Strategy Used By Samsung And Hyundai Essay Example | Topics and Well Written Essays - 1000 words

Strategy Used By Samsung And Hyundai - Essay Example Samsung Inc. developed a new video which involved football superstars using Samsung devices and equipment to train themselves for defeating a group of alien rivals. In this campaign, Samsung promoted the Galaxy S5 which is in its introduction phase of the product life cycle (Shayon, 2014; Prezi Inc., 2014). The effort made by Samsung to promote Galaxy S5 is considered as the first of its kind wherein FIFA World Cup 2014 had been taken as a theme and the top players were used to attract customers through social channels. This particular campaign as witnessed has been successful in making a huge impact in the global market which has been quite beneficial for Samsung’s Galaxy S5 in its introductory phase. This is the stage when a particular commodity is newly familiarized in the market which requires certain marketing support. Advertising is used as a marketing tool to create awareness among consumers about the product in order to alleviate its brand image (Soltani, 2012; Trehan & Trehan, 2011). Similarly, Hyundai with the use of hashtag ‘#BecauseFutbol’ promoted its brand along with products to the football fans worldwide. Hyundai, the automobile company, is in its growth phase of product life cycle which effectively used the ‘Tumblr-powered microsite’ to promote its brand in the global market. This is the stage when there is a steady rise in the sales curve of the company along with market growth.

Marketing Plan for Atlantic Quench Essay Example | Topics and Well Written Essays - 3000 words

Marketing Plan for Atlantic Quench - Essay Example The researcher states that the current marketing strategy of Atlantic Quench is to push its product portfolio of existing juice products in its existing market. Atlantic Quench has specialized in producing cranberry juice products, which are known for its high nutritional value. Based on the current marketing strategies and the environmental condition, the marketing plan for the next year has been designed. The marketing plan of a company acts as a blueprint which guides the future marketing efforts of an organization. The marketing plan encompasses the developing the desired marketing mix and isolating the target customers based on the product category and posting of the company. This paper is focused on the marketing strategies and future marketing plan of a hypothetical fruit juice company called Atlantic Quench, which is a cooperative firm originated in the US. It covers a detailed study of the existing marketing strategies of the company along with the internal and external envi ronmental analysis. The marketing plan has been outlined by SMART objectives and it includes the strategies to devise the future marketing mix and marketing communication strategies for the next year. The political environment of the nation largely influences the marketing strategies of a firm. It dictates the trade policies and regulations both in terms of domestic and overseas operation. Atlantic Quench mostly operates in the US which is its home country and it has also diversified into UK. These nations have a relatively stable political structure to support the growth of a fruit juice company like Atlantic Quench. However, the rise of the interest rate by the US government has made it relatively difficult for companies to finance their business. Moreover, the political relationship between the home country and the host country can also influence the supply chain of the companies. Therefore, the success of internationalization of Atlantic Quench is dependent of the political stat us of the US.

History according to the Male Historian Essay Example for Free

History according to the Male Historian Essay Gender plays a very important role in the definition of history. Male historians are often presented as scientific thinkers. But the truth is that they merely perpetuate religious, ethnocentric or class-based versions of the past under the guise of neutrality. Female historians, on the other hand, are usually dismissed as propagators of amateur or irrelevant historical accounts. This observation most likely stemmed from their preference to study domains such as the lives of queens and other accomplished women, as well as manners, mores and everyday life. The accounts of Marco Polo and Ibn Khaldun are two evidences of history’s male-oriented nature. Their versions hail men and or patriarchal values as the agents of change in a given society. Such a pro-male stance is no longer surprising – history as a discipline has traditionally been regarded as a male preserve. Apart from the proliferation of male historians, focus is given on men and male-dominated spheres such as war, politics and industry. Inside the Middle Kingdom Marco Polo was a Christian Venetian merchant who traveled to and lived in Yuan China from 1271 to 1292. His accounts of his travels and experiences in China offered Europeans a firsthand view of Asian lands, turning him into one of the most famous Western medieval travelers. Furthermore, the works of Marco Polo aroused fascination with Asian trade. Traders and cartographers used these as a guide to be able to come up with their own routes to the East. Marco Polo, however, grossly misunderstood several aspects of life in Yuan China. For one, he conjured a very paternalistic image of Mongol ruler Kublai Khan. In addition, Marco Polo came up with a superficial description of the city of Kin-sai. His observations on the way of life of the city’s inhabitants clearly lacked further analysis, if not overly romanticized. The Grand Khan Marco Polo regarded Kublai Khan as a benevolent leader who brought prosperity and stability to Yuan China. The city of Kanbalu (present-day Beijing), for instance, possessed an opulence which â€Å"(was) greater than the mind can comprehend. † Its dwellers lived in handsome houses and stately buildings in the suburbs. The capital, meanwhile, was groaning with merchandise. At least a thousand pack-horses would go there everyday to unload raw silk, which would then be used to manufacture market items such as gold tissues and silk cloth. Kublai Khan lived even more luxuriously than his subjects in Kanbalu. Marco Polo wrote of an instance in which Khan threw a feast which lasted for three days. Merchants and other important personalities attended this banquet in the hopes of securing Khan’s favor for their respective endeavors. The guests were treated to a fare which included overflowing amounts of game animals, raisins, fish, fruits and Greek partridges, as well as wine and horse and camel milk. As they ate and drank, Khan’s acrobats entertained them with juggling acts, magic tricks and amazing feats of contortion. Kin-sai: A Cautionary Tale Marco Polo described Kin-sai as a â€Å"noble and magnificent city. † Its facilities – extensive streets and canals, spacious marketplaces, numerous bridges – rendered it a modern veneer for the standards of its time. Kin-sai’s markets sold a wide variety of goods, including meats, fruits, fishes, herbs, spices, drugs, trinkets and pearls. These bazaars are constantly full due to the city’s capacious stone warehouses, which are frequented by merchants from India and other countries. Marco Polo attributed Kin-sai’s prosperity to the rule of Khan. The former described the city’s previous ruler as a morally decadent individual who preferred hunting and orgies over administering to the needs of his people. His negligence of his duties reared its ugly head when the Khan was easily able to conquer Kin-sai. Marco Polo then concluded that Khan brought peace and stability to Kin-sai by controlling the licentiousness of its citizenry. Behind the Myth. What Marco Polo did not know was that the Chinese people resented the existence of the Yuan Dynasty primarily because of its Mongolian origin. Furthermore, the Yuan Dynasty marginalized the Han Chinese in the latter’s own country. Only Mongols and other foreigners were allowed to assume government positions. Neither was the Han Chinese permitted to engage in external trade and or learn other languages. While Marco Polo’s account of Kin-sai was merely a romantic tableau, its realistic descriptions of Yuan China can be interpreted in two ways. The tragic end of the city’s former ruler is a possible warning against excessive indulgence in worldly pleasures. It must be noted that during Marco Polo’s time, the nobles of the West were notorious for living lavish lifestyles while the commoners starved. He is therefore warning Western monarchs that they will share the same fate with the former ruler of Kin-sai if they don’t mend their ways. Another probable construal is that Kin-sai is a reflection of what the West really intends to do with China. Marco Polo’s focus on the city’s courtesans and the promiscuous way of life of its former ruler can be a means of fetishizing the East. Portraying China as an exotic location can increase Western expeditions to the country both for trade and for converting more people to Christianity. But what Marco Polo probably did not understand was that in Kin-sai, the practice of polygamy was considered acceptable. In ancient societies, polygamy was used as a means of replenishing the population after it has been reduced by wars and other calamities. From the Desert to the Desert Ibn Khaldun was a North African statesman, scholar and historian who traveled to various parts of the Arab world. In his journeys, he was able to make observations on the geopolitical climate during his period. These observations eventually became the basis for his ideas in the fields of historiography, sociology and economics. The Muqaddimah was the compilation of these concepts. Although The Muqaddimah was actually a reflection on 14th-century Arab politics, it has striking parallelisms with modern-day Arab geopolitics. For one, self-reliance is seen as more desirable than the unity and conformity being espoused by an established dynasty. Furthermore, luxury and interaction with strangers (foreigners) are regarded as the causes of corruption. The strong emphasis of The Muqaddimah on independence which already borders on isolationism was probably intended to make it more appealing to male than female audiences. The Bedouins In The Muqaddimah, Ibn Khaldun began his discussion on human civilization by describing Bedouin life. He believed that the Bedouins are the models of strength and self-reliance, as they focus â€Å"only (in) the necessities of life and not (in) luxuries or anything, causing, or calling for, desires and pleasures. † Furthermore, the Bedouins live according to the principle of asabiya (â€Å"group feeling†). Asabiya refers to a higher form of unity – it espouses â€Å"the cohesive force of the group (which seeks) power through conquest. † The Dynasty Ibn Khaldun was quick to clarify that the dynasty was not without asabiya – royal authority cannot be established and function without the group (society). But he also pointed out that the asabiya being practiced by the dynasty was a weaker form of the principle. This was because most dynasties were based in the city – a venue of luxury products and a thriving intellectual life, as well as specialization and diversification of labor. For a dynasty to thrive in the city, the army must shoulder the expenses of the royal family. Doing so, in turn, means greater taxes from the commoners. Another detrimental effect of luxury is interaction with foreigners – people during Ibn Khaldun’s time were able to obtain luxury items only from foreign merchants. Interrelating with outsiders would result in the inhabitants of the city acquiring values that contrast sharply against asabiya. It would come to a point that succeeding generations would have already forgotten the Bedouin values of independence and resilience – values on which a dynasty is supposed to be based. When that time comes, the dynasty would start to break down. Behind the Myth. Ibn Khaldun overly romanticized the Bedouins. While it is true that the latter is strong and independent, it is because it has to acquire these traits in order to survive. The Bedouins are a nomadic tribe that roams the deserts of the Middle East. Given the scarcity of resources in the desert, they have to be hardy in order to last. These traits of the Bedouins, however, are not without negative effects. In order to compete with scarce resources, Bedouin tribes constantly wage war with one another. In addition, they observe the practice of burying female infants in the sand. Because females ultimately leave their families to get married, the Bedouins consider feeding and rearing them a waste of already scarce resources. In sharp contrast, inhabitants of the city do not have to worry as much when it comes to their daily sustenance. Thus, they have more time to pursue other endeavors, such as education, arts and the sciences. The influx of new ideas may have also prompted them to change social institutions and or policies that they consider to be obsolete and or inefficient. Indeed, The Muqaddimah shows the enduring conflict between the patriarchal values of conformity and permanence and change and modernity. Conclusion Historical accounts of male historians are scientific only in the sense that they relieve the past in terms of religious, ethnocentric or class-based ways of thinking. Consequently, they end up misrepresenting certain ideas and or romanticize concepts that are actually detrimental to society to begin with. Marco Polo, for instance, portrayed Kublai Khan as a ruler which brought peace and stability to China. But the truth was that the Yuan Dynasty was an imperialist rule – it expanded itself by invading China and marginalizing the Han Chinese. Ibn Khaldun, meanwhile, adhered strongly to the Bedouin values of hardiness and self-reliance. But these values could likewise promote conformity and absolutist thinking, which, in turn, could result in groups which view violence as the only way to attain their objectives. When female historians write about the lives of queens, manners and everyday life, it is not because they want to come up with irrelevant accounts of the past.Rather, they simply want to show how seemingly unimportant persons, events and or ideas are the ones that make a bigger impact on society as a whole. References Barnes and Noble. (2009). The Travels of Marco Polo: Forewords Introductions. Retrieved January 30, 2009, from http://search. barnesandnoble. com/The-Travels-of- Marco-Polo/Marco-Polo/e/9780760765890 Chowdhry, S. DinarStandard. (2006, October 4). Ibn Khaldun’s Philosophy of Management and Work – Excerpts from the Muqaddimah. Retrieved January 30, 2009, from http://dinarstandard. com/management/IbnKhaldun_Mgmt100206. htm Lach, D. F. (1994). Asia in the Making of Europe. Chicago: University of Chicago Press. MNSU. edu. (n. d. ). Yuan Dynasty. Retrieved January 29, 2009, from http://www. mnsu. edu/emuseum/prehistory/china/later_imperial_china/yuan. html On Distance. (2006, October 16). The Desert and the City. Retrieved January 30, 2009, from http://woodeneyes. wordpress. com/category/ibn-khaldun/ Polo, M. (1997). The Travels of Marco Polo (Benjamin Colbert, Trans. ). Wordsworth: Wade UK. (n. d. ). Smith, B. G. (1998). The Gender of History: Men, Women and Historical Practice. Cambridge: Harvard University Press.

Religion Essays State of the Church and the world Charlemagne lived

Religion Essays State of the Church and the world Charlemagne lived State of the Church and the world Charlemagne lived During the reign of Charlemagne was an era of almost continuous warfare. The church was objected by the people he ruled. He successfully concluded the conquest of all German speaking tribes and he expanded his kingdom in all direction. He also Christianized it. The word in which Charlemagne lived was experiencing a continuous war and the people were pagans. He tried to overcome the war which at last came to an end. He also tried to convert people to Christianity. (Einhard 58) Charlemagne was the first Holy Roman Emperor. This title symbolized the cooperation between church and state that ensured the Roman popes authority over the Western Church and the Frankish emperors authority over much of Christianized Western Europe. Under Charlemagne, King of the Franks, the influence of the Catholic Church had been strongly reinforced. A new relationship between the Frankish kings and the popes was started by Pepin, Charlemagnes father, and Boniface, the popes legate. Their early program of church reform was greatly expanded by Charlemagne. Pepin had also given his protection to the popes when Rome was threatened by invaders, and Charlemagne continued the tradition. This situation resulted in a new interdependence between church and state. Charlemagne exerted great influence on the clergy and on church practice, and offered security to them. (Friedrich 87) However, despite the general respect for Charlemagne, controversies were still rife during this era. The ninth century eventually became a pivotal epoch in terms of the influence of religion upon government and the development of Medieval Christendom, only tenuously resolved by Charlemagne. The collapse of Charlemagnes Empire, the onset of the Viking invasions proved politically divisive in terms of governance and there were also many doctrinal controversies inherent to Christianity of the period to further tear apart Christians. The Archbishop of Rheims, Hincmar took a very strong stand against the absolutist stance of papal monarchy or kingly rulelike Charlemagne, he attempted to strike a balance between the two authorial needs of Rome and kings. (Einhard 42) Through his efforts to spread Christianity and stop the war he made sure that there was a connection between the state and the church. This changed people’s beliefs and attitude towards the church. By the time Charlemagne died his state and the church had a strong connection thus strengthening the people’s faith. You can get expert help with your essays right now. Find out more Life of Charlemagne Charlemagne was the son of Pippin III (the Short), who officially put an end to the Merovingian line of kings when he negotiated with the pope to be crowned King of the Franks, Bertrada was his Mother. When Pippin died, the kingdom of Francia was divided between Charlemagne and his brother Carloman. Charles proved himself a capable leader from early on, but his brother was less so, and their relationship was tense until Carlomans death in 771. The greatest of medieval kings was born in 742, at a place unknown. He was of German blood and speech, and shared some characteristics of his people- strength of body, courage of spirit, pride of race, and a crude simplicity many centuries apart from the urbane polish of the modern French. He had little book learning; read only a few books- but good ones; tried in his old age to learn writing, but never quite succeeded; yet he could speak old Teutonic and literary Latin, and understood Greek. (Friedrich 47) When Charlemagne took the throne in 771, he immediately implemented two policies. The first policy was one of expansion. Charlemagnes goal was to unite all Germanic people into one kingdom. The second policy was religious in that Charlemagne wanted to convert all of the Frankish kingdom, and those lands he conquered, to Christianity. As a result, Charlemagnes reign was marked by almost continual warfare. (Donald 58) Charlemagne being the sole rule of the government of Francia, he expanded his territory through conquest. He conquered the Lombards in northern Italy, acquired Bavaria, and campaigned in Spain and Hungary. Charles used harsh measures in subduing the Saxons and virtually exterminating the Avars of present-day Austria and Hungary. Though he had essentially amassed an empire, Charlemagne did not style himself emperor, but called himself the King of the Franks and Lombards. After he conquered Lombards and became the king, Charlemagne started construction of a palace in Aachen. Unsuccessful siege of Saragossa, Spain, is followed by an ambush of Charlemagnes retreating army by the Basques at Roncesvalles. Charlemagnes most serious defeat took place when he failed to take Saragossa, retreated across the Pyrenees, and was ambushed by Basques. (Donald 59) Two years later he received from Pope Hadrian II an urgent appeal for aid against the Lombard Desiderius, who was invading the Papal States. Charlemagne besieged and took Pavia, assumed the crown of Lombardy, confirmed the Donation of Pepin and accepted the role of protector of the Church in all her temporal powers. Charlemagne made a pilgrimage to Rome and his son Pippin was proclaimed King of Italy; he then met Alcuin, who agrees to come to Charlemagnes court. (Friedrich 64) Charlemagne launched his educational plan by ordering bishops and abbots to open schools near their churches and monasteries. Charlemagne took control of Bavaria; bringing all the territory of the Germanic tribes into one political unit he conducted a series of campaigns against the Avars in present-day Austria and Hungary. The Avars were eventually destroyed as a cultural entity. Construction on the cathedral in Aachen began and Pope Leo III was attacked in the streets of Rome and flew to Charlemagne for protection. The king had him conducted safely back to Rome. Charlemagne went to Rome to oversee a synod where Leo clears himself of the charges laid on him by his enemies. At Christmas mass, Leo crowned Charlemagne Emperor. In 813, Charlemagne called Louis the Pious, Charlemagnes sole surviving legitimate son to his court to inherit all of the lands that Charlemagne had conquered and controlled. However, like his grandfather before him (and just as his father would have done if any of Louis brothers had lived); Louis divided the lands among his sons according to the tradition. Charlemagne died in January 814. His achievements stand among the most significant of the early middle Ages, and although the empire he built (called the Carolingian Empire after him) would not long outlast his son Louis, his consolidation of lands marked a watershed in the development of Europe. Contribution of Charlemagne’s to the medieval church During the reign of Charlemagne, from 768 to 814 A.D., the growth of the Church in the west gained increasing power over its eastern counterparts. Charlemagne, the son of Pepin the Short, was indoctrinated with the Christian religion early in his life, and as a result he grew to become the leading proponent of Christian belief throughout the west. He continued the role of papal protector in Italy and his fathers policy of territorial conquest in the north. After defeating King Desiderius and the Lombards in 774 he crowned himself King of the Lombards. He began to increase the size of his kingdom by forcibly converting pagans into Christianity. His most difficult conquest was converting the Saxons into loyal Christian citizens. Thus, after thirty-three years of war the Saxons accepted Charlemagnes terms and renounced their religion and customs and adopted those of Christianity, while those that refused were relocated throughout Gaul and Germany. In 800 A.D. on Christmas day Pope Leo I II, who was imprisoned by the Roman aristocracy a year earlier but escaped to the protection of Charlemagne who then restored him as pope, crowned Charlemagne emperor. (Donald 77) Charlemagne made important reforms in the Catholic liturgy; he brought Anglo-Saxon traditions of humanism into Europe, and was the foremost scholar of the Carolingian Renaissance. He encouraged the use of â€Å"Carolingian minuscule†. He built the beautiful basilica at Aix-la-Chapelle, which he adorned with gold and silver and lamps, and with rails and doors of solid brass. He had the columns and marbles for this structure brought from Rome and Ravenna, for he could not find such as were suitable elsewhere. He was a constant worshipper at this church as long as his health permitted, going morning and evening, even after nightfall, besides attending mass; and he took care that all the services there conducted should be administered with the utmost possible propriety, very often warning the sextons not to let any improper or unclean thing be brought into the building or remain in it. He provided it with a great number of sacred vessels of gold and silver and with such a quantity of clerical robes that not even the doorkeepers who fill the humblest office in the church were obliged to wear their everyday clothes when in the exercise of their duties. He was at great pains to improve the church reading and psalmody, fo r he was well skilled in both although he neither read in public nor sang, except in a low tone and with others. (Friedrich 70) Charlemagne also was a devoted Christian. He supported the Church, giving liberally at his own expense as well as that of the state to support the Church and fighting to protect the Pope and the Roman Catholic Churchs property in Italy. On Christmas Day in 800, Pope Leo III crowned Charlemagne Emperor and Augustus. This could have created conflict since the emperor of the Byzantine Empire already possessed this title, but Charlemagne quickly sent gifts and envoys to appease his usurpation. He was very forward in succoring the poor, and in that gratuitous generosity he not only gave support in his own country and kingdom, but when he discovered that there were Christians living in poverty in Syria, Egypt, and Africa, at Jerusalem, Alexandria, and Carthage, he had compassion on their wants, and used to send money over the seas to them. Charlemagne zealously strove to make friends with the kings beyond seas so as to get help and relief to the Christians living under their rule. (Claster 96) He cherished the Church of St. Peter the Apostle at Rome above all other holy and sacred places, and heaped its treasury with a vast wealth of gold, silver, and precious stones. He sent great and countless gifts to the popes; and throughout his whole reign his wish was to re-establish the ancient authority of the city of Rome under his care and by his influence, and to defend and protect the Church of St. Peter, and to beautify and enrich it out of his own store above all other churches. Although he held it in such veneration, he only repaired to Rome to pay his vows and make his supplications four times during the whole forty-seven years that he reigned. Charlemagne was so beloved by the Carolingian people he ruled, because he showed compassion towards the peoples he conquered, seldom manifest during the era. Emperor Charlemagne demonstrated an administrative balance between the needs of the governing state and the demands of the powerful Christian church. He embodied the perfect balance between Christian and secular demands in ruling empire. (Friedrich 87) Through Alcuin he caused corrected copies of the Scripture to be placed in the churches, and earned great credit for his improvement of the much depraved text of the Latin Vulgate. Education, for aspirants to the priesthood at least, was furthered by the royal order of 787 to all bishops and abbots to keep open in their cathedrals and monasteries schools for the study of the seven liberal arts and the interpretation of Scriptures. (Fichtenau 35) When Charlemagne accepted Christianity, he helped Christianity in numerous ways. Christians were no longer persecuted for their faith, and the Emperor gave many gifts to Christian leaders. With the acceptance of Christianity, the faith was able to spread throughout. With the emperor converted, Christianity became apart of the government. Children were taught Christian beliefs and these were passed down through generation. (Donald 96) He believed that the church and state should be as close as possible. With this belief came the distortion of the Christian faith. In order to please all of his subjects, Charlemagne combined pagan worship with Christianity. However, though Constantine’s conversion is questionable when it comes to his true acceptance of the faith, he puts all his power into advancing the cause of the Church of Christ. (Eginhard and Monk 87) With the church and state so closely intertwined, the empire became stronger. A council of 300 bishops was formed called the Council of Nicea. This council dealt with controversy about the divinity of Jesus. This council made an official statement claiming Jesus divinity, and because the church and state were so closely connected, he fought for Christianity which led people to call him â€Å"the strong right hand of God†. (Claster 36) Through his devotion to fought for the church this brought about the spread of Christianity to many people leading to the growth of church. Charlemagne took advantage of Christianity’s moral and ethical standards, and he made laws in favor of the spreading of the faith. Also, after Charlemagne became Emperor he came up with two policies for success. The first policy was expansion, and with Charlemagne’s military experience this was not difficult to achieve. The second policy was the conversion of all his lands to Christianity. (Capitol Hill) With this policy, the Christian faith spread rapidly throughout the lands, and many were converted. (Donald 58) In both Constantine’s and Charlemagne’s causes the spread Christianity is what made their empire successful. And with the close relationship between the church and state, the spread of Christianity was not a difficulty task. (Eginhard and Monk 39) Charlemagne’s Legacy to church todayNo layman has exercised so great an influence on the history of the Church as Charlemagne; though his influence was, properly speaking, merely that of extension, organization and consolidation. Personally he probably did not reach far beyond a tolerably accurate fulfillment of the precepts of the Church. His character has, no doubt, been much embellished by the legendary poetry of the Church. His want of chastity, and disregard of the marriage-vow, must be freely admitted. Practically the Church was to him, not only the visible representative of Christ on earth, but also an organ of civilization, an instrument of government; and he was sometimes unscrupulous enough in the use of this instrument, as, for instance, when he compelled the Saxons, by force and with unexampled cruelty, to receive baptism. Nevertheless he contributed perhaps more than any one else to make the Church a power in the history of the race, and enabled it to form during the middle ages a much-needed and highly beneficial counterpoise to the military despotism of feudalism. (Eginhard and Monk 45) His relation to the Church is strikingly characterized by a total absence of any distinction between spiritual and temporal power. Both were identical to him; and as he unquestionably was the holder of the one he necessarily came to consider himself as holder of the other too. Without paying the least regard to the Pope, whom, under other circumstances, he was not unwilling to recognize as the representative of the Church, he condemned at the synod of Frankfort (794) the decrees of the second council of Nicaea concerning image-worship. He was liberal to the Church, Churches and monasteries received enormous endowments everywhere. The first business he took in hand after conquering a new territory was the formation of dioceses, the building of churches, the foundation of missionary-stations, etc. But of this church, made great and rich by his liberality, he demanded absolute obedience. The metropolitans received the pallium from the Pope, but only with his consent; and the bishops he chose and appointed himself alone. He would have been very much surprised if any one had intimated to him what, a century later on, was preached from the roofs that there was within the Church a spiritual power to which even the emperor owed obedience. Church and State were one to him. His idea of government was theocratic, with the distinction, though, that, in his case, it was not the Church, which had absorbed the State, but the State, which identified itself with the Church. (Eginhard and Monk 47) Nothing shows more plainly than the circle of great men, which gathered around Charlemagne that the principal problem, which he expected the Church to solve, had a general civilizing bearing. All the great men of his age were connected, either as teachers or as pupils, with that school which he had founded in his palace, and which became the fertile germ of the medieval university. All these men were theologians, but not exclusively: on the contrary, their greatness was their many-sidedness. They had studied grammar, rhetoric, philosophy, classical literature, canon law, etc. They were poets, philosophers, statesmen, practical administrators, etc. They were exactly what Charlemagne wanted, men whom he could send out as legates to see how the counts were doing in the marches, or could settle as bishops in a diocese to take care, not only of the Church proper, but also of the school and the court. for, according to his ideas, the Church was an institution with many worldly duties of e ducation and jurisdiction; and consequently it became, under his hands, an institution with many worldly interests of property and ambition.(Eginhard and Monk 53) Through Charlemagne’s personality and devotion to Christianity, this led to growth and spread of Christian faith throughout the world. The church began from the medieval ages up to date. Christian faith, which started during the time of Charlemagne when he was ignited since his infancy, made a great contribution to the church today. (Claster 69) Work Cited Claster. J.N, (1982), the medieval experience 300-1400, New York and London, New York University Press Donald, B. (1965), the age of Charlemagne, London, Elek books Einhard, (1960), the life of Charlemagne, New York, University of Michigan Press Eginhard and Monk, (1926), early lives of Charlemagne, London, London: Chatto and Windus Fichtenau, H. (1978), the Carolingian empire, Toronto, University of Toronto Friedrich, H. (1975), Charlemagne and his world, London, Weidenfeld and Nicolson http://www.gwleibniz.com/britannica_pages/Charlemagne/Charlemgne.html http://www.newadvent.org/cathen/036100.html http://www.historymedren.about.com/od/charlemagnestudy guide/p/sg facts.html http://www.historymedren.about.com/od/charlemagnestudguied/p/sg biography.htmldat

Self Knowledge And Happiness In Pride And Prejudice, by Jane Austen Ess

Pride and Prejudice written by Jane Austen is centred on characters that either gain self awareness and knowledge or possess none at all. Happiness is found even when one has no understanding of selfhood but the most happy and satisfied people in the novel are those who have self knowledge. People that possess self knowledge understand their strengths and weaknesses and characters that gain self knowledge are able to decipher these characteristics and act upon them. As marriage was seen as a great achievement for women in their society, happiness in Pride and Prejudice relates to whether one is happy or unhappy in their marriage. Lydia, Mr WIckham and Lady Catherine de Bourg have no self awareness and are unhappy in the novel. The marriage of Lydia and Mr Wickham is one of the unhappy marriages. Mr Wickham and Lydia are both very similar and are both unaware of their faults; they are both careless with money and see no problem with asking their relatives for money. Lydia as the youngest daughter is well accustomed to having other people look after her and she is dependent on other people. Lydia’s lack of self awareness doesn’t affect her greatly; she is happy and claims that she loves Wickham. She is very fond of him but he is not fond of her and quickly loses interest, â€Å"Wickham’s affection for Lydia, was just what Elizabeth had expected to find it; not equal to Lydia’s for him.† Lady Catherine de Bourg has no self knowledge. She is full of herself and sees herself very highly; it is obvious she is lacks self knowledge. She makes discourteous comments about other people without thought to their opinions and she also enunciates comments about how she views herself. Lady Catherine de Bourg is unhappy because she is disappointed ... ...ejudice and realizes her faults she develops towards Darcy and is then prepared for a more fulfilling happy marriage. People with self awareness can be both happy and unhappy. Mr Bennet has self awareness but he is unhappy because he finds no satisfaction in his family. Elizabeth and Darcy come to know themselves and develop towards each other and so their marriage has the capacity to hold the greatest happiness. Also, happiness can be found when you have no self awareness. Charlotte has self awareness and knows what she wants and needs and so she is content in her marriage to Mr Collins. Mr Collins has no self awareness but is happy because he has a wife and this is what he aspired to. Ultimately, people who have the most self awareness and knowledge who can grow and learn their weaknesses and faults are the people who will have the most happiness in their lives.

Bankruptcy Essay -- essays research papers

Bankruptcy, today, is a very common thing among companies and individuals alike. Sadly enough there were as many bankruptcy cases filed in federal courts, as there were all other cases. The American bankruptcy law allows people to avoid paying their debts, by offering the debtors a discharge, which eliminates all their legal responsibilities. However, bankruptcy is a controversial issue amongst religious members of the Jewish population, for one must question whether it is morally correct to avoid paying a dept by filing for bankruptcy. According to the torah, a debt is an obligation that must be fulfilled. Consequently, if a bankruptcy discharge is invoked, under the strictness of Jewish law, one is still required to pay back the money no matter how long it may take him. According to Bais Din the debtor must hand over his property, with a few exclusions, to the creditor, and if this does not cover what he owes the creditor, then every time the debtor acquires new assets, he pays the creditor until he no longer owes him anything.   Ã‚  Ã‚  Ã‚  Ã‚  According to Halacha there is a way for the debtor to be discharged. This is through â€Å"Yeush†. This term denotes that this is the point where a person no longer believes he will recover the object he has lost. In this case, the creditor loses hope of being paid back the money the debtor owes him. Therefore the debtor is free from his obligation to pay the creditor. According to some poskim, yeush does not discharge the debtor, unless the circumstances, such as where the debtors fields are ruined by a flood, the debtor is in, makes the creditor lose hope of ever being paid back According to others, yeush can discharge the debt if the debtor becomes impoverished only and not because he didn’t want to pay back his debt.   Ã‚  Ã‚  Ã‚  Ã‚  If the debtor does not become discharged through the creditors yeush, there is one of two ways to obtain a bankruptcy discharge through halacha. The first way is through liquidation. This is where the debtor hands over all his property, with keeping some exempt property, and this covers his debt to the creditors and he is now free of his obligation to pay them. The second way is through reorganization. The debtor makes a plan to repay his creditors over a number of years, with a minimum payment required for each year. When he has finished with these payments,... ...t that the halacha is in accordance with one aspect of the debate, this being called â€Å"kim li†. Now the plaintiff, the creditor, can only win if he proves his case according to the view chosen by the defendant. In this case of a â€Å"kim li†, bais din has to determine whether dina d’malchusa dina applies to a bankruptcy discharge. As mentioned above, the Rema states that it does, and therefore the defendant may win this case and be free of debt. However, there is a question now as to whether the defendant should pay the creditor because of religious obligation. In a regular bankruptcy discharge, the debtor is free of all his debt and thus it may assumed in this case that the defendant is free from debt because of the use of â€Å"kim li†.   Ã‚  Ã‚  Ã‚  Ã‚  Working through secular law, unfortunately, may be the only way to clear debts owed between many. Although it is not the preferred way to do business, especially between religious Jews, it is the way the world works and it makes it easier to get rid of the debt between Jews and non-Jews. This paper is a very revised version of bankruptcy and the Halacha perspective, but I hope it provides all the information that is necessary. Bankruptcy Essay -- essays research papers Bankruptcy, today, is a very common thing among companies and individuals alike. Sadly enough there were as many bankruptcy cases filed in federal courts, as there were all other cases. The American bankruptcy law allows people to avoid paying their debts, by offering the debtors a discharge, which eliminates all their legal responsibilities. However, bankruptcy is a controversial issue amongst religious members of the Jewish population, for one must question whether it is morally correct to avoid paying a dept by filing for bankruptcy. According to the torah, a debt is an obligation that must be fulfilled. Consequently, if a bankruptcy discharge is invoked, under the strictness of Jewish law, one is still required to pay back the money no matter how long it may take him. According to Bais Din the debtor must hand over his property, with a few exclusions, to the creditor, and if this does not cover what he owes the creditor, then every time the debtor acquires new assets, he pays the creditor until he no longer owes him anything.   Ã‚  Ã‚  Ã‚  Ã‚  According to Halacha there is a way for the debtor to be discharged. This is through â€Å"Yeush†. This term denotes that this is the point where a person no longer believes he will recover the object he has lost. In this case, the creditor loses hope of being paid back the money the debtor owes him. Therefore the debtor is free from his obligation to pay the creditor. According to some poskim, yeush does not discharge the debtor, unless the circumstances, such as where the debtors fields are ruined by a flood, the debtor is in, makes the creditor lose hope of ever being paid back According to others, yeush can discharge the debt if the debtor becomes impoverished only and not because he didn’t want to pay back his debt.   Ã‚  Ã‚  Ã‚  Ã‚  If the debtor does not become discharged through the creditors yeush, there is one of two ways to obtain a bankruptcy discharge through halacha. The first way is through liquidation. This is where the debtor hands over all his property, with keeping some exempt property, and this covers his debt to the creditors and he is now free of his obligation to pay them. The second way is through reorganization. The debtor makes a plan to repay his creditors over a number of years, with a minimum payment required for each year. When he has finished with these payments,... ...t that the halacha is in accordance with one aspect of the debate, this being called â€Å"kim li†. Now the plaintiff, the creditor, can only win if he proves his case according to the view chosen by the defendant. In this case of a â€Å"kim li†, bais din has to determine whether dina d’malchusa dina applies to a bankruptcy discharge. As mentioned above, the Rema states that it does, and therefore the defendant may win this case and be free of debt. However, there is a question now as to whether the defendant should pay the creditor because of religious obligation. In a regular bankruptcy discharge, the debtor is free of all his debt and thus it may assumed in this case that the defendant is free from debt because of the use of â€Å"kim li†.   Ã‚  Ã‚  Ã‚  Ã‚  Working through secular law, unfortunately, may be the only way to clear debts owed between many. Although it is not the preferred way to do business, especially between religious Jews, it is the way the world works and it makes it easier to get rid of the debt between Jews and non-Jews. This paper is a very revised version of bankruptcy and the Halacha perspective, but I hope it provides all the information that is necessary.

Ojibwe aboriginals in Cass Lake/Leech Lake Minnesota Including their History Treaties Essay

I. Introduction The Ojibwe (Plural: Ojibweg) are people who belong to the First Nation and of a big Native American language group. They are on top in terms of prevalence among the North American native language tribes. Scholars and Elders of Ojibwe perceive that the group has historical relations with several other bands that share some language points. The Ojibwe oral tradition gives light to such speculations as it indicates the Ojibwe to be part of the â€Å"Three Fires of Anishinabe,† along with the Ottawa and the Potawatomi (Turtle Island Productions, 2003). In the Ojibwe language, â€Å"Anishinabe† pertains to â€Å"original people,† â€Å"original man,† or â€Å"one of the people.† This is how the Ojibwe people prefer to be called. The word â€Å"Ojibwe† is spelled in many forms, owing to how the Euroepans of early times heard and spelled it. Some of the forms include â€Å"Ojibewa,† â€Å"Ojibwe,† â€Å"Otchipwe,† â€Å"Chippewa,† or â€Å"Chippeway† (Turtle Island Productions, 2003). For the purposes of this paper, the term â€Å"Ojibwe† will be used. The Gaa-zagaskwaajimekaag, or the Leech Lake Indian Reservation, houses the Ojibwe people in the north-central parts of Minnesota. According to the census of 2000, it is the largest Indian reservation in the state, with its population amounting to 10,205 in that year (â€Å"Leech Lake Indian Reservation†, 2007). The most dominant community within it is the Cass Lake. Ten other communities within the reservation include Bena, Pennington, Sugar Point, Ball Club, Onigum, Smokey Point, Inger, Squaw Lake, Mission and Oak Point (Indian Affairs Council, 2007). How the Ojibwe people came to live in this area of Minnesota and how their settlement was established throughout histories of treaties will be the subject of this paper. Contemporary issues that face the Ojibwe people of Leech Lake will also be discussed. II. The Leech Lake Ojibwe and their History According to history shared through oral tradition, the Ojibwe people originally lived along the bays of North America, speculated to be either in Hudson Bay or in St. Lawrence gulf. By the 1400s, the climate in the North America became way cold so that in effect, the first Ojibwe bands decided to move towards Lake Huron, and later further north to occupy the shores of Michigan. Their movement continued westward until they reached Lake Superior in the 1500s (Sultzman, 2000). Pushed by war and fur trade, the Ojibwe people made an expansion towards the west, east and south until they had control over a vast portion of southern Ontario and lower Michigan in 1701, and won over the northern portions of Wisconsin and Minnesota in 1737. Movements continued until the Ojibwe people had settlements in so many areas by the 1800s, Minnesota to include. However, eventual takeover of the whites forced the Ojibwe onto reservation (Sultzman, 2000). Another way to view the Ojibwe migration is to take after what their oral tradition discusses: that one of their â€Å"miigis† or â€Å"radiant beings† related a prophesy that the Ojibwe people should move further west if they desire to maintain their traditions amidst the arrival of European immigrants. Thus the Ojibwe people made the movements discussed above, some of them finally settling in Minnesota (â€Å"Ojibwa†, 2007). It was on the small islands of Leech Lake where the Ojibwe in Minnesota first settled in the 1700s. The area became home to the Pillager Ojibwe and Mississippi bands, but southwest portions of it were taken by 1847 treaties to be allotted for the tribes that were moved from Wisconsin. (â€Å"Ojibwa†, 2007). The rest of the Leech Lake Ojibwe lands were relinquished to the United States government by the treaty of 1885, leaving the Ojibwe with the establishment of the 670,000-acre Leech Lake Indian Reservation (Oakes, February, 2005). The first treaties that were set in place were usually termed as â€Å"Peace and Friendship Treaties.† The aim of such treaties is to build healthy ties among the Ojibwe people and the Europeans. Such treaties provided the foundation for resource sharing to be made possible between the aborigines and the settlers (â€Å"Ojibwa†, 2007). The treaties that followed, however, entailed cessions of lands. These were perceived to serve as advantageous for the territorial interests of the U.S. However, such cessions were not accompanied by clear terms that were understood entirely by the Ojibwe people. The reason behind this is the disparate cultural perspectives of the Ojibwe and the government regarding the land. The government sees the land as a commodity, and something of worth at that. Thus, for them, land could be purchased, entitled for exclusion, and traded without restraint (â€Å"Ojibwa†, 2007). The Ojibwe people, on the other hand, perceive land to be non-exclusive. For them, land should be shared completely to everyone, in the same way that water, air and sunlight should be treated. During the period of treaty conferences, the Ojibwe did not know anything about exclusive land ownership or entitlement, moreover of selling land. Thus, modern time legal debates on treaties and of interpreting them usually expound on the disparity among cultural understanding of terms in such treaties. Only with cultural sensitivity and comprehension could obligations and rights based on such treaties could be understood (â€Å"Ojibwa†, 2007). One such treaty where cultural sensitivity could be applied would be that of 1864. With the intention of transferring other Ojibwe bands in Minnesota to Leech Lake, the 1864 Treaty was made to expand and fortify the reservation. Changes in plans were made however so that in 1967, the White Earth Reservation was established to house all of the Ojibwe. 1873 and 1874 executive orders reduced the lands of the Leech Lake Reservation (Indian Affairs Council, 2007). Tax forfeitures, allotments, and seizures for government forests and parks later reduced the remaining land until only approximately five to six percent of the original area was left to the Ojibwe people (Giese, 1997). The severe reduction of Ojibwe lands was the gravest that any tribe in Minnesota has experienced. This was made worse by the increasing valuation for the lakes and forests of the reservation as whites increasingly settled in Minnesota. It was only in recent years that the pattern of land loss was inverted (Oakes, February, 2005). III. Further Treaties and Relevant Events in Leech Lake Ojibwe History In 1881, the United States Army Corps of Engineers began to build dams at lake outlets including that of Cass and Leech Lake to provide a stable water power for Minneapolis. In the course of such activities, water levels rose seven feet such that Ojibwe homes, rice beds, food and burial grounds were destroyed (Oakes, February, 2005). Meanwhile, the Dawes Act of 1887, along with the Nelson Act of 1889, made it possible for individual Ojibweg to be allotted and sell parts of reservations lands to settlers, railroads, and timber companies. Because of land sales, fraud, and tax forfeitures, more Ojibweg lost their lands through these Acts (Oakes, February, 2005). By 1898, the Leech Lake Ojibwe’s anger over their loss of land and reckless logging activities in the area reached boiling point, resulting in gunfire exchange that lasted for three days and seven deaths among federal soldiers. The battle was recorded as the last between American soldiers and American-Indian natives. In gratitude to the stoppage of what could be a full-blast Ojibwe revolt, the government forgave the involved Ojibweg. In 1908, the concern of aggressive logging activities in the region pushed the United States government to form the Chippewa National Forest (Oakes, February, 2005). It was in 1912 when a white family started the pioneer fishing resort on Cass Lake. From there, several people followed suit until tourism became the reservation’s second major industry, though it was not the natives who drew much of the profit. On the other hand, 1925 saw to the decline of timber supply in Cass Lake and the fall of the great logging boom (Oakes, February, 2005). In 1933, the outpour of white settlers in the reservation ended as the US Government Land Office in the area closed. Yet to date, white settlers in the area remain to be more than half (Oakes, February, 2005). 1937 saw to the Leech Lake Ojibwe adopting its first ever constitution. Legal activities of the tribe developed as 1972 saw to the Ojibwe band settling a lawsuit for the reaffirmation of their right to hunt, fish, and gather within the bounds of the reservation beyond what is regulated by the state. This was the first of its kind and affirms the drive of the Ojibwe people to keep their traditions alive, beyond the restrictions of the government (Oakes, February, 2005). The year 1975 was witness to the growing determination of the Ojibwe people to fight for their rights as a people when 75 Ojibwe students walked out of their classes in protest against racism, cultural insensitivity, and discrimination in Cass Lake Junior-Senior High School. In response to this, the Ojibwe people started the culture-based school, Bug-O-Nay-Ge-Shig, for their youth (Oakes, February, 2005). To date, the school is showing great progress. Meanwhile, the Ojibwe started operating casinos in 1983 after the rule of the federal courts stated that Indian tribes must be given the liberty to gamble, as respect to their culture. In 1998, the Ojibwe created its own police force through a federal grant, by which it started to administer its own civil rules (Oakes, February, 2005). It was in 2002, however, that a major breakthrough in the political arena happened when Elaine Fleming became the first Ojibwe to be elected as mayor by the residents of Cass Lake (Oakes, February, 2005). IV. The Leech Lake Ojibwe Today Today, the Leech lake Ojibwe culture remains vibrant and developing. The Ojibwe in the reservation continue attending â€Å"jiingotamog† gatherings for their spiritual customs, and the â€Å"niimi’idimaa† for their social customs. Traditional methods of hunting, harvesting, and making medicines and sugar are still being maintained. Ojibwe people still participate in sun dance ceremonies. Even the sacred scrolls of old are being kept hidden for future interpretation (â€Å"Ojibwa†, 2007). Ojibwe people also maintain their traditional burial methods of erecting â€Å"Spirit houses† over burial mounds and markers made of wood with the dead’s doodem written on it. These special burial grounds have been viewed with much value that they have become endangered to thieves. The Native American Graves Protection and Repatriation Act was made to respond to such issues and have benefited the preservation of the Ojibwe’s burial traditions (â€Å"Ojibwa†, 2007). The Leech Lake Ojibwe band has also been pioneering in securing their rights to fish, hunt, and plant wild rice — practices which are embedded in their culture as a people (Indian Affairs Council, 2007). Another aspect that determines the maintenance of the Leech Lake Ojibwe’s cultural integrity is its continuation of its traditional extraction of medicine and food from plants, as well as other such activities bound by tradition (US Environmental Protection Agency, 2007). Meanwhile, the Leech Lake Ojibwe had organized community councils with the intent of airing their political concerns. They have also seen to it that they have their own means to health services, education, fire protection, and such community necessities. The band even started a burial insurance program in 1995 (Indian Affairs Council, 2007). As for the State, it pays the Leech lake Ojibwe tribe for controlling its use of resources within the reservation. Furthermore, the Ojibwe also deputizes the conservation officers of the State so that their own tribal natural resource codes will be enforced (Indian Affairs Council, 2007). Because the Ojibwe band was permitted to operate casinos, such casinos have made the band Cass County’s biggest employer (Indian Affairs Council, 2007). Through an Ojibwe currently residing in Oregon, the Leech Lake Ojibwe also markets their very own products of wild rice and locally-made craft baskets internationally (Giese, 1997). Today, the Leech Lake Ojibwe tribe decided that the reservation must keep its existence in line with the treaties and executive orders upon which it was founded. This is because even with the said treaties and orders at place, they could still exist as a people within the bounds of their cultures, traditions, and beliefs (US Environmental Protection Agency, 2007). For one, the tribe still holds its constitutional and natural sovereign power over the reservation and its people. Further, the tribe also holds power over the activities of outsiders in the reservation, for as long as such activities affect or threaten to affect the welfare, political integrity, heath, and economic security of the Leech Lake Ojibwe (US Environmental Protection Agency, 2007). The Ojibwe people, with the treaties in place, are also able to maintain regulatory authority over the water resources of the reservation. This is because having the inherent rights to the reservation’s waters, their intent is to ascertain that their water resources would remain viable for generations to come, the reservation being their permanent home. The Ojibwe people of Leech Lake also serve for the protection and preservation of its waters since with this comes the promotion of the tribe’s historic and religious values. By doing so, they are also able to maintain a suitable environment for the reservation’s wildlife, something which has been embedded in the values of the Ojibwe as a people (US Environmental Protection Agency, 2007). However, though the Ojibwe people of Leech Lake have been perceived to have maintained their culture and traditions, a sad fact looms over the band. The number of youths in the reservation who have been involved in drugs, alcohol, violence, and imprisonment is appalling. Murders have been common in the area. Statistics indicate that the Leech Lake Reservation is one of the worst places for children in all of Minnesota (Oakes, April, 2004). A 1999 government research found Cass County to be the poorest in terms of children’s safety and health. It was also determined in 2002 to have the most children who live in foster and care homes. Majority of these cases entail Ojibwe children who were abandoned by their parents or taken forcibly away from them on grounds of neglect, delinquency, or even abuse. The main thrust behind this seems to be alcoholism, which plague the Ojibwe people of whatever age and gender. Parents leave their children behind on accounts of being drunk, or imprisoned because of some crime they did while drunk (Oakes, April, 2004). Thus, death looms eight years earlier over the lives of the Ojibwe in the Leech Lake reservation (Oakes, April, 2004). And this fact is something to be bothered about, especially when considering the current status and welfare of the Leech Lake Ojibwe people. It is a threat that must be dealt with, if the centuries of battling with treaties, fighting for their rights, and maintaining their cultures and traditions will not be put into waste. The Ojibwe of Leech Lake are a beautiful people who have a great history behind them, and a great culture and tradition with them. It thus matters, more than the treaties, to make efforts to keep their welfare and their people alive, because if not, we know that something great will die.