Conceptualization of Culture and Language in Post Colonial Literature free essay sample

Culture and Language are the major issues in the post colonial theory. My assignment will deal with these three factors in terms of colonial perspectives. The post colonialism mainly explores the ideas such as cultural diversity, geographical dimensions, Diasporas, race, ethnicity, marginality, hybridity, national identities, cultural transformation, changes and politics in language etc†¦ Considerations of hybridity run the range from existential to material, political to economic, yet this discussion will not be able to tease out the extensive implications of each consideration. Rather, this discussion aims to explore the notion of hybridity theoretically, synthesizing the vast body of literature to critique essentialist notions of identity as fixed and constant. According to my understanding of Hybridity, there are three ways in which hybridity might serve as a tool for deconstructing the rigid labels that maintain social inequities through exclusion in race, language and nation. By exploring how the hybrid rejects claims of bonds within race, language, and nation, I understood that cultural studies like these are imperative in considering the politics of representation. For the purposes of this discussion, the cultural hybridity refers to the integration of cultural bodies, signs, and practices from the colonizing and the colonized cultures. The contemporary cultural landscape is an amalgam of cross-cultural influences, blended, patch-worked, and layered upon one another. Unbound and fluid, culture is hybrid and interstitial, moving between spaces of meaning. The notion of cultural hybridity has existed far before it was popularized in postcolonial theory as culture arising out of interactions between â€Å"colonizers† and â€Å"the colonized†. However, in this time after imperialism, globalization has both expanded the reach of Western culture, as well as allowed a process by which the West constantly interacts with the East, appropriating cultures for its own means and continually shifting its own signifiers of dominant culture. This hybridity is woven into every corner of society, from trendy fusion cuisine to Caribbean rhythms in pop music to the hyphenated identities that signify ethnic Americans, illuminating the lived experience of ties to a dominant culture blending with the cultural codes of a Third World culture. Framing Cultural Hybridity in post colonial context; Among postcolonial theorists, there is a wide consensus that hybridity arose out of the culturally internalized interactions between â€Å"colonizers† and â€Å"the colonized† and the dichotomous formation of these identities. Considered by some the father of hybrid theory, Homi Bhabha argued that colonizers and the colonized are mutually dependent in constructing a shared culture. His text The Location of Culture (1994) suggested that there is a â€Å"Third Space of Enunciation† in which cultural systems are constructed. In this claim, he aimed to create a new language and mode of describing the identity of Selves and Others. Bhabha says: It becomes crucial to distinguish between the semblance and similitude of the symbols across diverse cultural experiences such as literature, art, music, Ritual, life, death and the social specificity of each of these productions of meaning as they circulate as signs within specific contextual locations and social systems of value. The transnational dimension of cultural transformation migration, diaspora, displacement, relocation makes the process of cultural translation a complex form of signification. The naturalized, unifying discourse of nation, peoples, or authentic folk tradition, those embedded myths of cultures particularity, cannot be readily referenced. The great, though unsettling, advantage of this position is that it makes you increasingly aware of the construction of culture and the invention of tradition. In using words like â€Å"diaspora, displacement, relocation,† Bhabha illustrates the dynamic nature of culture, and the flimsy consistency of the historical narratives that cultures rely upon to draw boundaries and define themselves. As a result, culture cannot be defined in and of it, but rather must be seen within the context of its construction. More significantly, Bhabha draws attention to the reliance of cultural narratives upon the other. In illuminating this mutual construction of culture, studies of hybridity can offer the opportunity for a counter-narrative, a means by which the dominated can reclaim shared ownership of a culture that relies upon them for meaning. This theoretical erspective will serve as the foundation for the considerations explored in this paper, employing hybridity as a powerful tool for liberation from the domination imposed by bounded definitions of race, language, and nation. RACE: Racial hybridity, or the integration of two races which are assumed to be distinct and separate entities, can be considered first in terms of the physical body. Historically, the corporeal hybrid was birthed from two symbolic poles, a bodily representation of colonizer and colonized. These mixed births, mestizo, mulatto, muwallad, were stigmatized as a physical representation of impure blood, and this racism long served as a tool of power that maintained that even in this blending of two bodies, just â€Å"one drop† of black blood would deem the body impure and alien, an abomination. Institutionalized racism created a perpetual state of ambiguity and placelessness for the hybrid body and prevented cultural inclusion via race. However, the expanse of immigration since colonialism and the spectrum of shades of visible difference point to an increasingly hybrid populace in which these classifications of black and white no longer carry the same power of representation, yet the old labels persist. This labeling is significant as it elucidates the continuing power of racial labels in a society set on fixing bodies in racial space by binding them to labels, which are understood to contain fixed truths. I argue that utilizing the conceptual tool of hybridity to deconstruct these labels allows a means by which hybrid individuals can come together in powerful solidarity, rather than allowing their ambiguous place in racial space to render them invisible. Harnessing racial hybridity to project the simultaneously unique but common experience of hybridity can be a means by which the individual subject can join to a marginal community through stories and partial memories. Furthermore, racial hybridity must harness the dualistic experience of passing, or being mistaken for a race other than one’s own. All identities involve passing to some extent, in that a subject’s self can never truly match its image, but racial passing implicitly deconstructs the boundaries of Black and White. In passing, hybridity might function not as a conflict or struggle between two racial identities, but instead as constant movement between spaces, passing through and between identity itself without origin or arrival. The freedom to move between identities carries its own power in defying the claims of essentialized racial identity. Furthermore, the bounded labels of race do not account for the historical and geographic narratives that lie behind each body and inform their identity. In â€Å"Black Africans and Native Americans†, Jack Forbes explores the disconnect between racial labels and the consciousness of the bodies behind them using Native Americans and Africans as examples by which â€Å"groups are forced into arbitrary categories render their ethnic heritage simple rather than complex†. As a result, hybridity calls into question the boundaries of racial consciousness as a hybrid consciousness defies the imposed limits of race. The management of these identities becomes its own sort of performance, as the body negotiates each consciousness in different spaces. Again, the ability to play multiple roles, to â€Å"pass† in different arenas, carries significant power. In embodying the inability to bind identities to race, racial hybridity both in the physical body and in consciousness offers a means of deconstructing the boundaries of dichotomous racial identities. In addition to race, language has long been bound in definitions as a symbol of nation and a mode of exclusion. As a means to connect with other social beings, communicating with language is a meaningful performance in that speaking requires two parties, one to perform language and an audience to observe and absorb language. During colonialism, as the colonizer’s language dominated national institutions, the sense of being outside and â€Å"othered† was instilled in the colonized as their language and means of communication was stripped away. Now in a time after colonialism, can the colonized ever reclaim a language long lost, or has the colonizer’s language become their own? Has ownership of the colonizer’s language expanded over time? Fanon’s theorizing addresses the power of language in the formation of identity as he says, â€Å"To speak . . . means above all to assume a culture, to support the weight of a civilization,†. He suggests that speaking the language of the colonizer stands in as acceptance or coercion into accepting a role in culture. Yet in accepting a role, whether by choice or force, the meaning of the culture shifts and evolves. No longer does it â€Å"belong† to the colonizer, as it relies upon the colonized to give it shape. Similarly, with the introduction of a new set of users performing a language, the language no longer exists as it was; it has shifted in meaning. Beyond the thematic implications of language, hybridity has inspired an immense movement in literary discourse and understandings of the very way language is managed and owned. Herskovits developed the notion of syncretism, a theory attempting to explain why certain cultural forms are carried and others lost. Similarly, Claude Levi-Strauss developed the term bricolage to describe mixed forms within narratives. Creolization describes the linguistic blending of dominant and subdominant cultures. These examples illustrate the broad realm of studies that have developed simply around the use of hybridized language. In an analysis of the rise of the â€Å"hybrid genre† in postmodern literature, Kapchan and Strong say, â€Å"Hybridization has become one such analytic allegory, defining lines of interest and affiliation among scholars of popular and literary culture, perhaps quite unintentionally. The extent to which these authors use the metaphor of hybridity consciously and concisely differs. That they use it, however, qualifies hybridity as one of several tropes, or forms of metaphoric predication, that most epitomize the scholarship of the last decade,† . Not only does this observation imply that the body of hybridized literature is growing, harkening to the rising voices and representations of the hybrid, but that hybridity is becoming normalized as an accepted form of literature and the purist notion of genre is diminishing. Furthermore, the use of a colonizer’s language by the colonized to speak of the crimes of colonialism is its own transgression and act of resistance. In taking ownership of the language, changing the way that it is used, the boundaries of language as belonging to a specific place or race are dissolved. Jahan Ramazani’s Hybrid Muse is an analytical review of the poetry that has arisen from the hybridization of the English muse with the long-resident muses of Africa, India, the Caribbean, and other decolonizing territories of the British Empire (2001). A hybrid himself, Ramazani suggests that the use of indigenous metaphors, rhythms, creoles, and genres has allowed a new form of poetry that not only speaks of the violence and displacement of colonialism, but embodies it in its very form. These hybrid poetries can be viewed as a gateway to understanding those once deemed unfamiliar, and hybridity of language becomes a way by which to deconstruct borders and relate to collectives across cultural boundaries. Further, hybridity must interrogate the notion that nationality is essential zed in a distinct culture that geographic borders somehow embody inherent knowledge or truth about the people they contain. Mamdani asks, â€Å"How do you tell who is indigenous to the country and who is not? Given a history of migration, what is the dividing line between the indigenous and the nonindigenous? . He addresses the nationalist concern over entitlement to nation, and the indigenous wish to lay claim to culture. I understood that theories of hybridity, in clarifying the shifting and indefinite nature of culture, can serve as a tool that complicate the nationalist exclusionary practice of determining who does and does not have claim to a nation. From health care to immigration, h is arguments resonate loudly with current events. Similarly, we must consider the ways in which the â€Å"things† that give culture meaning are unfixed and variable, negating essentialist arguments about inherent meanings of culture. In The Predicament of Culture, James Clifford (1988) analyzes sites including anthropology, museums, and travel writing to take a critical ethnography of the West and its shifting relationships with other societies. He demonstrates how â€Å"other† national cultures are in fact fictions and mythical narratives, and we must ask the question of representation and who has the authority to speak for a group’s identity. In his article â€Å"Diasporas†, he suggests that â€Å"The old localizing strategies by bounded community, by organic culture, by region, by center and periphery may obscure as much as they reveal†. Diaspora is defined as a history of dispersal, myths/memories of the homeland, alienation in the host country, desire for eventual return, ongoing support of the homeland, and a collective identity importantly defined by this relationship. In this consideration of culture, we understand the vast connotations of displacement, from asking which history the diasporic should identify with to asking if it is even possible to return to a homeland one never knew or left long ago. Second, in the representation of culture, be it by petrifying culture in a museum or nailing it to an anthropological account, the risk lies in taking these subjective moments as truths or knowledge. Furthermore, the far-reaching diasporic symbols and narratives that snowball into this thing we call national culture suggest that culture is itself a traveler collecting artifacts from various locations along the way, and its walls are too insubstantial to be used as a means of exclusion. Third and perhaps most significant, hybridity in a postcolonial world muddles the very definitions of culture by which nations define themselves. Given that nationalism is founded upon a collective consciousness from shared loyalty to a culture, one would assume this culture is well-defined. Yet the â€Å"solid† roots of historical and cultural narratives that nations rely upon are diasporic, with mottled points of entry at various points in time. An investigation of the roots of cultural symbols like folk stories, religion, and music would reveal sources varied and wide-ranging. Furthermore, culture is defined in relationship to other cultures. Edward Said’s Orientalism (1979) offers a strong description of the system by which nations appropriate from others to define themselves. He suggests Orientalism â€Å"has helped to define Europe as its contrasting image, idea, personality, experience†. Using a theoretical framework influenced by Gramsci’s notion of hegemonic culture and Foucault’s notion of discourse, Said draws significant attention to the intricate and complex process by which the West must use the East to construct itself, its culture, its meaning. In an illuminating excerpt describing the process of Orientalism, he writes: To formulate the Orient, to give it shape, identity, definition with full recognition of its place in memory, its importance to imperial strategy, and its ‘natural’ role as an appendage to Europe; to dignify all the knowledge collected during colonial occupation with the title ‘contribution to modern learning; when the natives had neither been consulted nor treated as anything except as pretexts for a text whose usefulness was not to the natives; to feel oneself as a European in command, almost at will, of Oriental history, time, and geography to make out of every observable detail a generalization and out of every generalization an immutable law about the Oriental nature, temperament, mentality, custom, or type; and, above all, to transmute living reality into the stuff of texts, to possess actuality mainly because nothing in the Orient seems to resist one’s powers. † In a st ream of fragments, Said shows the diverse processes by which dominant cultures are formed at the service of Others. Using words like â€Å"shape,† â€Å"definition,† and â€Å"transmute,† he describes the act of defining nation and the artificial nature of these boundaries. Said offers a theoretical means by which to reject nationalist divisions between an us and Them, a West and Other. This conceptualization of the ways in which nations determine not only their own national identities, but the identities of Other is powerful in revealing the inherently hybrid roots of national culture. Studies of national identity are thus essential in deconstructing xenophobic nationalist claims to nation and the resulting miscegenation of immigrant Others. CONCLUSION This discussion draws from the body of postcolonial literature to suggest that studies of cultural hybridity are powerful in probing the bounded labels of race, language, and nation that maintain social inequalities. By examining how the hybrid can deconstruct boundaries within race, language, and nation, I understood that hybridity has the ability to empower marginalized collectives and deconstruct bounded labels, which are used in the service of subordination. In essence, hybridity has the potential to allow once subjugated collectivities to reclaim a part of the cultural space in which they move. Hybridity can be seen not as a means of division or sorting out the various histories and diverse narratives to individualize identities, but rather a means of reimagining an interconnected collective. Like the skin on a living body, the collective body has a surface that also feels and â€Å"Borders materialize as an effect on intensifications of feeling and individual and collective bodies surface through the very orientations we take to objects and others,† In the description that Formations our orientations can be shifted, our feelings towards Others transformed, there is a possibility of redefining our exclusionary systems of labeling. Furthermore, breaking down immaterial borders through explorations of hybridity offers the possibility of more effective public policy, one that refers to the broad expanse of its diverse population. Frenkel and Shenhav did an illuminating study on the ways in which studies of hybridity have allowed management and organization studies to manage their longstanding western hegemonic practices and to incorporate postcolonial insights into the organizational literature revolving around the relationships between Orientalism and organizations. The willingness of institutions to reform their long held ideologies in light of a changing world, as well as to consider their work through alternative lenses, is an essential practice in deconstructing the bindings of narratives-as-knowledge. In the boundary-shifting process, there is power in the notion of deconstruction in the service of reconstruction, breaking down boundaries in order to form a more inclusive sense of the collectivity. Furthermore, hybridity asserts the notion that representations of collective identity must be analyzed contextually. When we examine a representation of culture, be it in a film, poem, or speech, we should ask: Who is doing the representing? What are the implications of the representation? Why are they engaging in the process of representation? What is the historical moment that informs the representation? How are they being represented? In addition to the questions explored in this paper, I would recommend applying theories of hybridity to a realm beyond race and nation, in order to consider alternative boundaries such as gender and sexuality. The work of hybrid theorists from Bhabha to Said suggests that there is a vast intellectual landscape for cultural inquiries like these. Our mission must be to continue this work and to delve deeper. Cultural studies have great potential to liberate us from the socially-given boundaries that so stubbornly limit our capacity for thought and discussion, but we must take time to join in a collective critique of the knowledge we ingest and disperse. After all, the greatest power lies in the heart of the collective.

Router Simulation Essay Example

Router Simulation Essay Assignment 2: Network protocols numbers 1. What organization has been given the responsibility for assigning protocol numbers? ICANN – The Internet Corporation for Assigned Names and Numbers 2. Determine the protocol numbers for the protocol names: Protocol| Number| IPv4| 4| IPv6| 41| TCP| 6| UDP| 17| ICMP| 1| VRRP| 112| IPSEC ESP| 50| L2TP| 115| OSPF| 89| EIGRP| 88| 3. Determine the correct ICMP type based on the description provided: ICMP Message Description| Type| Code*| Echo| 8| | Echo Reply| 0| | Time Exceeded| 11| 0| Port Unreachable| 3| 3| Fragmentation Needed| 3| 4| 4. What are the valid ranges of protocol numbers? 0-65535 5. What protocol number(s) is/are specified for experimentation and testing? 253 and 254 6. What organization has been given the responsibility for assigning port numbers, sometimes referred to as â€Å"Well Known Ports or Registered Ports†? IANA 7. Determine the protocol numbers for the protocol names: Port| Application / Protocol| TCP -23| telnet| TCP -443| HTTPS| UDP -53| Domain name system| UDP -123| Network time protocol| TCP -110| Post office protocol v3| TCP -25| Simple mail transfer protocol| TCP -80| HTTP| UDP -88| kerberos| TCP -22| SSH| UDP -161| Simple network management| 8. What numeric range is commonly referred to as the â€Å"well-known ports†? 0 to 1024 9. What numeric port range is commonly used by clients in a client -gt; server communication session? 0 to 1023 10. What do you believe would be the result of installing and configuring a web server to â€Å"listen† on ports other than 80 and 443? 8080 We will write a custom essay sample on Router Simulation specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Router Simulation specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Router Simulation specifically for you FOR ONLY $16.38 $13.9/page Hire Writer 1. http://www. icann. org/en/about/learning/glossary 2. http://www. iana. org/assignments/protocol-numbers/protocol-numbers. xhtml 3. http://www. nthelp. com/icmp. html 4. http://www. tcpipguide. com/free/t_TCPIPApplicationAssignmentsandServerPortNumberRang-2. htm 5. http://www. networksorcery. com/enp/protocol/ip. htm 6. http://technet. microsoft. com/en-us/library/cc959828. aspx 7. https://en. wikipedia. org/wiki/List_of_TCP_and_UDP_port_numbers#External_links 8. http://www. webopedia. com/quick_ref/portnumbers. asp

Environmental Security as an Approach to Threats Posed by Global Environmental Change

Introduction Climate change concerns and its effects on human security have characterised many international development debates (Barnett Adger 2007; Barnett et al. 2010; Campbell 2009). In this debate, some researchers believe environmental issues do not share a direct relationship with human security issues, while other researchers say both concepts have a direct relationship.Advertising We will write a custom assessment sample on Environmental Security as an Approach to Threats Posed by Global Environmental Change specifically for you for only $16.05 $11/page Learn More Both views exist within one continuum of environmental security analysis. On one end is the traditional thinking (realist thinking) that proposes a limited conception of human security, which excluded environmental issues, while the other end of the continuum adopts a new and broad definition of human security, which includes climate change. This paper critically evaluates both argume nts and shows that while it is important to acknowledge the changing nature of human security issues, people should understand how this new conception of human security issues interact with other discourses. To understand this fact, this paper first explains the new human security view. New Human Security View Proponents of the new human security view have widely used the concept to explain international politics and international peace (Barnett 2003; Kaplan 1994). For example, Busby (2007) and Mathews (1989) say we need to expand our definition of human security. They also say, for a long time, people have perceived security through lenses that do not show the new realities of climate change (Busby 2007; Mathews 1989). Similarly, the United Nations (1987) says many countries are quickly realising that it is impossible to separate economic developmental from environmental issues. For example, many human activities have caused resource conflicts through environmental degradation, the reby threatening the bedrock that supports human cohesion (Webersik 2010). The relationship between these two factors (environmental sustainability and human security) manifests in different ways. For example, the United Nations (1987) says poverty is both a â€Å"cause† and â€Å"effect† of environmental degradation. Therefore, it is futile to understand both concepts in isolation. Such concerns led the UN to set up the 1983 World Commission on Environment and Development (it includes environmental factors in understanding human security).Advertising Looking for assessment on environmental studies? Let's see if we can help you! Get your first paper with 15% OFF Learn More Based on the above assertion, Mathews (1989) believes that environmental strains are eroding the boundaries that defined international borders, and national sovereignty. This view prompted him to highlight the need to change human production factors that have supported civilisation. Mas on (2005) also believes there is a strong need to understand human security issues through environmental lenses because this new framework recognises the danger that human societies face if they continue to ignore the impact of their economic activities. Relative to this view, Brown et al. (2008) say, â€Å"In recent years, our traditional ideas about security have unravelled. No longer do the main threats to our security come from the massed armies of hostile neighbours—but from terrorism, epidemic disease, organised crime, conflict over natural resources and environmental degradation† (1). Mason (2005) advances the above view through ethical arguments because he says that ignoring the impact of climate change on human security creates an accountability problem. Particularly, he stresses this point by highlighting the transnational and global hazards of climate change (Mason 2005). Unlike other researchers, Mathews (1989) paints a more positive outlook on the environm ental-security issue by saying the global environment could support increased human populations if societies adapt to the new realities of climate change. Relative to the above conceptions of human security issues, Mathew Fraser (2002) believe broadening security definitions to include non-military issues, changes the role of the state in human security matters. For example, within the new security framework, the roles of transnational and sub-national non-state actors increase. Technological innovation, increased information flows, and globalisation have helped such non-state actors to increase their influence in security matters (Mathew Fraser 2002). Overall, human security interests do not align with national economic interests.Advertising We will write a custom assessment sample on Environmental Security as an Approach to Threats Posed by Global Environmental Change specifically for you for only $16.05 $11/page Learn More Khagram et al. (2003) agr ee with the view of Mason (2005) when they say that the limited role of the state in this new conception of security is justifiable because human societies are the main victims of climate change. Indeed, states are not the main victims of climate change because the latter has immediate and direct effects on people’s livelihoods (Moran 2011). For example, although water scarcity may not necessarily lead to war, it could easily cause death from drought, dehydration, low food production, and similar calamities. Similar to the above view, Kaplan (1994) sums up the danger that human societies face from climate change by saying, â€Å"environmental scarcity inflames existing hatred† (p. 56) among communities. Traditional Thinking of Human Security Unlike the above researchers, proponents of the traditional view of security do not believe people should link climate change with human security. For example, Paris (2001) doubts the practicality of using a broad human security vi ew for academic and policy-making purposes. He says the concept lacks a precise definition because, like sustainable development, everyone supports it, but few people have a clear definition of its meaning (Paris 2001). Secondly, Paris (2001) contends that human security holds together different institutions and organisations (such as non-governmental organisations and middle power states) which want to shift the balance from conventional national security issues to newer approaches of security to support their international development goals. Therefore, he believes the these organisations have biased views (Paris 2001). Detraz Betsill (2009) also agree that there is no link between climate change and human security issues. They say both concepts fall within two frameworks of â€Å"environmental conflict† and â€Å"environmental security† and believe the new debate that links climate change and human security issues have only engaged â€Å"environmental security† issues (Detraz Betsill 2009). Therefore, a discursive shift has not occurred. They also say the shift would be counterproductive because it would slow people’s resolve to find the real solutions to climate change (Detraz Betsill 2009). Deudney (1990) supports this view by saying there is no relationship between climate change and political conflicts.Advertising Looking for assessment on environmental studies? Let's see if we can help you! Get your first paper with 15% OFF Learn More He says it is self-defeating and dangerous to link the two concepts because human security and environmental concerns do not emerge from the same concerns. Based on the same view, he says environmentalists often exaggerate the prospects of war from climate change concerns. Comprehensively, Deudney (1990) believes climate change does not affect national security, but the institutions and mindsets that created it. Cudworth Hobden (2011) also support the above view and say that merging environmental and security issues create two frameworks for understanding human security issues. These two approaches show that human societies â€Å"cause† climate change and climate change leads to insecurity (Cudworth Hobden 2011). He cautions that this approach should not ignore complex human relations (complexity theory) that regulate this relationship. In an unrelated context, O’Brien (2006) believes that most people are missing the point about the relationship between human securit ies and environmental change. He says the debate should shift from determining if environmental disasters are products of climate change, or not, to debates that explore if human societies could manage such disasters (O’Brien 2006). Nonetheless, many human societies are unable to cope with these adverse environmental effects. Therefore, they compromise human security. Based on these assertions, O’Brien (2006) de-links environmental change from human security. He says human security depends on people’s preparedness to handle climate change. Therefore, if societies could manage the effects of climate change, there would be no concerns about human security issues. Redclift (2001) agrees with the above view. However, he says researchers have failed to include other discourses of environmental sustainability when they associate the concept with human security. Mainly, he says researchers need to include changing human security and natural resource issues when explain ing the relationship between both concepts (Redclift 2001). He believes that by doing so, researchers would easily broaden security and sustainability concepts (Redclift 2001). This approach would also give them a broader insight into human security issues, within an environmental framework. Conclusion After weighing the traditional and new thinking of human security issues, this paper shows that science has often portrayed environmental problems as â€Å"scientific† and not â€Å"security† problems. This view largely defines traditional thoughts of human security. The broadened definition of human security suggests a strong interrelationship between science and security issues. This new thinking is important in managing today’s complex human security issues. Based on this fact, the new thinking of human security should guide future debates because it approaches the problem holistically. However, while it is important to acknowledge the changing nature of human security issues, people should understand how new human security views merge with other discourses (especially those that define traditional thinking) because human security is a complex phenomenon. References Barnett, J 2003, ‘Security and Climate Change’, Global Environmental Change, vol. 13, no. 1, pp. 7–17. Barnett, J Adger, N 2007, ‘Climate change, human security and violent conflict’, Political Geography, vol. 26, no. 1, pp. 639-655. Barnett, J, Matthew, R, O’Brien, K, McDonald, B 2010, Global Environmental Change and Human Security, MIT Press, Cambridge. Brown, O, Crawford, A Campeau, C 2008, Environmental Change and the New Security Agenda Implications for Canada’s security and environment. International Institute for Sustainable Development, Winnipeg, Manitoba. Busby, J 2007, Climate Change and National Security: An Agenda for Action. Web. Campbell, K 2009, Climatic Cataclysm: The Foreign Policy and National Security Implica tions of Climate Change, Brookings Institution Press, Washington. Cudworth, E Hobden, S 2011, ‘Beyond environmental security: complex systems, multiple inequalities and environmental risks’, Environmental Politics, vol. 20, no. 1, pp. 42-59. Detraz, N Betsill, M 2009, ‘Climate Change and Environmental Security: For Whom the Discourse Shifts’, International Studies Perspectives, vol. 10, no. 1, pp. 303–320. Deudney, D 1990, ‘The Case Against Linking Environmental Degradation and National Security’, Millennium – Journal of International Studies, vol. 19, no. 1, pp. 461-476. Kaplan, R 1994, ‘The Coming Anarchy’, The Atlantic Monthly, vol. 273, no. 2, pp. 44-76. Khagram, S, Clark, W Raad, D 2003, ‘From the Environment and Human Security to Sustainable Security and Development’, Journal of Human Development,  vol. 4, no. 2, pp. 289-313. Mason 2005, The New Accountability: Environmental responsibility Acro ss Borders, Earthscan, London. Mathew, R Fraser, L 2002, Global Environmental Change and Human Security: Conceptual and Theoretical Issues. Web. Mathews, J 1989, ‘Redefining Security’, Foreign Affairs, vol. 68, no. 2, pp. 162-177. Moran, D 2011, Climate Change and National Security: A Country-Level Analysis, Georgetown University Press, Washington. O’Brien, K 2006, ‘Are we missing the point? Global environmental change as an issue of human security’, Global Environmental Change, vol. 16, no. 1, pp. 1–3. Paris, R 2001, ‘Human Security: Paradigm Shift or Hot Air’, International Security, vol. 26, no. 2, pp. 87–102. Redclift, M 2001, ‘Environmental Security and the Recombinant Human: Sustainability in the Twenty-first Century’, Environmental Values, vol. 10, no. 1, pp. 289–299. United Nations 1987, Report of the World Commission on Environment and Development: Our Common Future. Web. Webersik, C 2010, Clim ate Change and Security: A Gathering Storm of Global Challenges, ABC-CLIO, New York. This assessment on Environmental Security as an Approach to Threats Posed by Global Environmental Change was written and submitted by user Desiree Holder to help you with your own studies. You are free to use it for research and reference purposes in order to write your own paper; however, you must cite it accordingly. You can donate your paper here.

Workplace Motivation

Workplace Motivation There are many different techniques that can be used in order to reward employees for a job well done. It is crucial for businesses to analyze these different methods and implement the ones that work best for them. There are many practices that a company may choose to utilize in order to motivate its team. There are extrinsic and intrinsic rewards, positive and negative motivators, as well as differentiating between individual and team or group rewards. The purpose of this paper is to examine the different methods of motivation as an attempt to find the one(s) that are most appealing to employers, individuals, and/or teams.What is the most influential way to reward workers? This is a critical question that has been pondered by many companies and employers, in which there has not yet been a definitive answer. Managers evoke various processes in order to induce the most superlative results for their company's welfare.English: Motivational SayingThe manager is propagating feelings of tr ust and confidence into the individual, thus encouraging them to accomplish more in order to increase productivity. My boss has always allowed me to not only complete my tasks without hassle but has also continued to provide me with the tools to expand my career knowledge in an effort to expand my abilities. Providing an effective rewards system is important because rewards do not always serve as a positive outcome. These rewards need to possess the ability to satisfy all employees, comparable to those offered by competitive organizations, distributed fairly and equally, and a range of incentives. With the failing economy, the organization for which I work has cut down its efforts in regard...

Paradise Lost by John Milton term paper Essay Example | Topics and Well Written Essays - 2250 words - 1

Paradise Lost by John Milton term paper - Essay Example venge over this, Satan or the Lucifer, in other words, decided to bring the downfall of man by making them to eat the forbidden fruit in the Paradise or the Garden of Eden. Consequently, one may have the temptation not to believe in Christianity by basing on the reason on what could make God allow Serpent to revenge on His creation (God) if He truly loved them. The story of the Paradise begins from hell where both the Lucifer and his followers recover from the defeat after losing the battle initially in the war they had with God. For example, they constructed a monument that they referred to the Pandemonium where they were weighing the options of making a return to battle or just to forfeit it by accepting the defeat. Consequently, they also had the considerations of exploring the new world contained in the prophesies of creation for effecting the safe infliction of their planned revenge against mankind. As a way of enforcing their mission with full force, Satan decided to undertake the task alone minus engaging his followers. He feared that his followers might suffer extreme damage or run away from him during the battle (Driven, 45). At the onset of the mission, Satan met with his offspring who were the Death and the Sin. Thereafter, they unbarred the gates for him. Satan proceeded with his journey to the chaos until he ensured that he ha s the visualization of the Universe floating next to the globe that was the heaven. Through this instance, God predicted the fall of man when He saw Satan moving in the world. In consequence, Gods son who was at His right hand decided to sacrifice himself for the purpose of saving the mankind from the wrath of destruction by Satan. However, Satan still managed to maneuver his ways into the new universe where he flew to the sun and proceeded to trick angel, Uriel into showing the direction leading to the home of the man. After the guidance to the way to the home of the man by the deceived angel Uriel, Satan managed his ways into

Ethics and moral character Essay Example | Topics and Well Written Essays - 500 words

Ethics and moral character - Essay Example As a business man his primary motive was never to amass maximum profit. On the other hand, he held that â€Å"it is the function of business to produce for consumption and not for money and speculation† (Johannes 7). Thus, he was never moved by the money motive and he brought about revolutionary changes in the twentieth century American industrial culture through such radical measures as the introduction of high wages, lower prices and increased buying power. One of the distinguishing characteristics of Ford’s business ethics was his strong belief that business should not be solely aimed at making profit. On the other hand, he held that one should maintain business ethics in all his/her enterprises keeping in mind the demands and needs of individuals and society. Once Henry Ford himself stated that â€Å"for a long time people believed that the only purpose of industry is to make a profit. They are wrong. Its purpose is to serve the general welfare† (Ciulla 31). Similarly, good business leaders should not be egocentric; they should not be moved by ego but by reason. Henry Ford was a genuine and brilliant leader who was never overtly flattered by success but who always welcomed legitimate contributions from others.

Performance at Capone’s Dinner and Show Essay Example for Free

Performance at Capone’s Dinner and Show Essay Here at Capone’s Dinner and Show located in Orlando, you’re bound to have a sensational time. The atmosphere of the whole place is brimmed and overflowing with the magical feel of 1930s Chicago. With the wonderful menu, the gorgeous, sparkling and especially entertaining girls, the old and sentimental and nostalgic ornamentations and so much more, you will definitely get lost in this secret world full of dancing, fun and entertainment. Once you step inside this hidden and undisclosed extraordinary dreamland, you’ll blood will start pumping, your body beats with excitement and you’ll certainly get an adrenaline rush. The lights, the sounds, and even the smell off the 1930s will be a very unique experience and it will be something worth seeing. A night at Capone’s Dinner and Show will guarantee a night full of laughing and enjoyment as you watch their live performances. Their live performances are surely an event you wouldn’t want to miss. It is a very interesting and amusing, absorbing and humorous, and also engaging and diverting. This spectacular event at Capone’s Dinner and Show is something that is particularly special and idiosyncratic among many speakeasies and cabarets because they provide you with musical and comedic spectacles that are always ready and present to perform for your pleasure and merriment. In this amazing production, you are able to appreciate extremely talented and facetious and hilarious actors and actresses who seem very well qualified for their tasks. These personalities are very lighthearted and they give the audience a wonderful time at the same time as they relish the wonderful menu and cooking skills of the chef at Capone’s. This, as I have said before, is a very individual and one-of-a-kind type of business due to the fact that they do not only provide god quality food and excellent embellishments but they also provide a charming cast of characters that never fail to put a smile on every customer’s face and never fail to fill the whole cabaret with loud laughs. It is not in every speakeasy or cabaret that you have a very interactive audience and it is also not in every speakeasy or cabaret that children are in the crowd of happy customers. That is another reason as to why Capone’s Dinner and Show is so remarkable and unequaled. Everyone can enjoy, even children, because it is not the type of cabaret that is indecent, indelicate or vulgar. Even little youngsters are going to be able to appreciate such a place because comical entertainment is the type that can appeal to everyone. Everyone leaves happy from Capone’s Dinner and Show and everyone is bound to have an astounding and breathtaking time.