Chinese Labor and Employment Law Essay Example for Free

Chinese Labor and Employment Law Essay In November 2001, China became a fully admitted member of the World Trade Organization and in n in international trade. China has not only become a major export power, but also an attractive investment target for world trade and investment continues to increase, its labor environment will likely attract more ? 2 1980. At least 130 million of these are migrant workers who move from relatively poor rural areas to urban and industrial centers to work. Many of these migrant workers remit portions of their earnings back to family members in their hometown. Until recently, China has typically had an oversupply of unskilled labor and a shortage of skilled and professional workers. However, in the past several years, some companies in the major industrial hubs have begun to complain about labor shortages. As a result, many companies now raise wages 10 percent or more annually to retain workers, while others have closed their doors and moved to poorer inland areas or countries with cheaper labor. Interestingly, salaries for new university graduates have stagnated university system. While university graduates start their careers with wages comparable to a factory worker, their salaries typically rise much more quickly than those factory workers. How have 35 years. Prior to the early 1980s, nearly all jobs were allocated to citizens through an administrative bureau. Employees could not choose their employer or terminate their employment. Further, regulations set an expectation that the employee would work for the same employer for her or his whole working life. Companies in this era could only terminate employees for gross misconduct. This type of labor market and social safety net was called the Iron Rice Bowl because the employer guaranteed job security and benefits to employees In other words, the benefits could not be taken away 3 In 1983, the government introduced a contract system that attempted to address the low productivity of the labor market by replacing the Iron Rice Bowl with short-term labor contracts. At first, state-owned companies resisted this trend and the government succeeded only in minimal reforms. In 1992, the N required all trade unions to be affiliated with the All-China Federation of Trade Unions (ACFTU). This effectively brought labor unions under greater control of the government. The Labor Law of 1994 liberalized the labor market. The labor law, when combined with economic reforms, resulted in more than 40 million lost jobs in government and state-owned enterprises. As a result of the reforms, the government shuttered inefficient businesses and the formerly economically dominant northeast turned into a rustbelt. Meanwhile, Chinese entrepreneurs and Hong Kong investors transformed the formerly weak southeast province of Guangdong into the largest center of manufacturing in the world. In 2008, the government introduced a Labor Contract Law that rolled back some of the laissez-faire approaches to the workforce that the government introduced in the 1990s. This new law abolished the system of at-will employment for most full-time employees and required employers to provide employees with written contracts. Since 2008, the government has also revisited its policy of tight control over the All-China Federation of Trade Unions (ACFTU). While all unions must still be approved by and affiliated with ACFTU, it appears that the government is allowing the ACFTU greater authority to advocate for the rights of workers than it did just a few years ago. That said, the government continues to imprison workers who advocate for the formation of independent trade unions. W A G ES Does China have a minimum wage? 4 Yes. There are two standards of minimum wage: monthly and hourly. Minimum wages are set at the provincial and municipal level. The government prohibits employers from reaching an agreement with employees for wages that fall below the local minimum wage standard regardless of whether the employee is still in her or his probation period or internship. A probationary period occurs at the beginning of an employment relationship and allows employers to terminate employees without severance pay up to a maximum of six months, but usually just two months. The probation period allows the employer to make sure the employee is a good fit with the employer before being locked into the full term of the employment contract. Provincial and municipal governments frequently adjust statutory minimum wages. For example, many municipalities have raised their minimum wages twice in the past year alone. Ho It depends on the locality. -time employees is RMB 1,120/month, or roughly $165. However, in the poorer inland city of Chongqing, the minimum wage is RMB 870/month, or roughly $130. Of course, purchasing wages. The relative cost of living in China is lower than in many developed countries, but even when wages are adjusted for relative prices they remain much lower than in highly developed countries. How much do factory workers earn? It depends on the locality, industry, skill level, and a host of other factors. However, several sources keep broad indices of costs for general factory labor across many regions. Although the indices are only rough estimates, they are helpful in gauging wage differentials across the country. For example, a skilled manufacturing employee in Beijing can be hired for 5 RMB 3,000/month, or roughly $445. A similar worker in the poorer inland municipality of Chongqing can be hired for RMB 1,900/month, or roughly $280. To illustrate how important geographic location is in determining wage rates, the average employee salary in Beijing is nearly three times higher than in the poor inland province of Jiangxi. Do Chinese workers get overtime? T , an employer must pay overtime compensation to any employee who works more than 40 hours per week. As a general rule, an employer cannot require overtime of more than one hour per day, or three hours per day under special circumstances, and no more than 36 hours per month. As in many other countries, white collar workers like managers and sales staff are often exempt from the overtime pay rules. The following payment schedule illustrates the overtime pay requirements. E xtended Wor king Hours Typical working day Rest day (min. one per week) (i. e. , weekend) National holiday M inimum O vertime Pay (percent of regular wages) 150 percent 200 percent 300 percent Many migrant workers desperate to earn quick money agree with the employer to work beyond the maximum overtime requirements so they can send extra money home to their families. This type of overtime work is frequently found in industrial hubs and is a contributing cause of recent labor strikes because employees who agree to these arrangements place downward price pressure on wages and upward pressure on hours. Employers are also able to maneuver around overtime regulations by applying to the local labor authorities and asking for approval to use an alternative system of working hours. What are the wage levels for workers who are paid piece-rate? 6 Piece-rate is a compensation system where the employer pays the employee for each unit produced or action performed, not on the basis of time. Piece-rate wages are still a feature of to address the exploitation of employees through piece rates. For example, workers were exploited when employers paid workers at piece-rate, but then fined them for quality defects, tardiness, or no reason at all. These penalties effectively left workers with wages far below what the employer promised the workers during the hiring process. The first principle of piece-rate wages is that employers cannot set a work quota so high that it prevents an employee from completing the work within an eight-hour day or an average 40-hour week.

Relationship Between Religiosity And Prejudice Psychology Essay

Relationship Between Religiosity And Prejudice Psychology Essay The literature on the relationship between religiosity and prejudice has shown inconsistent findings. We argue that it is necessary to distinguish between different types of religiosity and that the relationship with prejudice is mediated by different values. Results of two studies conducted in Italy showed that identified religiosity and introjected religiosity predict different levels of prejudice towards Muslim immigrants. Moreover, the negative relationship between identified religiosity and prejudice was mediated by prosocial values, whereas valuing conformity mediated the positive relationship between introjected religiosity and prejudice. In sum, results showed that it is possible to better understand the relationship between religiosity and prejudice by disentangling the different ways of being religious. Keywords: religious identity, religious internalization, values, prejudice Religiosity and Prejudice: Different Patterns for Two Types of Religious Internalization Are religious people more tolerant? The question about the relationship between religiosity and prejudice always elicited opposite answers. From one side, one would expect that religious people are more accepting of minority out-groups, basing on the idea that most religions teach love for others (see Hunsberger Jackson, 2005). From the other side, not all people describing themselves as religious have positive out-group attitudes; on the contrary, this relationship often goes in the opposite direction, with more religious people being more prejudiced (see the review by Batson, Schoenrade, Ventis, 1993). It is now evident that, in order to approach these conflicting answers, it is necessary to differentiate between the different ways of being religious (see also Leak Finken, 2011), and to investigate which people, among religious people, are more tolerant and which are not. The most common distinction is between an intrinsic and an extrinsic religious orientation (Allport and Ross, 1967): according to these distinction, intrinsic religiosity is connected with low prejudice whereas extrinsic religiosity is related to relatively high levels of prejudice. However, empirical research investigating the link between religiosity and prejudice has not clearly supported these connections and, therefore, this distinction does not seem to offer a clear understanding of the inconsistent link between religiosity and prejudice (Hunsberger Jackson, 2005). Another attempt to analyze the relationship between religiosity and prejudice has been to identify intervening variables. Indeed, scholars identified other constructs than can influence the positive or negative effects of religiosity on prejudice. Research showed that differences in prejudice can be explained by considering the mediating role of, for example, political ideology and right-wing authoritarianism (e.g., Rowatt et al., 2009), religious fundamentalism (e.g., Altemeyer Hunsberger, 1992), and sense of meaning (Hunsberger Jackson, 2005). The aim of the present research is to make a further contribution to the understanding of the relationship between religiosity and prejudice, by analyzing two forms of religious internalization and by examining value endorsement as a mediating variable. In particular, we focus on the distinction between what is called indentified regulated religiosity and introjected regulated religiosity (Ryan, Rigby, King, 1993). In addition, we consider the role of the endorsement of prosocial values and conformity values as mediators in the relationship between religiosity and prejudice. The findings of two studies that examine the attitude towards Muslim immigrants of young adults in Italy will be presented. Religious Identification and Introjection Research on religiosity and prejudice has used Allport and Ross (1967) distinction between intrinsic and extrinsic religious orientation (see Batson, Schoenrade, Ventis, 1993). Recently, some scholars questioned the usefulness of this distinction (e.g., Cohen, Hall, Koenig, Meador, 2005; Flere Lavric, 2007) and revised it (Neyrinck, Lens, Vansteenkiste, Soenens, 2010) by using theories of human motivation such as self-determination theory (Deci Ryan, 1985; Ryan Deci, 2000). An alternative distinction has been offered by research in the field of self-determination theory, which proposed a specific conceptualization of the different ways in which religious values are endorsed and religious behavior regulated. Beliefs can be endorsed in a superficial and conditional way depending on circumstances and social pressures (heteronomy), or in a personal and independent way (autonomy) (Ryan Deci, 2000). Within this framework, two types of religiosity emerged that vary in their relative autonomy: introjected regulation and identified regulation (Ryan, Rigby and King, 1993). The former represents religious beliefs and behaviors that are predominantly based on social pressures and the approval of others. The latter represents adoption of beliefs as personal convictions and the enactment of religious behaviors that are personally chosen and valued (Ryan et al., 1993). Introjected and identified internalization of religion appear to be differently associated to psychological outcomes with the latter having positive and the former negative effects on mental health, psychological adjustment, and self-esteem (Ryan et al., 1993). Whereas the psychological implications of both types of religiosity have been examined, little is known about their social implications. In particular, the relation between types of religious internalization and prejudice has not been investigated. In this study we propose that identified internalization may be related to lower prejudice towards Muslim immigrants, which in the Italian context is a significant and generally negatively evaluated minority out-group (Strabac Listhaug, 2008). In fact, individuals who are deeply identified with their religion can be expected to privately endorse religious principles of prosociality and tolerance, if they feel that their religion values prosociality and tolerance. Accordingly, they should display relatively positive out-group attitudes. In contrast, individuals who mainly introject their religiosity do not privately endorse such values but rather seek approval from significant and generalized others, as they feel that to be religious is to be like the majority of people. In view of the wide-spread negative attitudes towards Muslim immigrants in Italy they, therefore, can be expected to be more prejudiced towards Muslim immigrants. Thus, our prediction is that identified religious people will show significant lower levels of prejudice towards Muslim immigrants than introjected religious people. Religiosity and Values Research on religiosity and prejudice has tried to shed light on the reasons why religious people are less or more prejudiced by examining mediating variables (e.g., Rowatt et al., 2009). In the present paper, we consider values as possible mediators between religiosity and prejudice. Thus, we assume that the different values associated with the different ways of being religious can influence the relationship between religiosity and prejudice. Research investigating the relationship between religiosity and values can be broadly divided into two types. A first group of studies focuses on the relationship between religiosity and conformism. For example, a meta-analysis by Saroglou, Delpierre and Dernelle (2003), including 21 samples from15 different countries, examined the link between religiosity and Schwartzs (1992) model of human values. The analysis showed that religiosity is mainly associated with valuing the maintenance and adoption of social and cultural rules and conventions. A second group of studies highlights the association between religiosity and prosocial values. For example, in his review Regnerus (2003) found that religious adolescents are more likely to be involved in prosocial behaviours than non religious peers. Furthermore, Hardy and Carlo (2005) showed that prosocial values partially mediate the relationship between religiosity and prosocial behaviors. These studies indicate that religiosity is associated with valuing conformity as well as prosociality and these two sets of values are likely to play a different role in intergroup attitudes. In general, the prosocial value of concern for the welfare of others tends to lead to accepting and positive behavior (Hardy Carlo, 2005), whereas valuing conformity and respect for tradition tends to lead to discrimination of non-traditional out-groups, including immigrant groups in Italy (Sniderman, Peri, de Figueiredo, Piazza, 2002). We expected conformity values to be most strongly connected with introjected religiosity because this type of religious belief is predominantly based on approval of others. In contrast, prosocial values were expected to be connected with identified religiosity. In turn, the conformity and prosocial values were expected to be independently associated with prejudice. Thus, the second prediction of the current research is that higher identified religiosity is asso ciated with lower levels of prejudice because of the endorsement of prosocial values, whereas higher introjected religiosity is associated with higher levels of prejudice because of the endorsement of conformity values. The Present Study In the present study, we tested the relationship between religious internalization and anti-Muslim prejudice, and the potential mediational role of prosocial and conformity values. We predicted two paths: identified religious people should endorse in a greater way the religious principles of prosociality and tolerance, thus, we expected a path from identified religiosity to less prejudice, via the endorsement of prosocial values Because of the other-based-approval of introjected religiosity and because those who prize conformity will tend to yield to social pressure and have more negative attitudes toward immigrant groups (Sniderman et al., 2002), we expected the endorsement of conformity to mediate the relationship between introjected religiosity and prejudice. Method Participants. Participants were 164 Italian young adults, self-identified as Catholics, of age between 17 and 30 (M = 21.68, SD = 3.20), with 64.2 % females. Procedure. Participants were contacted by a member of the research team in schools and religious associations. They were asked to fill in an online questionnaire and participation was voluntary. Participants who completed the questionnaire had the chance to take part in a prize draw. All respondents signed an informed consent form before completing the questionnaire. Measures. Respondents completed the questionnaire in Italian. All the measure included were translated into Italian with a back-translation procedure, as recommended by the guidelines of the International Test Commission (Hambleton, 1994). The Christian Religious Internalization Scale (Ryan et al, 1993) was developed for research with a Christian population and measures the reasons why a person engages in religious behavior. There are two reliable and validated subscales, Introjected Religiosity and Identified Religiosity (response scale: 1, not at all true, 7, very true). Two example items for the introjected religiosity subscale (five items) are: an important reason why I attend church is because one is supposed to go to church, when I turn to God, I most often do it because I would feel guilty if I didnt. Example items for the identified religiosity subscale (six items) are: when I turn to God, I most often do it because I find it satisfying to me, an important reason why I attend church is that by going to church I learn new things. In the present sample Cronbachs alpha showed acceptable values (introjected religiosity ÃŽÂ ± = .70; identified religiosity ÃŽÂ ± = .86). Prosocial values were measured with five items adapted from Flanagan, Cusmille, Gill, and Gallay (2007). The scale prompt is the question When you think about your life and your future, how important isà ¢Ã¢â€š ¬Ã‚ ¦. Subsequently, participants are asked to respond to five items (5-point scale): to do something in order to build a better society, helping those who are less fortunate, to make a contribution to your country, etc. (ÃŽÂ ± = .82) Prejudice towards Muslims. Following Verkuyten and Yildiz (2010) we focused on the acceptance of Muslim immigrants expressing their religious identity in Italy. Using five items, participants were asked to indicate their agreement (7-point scale) with Muslims expressive rights. Two examples are: to show and express their religion in public life, to wear a headscarf. The scores were recoded so that a higher score means less acceptance of Muslims rights and, thus, more prejudice (ÃŽÂ ± = .87). Conformity. Following Snidermans et al. (2002) research in Italy, participants were asked to rate their agreement (7-point scale) with four statement about conformity values. Two example items are: one should distrust those who act differently from most people; rules are there for people to follow, not to try to change (ÃŽÂ ± = .71). Results and Discussion Constructs were modeled as single-indicator observed variables, by calculating the mean score of the scale items. We conducted a series of path analyses with prejudice towards Muslims as the dependent variable, using the software Amos 16. Means, standard deviations and intercorrelations among the variables are displayed in Table 1. The mean for identified religiosity is higher than for introjected religiosity (t = 21.22, p. Table 1. Means, Standard Deviations and Correlations. Variables 1 2 3 4 5 1. Identification 2. Introjection .36** 3. Prosocial values .44** .12 4. Conformity .06 .18* -.01 5. Muslim prejudice -.07 -.05 -.27** .35** Mean 4.67 2.51 4.03 3.08 3.67 SD 1.17 0.94 .73 1.18 1.60 *p We first tested a model in which introjection, identification, prosocial values and conformity values were independent predictors of prejudice towards Muslims. Fit indices for this model were not acceptable (à Ã¢â‚¬ ¡Ã‚ ² (5) = 34.321, p. We then tested a full mediation model, whereby the influence of introjection and identification on anti-Muslim prejudice was carried respectively by the endorsement of prosocial and conformity values. The model showed a good fit with the data (à Ã¢â‚¬ ¡Ã‚ ² (5) = 2.341, p. > .05; NFI= .97; CFI= 1.00; RMSEA= .00, 90% confidence interval: .00- .07) and accounted for 20.0 % of variance in prejudice towards Muslims. Significant parameters from this model are shown in Figure 1. We then calculated the indirect effects on the basis of Preacher and Hayes (2008) bootstrapping method. There was a significant indirect effect from identified religiosity via prosocial values on anti-Muslim prejudice (the standardized indirect effect was estimated as -.12; this value lies between the estimated 95 % confidence interval, -.03 to -.22). There was also a significant indirect effect from introjected religiosity via conformity to prejudice towards Muslims (ÃŽÂ ² = .06, 95% confidence interval: .01 to .12). To further examine our mediational hypotheses we tested an alternative model in which the endorsement of prosocial and conformity values predicted the outcome measure indirectly through identified and introjected religiosity, respectively. The fit indexes for this model were not acceptable (à Ã¢â‚¬ ¡Ã‚ ² (6) = 52.763, p. .44** Prosocial values Identification -.28** -.12* Prejudice towards Muslims .36** .06* .36** .18* Introjection Conformity Figure 1. Results of the path analysis showing the empirical mediation of prosocial values and valuing conformity. Solid lines represent direct effects and dashed lines represent indirect effects. Numbers are standardized regression weights. **p In sum, the findings confirm the prediction of the independent associations of identified and introjected religiosity with prejudice. Besides, they also confirm the mediational hypotheses about the role of values endorsement. In particular, there appeared to be two pathways: one from identified religiosity via the endorsement of prosocial values to lower prejudice towards Muslims, and the other from introjected religiosity to valuing conformity to higher prejudice. General Discussion The research aimed to test the prediction that different forms of religious internalization are independently associated with prejudice, and that these associations are mediated by the endorsement of different types of values. Thus, we selected a religious sample in order to shed light on the different ways of being religious. Results showed that higher identified religiosity was related to stronger acceptance of Muslims rights (i.e. lower prejudice) and that this was connected to the endorsement of prosocial values. Conformity values which accounted for the indirect relationship between introjected religiosity and prejudice. A first interesting finding is that religious identification and religious introjection were independently and in contrasting ways related to prejudice. They emerged as two dimensions of religiosity that are indirectly associated with prejudice, one with a positive sign and the other one with a negative sign. To our knowledge, this is the first time that such a clear pattern emerge. Therefore, this conceptualization of religiosity could be a useful model that is able to overcome some of the problems with Allport and Ross (1967) distinction, that was not systematically and consistently related to prejudice (see Hunsberger Jackson, 2005). A second finding is that, in agreement with research on values and religiosity (Saroglou et al., 2003), we found a relationship between religiosity and conformity and with the endorsement of prosocial values. Additionally, we were able to identify which form of religious internalization predicts the association with which set of values. Prosocial values were clearly connected with identified religiosity, whereas valuing conformity was associated with introjected religiosity. A third result that contributes to the literature relates to self-determination theory (Ryan et al., 1993). The findings enrich Ryan et al. (1993) conceptualization because they empirically show that the difference between identified and introjected religiosity not only has consequences for individual well-being but also for value endorsement and thereby for prejudice. In fact, the different ways of being religious are strongly associated to different values and this lead to opposite outcomes. Conclusion In the present study, we aimed at investigating the relation between different types of religious internalization and different levels of prejudice. The study indeed presents some limitations, first because of the correlational nature of data and second because of the composition of the sample. In fact, participants are of young age and all live in Italy, making it difficult to generalize the findings to other countries, maybe where religiosity has a different distribution among the population. Similarly, we need to examine other targets of prejudice (e.g., Jews, homosexuals) before reaching general conclusions. Nevertheless, we think that some interesting directions for future research a can be drawn from these findings. A first one refers to the internalization of religion: identified internalization turned out to be a form of religiosity that has the potential to encourage prosocial orientations and out-group tolerance. Thus, it would be interesting, for future research, to look at the factors that promote identified religiosity among religious groups and families (e.g., Assor, Cohen-Malayev, Kaplan, Friedman, 2005). A second suggestion is that future research should investigate other determinants of individual differences in religiosity and try to identify the different ways of being religious with their specific consequences (Pargament, 2002): for example, it is possible that not only identified and introjected internalization have effects on prejudice, but also religious practices and participation in religious organizations and groups(e.g., prayer, church attendance, volunteering, et c.). To sum up, our research add to the investigation of religiosity and prejudice by showing that two forms of religious internalization have independent and contrasting associations with prejudice, and that these associations are accounted by the endorsement of different values. This means that religiosity can both promote and hinder positive intergroup relations, depending on the way religion is internalized and the related values that are endorsed. This seems to indicate that more research is needed about the different ways of being religious and the mediational mechanisms that intervene in the religiosity-prejudice link.

Classical and Renaissance Paradigms of Heroism in Hamlet Essay

Classical and Renaissance paradigms of heroism in Hamlet In the early part of the seventeenth century, when William Shakespeare wrote The tragedy of Hamlet, prince of Denmark, Europe was the center of a waning Renaissance that had, over the past three centuries, changed the intellectual bedrock of the West beyond recognition. The moral code of conduct for the common people had been transformed into one that embodied the tenets of Christianity, but there was one thing left undone. The upper classes still clung to the old ways – the Graeco-Roman ideas of royalty, nobility and heroism. The question of what it meant to be a king or a prince had yet to be addressed in the context of the Renaissance. The paradigms of heroism and rulership set forth in the great Greek epics yet held sway over members of royalty and the noblesse. In the play Hamlet therefore, Shakespeare attempts to provide the prototype of a hero of the Renaissance, personified by Prince Hamlet. The qualities necessary for such a hero are compared and contrasted with those associated with classical heroism through the use of classical allusion and transitions between religious and secular language. Further, the juxtaposition of Hamlet with the characters Laertes and Fortinbras – both of whom are to be regarded as heroes of the old paradigm – shows with enormous clarity, the conflict that prevailed between the two schools of thought. Shakespeare depicts the quintessential classical hero as having a number of great qualities. These are not enumerated explicitly; rather we are led to infer them from the playwright’s frequent allusions to the mythical champions of the Graeco-Roman tradition. On the urging of Hamlet, one of the players recites part of a s... ...re death. In the end, it seems that the playwright rejects (in some sense), both paradigms of heroism through the act of killing off their representatives. The consequences of the delayed revenge of Hamlet, in the opinion of this reader, denote a warning by Shakespeare that philosophy should not degenerate into endless argument, which feeds on itself and might lead to procrastination. In addition, while preservation of honor should not be the raison d'Ã ªtre for a good ruler, neither should it be completely abandoned. That Fortinbras (a classical hero) succeeds to the crown of Denmark seems to indicate the necessity for the idea of the Renaissance hero to evolve further before it can become a viable replacement for its precursor. Works Cited Shakespeare, William. The Tragedy of Hamlet, Prince of Denmark. Ed. George Lyman Kittredge. Waltham, MA: Xerox, 2008.

Shakespeare In Love Essay -- Movie Film Movies Essays

Shakespeare In Love with Queen Elizabeth "Shakespeare In Love" dominated the Oscars in 1998 bringing home seven academy awards including best picture. At Consumnes River College, a film professor argued to his class that "Saving Private Ryan" should have won the award. The whole class, which I attended, obediently agreed. Only after studying Renaissance literature, I realize our mistake. "Shakespeare In Love" accurately portrays Renaissance England and the birth of English drama, which is the ancestor of American motion picture. Its combination of screenplay and acting accurately portrays the important figures surrounding young Elizabethan drama. However, despite representations of Will Shakespeare, Kit Marlowe, and Ned Allen, perhaps the most dazzling representation is of Queen Elizabeth. Even though the Queen’s character does not consume a leading role, England’s greatest monarch resonates throughout the film. One aspect of the film that proves this and pays homage to Queen Elizabeth is its fictionalized her oine, whose life coincides with that of England’s heroic Queen. Much of the audience may assume that Gwyneth Paltrow’s star character, Viola, merely symbolizes William Shakespeare’s "Juliet." However, the film’s original screenplay clearly establishes a link between Elizabeth’s character and Viola’s. First of all, both possess keen wit uncommon to woman of the era, which they use to belittle the male sex. When an aristocratic male attempts to court Viola and says that he has spoken to her father, she replies, "So my Lord, I speak with him everyday." (Shakespeare) This comical scene alludes to Viola’s quick wit and confidence, which symbolizes those attributes of the Queen. When Viola argues with the queen that playwrigh... ... The film inevitably becomes more interesting as the parallels between Viola and the Queen are drawn. Viola’s character represents the Queen’s courage, wit, and tragic love and other qualities. Furthermore, the fact that the Queen institutes poetry and art into her court illustrates her courage to rebel against the classic philosopher Plato who said, "Hymns to the gods and praises of famous men are the only poetry which ought to be admitted into [the ideal] state." (Plato 13) Because Queen Elizabeth believes in the power of art and since it flourished to America, it is fitting that modern art should honor her. This one aspect of "Shakespeare In Love" that honors England’s greatest monarch is a fabulous stroke of creativity. However, it is just one reason why the film deserves "best picture," for it contains other essential keys that also unlock Renaissance England.

anthem :: essays research papers

In the end of "Anthem", Prometheus comes to the realization that his society's teachings and ideas were not helpful in advancement to the society. Ideas like individuality, that the society tried to squash out of its people, is beneficial to the society as a whole because men are meant to think for themselves. In the book Prometheus made the light bulb back when he was in the society, but once he showed it to the World Council, they but him in jail. After this incidence he realized that no matter what brilliant things he invents, it will never be something that particular society can use. At first he is confused, but realizing that he was acting like an individual made him see that maybe society is the evil one and he is the good one. All of this made him realize that maybe he is not meant for this, and he is thrown out into the uncharted territory. He learns that men are meant to think for themselves, and that if they do society will become more advanced and they wil l be able to move forward instead of staying at the same spot forever. This is how he realizes his "sins" were actually good and that men are supposed to think for themselves. In Prometheus's society, being an individual is considered a "sin", but as events occur Prometheus begins to comprehend that being an individual is the way men are supposed to think. In the beginning of the book, he has a name like everyone else, and like everyone else he is living in a world that thrives off fear. Everyone is afraid to think, act, or be different from the rest, because as society has taught them being different and an individual is a "sin". As he began to grow up, he noticed that he was somewhat different from the rest of the people. He disliked many things such as the way society made people mate because he thought this was despicable and grotesque. The more he began to grow up he was becoming more of an individual and this scared him, he even began to see himself as an evil person. When he started to play around with science and began inventing things like the light bulb, this scared him but then he reasoned that maybe even though he was a cting as an individual the council would let it go because it was such a remarkable invention. anthem :: essays research papers In the end of "Anthem", Prometheus comes to the realization that his society's teachings and ideas were not helpful in advancement to the society. Ideas like individuality, that the society tried to squash out of its people, is beneficial to the society as a whole because men are meant to think for themselves. In the book Prometheus made the light bulb back when he was in the society, but once he showed it to the World Council, they but him in jail. After this incidence he realized that no matter what brilliant things he invents, it will never be something that particular society can use. At first he is confused, but realizing that he was acting like an individual made him see that maybe society is the evil one and he is the good one. All of this made him realize that maybe he is not meant for this, and he is thrown out into the uncharted territory. He learns that men are meant to think for themselves, and that if they do society will become more advanced and they wil l be able to move forward instead of staying at the same spot forever. This is how he realizes his "sins" were actually good and that men are supposed to think for themselves. In Prometheus's society, being an individual is considered a "sin", but as events occur Prometheus begins to comprehend that being an individual is the way men are supposed to think. In the beginning of the book, he has a name like everyone else, and like everyone else he is living in a world that thrives off fear. Everyone is afraid to think, act, or be different from the rest, because as society has taught them being different and an individual is a "sin". As he began to grow up, he noticed that he was somewhat different from the rest of the people. He disliked many things such as the way society made people mate because he thought this was despicable and grotesque. The more he began to grow up he was becoming more of an individual and this scared him, he even began to see himself as an evil person. When he started to play around with science and began inventing things like the light bulb, this scared him but then he reasoned that maybe even though he was a cting as an individual the council would let it go because it was such a remarkable invention.

Promote equality and inclusion in health, social care or children’s and young people’s settings Essay

1. Explain what is meant by Diversity, Equality and Inclusion Equality Equality is the term for treating people fairly and offering the same chances, it’s not all about treating everyone in the same way, but recognising everyone is different, and they all have very different needs, but making sure they are met. These different needs could be race, age, physical health, mental health, gender, sexual orientation, beliefs and creeds. In the workplace, there are many service users, 13 altogether, and each of them have a variety of needs. Some with dementia, others with epilepsy, a group of down syndrome, people of the age of 20 rights through to 70, people with diabetes. DiversityWhere equality is about recognising differences, diversity is about valuing these differences, for example not to along ago a service user came in on respite, he was of an Islamic background. With this there were certain values that came part and parcel of the religion, these were the consumption of Halal meat, praying five times a day and wearing specific clothing. InclusionInclusion is the term used to define the ability to adapt and place measures so that everyone, no matter what their needs are they can participate. see more:equality and diversity in health and social care Many service users hope and want to lead extremely active lifestyles. So with regards to an activity such as the gym, as part of our responsibility 2. Describe the potential effects of discrimination To see the possible effects of discrimination fully, it’s best to look at how it affects from a holistic perspective. With regards to discrimination affecting physical health, this can be a by product of stress and depression. A lot of physical problems can be stress induced such sleeplessness and from this you can end up with a lack of energy, headaches, ulcers. Depression can affect eating habits, getting into the routine of comfort eating; this then would cause weight problems. For those suffering from severe depression it can lead to self harm. From this you can get a massive lack in confidence in one’s own ability, this can then begin to impede on emotional aspects and mental well being. One can almost feel that they lack a voice or authority, a feeling of people unwilling to listen to them. Inducing low self esteem, insecurity, lack of confidence and sudden changes in behaviour. Social effects can include isolation, lack of friends, withdrawing one’s self from society, unrecognized as an individual, feel like a stranger and inability to build relationships. If being discriminated against, the intellectual effects can be massively restricted; this could be a lack of access to education, leading to poor grades in exams or portfolios, a loss of motivation which can impede a wide variety of skills and a lack of self belief. 3. Explain how inclusive practice promotes equality and supports diversity As my role of activities co-ordinator it is absolutely vital that the service users like you or I have the same opportunities. One activity where the organisation is clearly demonstrating is a club called Gresford Scottish Bowls. This club is unique in the sense that there are only about 3 in the UK. However it is not an exclusively LD group. The club opened its doors to about 5 service users. It is a game intricate skill, now it is very rare, and I have had lots of problems with group allowing service users to join. The service users have taken to it very well, one is a sub-skip of a team, one service user won the singles championship. By allowing them this opportunity it breaks the negative barrier held by mainstream society and in this example by including them they have an equal opportunity, and demonstrate that they are more than capable of holding their own. Another example is getting two service users enrolled into the local college, it is a basic human right that every human is allowed to have an education. Though specific measures need to be taken, such as support staff, assistance with the work, they get that equal opportunity. On a larger scale however, the organisation has just taken a massive step forward. This is to do with the funding for one on one hours. The manager has managed to gain equal one on one hours for every service user. This means that for once in the organisations existence they can provide an equal service, to each individual and the will all have an equal amount of support. This is demonstrates inclusive practice leading to equality, however each set of hours can be different for each service user which embraces diversity.

Overview of Fmcg Sector

An Overview of the FMCG Industry in India chillibreeze writer — Shital Vakhariya Looking for more info Read our more comprehensive report of the same at: India-Reports Read more about Discount Retailing   Ã‚  | | | What are Fast Moving Consumer Goods (FMCG)? Products which have a quick turnover, and relatively low cost are known as Fast Moving Consumer Goods (FMCG). FMCG products are those that get replaced within a year.Examples of FMCG generally include a wide range of frequently purchased consumer products such as toiletries, soap, cosmetics, tooth cleaning products, shaving products and detergents, as well as other non-durables such as glassware, bulbs, batteries, paper products, and plastic goods. FMCG may also include pharmaceuticals, consumer electronics, packaged food products, soft drinks, tissue paper, and chocolate bars. A subset of FMCGs are Fast Moving Consumer Electronics which include innovative electronic products such as mobile phones, MP3 players, digital c ameras, GPS Systems and Laptops.These are replaced more frequently than other electronic products. White goods in FMCG refer to household electronic items such as Refrigerators, T. Vs, Music Systems, etc. In 2005, the Rs. 48,000-crore FMCG segment was one of the fast growing industries in India. According to the AC Nielsen India study, the industry grew 5. 3% in value between 2004 and 2005. Indian FMCG Sector | | The Indian FMCG sector is the fourth largest in the economy and has a market size of US$13. 1 billion. Well-established distribution networks, as well as intense competition between the organised and unorganised segments are the characteristics of this sector.FMCG in India has a strong and competitive MNC presence across the entire value chain. It has been predicted that the FMCG market will reach to US$ 33. 4 billion in 2015 from US $ billion 11. 6 in 2003. The middle class and the rural segments of the Indian population are the most promising market for FMCG, and give bra nd makers the opportunity to convert them to branded products. Most of the product categories like jams, toothpaste, skin care, shampoos, etc, in India, have low per capita consumption as well as low penetration level, but the potential for growth is huge.The Indian Economy is surging ahead by leaps and bounds, keeping pace with rapid urbanization, increased literacy levels, and rising per capita income. The big firms are growing bigger and small-time companies are catching up as well. According to the study conducted by AC Nielsen, 62 of the top 100 brands are owned by MNCs, and the balance by Indian companies. Fifteen companies own these 62 brands, and 27 of these are owned by Hindustan Lever. Pepsi is at number three followed by Thums Up. Britannia takes the fifth place, followed by Colgate (6), Nirma (7), Coca-Cola (8) and Parle (9).These are figures the soft drink and cigarette companies have always shied away from revealing. Personal care, cigarettes, and soft drinks are the t hree biggest categories in FMCG. Between them, they account for 35 of the top 100 brands. Exhibit I THE TOP 10 COMPANIES IN FMCG SECTOR S. NO. | Companies| 1. | Hindustan Unilever Ltd. | 2. | ITC (Indian Tobacco Company)| 3. | Nestle India| 4. | GCMMF (AMUL)| 5. | Dabur India| 6. | Asian Paints (India)| 7. | Cadbury India| 8. | Britannia Industries| 9. | Procter & Gamble Hygiene and Health Care| 10. | Marico Industries| Source: Naukrihub. comThe companies mentioned in Exhibit I, are the leaders in their respective sectors. The personal care category has the largest number of brands, i. e. , 21, inclusive of Lux, Lifebuoy, Fair and Lovely, Vicks, and Ponds. There are 11 HLL brands in the 21, aggregating Rs. 3,799 crore or 54% of the personal care category. Cigarettes account for 17% of the top 100 FMCG sales, and just below the personal care category. ITC alone accounts for 60% volume market share and 70% by value of all filter cigarettes in India. The foods category in FMCG is g aining popularity with a swing of launches by HLL, ITC, Godrej, and others.This category has 18 major brands, aggregating Rs. 4,637 crore. Nestle and Amul slug it out in the powders segment. The food category has also seen innovations like softies in ice creams, chapattis by HLL, ready to eat rice by HLL and pizzas by both GCMMF and Godrej Pillsbury. This category seems to have faster development than the stagnating personal care category. Amul, India's largest foods company, has a good presence in the food category with its ice-creams, curd, milk, butter, cheese, and so on. Britannia also ranks in the top 100 FMCG brands, dominates the biscuits category and has launched a series of products at various prices.In the household care category (like mosquito repellents), Godrej and Reckitt are two players. Goodknight from Godrej, is worth above Rs 217 crore, followed by Reckitt's Mortein at Rs 149 crore. In the shampoo category, HLL's Clinic and Sunsilk make it to the top 100, although P;amp;G's Head and Shoulders and Pantene are also trying hard to be positioned on top. Clinic is nearly double the size of Sunsilk. Dabur is among the top five FMCG companies in India and is a herbal specialist. With a turnover of Rs. 19 billion (approx.US$ 420 million) in 2005-2006, Dabur has brands like Dabur Amla, Dabur Chyawanprash, Vatika, Hajmola and Real. Asian Paints is enjoying a formidable presence in the Indian sub-continent, Southeast Asia, Far East, Middle East, South Pacific, Caribbean, Africa and Europe. Asian Paints is India's largest paint company, with a turnover of Rs. 22. 6 billion (around USD 513 million). Forbes Global magazine, USA, ranked Asian Paints among the 200 Best Small Companies in the World Cadbury India is the market leader in the chocolate confectionery market with a 70% market share and is ranked number two in the total food drinks market.Its popular brands include Cadbury's Dairy Milk, 5 Star, Eclairs, and Gems. The Rs. 15. 6 billion (USD 380 Mill ion) Marico is a leading Indian group in consumer products and services in the Global Beauty and Wellness space. Scope Of The Sector| | | The Indian FMCG sector with a market size of US$13. 1 billion is the fourth largest sector in the economy. A well-established distribution network, intense competition between the organized and unorganized segments characterize the sector. FMCG Sector is expected to grow by over 60% by 2010. That will translate into an annual growth of 10% over a 5-year period.It has been estimated that FMCG sector will rise from around Rs 56,500 crores in 2005 to Rs 92,100 crores in 2010. Hair care, household care, male grooming, female hygiene, and the chocolates and confectionery categories are estimated to be the fastest growing segments, says an HSBC report. Though the sector witnessed a slower growth in 2002-2004, it has been able to make a fine recovery since then. | | For example, Hindustan Levers Limited (HLL) has shown a healthy growth in the last quarte r. An estimated double-digit growth over the next few years shows that the good times are likely to continue.Growth Prospects With the presence of 12. 2% of the world population in the villages of India, the Indian rural FMCG market is something no one can overlook. Increased focus on farm sector will boost rural incomes, hence providing better growth prospects to the FMCG companies. Better infrastructure facilities will improve their supply chain. FMCG sector is also likely to benefit from growing demand in the market. Because of the low per capita consumption for almost all the products in the country, FMCG companies have immense possibilities for growth.And if the companies are able to change the mindset of the consumers, i. e. if they are able to take the consumers to branded products and offer new generation products, they would be able to generate higher growth in the near future. It is expected that the rural income will rise in 2007, boosting purchasing power in the countrys ide. However, the demand in urban areas would be the key growth driver over the long term. Also, increase in the urban population, along with increase in income levels and the availability of new categories, would help the urban areas maintain their position in terms of consumption.At present, urban India accounts for 66% of total FMCG consumption, with rural India accounting for the remaining 34%. However, rural India accounts for more than 40% consumption in major FMCG categories such as personal care, fabric care, and hot beverages. In urban areas, home and personal care category, including skin care, household care and feminine hygiene, will keep growing at relatively attractive rates. Within the foods segment, it is estimated that processed foods, bakery, and dairy are long-term growth categories in both rural and urban areas. Indian Competitiveness and Comparison with the World MarketsThe following factors make India a competitive player in FMCG sector:? Availability of raw ma terials Because of the diverse agro-climatic conditions in India, there is a large raw material base suitable for food processing industries. India is the largest producer of livestock, milk, sugarcane, coconut, spices and cashew and is the second largest producer of rice, wheat and fruits &vegetables. India also produces caustic soda and soda ash, which are required for the production of soaps and detergents. The availability of these raw materials gives India the location advantage. Labor cost comparison Low cost labor gives India a competitive advantage. India's labor cost is amongst the lowest in the world, after China ;amp; Indonesia. Low labor costs give the advantage of low cost of production. Many MNC's have established their plants in India to outsource for domestic and export markets. ? Presence across value chain Indian companies have their presence across the value chain of FMCG sector, right from the supply of raw materials to packaged goods in the food-processing s ector. This brings India a more cost competitive advantage.For example, Amul supplies milk as well as dairy products like cheese, butter, etc. | Strategic Intent We intend to significantly accelerate profitable growth. To do this, we will: * Focus on growing our core brands across categories, reaching out to new geographies, within and outside India, and improve operational efficiencies by leveraging technology * Be the preferred company to meet the health and personal grooming needs of our target consumers with safe, efficacious, natural solutions by synthesizing our deep knowledge of ayurveda and herbs with modern science * Provide our consumers with innovative products ithin easy reach * Build a platform to enable Dabur to become a global ayurvedic leader * Be a professionally managed employer of choice, attracting, developing and retaining quality personnel * Be responsible citizens with a commitment to environmental protection * Provide superior returns, relative to our peer gr oup, to our shareholders * Dabur India Limited | * Dabur India Limited is India's leading FMCG company with interests in health care, personal care and foods. Dabur has a history of more than 100 years and the company has carved a niche for it self in the field of Ayurvedic medicines.The products of Dabur are marketed in more than 50 countries worldwide. The company has 2 major strategic business units (SBU) – Consumer Care Division (CCD) ;amp; Consumer Health Division (CHD), and 3 Subsidiary Group companies – Dabur Foods, Dabur Nepal and Dabur International. Dabur International has 3 step down subsidiaries – Asian Consumer Care in Bangladesh, African Consumer Care in Nigeria and Dabur Egypt. The origin of Dabur can be traced back to 1884 when Dr. S. K. Burman started a health care products manufacturing facility in a small Calcutta pharmacy.In 1896, as a result of growing popularity of Dabur products, Dr. Burman set up a manufacturing plant for mass production of formulations. In early 1900s, Dabur entered the specialized area of nature based Ayurvedic medicines. In 1919, Dabur established research laboratories to develop scientific processes and quality checks. In 1936, Dabur became a full-fledged company with the name Dabur India (Dr. S. K. Burman) Pvt Ltd. Dabur shifted its operations to Delhi in 1972. Dabur became a Public Limited Company in 1986 and Dabur India Limited came into existence after reverse merger with Vidogum Limited.In 1992, Dabur entered into a joint venture with Agrolimen of Spain to manufacture and market confectionary items in India. In 1994, Dabur raised its first IPO. In 1998, day to day running of the company was handed over to professionals. In 2000, Dabur achieved a turnover of Rs 1000 crores. In 2005, Dabur acquired Balsara. Dabur crossed $ 2 billion market cap in 2006. Some of the well-known brands of Dabur are: Amla Chyawanprash, Hajmola, Lal Dantmanjan, Nature Care, Pudin Hara, Babool Toothpaste, Hingoli, D abur Honey, Lemoneez, Meswak, Odonil, Real, RealActiv and Vatika.