beings and indeed He has done by revealing the Quran. As much as we understand Maqasid al-Shari’ah which are undoubtedly rooted in the textual injunctions of the Qur’an and Sunnah, we will achieve the goal and purpose that is advocated and upheld. 1. MAQASID AL-SHARI’AH IN ISLAMIC FINANCE: AN OVERVIEW, by mirza vejzagic 2. AL-MAQASID AL-SHARI’AH THE OBJECTIVES OF ISLAMIC LAW, Mohammed Hashim Kamali 3. Maqasid al Shari’ah: Strategy to Rehabilitate Religion in America by Dr. Robert D. Crane 4. The Collection of Risale-i Nur, The Letters by Said Nursi

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Busniess in China - Research Paper Example By 2009 it was holding the largest foreign currency reserves amounting to $2 trillion and was also the largest holder of US treasury bonds (Tse, 2009). It has also become a world leader in international trade with import export forming 60% of its GDP (Tse, 2009). 1.3 billion Population of the country represents a huge market potential which no company can afford to ignore. Economy Based on the development level, the country is divided into three economic regions which are eastern, middle and western regions (Ma and Li, 2004). Eastern region is most advanced with good infrastructure, advanced cities, good management and administration (Ma and Li, 2004). Special economic zones have been setup by the government in this region to provide better development opportunities. The middle region is not as well developed as the Eastern. However, it has well developed industry and is the main region which produces grain, edible oils and cotton (Ma and Li, 2004). The Western region is still underd eveloped but has huge development potential for trade because it is the passage to other countries (Ma and Li 2004). Industry forms 46.8% of the GDP and industrial production growth rate stood at 11% as per 2010 estimates (cia.gov, 2011). Culture Because of the country’s socialist background, its culture is highly influenced by this ideology. The Chinese put a great emphasis on relationships than transactions and power distance in an organization (secureonlineorder.net, n. d). The Confucian philosophy which they follow focuses on collectivism rather than individualism. They believe in what they call â€Å"Guanxi† that refers to a â€Å"network of relationships among groups that cooperate and support one another† (secureonlineorder.net, n. d). This is considered as legally valid and not bribery and is indicative of personal closeness through exchanging of gifts and frequent contacts with retailers, suppliers, local government officials and banks. Chinese are not too keen to focus on detail and technical expertise with their leader’s autocratic behavior being accepted in return for security and harmony. Their communication is also less verbal and more through body language. They are never direct at saying â€Å"no† to things and rather express it through facial expressions and other roundabout ways (legacee.com, n. d). They feel that business relationships are the foundation of businesses and not any written agreements. Language problem is a barrier to exchange of ideas with the western organizations. Analysis of findings Facility location After having analyzed the economy and culture of China we need to first look at the location of the new facility. As seen earlier, Eastern China is the most developed area hence; there would be stiff competition for resources there. The Western area is now the new focus area for the government hence the new facility should be located there. The region accounts for 71% of China’s total land area and 29% of China’s total population with ready availability of labor force (Tan, 2010). Facility cost here is 50% less than the Eastern region while warehousing, construction and office lease is as low as one third to three quarter of the cost (Reinhardt, 2005). Thus providing facilities to the employees like housing will not be a major issue with respect to cost or availability in any of the Western towns or cities. There will be some problems as infrastructure and communications network are not as well developed

Scenario planning for Globilization Essay Example | Topics and Well Written Essays - 1000 words

Scenario planning for Globilization - Essay Example This reduction was first attributed to the growing number of mountain bark beetles by a forest ecologist, Scott Green from the University of Northern British Columbia. In the past, the pine forest used to recede in summer but would regain its density in the winter. But over the past 20 years or more, the mountain bark beetles have reproduced in such large numbers, that winters have hardly done any job to reduce their number, and the extinction of the pine forests have sustained equally through winter as they did in the summer. Recent research has shown the influence of rise in temperature upon the tendency of the mountain bark beetles to breed. With an overall rise of 2?C in the global temperature since 2010, the mountain bark beetles have increased in number by millions. Forest ecologists are of the view that if the present rate of greenhouse gas emission sustains for another decade, the mountain bark beetles would become the biggest threat to forests all over the world. Story 2: Ov er the last two decades, droughts and floods have frequently been occurring as a consequence of the 2?C rise in the global temperature since 2010. The biggest sufferings have been noticed in the Arctic. For the last twenty years or more, the temperature of air in the Arctic has increased at a speed twice as much as that for the other parts of the world. Accordingly, an overall increase of 4?C has been noticed in the Arctic. More than half of the total volume of summer sea ice in the Arctic has liquefied and flowed into the water over the last twenty years. This has majorly happened as a result of insufficient temperature controlling measures taken since 2010, since the scientists then expected this volume to recede not before 2100. The reality squeezed that period of ninety years into twenty years and the precautionary measures that were designed according to a ninety year period have proved just too insufficient. As a result of the massive loss of ice in the Arctic, polar bears hav e become extinct for the last five years. They are nowhere to be seen but the intensive care units designed by the WWF for the preservation of extinguishing animal species. The veterans are proposing new medications and techniques to increase the breeding rate of polar bears, but many are skeptical about the usability of these techniques since the polar bears can not be provided with natural habitat in ice after birth. Once released, many would die because of the loss of habitat like their ancestors. Story 3: The ice sheets have melted away with an enormous speed since 2010. The drought and spread of epidemics noticed in the last five years is fundamentally attributed to the rise of sea levels. The number and enormity of tropical cyclones has been greatly affected by the heat developing in the seas. Number of storms has generally remained the same as they were five decades ago, though typhoons and hurricanes have dangerously increased both in number and intensity. In the US, parts o f Gulf Coast and East Coast have been hit hard by the typhoons, while coastal flooding has become a routine in New York. In the two consecutive years; 2028 and 2029, Queens and Brooklyn have seen some of the worst natural disasters of the past 100 years. The two foot rise of the sea level has also generated many hurricanes in Shanghai, Bangkok, London, Venice and Cairo since 2025. People have

Surveying and mapping Essay Example | Topics and Well Written Essays - 7500 words

Surveying and mapping - Essay Example Designing an effective and efficient survey network is one of the essential aspects in the implement of field surveys. In contrast, the design of a survey network is a complicated and sophisticated task because a survey network needs to meet or exceed specified criteria for precision, reliability, sensitivity, and cost. Other pivotal factors must be taken into account in a feasible design, such as geological criteria, suitability for equipment measurement, long term safety, field time and access costs (Talaya, et al., 1999). Therefore, it is vital to implement the techniques and instruments of the design of the survey network to deal with a variety of current problems. For instance, deformation monitoring network of dam (Gà ¶kalp and TaÅŸÃ §Ã„ ±, 2009), precise levelling of the network (Shahrum and Azhari, 2009), and control the network of construction, have drawn intensive attention for surveyors. The aim of survey network design is understood as creating an optimal network configuration and observation plan that satisfies the postulated network quality criteria (e.g., error ellipses and redundancy numbers) with minimum cost (Amiri-Simkooei and Sharifi, 2004). In other words, survey network design has two aspects: using the current equipment and condition to imbue the layout of the survey network with a higher accuracy, sensitivity and reliability; the cost of the survey network is the lowest when the network meets the precision, sensitivity and reliability.... Increasing amounts of researchers have considered the very pivotal role feedback loops play in the overall progress of network design technology (Mishima 2009; Anderson, and Mikhail, 2003). With the growing need for increased feedback mechanisms to ensure accuracy and reliability, software such as Geolab has emerged to attempt to account for these measures through trial-and-error procedural least square adjustment. Still, the complete potential of such a system remains to be understood. This research advances with a context consideration of this theoretical understanding. 1.2 Classification of survey network design In accordance with Grafarend’s suggestions (Grafarend, 1974), survey network design can be decomposed into four smaller problems. 1) Zero order design (ZOD) The free network that is a known configuration and observation plan will select an optimal coordinate system for the coordinate of control points and their variance. In other words, to determine the coordinates of vector X and the co-factor matrix when the design matrix and weight matrix of observation P is known, so that X is an objective function to extremes. Therefore, ZOD is an adjustment problem. 2) First order design (FOD) Design matrix A will be determined when the observation matrix P is known, so that some elements of the survey network reach a predetermined value or the highest accuracy, or the best approximation to the Coordinate of a given matrix. 3) Second order design (SOD) To determine the weight matrix of observation P when the design matrix P is known, so that some elements can achieve the desired accuracy or the highest accuracy, or coordinate the best approximation of a co-factor matrix given matrix. 4) Third order design

Health Literacy and its Impact on Patients Essay Example for Free

Health Literacy and its Impact on Patients Essay Health literacy is the degree to which individuals have the capacity to obtain, process, and understand basic health information and services needed to make appropriate health decisions. Low health literacy has a negative impact on a patients health status and use of the health care system. Patients with low health literacy levels cannot make decisions regarding their health care or follow instructions on medications and health maintenance behaviors. This can affect health care in a variety of ways. It is the health care provider’s responsibility to ensure that patients with low health literacy levels are identified and measures are taken to ensure those patients understand their options and instructions. To educate these patients, health care providers need to develop resources that are easily understood and interview skills that can ensure patient comprehension. Research has shown that patients with a low health literacy level may be more likely to have problems following verbal or written medical advice and medication instructions or understanding health-related materials. This review discusses the commonness of health literacy and its impact on patients and the health care system, and provides recommendations for creating supplemental literature at the appropriate level. The use of these tools and improved physician interview skills will establish a better physician/patient relationship and continue to encourage patient participation in the health care process. By providing the patients with the basic knowledge to understand and adhere to the instructions given to them and the confidence to communicate any questions or concerns, the hospital is promoting a better patient/physician relationship. There was a study conducted in 2003 by the National Assessment on Adult Literacy that was released in 2006 that included a Health Literacy component that evaluated patient’s health literacy in three main categories: clinical, preventative, and navigation of the health care system. These three categories were designed to reflect things that patients would see or be asked to do in their daily lives. There were examples such as following medication instructions, scheduling health screening tests and finding one’s way to the appropriate location for a medical appointment within a health care facility. The results of this study indicated that 36-38 of adults in the United States had a basic or below health literacy level or were not literate in English and could not participate in the assessment. Another 55% of U. S. adults reported having a mid-range level of health literacy which showed room for improvement. Patients who have low health literacy levels often are not able to comprehend and follow the instructions on a medication bottle or determine the dosage information on over-the-counter medications. The inability to understand the information requested on a health care form can prevent an individual from having adequate health care coverage or having access to care when it is needed. If a patient does not have the ability to identify when treatment is needed for a medical condition, make the appointment and navigate through the health care system to be treated, their health can suffer. By not seeking medical attention at the beginning of an illness or not accessing the appropriate point of entry in a health care clinic, the patient is reducing the chance of having a positive health outcome. People with lower health literacy may wait to seek medical attention rather than utilizing preventative health services. These patients often have higher rates of admission and use services that are designed for more critical patient care. When faced with a disease or health care condition, patients are often turning to a variety of places for health information such as the internet, magazines, or books. Adults with basic or below basic health literacy levels did not turn to such resources. Physicians are with a patient such a short amount of time at each visit, yet they have so much they need to provide to the patient. At a visit to the physician several new concepts are being introduced to the adult such as discontinuing a the use of a current prescription, modification of the prescribed dose, or introducing a new medicine. It is of great importance to verify that the patient understands what is being said to them. Asking the patient to demonstrate what they just heard is more effective in gauging whether a patient understands the information. There can be additional time spend with patients, or supplemental materials can be provided to patients who have difficulty processing this critical information. Other factors that can have a negative impact on a person’s comprehension of health-related materials include limited English language skills, chronic health conditions, hearing problems, or vision problems. In order for patients to be able to most effectively use these health education materials, they should be written at lower reading levels using simple words and pictures to emphasize points. Low health literacy is a problem that continues grow in patients in the health care system, contributing to a lack of use of services, often leading to negative health outcomes. Hospitals should focus attention on their forms and the health education materials they are distributing to the patients to ensure that there materials are appropriate for all levels of health literacy. Having forms that are more easily understood may increase a patient’s ability to access and utilize appropriate hospital services. Also by giving patients more appropriate health education materials will encourage them to become more actively involved in their care by providing them with the confidence to make decisions about their treatment. As the individual relationship is built between patient and care team, the trust will follow to ask questions about information that is not clear and seek assistance when it is first needed instead of when it is a critical situation. DeMarco, Joanna. ( 2011, Spring). The Importance of Patient Education Throughout the Cotinuum of Health Care. 295-301. Journal of Consumer Health. Retrieved April 4, 2012 from EBSCOhost.

Advertising Analysis: PETA’s Campaigns

Advertising Analysis: PETA’s Campaigns Assignment 1 Organisational Communications. This essay critically explores and evaluates the nature of PETAs (People for the Ethical Treatment of Animals) advertising communications, concentrating mainly on one of the major criticisms that PETA uses numerous sexual images of women that perpetuate female objectification. Through a close examination of the campaign: Go Vegetarian, this essay will assess PETAs campaigns involving the sexualisation of womens bodies from a feminist perspective. In the process, the essay will demonstrate an understanding of a range of communications, theories and concepts for the idea that PETA relies on sexism to advance animal issues, and capture the attention of the viewer. The essay begins by using a feminist analysis to explore the theory of viral marketing in one of PETAs recent advertisements. This section will analyse how the use of viral marketing has created a direct approach from business to consumer allowing consumers to promote the service themselves (Smith, Coyle, Lightfoot, Scott, 20 07). The main focus here is the irony of how an organization which emphasises a social justice agenda, has subjected another social justice cause. It then reviews the contrasting approach of how PETA invokes, to some extent, a new wave of social change where women are escaping the oppression of patriarchy and having a strong sense of empowerment. This part of the essay will take on a semiotic approach to show how codes and context are central in producing meaning (Barthes, 1977). In exploring these issues, the essay endorses a broadly feminist standpoint on gender, although it also seeks to highlight a number of potential justifications and opposing arguments, it particulary focuses on the notion that PETA commodifies and exploits womens bodies to sell animal rights. PETA is famously known for its flirtatious nudity in advertising to get their message of anti-animal cruelty across. Their creative but controversial advertising communications has caused a string of negative debates over the years which have become an integral part of their brand. Recently, PETA took a stab at viral advertising and produced a shocking Super Bowl advertisement called Veggie Love, which NBC rejected due to its provocative nature. This ad shows lingerie models seductively froilicking with vegetables with a tagline saying Studies show Vegetarians have better sex. Superbowl commercials are viewed by millions including children which PETA failed to take into consideration. Although this ad is explicit with the discursive message it is trying to convey, it relies on the theme of sex to promote and sell vegetarianism. It can be said that the women in this short 30-second-clip are objectified and subjected to the male gaze. Mulvey (1975) suggests women are simultaneously looked at and displayed, with their appearance coded for strong visual and erotic impact so that they can be said to connote to-be-looked-at-ness. Although the ad is conveying a strong message that eating meat is wrong, it is clear that women are presented as sexual objects of male fantasy and desire. However, there is no clear suggestion that PETA aims their advertising communications specifically to the male audience. Female viewers are also compelled to take the viewpoint of the central character (male), participating also in the pleasure of men looking at women (Mulvey, 1975). The exploitation that animals undergo at the hands of humans makes this advertisement seem inappropriate and unjust. It can be said that the use of sexualized images of women is forgetting the horrific treatment that animals incur and that the true message of oppression has been forgotten and replaced to create a buzz about advertising strategies. Ironically, it can be said that PETAs banned viral campaign worked mostly to their advantage. Viral marketing is used to encourage consumers or individuals to pass on a message to others, creating the potential for expansion in the messages exposure and influence (Rushkoff, 1994). It can be said that audiences better receive viral marketing than traditional third party marketing because it is an implied approval from a friend. Due to the fact that viral marketing is highly dependent of consumers passing on a message, marketers are now even more concerned in creating a campaign that is controversial or unethical (Kilby, 2005). For the marketing strategy to work, a buzz has to be created from consumer-to-consumer. This PETA advertisement is of a provocative nature to initiate the ripple effect which ultimately benefits the organization and its stakeholders. Minus the negative criticism around the campaign, whether planned or unplanned, PETAs viral marketing strategy is a positive one i n terms of the publicity it received. The fact that the advertisement was banned from television but can still be seen in the social sphere of the internet creates more of a buzz about PETA as an organization whilst allowing them to promote at a low cost. Consequently, looking at both standpoints, PETA has used its advertising communications here in a strategic way however, this advertisement does not benefit in highlighting the true cause. On the other hand, although it can be said that PETA uses its advertising communications to put across a positive message whilst simultaneously exploiting women, there is one less controversial advertisement in particular that can be viewed as a paradox to the viral advertisement and many other PETA campaigns. The We can do it campaign, taken and adjusted from the 1940s advertisement for the Westinghouse Company, by J. Howard Miller, draws the idea of female liberation and empowerment. This advertisement highlights the Vegetarianism campaign. This advertisement shows a young, attractive woman, Playboy model Laura Anderson, posing with a Popeye stance, wearing a red and white polka dot headband and a blue denim cropped shirt. Her eyes are directed straight into the camera lens and her mouth is agape. Her lips are red and her stomach is exposed. Directly above everything is the written text: We can do it. The ad is clearly an adaptation of Millers painting famously associated with cultural icon of the United Status, Rosie the Riveter. Rosie the Riveter represented the American woman that worked in the factories during World War II and we can see that the 30s and 40s era is still fairly suggestive in this PETA adveritsement. During this period of time, women were considered submissive to men and were required to stay at home and fend for the family while the male acts as the breadwinner. Polka dot headbands are old fashioned, reminiscient of a housewife or working wom an. The woman and the key signifiers connotate female liberation, escaping the supression of patriarchy and taking on the female empowerment agenda. The confident stance is similar to how a male would pose and the fact that this is a woman creates the idea that women are somewhat equal to men. The elements can connate the strong independent woman who stands for what she thinks is right, in this case, becoming a vegetarian. Only a few visual aspects of this advertisement have been altered from the original. The fact that the womans shirt is cropped in the PETA ad still creates the element of objectification. It can be said that the woman in the PETA advertisement has been sexed up and is subject to the male gaze. This advertisement is complex and witty in a way that it presents female liberation creating the illusion or war on the meat industry however spoofs it at the same time. Although the woman is clearly representing a sense of freedom, the red lipstick, red polka dot headband a nd the cropped shirt connotates a sense of seduction and sexuality. The fact that PETA chose a Playboy model also to represent their organization can also be questioned

Theme In The Gift Of The Magi English Literature Essay

Theme In The Gift Of The Magi English Literature Essay The story The Gift of the Magi which is written by O. Henry follows a young married couple who sacrifice their most prized possessions to buy a Christmas gift for one another. Though the story tells the tale of two people, a large portion of the story involves following Della on her quest to find a gift for Jim. The worry and unease that Della shows toward buying a gift is not caused by wanting to show love to her husband but fear of rejection. Della fears that by breaking tradition she will also break Jims heart, severing his love for her. Jim and Dellas main conflict is money. While Jim is introduced to the story early on and does not make an appearance until later it can be implied that his external conflict is money. Jim now faces the internal conflict of thinking of how he can support his family on his reduced income. As a man who has the task of supporting his family he experiences a guilt for not being able to provide his loving wife with the luxuries she so deserves. Della must face the fact that even though she has saved, her penny pinching was simply not enough for the amount she needed. Della then faces internal conflict as she tries to come up with ways to get more money. The money that presents an external conflict has Della retreat inside of her mind to face her internal conflict. Her first thought to get money by cutting her hair was a reference to not only tradition but of feminine roles. Della rapidly pulls down her hair(160) so when she visits Madame Sofronie to have it cut it is not questioned, becaus e women made sacrifices for their husbands and it was accepted. Della offering her most precious possession sees it as the only way she can say to her husband that she is truly grateful. Della runs and ransacks stores looking for the gift that she wanted for her husband. Her ransacking of the stores symbolizes and can be compared to Jim who, can be safely said, ransacked his brain on what the next option he was to take after the pay cut. She eventually is able to find a gift and hurries home. The next scene when Della arrives home and takes the moment to fix her hair up before her husband arrives home symbolizes her ability to imitate her husband and turn a bad situation into a good situation. This is most relevant to say that Della and her husband are equally matched in how they make decisions and in explaining in how both could give up their most precious possessions in thought of one another. Thinking of the other person is what causes the story to reveal situational irony in its ending. Della and Jim Dillingham have met the result of the actions and that is Della has cut and sold her hair to receive a gift of hair clips and Jim has sold his watch to receive a watch chain. The fact that Jim has sold the watch which has been in his family for years and chose to sacrifice the tradition of passing along the watch is ironic. Jim has broken one tradition to enter into another one, the tradition of making hard sacrifices for those you love. Della who is unaware of the sacrifice that was made on her behalf is also unaware that the tradition that she wanted to avoid breaking was broken by her husband. Della confirms that the tradition of exchanging gifts is broken when her husband says lets put our Christmas presents away and keep them awhile (162), but is reassured that tradition is still present when they spend Christmas enjoying each others company. O. Henrys Gift of the Magi was a story not only about the sacrifices made in love but the fear of breaking tradition. Della Dillingham sacrificed her hair to buy a gift of appreciation for the loving husband who provided for her. James Dillingham sacrificed tradition when he sold his watch to buy a present for his beloved wife only to return to tradition by making such a sacrifice fueled by the love he had for her. The story of the Dillinghams ended ironically when their gifts canceled each others out but the gift of love that was shown by embracing the tradition that comes with true Christmas spirit will last a lifetime.

Dogma Essay -- Papers

Dogma Dogma, a belief or set of rules held by a group or organization, which others are expected to follow or accept without argument. "He has caused a storm by calling into question one of the central dogmas of the church" Dogma is a black comedy, which challenges the ideas and beliefs, or dogma, set out by Catholics in particular, but may also apply to other faiths. The story is as follows; two angels get kicked out of Heaven, and they want to get back in. They find a way to get back, which in the process will forgive all their sins; unsurprisingly they must be stopped, by the "last scion", in the shape of Bethany a needy woman struggling through life. Accompanied by two dim 'prophets', an apostle and a muse, she must stop the two fallen angels from getting back into Heaven, as this would prove God wrong and mankind would be reversed, and the effects would be disastrous. The Dogma set of beliefs shared by many, i.e. Catholics, have been challenged in the film. The film has explored the ideas, looking at th... Dogma Essay -- Papers Dogma Dogma, a belief or set of rules held by a group or organization, which others are expected to follow or accept without argument. "He has caused a storm by calling into question one of the central dogmas of the church" Dogma is a black comedy, which challenges the ideas and beliefs, or dogma, set out by Catholics in particular, but may also apply to other faiths. The story is as follows; two angels get kicked out of Heaven, and they want to get back in. They find a way to get back, which in the process will forgive all their sins; unsurprisingly they must be stopped, by the "last scion", in the shape of Bethany a needy woman struggling through life. Accompanied by two dim 'prophets', an apostle and a muse, she must stop the two fallen angels from getting back into Heaven, as this would prove God wrong and mankind would be reversed, and the effects would be disastrous. The Dogma set of beliefs shared by many, i.e. Catholics, have been challenged in the film. The film has explored the ideas, looking at th...