OXO: Satisfaction Guranteed Essay

OXO’s most profitable customers are those with dexterity problems like arthritis such as the wife its founder, Sam Farber, had when coming up with the idea of starting OXO. Now OXO designs products that are usable by as many people as possible. This means that men and women, young and old, left and right handed, and those with special needs can utilize their products (OXO, 1990). â€Å"Through market segmentation, companies divide large, heterogeneous markets into smaller segments that can be reached more efficiently and effectively with products and services that match their unique needs (Kotler & Armstrong, 2014).† Psychographic segmentation is primarily used by OXO in efforts to target a multitude of consumer’s with different lifestyles. Each OXO product â€Å"was developed based on the concept of Universal Design (also known as Inclusive Design), a philosophy of making products that are usable by as many people as possible (OXO, 1990).† Many of the com petitions kitchen gadgets from the research attempt to conform to the needs of consumers such as OXO has done. There are few that have reached the standard for universal ease of use. The value proposition that is extended to OXO’s clients is a satisfaction guarantee which is clearly stated on its website. â€Å"We guarantee everything we make! If for any reason you are not satisfied with an OXO product, return it for replacement or refund (OXO, 1990).† OXO’s satisfaction guarantee is similar to that of some of it’s competitors but not all. Companies such as CUTCO and CHEFS share the 100% satisfaction guarantee value proposition. In order for OXO to develop their product line to stand out from competitors â€Å"Smart Design’s first assignment was to come up with tools that were comfortable in the hand, dishwasher safe, high quality, good looking and  affordable.† OXO’s â€Å"designers divided tool types by wrist and hand motions: twist/turn (used to scoop, stir and peel), push/pull (graters and knives) and squeeze (scissors, garlic press and can openers).† 3 Levels of Product Core customer Value: What is the customer really buying? OXO’s customers are purchasing â€Å"wonderfully comfort–able tools that are easy to use (Corporate Design Foundation).† Actual product: brand name, quality level, packaging, design, features OXO’s hand tools are sold under the name Good Grips, chosen because â€Å"it communicates the major advantage of the line quickly,† explains Farber. OXO’s goal is to provide â€Å"budget–conscious consumers with tools that adhered to OXO’s principles of universal design, focusing on user comfort.† OXO makes grave attempts to use less plastic in packaging (Corporate Design Foundation). Augmented product: delivery and credit, product support, warranty, after-sale  OXO provides product support via email, phone, fax, and mail. The company’s satisfaction guarantee is a warranty within itself. Customers can return products for a replacement or a full refund. After researching OXO’s products it became very apparent that the company follows an intensive distribution strategy. Their products are found in many different shopping outlets such as JC Penny, Bed Bath and Beyond, Kohl’s, Amazon.com, and Sur La Table just to name a few. This type of distribution is very convenient for the company if they’re aim is to provide comfortable gadgets for all to use. Distributing to these types of stores appears to target all lifestyle groups. The pricing of OXO’s Good Grip products seem very reasonable in nature from the product prices I have seen recently. I’ve even purchased a few of the gadgets myself because the pricing and handiness. In comparison to like items, OXO adopted the correct pricing scheme and has made itself a viable competitor in the home goods market. OXO is doing what any other reasonable and profitable company is doing by advertising on social media sites. There is vast community of social media  users that can be pose as potential customers of OXO. Facebook and Twitter are the two most reputable social media sites and they OXO utilizes both to broaden its customer base. Facebook alone has: Over 1.15 billion users, one million webpages can be accessed with the â€Å"Login with Facebook† feature 23% of Facebook users login at least 5 times daily  47% of Americans say Facebook is the top influencer of their buying decisions On average, Americans spend %16 of each online hour on Facebook. 70% of marketers acquire new customers through Facebook. And Twitter: Now has over 550 million registered users and 215 million monthly active users Between 2012 and 2014, Twitter achieved a growth rate of 44% 34% of marketers use Twitter for lead generation (Romeri, 2014).† The vast amount of internet users speaks for itself. OXO is conducting business via internet and attracting a multitude of clients through social media and word of mouth. OXO has raised the bar for the kitchen gadget market with its Good Grips product line and its guarantee of satisfaction. They’ve even taken it a step further to cut advertising costs by advertising through social media sites and even creating a blog site in order to listen and respond to consumer thoughts and concerns on their products. References Corporate Design Foundation. (n.d.). Getting a Grip on Kitchen Tools. Retrieved from Corporate Design Foundation: http://www.cdf.org/issue_journal/getting_a_grip_on_kitchen_tools.html Kotler, P., & Armstrong, G. (2014). Principles of Marketing. Upper Saddle, New Jersey: Pearson Education, Inc. OXO. (n.d.). Blogger Outreach. Retrieved from OXO: http://www.oxo.com/bloggeroutreach/ OXO. (1990). Our Roots. Retrieved from OXO: http://www.oxo.com/OurRoots.aspx OXO. (1990). Satisfaction Guarantee. Retrieved from OXO: http://www.oxo.com/Satisfaction.aspx Romeri, M. J. (2014, February 18). New Social Media Statistics You Need to Know. Retrieved from Social Media Today:

Word Repetition in the Qur’an: Translating Form or Meaning?

J. King Saud Univ. , Vol. 19, Lang. & Transl. , pp. 17-34, Riyadh (A. H. 1427/2006) Word Repetition in the Qur’an – Translating Form or Meaning? Ahmed Ali Assistant Professor, Department of English, Faculty of Languages and Translation, King Khalid University, Abha, Saudi Arabia (Received 13/10/1426 A. H. ; accepted for publication, 04/04/1427 A. H. ) Abstract. Word repetition is a feature that exists in all languages, and serves different purposes, rhetorical, emphatic, or otherwise. A problematic issue arises when a translation is attempted of repeated words in a target text. The dilemma is that owing to the different ways of expression and tools available to every language, what fits one language may prove absurd in another. When dealing with the translation of repeated words in a sacred text, this proves to be much more problematic. This paper deals with this specific area as far as repeated words in the Holy Qur’an are concerned. The present paper argues that each repeated word in the Qur’anic text serves a particular purpose which may be totally defeated, and, perhaps, the whole message distorted if the translator fails to render repetition in the same way. This, by no means, resolves the repetition conundrum. However, to put it in simple terms, the translator could, in an attempt to maintain the accuracy and faithfulness, and at the same time, maintain the flow of the translation, make use of footnotes to draw the attention of the reader/critic to the actual wording of the original. In this way, the translator minimizes the effect of, at least, the form of the original on the translation. The meaning is (hopefully) preserved, and thereby, the reader/critic – and most importantly – the believer, is satisfied by accounting for all the words in the text involved. Introduction The problems in translating a text from one language to another are legion. For example, it is quite common to find western critics referring to what they claim to be incoherence, inconsistency or lack of harmony in the Qur’anic style (c. f. Hyde Park Christian Fellowship [1] and Ghoneim [2]). Such views ignore the fact that: Ahmed Ali * it is both inconceivable and impossible to judge one language according to the rules of another; * what might be considered elegant style, or legitimate form, or appropriate function in one language is not necessarily looked upon the same way in another; * different languages very often express the same thing differently, necessitating different phrasing in expression in translation; * there is no perfect synonymy or exact equivalence between languages in translation. there will always be a â€Å"translation loss† of different degrees as a result of not only linguistic, but also cultural factors. Therefore, no translation can be the original, even when the translation may seem to be â€Å"better† than the original. The inherently problematic nature of translation is further complicated when the principal text, as is the case with the Holy Qur’an, is considered to b e a sacred one, containing the inspiration for a complete way of life. In such a case, accuracy in translation becomes a religious and moral duty, not merely a linguistic or logistical exercise. Since it would be impossible here to discuss the complexities encountered by innumerable translators in the field of translating the Qur’an, this paper focuses on one small — but not inconsiderable — aspect encountered in the sacred text, that is, the issue of repetition. The Qur'an Muslims believe that the religion preached in Arabia by Prophet Muhammad (peace be upon him) to be Allah’s (God’s) final revelation to humanity. For Muslims, the Qur’an, which is Allah’s words revealed to humankind, supplements and completes the earlier revelations on which all theistic religions are built and corrects the human interference and misinterpretations that corrupted and adulterated those earlier revelations. The whole of the Qur’an is arranged into 114 suwar (singular: surah) of unequal size, though a logical thread of meaning — of revelation from Allah — runs through them all. Each surah, which means degree or step, consists f a number of verse divisions, which are called ayat (singular: ayah) which are usually determined by the rhythm and cadence in the Arabic text. Sometimes, an ayah, meaning a sign, contains many sentences. Sometimes, a sentence is divided by a break in an ayah; but, usually, there is a pause in meaning at the end. The ayah is the true unit of the Qur’an, since â€Å"it is a verse of revelation as a sign of God’s wisdom and goodness, just as m uch as God’s beautiful handiwork in the material creation or His dealings in history are signs to us† (Ali [3, p. 3]). The Qur’an, therefore, is the Holy Writ, sent down to us, as surah al-Nahl reveals: ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? [explaining all things, a guide, a mercy, and glad tidings to Muslim] (Qur’an 16:89). Word Repetition in the Qur’an – Translating Form or Meaning? The Qur’an exists in its original language, i. e. , Arabic. Muslim scholars unanimously agree that the Qur’an is only the Qur’an when it is in Arabic, in its original wording as revealed to Prophet Muhammad (peace be upon him). Cook [4, p. 94] refers to Ibn Hizam (d. 1064), a scholar of Muslim Spain, who stated laconically that â€Å"NonArabic isn’t Arabic, so it’s not the Qur’an†. This is derived from the fact that there are eleven references in ten Qur’anic suwar Al-Laithy [5, p. 46] confirming exactly this notion. By way of example, surah Fussilat states: ? ? ? ? ? ? ? ? ? ? ? ? ? [And if We had sent this as a Qur’an in a foreign language (other than Arabic), they would have said: â€Å"Why are not its ayat explained (in our language)? What! (A book) not in Arabic and (the Messenger) an Arab. ] (Qur’an 41:44). As Ali [3, p. xi], in his preface to the first edition of his translation of the Holy Qur’an, states, it is the duty of every Muslim — m an, woman or child — to read the Qur’an and understand it according to his own capacity. For non-Arabic Muslims, this poses something of a problem. As Cook [4, p. 8] points out, Arabic is not just the original language of the Qur’an (as ancient Hebrew was the original language of the Torah); it is the language of the Qur’an. Therefore, talking about â€Å"translating the Qur’an†, is problematic. The question that needs to be posed is: Is the Qur’an – as a sacred text – translatable? On the one hand, the view of the untranslatability of sacred texts is championed by Stiener’s comments (in Ali [6, p. 174]) on the troubles encountered when translating the word of God. He states in his foreword to Translating Religious Texts [6, p. xiii] â€Å"Here we flounder in deep waters. If a text is ‘revealed’, if its initial encoding is then transferred into a mundane and fallible sign-system, that of secular and post-Adamic speech, to what truth-functions, to what correspondent faithfulness can any translation aspire? † On the other hand, what do we call the well-known â€Å"translations† of Ali [3], Pickthal [7]. Arberry [8], Asad [9] and others? It is the view of the present author that if an original text exists in another language, this second product is a translation. The translation of any text is a means of rewriting the meaning/message of the original text using a target language. Yet, any translation of any text, no matter how immaculate and scholarly, can never be the original, and will always be imperfect and subject to error. Therefore, the Qur’an is translatable, even though the translation might be laden with shortcomings and inaccuracies, and can serve as no more than an introduction to nonArabic speaking audience, Muslims and non-Muslims alike. For the Muslim, anything other than the Arabic original will always be merely an interpretation, an attempt at conveying the message of the Qur’an, and will always be an approximation of the original. Ahmed Abdel-Fattah M. Ali The fact is, though, that conveying the message of the Qur’an has become imperative in the light of global interest – for a variety of reasons – in Islam and in the beliefs and practices of Muslims. As Muslims and Islamic affairs rise more and more to prominence in global politics, the need to access the contents and meaning of the Qur’an, specifically through the medium of English, becomes more pressing. It is how this Holy Writ should be translated that forms the basis of this paper. Orignal and Translated Text As any translator knows, translating from a source language to a target language presents a minefield of complications. In his discussion of issues related to the Soviet school of translation, Lauren G. Leighton [10, p. 17] asserts that few Soviet translators would agree with the dogmatic literalist Vladimir Nabokov’s assertion that one should dismiss the conventional notion that a translation should â€Å"read smoothly†, and â€Å"should not sound like a translation†. Indeed, says Leighton, Nabokov asserts that any translation that does not sound like a translation is bound to be inexact upon inspection. Nabokov’s assertion here justifiably raises the following questions: What are the criteria that produce a translation sounding like a translation? How does a translation, sounding like a translation, sound? There must, by implication, be certain features in the translation itself that makes it sound like one. Does this mean, for example, complete adherence to the linguistic rules of the source language, even at the expense of both the style and the linguistic integrity of the target language? Such an argument raises more questions than answers because ‘how a translation should sound’ is not defined. Whether a translation should sound like a translation or not, does not mean that ‘bad translations’ are admissible. In other words, a translated text should read well and with no clumsiness of style caused by the interference of, for instance, the linguistic rules of the target (or second) language. Still, the majority of the translations of the meaning of the Qur’an actually do sound like translations. The main reason for this is the inevitable impact of the Qur’anic form on the target language. The division of the Qur’an into ayat; the translator’s clear attempt to adhere to the source text’s wording; the importance of the source text; the attempts to follow the Arabic style n the translation; the existence of terms that are untranslatable without detailed footnoting – these are but a few reasons why many Qur’anic translations sound like translations or do not sound natural. This is a difficult problem to tackle. While the aim of translators should be to present the given text in the appropriate style and to conform to the linguistic demands Word Repetition in the Qur’an – Translating Form or Meaning? of the target language, in many cases they might find themselves in a situation where the impact of the source language displays itself glaringly – with sometimes unacceptable yet unavoidable results. Translating Repetition Repetition, as an element of rhetoric, is an important characteristic of Arabic texts (both ancient and modern), as it is in European discourse (Connor [11]). It would not be apposite in a paper on translation to discuss how and why repetition functions as a rhetorical device in Arabic discourse, and the reader should refer to the noteworthy contribution of Al-Jubouri [12] in this regard in the Swales and Mustafa study English for Specific Purposes in the Arab World. Suffice it to say that repetition plays a vital role, specifically in the context of attempts to translate the Qur’an accurately. In the succeeding sections, a brief attempt will be made to locate the incidence of repetition in non-Qur’anic sources merely to show that repetition is a deeply rooted feature in the Arabic discourse. The section after that will discuss repetition in the Qur’an, giving two examples, and then attempt to outline the problems that translating these presents. Repetition in Non-Qur’anic Sources – Examples This dissonance between the source and the target languages refers most particularly (though not uniquely) to the incidence of repetition(1) in Arabic. As an ? ? ? ? Arabic literary critic once wrote: â€Å"A man may say to another ‘? : ’ Hurry up, says: â€Å"(3) hurry up’, and to an archer: ‘? ‘ : ’ Shoot, shoot’. (2) A famous, yet anonymous, poem † ? ? ? [How many favors have you had (upon us) how many, how many and how many (favors have you had) and how many] and another says: (1 ) For more details about ‘Repetition’, see Holes [13, pp. 269-74]; Nasif [14, p. 21]; Ibn Qutaybah [15, p. 10]; Ibn Faris [16, pp. 177-8]; Al-Jubouri [12, pp. 99-117]; Koch [17]; and Tytler [18]. According to Al-Mulla [19, p. 232] quoted from Al-Maydani, pp. 9-108 on Ibn Qayyim, pp. 159-167: â€Å"Ibn Qayyim identifies three types of Repetition in the Qur’an: Repetition with similarity of meaning e. g. Q74:19-20. Repetition with difference of meaning e. g. Q3:7. Repetition of meaning with different wording e. g. Q55:68. † (2) Ibn Qutaybah [15, p. 183]; and Abu Hilal [20, p. 193]. (3) Abu Hilal [20, p. 193]; the poet is not named. This line is also found in Al-Murtada, ’Amali al-Murtada (1954), Vol. 1, p. 84. ‘ ’ is, however, missing from this line in Ibn Qutaybah [15, p. 183], and Ibn ? ? Faris [16, p. 177]. â€Å"(4) Ahmed Abdel-Fattah M. Ali ? ? â€Å" ? ? ? ? ? [Why do you not ask the masses of (the tribe of) Kindah , when they ran away from the battlefield, where, where (did they run away to)? ] where the underlined words are repeated successively. Muhalhal also repeated the following more than twenty times in one of his poems: (5) â€Å" ? â€Å" ? [It was not fair of (the tribe of) Kulayb to (have done)†¦] Al-Harith ibn ‘Abbad successively repeated, with great effect, the half-line: (6) â€Å" â€Å" ? ? ? [Make (you two) close to me Marbit Al-Na’amah (the name of the place where his beloved one lives)]. The above are sundry examples of repetition commonly used in non-Qur’anic sources. The author believes, however, that the repetition employed in these and similar instances are merely rhetorical devices. As such, they are not much different in structure, intent and meaning as that used in European prosody or poetry. Repetition in the Qur'an – Two Examples The Qur’an, being in Arabic, is no exception to the need for the correct citati on and elaboration of the repetitions as linguistic features during translation. However, the Qur’an, as has been pointed out, is a sacred text, and as such, requires more than just This line is ascribed to ‘Abi:d ibn Al-’Abras Al-’Asadi according to Ibn Qutaybah [21, p. 224]. The next line is: ‘ ’ ? ? ? ? ? ? The line is also found in Abu Hilal [20, p. 194], and in Al-Baqillani [22, p. 160], without the name of the poet, (or Al-Baqillani [22, pp. 136-7]). However, the poet is named again in Ibn Qutaybah [15, p. 143] but not in p. 83, where the following line by ‘Auf ibn Al-khari‘ is quoted: â€Å" ? † ? ? ? ? ? ? This latter line is also found in Ibn Faris [16, p. 194], where we have instead â€Å" † and the poet’s name ? is not mentioned, while Baqillani [22, p. 160] quotes it as â€Å" . † ? ? (5) Abu Hilal [20, p. 194]. (6) Abu Hilal [20, p. 194]. (4) Word Repetition in the Qur’an – Translating Form or Meaning? literary critique of its f orm and usages – repetition included. This is because those very forms and usages are intrinsic in, and an essential part of, the sacred message that Muslims believe is the original, unadulterated and incorruptible Word of God. They therefore invite, not mere literary critique, but metaphysical reflection. Let us cite two examples: Example one The opening ayat of surah ’Iqra’ read: ? (? )? ?)? ( ? ? ? ? ? [Read in the name of your Lord who created (1) Created Man of a blood-clot (2)] (Q96:1-2) In this example, the word (created) is repeated twice; and while Read in the ? ame of your Lord who created Man of a blood-clot would read smoothly in English without the reader feeling that something more is needed to make the sentence sound like good English, the result is that the translator has omitted part of the original text. Whether such omission affects the meaning or not, it does not alter the fact that the translation did not cater for an ‘item’ in the original. One might conjec ture, therefore, that, in the science of translation, even if the meaning does not suffer as a result of such omission, all texts are words put together and translators must not forget that they translate on the basis of these words. Newmark [23, pp. 36-37] states: â€Å"Many translators say you should never translate words. You translate sentences or ideas or messages. I think they are fooling themselves. The SL [source language] text consists of words. That is all that is there, on the page. Finally, all you have is words to translate, and you have to account for each of them somewhere in your TL [target language] text, sometimes by deliberately not translating them [†¦ ], or by compensating for them, because if translated cold you inevitably over-translate them. In the example from Surah ’Iqra’ cited above, Q96:1 ends with the word , ? and does not require a complement — unlike create which requires an object. Also, Q96:2, due to the Arabic structure and rules of grammar is a ? complete and meaningful sentence. Yet, if we compare this to English, we find that it goes against the rules of English to start a sentence in the way ayah 2 has been translated, i. e. Created Man o f a blood-clot. While the fa‘il ‘ ?( ’ ubject) position can be filled in Arabic with no other pronoun but He, seven options are available in English to choose from (i. e. I, you, he, Ahmed Abdel-Fattah M. Ali she, it, we and they). Considering the context of Q96:1-2, the translator will have to relate the two ayat together in his translation in order to make sense. The significant difference in Arabic is that each ayah can also stand on its own, separately, as complete and meaningful in itself. The Qur’anic text indicates that the Lord created — that is, He created all things, known and unknown, tangible and intangible, visible and invisible. This sense is conveyed in ayah 1. The vision of the power of creation is then narrowed, in ayah 2, to one specific item, where we are told what He created — indeed, He created mankind. In the Arabic, it is clear that what we have here is a movement in focus between creation in general, and creation in particular. The translated text, without the repetition, reads: Read in the name of your Lord who created man of a blood-clot. This makes the ayat lose the important dimension of generality. It loses, too, the dimension of specificity. Furthermore, the Qur’anic text clearly indicates parallel rhetorical movements -between generality and particularity on the one hand, and between basic and complex on the other. But, these rhetorical movements have metaphysical implications. As has been shown above, the text your Lord who created shows the power of the Lord in His creation of all things. The text Created man is a movement to the particular, showing the power of the Lord in His creation of specific things. At the same time, we must be aware that humankind — one of a host of Allah’s creations — is itself a composite of complex organisms, mechanisms and systems. The uniqueness of humankind (its generality) rests not only in being one of many, but, at the same time, the quintessence of creation (its specificity). Similarly, reference to the blood-clot indicates the basic-to-complex shift. Blood is a basic component in the functioning of the human organism, but is also a complex component in itself. The blood-clot referred to is merely a speck on the lining of the womb, represented by the word , which, apart from meaning blood-clot also carries the meaning of ‘leech-like’, ‘hanging’ and/or ‘clinging’ (c. f. Ibrahim [24, p. 6] and Al-Rehaili [25, p. 1]). Yet, in spite of being so basic a component, and so basic a stage of development, it still comprises all the elements of the complex human embryo. The dynamic between the poles of general-to-specific and the complex-to-basic, is reinforced in the Arabic text by the repetition, that is, the repetition of the word created ? . The repetition acts as a cat alyst whereby the two movements are activated. The Arabic reader, reading the original, is immediately aware of the synonymy. The nonArabic speaker, reading a translation where the repetition has been left out, is not. Word Repetition in the Qur’an – Translating Form or Meaning? Therefore, the string of complexities in meaning having occurred with the use of a repeated word that ties all the involved strings together is lost. Also, the word created ? ends (in the Arabic) with a syllable that rhymes with the last word in ayah 2. As a result, a rhythmic effect is created; it possesses a poetic beat at short intervals emerging from a powerful, intense and meaning-laded pattern. ? This shows clearly the importance of repeating the word ith regard to meaning and rhythm. The translator might not be able to achieve such an effect in the translation because of the target language rules of grammar and the difference in assonance — the sound gap — between the source language and the target language. The wording of the Qur’an is deliberate and every word serves a purpose. Therefore, it is justifiable to say that if a word is repeated in the original it should, if possib le, be repeated in the translation, unless of course the context dictates a different rendering for the repeated word. Unlike other texts (be they sacred or not), when it comes to translating the Holy Qur’an, every word must be catered for. The translator has to account for each and every word in the original text, in addition to considering their meaning in context. Example two Another example, of the literally hundreds to choose from, that can be cited is in Surah Yusuf, which relates the story of Prophet Joseph, may peace be upon him, who says: ? ? ? ? ? ? ? ? ? ? ? ? ? ? [I saw eleven planets and the sun and the moon: I saw them prostrating themselves to me](7) (Qur’an 12:4) (7) Many translations, such as most of the ones used in this work render as ‘star’ not ‘planet’ (see Pickthall [7]); perhaps the translators have been influenced by Genesis 37:9 where Prophet Joseph told his brothers and father about his dream: â€Å"†¦ the sun and the moon and the eleven stars made obeisance to me†. However, in the Arabic translation of the Bible, the verse refers to the word ‘? ’ which is the same as in the Qur’an. One wonders where the translator of this Biblical verse into English, assuming the correctness of the Arabic, got the word ‘star’ from? Genesis 37:9 in Arabic reads: . « :  » ? ? ? ? ? ? ? ? ? ? ? ? ? ? c. f. [26]. On the other hand, Al-Nuwayri [27, pp. 38-9 & pp. 61-70] talks about and quotes lines of Arabic poetry where the word kawkab ‘ ’ is used to refer to both planets and stars. The Qur’an uses the word kawkab to refer to a shining body as in Q6:76, Q24:35. See also, the plural form kawakib in Q37:6 and Q82:2. Ahmed Abdel-Fattah M. Ali The verb ‘? ( ’ saw) is repeated twice in the Arabic as well as in the translation, although the translation could have done without such repetition. It would have still made perfect sense if the translation had been: I saw eleven planets, the sun and the moon prostrating themselves to me. (8) We have already said that: the wording of the Qur’an is deliberate; every word serves a purpose; and deformation of the text’s original meaning can occur if the repetition in not adequately catered for in the translation. The above should not be interpreted as a defence of literal translation (see the discussion on Nabokov above) for all kinds of text. Still, it cannot be denied that literal translation can sometimes be a most effective form of translation, therefore its value for certain texts — the Qur’an in particular — should not be devalued. However, if adopting such a method results in inaccuracy, or deviation from the original sense and intent of the source language text, it should be abandoned. Baker [28, p. ] puts it like this: â€Å"[†¦] text is a meaning unit, not a form unit, but meaning is realized through form and without understanding the meanings of individual forms one cannot interpret the meaning of the text as a whole. Translating words and phrases out of context is certainly a futile exercise, but it is equally unhelpful to expect a student to appreciate translation decisions made at the level of text without a reasonable understanding of how the lower le vels, the individual words, phrases, and grammatical structures, control and shape the overall meaning of the text. † After quoting and analyzing many Arabic texts, Johnstone [29, p. 177] concludes: â€Å"An arguer presents truths by making them present in discourse: by repeating them, paraphrasing them, doubling them, calling attention to them with external particles. [†¦ ] Argumentation by presentation has its roots in the history of Arab society [†¦ ] Arabic argumentation is structured by the notion that it is the presentation of an idea — the linguistic forms and the very words that are used to describe it — that is persuasive, not the logical structure of proof which Westerners see behind the words. † The present author challenges Johnstone’s assertion that Arabic resorts to linguistic forms rather than logical structure of proof in the science of persuasion. Such an assertion ignores the fact that it is impossible to prove the truth of anything by merely presenting it as a rhetorical structure like repetition, paraphrase and so forth. Linguistic features of this kind are merely elements of style and discourse, not elements of deductive or inductive argument. Linguistic devices for the purposes of persuasion are (8) It is clear that the connective ‘ ? ’ waw (? ) is also repeated which is one of the features of ? ? Arabic. For details about the uses and functions of the waw, see Holes [13, pp. 217-20]. Word Repetition in the Qur’an – Translating Form or Meaning? used in every language (which, essentially, is what the art of rhetoric is all about). Rhetoric, however, can never substitute for proof — neither in English nor Arabic! What Joh nstone’s argument does do, however, is to shed light on the importance of repetition in Arabic and that, as a feature, it is deeply rooted in the language itself. The example in surah Yusuf cited above provides a relevant dimension to this argument. It is understood that Prophet Joseph (peace be upon him), saw what he believed was real in a dream although he did not say this himself. This is understood from his ? ? father’s answer not to tell his brothers about his dream (your dream) (Q12:5). The repetition of (I saw) indicates that there was not the least doubt in the dreamer’s mind that what he saw was real; it was at least a bit more than just a normal dream. He, of course, could not prove that he saw what he claimed, owing to the very nature of dreams. Therefore, he resorted to that feature in the language that gave his argument the confirmation it needed — and that was repeating the key word (I saw). In this ayah, the reason Prophet Joseph repeated the verb was not to persuade his listeners, but to emphasize that, what he saw, was true. This example shows recourse to a feature of the language when concrete proof cannot be provided. The proof of the veracity of what Prophet Joseph ‘saw†™ lay, not in his linguistic presentation of simply saying it again and again (as claimed by Johnstone [29, p. 155]), but in the physical coming true of his claim – his dream – near the end of the narrative. There is no doubt in the mind of the Arabic-speaking reader of the Qur’an that the repetitive nature of Prophet Joseph’s language is verbally precursive to, and predictive of, an actual event fated to occur by the virtue of God’s divine will. This is not, as Johnstone [29] would have us believe, mere linguistic form in order to persuade or convince, devoid of logical proof. The Prophet’s convictions, emphasized by repetition, serve as testimony to his faith, and to his submission (Islam) to his God. His visions cited by repeated words, confirm his prophethood. The repetition here is no mere rhetorical device — it serves, instead, to confirm the Divine Hand behind the Prophet’s visions and what subsequently occurred. The rational argumentation for the actuality and the veracity of the events is implicit, rather than explicit — and is vested in the repetition. Translating this implicit rational argumentation is not easy. Of course, in cases where explicit rational argumentation (â€Å"logical proof†) is needed, we find that repetition becomes a means that communicates the truth and supports the proof. Ample examples can be found in Surah al-Naml. ?) ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?) ( ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? Ahmed Abdel-Fattah M. Ali ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?) ( ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?) ( ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?) ( ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ( ) ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ( ) ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? [Say: Praise be to Allah, and Peace on His servants whom He has chosen (for His Message). (Who) is better? Allah or the false gods they associate (with Him)? (59) Or, who has created the heavens and the earth, and who sends you down rain from the sky? Yea, with it We cause to grow well-planted orchards full of beauty and delight: it is not in your power to cause the growth of the trees in them. (Can there be another) god besides Allah? Nay, they are a people who swerve from justice. (60) Or, who has made the earth firm to live in; made rivers in its midst; set thereon mountains immovable, and made a separating bar between the two bodies of flowing water? (Can there be another) god besides Allah? Nay, most of them know not. 61) Or, who listens to the (soul) distressed when it calls on Him, and who relieves its suffering, and makes you (mankind) inheritors of the earth? (Can there be another) god besides Allah? Little it is that ye heed! (62) Or, who guides you through the depths of darkness on land and sea, and who sends the winds as heralds of glad tidings, going before His mercy? (Can th ere be another) god besides Allah? High is Allah above what they associate with Him! (63) Or, who originates Creation, then repeats it, and who gives you sustenance from heaven and earth? (Can there be another) god besides Allah? Say, â€Å"Bring forth your evidence, if ye are telling the truth! † (64) Say: None in the heavens or on earth, except Allah, knows what is hidden: nor can they perceive when they shall be raised up (for Judgment). (65)] (Q27:59-65) Word Repetition in the Qur’an – Translating Form or Meaning? Generally speaking, one of the functions of repetition in Arabic is to give force to the point made, and to add emphasis to the argument; in most cases, the repeated words are not redundant nor do they affect the style in a way that makes it gauche or clumsy. Consider, for example, the different ranslations for Surah al-Rahman where the word almizan (balance) is repeated three times. (9) The English translations, do, to the English ear, have a tiresome, repetitive quality which is absent in the Arabic: )? ( ?)? ( ? ? ? ? ? ? ? ? ? ? ? ? ? ? (? ) ? ? (Q55:7-9) From Khan & Helali [30] 7. And the heaven He has raised high, and He has set up the b alance. 8. In order that you may not transgress (due) balance. 9. And observe the weight with equity and do not make the balance deficient. From Ali [3] 7. And the firmament has He raised high, and He has set up the balance (of justice). 8. In order that ye may not transgress (due) balance. 9. So establish weight with justice and fall not short in the balance. We can see from such examples that the original (source) language text does have a clear impact on the translation. This impact, especially when dealing with religious and sacred texts, is inescapable. It shows further how important the form is; what considerable influence form exercises on translated text; and what effect form has when translated. is repeated 31 times, Q30:20-25 ? ? ? ? ? ? ? ? ? ? where is repeated six times in six successive ayat. See also Q54: 15, 17, 22, 32, 40 and 5 ? , Q69:1-3 , Q74:19-20 , Q75:34-3 , Q76:15-16 ? ? ? ? ? ? ? , Q82:17-18 ? , Q95:5-6 ? , Q101:1-3 , Q102:3 ? ? ? ? ? ? ? , Q109, etc. ? ? ? ? (9) Othe r examples are also found in Q55 where Ahmed Abdel-Fattah M. Ali Conclusion The most difficult problem to resolve in translating Holy Writ is, certainly for Muslims, a moral one. This paper has focused on the debate of whether or not to translate repeated words which appear in the Arabic Qur’an into the target language. It has been shown that if translators choose to deliberately ignore the repeated words, they have actually failed to cater for all the words — and, thereby, all the meanings — in the original. It is of secondary importance whether the translator may be justified or not for not translating repeated (or unrepeated) words as long as the meaning is not affected. This is because every word in the Qur’an (repeated as well as unrepeated) serves a purpose; and if translators fail to see this, it is not for them to decide that the reader, too, will not see what they have failed to translate. (10) This brings one to the opinion that what the translator of the Qur’an should do is opt for the straight translation. This does not preclude the fact that translators might labor in vain. They might be genuinely sincere in preserving the stylistic features of the original text, hoping always to maintain, as best they can, the stylistic beauty of the repetition they find there. Yet, there is always the possibility that those very labors might be doomed to failure owing to the differences between the source and target language systems of meaning-making and functioning. (11) (10) (11) This is explained clearly in the Arabic saying â€Å"? ? ?. † ? ? ? ? ? ? ? The following examples are meant to shed some more light on this point. According to Nasif [14, p. 22], Si:bawayh says: â€Å"The Arabs say: ‘? ’ and ‘ ? . ’ The former is used when ? ? ? ? ? ? ? ? something good happens and as a result one praises Allah, while the latter is used when one expresses how he is†. In his own words: .† ?† ? ? ? ? ? ? ? ? ? ? ? ? By way of example, Dickins [31] also suggests comparing ‘ ? ’? with ‘ ? ? ? .’ He says: â€Å"Clearly, these two are distinct in Arabic, and in some contexts it might be possible in ? ? English to translate ‘? ? ’? ? ? as ‘This man is indeed great’. In many contexts, however, ? both ‘? ? ’? and ‘? ? ’? ? ? would have to be translated as ‘This man is great’ ? ? (etc. ); the very real difference between the two sentences simply cannot be relayed in English†. Word Repetition in th e Qur’an – Translating Form or Meaning? ? Several sincere attempts have been made in the past to minimize the effect of these differences, which result in unnatural sounding translations of the Qur’an. However, the result is always at the expense of something else. Arberry [8, p. x], for example, compares the Qur’anic translations prior to his own, saying: â€Å"In making the present attempt to improve on the performance of many of my predecessors, and to produce something which might be accepted as echoing however faintly the sublime rhetoric of the Arabic Koran, I have been at pains to study the intricate and richly varied rhythms hich — apart from the message itself — constitute the Koran’s undeniable claim to rank amongst the greatest literary masterpieces of mankind. [†¦ ] This very characteristic feature [†¦ ] has been almost totally ignored by previous translators; it is therefore not surprising that what they have w rought sounds dull and flat indeed in comparison with the splendidly decorated original. [†¦ ] I have striven to devise rhythmic patterns and sequence-groupings in correspondence with what the Arabic presents, paragraphing the grouped sequences as they seem to form original units of revelation. As is clear from his comments above (as well as in many other places in the introduction to his translation of the Qur’an), much has been lost in previous translations and even his own attempt is but a faint echo of the â€Å"sublime rhetoric of the Arabic Koran†. The question of what to do about translating repetition becomes consequent on recognizing the limitations of translating (or not translating) repetition in the Qur’an. Gaining a better understanding of the Arabic language definitely diminishes such misperceptions of incoherence. Since Arabic is spoken by approximately one billion people, Muslims can hope for a greater awareness of Arabic as a religious, cultural and social force on the planet on the part of non-Arabic and/or non-Muslim countries. Where Arabic recognized as the world language it is, the study thereof could conceivably be introduced throughout the various tiers of education in the rest of the world, and through that, attune non-Arabic speakers throughout the world to the differences and uniqueness inherent in the language. This would aid readers of the Qur’an – believers or otherwise to make the necessary mindshift from the rhetoric and discourse of their mother tongue to the translated text. In his â€Å"The Qur’an: A New Interpretation’, Colin Turner says: â€Å"When one considers the complexities involved in translating a work such as the Quran, one often wonders whether it might not be easier for the whole English-speaking world to learn Arabic in order to read the Quran than for one translator to bring the Quran to the whole of the English-speaking world. As far-fetched as this option might sound, it is the one favoured by most Muslim scholars, whose opinion it is that the Quran is only the Quran if it is in Arabic and that however much it is translated, and into however many languages, the product which emerges on the other side can never be anything more than one man’s humble – and, it goes without saying, fallible – interpretation†. (Turner & Bahbudi [32, p. xiii]) In the meantime, until Arabic becomes more widely studied, the answer to the conundrum of how to translate repetition extant in the Qur’an must be a simple one. The translator could, in an attempt to maintain the accuracy and faithfulness, and at the same time maintain the flow of the translation, make use of footnotes to draw the attention of the reader/critic to the actual wording of the original. In this way, the translator Ahmed Abdel-Fattah M. Ali minimizes the effect of, at least, the form of the original on the translation. The meaning is (hopefully) preserved, and thereby, the reader/critic – and most importantly – the believer, is satisfied by accounting for all the words in the text involved. References 1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] Hyde Park Christian Fellowship. Downloaded 5th June, 2002 from the Internet at: http://debate. org. uk Ghoneim, M. Some Answers to the Claimed Grammatical Errors in the Holy Quran. Downloaded 5th June, 2002 from the Internet at: http://www. angelfire. com/mo/Alborhaan/Gram. html Ali, Abdullah Yusuf. The Meaning of the Holy Qur’an: Revised Translat ion And Commentary. Maryland: Amana Corporation, 1992. Cook, M. The Koran. Oxford UK: Oxford University Press, 2000. Al-Laithy, Ahmed Abdle-Fattah. What Everyone Should Know about the Qur’an. Abha, Saudi Arabia: Sarawat Printing House, 2002. Ali, Ahmed Abdel-Fattah Muhammad. Measuring and Weighing Terms in the Qur’an: Their Meaning with Reference to Six English Translations. PhD Thesis (unpublished), Durham University, 1998. Pickthall, Mohammad Marmaduke. The Meaning of the Glorious Koran. New York: New American Liberary, n. d. Arberry, Arthur J. The Koran Interpreted. Oxford: Oxford University Press, 1991. Asad, Muhammad. The Message of the Quran. PA: Noblebook, 1980. Leighton, Lauren G. Two Worlds, One Art: Literary Translation in Russia and America. Dekalb: Northern Illinois University Press, 1991. Connor, U. Contrastive Rhetoric: Cross-cultural Aspects of Second-language Writing. Cambridge, UK: Cambridge University Press, 1997. Al-Jubouri, Adnan J. R. â€Å"The Role of Repetition in Arabic Argumentative Discourse†. In: J. Swales and H. Mustafa (Eds. ), English for Specific Purposes in the Arab World. Language Studies, Aston University, 1984. Holes, Clive. Modern Arabic: Structures, Functions and Varieties. London & New York: Longman, 1995. K K K K K Koch, B. J. Repetition in Cohesion and Persuasion in Arabic. PhD Thesis, 1981. K K K K [16] [17] [18] [19] [20] K Tytler, Alexander Fraser. Essay on the Principles of Translation. London: J. M. Dent and Sons Ltd. , 1907. Al-Mulla, S. A. The Question of the Translatability of the Qur’an with Particular Reference to Some English Versions. PhD Thesis, University of Glasgow, 1989. K W K ? K K Word Repetition in the Qur’an – Translating Form or Meaning? [2 1] K K K ? ? ? ? ?K [22] K K K ?K KE F? K K K K K [23] [24] [25] [26] [27] Newmark, Peter. A Textbook of Translation. Exeter: Prentice Hall International, Ltd. , 1988. Ibrahim, I. A. A Brief Illustrated Guide to Understanding Islam. 2nd ed. , 3rd printing, Houston, Texas, USA: Darussalam Publishers & Distributers, 1997. Al-Rehaili, Abdullah M. This Is the Truth: Newly Discovered Scientific Facts Revealed in the Qur’an & Authentic Hadeeth. 2nd ed. , Makkah, Saudi Arabia: Al-Haramain Islamic Foundation, 1998. Baytallah. http://www. baytallah. com/bible/genesis31-40. htm. Downloaded 6th June, 2002 from the Internet at: http://www. baytallah. com K K K [28] [29] [30] [31] [32] Baker, Mona. In Other Words: A Coursebook on Translation. London: Routledge, 1992. Johnstone, Barbara. Repetition in Arabic Discourse, Paradigms, Syntagms, and the Ecology of Language. Amsterdam/Philadelphia: John Benjamins Publishing Company, 1991. Khan, Muhammad Muhsin and Al-Helali, Muhammad Taqi-ud-din. Interpretation of the Meanings of the Noble Qur’an in the English Language: A Summarized Version of Al-Tabari, Al-Qurtubi and Ibn Kathir with Comments from Sahih Al-Bukhari: Summarized in One Volume. Riyadh: Dar-us-Salam, 1994. Dickins, James. (personal communication), Center for Middle Eastern and Islamic Studies, Durham University, April 1998. Turner, Colin (translator) and Bahbudi, Muhammad Baqir. The Quran: A New Interpretation. 1st ed. , Surrey: Curzon Press, 1997. ? ? K Ahmed Abdel-Fattah M. Ali ? – E L L L L F K K ? ? K ?

Reform of WTO Essay Example | Topics and Well Written Essays - 1000 words

Reform of WTO - Essay Example As tha paper declares a corporation that pollutes a river into which it discharges wastes will be made to clean it up and to compensate those who have been harmed. The cost of keeping the environment clean becomes a part of the production cost. This can be enforced when there is a global authority to regulate pollution. Without global environment protection welfare cannot be maximized. This essay stresses that unconstrained globalization is likely to lead to economic efficiencies. The ruling elite have to care about the overall welfare otherwise they will out-compete countries that provide minimal conditions for their workers. According to Herman Daly when world production shifts to countries that do the poorest jobs, it reduces the efficiency of global production. The fear is that rich countries would use high standards to keep goods out of the poor countries. Instituting global standards is the only way to prevent an equally inhuman form of uncontrolled global capital. Trade and politics should be independent of each other. Governments may trade with other countries even while disapproving of their regimes. The US has attacked China for its human rights record while it expanded its trade with China. At times though, many trade deals are done with the governments. Transnational corporations arrange with governments for oil exploration, to cut timer and to fish. Th ey thus accept the government’s rights to sell the resources that lie within its border.

History of Water Management Technologies Research Paper

History of Water Management Technologies - Research Paper Example Water history and its management are of a paramount importance to us. Water history gives us a clue as to how water management policies and technologies overtime transformed the states and life of the people. Stepwells of Rajasthan in India are embodiment of such great traditions in managing the water resources at local level. The paper is an attempt to explore how and what kind of water management technologies evolved over several centuries since the time of early civilization. Early Water Management Devices– Saqiya, Noria, Qanat The beginning of agricultural practices that started after a long period of hunting and foraging has a lot to do with evolving of numerous water management technologies. The agriculture as a means for subsistence led to the digging of canals, wells, drains. That further necessitated the discovery of numerous water-lifting devices as community-based agriculture further expanded in the different parts of world. That is how the devices such as saqiya an d noria came into existence. Qanats built during 500 BCE is an indication that how water technologies started taking forefront in developing agriculture as a means for subsistence. Water Management during Mesopotamian Civilization Initial efforts to control flow of water were done in early civilization of Mesopotamia and Egypt. The remains of those canals can still be found. It should be noted that every city of the Sumer and Akkud dating 4000 years BCE had a canal getting water from the Euphrates River. Mari had several cisterns and had extended collection system to harness rain water. Habuba Kebira (modern Turkey) had Terracotta pipes for transporting water. The shaduf as a water-lifting device from one level to another had its origin in Mesopotamia which later spread to Greece and other parts of Europe. The shaduf usually provides lift of 3 meter and can deliver 500-2500 liters per day (Mays a) Water Management by Indus-Valley Civilization Mohenjo-Daro as the part of Indus Civili zation was built around 2450 BCE. The city had 700 brick-lined wells and it was located in the semi-arid region. The construction of their bath platforms did indicate that water consumption was huge. During those times the city was provided with effluent drains made of brick masonry and stretched along one side of the street with removable covers made of wooden boards or loose bricks. Wall drain chutes were employed so that effluent could flow in a catchment basin. Water management was so elaborate that they had bathrooms in their houses and sewer system in streets. That was perhaps the oldest well-built water collection and disposal system in operation (Mays b). Canals in the Americas – Innovative Water Managementways The earthen canals in Americas are found dating back 6000 to 4500 years in the Central Andean Cordillera region on the banks of Rio Nanchoc River and the canals were used for irrigation to grow peanuts, coca, and cotton crops. Canals in Mesoamerica go back to t he time of 1200 BCE. Water wells in San Marcos, dams, reservoirs, drains and canals were the part of water management system in Morelos, Oaxaca (Dillehay). Water Management by Qanats Qanat fulfilled the need of irrigation in ancient Persia. They are basically underground tunnel taking advantage of gravity flow from the higher elevations to the lower plains. Qanats are equipped with the vertical shafts to provide for lighting and air circulation. The longest (71 kilometer) and oldest (more than 3000 years old) qanat is found at the ancient city of Zarch in Persia. Even today, more than 30,000 qanats are in operation in Iran. The qanat technology spread during Persian rule. In different civilizations, it came to be known with different names such as Karez in Afghanistan

Community Health Nursing Intervention Research Paper - 1

Community Health Nursing Intervention - Research Paper Example llowing the windshield survey and the statistical analysis because the majority of hospital admission and a higher percentage of the mortality rate in the community link to either of the three. From the data gathered there is a high prevalence of deaths or hospital emergencies are resulting from heart and respiratory diseases issues. For example in the data, the rate of deaths due to heart disease stood at 191.9 per 100,000 people. Comparing to other states this number is very high. It is for this reason that the survey revealed heart disease to be the top cause for the high mortality rate in the community. The analysis also highlights that the major cause for heart disease and respiratory problems in the area is due to air pollution and overcrowding. The next concern in the area is the number of motor vehicle accidents. Most hospital emergencies also attribute to the high rate of motorcar accidents in the region. Based on the priority health issues raised for this community, a cancer screening and awareness program for people of all ages is proposed to aid in early identification and treatment. This program is best suited as it will be able to create awareness and control the menace brought by overcrowding and air pollution. The proposed intervention is specific, measurable, attainable, realistic, and timed therefore making it meat all the requirements of a SMART program. The program is specific for testing and treating heart disease patient in the community by ensuring at least everybody undergoes testing for signs of heart disease twice a year. The outcome of the proposed intervention will help in reducing the mortality rate of the community and prolong life expectancy of the whole community as a whole. The intervention will be able to educate people on ways of preventing and avoiding situations that may lead to heart disease or complications. This will also provide a means for people who are above the age of 65 who are at most risk access the necessary

International Taxation Rules on International Companies Essay

International Taxation Rules on International Companies - Essay Example The OEEC was later rearranged into the Organization for Economic Cooperation and Development (OECD) in 1961. Today, the OECD is made up of thirty countries that accept the principals of free market economy and representative democracy (Owens, 2008). Most OECD countries are developed countries, with high-income countries. Some of its members include France, United Kingdom, United States, Denmark, Finland, Spain, Sweden, Italy, Japan, among others. The functions of the OECD are multifaceted. But for the purposes of this discussion, it is only imperative to mention that, OECD functions as an intergovernmental organization which aims at coordinating economic development of members as well as non-member nations through trade liberalization, multilateral trade, and economic reform. The organization also covers economic and scientific research, technology transfer, international terrorism, and economic and statistical information (OECD, 2007). As much as the OECD would want to come up with proper legislation and... For example, most developed nations have zero or low taxes for certain types of groups. As such, the organization has found itself leaning more on international taxation rules in its operations. This is because many corporations may have interests in several countries that employ different tax regimes (Doenberg & Hinnekens, 1998). A good example would be the Multinational corporations, which must employ the services of an international tax specialist to decrease the global tax liabilities. Tax laws from different countries around the world affect companies and individuals with assets and income in more than one nation differently. Tax laws vary in different nations as to what income is taxable and how it is measured, who or which entity is taxable, when deductions are allowed and income is taxed, what deductions are allowed from the taxable income and the tax rates. These variations, if not well controlled may bring a scenario where the same income of an international company is taxed by different countries (Larkins, 2004). This is better known as double taxation. As such, there is need for international tax planning to take care of the loopholes occasioned by the above named variations among countries. How then must international companies be taxed rationally The concept of international tax planning and law has gained considerable attention from the perspective of tax authorities as well as from the taxpayers. The OECD has played an active role in the creation of international tax rules to help businesses move away from double taxation, intractable disputes, and uncertainty (Owens, 2008). According to Mr. Jeffrey Owens, a director of OECD in tax policy administration, improper tax rules can discourage international activity, discourage investment, and

For two companies with which you are familiar, compare and contrast Essay - 1

For two companies with which you are familiar, compare and contrast the main operations processes in terms of their volume, vari - Essay Example It began its operations back in 1962, and has been aggressively expanding in U.S. The company was able to introduce its full line grocery in 1988 (Varley, 2005). The company has through many struggles emerged as the largest grocery retailer in U.S. Currently, it is reported that the company sales are even higher than the combined total sales of its three competitors in U.S. i.e. Kroger, Safweway, and Supervalu. Volume Wal-mart produces tones of various products yearly. The company has diversified sources and centres where its carries its production. Yearly, it is estimated that the company spends $335 billion buying and transporting its merchandise globally (Pride, Hughes & Kapoor, 2011). This ability to produce in large volumes has allowed this company to lower its cost of production thus enabling it to sell at a lower price than its competitors’. Tesco too is widely known for its bulk production system. The company engages itself in what appear to be a multinational grocery and general merchandise retail (Keupp, 2007). This clearly shows the large number of goods the company produces. The company produces large volume of goods which has led it to open thousands of stores in over 14 countries all over the world. Variety In order to increase their competitive advantages, both Wal-mart and Tesco have hugely diversified their products. For instance, Wal-mart offers variety of services including retail goods, pharmacy, financial services, wireless, and also photo lab services. The company offers retail goods in various categories, for example, customers can purchase electronic products like digital cameras, laptops and computers in Wal-Mart stores (Mullins & Walker, 2013). In addition to home furnishing, the company also offers baby products, sporting goods, and grocery items. Wal-mart, offers to its customers financial services like credit card, debit cards, bill payment and also money transfer. Customers can also purchase money orders, gift cards and also cash cheques at various Wal-mart stores. This strategy adopted by Wal-Mart to offer a variety of goods to customers has enabled it to attract a large pool of customers not only in its home market in U.S. but also in the overseas markets. On the other hand, Tesco Company unlike its rival Wal-Mart has slightly taken a different line of specialization. The company started as a simple grocer, but with time it has been engaging in clothing sector, finance, insurance services, software business, internet shopping business, sale of DVDs, and mobile phone sales (Mullins & Walker, 2013). Its specialization in all these products has given it a higher competitive strength in UK compared to other rivals who usually specializes mainly on grocery. Variation in Demand variation Variation in demand has numerous implications that can be seen in the company’s characteristics. Wal-mart has constantly maintained low levels of demand variation. It has successfully maintained a variation of as lo w as 5% in its demand for a very long period (Varley, 2005). This has been possible for the company due to its effective strategy of focusing on how to lower prices of its products. This has given it a relief to maintain a very stable demand either during peak seasons or off peak periods. On the other hand, Tesco mainly records a medium level of demand variation with a range of between 10 to 20 % variation in its demand. This is brought about by the changing capacity, anticipation of what the customers might demand,

Traditional Approaches to Industrial Relations Research Proposal

Traditional Approaches to Industrial Relations - Research Proposal Example If the modern human resource is more equipped, then the fact that today's employees have not remained like their predecessors in following up the traditional managerial authority can also not ignored. Employees are more educated along with the qualities of more likely to question than to accept managerial authority, more focused on their own career development than on the organization's interests, more mobile and are less loyal to their workplaces. Many managers see these characteristics in a negative light and advance them as yet more reasons why performance planning and review won't work. In fact, these characteristics of employees make today's employees 'knowledge' workers and today's human resource 'knowledge management'. The jobs of these 'new' employees present new challenges for managers but, handled effectively, these challenges are a key to better individual and organizational performance. For example, knowledge-based jobs might involve high levels of non-repetitive work, with frequent changes in demand and direction making the prediction and planning much more difficult and uncertain. Other features of knowledge work also have an impact on the management of performance. (Rudman, 2003, p. 17) Amon Among most researchers working in the context of Human Resource paradigm, it is the explanations that matter any link to firm performance is secondary. It is assumed that societies, governments or regions can have HRM practices and policies as well as firms. At the level of the organization, the organization's objectives and the strategy adopted are not necessarily assumed to be 'good' either for the organization or for society. (Millward, 2000, p. 5)

Blue ocean strategy is simply a repackaged version of Bowmans hybrid Essay

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Essay Essay Example for Free

Essay Essay THE MOST MEMORIABLE VACATION My most memorable vacation was when I went to NHA TRANG with my family last summer. When my father told me I was excited because NHA TRANG famous for beautiful beaches and delicious foods. After four hours on the train, finally we arrived. Although I felt tired after long hours, I am happy when I was standing in front of a beautiful beach. Firstly, we arranged our bags and after that, we quickly swim in the blue sea. Next, my younger brother and I were building sandcastles while my parents were sunbathing on the sand. For a few hours, we felt hungry so we went to a nearby restaurant to enjoy tasty foods. In the afternoon, we visited some beautiful and famous places such as THAP BA PONAGAR; HON CHONG then went to NHA TRANG center to buy some souvenirs. The day went by so fast. The trip was short but it had a strong impression on me and my family and I have many memories of that day. QUALITY OF A GOOD TEACHER The good teacher has three important qualities. The first quality of a good teacher is that having strong knowledge of his or her subject matter. For instance, teachers have to provide students with specific content knowledge. A good teacher will know how to explain the content that he or she is teaching in a way easy to the most understand for students. Another quality of a good teacher is enthusiastic and caring. For example, he or she always cares academic status of the students and help them more advance in learning. Moreover, they also learn about the family circumstances of the individual students and find ways to help the poor students. The last quality is that confidence. Standing in front of a class, he or she has to the voice clear and full of confidence to their student pay attention to his or her lectures. To sum up, a good teacher need to have three qualities above and ethic good quality. DISADVANTAGES OF LIVING IN THE DOMITORY Living in a college dormitory has several disadvantages. The first disadvantage is narrow space. For example, dormitory in PHU YEN University, there are eight students sharing the room, it becomes crowded and narrow. You do not have much space to learn within a dorm. In addition, your  roommates can be messy, upset, or talkative so you will feel uncomfortable when living together with them. Another disadvantage is food. You are not allowed to cook in the dormitory so you have to eat rice at the canteen or at the restaurant. The amount you have to pay for meals in the dorm expensive than in the motel. In addition, you will feel tired of when you have to eat the same foods every day. Finally, living in a dormitory is noisy. Sometime you cannot concentrate for learn if your roommate opens music loudly. To sum up, you must find the best accommodation for you to convenient for your learning but you should think before deciding to live in the dormitory. A BEAUTIFUL BEACH AT DAWN Beyond a shadow of doubt, NHA TRANG beach is one of the most beautiful beaches in Vietnam, particularly at dawn. Every day, at 5.30pm, the sunrise slowly, it is like yolk rise from the bottom of the sea. At that time, the beach always crowded. Many people get together here very early to do the exercise and bathe in the sea. The beach scenery at dawn is fantastic, with a neglected beauty. The silence covers the whole beach; there is no sound but the sound of breaking waves. If you stand on the sandbank and stare into the distance, in the sun direction, you will have a strange feeling; have something peaceful in the deep of your soul. The atmosphere is so great by the winds, which come from. When the sun has risen completely, you can see some light rays of sunlight; they signal to you that the dawn-time nearly ended. I think words cannot describe how nice this beach is at dawn. If you have a chance to visit somewhere, why do not you try visiting NHA TRANG to enjoy the beach landscape at dawn in the true sense of the word? A BEAUTIFUL BEACH AT DUSK Sitting on the fine sand, I can see the amazing beauty of the beach at dusk. The sun like a fiery orb looks like it is gradually receding into the waters below. The setting sun’s red rays lit up the sky above the western horizon. At the time, the sky consisted of an assortment of shades, a blend of reds, oranges, and yellows. The waters below mirror this effect. The waves are tinted vermilion; the sand under my feet is the same color, the vivid color mix highlights the beauty of the beach at dusk like a perfect picture. I can  hear is the sound of the waves as they crash against the shore, and seagulls, which I cannot see, squawking in the distance. Sometime I can smell the fishy smell of fish. It smells warm and salty, as I breathe in the cold, salty. I just stand there, eyes closed, and feel the moment until the dusk and the warm feeling fades. I wish time could stop to enjoy this wonderful moment longer. HOW TO MAKE CHICKEN RICE You can make a tasty chicken rice dish if you follow these easy steps. The first step is to prepare the necessary ingredient such as haft chicken, rice, three slices ginger, salt, coriander onions, cucumbers, tomatoes, and chilly sauce. Next, cook the rice in the rice cooker. The third step is to cut the chicken into bite-sized pieces, and then combine all the other ingredients and mix well in a bowl. After that, pour the mixture over the chicken, cover with foil and bake until the rice is cooked. When the rice is cooked, season to taste with salt, if needed. Finally, scoop a bowl of chicken rice on plate. Place cooked chicken over the rice. Garnish with sliced cucumbers, tomatoes, coriander, and spring onions. Now sit down and enjoy your delicious chicken rice plate with ginger sauce and chilly sauce on the side. HOW TO PREPARE FOR A JOB INTERVIEW Before a job interview, you can be stressful, but you can reduce your stress by following these skills. The first skill is picking out what you are going to wear to your job interview. The first choice an interviewer makes is going to base on how you look and what you are wearing. That is why it is always important to dress appropriately for a job interview. The second skill is that practiced greeting before your interviewer. You should always greet your interviewer with a friendly smile and a firm handshake. It will create a good impression about you to the interviewer. Next, you should prepare some typical interview questions you will probably be asked during a job interview. If you prepare well the answers of the interviewers can ask, you will not be surprised with questions about them. Practice interviewing  with a friend or family member ahead of time and it will be much easier when you are actually in a job interview. To sum up, the interviewers will appreciate what you did and can choice if you have a good preparation. AUSTRALIAN AND VIETNAMESE EDUCATION SYSTEM Australian and Vietnamese have similarities and differences in the education system. We can see that both education systems of Australian and Vietnam are quite similar that they have twelve grades, from one to twelve. In addition, schooling is compulsory for students until the age of fifteen. Despite the similarities, the two educations have some very important differences in system division, school-time. The first major difference between Vietnamese and Australian education is the system division. In Australia, primary school goes from grade one to six and secondary school from grade seven to twelve. In Vietnam, we have primary school (from grade one to five), middle school (from grade six to nine), and high school (from grade ten to twelve). Another obvious difference that we can see from these two educations is school-time. In Australian, the academic year begins in early February for school students and late February/early March for vocational and university students. However, in Vietnamese, the academic year begins in middle August for students and late August/ early September for university students. Although both education systems of Australian and Vietnamese have a lot of differences and similarities, they are good education systems for students. AMERICAN AND VIETNAMESE MEALS American and Vietnamese meals are quite different. One difference is Americans have one big dinner per day but Vietnamese have three meals a day with some snacking on fruits and cakes. Americans always think to take advantage of that time to be effective, breakfast and lunch only eating briefly, in the evening with more spare time, so comfortable chatting happily, and eating dinner together. Another difference is that the Vietnamese have breakfast with soup â€Å"pho,† rice or rice noodles; bean sprouts; greens; boiled eggs; and crusty bread and drink green tea or coffee. The Vietnamese have lunch and dinner with rice, fish, or meat;  vegetable dish with fish sauce then snacks with fruits or cakes. In contrast, Americans eat many foods that are high in calories and fat, such as hamburger, fried chicken, sandwiches. They do not spend much time in preparing food so they choose fast foods or going to the restaurant to eat. All in all, though there are differences between American meal and Vietnamese meal, they are typical culturally in the world.

Variations of Tracheal Cartilages

Variations of Tracheal Cartilages The trachea, located in the superior mediastinum, is the proximal part of the tracheobronchial tree (Anne M Gilory 2012). It is approximately 5 inches long and 1 inch in diameter; courses inferiorly anterior to esophagus and posterior to aortic arch (John T Hansen et al. 2005). The trachea extends from the lower border of the cricoid cartilage opposite C6 vertebra up to the upper border of T5 vertebra where it ends by dividing into right and left principal bronchi supplying the right and left lungs respectively (S Nandi,2005). It is a passageway for air between the lungs and the external environment (Anne M Gilory 2012). Anatomical variations occur throughout the human body, and it refers to a structure that is contrasting to the ‘common. There are many variation found in trachea but some common variation are width and dimension of trachea between men and women, variation in size of complete tracheal ring and variation in diameter of the trachea. The aim of this report is to di scuss anatomical variation of trachea and its clinical impact on human. Complete tracheal rings are a rare congenital deformity, which occurs in the hyaline cartilage rings of the trachea and results in a narrowing of the tracheal opening. A normal tracheal ring consists of the cartilage in a â€Å"C† shape and a softer posterior membrane made of muscle to complete the ring, in a complete tracheal ring however, the cartilage is what makes up the entire ring thereby forming a narrower â€Å"O† shape. Complete tracheal ring sufferers can present various symptoms including noisy breathing, recurring pneumonias, wheezing, retractions, wet sounding biphasic noise, cyanosis, apnoea, and chest congestion (Kay 2014). Proper diagnosis and characterisation of complete tracheal rings requires patients to undergo a microlaryngoscopy as well as a bronchoscopy, these tests allow physicians to understand the degree and length of the narrowing of the trachea. Treatment of complete tracheal rings can be determined after diagnosis and is dependent on the con dition of the patient and the severity of the narrowing of the trachea. In over 80 per cent of complete tracheal ring cases, surgery in the form of tracheal resection or slide tracheoplasty is required (Sahoo, Karnak, Gildea and Mehta. 2007). Milder forms of complete tracheal rings can be monitored through regular doctor visits and may not require any surgical intervention at all. The width and dimensions of the trachea are the most common variations found in males and females. A recent study (Jay et al. 1996, pp. 861-864) presented research data, which showed that the width of the trachea is wider in males than females. The study among 38 men and 32 women aged between (13-82 years) showed that average tracheal width for men was 20.9mm  ± 0.32 (SD) mm and 16.9 mm  ± 0.25 (SD) mm for women (Jay et al. 1996, pp 861-864). This study also stated that there was no statistically significant relationship between tracheal size and age, weight and height but there is a significant difference in gender and can only be seen until late adolescence (Ringgold Charles 1986, pp 251). The tracheal width for men was significantly wider than women by (P value The trachea is a vital part of the respiratory system and a normal adult trachea is 120mm long and 25mm in diameter (Saladin 2007). Variations in the diameter of the trachea can cause respiratory problems but also problems during procedures such as transplantation, stenting, intubation and endoscopic (Randestand,Lindholm Fabian 2000). It has been found that the size of the cricoid ring can range from 11mm-24mm depending on the sex of the person (Montner, Miller Calboun 1984). Although height, weight and age affect the rate of flow through the trachea, these factors have no correlation to the diameter of the trachea. As mentioned above, the rate of flow through the trachea is affected by the diameter as it has the smallest cross sectional area with the greatest resistance influencing the peak expiratory flow rate (PEFR) (Montner, Miller Calboun 1984). Through the experiments done by Montner, Miller Calboun (1984) it was found that variation in diameter to the 3rd tracheal ring cau sed the largest variation to the PEFR. The trachea is often used to assist in the operation however; there are not many surgeries that reduce the size of the trachea, as there always will be slight variances between different people. The variation of tracheal and tracheal cartilage is extremely important to understand because it may help the clinicians to understand the etiology of various pulmonary diseases (Nepal med Coll J 2010). It is essential to understand variation in length, width and diameter of trachea by clinicians during transplantation of larynx because helps surgeons to deal with resection and reconstruction of the tracheobronchial tree (Randestad et al 2000). The accurate an anatomical knowledge of variation in size, shape and position of tracheal structure is important when incubation, stenting, endoscopy and transplantation are to be performed (Randestad et al 2000). It also helps medical students to study pulmonary physiology, anesthesiology and while carryout endotracheal intubation and bronchoscopy procedures with skill and perfection (Nepal med Coll J 2010). Therefore in conclusion, like many other structures within the human body tracheal cartilages have anatomical variations. Investigating the variations it was found, there were common and asymptomatic differences of the tracheal rings like the rings sizes and the differences between men and women’s trachea rings. In addition there were more complex variations like complete tracheal rings that, while not necessarily fatal, it still required proper diagnosis to understand the degree of variation. REFERENCES Acosta AC, Albanese CT, Farmer DL, Sydorak R, Danzer E, Harrison MR, Tracheal stenosis: the long and short of it. J Pediatr Surg. 2000;35:1612-1616 Backer CL, Mavroudis C. Pediatric Cardiac Surgery. 3rd edition. St Louis, Mosby Year book; 2003 Chunder R, Nadi S, Guha R, Satyanarayana N (2010), A Morphometric study of human trachea and principle bronchi in different age group in both sex and its implications. Nepal med coll J 2010. PubMed-NCBI 2014, Accessed at 8 April. Elliot M, Roebuck D, Noctor C, et al. The management of congenital tracheal stenosis. Int J Pediatr Otorhinolaryngol. 2003; 67; 183-192 Kay, DJ 2014, ‘Congenital Malformations of the Trachea’, Drugs, Diseases and Procedures, vol. 12, p.p 43-47 Kay DJ, Goldsmith AJ. Congenital malformations, trachea. www.emedicine.com/ent/topic325.htm :2006 Martini, F.H, Ober, W.C, Nath, J.L, Bartholomew, E.F, Garrison, R.N, Weich, K 2011, Visual anatomy physiology, San Francisco, CA. Montner, P, Miller, A, Calboun, F 1984, ‘Tracheal diameter as a predictor of pulmonary function’, vol. 162, no. 1, pp.115-121, viewed 4th April 2014, Springer, http://link.springer.com/article/10.1007%2FBF02715637#page-1> NT Griscom and ME Wohl (1986). Dimensions of the growing trachea related to age and gender, p.p 233-337), American Journal of Roentgenology. Randestad, Ã…, Lindholm, C.-E., Fabian, P 2000, Dimensions of the Cricoid Cartilage and the Trachea, The Laryngoscope, vol. 110, no. 11, pp. 1957-1961, viewed 4th April 2014, doi:10.1097/00005537-200011000-00036 Sahoo, DH, Karnak, D, Gildea, TR, Mehta, AC 2007, ‘Complete Tracheal Ring’ Pulmonary Diseases and Critical Care Medicine, vol. 77, p.p 96 Saladin, KS 2007, Anatomy of physiology: the unity of form and function, 4th edn, McGraw-Hill Companies Inc., New York, America.

Massive Anti-Islam Sentiment in the United States Essay -- Islamophobi

Islam is a monotheistic religion, centered around the teachings of the Qu’ran and serving Allah (meaning God in Arabic). However, this Abrahamic religion has been harshly discriminated against in the United States for years. Most prominently throughout the last twelve years, post September 11th, 2001. Unfortunately, issues such as socialization through the media, power distribution, religious ignorance, stereotyping and visible differences have contributed to the ill attitudes towards Muslims. This paper will examine how Americans have been socialized in islamophobia within the United States. Islamophobia is defined as the "unfounded hostility towards Muslims, and therefore fear or dislike of all or most Muslims." The first time islamophobia was introduced as a concept was in November 1997 by the Runnymede Trust Report. The report was the first time islamophobia was discussed, based on British Muslim populations, to better conditions for Muslims. In response to the report, â€Å"the [British] Government approved the first state funding for specifically Muslim schools in late 1997, and there has been some improvement in media portrayals of Islam.† (â€Å"Commission on British Muslims†) Islamophobia is indeed similar to xenophobia, the fear of foreignness and unfamiliarity, but is specific to the religion of Islam. Islamophobia has lead to discrimination, prejudices, assault, and hate crimes. It is interesting to analyze the changes of islamophobia. When perhaps originally, islamophobia was a concept only describing the fear of Islam. Now, it has become racialized into the fear of Arabs as well, rather than a religious fear. The phobia continues to spread from the irrational fear of Islam to perhaps a fear of anyone who may be percei... ...Caller. N.p., 05 Aug. 2013. Web. 19 Dec. 2014. . Prothero, Stephen. "Worshipping in Ignorance." The Chronicle Review. The Chronicle for Higher Education, 16 Mar. 2009. Web. 19 Dec. 2014. . Ratnesar, Romesh. "Ground Zero: Exaggerating the Jihadist Threat." TIME.com. N.p., 18 Aug. 2010. Web. 19 Dec. 2014. . Rose, Steve. "Since 9/11, Racism and Islamophobia Remain Intertwined | Steve Rose." The Huffington Post UK. N.p., 09 Nov. 2013. Web. 16 Dec. 2014. Schevitz, Tanya. "FBI Sees Leap in Anti-Muslim Hate Crimes / 9/11 Attacks Blamed for Bias -- Blacks Still Most Frequent Victims." SFGate. N.p., n.d. Web. 19 Dec. 2014. Massive Anti-Islam Sentiment in the United States Essay -- Islamophobi Islam is a monotheistic religion, centered around the teachings of the Qu’ran and serving Allah (meaning God in Arabic). However, this Abrahamic religion has been harshly discriminated against in the United States for years. Most prominently throughout the last twelve years, post September 11th, 2001. Unfortunately, issues such as socialization through the media, power distribution, religious ignorance, stereotyping and visible differences have contributed to the ill attitudes towards Muslims. This paper will examine how Americans have been socialized in islamophobia within the United States. Islamophobia is defined as the "unfounded hostility towards Muslims, and therefore fear or dislike of all or most Muslims." The first time islamophobia was introduced as a concept was in November 1997 by the Runnymede Trust Report. The report was the first time islamophobia was discussed, based on British Muslim populations, to better conditions for Muslims. In response to the report, â€Å"the [British] Government approved the first state funding for specifically Muslim schools in late 1997, and there has been some improvement in media portrayals of Islam.† (â€Å"Commission on British Muslims†) Islamophobia is indeed similar to xenophobia, the fear of foreignness and unfamiliarity, but is specific to the religion of Islam. Islamophobia has lead to discrimination, prejudices, assault, and hate crimes. It is interesting to analyze the changes of islamophobia. When perhaps originally, islamophobia was a concept only describing the fear of Islam. Now, it has become racialized into the fear of Arabs as well, rather than a religious fear. The phobia continues to spread from the irrational fear of Islam to perhaps a fear of anyone who may be percei... ...Caller. N.p., 05 Aug. 2013. Web. 19 Dec. 2014. . Prothero, Stephen. "Worshipping in Ignorance." The Chronicle Review. The Chronicle for Higher Education, 16 Mar. 2009. Web. 19 Dec. 2014. . Ratnesar, Romesh. "Ground Zero: Exaggerating the Jihadist Threat." TIME.com. N.p., 18 Aug. 2010. Web. 19 Dec. 2014. . Rose, Steve. "Since 9/11, Racism and Islamophobia Remain Intertwined | Steve Rose." The Huffington Post UK. N.p., 09 Nov. 2013. Web. 16 Dec. 2014. Schevitz, Tanya. "FBI Sees Leap in Anti-Muslim Hate Crimes / 9/11 Attacks Blamed for Bias -- Blacks Still Most Frequent Victims." SFGate. N.p., n.d. Web. 19 Dec. 2014.

Michael Jordan Essay -- essays research papers

In Jim Naughton’s book Taking To The Air, the main character is Michael Jordan. The book is Jordan’s life and talents. Michael Jeffrey Jordan was born February 17, 1963, in Brooklyn, New York. He was the fourth child and the youngest of three boys. Michael Jordan is by any measure, the most popular athlete in America and perhaps the best-known figure in the world. I have chosen to use Maslow’s Theory of Hierarchy of Need to analysis Jordan’s personality. I will do my analysis by focusing on Jordan’s healthy personality, which is marked by his continued personal growth. Michael Jordan’s parents are James and Deloris Jordan. James began work as a forklift operator for General Electric, rose to dispatcher and retired as a supervisor. Deloris took a job after her children were in school at a drive-through window for United Carolina Bank. She worked her way up to head teller and retired as chief of Customer Service. Jordan has two brothers and two sisters; James Ronald, Larry, Deloris and Roslyn. He married Juanita Vanoy. Juanita, who was a loan officer at Chicago Bank before marring Jordan, Michael and Juanita, have two sons; Jeffrey Michael and Marcus James. Jordan’s friends admired him and value his friendship because he is a considerate and noble man. The Jordan’s are "pretty laid-back people". (Naughton, 1997, Pg. 19) Fred Whitfield, a friend of Jordan states, "he was just a real clean-cut guy with his head on straight." (Naughton, 1992, Pg. 18) "He hates to be embarrassed, he can’t take that. He can dish it out all the time, though. "If you make a mistake, he’ll let you know about it," states Buzz Peterson, a college roommate. Kevin Jones, another college friend, to whom Michael gave one of his tailored tuxedos, states "these gifts are Jordan’s way of making sure his buddies don’t get left behind." (Naughton, 1992, Pg. 23) Rod Higgins of the Golden State Warriors, who is Jordan’s best friend in the league states "to deal with him, you have to go right back to him just to make the night not so long." (Naughton, 1992, Pg. 22-23) Adol ph Shiver was Michael’s summer time playmate at Empire Park in Wilmington, his classmate at Laney High School and began again Chapel Hill. Jordan has a big circle of friends but these were a few of the closet. Beneath this verb... ...tain a fresh appreciation of the world around them. Socially, they are sensitive to others’ needs and enjoy rewarding interpersonal relations. At the Henry Horner Homes Project, Michael has written his legend. "It is sentimental to pretend that he can solve the many problems that beset this pace, irresponsible to imagine that he owes a greater responsibility to these kids than one owes them one’s self. But he could focus attention on these children’s problems simply by crossing the street. These kids, and others like them, are not Jordan’s obligation, but they are his opportunity. And with so much on the lives, who would you rather see with the ball?" (Naughton, 1992 Pg. 250-251) Michael Jordan has not only grown as a great athletic but also as a good human being. Jordan loves children and he will help those he can. Through Maslow’s Theory, I could see Michael Jordan Personality. He shows that he fulfills one’s potential and has a nature of the healthy personality. He strikes a nice balance between many polarities in personality. Michael Jordan, indeed, by any measure, is the most popular athletic in America and perhaps the best-known sports figure in the world. Michael Jordan Essay -- essays research papers In Jim Naughton’s book Taking To The Air, the main character is Michael Jordan. The book is Jordan’s life and talents. Michael Jeffrey Jordan was born February 17, 1963, in Brooklyn, New York. He was the fourth child and the youngest of three boys. Michael Jordan is by any measure, the most popular athlete in America and perhaps the best-known figure in the world. I have chosen to use Maslow’s Theory of Hierarchy of Need to analysis Jordan’s personality. I will do my analysis by focusing on Jordan’s healthy personality, which is marked by his continued personal growth. Michael Jordan’s parents are James and Deloris Jordan. James began work as a forklift operator for General Electric, rose to dispatcher and retired as a supervisor. Deloris took a job after her children were in school at a drive-through window for United Carolina Bank. She worked her way up to head teller and retired as chief of Customer Service. Jordan has two brothers and two sisters; James Ronald, Larry, Deloris and Roslyn. He married Juanita Vanoy. Juanita, who was a loan officer at Chicago Bank before marring Jordan, Michael and Juanita, have two sons; Jeffrey Michael and Marcus James. Jordan’s friends admired him and value his friendship because he is a considerate and noble man. The Jordan’s are "pretty laid-back people". (Naughton, 1997, Pg. 19) Fred Whitfield, a friend of Jordan states, "he was just a real clean-cut guy with his head on straight." (Naughton, 1992, Pg. 18) "He hates to be embarrassed, he can’t take that. He can dish it out all the time, though. "If you make a mistake, he’ll let you know about it," states Buzz Peterson, a college roommate. Kevin Jones, another college friend, to whom Michael gave one of his tailored tuxedos, states "these gifts are Jordan’s way of making sure his buddies don’t get left behind." (Naughton, 1992, Pg. 23) Rod Higgins of the Golden State Warriors, who is Jordan’s best friend in the league states "to deal with him, you have to go right back to him just to make the night not so long." (Naughton, 1992, Pg. 22-23) Adol ph Shiver was Michael’s summer time playmate at Empire Park in Wilmington, his classmate at Laney High School and began again Chapel Hill. Jordan has a big circle of friends but these were a few of the closet. Beneath this verb... ...tain a fresh appreciation of the world around them. Socially, they are sensitive to others’ needs and enjoy rewarding interpersonal relations. At the Henry Horner Homes Project, Michael has written his legend. "It is sentimental to pretend that he can solve the many problems that beset this pace, irresponsible to imagine that he owes a greater responsibility to these kids than one owes them one’s self. But he could focus attention on these children’s problems simply by crossing the street. These kids, and others like them, are not Jordan’s obligation, but they are his opportunity. And with so much on the lives, who would you rather see with the ball?" (Naughton, 1992 Pg. 250-251) Michael Jordan has not only grown as a great athletic but also as a good human being. Jordan loves children and he will help those he can. Through Maslow’s Theory, I could see Michael Jordan Personality. He shows that he fulfills one’s potential and has a nature of the healthy personality. He strikes a nice balance between many polarities in personality. Michael Jordan, indeed, by any measure, is the most popular athletic in America and perhaps the best-known sports figure in the world.

Ishmael Essay -- essays research papers

A review of... Ishmael   Ã‚  Ã‚  Ã‚  Ã‚  In the past few centuries there have been a handful of books written that offer up ideas about humanity that are so completely new to a reader but are so completely convincing that they can force a reader to take a step back and assess all that they know to be true about their life and their purpose. Daniel Quinn has succeeded in creating such a book in Ishmael, a collection of new ideas about man, his evolution, and the â€Å"destiny† that keeps him captive.   Ã‚  Ã‚  Ã‚  Ã‚  When I began reading Ishmael I was amazed by the ideas offered by Quinn. Like in Rambo and the Dalai Lama by Gordon Fellman I was looking at the world not as it must be but as it could be. I was very suprised and excited, that as a member of â€Å"generation X† that tries so hard to create their own destiny, that I had never perceived or questioned â€Å"Mother Culture†.   Ã‚  Ã‚  Ã‚  Ã‚  In the first one hundred pages if Ishamel I found a number of convincing ideas that I believe I will take away with me. The greatest of these being that the technology that we believe will prolong our existence is the same driving force that propells us to extinction. I believe that Quinn illustrated this idea superbly with his narrative of the aeronauts. Man knew that he could fly but he didn’t know all the rules. And instead of leaving it be until he did he was so sure of himself that he made his attempts blindly and came to a much quicker end than if h...