Economics Essay Example for Free

Economics Essay Part I Introduction The Doha Development Rounds of the World Trade Organization were negotiations aimed at lowering trade barriers and facilitating healthier economic ties around the world. The rounds began with a ministerial-level meeting in 2001 which was held in Doha, Qatar. This was followed by several other rounds held in locations such as Mexico and Hong Kong with related negotiations held in other locations including Paris, Switzerland, and Geneva. In 2006, the progress of the talks were put at a standstill created by a divide which placed the developed nations such as the United States, the European Union, and Japan on one side and the major developing nations such as India, China, Brazil, and South Africa on the other. The divide was mainly over conflicting interests with regard to several pending issues. Four of those issues namely agriculture, textile and clothing, drugs, and market access for developing and least developed countries are discussed in this paper. Since the first round of the WTO talks, agriculture has taken the center stage. In fact, many critics claim that the standstill of the talks were mainly due to developed and developing nations inability to find acceptable common ground in the issue of agriculture’s three â€Å"pillars†. These were identified as market access, export subsidies, and domestic support. A prevailing argument in the matter is the issue of the necessary level of cuts in tariffs and domestic support on agriculture to allow developing nations to enter the global market. Currently, high regulatory tariffs in the first world hedge out 3rd world agricultural products such as grain and corn from successfully penetrating the market. What makes it worse is that the United States and the European Union both provide very high subsidies for their farmers. Five years since Qatar, the talks in Hong Kong led to a deal that set the deadline for eliminating all agricultural subsidies for exports by 2013. The Hong Kong talks also required developed countries to accept goods from the world’s poorest nations into their respective markets. This marked a milestone for the United Nations, which had been striving for such an achievement for several years. However, the following talks at Geneva failed to achieve a consensus for genuine policies on reducing farming subsidies and lowering agriculture tariffs (Effland et. al. , 2006). Textile and Clothing Discussions regarding the treatment of textiles and apparel in the Doha talks were a particular point of contention during the 2006 round. Originally, discussions on this area were included within the overall Non-Agricultural Market Access (NAMA) negotiations. However, developments in the talks led many analysts to suspect that the developing countries were asking far more than they were willing to give. There were also the unconfirmed reports of a hidden Chinese agenda to monopolize the world textile and clothing market with their outrageously cheap products. These led countries like Turkey to call for the sectoral separation of textile and clothing from the NAMA. However, none of the bigger players like the U. S. and the E. U. seemed to be supportive of such a move. The E. U. was against sectoring out textile and clothing from talks on NAMA while the U. S. erely acknowledged the need for â€Å"special treatment† without actually supporting Turkey’s call. The proponents of the sectoring of talks on textiles and clothing claimed that the developing countries were asking for unregulated access to 1st world markets without agreeing to the same. Some organizations such as the American Manufacturing Trade Action Coalition (AMTAC) accused countries such as India and Brazil of supporting ill-balanced tariff reductions that could severely hurt the manufacturing sector of the United States. Another issue that was raised was the prevalence of counterfeit 1st world brands manufactured in the 3rd world. Some private lobbyists contested that before countries like the U. S. would agree to such grave reductions in tariffs in the textile and clothing area, the developed nations’ governments should first demand for a 3rd World crackdown on counterfeit brand manufacturing. The 2006 talks were stalled before any relevant progress could be noted in this area (Barrie, 2006). Drug patents and distribution International debates on healthcare have always disputed the manufacturing and distribution of drugs for treating the world’s most serious diseases like malaria, HIV and AIDS. Although these medicines are easily available in the developed world, they are extremely expensive compared to the meager earnings of those in the developing world. Patent holding companies of these medicines usually charge high prices for their products primarily to cover development costs. Thus although the 1st world has the means to manage vast epidemics of say HIV in countries like Africa, the legal system on patents prevent them from doing so. A previous solution thought about for this issue was the issuance of compulsory license grants to the 3rd world. This would effectively allow them to manufacture the drugs on their own. However, since such countries usually lack the technology and resources to manufacture specialized drugs, the solution did not seem to be effective. The first Doha round had already recognized this problem and had begun on working for a solution. It released a declaration which asked for allowing compulsory licenses for the manufacture of patented drugs to be issued in developed countries provided the drugs manufactured were only to be sold to certain countries, primarily the UN’s list of least developed nations. The Hong Kong talks and the subsequent Geneva talks saw some of the participating entities heeding the declaration with concrete action. Canada had implemented the declaration by year end of 2005 while the European Commissions official journal published Regulation 816/2006 in 2006 which enforced the Doha declaration in the European Union (Gruenberg, 2007). Market access for developing and least developed countries Allowing the developing and least developed nations of the world to have better market access to 1st world economies had always been the overall thrust of the Doha talks. Trade barriers such as tariffs were contended fiercely throughout the talks. Many scheduled cuts on tariffs have been made since 2001. However by the end of 2005, the Hong Kong ministerial declaration acknowledged there should be discrimination of cuts with regards to sensitive products. Hence, countries were allowed a percentage of their original tariff lines on sensitive products. However, the Hong Kong declaration also made concessions to developing countries. Since the tariff cuts were differentially treated, the poorer countries would be subject to lower cuts and longer transition periods for implementation. The provisions on special products were also applied to the 3rd world, thereby protecting their own special products that played major roles in food and livelihood security. While the 2006 round was fruitful in providing some measure of protection for the 3rd world, it has stumbled over the means and modalities by which the tariffs were supposed to be cut especially in the context of the 1st world.  Although there were some commitments made by the end of April in 2006, these failed to materialize. A deadline set by July of that same year was also not met (Effland et. al. , 2006). Part II China a. ) The Peoples Republic of China currently has a per capita GDP of $ 7,593 (80th in the world). Since the 1980s, Chinas economic policies have undergone various reforms to make it more open to trade. The reforms have resulted to Chinas new found openness to global trade. Its main trading partners are the U. S. 21. 4%, Hong Kong 16. %, Japan 11%, South Korea 4. 6%, and Germany 4. 3%. Its main exports are plastics, optical and medical equipment, iron and steel. It imports mainly oil and mineral fuels and machinery. b. ) Two main economic issues involving China are 1. ) its stand on textile manufacturing in the world economy and 2. ) its treatment of Research In Motion (RIM) regarding the release of BlackBerry in Beijing. In the first issue, many critics have accused China of maneuvering the Doha talks on NAMA to allow itself unfettered access to the worlds textile and clothing industry. Since labor in China is so cheap and clothing raw materials so abundant, China could veritably launch a full scale monopoly of clothing and textile if given the chance (Barrie, 2006). In the second issue, China had signed a contract with RIM for the company to release its state-of-the-art PDA, BLackBerry in Beijing. However just a few months before the scheduled release, the Chinese government took advantage of the advertising efforts that RIM had previously exerted and released their own version of the PDA, RedBerry. RIM is currently assessing whether they should press charges but China seems to powerful to actually be affected (Jones, 2006). c. ) Both issues seem to point out the potential and actual abuses that China could and has made because of the great power that its vast economic strength bestows upon it. I believe that there is no other solution to such a situation other than fervent watchfulness of the international community. While Chinas entry into global trade should be celebrated, its belligerent attitude and immense resources should not be taken lightly.

Mother Theresa :: essays research papers

Mother Theresa: Saint of the Gutters (1910-1997) A modern day savior was born to the world in 1910 in Skopje Yugoslavia. Born under the name Agnes Gongxha Bojaxhiu, she later took the name Teresa after St. Teresa, patroness of missionaries. Joining the Sisters of Loretoat the tender age of 18, she came across many events that would touch her life in the most special way; inspiring her to do many great deeds for human kinds. In 1948, Mother Teresa came across a half-dying woman lying in front of the Calcutta hospital. Through the compassion of her dear heart, Mother Teresa stayed with her until she passed into the after-life. Through this one kind act, Mother Teresa devoted her life to helping the poorest in India. She gained the name, â€Å" Saint of Gutters† from her many kind works. Mother Teresa founded the order of nuns known as the â€Å" Missionaries of Charity in Calcutta.† The group of 12 became a group of 3,000 in 50 years. That is three thousand women in India which have donated their lives to helping the poor in India around the world. Mother Teresa would not stop there. She founded the Nirmal Hriday, a home for the Dying, in a former temple located in Calcutta. This was a foundation that took the dying Indians off the street and brought them in to a nice, peaceful environment. Although Mother Teresa was not able to cure the people through some divine power, she did offer the dying Indians a peaceful place of comfort for them to release themselves into the after life in dignity. She saw the love of Jesus within every man, woman and child she brought in. No matter what ailed them, Mother Teresa still found the compassion in heart to bring them in. For 50 years she continued to help the poor, conquering many emotional times with the aid of her faith in God. The respect she received from the world won her a Nobel Peace Prize in 1979. Over the past two decades, Mother Teresa had begun to see end of her long hard journey.

Chinese Views on Death and Dying Essay

Chinese religion and strict cultural beliefs are inseparable from the death rites performed. Many different names for death are scattered throughout Chinese history, including an ideogram that depicts a person kneeling in front of their ancestor’s bones 1. In Chinese culture, death rites are intricate and well thought out works on preparing one for the afterlife and rebirth. Chinese funeral rites have strict guidelines as to where the rites are to be performed, how the rites are performed (ritual bathing of the corpse), the dress of the attendees and the dead, the transfer of material goods on Earth to the dead, acknowledgement of the deceased and the actual burial of the body. All these sacred rites are performed by specialists (usually priests or otherwise) who are paid by the deceased’s family members. Death rituals carry on long after the burial of the body in terms of grieving for the dead. These rites include returning to the burial site on specific dates to mourn, perform yuan-fen (a symbolic act in which the burial site is rounded off with dirt to give it a nice and proper shape) and burning of incense and earthly offerings 2. Attitudes and beliefs on death and the afterlife are quite the same among the Chinese people of the late Imperial Chinese culture and the Chinese culture of today. The continuing traditions of the ritualistic burials sheds light on one way a society can be linked culturally. 1. T.C. Lai â€Å"To The Yellow Springs: The Chinese View of Death† (17) Hong Kong: Joint Publbishing Co. and Kelly & Walsh, 1983 2. Watson, James L. and Evelyn L. Rawski â€Å"Death Ritual in Late Imperial and Modern China† (12-15) Berklely: University of California Press, 1988 Different cultures harbor different views on death and dying, and it is important to understand the significance of these contrasting elements of other cultures and our own. The Chinese cultures do not see death as something shy away from, but rather it is a part of life that is revered. Death is such a scared step that it embodies many different characters for definition such as ni 3a and qi shi 3b. The transition from being a mortal and alive and being deceased is very important to the Chinese. The Chinese  have a strict set of funeral rites that must be followed completely in order for the transition between this world and the world after death to be smooth- the rites are so embedded in culture and rich with rules that there is even a set time for certain levels of grievances. Death rites are often followed by a series of mourning sessions over the year. However, death rituals for those higher up in society, of course, differ from those of the common man. James L. Watson states that â€Å"To be Chinese is to understand, and accept the view, that there is a correct way to perform rites associated with the life-cycle, the most important being weddings and funerals. By following accepted ritual routines ordinary citizens participated in the process of cultural unification.† 4 and with this in mind we can begin to understand the reason why the Chinese abode by such rigid structure for the burial of a deceased person. The structure that was imposed on the people of China was embraced because it brought everyone together. 3. T.C. Lai â€Å"To the Yellow Springs: The Chinese View of Death† (18) Hong Kong: Joint Publbishing Co. and Kelly & Walsh, 1983 4. Quote from: Watson, James L. â€Å"Death Ritual in Late Imperial and Modern China† The Structure of Chinese Funerary Rites: Elementary Forms, Ritual Sequence, and the Primacy of Performance (3) The sequence in which the ritual is performed is laid out perfectly and begins with public notification that a death has occurred. As soon as a death has occurred women in the presence of the death must announce the death by wailing at the top of her lungs, such wailings, as documented by Watson were not voluntary. Along with the informal announcement of death was a formal one where white banners and blue lanterns are placed around the abode and along the doorway. Some of the formal notices were voluntary in part of China, whereas in some parts they were also mandatory. Not much unlike Western culture, different colors hint to a time of mourning. Instead of wearing black (like in Western cultures), those who are mourning  the deceased in China are seen wearing white clothes, shoes and cloaks that are usually made out of sackcloth or hemp. Although mourning colors differ in different parts of China, white is the universal color of mourning for the Chinese. These mourning clothes are usually ragged, unbleached, unhemmed and white. 5 The corpse must go through a series of cleansings and blessings before it is allowed to be buried. A ritualized bathing of the corpse is required before it goes on to the next step in the rites. In south China the water is not gathered by the family themselves, but rather, bought from a deity of a sacred well. This particular rite is called mai-shui or roughly translated, â€Å"buying water†. There are 5. Jones, Constance R.I.P. The Complete Book Of Death And Dying New York: HarperCollins Publishers, 1997 (Pg. 163)  several ways the corpse is cleansed–from scrubbing with the water bought, or a  gentle dab on the forehead with the sacred water. Along with the cleaning is the  donning of new clothes on the corpse. The next step in the funerary rites would be the transfer of material goods to the dead. Things like paper clothes, cardboard houses, furniture and servants and other things the dead might need in the afterlife would be transferred into the world of the dead by burning them in a big pot. Food was presented as an offering to the deceased and afterwards, the mourners would partake in the food. 6 Food is an integral part of Chinese tradition and culture, especially with the ritualized steps of burial. Stuart E. Thompson says that, â€Å"To be Chinese is to perform Chinese ritual and vice-versa; to be Chinese is also to eat Chinese-style food with Chinese-style implements.† It is explained that the  food used in the rites are to transform a corpse into an ancestor. Food is a centerpiece in the ritual more than once. 1. Foods are presented as soon as the person dies and once again during the ceremonial coffining of the body. Rice is a crucial part of Chinese diet and rice balls and other food products (roast pork and such) are usually placed on top of his/her coffin to accompany the dead on their journey. Parts of the ceremony are used to separate the living from the dead, for instance, the breaking of bowls to break the ties between the dead and his/her descendants. After the breaking of the bowls, the 6. Watson, James L. â€Å"The Structure of Chinese Funerary Rites† from Death Ritual in Late Imperial and Modern China. (12-13)  family members must insure that the deceased does not return upset, so  the belongings of the deceased must be symbolically distributed among his/her heirs using the food on top of the coffin. 2. After the coffining of the body, food is presented to the coffin at least twice a day by the daughter-in-law of the deceased. These offerings are made until the coffin is buried. Sometimes, the offerings continue even after burial. 3. A farewell feast is giving either the day before, or on the day of the burial. This tradition is to ensure that transformation from being deceased into an ancestor is complete. Prized offerings consist of either pig heads or whole pigs along with rice. Along with the farewell feast for the deceased, some offerings are given to hungry ghosts whom would usually steal from the deceased on his/her journey. 4. Wine, usually rice wine, is poured into three cups for the dead on the burial grounds. This is the last rite before the body passes on to become an ancestor. 5. Food is presented again after the burial when everyone returns to the home where the ceremony began. Ancestral tablets (explained further in this paper) are then set on specially built alters or mantles. (My own family has the ashes of the deceased on a mantle in which food is presented to them at every meal) 7 7. Thompson, Stuart E. â€Å"Death, Food, And Fertility† from Death Ritual in the Late Imperial and Modern China. (75-76) Soul tablets are made for the deceased (except for children and unknown people) as a symbol of a part of their soul. These soul tablets are made by ritual specialists and are placed either on an alter (of those who are married) or in temples, specified institutions or covenants for a fee (for unwed women). These tablets were very important to the rites of the dead. A written Chinese name was required for these tablet, hence the reason why unknown strangers could not receive one. The dead were not recognized by any materialistic idol or pictures, but only by their written Chinese name. Music was also an integral part of the burial sequence. There were two different kinds of sounds that were used to either ward off evil spirits or aid the passing of the soul. High-pitched piping and drumming were the two common sounds heard during burial rites. These sounds are usually played during transitions in the ritual, usually when physical movement of the corpse is taking place. Music is also played during the sealing of the corpse. The Chinese found that this is the most important feature of all the different acts. The coffins made of wood have been with the Chinese since the Neolithic. Again, paid specialists are the ones who make sure the corpse is stationary within the coffin. They secure the lid on with nails and caulking compounds to be sure that the coffin is airtight. The nailing of the coffin is the most important part of the whole ritual. The hammering is usually done by the main mourner or by an invited guest who holds a high social status. The final sequence is the removal of the coffin from the village. However, this  last rite does not need to be performed immediately. It is actually a sign of respect for the  coffin to be kept close to the family over a long period of time. But of course, there comes a time when the coffin must leave the hands of the living. 8 Those who are relatively wealthy will be able to carry out every burial rite with the assistance of a burial specialist. Watson explains that, â€Å"The ethnographic evidence suggests that, among the Cantonese, there is a hierarchy of specialists ranked according to the relative exposure to the pollution of death. This hierarchy also reflects the standards of skill, training, and literacy required to carry out ritual tasks† (Death Ritual in Late Imperial and Modern China. 109) The highest ranking specialist is the Geomancer (a person who has the ability to foretell the future by using signs from the earth) whose work demands high levels of skill and literacy. Next in line are priests who receive their knowledge through years of apprenticeship. Priests are moderately literate in order to perform mortuary rites. Those who rank below priests are usually illiterate, mainly because their line of work usually does not require any reading or skill. These specialists range from pipers, nuns, musicians, and overall helpers. There are also helpers who rank even lower than those below priests and these are the corpse handlers. Corpse handlers’ tasks involve washing the corpse, dressing the corpse and arranging the corpse in the coffin, and finally carrying the coffin to its burial ground, digging the grave, and disposing items that are directly associated with the corpse 9. Corpse handlers are of the lowest ranking ritual specialists because they are deemed as highly polluted by death and are set apart from the other specialists. 8. Watson, James L. Death Rituals in Late Imperial and Modern China (12-15) 9. Watson, James L. â€Å"Funeral Specialists in Cantonese Society: Pollution, Performance, and Social Hierarchy† Death Ritual in Late Imperial and Modern China (109-110) Along with the ritual sequence come the many names for death. As  explained before, the earliest concept of death was characterized as a person kneeling before his ancestor’s bones. The deaths of people of different ranks in society are characterized differently from one another. The death of sovereign is called beng ,which comes from the sound of a large building collapsing. The death of a prince is called hong (the sound of something breaking), a government minister’s death is called cu (â€Å"the end†), and that of an official is called bu lu (meaning: ending the enjoyment of emolument), however, the death of a common person is less extravagant–si simply means â€Å"to expire†. Just like the many characters there are for the people who pass away, there are many characters for the ways people can die, for example, death from old age is called shou zhong which translates to â€Å"the termination of longevity†, which death while young is ca lled yao which means â€Å"breaking in mid-journey†. 10 With the different ways they have to describe death in one or two words, it is hard not to notice that the Chinese are very much interested in the process of death. In China, the spring time is time for purification and regeneration. The Spring Festival is held every spring and it is very important to the comfort of the dead. During the festival, descendants will visit graves of their ancestors to honor  and care for the burial ground and body it incases. Prayers and sacrifices are made to the dead during that time and the act of â€Å"saluting the tomb† is practiced. 10. Text adapted from To the Yellow Springs: The Chinese View of Death by T.C. Lai. Hong Kong: Joint Publishing Co. and Kelly & Walsh. (1983) (Text 18) â€Å"Saluting the tomb† is an act where red-colored rice and peeled eggs, which are symbolic of the saying â€Å"old gives way to the new†, are placed on top of the burial ground. November is the month that harbors Ghost Day celebrations. Ghost day is a special day where people burn paper money as  offerings to their ancestors. Another day of celebration is the Winter Dress Festival where paper clothes and such are burned for their ancestors, again this holiday is celebrated in October and November 11. These celebrations do not directly pertain to spirits who are in a state of unrest. In China a ghost, a male ghost is called kuei while the female is called yao, is a spirit whose death was either very unusual or very violent criminal act. The Chinese are extremely superstitious. It is said that ghosts linger relatively close to the location of their death. For example, Ghosts of thieves would sometimes be seen close to the area of their execution. Another common superstition (one that was also taught to me) was that if a pregnant woman were to walk past a spot where a person has died, that spirit would attempt to expel the child’s soul and replace it with its own to be reborn 12. Anniversary ghosts also exist in Chinese culture. Anniversary ghosts are essentially ghosts who appear on the anniversary of their death to re-enact the scene. The only way this can be stopped is if someone dies in its place on that same day, the same way, in the same spot so that the soul that is tr apped and doomed to repeat its painful death will be released. Unfortunately, the person who has died in their place will be doomed to repeat his 11. Jones, Constance The Complete Book of Death and Dying (135) 12. Jones, Constance The Complete Book of Death and Dying (129)  or her death, unless a specialist performs a ritual to set the spirit free. One can already tell that the Chinese have great respect for the dead and their ancestors. Chinese attitudes and beliefs about death are influenced by Buddhism, Taoism and Confucianism 13. â€Å"If one does not know life,  how can he begin to know death.† Confucius (Fig. 1) The Chinese honors the dead regularly by presenting offerings and prayers since they believe that these practices push forth the sense that death occurs all the time and that it should be accepted into daily life. 13. Jones, Constance R.I.P. The Complete Book of Death and Dying (12) 14. Figure 1 is from T.C. Lai To The Yellow Springs (14) NOTE! Blank Spaces are for images taken from books. Be sure to add corresponding images to this essay.

Changes Within the Education System - 1587 Words

Introduction There are platitudes of issues and elements that pertain to the educational process as well as curriculum development that are addressed on a routine basis. As many researchers have discussed, and administrators and teachers alike have grown to understand, if this current educational model/system is to produce creative, productive, active, and technologically savvy students-citizens the worst actions are perhaps having no actions at all (Stansbury, 2013). In addition to the grandiose mistakes of becoming stagnant (progress), educators and administrators are faced with increasing demands at the highest levels; this of course is making reference to both federal and state legislation such as No Child Left Behind, perhaps the†¦show more content†¦Given the current trends of offerings, increasing in enrolment over the past four years(an increase of roughly 15%), as well as the availability of inexpensive hardware and software the complexity of change should be a natural and seam less transition of allowing more programs via online, more important when addressing curriculum of choice(Existentialism), should find new ways that go beyond the current offerings, taking the first brave steps in bridging our students to the outside world would prove a beneficial exposure over time for students(preparation for professions) and the university via increased global exposure(Snyder, 2013). In addition to relevance and practicality, investing more human resources as well as capital via online venues is a perfect and natural connection to Existentialism by which the university has placed great value. Characteristics at the School District Level Having been employed as a professor at the university for the past four years this researcher has observed several attempts to stay relevant and innovative at the higher education level. We (university) attempted to implement a sister-city/sister-institution with the emerging world power China. This program called for a cultural exchange via exchange of professors as well as students. 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