INTOSANA GmbH internship report Essay Example | Topics and Well Written Essays - 3250 words

INTOSANA GmbH internship report - Essay Example During this year’s internship program, I was assigned to help in developing the marketing strategy of the company especially through online marketing promotion. In addition, I was tasked to perform a market analysis on a specific target group which turned out to be a vital source of information for the company. With these accomplishments, I did not only able to fulfill my duty as an intern but also contributed to the overall growth of the company. In fact, during the entire internship period, I was able to help them get 15 more clients through my work in marketing strategy. Having worked for eight hours a day in two months, I have fully performed my task and prepared to document my working journey. As such, the purpose of this paper is to primarily recount my internship experiences at Intosana GmbH – my role in the company, the contributions I have made, and the lessons learned from the internship experience. First, the description of the organization will reveal the co mpany’s organizational structure and the role I played in the company. From this, an analysis of my experience will showcase my learnings in business and management. Lastly, I will present a personal evaluation of my experiences to showcase my insights about the entire experience. As a nursing care service facility, Intosana GmbH is a company that primarily provides home care service to the elderly. Having started its operation only in November 2010, the company envisions to expand and to improve its services in Berlin and eventually all over Germany. The company’s growth revolves around its mission which states that it aims to willingly provide assistance and advice to its clients. On its website, the company promotes its reliability by providing â€Å"all levels of care† and cooperating with doctors, pharmacists, medical suppliers, and other service providers to meet the needs of its clients. Moreover, the company prides itself in having a nursing team that is â€Å"qualified, reliable, friendly, and motivated† to assure the clients of round-the-clock service, attention, and care. Specifically, it provides basic care such as meal preparation, pulse checks, washing and catering service. It also provides domestic assistance such as cleaning the client’s residence and home visits by doctors and medical personnel. Aside from medical care, it also organizes services such as contact with support groups, newspaper services, emergency call service and physiotherapy. According to the company, the selection process for their staff involves an emphasis of both technical and interpersonal skills that will contribute to the company’s growth. Also, these qualities are expected to boost the teamwork within the staffs and groups in the company. Additionally, it believes that every employee has â€Å"an independent personality† which means that the company deals with its staff individually. The company further emphasized its s taff being â€Å"courteous and friendly† to its clients. This is mainly attributed to Intosana GmbH’s belief that it treats an individual as a whole, and not as a sick person. My Work Description For two months, I worked eight hours a day at Intosana GmbH from March 1 up to April 30, 2012. My work task involves helping the company improve and develop its marketing strategy to attract more clients and expand its operation in Berlin. Specifically, my role

Business Essay Example | Topics and Well Written Essays - 2000 words - 3

Business - Essay Example The environment, as a result, is influenced in a negative way. On the other hand, globalization has a positive impact on poverty reduction and wealth generation of the nations, thus proving them with a wider range of opportunities for sustainable development. Introduction Globalization, as a process of unification of global markets, has been much discussed in the recent years. There exist different opinions on the issue – some view globalization as a positive thing, while others – as a negative. However, a general common opinion is that globalization is one of the principal vehicles for economic growth and wealth generation. Therefore, the goal of this paper is to research and analyze the role of globalization in the modern world as that of the driver of economic growth and wealth generation. In addition, the relationship between globalization and sustainable development will be assessed and analyzed in order to determine compatibility of the two concepts. The analysis will be based on current examples in areas such as poverty alleviation and environmental protection. ... le development and how the two principles can be used on practice with the goal of achieving a sustainable competitive advantage in the global marketplace. In order to achieve the set goals the meaning of both concepts – globalization and sustainable development – should be defined in the first place. Definitions Knight (2000, 12) defines globalization as a â€Å"growing interdependence of national economies - involving consumers, producers, suppliers, and governments in different countries.† As a result, boundaries between foreign and domestic markets are loosing their significance and businesses have more freedom to operate in foreign countries. Among the results of the process of globalization is, as Dunning (1993, 43) outlines, intensification of competition. As an economic term, globalization refers to the increasing integration of global economy caused by â€Å"incessant flows of goods and services, capital, technology and information across national borde rs† (Lucas 2004, 1). At the same time, globalization stimulates international communication and intercultural exchange. So, in a broad sense globalization can be called a continuous process of internationalization that increases interdependence of world countries in such aspects as economy, politics and culture, among others. As for sustainable development, it can be defined as a system’s desire or tendency to continuously improve and achieve certain social objectives, such as social wealth and health, improved education, increased volume of resources or increased number of social freedoms (Pearce, Barbier, and Markandya 1990, 2). Though such an improvement within the system does not have any time limits, the term implies that the changes taking place always lead to improvement and benefits the system

Cebu Philippines - Queen City of the South Essay Example for Free

Cebu Philippines Queen City of the South Essay Cebu is one of the most developed provinces in the Philippines and the main center of industry, commerce, trade and education in the central and southern parts of the archipelago. Cebu-City Cebu-City is also called as the Queen City of the South and has become one of the great tourist destinations in the Philippines. It is the capital and the main city of the island of Cebu and one of the oldest cities of the country Cebu, aside from being a growing city also provides a great quality of life and relaxed atmosphere within a tropical paradise. The people of Cebu The people living in Cebu speak Cebuano but can also speak Tagalog and English. So its easy for you to communicate with them. Cebus people are open minded towards foreigners, hospitable, patient and very friendly. Tourism Holidaymakers come from all over the world to enjoy the long stretches of white sand beaches and clear turquoise waters. The beach resorts of Cebu are unrivaled in the world. Nature Unlike the barren mountainous part of the island, the coastal zones are extraordinarily fertile. Maize, coconuts, bananas und a lot of other fruits grow here, as do the world famos Philippine mangoes. Luxurious vegetation which could not be more tropical anywhere, and countles rivers and lakes form the bizarre, dreamy, sublime landscape of the island. Fiesta Sinulog St. Nino de Cebu Festival Philippines The big annual attraction in Cebu City is the Sinulog Festival,held every third Sunday in January. The Sinulog is Cebus biggest and showiest fiesta in honor of the Infant Jesus or Seà ±or Santo Nià ±o. To the sound of the drums the dance moves two steps forward and one step backward. The 9-day fiesta celebration of sinulog in honor of Santo Nino starts on a Saturday followed by the grand street parade on the next day. The exact route varies every year as the festival grows. Visit www.sinulog.ph for more information. Hotels in Cebu ara usually full during sinulog. Before His grand day the image of the Child Jasus will be leaving His home in the Basilica del Santo Nino and will be stay with His foster father in the St. Joseph Parish in Mandaue City for a day and a night. After these stay with His father, He will be voyaging the way to His mother in Lapu-Lapu. In a glas case decorated with blossoming flowers the Holy Child Jesus will be carried by a spanish galleon toward His destination. The exact route varies every year as the festival grows. Visit www.sinulog.ph for more information. Every barrio and barangay trains its school children for months. And the boys on these days? Its not easy for them to come in the picture. Origin | Page 1 of 3 Sinulog is a dance ritual in honor of the miraculous image of the Santo Nino. The dance moves to the sound of the drums and this resembles the current (Sinulog) of what was then known as Cebus Pahina River. Thus, in Cebuano, they say its Sinulog. More than just the meaning of the word is the significance of the dance. Historians now say that Sinulog, which is of pagan origin, is the link between the countrys pagan past and its Christian present. Lets trace its history. Historical accounts say that before Portuguese navigator Ferdinand Magellan came to Cebu on April 7, 1521 to plant the cross on its shore and claim the country for the King of Spain, Sinulog was already danced by the natives in honor of their wooden idols and anitos. Then Magellan came and introduced Christianity. He gave the Santo Nino (image of the Child Jesus) as baptismal gift to Hara Amihan, wife of Cebus Rajah Humabon who was later named Queen Juana. At that time, not only the rulers were baptized but also about 800 of their subjects. Unfortunately, however, shortly after the conversion, Magellan went into a reckless adventure by fighting the reigning ruler of Mactan, Rajah Lapulapu, with only a handful of men. He died in the encounter. That was on April 27, 1521. The remnants of Magellans men were however able to return to Spain to report the incident and the possibility of conquest. It took 44 years before a new group came and started the formal Christianization of the islands. Miguel Lopez de Legaspi arrived in Cebu on April 28, 1565. His ships bombarded the village and in one of the burning huts, one of his soldiers named Juan Camus found inside a wooden box the image of the Santo Nino lying side by side with native idols. Historians now say that during the 44 years between the coming of Magellan and Legaspi, the natives continued to dance the Sinulog. This time however, they danced it no longer to worship their native idols but a sign of reverence to the Santo Nino which is now enshrined at the San Agustin Church ( renamed Basilica Minore del Santo Nino). Of course, through the years since 1521, the dance was a small ritual danced by a few in front of wooden idols or before the Santo Nino. In fact, at the Santo Nino Church where the image is consecrated, only the candle vendors could be seen dancing the Sinulog and making offerings. During the Santo Nino fiesta which falls on the third Sunday of January, children dressed moro-moro costumes also dance the Sinulog. This was really no big event for Cebu City. In 1980, however, David S. Odilao Jr., then Regional Director of the Ministry of Sports and Youth Development (MYSD), organized the first ever Sinulog parade. He invited the physical education teachers for a meeting to discuss the organization of a Sinulog street dance parade. Nang Titang Diola of Mabolo was invited to give a demonstration at the Cebu Doctors College. The steps were analyzed and further enhanced by steps used by the candle vendors who performed in front of the church– The Basilica del Sto. Nià ±o. With seven schools and universities, the physical education teachers spearheaded the first Sinulog Street Dance Parade. With financial support from then MYSD Regional Director David Odilao and Department of Education Culture and Sports, the schools were given an era to represent the history of Cebu from the primitive times to the present. Member schools of the Cebu Physical Education Association the University of San Carlos, Southwestern University, University of San Jose-Recoletos, University of Cebu, University of Southern Philippines, Cebu Institute of Technology and Cebu Doctors University. The street dance parade started from the Plaza Independencia and caught the imagination of the City of Cebu, which then thought of making the Sinulog a festival that would rival other festivals being held yearly in the country. Thus, under the direction of Cebu City Mayor Florentino S. Solon and through the help of Manuel S. Satorre Jr., the late Juan B. Aquino Jr., also late Xavier Ledesma, Robert Grimalt and Antonio R. Aseniero Jr., Odilao turned over the Sinulog project to the Cebu City Hstorical Committee under Kagawad Jesus B. Garcia Jr. through Garcias committee, the Sinulog organization came into being. The first task of the organizing committee was how to conceptualize the festival and make it a big event. The committee then came up with the idea of having a Sinulog logo that would identify the event yearly if it were to be institutionalized. The group didnt however want to use the Santo Nino image itself because this would have been a sacrilege. And it had to look for something that would identify the project. This was the coat of arms of the Santo Nino, which is quite visible as they are being embossed in the benches, architecture and banners of the old San Agustin Church. The coat of arms of the Santo Nino bears a two-headed hawk, the mark of the House of Hapsburg (Hamburg) in Europe which then ruled most of the known world from the 15th century to 20th century. Spain was under the Hapsburg dynasty when it sent the expeditions out across the globe to spread the Faith and expand the influence of the dynastic house to be unknown lands beyond the oceans. The royal origin of the Hapsburg started with the ruling family on Austria in 1276 and for centuries until the 20th century the house rule most of the kingdoms in Europe. The Hapsburg established the Holy Roman Empire in 14552 and it was at the height of their power under Charles 1 of Spain (who was also Holy Roman Emperor Known as Charles V1) the first expedition under Ferdinand Magellan which discovered the Philippines for Spain was sent initially to look for the Spice Island. His son, Philip 11 who ruled Spain for 42 years from 1556, sent Legaspi the second expedition under Miguel Lopez de Legaspi. In fact, the Hapsburg rulers continued to hold power until 1700 not only in Spain but also in the colonies under the Spanish regime while the Austrian line of the Hapsburg dynasty also ruled Central Europe until about the same time. Thus, the Hapsburg emblem, now the coat of arms of the Santo Nino, was influential in many kingdoms in that time. The two-headed hawk emblem was in some of the banners brought by Magellans men to Cebu settlement in 1521. The same emblem was carried all the way from that time, through the Legaspi expedition of 44 years after Magellan and the others that would come to the country in those days such as Loaisa, Saavedra and the Villalobos expeditions. The emblem of the two-headed hawk at the peak of the power of the Hapsburg dynasty represented the twin purpose of the House, which was to stand as Champion of Catholicism and Defender of the Faith. With the background, the Sinulog committee used a native warriors shield on whose face is imprinted the coat of arms of the House of Hapsburg that now represents the Sinulog logo as interpreted by Ms Olive Templa, who coincidentally is a Cebuana. The native shield figure symbolizes the countrys continued resistance to colonization. It speaks of the Filipinos readiness to defend the country from all forms of foreign incursion and to resist any move that may endanger the countrys self-determination. The coat of arms of the Santo Nino on the face of the shield on the other hand, traditionally symbolizes the countrys acceptance of Christianity as European rulers brought it to the settlements in 1521. Sinulog 81 was then organized. Practically all sectors in the Cebuano community got involved. To distinguish the festival from the popular Ati-atihan Festival in Aklan, the organizers decided to use the parade to depict the history of the Sinulog which, as had been said, is the dance, which links the countrys pagan past and Christian present. Seven floats were created to depict seven different periods of history. Dancers wearing costumes depicting the periods followed each float. They all danced the same beat. The Sinulog parade started at 1 P.M. at the Cebu Provincial Capitol and ended about past midnight at the Fort San Pedro-Plaza Independencia area. And the show continued until the wee hours of the morning. To the credit of the Sinulog Foundation prime movers, particularly Executive Director Juan Dodong Aquino, Jr. the Sinulog Festival always jazzes up every year or so with new features, all meant to invite wider participation. Theres always something in there for everyone, be he a participant or spectator, be she a verbalist or visualist, an artist or symbolist. Government agencies, the private sector, commercial and industrial establishments, academic institutions and barangays can pit their skills in making float, the paper mache higantes on route arches, on-site decors, fluvial contests and photography. Organizations could also compete in discovering pulchritude via the Miss Sinulog 88 now known as Ms. Cebu which was eventually taken as an annual project of the Cebu City Tourism Commission. The quality of participation definitely gets better year after year. In 1983, the Sinulog project was still relatively new. Naturally, it had its complement of dents and scrapes, among which were participants on floats and on the streets wearing highly inappropriate and outspoken costumes. Wisened by that, the judges thereafter fine-tuned the qualifications to avert any form of irreverence. Irrelevance, too, was pre-empted. In the first five years the contingents also included guests who, as the afternoon drew and grew, reveled too much after having one too many. Also kibitizers weaved themselves through, sometimes against, the flow, smearing black paint on the spectators. The former have been weeded out of the parade, and the latter are thinning out in number. An improvised detention cell right smack by the roadside has been an effective deterrent. n the early years, Sinulog the ritual and the beat was a total strangers to young and new participants. Too often, it was mistaken for Aklans Ati-Atihan, complete with painted faces and war-like, martial beat. Too often, therefore, many a would-be winner, while beautiful in execution and precision, eventually got sidelined by such criteria as relevance and over-all impact. To prevent repetitions of such sorry instances, Sinulog workshops and demonstrations have been conducted annually thru the help of the Cultural Center of the Philippines, the National Commission Culure and the Arts (NCCA) and the Philippine Folk Dacne Society. Greatly instrumental in this activity is Ms.Dolores Suzara, another mainstay Sinulog judge, and P.E. instructor/choreographer. The incidences of misplaced contingents have definitely waned since then. For the first five years, judging was a test of true grit lasting 20 hours. So that the contest could begin, judges had to be up with the birds. And so that the results could officially sign for the next days news, the judges had to stay up until 3 or 4 in the morning, bird or no bird. But all judges complained not. They, too, paid homage to the Santo Nià ±o in ways requested of us. The entry of TMXs Engr. Rogelio Q. Lim and naturally, technology introduced system and speed in results identification breathe better. In 1988, the plum prize for first prize winners in the parade participation was only P12,000.00. In the year 2005, it has risen to P500,000. Grand total is close to P8,000,000.00. Contest participants used to be purely from Cebu City. For about two decades now, the Festival has brought forth dramatic performances (and eventual winners) from all over the country, such as Surigao City, San Carlos City, Southern Leyte, Agusan del Sur, Camiguin, Iligan City , Tangub City , Tacloban, Ilo-ilo, Paranaque City, Naga City, Masbate, Sultan Kudarat , Iligan, Butuan among others. Prior to 1986, spectators came from Cebu City and province. Since the Balik-Cebu program in 1986, however, creating direct Cebu-San Francisco flights, the festival has packed in a million pilgrims and thousands of overseas visitors. With the present set up of the Sinulog Foundation Inc. introduced new contest categories such as the search for the Festival Queen (Sinulog lead dancer), the Puppeteers category, Visual Merchandising Contest (malls and department stores), Photo Contest , the Sinulog Short Film Festivals, the See Cebu on Carousel , huge lighted billboards which features various tourism and historical sites in Cebu displayed along the Carousel parade route. . The Foundation also commissioned artists to come up with a distinct Sinulog music, to date, the Foundation has produced varied Sinulog music, from the traditional beat, to techno funky beat and the overture of Sinulog (music provided by the Philippine Peace Philharmonic orchestra). For the past three years, since 2006, the Sinulog Grand parade can now be seen live in international audiences thru live TV broadcast and Webcast, reaching out as far as US mainland, Australia , some parts in Europe and some parts in Asia. Website, sinulog.ph has also been updated regularly and promotional videos uploaded in Youtube and internet. At present the word Sinulog and the logo is now patented and registered in the Intellectual Property Office, the first ever granted to a Festival. Crowd control has been the Sinulog organizers perennial headache. Varied, tried and tested, the approach and strategies have so far been elusive, however. And yet, this could be the dark side of the moon, the light side being that as the crowd swells year after year by millions, the Sinulog parade and activities became bigger and better. This made Sinulog the countrys biggest and grandest cultural festival. What began as a revival of an old dance brought government, business establishments, schools, pilgrims, artists and private individual together like never before. The attempt to enhance cultural awareness gave the Cebuanos a shared passion, a collective identity. In the end the Sinulog did give Cebu a culure. And a name. Pit Senyor! The Sinulog is an annual festival held on the third Sunday of January in Cebu City, Maasin City, Southern Leyte, Philippines and Balingasag, Misamis Oriental[1] The festival commemorates the Filipino peoples pagan origin, and their acceptance of Roman Catholicism. The main feature is a street parade with participants in bright coloured costumes dancing to the rhythm of drums, trumpets and native gongs. Smaller versions of the festival are held in various parts of the province, also to celebrate and honor the Santo Nià ±o. There is also a Sinulog sa Kabataan performed by the youths of Cebu a week before the parade. Recently, the festival has been promoted as a tourist attraction, with a contest featuring contingents from various parts of the country. The Sinulog Contest is usually held in the Cebu City Sports Complex. Festival The Sinulog celebration lasts for nine days, culminating on the final day with the Sinulog Grand Parade. The day before the parade, the Fluvial Procession is held at dawn with a statue of the Santo Nià ±o carried on a pump boat from Mandaue City to Cebu City, decked with hundreds of flowers and candles. The procession ends at the Basilica where a re-enactment of the Christianizing (that is, the acceptance of Roman Catholicism) of Cebu is performed. In the afternoon, a more solemn procession takes place along the major streets of the city, which last for hours due to large crowd participating in the event. Background | This section does not cite any references or sources. Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged and removed.(September 2011)| The word Sinulog comes from the Cebuano adverb sulog which roughly means like water current movement; it describes the forward-backward movement of the Sinulog dance. The dance consists of two steps forward and one step backward, done to the sound of drums. The dance is categorized into Sinulog-base, Free-Interpretation. Candle vendors at the Basilica continue to perform the traditional version of the dance when lighting a candle for the customer, usually accompanied by songs in the native language. The Sinulog dance steps are believed to originate from Rajah Humabons adviser, Baladhay. It was during Humabons grief when Baladhay was driven sick. Humabon ordered his native tribe to bring Baladhay into a room where the Santo Nià ±o was enthroned, along with the other pagan gods of the native Cebuanos. After a few days passed, Baladhay was heard shouting and was found dancing with utmost alertness. Baladhay was questioned as to why was he awake and shouting. Pointing to the image of the Santo Nià ±o, Baladhay explained that he had found on top of him a small child trying to wake him and tickling him with the midrib of the coconut. Greatly astonished, he scared the child away by shouting. The little child got up and started making fun of Baladhay. In turn, Baladhay danced with the little child and explained that he was dancing the movements of the river. To this day, the two-steps forward, one-step backward movement is still used by Santo Nià ±o devotees who believe that it was the Santo Nià ±os choice to have Baladhay dance. History | This section does not cite any references or sources. Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged and removed.(September 2011)| On April 15, 1521, the Portuguese explorer Ferdinand Magellan arrived and planted the cross on the shores of Cebu, claiming the territory for Spain. He presented the image of the child Jesus, the Santo Nià ±o, as baptismal gift to Hara Amihan, wife of Rajah Humabon. Hara Amihan was later named, Queen Juana in honor of Juana, mother of Carlos I. Along with the rulers of the island, some 800 natives were also baptized to the Roman Catholic Church. At the moment of receiving the holy image, it was said that Queen Juana danced with joy bearing this image of the child Jesus. With the other natives following her example, this moment was regarded as the first Sinulog. This event is frequently used as basis for most Sinulog dances, which dramatize the coming of the Spaniards and the presentation of the Santo Nià ±o to the Queen. A popular theme among Sinulog dances is Queen Juana holding the Santo Nià ±o in her arms and using it to bless her people who are often afflicted by sickness caused by demons and other evil spirits. Arrival of Là ³pez de Legazpi | This section does not cite any references or sources. Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged and removed.(September 2011)| After Magellan died on April 27, 1521 on the shores of Mactan, the remnants of his men returned to Spain. The Spanish explorer Miguel Là ³pez de Legazpi arrived in Cebu on April 28, 1565 and occupied the villages ruled by Rajah Tupas. In one of the huts of the burning village, one of Là ³pez de Legazpis soldiers named Juan Camus found a wooden box containing the statue of the Santo Nià ±o lying amongst several other native idols. Historians later said that during the 44 years between the arrival of Magellan and Là ³pez de Legazpi, the natives of Cebu continued to dance the Sinulog but no longer to worship their anitos (god) but to show their reverence to the Santo Nià ±o. The Augustinian friars that accompanied Là ³pez de Legazpi in his expedition proclaimed the statue performed miracles and built a church on the site where it was found. The church was called San Agustin Church, later renamed to Basilica Minore del Santo Nià ±o. Letter to the King of Spain | This section does not cite any references or sources. Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged and removed.(September 2011)| After Juan Camus found the Santo Nià ±o in the burning village, Là ³pez de Legazpi was said to have included the incident in his report, entitled Relation of Voyage to the Philippine Islands: Your Excellency should know that on that day when we entered this village (Cebu City), one of the soldiers went into a large and well-built house of an indio where he found an image of the Child Jesus (whose most holy name I pray may be universally worshipped). This was kept in its cradle, all gilded, just as if it were brought from Spain: and only the little cross, which is generally placed upon the globe in his hands, was lacking. The image was well kept in that house, and many flowers were found before it, and no one knows for what object or purpose. The soldier bowed down before it with all reverence and wonder, and brought the image to the place where the other soldiers were. I pray to the Holy Name of his image, which we found here, to help us and to grant us victory, in order that these lost people who are ignorant of the precious and rich treasure, which was in their possession, may come to knowledge to him Today | This section does not cite any references or sources. Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged and removed.(September 2011)| Since 1521, devotion to the Santo Nià ±o has grown and has taken root in Philippine popular piety, particularly in the Visayas; pilgrims from different parts of Cebu and the rest of the Philippines make their yearly journey to the church to take part in the procession and festival. Starting in 1980, the Cebu City government organized the Sinulog Festival and eventually gave incentives to tribal dance groups. The first Sinulog parade was held in 1980, organized by Dà ¡vid Odilao, then Regional Director of the Ministry of Sports, and Youth Development. The parade was composed of students dressed in Moro costumes, dancing the Sinulog to the beating of drums. The idea caught and thus, under the direction of the Cebu City Mayor Florentino Solon with the help of several influential Cebuanos, Odilao turned over the Sinulog project to the Cebu City Historical Committee under Kagawad Jesus Garcia. It was the task of the Committee to conceptualize the Sinulog festival and make it into a yearly event from then on. In 1981 the following year, the concept of the Sinulog Parade was actualized involving not just Cebu but also representatives from other provinces in the Philippines . Marking its difference from another popular festival, the Ati-Atihan in Aklan, the Sinulog focuses not on the ritual itself but on the historical aspects of the dance, which, as it has been said, represents the link the countrys embrace of Christian faith. Sinulog coat of arms | This section does not cite any references or sources. Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged and removed.(September 2011)| The Cebu City Historical Committee, which was responsible for the conceptualization of the Sinulog as a provincial event, decided to adopt a logo for the Sinulog to identify it as an institutionalized yearly event. They turned to the coat of arms of the Santo Nià ±o which consisted of a two-headed hawk that was the mark of the ruling House of Habsburg in Europe. The emblem represented the twin purpose of the Habsburg dynasty as Champion of Catholicism and Defender of the Faith. At the time when Spain sent expeditions to the Philippines, they were under the Habsburg dynasty. The Sinulog committee then incorporated the two-headed eagle to a native warriors shield. The native shield is supposed to symbolize the Philippines resistance to colonization while the Santo Nià ±os coat of arms printed on its face represented the countrys acceptance of Roman Catholicism.

Theories of Development in Class

Theories of Development in Class 1). We have discussed numerous theories of development in class: modernization, dependency, World Systems, neoliberalism, and post-development. Select three of these theories and compare them with reference to: a) the key features; b) explanations of under- and uneven development; c) types of development practices (i.e. how do you do development?); d) identify major criticisms of these approaches. Use plenty of examples to support your points. Development, as a multifaceted, complex issue, has been subject to several attempts to mold a common practice based on a definitive theory. One of the most historically prolific of these was Modernization theory. Modernization theory, as noted by Chant and McIlwaine (2009), is not exactly a singular theory in itself, and more of a complex range of approaches that follow a similar base pattern. An early iteration of this theory is known as evolutionary theory. Evolutionary theory was developed in 19th century Britain by prominent sociologists, who, after examining Darwins theory of evolution, concluded that a pattern of development for various civilizations could be based in a set path evolution. This set path, based upon European civilizations as the final step in the development process, requires that traditional societies change their orientation away from family, community, and cultural religion in order to develop into a European-styled modern society that is based in rationalism and capitalistic gain(Chant and McIlwaine 2009). This evolution theory culminated into Modernization theory. Essentially, a developed society is defined by its use of modern technology to advance a Western export-focused industrialized economy(Chant and McIlwaine 2009). Walt Rostow, a main proponent of Modernization, expanded upon this idea by providing a series of natural steps that a society must go through in order to become fully developed, delineated as a unilinear model of development(Chant and McIlwaine 2009). In the first stage of this model, a society simply exists in a primitive state, where trade is localized and based off a barter system, and religion drives cultural activity. The society then evolves in the second stage to a state of potential development, where capitalistic entrepreneurship and the formation of the state begins in their early stages(RGS 2017). The society then advances to the third step, noted by Rostow as Take-Off. This take-off stage is characterize d by the society transitioning to a capitalist urban industrial economy, with development of state supported infrastructure and agricultural hinterlands. The society then develops to the fourth stage, characterized by diversified economic sectors and advanced transportation networks, as well as advanced educational institutions (RGS 2017). The fifth and final of Rostows steps is aptly titled age of mass consumption, where the society becomes economically consumer based and a welfare system develops. These steps are the tenets of modernization theory, and were commonly thought of as the most effective path to development in the colonial West pre-1970(Chant and McIlwaine 2009). A society will remain impoverished and underdeveloped due to its failure to industrialize in the fashion of Western nation. For example, one could argue that the African nation of Botswana is finally developing and gaining wealth due to their evolution from a traditional tribal society into a nation-state that is rooted in global industrialism. One could then argue that Africa is characterized by uneven development due to the fact that not all nations have gone through the steps of Modernization (Chant and McIlwaine 2009). However, in the 1970s, during the rise of communism and withdrawal of Western colonization, Dependency theory rose in prominence to counter Modernization. Dependency theory is another attempt to explain the patterns of development in various global nations. Dependency theory is noted by Chant and McIlwaine (2009) as separated in three major schools of thought-Classical, Latin-American Structuralism, and Neo-Marxism. Classical Dependency theory, formulated by Paul Baran (1957), rests on the idea that capitalism explicitly hinders development in the Global South. He argues that the Western world relies on developing nations to remain impoverished and unstable as they are an indispensable hinterland of raw resources and manufacturing that the rich, consumerist economies of the West rely on (Baran 1957). Since the basis of capitalism is to generate profit, Western nations exploit underdeveloped nations in order to generate maximum profit. Hence, Global North continues the cycle of poverty in the Global South in order to cement a pattern of exploitation (Baran 1957). An offshoot of Classical Dependency Theory is Latin-American Structuralism -Dependency. This theory, presented by Chant and McIlwaine (2009), is based on the idea economic structuralism, which is a strain of thought schools that claim that development processes must involve changes in underlying social and economic structures of a country. In the context of Latin America, their structural disadvantage in the global economy, beginning in the 1930s, was due to dependence on Western trade markets for exports and imports of goods, as well as competition with other primary raw resources exporting regions(Chant and McIlwaine 2009). What would happen, historically, is that Latin American countries would raise their prices for raw materials too high for Western trade markets. Hence, those markets would go elsewhere for Latin American raw goods such as coffee, bananas, agriculture, and more (Chant and McIlwaine 2009). This put Latin America in a postion of retaining their status of cheap exporters, unable to develop due to lack of substantial capital and reliance o n expensive foreign imports. Chant and McIlwaine (2009) define this relationship as a core-periphery model. The core is the developed West, functioning as exporters of high quality consumer goods that developing periphery nations import. The periphery nations are underdeveloped exports of raw materials to the core countries (RGS 2017). It is by this model that core countries become incredibly rich, and become the controllers of the trade market with the periphery, which must remain in an exploited state to retain the wealth of the core(Chant and McIlwaine 2009). The relationship between the United States and Latin America exemplifies this. The United States, the wealthy core, exploits the periphery, Latin America, for chap raw materials in order to import expensive consumer goods and financial loans. The International Monetary Fund, IMF, made several loans to Latin American Nations, in exchange for the removal of import tariffs and structural social services(Potter et. al 2012). Thi s has led such nations to rely on the United States for imported goods, and has contributed to the lack of development in Latin America(Potter et. al 2012). The neo-Marxist school of dependency theory attempts to provide a solution to this phenomenon. Chant and McIlwaine (2009) state that Neo-Marxist Dependency theory is based on the concept that Western imperialism that occurred in numerous regions of the global South laid the foundations for economic exploitation in the age of global capitalism. Neo-Marxists conclude that the only way for a developing nation to escape the core/periphery cycle of exploitation was to remove itself from the system of global capitalism by adopting communism as its primary economic system(Chant and McIlwaine 2009). Dependency theory is incredibly different from Modernization in that it uses the West as a cause for underdevelopment instead of a model to emulate. Modernization uses Europe and United States as guides to facilitating similar development, while Development theory takes an approach that is from the perspective of the Global South(RGS 2017). Another major theory in development is Neoliberalism. Based on the economic philosophy of Adam Smith and Milton Freidmann, neoliberal development theory states that free, unregulated trade between nations facilitates development and economic growth (RGS 2107). Neoliberalism also touts that large corporations and businesses can generate more profit without government regulation, thus generating more revenue in all countries they operate in. Eventually, any country can become wealthy and developed via open trade relations with numerous countries(Chant and McIlwaine 2009). The cause of uneven development is rooted in overextended regulatory governments that inhibit the market, breed corruption, and prevent transitions to consumerism. The inhibition of the free market is noted as the root cause of poverty in underdeveloped countries(Chant and McIlwaine 2009). This concept is strikingly different from Dependency theory. Dependency theory alludes that it is free, unregulated trade itself t hat causes exploitation and underdevelopment, while Neoliberalism offers it as a path to prosperity. Neoliberal development theory drives the actions and policy of major institutions such as the IMF and World Bank(Potter et. al 2012). Ideally, a poor country would open its market to multinational corporations and nations, engaging in free trade and eventually retaining capital in order to develop. While all of these development theories offer reasonable explanations for the state of global development, they are not without fault. Modernization theory, for example, is flawed as it is inherently Eurocentric. Modernization also promotes rapid industrialization, which could severely harm the environment(Chant and McIlwaine 2009). Dependency theory also has several criticisms. Dependency theorists often offer solutions to underdevelopment via methods such as trade barriers, communist revolution, and government regulation(Chant and McIlwaine 2009). Trade barriers often make the cost of living for a nations citizens higher, and government regulation can stifle the market. And, after the fall of the USSR and similar states in the 1990s, Marxist revolution in the Third World seems unlikely(Chant and McIlwaine 2009). Neoliberalism cannot offer a problem-free solution either thought. As noted by Chant and McIlwaine (2009), major criticisms of neoliberalism include exploitation by corpora tions, debt repayment, loss of food sovereignty, reliance on imports, and loss of social services due to lack of government spending(Potter et. al 2012). Overall, while these theories are by no means perfect, they offer robust and critical frameworks for understating the future paths of developing nations. 6. Explain the evolution of the current global monetary and financial markets. Discuss the power and limitations of the nation-state to control money across borders. Consider how increased financialization has impacted development in the US and beyond. The modern global economy is more complex than ever, with a massive variety of theories as to how it has evolved to its current state. In order to understand the modern market, one first must understand the role of the state in the global economy. After the Treaty of Westphalia, the concept of sovereignty became fixed in the political psyche of the anarchic world system. The term anarchic world system refers to the fact that the international political system of states, not ruled by a governing body, is inherently anarchic. It is in this anarchy that states define themselves as sovereign entities, and, thusly, exist(Lansing 1907). Sovereignty is a states possession of total authority within a geographic territory. There are two types of sovereignty in political theory-external and internal. External sovereignty concerns the relationship between a sovereign power and other states in the international community (Lansing 1907). States with external sovereignty are recognized by other st ates as being a sovereign entity in the international system. Internal sovereignty, defined by law theorist Robert Lansing, is that which is inherent in a people of any state, or vested by its rulerin its fundamental laws (Lansing 1907, 13). Simply put, internal sovereignty is simply the right of a state to govern itself and control its economy. So, with internal and external sovereignty of states established, an international economic system began to form under the theory of capitalism(Potter et. al 2012). Briefly described, capitalism is an economic system in which the means of production and distribution are privately owned by an individual entity, with economic growth proportionate to the accumulation and reinvestment of profits gained in a free market (Seo 2009). The global economy has functioned in a capitalistic sense since the eighteenth century, and has driven everything from Western imperialism to the economic restructuring of the 1940s. It is within this economic context that Seo (2009) offers a succinct examination of the modern financial market. Seo (2009) states that in the years following World War Two the Western world established an international monetary system based on the Bretton Woods Model, a fully negotiated monetary order intended to govern monetary relations among independent nation-states by basing currency exchange rates on gold(Seo 2009). Institutions were established to enforce and enhance this new economic system, such as the IMF, World Trade Organization, and World Bank. However, in the 1970s, the United States, the primary global power, moved it currency off the Bretton Woods System(Seo 2009). With the rise of globalism and the internet in to 1990s, the current world economy is run on neoliberal free trade based in major financial and multinational corporation hubs such as Wall Street, London, etc (Seo 2009). Another fact of the global economy is the financial power of the state. The modern nation-state receives capital via rece iving loans from other states, as well as making loans in order to influence economies (Seo 2009). This system allows for a state to regain a small amount 0f economic control outside its sovereign border. For the United States, economic growth is driven not just by industrial exports or consumer services. Krippner (2005) makes an interesting argument that the American economy is not only driven by finacialization, but that finacialization has altered the pattern of modern development. Financialization, defined by Krippner (2005), is a pattern of capital accumulation though which profits primarily accumulate via financial channels rather than trade and manufacturing channels. Krippner specifies financial channels as activities relating to the provision (or transfer) of liquid capital in expectation of future interest, dividends, or capital gains(Kirppner 2005). Essentially, modern American economics are driven by profits made off financial activities. Krippner (2005) notes this trend increasing as manufacturing industry left America in the 1980s, depleting profits from exports. However, financialization has major implications for US and international development. Krippner (2005) notes that financialization raises two major issues-who controls the modern corporation, and could globalization aid in eroding the autonomy of the states control over their economy? When focusing on global financialization, Akerman et. al (2015) state that the global economy is controlled by corporate-state oligarchs. Historically, a group in power in a state tended to be in possession of the nations natural resources. This was usually the state government before the industrial revolution. As states industrialized their economies and grew a developed business sector, capitalist elites began to hold economic power on par with the state, as they controlled profits from manufacturing and processing natural resources(Akerman et. al 2015). With the emergence and rise of the multinational corporation, power has shifted again. Akerman et. al (2015) define these corporate/statesman cabals as capitalist oligarchies. These oligarchies are not bound by a state, and, hence, drive economics outside o f the state through globalization. This is will often lead to the financialization of a states economy, as a state must allocate more labor as a country industrializes, this implies more capital per worker in the manufacturing sector and lowers profits (Akerman et. al 2015). Second, foreign export capital increases supply and conversely lowers the relative price of manufacturing goods. This incentivizes the economy to move away from manufacturing and into financialization(Krippner 2005). This has impacted development in a major way. 8. You have just been elected prime minister of a newly independent country former colony. What strategies will you use for development? What dimensions of development will you deem most important and how can you measure changes? What theories will inform your practices? What issues and challenges might you face as a post-colonial area? Is it important to craft inclusive development projects in your country and if so, how would you create more inclusive policies (in terms of identity, geography, rural-urban etc. )? If I was the prime minster of a newly independent former colony, I would implement a variety of diverse, inclusive policies and theories in order to create a best-practice solution for how to facilitate development in this country. As a former colony, my nation would face some very unique challenges. As noted by Potter et. al (2012), countries occupied by imperialist powers were often controlled by foreign governments that not only forced Western cultural values upon their populace, but often exploited the labor and ignorance of these peoples (Chant and McIlwaine 2009). When the imperialist power pulls out of an occupied state, they will often leave the country in the hands of a small native ruling class that continues trade with the former occupying power. Because of cultural suppression, tensions often then simmer over and the colonial country falls into economic and political instability(Chant and McIlwaine 2009). My first goal would be to avoid this common situation. In order to accomplish economic security and structural stability, I would draw on guiding principles from Neoliberal theory and Post-Development theory. Neoliberal theory encourages free market trade and industrialization, which I feel would be needed to establish my country in the global corporate hegemony. Free trade would encourage my nation to break out of locked trade relationship with the former colonial power and create markets with other nations. This would be done by drawing on the neoliberal multiplier effect. Sao (2009) describes this this effect is a cycle that is started by reducing import tariffs and export taxes in order to introduce a wide range of global consumer goods into my economy at a low cost. This leads to consumption, which encourages the economy to grow. The growth the economy would attract multinational corporate investors and businesses, leading to reskilling of the workforce. As the workforce expands, immigration to my nation would rise, creating an even more diver se and larger labor pool. This encourages job creation, and promotes entrepreneurship and innovation in order to remain competitive(Sa0 2009 and RGS 2017). This is a positive feedback loop, which would bolster my economy in the short term. However, I would also incorporate elements of Post-Development theory as well. Potter et. al (2012) address that wealthy capitalists and investors cannot lift the poor out of poverty by virtue of their existence. Post-Development theory moves past Western ideals of development by focusing on local community knowledge and support to revitalize a depressed economy (Potter et. al 2012). Because my nation, as former colony, would likely be suffering from a severely fractured cultural identity, creating economic policy based on local needs would help facilitate the repair of cultural identity while focusing economics on s smaller-scale. This would be accomplished with the maintenance of government-supported social services and institutions. I would mea sure this economic dimension of development by monitoring my nations GDP, GNP, household income, and tax revenues. While the economy is certainly an important dimension of new development, others are equally as important. A few that I would intensely and immediately focus on would be education, infrastructure, healthcare, and sustainable cities. I would utilize government spending and stable structure with proper representation from local citizens in order to create an education system and transportation/utility infrastructure. I would likely use taxes to fund these endeavors. I would measure the growth of these sectors by monitoring graduation statistics and public health and safety statistics (Stasczak 2015). Another important dimension of development in my new nation would be the creation of sustainable urban centers. With the impeding threat of climate change and urban migration rates, creating carefully planned, sustainable cities is incredibly important. I plan to measure the carbon output of my cities in order to gain an understanding of how sustainable and environmentally healthy they are . Healthcare is another dimension of development that is crucial to the success of my nation. A healthcare system must be inclusive of all populations and provide immediate access. I would create a single-payer healthcare system, which is currently used in Singapore. Single-Payer healthcare is a system in which the state, rather than private insurers, pays for all healthcare costs, and assess healthcare standards though federal regulations(Akerman et. al 2015). I feel this would be the most equal system of healthcare delivery, as it provides fair access to impoverished and rural communities. Another fact of my nations economic development that would need to immediately be addressed would be currency creation and exchange rates. Staszczak (2015) notes that politicalinstability in developing nations can often perpetuate for decades due to the fact that currency has very low value in global market. Therefore, my nation would need to enter to global market swiftly and establish itself i n order to maintain a valuable, stable currency. This would be incredibly difficult to accomplish in tandem with every other immediate development factor I would need to address. However, with the creation of inclusive policy, my efforts would be more likely to succeed. Some inclusive projects I could incentivize could be local agriculture, education accessible to rural citizens, and facilitating local arts. This helps create a common national identity that is separate from a colonial identity, aiding in national unity. CITATIONS OF NON-CLASS SOURCES: Akerman, A., Naghavi, A., Seim, A. (2016). OLIGARCHIES AND DEVELOPMENT IN A GLOBAL ECONOMY: A TALE OF TWO ELITES. Economic Inquiry, 54(1), 229-246. doi:10.1111/ecin.12284 Lansing, R. (1907). Notes on Sovereignty in a State. The American Journal of International Law, 1(2), 297-320. STASZCZAK, D. E. (2015). Global instability of currencies: reasons and perspectives according to the state-corporation hegemonic stability theory. Brazilian Journal Of Political Economy / Revista De Economia Polà ­tica, 35(1), 175-198.

Modernist Movement in Fords Good Soldier and Woolfs Mrs. Dalloway Ess

Ford Madox Ford and Virginia Woolf were major contributors to the modernist movement. They, as well as others (such as James Joyce), were trying something new, by breaking down the boundaries of traditional writing. Ford's Good Soldier and Woolf's Mrs. Dalloway are two particular examples of the genre. These novels were not well-received in their own time. As time went on, however, the attitudes of the literary world changed and were able to finally see these works for what they really are – exemplary pieces of fiction, certainly worth merit. The Good Soldier was first published in 1915. Rebecca West penned a promising review for the year, ending with â€Å"Indeed, this is a much, much better book than any of us deserve† (40). Theodore Dreiser, in his review published in the New Republic in June of the same year, is not as kind. He disdains John Dowell as narrator, particularly his unreliable and meandering style, calling it a â€Å"bad method† (Dreiser 41). Dreiser goes on to explain that he finds no fault with the plot, just with the way Ford went about telling it. It is interesting to note that Dreiser states that a story must proceed in a linear fashion, bemoaning the fact that The Good Soldier does not follow this form, but yet winds up his article by calling the book â€Å"fairly representative of that encrusting formalism which, barnacle-wise, is apparently overtaking and destroying all that is best in English life† (43). In the early 1950s, there was a resurgence in interest (and criticism) of The Good Soldier. Mark Schorer, in his introduction to the 1951 reprint of the novel, called it a â€Å"great work of comic irony† (44). Where Dreiser denigrated the form of the novel as if it were sloppy and slapdash, Schore... ...so did literature, and eventually, critics began to come around and focus on particular aspects of these works, rather than dislike for them. Works Cited Author Unknown. â€Å"Book Notices.† The English Journal 14 (1925): 738-744. 4 Nov. 2014. Bullett, Gerald. â€Å"Virginia Woolf.† The English Journal 17 (1928): 793-800. 4 Nov. 2014. Cassell, Richard A., ed. Critical Essays on Ford Madox Ford. Boston: G.K. Hall and Co., 1987. Cheng, Vincent J. "Religious Differences in `The Good Soldier': The `Protest' Scene." Renascence 37 (1985): 238-247. Literature Resource Center. Infotrac. U of South Florida, Tampa. 18 Nov 2014. . Hoffman, Charles G. Ford Madox Ford. Boston: G.K. Hall and Co., 1990. Wright, Nathalia. â€Å"Mrs. Dalloway: A Study in Composition.† College English 5 (1944): 351-358. 3 Nov. 2014.

Chinese Economic Reform :: essays papers

Chinese Economic Reform Two years after the death of Mao Zedong in 1976, it became apparent to many of China's leaders that economic reform was necessary. During his tenure as China's premier, Mao had encouraged social movements such as the Great Leap Forward and the Cultural Revolution, which had had as their base ideologies such as serving the people and maintaining the class struggle. By 1978 "Chinese leaders were searching for a solution to serious economic problems produced by Hua Guofeng, the man who had succeeded Mao Zedong as Chinese Communist Party (CCP) leader after Mao's death" (Shirk 35). Hua had demonstrated a desire to continue the ideologically based movements of Mao. Unfortunately, these movements had left China in a state where "agriculture was stagnant, industrial production was low, and the people's living standards had not increased in twenty years" (Nathan, Andrew J. China's Crisis pg. 200). This last area was particularly troubling. While "the gross output value of industry and agr iculture increased by 810 percent and national income grew by 420 percent between 1952 and 1980; average individual income increased by only 100 percent" (Ma Hong quoted in Shirk, Susan L. "The Political Logic of Economic Reform in China." Berkeley pg. 28). However, attempts at economic reform in China were introduced not only due to some kind of generosity on the part of the Chinese Communist Party to increase the populace's living standards. It had become clear to members of the CCP that economic reform would fulfill a political purpose as well since the party felt, properly it would seem that it had suffered a loss of support. As Susan L. Shirk describes the situation in The Political Logic of Economic Reform in China, restoring the CCP's prestige required improving economic performance and raising living standards. The traumatic experience of the Cultural Revolution had eroded popular trust in the moral and political virtue of the CCP. The party's leaders decided to shift the base of party legitimacy from virtue to competence, and to do that they had to demonstrate that they could deliver the goods. This movement "from virtue to competence" seemed to mark a serious departure from orthodox Chinese political theory. Confucius himself had posited in the fifth century BCE that those individuals who best demonstrated what he referred to as moral force should lead the nation.

Creon and Oedipus Essay

Oedipus the King, the tragic hero is most certainly Oedipus. Oedipus, first of all, is a good man. When he declares, â€Å"My spirit grieves for the city† (l 75-76), he shows a deep passion. His sympathy for his people and his desire to be their savior, he earns the respect and love of the people.The respect of the people is crucial in creating the tragic effect that comes with a tragic hero’s downfall, and Sophocles utilizes this by means of giving Oedipus human qualities and a tragic flaw. Passionate, yet stubborn. In this case of his tragic flaw, his lack of knowledge of his true identity is coupled with the peoples awareness of his fate. Then, when Oedipus finds himself in the dilemma after talking to Tiresias, the people feel his pain and are afraid for his life, knowing that nothing he does can prevent the tragedy from occurring. When Oedipus finally falls from the throne, he doesn’t kill himself, rather he gouges out his eyes. The symbolic blinding of Oedipus suggests that he has experienced renewal and sees the truth. Antigone, the first part of the Oedipus Trilogy, also depicts the theme of a tragic hero. Through the character of Creon, Sophocles greatly conveys the essential elements of a tragic hero. Creon is, first, king of Thebes, this illustrating his high state, but he more importantly shows characteristics of nobility and virtue. In mentioning the Chorus, he announces that, â€Å"These are my principles. Never at my hands will the traitor be honored above the patriot. But whoever proves his loyalty to the state I’ll prize that man in death as well as life† (l -5). Creon puts his country above all else, and for this, he shows characteristics of a tragic hero and nobility. His imperfection is later shown in his pride. After Tiresias warns him of his transgressions, Creon declares, â€Å"It’s a dreadful thing to yield†¦but resist now? Lay my pride bare to the blows of ruin? That’s dreadful too† (l 11-11). His unwillingness to let go of his pride for the gods shows his main tragic flaw, and with it brings his lonely downfall. Creon’s fall is not a total loss, and he finds a sense of awareness and self-knowledgment. He says, â€Å"Ohhh, so senseless, so insane†¦my crimes, my stubborn†¦Oh I’ve  learned through blood and tears!† (l 1-1404). Creon reaches a point, from which the people also learns. By expressing nobility, downfall through flaw, Creon undoubtedly serves as a perfect example of the tragic hero’s essence.