Annotated Bibliography On International Encryption Subversion

Nicholas Gambini Crypto Final Paper Dr. Landquist Intro to Crypto International Encryption Subversion Introduction: As implied by the fourth, ninth, and fourteenth amendments to the Constitution of the United States, all citizens of the United States have a right to privacy. In the digital age, where all of our most important and personal information is stored digitally, we must have a way to protect this digital content. To protect our data we use encryption where contents of files are scrambled and distorted and can only be made legible by someone who knows the decryption key. Governments in Europe, Asia, and America are currently engaged in undermining the encryption and privacy rights of their citizens either by demanding backdoors or†¦show more content†¦Apple responded with a case curiously omitted from the FBI’s argument; a federal judge found it inconceivable that the law could be used to compel a telecommunications provider to allow real-time tracking of a cellphone without a search warrant (Lichtblau). As support for Apple grew, Director of Privacy at Stanford Law School, Albert Gidari, LLM, published a paper detailing specifically why the FBI was wrong and why their argument was useless. In his paper he discusses the Communications Assistance for Law Enforcement Act, or CALEA. CALEA details what is and isn’t lawful assistance from telecommunications companies to the government. Within section 1002 lies these details: (1) Design of features and systems configurations. This subchapter does not authorize any law enforcement agency or office (a) to require any specific design of equipment, facilities, services, features, or system configurations to be adopted by any provider of a wire or electronic communication service, any manufacturer of telecommunications equipment, or any provider of telecommunications support services; (b) to prohibit the adoption of any equipment, facility, service, or feature by any provider of a wire or electronic communication service, any manufacturer of telecommunications equipment, or any provider of telecommunications support services. (Schneier) What this means is that it is unlawful for

The Ideal Person Free Essays

Nietzsche’s Ubermensch concept of the â€Å"ideal person† was able to achieve self-actualization, and has developed himself holistically. What Nietzsche meant by achieving self-actualization was to achieve one’s full potential through creativity, independence, spontaneity, and a grasp on the real world. I see an ideal person as someone who surrounds themselves with happiness and love even with no money or fame. We will write a custom essay sample on The Ideal Person or any similar topic only for you Order Now Most people consider the ideal person beautiful and rich. But as many people may say, money doesn’t always bring happiness or love, it could lead to loneliness and emptiness, even with all of the material things. An ideal person, as lived their life without regrets. I do agree with an ideal person is someone who can achieve their full potential through everything they do. They put all their hard work and effort into what they need to accomplish and with the best of their ability. I believe this is the most important similarity with our ideal person as well as Nietzsche’s. A difference between our theories would be that we may see an ideal person as someone who is less fortunate but doing the best of their potential to provide for themselves and their family. And we would see that as with the resources they have and can afford then they are achieving a self-actualization. Nietzsche may be that as not a real ideal person, because someone might not look up to that certain person because they are not so called living the glam life, and having everything around them. He may think that he is not achieving his full self-actualization because of that, when really is he by being happy in life and grasping everything around him that he can and not taking it for granted. Nietzsche believes that the ideal person is high, rare, and far between and mainly mentions them as a â€Å"he†. In my belief the ideal person can be of any gender, by achieving greatness, and many people are ideal and not as rare as he mentions. With the main differences in mind I think that his Ubermensch is not plausible. He see’s the ideal person as a higher power and rare and far between, like the so called superman that is seen in comic books, that was created after his theory. His person is like a fantasy that people wish they were instead of being normal people around us that achieve their potentials and that are plausible. How to cite The Ideal Person, Papers

Good Will Hunting Essay Example For Students

Good Will Hunting Essay We could not be where we are today if great minds like Albert Einstein and Isaac Newton didn’t exist. These individuals helped create who and what we are today. Without their help our world would be a far more primitive one. These incredible people are said to have a gift, which few could only dream of. But what if these individuals decided in not using this gift. Then where would we be today? In the film â€Å"Good Will Hunting† Will Hunting is blessed with having this gift, but isn’t convinced if he should use it. Will kept his gift to himself. He wasn’t what society sees as a typical mathematical intellect, being well dressed, law biding, unathletic, and antisocial. Instead he played sports, fought a lot, used foul language, and drank excessively. He acted this way because it was the way he grew up and he didn’t want to be treated differently because of his gift. When a Hartford professor sees Will’s capabilities he can only think of the possibilities a great mind like Will’s could create. Will, on the other hand would rather work a labor-oriented job for the rest of his life. He believes his job as, a janitor or demolition laborer, are just as noble as any other. The truth is Will isn’t psychologically stable and therefore he doesn’t know what he really wants. His whole life he lived in different foster homes and was abused excessively by different people. This abuse leads him to live a life where he pushes people away because he’s scared of getting hurt. When Skylar, his girlfriend, asks him to move with her to California he automatically acts in his defense mode of pushing her away. He convinces himself that if they did go away together she would eventually leave him for a more economically stable guy that her mother would approve of. His psychologist (Robin Williams) realizes the psychological problem Will faces and understands that this problem must be dealt with before Will can decide what he really wants. The Hartford professor sees this only as a waste of intelligence that should be used. The Professor’s idea of the matter is that how intelligent an individual is compared to the accomplishments made by that individual determines the success of the individual. Will’s psychologist only sees success as a matter of truly finding what an individual wants. At the end of the movie Will makes a break through and realizes who he is. His first goal is to find Skylar and be with her. Then from there he can decide what he wants to do. Will does find success in the end because he realizes he wants to be with Skylar the love of his life. In the film Will is compared to the amazing mathematician Ramanujan. Ramanujan was born on December 22, 1887 and died April 26, 1920. At the age of 15 Ramanujan came across a book entitled A Synopsis of Elementary results in Pure and Applied Mathematics by George Shoobridge Carr. After reading and verifying the results in the book he developed his own theories and ideas. He lived in poor conditions and moved from school to school until he was no longer allowed. Ramanujan wasn’t considered a mathematical genius yet because of his lack of schooling and his poor grades in subjects other then math. It wasn’t until the support from Ramanchandra Rao that helped Ramanujan get into some schools and eventually be accepted as a math genius. What puzzled many is how Ramanujan understood things quickly on his own without ever being formally taught them. He made great contributions to many different areas of mathematics. Will is similar to Ramanujan in many ways. Both Will and Ramanujan lived in poor conditions and read books on their own to develop the foundation needed for higher-level education. Both Will and Ramanujan had a gift, which could not be explained. .u2fa6bdeb270e85863a2b878da0e3d297 , .u2fa6bdeb270e85863a2b878da0e3d297 .postImageUrl , .u2fa6bdeb270e85863a2b878da0e3d297 .centered-text-area { min-height: 80px; position: relative; } .u2fa6bdeb270e85863a2b878da0e3d297 , .u2fa6bdeb270e85863a2b878da0e3d297:hover , .u2fa6bdeb270e85863a2b878da0e3d297:visited , .u2fa6bdeb270e85863a2b878da0e3d297:active { border:0!important; } .u2fa6bdeb270e85863a2b878da0e3d297 .clearfix:after { content: ""; display: table; clear: both; } .u2fa6bdeb270e85863a2b878da0e3d297 { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u2fa6bdeb270e85863a2b878da0e3d297:active , .u2fa6bdeb270e85863a2b878da0e3d297:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u2fa6bdeb270e85863a2b878da0e3d297 .centered-text-area { width: 100%; position: relative ; } .u2fa6bdeb270e85863a2b878da0e3d297 .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u2fa6bdeb270e85863a2b878da0e3d297 .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u2fa6bdeb270e85863a2b878da0e3d297 .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u2fa6bdeb270e85863a2b878da0e3d297:hover .ctaButton { background-color: #34495E!important; } .u2fa6bdeb270e85863a2b878da0e3d297 .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u2fa6bdeb270e85863a2b878da0e3d297 .u2fa6bdeb270e85863a2b878da0e3d297-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u2fa6bdeb270e85863a2b878da0e3d297:after { content: ""; display: block; clear: both; } READ: Full Metal Jacket EssayWhat would this world be today if Albert Einstein and Isaac Newton never existed. No one knows for sure. Maybe someone else would come up with the ideas the two developed or maybe we would still be wondering why an apple falls off a tree. The truth is an individual should be left to do what he or she wants to regardless of the talents he or she has. If Will decides to use his gift to enhance our world then that is great maybe better things will come, but he should be left with the choice to do what he wants.

Kidscity in Melbourne, Australia

Need for Kidscity Kidcity is not a simple entertaining center, it is a unique edutainment where children can work and get salary. Many students have problems with profession choice as they do not know what responsibilities each occupation comprises. It is important to entertain children with something. It is also important to understand that the main purpose of edutainment is to attract children’s attention to one of the issues and hold it for some time there. Thus, children learn something without being made (Okan 2003).Advertising We will write a custom essay sample on Kidscity in Melbourne, Australia specifically for you for only $16.05 $11/page Learn More Kidscity Concept Kidcity is the centre which is going to offer children different occupations, pay them money, and offer the shops where they can spend earned money. This Kidcity is aimed at providing with the possibilities for trying jobs on the basis of KidZania, a theme park in Japan (Spoo ky 2009). Working as firefighters, doctors, etc. children can try different jobs, have their money and understand the value of it while spending them in the center on the territory of Kidcity. Only children between 4 and 16 are going to be allowed in the center. Others, including parents, will not. This is going to be a replica of a real city with streets, buildings, retails and different vehicle going around city. A theme park is a place where children can decide what they want to be when they grow up by actually doing the job and earn money. The currency in the Kidscity is called ‘Kidzos’. Center Development Possibilities The center has many opportunities in the development, starting with the implementation of new jobs connected with the infrastructure development and concluding with the territorial increase (with the possibility to creation of another city with different jobs). Market and Competition Having considered the child care industry in Melbourne, it is possi ble to state that there is no such center in the city, as well as in the whole country. Considering a venture as an educative one, it may be stated that it is not going change the secondary school attendance, as we have absolutely different direction and our center is not compulsory (McMIllan 2011b). Moreover, the child care services in Australia are usually provided for children under 12 years old (McMIllan 2011a). Our Kidcity is going to reduce this level up to 4 years and work with children of more varied age. Thus, the business is not going to experience high competition. Economics Having considered the success of the similar ventures in Japan, we would like to base our prices on theirs $50 per shift (Hours and admission fees 2011). The approximate admission from parents for their children for a shift in Kidcity is going to be $50-100 depending on the position. A child will get about $10 as payment for their job in ‘Kidzos’. 1 dollar equals 5 Kidzos to make children interested in possession much money.Advertising Looking for essay on business economics? Let's see if we can help you! Get your first paper with 15% OFF Learn More Initial Investment and Expected profitability of Venture The venture requires much investment as to build the basic infrastructure (a hospital, several offices, houses, streets, shops, etc.) costs too much (about $50,000-$8,000) as the whole city should be built from the very beginning. Being a profitable business, it is possible to attract investors, both national and foreign. It can be easy to explain the profitability to Japanese investors as having the same center they can easily follow its profit. Moreover, having low competition, the business will ring more profit. The profit will not be gained at once as it is necessary to cover the costs spent on the center building. Exit strategy of the company should be directed at the reforming and restructuring the center into an entertainment facility where bo th children and parents can have fun. Reference List ‘Hours and admission fees’ 2011, KidZania. Web. McMillan, P 2011a, ‘Child care services in Australia’, IBIS World Industry Report. McMillan, P 2011b, ‘Preschool education in Australia’, IBIS World Industry Report. Okan, Z 2003, ‘Edutainment: is learning at risk?’, British Journal of Education Technology, vol. 34, no. 3, pp. 255-264.Advertising We will write a custom essay sample on Kidscity in Melbourne, Australia specifically for you for only $16.05 $11/page Learn More Spooky 2009, ‘KidZania – Career-Building Theme Park for Kids’, Oddity Central, September 24, http://www.odditycentral.com/pics/kidzania-career-building-theme-park-for-kids.html This essay on Kidscity in Melbourne, Australia was written and submitted by user Marcus D. to help you with your own studies. You are free to use it for research and reference purposes in order to write your own paper; however, you must cite it accordingly. You can donate your paper here.

Petco Park vs Fenway Park

Petco Park vs Fenway Park Free Online Research Papers In the major league of baseball there are many stadiums, all which are different and special in some kind of way. The home of the San Diego Padres is Petco Park. The home of the Boston Red Sox is Fenway Park. There are many differences between the two stadiums and how they became what they are today. Petco Park is a brand new stadium for the Padres. The park opened for its opening game in 2004. It can seat about 43,000 people plus an extra 2,500 people in the park area behind centerfield. This brand new park is a little bit bigger than their old field, Qualcomm Stadium, which they moved out of at the end of the 2003 season. Padres did not start in Qualcomm Stadium either. They started in Lane Field at Broadway Pier, and then in 1958 they were moved to Westgate Park in Mission Valley. Then, Jack Murphy made a proposal to make a new stadium which was called San Diego Stadium. It was also the home of the San Diego Chargers of the NFL. Later it was named Jack Murphy stadium because he got the stadium started and renovated it even more. It was then called Qualcomm when that business bought the grounds around the ballpark. â€Å"Considering that Petco Park nearly failed to reach construction phase due to strong community opposition and scandal, the ballpark has overcome some signific ant challenges to climb the ladder of success, although promised development surrounding the ballpark remains something of an uncertainty†(Reichard, 1). The ballpark district, which is the area around Petco, is still under construction for more development on the way to improve the park. The park construction was halted because of insufficient funds to build the stadium, but after money was set aside for the stadium, construction was started up again and the park was on its way. It was finished and ready to play in on February 18, 2004. The Padres were ready for their new stadium because they did not like sharing their field with the Chargers for football. Petco Park gives the fans a variety of spots to sit. The fans can sit right on field level and as far up as the nosebleeds. The fans have to pay a little bit extra for the special areas. The average price for tickets is anywhere from fifteen to forty dollars. â€Å"Ultimately, Petco Park manages to accomplish the rare feat of catering not only to the fan focused entirely on the game, but also the visitor interested in the overall experience†( Reichard, 3). This brand new stadium has yet to see a world series; the Padres have come close to it, but not quite close enough. They just lost their series against the St. Louis Cardinals to make it to the playoffs this year. In the case of the Red Sox, they have been in Fenway since 1912. It opened on April 20, 1912. Before Fenway was built they played at Huntington Avenue Grounds. Fenway has been renovated many times to keep the field in good shape and to make it better for the fans. In the left field of Fenway Park there is a huge wall called the green monster, which the hitters face every time they play there. It used to be a big feat to hit a home run over the 37 foot wall which is 310 ft. away from the plate; these days hitters can hit them over the wall if they get the sweet spot of the bat. On the green monster there is a manual scoreboard that is still used today. There are electronic scoreboards around the field, but the manual one is still used. â€Å"Behind the manual scoreboard is a room where the walls are covered with signatures of players who have played at Fenway Park over the years. Also, the initials TAY and JRY, for Tom Yawkey and Jean Yawkey, appear in Morse code in two vertical str ipes on the scoreboard†(Fenway Facts, 2). There are many nicknames given to parts of Fenway Park. There is Duffy’s Cliff; this was a ten foot mound that reached from the left field foul pole to center field. It was named this because the left fielder for Boston was Duffy Lewis and he mastered the skill of running up hill to catch the ball. The Green Monster is the huge wall in left field. It gets its name from its looks. In the right field bleachers there is one seat that is painted red. That is where the longest home run was hit, 502 ft by Ted Williams. â€Å"Legend says that the ball crashed through the straw hat of the man sitting in the seat - Section 42, Row 37, Seat 21† (Fenway Facts, 2). New fields and old fields, what is the difference? There is plenty of difference. All new fields are up to date with technology and new ways to make parks better for fans. Old fields are boring and there is nothing to them. The brand new Petco Park has many fun things in it. Behind centerfield wall there is a sand area for little kids and their parents to watch the game. The fence is see through so that the little ball fans can see the game while playing around in the sand. In those seats the fan sits right on field level so that it is like the individual is in the game. That is also how Fenway is a little bit. The stands along Fenway are really close to the foul lines to bring the viewers closer to the game. â€Å"Today, the average seat in Fenway Park is closer to the field than in any other Major League baseball park. This feel of intimacy is readily apparent to Fenway Park visitors and adds to its uniqueness. It is for this reason that Fenway has been referred to as the best pl ace in the world to watch a baseball game(Save Fenway Park, 1). Fenway Park is the oldest major league park still in operation in the country. â€Å"Many baseball teams are looking to replace their symmetrical, Astroturf-covered, multipurpose mega-stadiums built in the 1960s and 1970s (such as Pittsburghs Three Rivers Stadium and Seattles Kingdome) with retro-style, single-use baseball parks that emulate the irregular field configuration and wall heights, urban setting, and overall intimacy of Fenway Park. In fact, Fenway was looked to as a model for the vanguards of these newer parks: Oriole Park at Camden Yards in Baltimore and Jacobs Field in Cleveland. As other â€Å"classic† baseball parks disappear, including Comiskey Park in Chicago and Tiger Stadium in Detroit, the opportunity to experience a Major League baseball game in an authentic traditional setting is quickly fading away†(Save Fenway Park, 3). Cal Ripken Jr. says it well in this little paragraph about th e feeling of playing on these old authentic fields, â€Å"The thing that I remember the most is just the feeling you get when you walk out on that field (at Fenway Park). All of the ballparks, especially the new ones, and Camden Yards, I guess, started the trend, try to capture in the modern sense the feeling of Fenway Park. Its just a great feeling to be able to play baseball on that field. Its a special place† (Young, 1). Many players like to play on the old fields because all the old time legends have played on them. Then again, it is fun on all the new fields like Petco Park because there are more fans going ballistic for their team and they get to try to become the legends of these new fields and set records and go down in the history with those fields. Some of the new ballparks are getting bigger and harder to play in though. The fences are getting deeper and new configurations of the fields are getting crazier. Petco Park has one of the deepest fences in the major league and the fence line is shaped the most unusual out of many other fields. Fenway also has a different configuration for there fence with the way it wraps around the field and the height differences of the fence going around the outfield. There are many differences between Petco and Fenway, but there are some similarities too. There is a little history about Fenway and what has gone on through all the years it has been played in. The very first year it opened, the Red Sox won the World Series. From then until 2006 they have won six World Series. They could have won seven, but no one knows for sure because the Giants refused to play in the World Series that year in 1904. Petco has no history at all yet; it is in its second season of play and both years the Padres almost made it to the World Series both seasons. Many stadiums in the Major League of baseball are old and new. Some are similar and some are completely different. These two stadiums have a great background behind them. Fenway has come far from the year 1912, and the Padres they have come far with all there different stadiums. Petco Park is now the home of the Padres and it is one of the nicest brand new ball fields of this era. These stadiums have there own unique and significant values to them. They have their differences and have become two of the greatest fields to play on and to be in. Bibliography Ballpark History. Library ThinkQuest. 06 Mar. 2000. 10 Oct. 2006 . Blau, Clifford. A Comparison of AL and NL Park Factors, 1913-1975. Mysite. 10 Oct. 2006 . Fenway Facts. Boston.Redsox. Jan. 2001. 10 Oct. 2006 . Fenway Park Stadium. MLB-Teams. Feb. 2003. 10 Oct. 2006 . Petco Park. San Diego Ballpark. 22 Mar. 2006. Major League Baseball. 10 Oct. 2006 . Qualcomm Stadium. Ballparks of Baseball. 2003. 10 Oct. 2006 . Reichard, Kevin. Ballpark Digest- Petco Park/ San Diego Padres. Ballpark Watch. 10 Oct. 2006 . Schoenherr. Padres Baseball History Timeline. History.Acusd. 7 Aug. 2004. 10 Oct. 2006 . The Significance of Fenway Park. Save Fenway Park. 25 May 2001. 10 Oct. 2006 . Young, Geisler. Fenway Park. Baseball-Almanac. Sept. 2000. 10 Oct. 2006 Research Papers on Petco Park vs Fenway ParkThe Hockey GameMarketing of Lifeboy Soap A Unilever ProductLifes What IfsThe Fifth HorsemanBionic Assembly System: A New Concept of SelfThe Effects of Illegal ImmigrationDefinition of Export QuotasHip-Hop is ArtNever Been Kicked Out of a Place This NiceAppeasement Policy Towards the Outbreak of World War 2

A Sociological View of Rastafarianism

A Sociological View of Rastafarianism Essay Organized religion is a duality between the religion and the church which represents it. Sometimes the representation of the religion is marred and flawed to those who view it because of the bureaucracy contained within. Unknown to those who gaze upon the dissolved morals and values of what is perceived to be the contradiction known as modern religion, it was never intended to be this way. Most religions started off as a sect, a minor detail on the fringes of the society it never wanted to represent. Rastfarianism is such a sect. The differences between Rastafarianism and a normal mainstream religion are numberless, including: no set membership, no authoritative leader, no offices of authority, no trained clergy and no involvement with the world as a whole. Rastafarianism is based upon an underrepresented minority which needed hope in the face in utter demise. According to Max Weber, religion emerges to satisfy a social need. In treating suffering as a symptom of odiousness in the ey es of gods and as a sign of secret guilt, religion has psychologically met a very general need (Weber 271). Rastafarianism emerges in the slums of Kingston, Jamaica in the 1930s to meet the needs of the poor, unskilled black Jamaicans who needed a hope. The social situation which was emerging in the 1930s which called for this need was as follows. Jamaica was a commonwealth of the British Empire. It had recently, around 1884, received a write in clause to their constitution which stipulated if the new government did not succeed and the economic life of Jamaica were to suffer because of it, the political constitution would be amended or abolished to meet new conditions. Black Jamaicans had a taste for power in their mouths and in 1938, this erupted in labor riots and violence. This act did nothing for their cause. It would still be 30 years until Jamaica received its independence. Blacks in Jamaica were the victims of social stratification which left them at the bottom rung of the la dder. They had menial jobs such as field worker or an attendant at the sugar plant, if they had jobs at all. The blacks were suffering as a people and as an organized group. Ethopianism had been introduced to Jamaica in 1784 by George Liele, by adding it to the name of his Baptist church, hoping to graft itself onto the African religion of Jamaican slaves. But the movement to embody the Ethiopian ideology par excellence was the Back to Africa movement of Marcus Garvey (Barret 76). He saw African civilization as anterior to all others and used bible verses which were easily interpretable to portray Africans as the chosen people mentioned in the bible, as in Psalm 68: Princes shall come out if Egypt and Ethiopia shall stretch forth his hands onto God (Barret 78). Garveys persistence culminated in the crowning of Ras Tafari as Negus of Ethiopia. He took the name Haile Selassie and added King of Kings and the Lion in the Tribe of Judah, placing himself in the legendary line of King Solo man, and therefore, in the same line as Jesus Christ of Roman Catholicism. Out of this came Rastafarianism which took over Jamaica at a time when it was in a low tide economically and socially. Socially, people experienced the brunt of the Depression as well as disaster due to a devastating hurricane. Politically, colonialism gripped the country and the future of the masses looked hopeless. Any doctrine which that promised a better hope and a better day was ripe for hearing (Barret 84). Weber analyzed conditions such as these as a theodicy of suffering. One can explain suffering and injustice by refrying to individual sin committed in former life, to the guilt of ancestors . . . to the wickedness of all people. As compensatory promised one can refer to hopes of the individual for a better life in the future of this world or to the for the successors, or to a better life in the hereafter (Weber 275). In other words, those who are disadvantaged in a situation (the poor, hopeless, black Jamaicans) will be rewarded. The poor people have a decided advantage in the Rastas view, since they are forced to look into themselves and confront the basic reality of human existence and only there can God be found (Owens 173) Their negative situation will be turned into a positive one (transvaluation) because they are the truly righteous, or so they believed. Rastafarianism was more than a religion to the people of Jamaica, it was a hope. It was their escape from the the rational e veryday world. This theodicy of suffering, in which the underprivileged and underrepresented Jamaicans believed, was compensation for the deplorable state in which they found themselves. The Rastafarian way of living and their everyday activities began as a deviant social behavior, but rather was a routinization of the masses into one cohesive unit, following the same general creed under different principles. This point can be seen most specifically in the modern Rastafarian hairstyles. In traditional Rastafarianism most Rastas do not cut their hair but allow it to grow naturally long matted strands or locks. These locks are in accordance with the Leviticus 21:5: They shall not make baldness upon their head (Johnson-Hill 25). But in todays Rastafarianism, their are men who will not grow facial hair or locks in accordance to their position in the work place and in society, but still believe in the faith of and consider themselves a part of the Rastafarian religion. This process of electing points on a subject in which a followers ideas converge with is called elective affinity, as coined by Max Weber. This elective affinity concerning Rastafarianism was spurred by cha rismatic prophets of the belief system such as Marcus Garvey, Haile Selassie, and Samuel Brown. All of these men preached to the negatively privileged strata which existed in the Jamaican slums and the impoverished Jamaican parishes. The underprivileged strata became a status group in a sociological point of view when they selected Rastafarianism and Haile Selassie as their god. This annunciation and promise led these impoverished blacks into a status group known as Rastafarians. This elective affinity between underprivileged Jamaicans and Rastafarians was seen most directly in a change in diet to follow Kosher food laws, a change in hair style, the use of a different language, and a the use of a holy weed; ganja. These highly visible symbols served as a solidification of a persons elective affinity and a public statement of their beliefs. To become a member of the Rastafarian status group was to embrace the lifestyle and the conceptual livity of a personal relationship with nature, in a pure organic way (Johnson-Hill 25). The Rastafarian lifestyle, at its early core, was based upon responses to social actions cast forth by the Jamaican bureaucracy. These actions exist on the guise of a messianic hope which is generally known as Ethiopia or Africa (Barret 117). The first reaction is aggression, which was exemplified by the social struggles for equality or even acknowledgment by the economically challenged island residents. The second reaction is acceptance. This ambivalence toward the situation is more of a standstill than anything else. The act of accepting ones own unfortunate situation negates the aggression and action of the previous step. This is where the Messianic values began to seep into the Rastafarian watershed. With these people and this clear-cut fashion only among them and under other very particular conditions, the suffering of a peoples community, rather than the suffering of the individual, became the object of hope for religious salvation (Weber 273). Rastafarian men and women began to forget their own individual struggles and rely on the preaching from Haile Selassie to comfort them as a group. Individuality is looked down upon in the Rastafarian religion. The status group or strata will suffer as a whole, not as individual pieces of a puzzle. Every Rastafarian considers himself an authoritative spokesman for Selassie. It is consequently unthinkable that one of the brethren should assume special prerogatives in speaking for the Emperor (Owens 43). READ: Education Starts at Home EssayThe third and final response to social action by Rastafarians is avoidance. This act is predominated by the view that Jamaica is Babylon and Ethiopia is Zion. This metaphor implying hopelessness in Jamaica acts very much, in Marxian terminology, as an opiate. This outlook on everyday life does not produce action, rather it reduces it. Another example of this can be seen economically. The Rastafarians generally represent the lowest segment of the Jamaican social class . . . This level of Jamaican society represents the largest body on unemployed and underemployed and the greatest number of unemployables . . . (Barret 115). This fact is well known among the Rastafarians and it is partially why many are in the religion, acceptance into a social class which is higher than their own. They have mostly given up on employment besides that of home produced items which are pawned to tourists or others within the Rastafarian movement. Their is no motivatio n to produce economically because most of the industry within Jamaica during the early Rastafarian period was controlled by the British land owners. Working for these British men would have been a direct violation of their religious creed; The white person is inferior to the black person (Barret 104) and The Black person is the reincarnation of ancient Israel, who, at the hand of the White person, has been in exile to Jamaica (Barret 104). This ties into Webers Theodicy of Suffering because to suffer economically is to suffer through all aspects of ones life. But, many times, as previously illustrated, an ambivalence to end suffering leaves one still in the same peculiar situation. Without a motive to change, there is not change in a cultures motives. So, the early Rastafarians suffered not from a theodicy of suffering which was merely and only forced upon them by the white Jamaican bureaucracy; but rather a self- imposed and self-induced level of their suffering. This way of viewing Rastafarian all changed as time passed. Social strata are decisive for the development of a religion (Weber 282) and as the social strata which embodies this religion began to change, the religion changed proportionately with it. This can be seen in contrasting the previous three social reactions just stated: aggression, acceptance and avoidance. As the general body of Rastafarianism began to grow old and pass away, so did many of their ideas and rationalitys concerning the religion in which they were a part. These views were handed down to the new, younger members of the Rastafarian religion and updated substantially to concur with the new time period and the new state of Rastafarians in Jamaica. Largely, there is no need for one to use aggression to prove equality in Jamaica. The modern Rastafarian, rather is a symbol of the Jamaican lifestyle and one can almost mistakenly assume all Jamaicans embody the Rastafarian way of thinking and lifestyle. The newly indep endent Jamaica uses aspects of the traditional Rastafarian to promote its tourism industry: such as the reggae music which originally symbolized the suffering of black Jamaicans, the dread locks which represented the I-tal way of organic living and the artifacts and cultural productions of such Rastafarian artisans. Rastafarians no longer accept their status as a constant; an unchanging fact which merely misrepresents them in popular culture. They have began to work on their economic status within the Jamaican community. Rastafarians now occupy enviable positions in Jamaica. There are Rasta physicians, pharmacists, professors, journalists, pilots, teachers . . . to name only a few of their trades and professions (Barret 243). They are willing to educate their children to become productive citizens of the country, which is evident in the formation of Rasta primary and secondary schools and the possibility of a Rasta university within Jamaica. Rastafarians now have control over their own destiny within the scope of mass media and their ultimate portrayal. With the advent of educated and world minded Rastafarians, the Rastafarian movement has proliferated out of Jamaica and into the mainstream of the world, including both the United States and England. The final large change concerning Rastafarians is avoidance. Instead of avoiding the problems in Jamaica and praying for a magical repatriation to Ethiopia, they have first decided to repair the problems which exist in Jamaica before they leave for Zion. This new brethren is focused on change and one way they have decided to accomplish this is through political action. Rastafarians are traditionally apolitical; they do not vote. Their word for politics is politricks, which sums up their perception of the political game (Barret 220). With the election of a pro Rastafarian prime minister, Michael Manley, Rastafarians were encouraged to use their constitutional rights and vote. There is no way of telling how many Rastafarians voted or continue to vote, but their role in Jamaican culture requires them to be addressed and noticed. The act of being spoken to and about in a public forum is just aspect in which indirectly they have traversed out of the avoidance stage. Rastafarians also no l onger avoid the media. Rather, they embrace it and use it to their advantage. This is evident is the many quotes and passages contained within Leonard Barrets book and the relative ease of access he obtained many on these passages. The Rastafarian culture is moving toward the future, and as Weber stated, changing with the social strata, which is changing with the times. It can then be inferred Rastafarianism is a constantly updated and evolving entity, modernizing as the world does so as well. But this evolving modern entity did not always keeps its modernity defined. Many of the actions of Rastafarianism worked against modernity and favored a complete stand still in all actions of life. In effect, the pain of the poor black Jamaica strata directly led into a form of ambivalence which militated against social and economic change; in essence, the status group of Rastafarians and their beliefs acted as an opiate against socioeconomic change. Religion is the opium of the people (Marx 54). This opium like quality leads directly into a state of false consciousness, which ties in directly with Webers theodicy of suffering. Both of these militate against socieconomic change by giving a check of approval to a negative situation. In this way, Marx and Weber are showing the flaws in the Rastafarian system. The inherent flaw of giving false hope or false consciousness to a people based on a system (Rastafarian) which at its base complies with stagnant situations and life styles. At t he same time, Marxism can be interpreted as a direct conflict with itself. The Rastafarian movement occupies not only an opiate status, but a status of opposition as well. The Rastafarian movement was founded originally as an opposition to the bureaucratic ways of the ruling class. The religion modeled greatly an American democratic way of thinking: by the people for the people. The people are the underrepresented and under appreciated blacks of Jamaica. In comparison with a Weberian sociological thought process, they both agree upon Rastafarian as basically an evolution. This plays more into Marxs favor because of the direct correlation between themselves. Like the Rastafarian evolution, in which they retreated on many of their former beliefs and creeds, Marx also did the same according to the time he was writing in. So, a direct comparison can be made through the evolution of Marx and Rastafarianism; both occur because of the rise of modernity and culture around them, directly eff ecting the person or group in question. READ: Theories on and Analysis of Information Management in KFCMarx and Weber also collide in beliefs on the idea of theodicy of suffering. Weber believed religion emerges to fulfill a social need. The poor, black, Jamaicans needed hope, and with their economic status, suffering was a major part. Taken on a face value then, the Jamaican culture can be divided into two distinct classes: theodicy of suffering and theodicy of good fortune. The former group, those who indirectly believe in a theodicy of suffering, are alienated from the latter group. Within the suffering group, there is alienation among members due to separation from product. The product, in this case, is their religion. Now all of the members of the Rastafarian status group belong to Rastafarianism as a whole, but there are sects within the sect, which are different from each other. For an example, the emergence of the uptown Rasta which differs in belief system from Rastafarianism as a whole. The alienation comes in the fact that the people, not as one unified group, but as a large organization of individuals are single entities and none speak for the religion. Criticism of this can be found in a previously mentioned Joseph Owens quote (see page four, first paragraph). Although each member is a spokesman for Selassie, is unthinkable to assume each member of the brethren might have something different to say? This leads to alienation among those within the same sect. The previously stated belief contrasts with a Weberian point of view as well. In a Marxian view of thought, the poor should try to revolt against their ruling bureaucracy. This appropriation is further determined by the manner in which it must be effected. It can only be effected through a union, which by the character of the proletariat itself can again only be a universal one, and through a revolution . . . (Marx 192). There is a flaw under the question: how can a society revolt through Marxism and still be prone against change, an opiate in Marxian view, to their own standing within the community? Karl Marx would see this as a complete oxymoron. Rastafarianism should benefit the social group, not allow it to stop progression and merely graze the lips of those who chose it, giving them a short and unsatisfying taste of what is available to them. This yearning for more should lead the people into a full economic and political revolt against this bourgeoisie. While relatively similar to a Marxian point of view, Durkheimian sociology sees Rastafarianism as a social entity. This religion was originally associated as Jamaican poor and the term Rasta and poor, black Jamaican could be used interchangeable. And with this association, Rastafarianism emerged to regulate the desires of the Jamaican poor. It brought about a solidarity among the lowest status class which served as a jumping point into embracing their situations. Thus, the religion is inseparable from the groups which contain it. This occupies the ideas of Weber in that if the religion is inseparable from the groups which contain it, then, the religion will indirectly evolve as the group evolves. This basically complies with the Weberian point of view that religious beliefs change along with the strata which embody them. Also, if Rastafarianism is a social entity, it therefore must have risen out of the need for a social set of values, complying with the Weberian ideal of religion em erging to satisfy a social need. This Durkheimian point of view also crosses paths with the views of Karl Marx. If religion brings about solidarity among a status group which happens to be underprivileged, revolution is a possible following steps. One person may revolt, but one needs masses along the same ideals to successfully revolt. By integrating society, one brings the society or group on the same consciousness, although it may be a false consciousness. No matter rational or irrational, the motives exist and can be accomplished with aid of a charismatic prophet, in this case, Marcus Garvey or Samuel Brown. To update this idea, there is a popular t-shirt which states Never underestimate stupid people in large groups. The same could be applied to a Marxian and Durkheimian point of view. Their t-shirt might say Never underestimate the power of alienated oppressed on the same intellectual level.Durkheim and Weber do disagree on some levels. One of them being the role of individuality within religion. A Durkheimian point of view toward individuality could not characterize the Rastafarian movement because it believes one should embrace all the exists, but do not include each other. This directly violates the Rastafarians belief in an I-n-I mentality. This implies a three-fold relationship between any individual self, Jah God, and other selves (Johnson-Hill 23). Max Weber sees religion as a unification of a people, which is evident in his distinction between strata and status. Rastafarianism is a status group, individuality is left behind at the strata before seemingly advancing into a higher level of consciousness, complete with its own symbols, language and customs, especially marijuana usage. Although the beliefs of a religion change, the essence of the religion does not. This is supported by Weber with the idea that changes in a decisive stratum lead to a change of beliefs. This is opposed by Durkheim stating a religion as a whole has lasted because it performs a social function; it integrat es those involved within it. The falsity is what people believe. So, if people change, the religion changes with the people, not necessarily minor beliefs within it. It is a cycle which includes the transfer of old gods to new gods, completely changing the religion with society. Rastafarianism has not faded away, and in fact has spread its brethren among many areas of the world. The Rastafarian movement is no longer a mere revolutionary movement; it has become a part of the establishment, a part of officialdom (Barret 245). Rastafarianism may have started on the fringes of Jamaican society, but it now a representation of what it considered hell. In terms of an outsider, Jamaica is no longer Babylon, it is now Rastafaria, a step on the way to utopian Zion. Rastafarianism is now an integration of all of Jamaican society rather that just one social strata. Its changes have moved along with the changes of Jamaica as a nation. The people of Jamaica are interchangeable with Rastafarianism. It is ironic which a group so hating of their own environment would become such a force as to represent it to the world. Rastafarianism is truly by the people, for the people.

Specifics of the Banking System of Spain Article

Specifics of the Banking System of Spain - Article Example At the beginning of 1990th as a result of a series of merges and absorption two leading savings banks accumulating over 90 % of personal savings of the Spanish citizens have been created. Bank system of Spain is one of the most stable and liquid financial systems in Europe. Its distinctive features are a significant level of foreign currency (13,9 billion euro), the branched out the network of branches of private banks and the state savings banks. The dominating role is played by the banks with 100 % of the Spanish capital. The leader at cost of market actives is the financial group "Banco Santander Central Hispano" formed at the beginning of 1999 as a result of a merger of two largest banks of the country. Now the strongest bank group is Banco de Bilbao Vizcaya (BBV). However recently it had strong contender Central Hispano, the group formed as a result of merges of two banks - Banco Central and Banco Hispano Americano. Despite a plenty of local savings banks (cajas de ahorros), they make operations very slowly. In general, the bank system of Spain is strongly bureaucratized and not especially cares for the convenience of clients (Altman).   Some banks and other financial institutions of Spain: Banco de Espana - the Central bank of Spain; Banco Sabadell - the bank specializing on granting of services to private clients, and also small and average business. Has more than 400 branches in Spain and abroad; Bilbao Bizkaia Kutxa (BBK) - the largest savings bank in Basque Provinces and the fourth on size in Spain; Banco Santander - the bank which is carrying out the financial operations in Spain and in 31 countries abroad, including the USA; Kutxa - savings bank; Caixa d'Estalvis i Pensions de Barcelona - the financial group including savings bank and some of the other financial institutions; Caja San Fernando - the savings bank having operations in Western Andalusia; Caixa Catalunya – the Catalan savings bank; BBVA – the financial group; Open Bank - the open bank; Ibercaja - the Spanish savings bank.