Report (addressing the key issues surrounding financial and marketing Essay

Report (addressing the key issues surrounding financial and marketing applications of management information system - Essay Example MIS systems enable organisations to transform unmanageable volumes of data into formats that supports faster decision making. Faster decision making empowers organisations with the capability to survive in today’s rapidly changing business environment. MIS systems also enables organisations run simulations based on raw data which allows them to answer ‘what if’ questions regarding their strategy. Broadly, MIS  increase information utility across an  organization. Information availability is essential  to the decision making process at all levels of the organisation: functional, operational and strategic. In this discussion we shall look at the key issues surrounding application of MIS in two major business processes, namely: marketing and finance. Marketing management information systems (MkIS) are computerized systems designed to support the availability of information required to ensure effective marketing activities of an organization. These needs of the organization can only be met by the marketing information systems if it provides the organization with operational, analytical and collaborative functionality (Harmon 2003). The operational needs aspect is addressed by the customer management applications that focus on daily customer transactions and customer service. The analytical function is done by MkIS decision support systems that enable data analysis on factors affecting the market conditions such as customers, competition and technology. The collaborative MkIS applications make it easier for managers to share information and work together virtually. Also, it assists in encouraging organizations to collaborate with their customers on product designs and preferences. Managing marketing information by means of IT has become an indispensible element of effective marketing. MkIS offer new approaches for making better the internal efficiencies of a firm especially with

Economics Essay Example | Topics and Well Written Essays - 500 words - 2

Economics - Essay Example Due to current civil unrest in Bahrain and neighboring locations there are no current statistics available. However, the rate of inflation in 2010 was 3.3% which was up sharply from the reported 2.8% in 2009. One author from the Wall Street Journal wrote, â€Å"In its statement, Egypt's Central Bank said deteriorating regional political circumstances, including a civil war in Libya as well as violence in Syria, Yemen and Bahrain, could drive up oil prices and further slow the continuing global economic recovery.† (Bradley) The Bahrain Economic Development board is positive in the most recent release, â€Å"In Q4 2010, the Bahrain economy is expected to post similar growth to that seen in the third quarter growth†¦over 4%† (Bahrain Economic Quarterly p. 4). Overall there is growth occurring especially in the tourism section as oil only accounts for approximately 15% of the economic outlook. With the civil unrest and potential for continuing problems there may be a d rop in tourism as a result. It will be necessary to see what the results are before making long term forecasts. Bahrain Economic Quarterly, . "Bahrain 2030, Bahrain Economy." Bahrain Economic Development board. N.p., First Quarter 2011. Web. 28 Apr 2011. http://www.bahrainedb.com/uploadedFiles/Bahraincom/BahrainForBusiness/BEQ%20Q1%202011.pdf Bradley, M. "Egypt Central Bank Keeps Key Interest Rates Unchanged ." Wall Street Journal. Dow Jones and Company, 28 April 2011.

Theories of African Christian Ethics

Theories of African Christian Ethics INTRODUCTION Before I begin, let me first suggest to you the overall task of Christian Ethics. If I speak about ethics, I speak about Who we are, how we are to perceive our world and how we are to live in this world. This is the main crux of Christian Ethics. In this assignment I would like to demonstrate a working knowledge of African, Western and African Christian Ethics. I will also look at the differences between selected ethical theories. ASSIGNMENT 1 Explain Western Ethics and evaluate the effect it has on our understanding of ethics. Underscore both the positives and negatives it has brought about in ethical thinking. According to Barnhill (2009) the Western tradition has four major approaches to ethics: The first two listed (Utilitarian Ethics and Deontological Ethics) are modern developments and they dominate modern philosophy. He says that Virtue ethics is as old as Plato and is making a bit of a come-back. Natural law ethics is relatively popular among environmental ethicists. After reading his Environmental studies, I have come to realise the following: This study speaks about goodness and badness. We can identify happiness with the good and sees virtue as a major part of happiness. We can explain that happiness and virtue should be detached. If we look at virtue it relates to good will, a good will is good in every circumstance and is absolute or unconditional good. It grows when you act for the sake of duty. A human action is morally good and is done for the sake of duty. Western Ethics shows us that an action can be motivated by duty and has moral worth. Not because of the results it achieved, but for satisfying a formal principle. The principle of performing ones duty, whatever it may be. People have impulses and desires and that is why the moral law appears to us as a law that we must obey. This impulses and desires is our only source for moral judgement. This is our free will. Our free will can create a moral law and we will obey it. The human mind is able to know what is good and evil. To have value judgement is born from ins ide of us. This is called your conscience. Most people recognize that man is free to make his or her moral decisions. On the other hand, all the things that we do wrong come from our human desires. Men and women should follow the will of God. Use the will of God to make certain decisions in life. There is a universal moral law, the knowledge to free ourselves from human desires. We are free to make good and sound moral judgements. In the approach of care and the community, too much Western Ethics has given individuals the right to think about themselves. We must build love and compassionate relationships among people. The full theory of ethics would have to accommodate all four aspects of Western ethics. One way to sometimes approach Western ethics and the influence it has on ethics is based on four aspects like rights, goods, virtues and our relationship with each other. We must look at the following questions like: Do our actions violate another persons rights? We must try to achieve good in life. Look at our integrity. Care for each other. Ethics and even Western Ethics can never be static and with Western Ethics there are certain frameworks and principles. We dont know whether Western Ethic has a future, but it really and most definitely do have a past. We can see that the patterns of the Western moral personality will continue to surface and really have to be dealt with, either through painful reflection or painful restructuring (Kunhiyop, 2004:29). Define in your own words Contemporary African Ethics. Highlight its important characteristics. Kigongo (nd) says that Contemporary African Ethics is a combination of African ethical tradition and European ethical tradition. What better way to describe Contemporary African Ethics than the word Ubuntu. Ubuntu means that people are people because of other people. In Africa nobody can survive alone, we need each other to survive. I think that we are all searching and suggesting new directions which to follow in pursuit of African values. We can say that the foundation of African ethics is definitely a humanistic worldview. Everything about the community is seen to exist not just in the here and now, but also in the past, through those who have already gone and also in the future, those who have yet to come. It is the past that influence the present and the present the future. Why, we ask, has this worldview, with the emphasis on respect for all mankind, support and responsibility not travel through the whole world yet? You remember in the second paragraph I spoke about Ubuntu. Well, I can say that this worldview is expressed by the very society that lives according to it. If the community follows Contemporary African Ethics, they are living testimonies to their worldview. This worldview is worth reviving and respect for another, especially a stranger, is well known to communities in the south of the Sahara. With them a visitor was to be welcomed and feted, not suspected and resisted like in some of our communities (Kunhiyop, 2004:23-27). Africa is currently looking at a new future when it comes to African Ethics. Africa believes that its own worldview has so much potential and contemporary messages to give. Africa does not have all the above on record, but the culture itself speaks of enrichment and value. Definitely African values can be included in everything in life, for example in institutions of higher learning. The world needs more Contemporary African Ethics (Kunhiyop, 2004:13). Identify the key aspects of African Christian Ethics. I hear what Okolo (nd) says: First, the African may well count himself fortunate to be blessed with such a basically sound and enduring religious and moral tradition. But this does not at all mean that the Christian religion based on Christs love ethic constitutes a mere superficial dimension in his moral life. The Christian religion means for the African fundamental changes in many of his cultural values and options such that a real conversion is required for him to be a Christian in the authentic meaning of the term and in its ethical implication. I think that the African society is in a moral crisis. The African are having an identity crisis and have shifted away from their value system. Their moral values they gave away for other value systems. In a sense the first aspects is the fact that they have betrayed the African value system by analyzing it with the socio-economic and political implications that are taken from all the different value systems. The second aspect for me is the fact that Africans are now abandoning their value system by trying to embrace other systems, namely liberalism and utilitarianism. The consequence of this above mentioned shift is that the African will no longer be known by what he is, but by what he has acquired by different means. The African have lost the sense of Who am I and this created the moral crisis in South Africa. If we look at virtue ethics, I think it could help us to redeem the African value system as well as every individual in South Africa. Virtue ethics is intended to provide a s ociety in which people can live a meaningful life. There is a general agreement amongst the African people that the African cannot be defined except in the closeness of the community. We can see the closeness of relationship between the individual and the social nature of the African. The African system is not concerned with material issues; it is concerned primarily with human beings in their relationship with one another. It is like that, the community means that the community alone can constitute the context, their social and cultural space. Africans needs to find freedom and responsibility in themselves and also in other people in South Africa. CONCLUSION Whether African Christian Ethics will start a different socio-economic and political arrangement remains a question that needs to be explored in-depth. Bibliography Barnhill D L 2007. Four Traditional Western Approaches to Ethics. Online article: http://www.uwosh.edu/faculty_staff/barnhill/ES_375/ethics.html, 07/01/2009. Kunhiyop S W 2004. African Christian Ethics. United States of America: Hippo Books. Kigongo J K n.d. The Relevance of African Ethics To Contemporary African Society. Online article: http://www.crvp.org/book/Series02/II-8/chapter_ii.htm, 13/01/2009. Okolo C B n.d. The African Experience of Christian Values: Dimensions of The Problematic. Online article: http://www.crvp.org/book/Series02/II-3/chapter_xi.htm, 13/01/2009. INTRODUCTION The Bible is an expression of Gods will to us and possesses the right supremely to define what we are to believe and how we are to conduct ourselves. In the book African Christian Ethics Samuel W. Kunhiyop gives us guidelines in biblical Christianity for Africa. Although Samuel Kunhiyops book does not deal exclusively with the role of the Bible, I will review his book to get to the core. We know that everything stays the Gospel of our Lord Jesus Christ. To review a great Theologian like Samuel W. Kunhiyop, I dont think it is for me to comment on the way he wrote his book. ASSIGNMENT 2 Write a critical book review of the course textbook: Samuel Kunhiyop (2004), African Christian Ethics. In the introduction Samuel describes the need for writing this book: Christian ethics is often regarded the same as Western ethics, but they are really not the same. The two have become confused because Western missionaries did not bring a true and honest gospel but one that is different from the true gospel. Students who should be studying African Christian ethics are too often busy with the wrong ethical theories coming from the West. What should be taught in African theological colleges is an ethics that is African, biblical and Christian. That is what this book seeks to give to its reader (Kunhiyop, 2004:8-10). We can find a lot of information on African Christian Ethics through the internet and there is a lot of information for Western churches to use. Hippo books are so popular that they are used by many publishers and are well known throughout the world. Some of the publishers like Zondervan and African publishing houses also make use of Hippo books. Hippo books create an environment for the learner or student to get acquainted with all sections of Theology. Hippo books have got information and theories of many of scholars who share their knowledge and experience with us. Hippo books have got a vision to help with the growth in all African churches so they can see their culture from an evangelical perspective. Hippo books also published African Christian Ethics which I am about to review (Davy, 2010). Samuel Waje Kunhiyop was previously the Professor of Theology and Ethics at ECWA Theological Seminary. He holds a Bachelor of Theology, Masters of Theology and PhD at Trinity International University, Illinois. Samuel Waje Kunhiyop was ordained by the Evangelical Church of West Africa as a minister. Currently he is one of the heads of the Postgraduate School at the South African Theological Seminary (Kunhiyop, 2004:4-5). The need for an interpretation of Christianity and all its aspects from an African point of view was necessary. One such aspect is the question of Christian ethics and how it is affected by Africa and its enormous cultural variety. Samuel identified the need to explore and explain the many questions that arose around the issue of African Christian ethics. According to Kunhiyop he started in his life seeking to find all information and truths about African Christianity. He studies for 8 years in Nigeria for his undergraduate theological training and another 7 years in the United States for his graduate theological training. In 1993 he went back to Nigeria and has been teaching now there for 11 years. Samuel is a great teacher of the Bible, Theology, Ethics and Philosophy. In 1994 he was teaching to a group of students and after finishing with them he asked the students What did you learn from this course? One of the students stood up and answered with the words nothing. Samuel was stu nned and because of that answer, he started to investigate and wanted to seek for the right answers. He realised that the information he gave through to the students did not pertain to them and their culture. He knew that he needed to do more for the students for them to succeed in life (Kunhiyop, 2004:8-9). If I can mention that it was very difficult to find the book in the library and Protea Bookshop gave an indication that it would take 10 weeks if I order the book. The book had to come from Kenya. When we look at the life of Samuel Waje Kunhiyop, we can see a Christian who believes in Jesus Christ as his personal Saviour. Although he did most of his studies overseas, he was born and raised in Africa. He wanted to help and assist African Christians struggling with their own situations and problems. He recognized that Africans, and even more so, African Christians, needed guidance in relation to the interpretation of their everyday personal problems within an ethical frame of reference (Kunhiyop, 2004:9). At first I didnt know what to make of the book African Christian Ethics. The book seemed extremely difficult to read, interpret and understand. Why might that be, I asked myself. Then I came to a conclusion. It was because I knew nothing about the Africans and their unique, intricate and diverse cultures. The only knowledge I have is about my own culture and roots. In Ethical Foundation: Section one Samuel Waje Kunhiyop explains what African morality and the African culture consists of (Kunhiyop, 2004:11). It is wonderful to read about my fellow African inhabitants within their interesting context. The songs they love to sing and the stories they love to tell. Then suddenly, the way of the African opens up to you and you begin to understand everything. The style in which the book has been written became much easier to read and interpret. As soon as I caught the drift of things, I enjoyed reading the book immensely. Samuel Waje Kunhiyop has done a lot of research to get to the truth. He also incorporated Biblical content to support his findings and to better explain the interpretation of these findings from a Christian point of view. At work my responsibilities include informing the soldiers about HIV and AIDS. With the knowledge that I gained from Samuels book I can now understand the African soldier better. It also helped me in building better relationships with the soldiers, as I better comprehend their training of thought and understanding of Christianity. Samuel Waje Kunhiyop, through this book, opened up the eyes of many people, scholars and foreigners, although I think there is many more to explore and more information to gain. In South Africa a lot of African people are still confused and do not have identity. I can see that when I work with the youth in South Africa. The youth are lacking the strong morals and values they need to become better human beings in their communities and societies. The content of this book is magnificent and I would definitely encourage other individuals to read it and apply it to future situations with the African cultures. Let us explore the content of the book in detail to grasp the crux of what Samuel Waje Kunhiyop want to explain to us. I believe Kunhiyops work is excellent and I want to give him all the credit for this book. The book is divided into two sections, section one: Ethical Foundations, Chapter one, two and three deals with the theory of ethics, while section two: Contemporary Ethical Issues, Chapter four to thirteen discusses practical issues. Issues that is so relevant that we can apply it in our daily lives. The issues are grouped in the following order, as given in the Table of content: Political Issues, Religious Issues, Medical Issues, Welfare Issues, Financial Issues, Witchcraft Issues, AIDS Issues, Marriage Issues, Sexual Issues and Reproductive Technologies. Each chapter begins with a general introduction followed by the chapters dealing with the specific issues in that area. Samuel does not go into a detailed debate regarding War, rather, he looks at the wars and conflicts in Africa and then examines the Bible to find an answer (Kunhiyop, 2004:2). Starting with Contemporary African ethics, we can see that the African society does believe in God as the highest order and as the sole creator of earth and mankind. Secondly they stand under the authority of spirits and ancestors who are the leaders and instructors of good and evil. The distinct differences between morality and ethics are not acknowledged as they experience it as one with their religion. These assumptions are only written on paper as there is no documentary proof of the history or origin thereof. The growing up and teaching or learning through the elderly and community by word of mouth is their reference in life. Most important is the tribe, community and family rules for belonging and not to be a single individual with his or her own set of rules and regulations. Believing in the spirits and the ancestors justifies certain actions as long as you dont get caught and therefore has a deterrent effect on your family or community. They also believe that you must keep th e spirits happy in order to be blessed and not to be cursed in life. Mostly the interaction between family (grandfathers, grandmothers, fathers, mothers, brothers, sisters, uncles, aunts, cousins, nieces and nephews) and the community (neighbors, friends, etc.) is a vital link to the forming of the African cultural inheritance (Kunhiyop, 2004:11-28). Secondly, while Western ethics were founded and applied by numerous leaders of the Enlightenment eras, it had different positive as well as negative impacts on society. One example that has a negative impact on the biblical views of the religious community is the privacy factor where a woman has the sole right to apply abortion if she wishes to. Furthermore I do believe that technology is good for anybody except where it is applied have a negative result to humanity (Kunhiyop, 2004:29-46). The reading and understanding of African Christian Ethics was very difficult. Samuel makes mention of many authors and in text citing. The English language he used in Chapter three to point out his facts is confusing as to get the history facts straight. What I do understand from this Chapter is that Samuel writes that Christian theology is the backbone of African Christian ethics and that it will be useless if the Scriptures are not part of the guidance to the rules of African Christian ethics. The Black African Christian has a rule of ethics whereby their ancestors are always consulted and is a part and parcel of their decision making. Therefore in their ethics within certain issues they leave out God in certain other issues they consult Him. He explains that African ethics is deeply rooted in the soul and that it becomes personal, influencing the mind, heart, body and spirit of a person. If a family member has got an issue, that issue will affect the immediate family, as well as t heir distant relatives. It will influence those who are living and those who are dead, but still interested in the affairs of the living. To understand the community is to understand African ethics. This is a critical tool and must be used when studying African ethics. These ethics are developed in interaction with the past, the present and the future, nothing or nobody can be excluded. God, the spirits of the departed, the ancestors and good and evil will always have an enormous influence on the morality of the people. Why, because they are African and full of culture. Although the Bible does not support the doctrines of demons, evil spirits and witchcraft, many Christians are unaware of what the Bible teaches on the subject. Christians believe the Bible also serves as an authoritative moral influence, thus in Africa there is no such thing as an ethical system that has no practical and religious implications. There will always be principles or rules that guide behaviour. These prin ciples or rules are intertwined with practices of ethics and work nicely together (Kunhiyop, 2004:47-70). Samuel takes into account all the factors that are historically tied to the given topic and describes each problem in detail. In each problem he looks for a Biblical perspective on the issue, usually asking what the Old Testament says and what the New Testament says. This he does by also including the churchs response and the separate African churchs response before drawing an overall final conclusion. This method which he is using is effective because it keeps the Western reader aware of the differences between the West and Africa approach to ethical problems. The Western and traditional African understanding of ethics has affected the ethical thinking of Christians. We need to change our perspective of the church because the church is constantly growing and becoming stronger in other parts of the world. To conclude his thoughts Kunhiyop offers an outline for decision making. He based this outline on five important principles: God is the ultimate model of morality. The Scriptures pr ovide the only authority in matters of morality. Every aspect of life is subject to the laws of the Scriptures. The scriptures must be properly interpreted and the community of faith can provide support, responsibility and accountability. The world provides the boundaries in which we live out this morality and ethics (Kunhiyop, 2004). I really dont see any difference between Western Christian Ethics and African Christian Ethics. Kunhiyops point is actually what is underlying these ethics. Understanding the different world views on Christian ethics paves the way for Western churches to be influenced by and to have a greater influence on the African churches and their day to day functions. It is important for Christianity to overcome the barriers of culture and language. We are after all loved by Christ regardless of ethnicity and the limitations of the human race. I regard it important to note that even though the ethical values between the Western civilization and the African cultures are similar, the traditions within the set framework of each group changes the interpretation and thus also the outcome of the ethical concepts. It is in this idea that the key to unlocking Samuels thinking process lies. He understands, having been exposed to both African and Western culture, that these differences, however subtle so me may be, have an immense impact on the eventual interpretation of a persons set of ethical values. Christian ethics cannot be separated from its religious foundation. The important thing is that God requires something of man and that He stands ready to reward the obedience and punish violation. God has something to do with the very meaning of obligation. This book explains these issues well. The Western world is now faced with a choice: are we going to utilize the tools that will enable us to bridge the gap between two very different civilizations or are we going to sit back and do nothing? With the right understanding of Africans and how they interpret ethical values we can incorporate a set of Christian ethical values that will, without a doubt, benefit both parties (Kunhiyop, 2004). CONCLUSION The churches need to understand and interpret African Christian Ethics for them to survive in their communities. Let us think about this and understand where Kunhiyop comes from. Bibliography Davy T J 2010. HippoBooks African Evangelical Imprint. Online article: http://bibleandmission.wordpress.com/2010/01/19/hippobooks-african-evangelical-imprint/, 15/01/2009. Kunhiyop S W 2004. African Christian Ethics. United States of America: Hippo Books. INTRODUCTION Must Christians become involved in politics? In Romans 13:1-7 God is proclaiming that the government belongs to Him. God also tells us that we must follow the government of the day. Let us now try and establish a link between the church and the state. ASSIGNMENT 3 Evaluate the practical value and effectiveness of the four factors of change in the church and state relations. Political Factor Bishop Desmond Tutu exclaimed, Now I am going back to the church to do the real business of the church and leave politics to those well qualified to do it (Kumalo, 2009). When Nelson Mandela became the new president of South Africa that was then that there was an active democratic development in South Africa. Bishop Buthelezi also made the same statement on his farewell function. If we look at the church leaders we can see that most of these prominent leaders came from the political milieu and then go over to the church. On the other hand the other side of the coin is also true, church leaders sometimes also join departments and commissions. We dont know if what the two theologians above said, made the church to withdraw from politics, but they do make us to think about the church and their leaders in South Africa. The Sociological Factor It is true that Muslim politicians go to the Muslim community for their votes. In the Christian community the Christian politicians will go to the Christian community for their votes. The recent call by General Muhammadu Buhari from Nigeria that Muslims should vote only for Muslim candidates in the forthcoming elections in 2003 has generated a lot of controversy. It is important to understand why this is the case. The morality issue of Buhari could be defended from the point of view of his fundamental right. In other words, he has the freedom and fundamental right to take any position on any issue. The changing relationship between religious groups and the state opens up new challenges and new possibilities. More and more people of different religious groups are getting intertwined and use each other to accomplish goals (Kofarmata, 2009). The Economic Factor God has not called Christians just to work in the church, but however he has called us to get involved with all the economical issues in the world. In any case, God is in us and not just in the church. The gifts of the Holy Spirit that God has bestowed upon us and the calling from God, means getting involved in identifying the causes of poverty. We can address these problems and help the needy with the support of God. This means that it is not only the responsibility of the government, but a responsibility of the church. Christianity also means getting involved in politics so that the people can have a better life. Christians must try to create and provide on the job training for other people also encouraging them to find jobs. The African church specifically must get involved in politics and government. The church needs to educate their people so that everybody can make positive contributions to our country and government (Kunhiyop, 2004:74). The Religious Factor According to McCain (2008) the last two decades of the twentieth century have been known by for great explosion of Christian activity and Christian growth. Kunhiyop (2004:74) said: During the 1970s it was not uncommon to hear Christians, especially Christian youth, praying for the nation, which was believed to be under the forces of darkness. All night prayer meetings, fasting and prayers for the nation were common in the church and parachurch organisations such as the one mentioned above. I want to say that the above is true, but the opposite is also true and if we as Christians dont wake up, we are going to miss the opportunity to have an influence in politics. People all over the world still think that religion in politics is a negative and harmful issue that needs to be avoided. We really need to change the way people are thinking and acting in our country. We need to have transformation in our religion, having some objective value that can guide us. If we look at our political leaders when they speak, we must be able to say they are right or wrong, not from a political perspective, but from a religious perspective. The scriptures that we use must be not white or black, but the scriptures of the Holy Word of God. It is the absence of religion in politics that creates this huge gap in our society. We really have to be critical in this analysis. What are we going to do as a nation? Can a nation return to God? I think the question is, can we as a nation rise above our racial and discrimination issues and form one church? If black and white churches unite and stand together, the prayer and fasting for our nation will come back. The youth in this country will stand together and fight for religion and not for politics (MCain, 2008). Distinguish between the concepts state, government, politics and church. State A State is a self-governing political driven place. A state has territory which has internationally recognised boundaries and sometimes there can be quarrels over boundaries. A state has got the following in it: People that are staying and living there permanently. A strong or weak economic structure. A government that must supply things like police services and public services. A state can enter into relations with other states. A state is a nation? Where there is a state there is a nation? Governments can change but a state can stay static and not change for a very long time. Most of the States have sovereignty over their countries so that other states cant interfere. In Somalia this very same thing happened due to civil war. Somalia was part of the internal strife and because it had little authority outside Afghanistan, Somalia collapsed (Global Policy, nd). Government A government can be seen as a body within the community or an organisation that makes and enforce the laws, rules and regulations. A government is committed to the promotion and protection of human rights and human dignity. They are there to establish a society based on democratic values and social justice. The government must lay the foundation for a democratic and open society which is based on the will of people and where every citizen is equally protected by law. They definitely have to improve the quality of life of all the people supporting the government of that day. It is necessary to construct a culture of peace and replacing a culture of violence and disregard for human life. For me, this is what a government must consist of (Kunhiyop, 2004:77). Politics Politics is a need for the general public to have a representative in places other than the ordinary home or workplace. Candidates make themselves available to be elected through votes so that they can represent the people in different public and government organisations (Wikipedia, 2010). Church A church is a Christian religious organisation made up of a congregation, its members and clergy. The religious body is organised with constitutions and laws so that the church can function well. Churches often belong to a broader tradition within the Christian religion, like the Dutch Reformed church, sharing in a sense a history, culture and doctrinal rules with other church (Davies, 2009). Renwick and Harman (1958) said the following with regards to the church: Here we see the fulfillment of our Lords words that, although His kingdom was like a grain of mustard seed, it would yet become a great tree sheltering the birds of the air (Luke 13:19). The small and apparently weak church became a mighty organisation known throughout the earth. Its history shows its moral grandeur; it shows, too, certain defects arising from human weakness and the love of worldly pomp and power contrary to the spirit of the Master. We Theories of African Christian Ethics Theories of African Christian Ethics INTRODUCTION Before I begin, let me first suggest to you the overall task of Christian Ethics. If I speak about ethics, I speak about Who we are, how we are to perceive our world and how we are to live in this world. This is the main crux of Christian Ethics. In this assignment I would like to demonstrate a working knowledge of African, Western and African Christian Ethics. I will also look at the differences between selected ethical theories. ASSIGNMENT 1 Explain Western Ethics and evaluate the effect it has on our understanding of ethics. Underscore both the positives and negatives it has brought about in ethical thinking. According to Barnhill (2009) the Western tradition has four major approaches to ethics: The first two listed (Utilitarian Ethics and Deontological Ethics) are modern developments and they dominate modern philosophy. He says that Virtue ethics is as old as Plato and is making a bit of a come-back. Natural law ethics is relatively popular among environmental ethicists. After reading his Environmental studies, I have come to realise the following: This study speaks about goodness and badness. We can identify happiness with the good and sees virtue as a major part of happiness. We can explain that happiness and virtue should be detached. If we look at virtue it relates to good will, a good will is good in every circumstance and is absolute or unconditional good. It grows when you act for the sake of duty. A human action is morally good and is done for the sake of duty. Western Ethics shows us that an action can be motivated by duty and has moral worth. Not because of the results it achieved, but for satisfying a formal principle. The principle of performing ones duty, whatever it may be. People have impulses and desires and that is why the moral law appears to us as a law that we must obey. This impulses and desires is our only source for moral judgement. This is our free will. Our free will can create a moral law and we will obey it. The human mind is able to know what is good and evil. To have value judgement is born from ins ide of us. This is called your conscience. Most people recognize that man is free to make his or her moral decisions. On the other hand, all the things that we do wrong come from our human desires. Men and women should follow the will of God. Use the will of God to make certain decisions in life. There is a universal moral law, the knowledge to free ourselves from human desires. We are free to make good and sound moral judgements. In the approach of care and the community, too much Western Ethics has given individuals the right to think about themselves. We must build love and compassionate relationships among people. The full theory of ethics would have to accommodate all four aspects of Western ethics. One way to sometimes approach Western ethics and the influence it has on ethics is based on four aspects like rights, goods, virtues and our relationship with each other. We must look at the following questions like: Do our actions violate another persons rights? We must try to achieve good in life. Look at our integrity. Care for each other. Ethics and even Western Ethics can never be static and with Western Ethics there are certain frameworks and principles. We dont know whether Western Ethic has a future, but it really and most definitely do have a past. We can see that the patterns of the Western moral personality will continue to surface and really have to be dealt with, either through painful reflection or painful restructuring (Kunhiyop, 2004:29). Define in your own words Contemporary African Ethics. Highlight its important characteristics. Kigongo (nd) says that Contemporary African Ethics is a combination of African ethical tradition and European ethical tradition. What better way to describe Contemporary African Ethics than the word Ubuntu. Ubuntu means that people are people because of other people. In Africa nobody can survive alone, we need each other to survive. I think that we are all searching and suggesting new directions which to follow in pursuit of African values. We can say that the foundation of African ethics is definitely a humanistic worldview. Everything about the community is seen to exist not just in the here and now, but also in the past, through those who have already gone and also in the future, those who have yet to come. It is the past that influence the present and the present the future. Why, we ask, has this worldview, with the emphasis on respect for all mankind, support and responsibility not travel through the whole world yet? You remember in the second paragraph I spoke about Ubuntu. Well, I can say that this worldview is expressed by the very society that lives according to it. If the community follows Contemporary African Ethics, they are living testimonies to their worldview. This worldview is worth reviving and respect for another, especially a stranger, is well known to communities in the south of the Sahara. With them a visitor was to be welcomed and feted, not suspected and resisted like in some of our communities (Kunhiyop, 2004:23-27). Africa is currently looking at a new future when it comes to African Ethics. Africa believes that its own worldview has so much potential and contemporary messages to give. Africa does not have all the above on record, but the culture itself speaks of enrichment and value. Definitely African values can be included in everything in life, for example in institutions of higher learning. The world needs more Contemporary African Ethics (Kunhiyop, 2004:13). Identify the key aspects of African Christian Ethics. I hear what Okolo (nd) says: First, the African may well count himself fortunate to be blessed with such a basically sound and enduring religious and moral tradition. But this does not at all mean that the Christian religion based on Christs love ethic constitutes a mere superficial dimension in his moral life. The Christian religion means for the African fundamental changes in many of his cultural values and options such that a real conversion is required for him to be a Christian in the authentic meaning of the term and in its ethical implication. I think that the African society is in a moral crisis. The African are having an identity crisis and have shifted away from their value system. Their moral values they gave away for other value systems. In a sense the first aspects is the fact that they have betrayed the African value system by analyzing it with the socio-economic and political implications that are taken from all the different value systems. The second aspect for me is the fact that Africans are now abandoning their value system by trying to embrace other systems, namely liberalism and utilitarianism. The consequence of this above mentioned shift is that the African will no longer be known by what he is, but by what he has acquired by different means. The African have lost the sense of Who am I and this created the moral crisis in South Africa. If we look at virtue ethics, I think it could help us to redeem the African value system as well as every individual in South Africa. Virtue ethics is intended to provide a s ociety in which people can live a meaningful life. There is a general agreement amongst the African people that the African cannot be defined except in the closeness of the community. We can see the closeness of relationship between the individual and the social nature of the African. The African system is not concerned with material issues; it is concerned primarily with human beings in their relationship with one another. It is like that, the community means that the community alone can constitute the context, their social and cultural space. Africans needs to find freedom and responsibility in themselves and also in other people in South Africa. CONCLUSION Whether African Christian Ethics will start a different socio-economic and political arrangement remains a question that needs to be explored in-depth. Bibliography Barnhill D L 2007. Four Traditional Western Approaches to Ethics. Online article: http://www.uwosh.edu/faculty_staff/barnhill/ES_375/ethics.html, 07/01/2009. Kunhiyop S W 2004. African Christian Ethics. United States of America: Hippo Books. Kigongo J K n.d. The Relevance of African Ethics To Contemporary African Society. Online article: http://www.crvp.org/book/Series02/II-8/chapter_ii.htm, 13/01/2009. Okolo C B n.d. The African Experience of Christian Values: Dimensions of The Problematic. Online article: http://www.crvp.org/book/Series02/II-3/chapter_xi.htm, 13/01/2009. INTRODUCTION The Bible is an expression of Gods will to us and possesses the right supremely to define what we are to believe and how we are to conduct ourselves. In the book African Christian Ethics Samuel W. Kunhiyop gives us guidelines in biblical Christianity for Africa. Although Samuel Kunhiyops book does not deal exclusively with the role of the Bible, I will review his book to get to the core. We know that everything stays the Gospel of our Lord Jesus Christ. To review a great Theologian like Samuel W. Kunhiyop, I dont think it is for me to comment on the way he wrote his book. ASSIGNMENT 2 Write a critical book review of the course textbook: Samuel Kunhiyop (2004), African Christian Ethics. In the introduction Samuel describes the need for writing this book: Christian ethics is often regarded the same as Western ethics, but they are really not the same. The two have become confused because Western missionaries did not bring a true and honest gospel but one that is different from the true gospel. Students who should be studying African Christian ethics are too often busy with the wrong ethical theories coming from the West. What should be taught in African theological colleges is an ethics that is African, biblical and Christian. That is what this book seeks to give to its reader (Kunhiyop, 2004:8-10). We can find a lot of information on African Christian Ethics through the internet and there is a lot of information for Western churches to use. Hippo books are so popular that they are used by many publishers and are well known throughout the world. Some of the publishers like Zondervan and African publishing houses also make use of Hippo books. Hippo books create an environment for the learner or student to get acquainted with all sections of Theology. Hippo books have got information and theories of many of scholars who share their knowledge and experience with us. Hippo books have got a vision to help with the growth in all African churches so they can see their culture from an evangelical perspective. Hippo books also published African Christian Ethics which I am about to review (Davy, 2010). Samuel Waje Kunhiyop was previously the Professor of Theology and Ethics at ECWA Theological Seminary. He holds a Bachelor of Theology, Masters of Theology and PhD at Trinity International University, Illinois. Samuel Waje Kunhiyop was ordained by the Evangelical Church of West Africa as a minister. Currently he is one of the heads of the Postgraduate School at the South African Theological Seminary (Kunhiyop, 2004:4-5). The need for an interpretation of Christianity and all its aspects from an African point of view was necessary. One such aspect is the question of Christian ethics and how it is affected by Africa and its enormous cultural variety. Samuel identified the need to explore and explain the many questions that arose around the issue of African Christian ethics. According to Kunhiyop he started in his life seeking to find all information and truths about African Christianity. He studies for 8 years in Nigeria for his undergraduate theological training and another 7 years in the United States for his graduate theological training. In 1993 he went back to Nigeria and has been teaching now there for 11 years. Samuel is a great teacher of the Bible, Theology, Ethics and Philosophy. In 1994 he was teaching to a group of students and after finishing with them he asked the students What did you learn from this course? One of the students stood up and answered with the words nothing. Samuel was stu nned and because of that answer, he started to investigate and wanted to seek for the right answers. He realised that the information he gave through to the students did not pertain to them and their culture. He knew that he needed to do more for the students for them to succeed in life (Kunhiyop, 2004:8-9). If I can mention that it was very difficult to find the book in the library and Protea Bookshop gave an indication that it would take 10 weeks if I order the book. The book had to come from Kenya. When we look at the life of Samuel Waje Kunhiyop, we can see a Christian who believes in Jesus Christ as his personal Saviour. Although he did most of his studies overseas, he was born and raised in Africa. He wanted to help and assist African Christians struggling with their own situations and problems. He recognized that Africans, and even more so, African Christians, needed guidance in relation to the interpretation of their everyday personal problems within an ethical frame of reference (Kunhiyop, 2004:9). At first I didnt know what to make of the book African Christian Ethics. The book seemed extremely difficult to read, interpret and understand. Why might that be, I asked myself. Then I came to a conclusion. It was because I knew nothing about the Africans and their unique, intricate and diverse cultures. The only knowledge I have is about my own culture and roots. In Ethical Foundation: Section one Samuel Waje Kunhiyop explains what African morality and the African culture consists of (Kunhiyop, 2004:11). It is wonderful to read about my fellow African inhabitants within their interesting context. The songs they love to sing and the stories they love to tell. Then suddenly, the way of the African opens up to you and you begin to understand everything. The style in which the book has been written became much easier to read and interpret. As soon as I caught the drift of things, I enjoyed reading the book immensely. Samuel Waje Kunhiyop has done a lot of research to get to the truth. He also incorporated Biblical content to support his findings and to better explain the interpretation of these findings from a Christian point of view. At work my responsibilities include informing the soldiers about HIV and AIDS. With the knowledge that I gained from Samuels book I can now understand the African soldier better. It also helped me in building better relationships with the soldiers, as I better comprehend their training of thought and understanding of Christianity. Samuel Waje Kunhiyop, through this book, opened up the eyes of many people, scholars and foreigners, although I think there is many more to explore and more information to gain. In South Africa a lot of African people are still confused and do not have identity. I can see that when I work with the youth in South Africa. The youth are lacking the strong morals and values they need to become better human beings in their communities and societies. The content of this book is magnificent and I would definitely encourage other individuals to read it and apply it to future situations with the African cultures. Let us explore the content of the book in detail to grasp the crux of what Samuel Waje Kunhiyop want to explain to us. I believe Kunhiyops work is excellent and I want to give him all the credit for this book. The book is divided into two sections, section one: Ethical Foundations, Chapter one, two and three deals with the theory of ethics, while section two: Contemporary Ethical Issues, Chapter four to thirteen discusses practical issues. Issues that is so relevant that we can apply it in our daily lives. The issues are grouped in the following order, as given in the Table of content: Political Issues, Religious Issues, Medical Issues, Welfare Issues, Financial Issues, Witchcraft Issues, AIDS Issues, Marriage Issues, Sexual Issues and Reproductive Technologies. Each chapter begins with a general introduction followed by the chapters dealing with the specific issues in that area. Samuel does not go into a detailed debate regarding War, rather, he looks at the wars and conflicts in Africa and then examines the Bible to find an answer (Kunhiyop, 2004:2). Starting with Contemporary African ethics, we can see that the African society does believe in God as the highest order and as the sole creator of earth and mankind. Secondly they stand under the authority of spirits and ancestors who are the leaders and instructors of good and evil. The distinct differences between morality and ethics are not acknowledged as they experience it as one with their religion. These assumptions are only written on paper as there is no documentary proof of the history or origin thereof. The growing up and teaching or learning through the elderly and community by word of mouth is their reference in life. Most important is the tribe, community and family rules for belonging and not to be a single individual with his or her own set of rules and regulations. Believing in the spirits and the ancestors justifies certain actions as long as you dont get caught and therefore has a deterrent effect on your family or community. They also believe that you must keep th e spirits happy in order to be blessed and not to be cursed in life. Mostly the interaction between family (grandfathers, grandmothers, fathers, mothers, brothers, sisters, uncles, aunts, cousins, nieces and nephews) and the community (neighbors, friends, etc.) is a vital link to the forming of the African cultural inheritance (Kunhiyop, 2004:11-28). Secondly, while Western ethics were founded and applied by numerous leaders of the Enlightenment eras, it had different positive as well as negative impacts on society. One example that has a negative impact on the biblical views of the religious community is the privacy factor where a woman has the sole right to apply abortion if she wishes to. Furthermore I do believe that technology is good for anybody except where it is applied have a negative result to humanity (Kunhiyop, 2004:29-46). The reading and understanding of African Christian Ethics was very difficult. Samuel makes mention of many authors and in text citing. The English language he used in Chapter three to point out his facts is confusing as to get the history facts straight. What I do understand from this Chapter is that Samuel writes that Christian theology is the backbone of African Christian ethics and that it will be useless if the Scriptures are not part of the guidance to the rules of African Christian ethics. The Black African Christian has a rule of ethics whereby their ancestors are always consulted and is a part and parcel of their decision making. Therefore in their ethics within certain issues they leave out God in certain other issues they consult Him. He explains that African ethics is deeply rooted in the soul and that it becomes personal, influencing the mind, heart, body and spirit of a person. If a family member has got an issue, that issue will affect the immediate family, as well as t heir distant relatives. It will influence those who are living and those who are dead, but still interested in the affairs of the living. To understand the community is to understand African ethics. This is a critical tool and must be used when studying African ethics. These ethics are developed in interaction with the past, the present and the future, nothing or nobody can be excluded. God, the spirits of the departed, the ancestors and good and evil will always have an enormous influence on the morality of the people. Why, because they are African and full of culture. Although the Bible does not support the doctrines of demons, evil spirits and witchcraft, many Christians are unaware of what the Bible teaches on the subject. Christians believe the Bible also serves as an authoritative moral influence, thus in Africa there is no such thing as an ethical system that has no practical and religious implications. There will always be principles or rules that guide behaviour. These prin ciples or rules are intertwined with practices of ethics and work nicely together (Kunhiyop, 2004:47-70). Samuel takes into account all the factors that are historically tied to the given topic and describes each problem in detail. In each problem he looks for a Biblical perspective on the issue, usually asking what the Old Testament says and what the New Testament says. This he does by also including the churchs response and the separate African churchs response before drawing an overall final conclusion. This method which he is using is effective because it keeps the Western reader aware of the differences between the West and Africa approach to ethical problems. The Western and traditional African understanding of ethics has affected the ethical thinking of Christians. We need to change our perspective of the church because the church is constantly growing and becoming stronger in other parts of the world. To conclude his thoughts Kunhiyop offers an outline for decision making. He based this outline on five important principles: God is the ultimate model of morality. The Scriptures pr ovide the only authority in matters of morality. Every aspect of life is subject to the laws of the Scriptures. The scriptures must be properly interpreted and the community of faith can provide support, responsibility and accountability. The world provides the boundaries in which we live out this morality and ethics (Kunhiyop, 2004). I really dont see any difference between Western Christian Ethics and African Christian Ethics. Kunhiyops point is actually what is underlying these ethics. Understanding the different world views on Christian ethics paves the way for Western churches to be influenced by and to have a greater influence on the African churches and their day to day functions. It is important for Christianity to overcome the barriers of culture and language. We are after all loved by Christ regardless of ethnicity and the limitations of the human race. I regard it important to note that even though the ethical values between the Western civilization and the African cultures are similar, the traditions within the set framework of each group changes the interpretation and thus also the outcome of the ethical concepts. It is in this idea that the key to unlocking Samuels thinking process lies. He understands, having been exposed to both African and Western culture, that these differences, however subtle so me may be, have an immense impact on the eventual interpretation of a persons set of ethical values. Christian ethics cannot be separated from its religious foundation. The important thing is that God requires something of man and that He stands ready to reward the obedience and punish violation. God has something to do with the very meaning of obligation. This book explains these issues well. The Western world is now faced with a choice: are we going to utilize the tools that will enable us to bridge the gap between two very different civilizations or are we going to sit back and do nothing? With the right understanding of Africans and how they interpret ethical values we can incorporate a set of Christian ethical values that will, without a doubt, benefit both parties (Kunhiyop, 2004). CONCLUSION The churches need to understand and interpret African Christian Ethics for them to survive in their communities. Let us think about this and understand where Kunhiyop comes from. Bibliography Davy T J 2010. HippoBooks African Evangelical Imprint. Online article: http://bibleandmission.wordpress.com/2010/01/19/hippobooks-african-evangelical-imprint/, 15/01/2009. Kunhiyop S W 2004. African Christian Ethics. United States of America: Hippo Books. INTRODUCTION Must Christians become involved in politics? In Romans 13:1-7 God is proclaiming that the government belongs to Him. God also tells us that we must follow the government of the day. Let us now try and establish a link between the church and the state. ASSIGNMENT 3 Evaluate the practical value and effectiveness of the four factors of change in the church and state relations. Political Factor Bishop Desmond Tutu exclaimed, Now I am going back to the church to do the real business of the church and leave politics to those well qualified to do it (Kumalo, 2009). When Nelson Mandela became the new president of South Africa that was then that there was an active democratic development in South Africa. Bishop Buthelezi also made the same statement on his farewell function. If we look at the church leaders we can see that most of these prominent leaders came from the political milieu and then go over to the church. On the other hand the other side of the coin is also true, church leaders sometimes also join departments and commissions. We dont know if what the two theologians above said, made the church to withdraw from politics, but they do make us to think about the church and their leaders in South Africa. The Sociological Factor It is true that Muslim politicians go to the Muslim community for their votes. In the Christian community the Christian politicians will go to the Christian community for their votes. The recent call by General Muhammadu Buhari from Nigeria that Muslims should vote only for Muslim candidates in the forthcoming elections in 2003 has generated a lot of controversy. It is important to understand why this is the case. The morality issue of Buhari could be defended from the point of view of his fundamental right. In other words, he has the freedom and fundamental right to take any position on any issue. The changing relationship between religious groups and the state opens up new challenges and new possibilities. More and more people of different religious groups are getting intertwined and use each other to accomplish goals (Kofarmata, 2009). The Economic Factor God has not called Christians just to work in the church, but however he has called us to get involved with all the economical issues in the world. In any case, God is in us and not just in the church. The gifts of the Holy Spirit that God has bestowed upon us and the calling from God, means getting involved in identifying the causes of poverty. We can address these problems and help the needy with the support of God. This means that it is not only the responsibility of the government, but a responsibility of the church. Christianity also means getting involved in politics so that the people can have a better life. Christians must try to create and provide on the job training for other people also encouraging them to find jobs. The African church specifically must get involved in politics and government. The church needs to educate their people so that everybody can make positive contributions to our country and government (Kunhiyop, 2004:74). The Religious Factor According to McCain (2008) the last two decades of the twentieth century have been known by for great explosion of Christian activity and Christian growth. Kunhiyop (2004:74) said: During the 1970s it was not uncommon to hear Christians, especially Christian youth, praying for the nation, which was believed to be under the forces of darkness. All night prayer meetings, fasting and prayers for the nation were common in the church and parachurch organisations such as the one mentioned above. I want to say that the above is true, but the opposite is also true and if we as Christians dont wake up, we are going to miss the opportunity to have an influence in politics. People all over the world still think that religion in politics is a negative and harmful issue that needs to be avoided. We really need to change the way people are thinking and acting in our country. We need to have transformation in our religion, having some objective value that can guide us. If we look at our political leaders when they speak, we must be able to say they are right or wrong, not from a political perspective, but from a religious perspective. The scriptures that we use must be not white or black, but the scriptures of the Holy Word of God. It is the absence of religion in politics that creates this huge gap in our society. We really have to be critical in this analysis. What are we going to do as a nation? Can a nation return to God? I think the question is, can we as a nation rise above our racial and discrimination issues and form one church? If black and white churches unite and stand together, the prayer and fasting for our nation will come back. The youth in this country will stand together and fight for religion and not for politics (MCain, 2008). Distinguish between the concepts state, government, politics and church. State A State is a self-governing political driven place. A state has territory which has internationally recognised boundaries and sometimes there can be quarrels over boundaries. A state has got the following in it: People that are staying and living there permanently. A strong or weak economic structure. A government that must supply things like police services and public services. A state can enter into relations with other states. A state is a nation? Where there is a state there is a nation? Governments can change but a state can stay static and not change for a very long time. Most of the States have sovereignty over their countries so that other states cant interfere. In Somalia this very same thing happened due to civil war. Somalia was part of the internal strife and because it had little authority outside Afghanistan, Somalia collapsed (Global Policy, nd). Government A government can be seen as a body within the community or an organisation that makes and enforce the laws, rules and regulations. A government is committed to the promotion and protection of human rights and human dignity. They are there to establish a society based on democratic values and social justice. The government must lay the foundation for a democratic and open society which is based on the will of people and where every citizen is equally protected by law. They definitely have to improve the quality of life of all the people supporting the government of that day. It is necessary to construct a culture of peace and replacing a culture of violence and disregard for human life. For me, this is what a government must consist of (Kunhiyop, 2004:77). Politics Politics is a need for the general public to have a representative in places other than the ordinary home or workplace. Candidates make themselves available to be elected through votes so that they can represent the people in different public and government organisations (Wikipedia, 2010). Church A church is a Christian religious organisation made up of a congregation, its members and clergy. The religious body is organised with constitutions and laws so that the church can function well. Churches often belong to a broader tradition within the Christian religion, like the Dutch Reformed church, sharing in a sense a history, culture and doctrinal rules with other church (Davies, 2009). Renwick and Harman (1958) said the following with regards to the church: Here we see the fulfillment of our Lords words that, although His kingdom was like a grain of mustard seed, it would yet become a great tree sheltering the birds of the air (Luke 13:19). The small and apparently weak church became a mighty organisation known throughout the earth. Its history shows its moral grandeur; it shows, too, certain defects arising from human weakness and the love of worldly pomp and power contrary to the spirit of the Master. We

An Educators Privacy and Social Networks Essay -- Education, Technolog

This document â€Å"An Educators Privacy and Social Networks† will discuss educator’s privacy, due to the incidents that have been happening in today’s society. With technology taking over the world, writing letters and making phone calls have been replaced with social networks. These sites allow a person to socialize quickly with one another by posting comments about anything that is on his or her mind. However, with this comes the thought of what should and should not be commented. Does society believe that teachers’ First Amendment rights regarding Freedom of Speech protect them in every situation? Many school districts and teachers are now moving into the 21st century by using more technology and social networking to teach and communicate. The positive aspects of using social networking allow educators and students to broaden their knowledge in social learning. On the other hand, the negative aspect is that there is a larger gray area regarding the clarification of professional conduct. The fact is that technology is growing quickly, and districts need to find a way to maintain awareness of the new technical information. However, with all the positives aspects also come negatives with social networking. The case study chosen is a true story that happened in the state of Connecticut. The article â€Å"Courtside†, by Perry Zirkel on the PSEA website, explains the case regarding Jeffery Spanierman versus Connecticut Technical High School. Mr. Spanierman is a second year teacher and had created a Myspace page. Myspace allows users to create their own profile page about his or herself, and includes photographs (Zirkel, 2009). This website page was created by Spanierman so that he could communicate with his students about their homewo... ...ucators and students using it understand how it should be used (Klein, 2008). As educators, we need to come to the understanding that technology has grown and is effective. Instead of trying to teach around technology, educators should learn how to use it correctly and in a meaningful way. Being a second year teacher, I had the opportunity to take classes on different ways technology can be used in the classroom. This allowed me to understand that technology helps students bring out their ideas differently and in a useful manor. I do think that Spanierman was really trying to be a part of his students’ lives. We forget that as teachers we’re not just there to teach, but to understand and help our students grow. It seemed like Spanierman was trying to be there for his students. However, the way he presented himself online was unacceptable to any professional.

The Accounting Equation

Accounting is founded on the basic equation that states a company’s Assets equal their total Liabilities plus their total Owner’s Equity . This equation is summarized as ALOE . This isthe basis of the Balance Sheet. Assets are the company’s furniture, fixtures and equipment, physical property, intellectual property and other resources. These properties include the physical land as well as the equipmentand building improvements on the property.A company’s liabilities are all of the obligations that the company has incurred. Thecompany has to service these liabilities by making payments on them. These payments may takethe form of cash income or may be sourced from loaned monies. If they borrow money, this is anadditional liability. Liability is â€Å"money owed; debts or pecuniary obligations† (Dictionary. com,2009). Liabilities offset assets in the equation that is the Balance Sheet.Owner’s Equity, also known as owner’s/shareholder†™s equity, is the final variable in theequation. When liabilities are subtracted from assets, the remaining balance is the owner’s equity. The term owner’s equity is used for privately owned companies. If the business is an incorporatedentity which issued common stock in exchange for a percentage of company ownership, then theowner’s equity is termed owner’s/shareholder’s equity.Cash, stocks and retained earnings are allowner’s/shareholder’s equity. E1-1 Urlacher Company provides the following accounting service tasks each year. Communication – Analysis and interpretation of financial data. Communication – Interpretation of meaning, uses and limits of financial data. Communication – Compiling a summary of financial events. Communication – Accounting report preparation. Recording – Maintaining a linear, chronological record of financial data.

Agency Report on Human Services Agency Essay

I chose to write a report about the YWCA Pierce County, located on 405 Broadway St, Tacoma Washington. The YWCA or Young Women’s Christian Association is one of the oldest and largest women’s organization in the nation, serving over 2 million women, and their families at more than 1,300 locations across the United States. The original Christian perspective is still strong in many of the national associations, but some have changed their focus to be more of a social and community based program. The YWCA Pierce County is a community leader and forerunner in domestic violence for over a century now. Established in 1906, the YWCA is has steadily expanded and enhanced a comprehensive menu of domestic violence service provision, offering clients real tools to implement change in their own lives. Their mission statement is to transform lives through safety, healing and empowerment. This is an organization that is dedicated to eliminating racism and empowering women. The YWCA P ierce County’s vision is to create a safe, just and equitable community and they do this through education and outreach by promoting peace, justice, freedom and dignity for clients from all races and walks of life. Their comprehensive Domestic Violence services that highlights intervention and prevention includes 24 hour emergency assistance (intervention hotlines), free legal services (with protection orders, as well as other criminal and civil law), immigration and safety planning, parenting plans, emergency shelter, transitional housing, case management, therapeutic services, advocacy, support groups, food, clothing and diapers, transportation, teen dating violence prevention, full interpretive services and more. There is such a great concern with the problem of domestic violence within the community as a whole. The legal definition for domestic violence as defined by the RCW 10.99 (Revised Code of Washington) is ‘crimes committed by one family member or household member against another.’ Here are the grim statistics: One in 4 women will experience DV during her lifetime. Women experience more than 4 million physical assaults and rapes because of their partners, and men are victims of nearly 3 million physical assaults. Women are more likely to be killed by an intimate partner than men. Women ages 20 to 24 are at greatest risk of becoming victims of domestic violence. Every year, 1 in 3 women who is a victim of homicide is murdered by her current or former partner. The domestic violence related offenses rates for Pierce County and Tacoma are among the highest in the  State. More troubling is the fact that the rate of DV fatalities in Pierce County far exceeds comparable counties, and it is estimated that around 10, 000 households are affected by domestic violence in any given year. The definition of a DV fatality refers to a death that arises from an abuser’s efforts to assert power and control over an intimate partner. These include all homicides in which the victim was a former or current partner of the person responsible for the homicide(s) of people other than the intimate partner that occurred in the context of intimate person violence or in the midst of a perpetrator’s attempt to kill an intimate partner. The YWCA, Pierce County serves a diverse client population. In the 2012-2013 annual report, the YWCA, Pierce County reported working with over 6,000 plus clients in some capacity and experiencing 5,473 crisis hotline calls. Providers reported from these calls, there is greater representation of clients from populations of color with the highest numbers from the African American and Hispanic communities. Additionally, the YWCA states that a higher number of clients in any given DV related program (e.g. prevention, shelter residents, etc.) are non-Caucasian. On average, clients from minority groups have limited English proficiency and some are undocumented individuals and for a few programs working in the Hispanic communities, the majority of these clients fit these characteristics. Some providers report a growing number in different populations. A number of providers state that there is an increase in the number of Latina clients served, as well as individuals with language barriers. There is also an indication of the emergence of newer ethnic populations such as Middle Eastern and East African individuals in the client population. Specific programs tend to work with some specific segments of the population. For example, the Korean Women’s Association tends to work with a high proportion of Asian Women such as Korean, Vietnamese and Cambodian clients, while organizations such as Tacoma Community House and Centro Latino deal with a larger Hispanic population. On average, it is reported that The YWCA Pierce County also has a percentage of clients from military families. The YWCA has partnered with JBLM (Joint base Lewis-McCord) to provide assistance to meet the needs for our military both on and off base. The  YWCA, Pierce County is the first organization in the county and state to also provide services that include the LGBTQ (lesbian, gay, bisexual, transgender and queer/ questioning) community. At the YWCA, no client is ever turned away. If the YWCA is unable to provide a client with a service that may be required, the organization will do their very best to provide referrals to better meet the needs o f the client or individual who is calling in. Below is a table that illustrates the services provided and the demographics of clients that are served. This data is derived from the 2012-13 Annual Report. Beginning in 2010, the YWCA Pierce County offered shelter that included private kitchens and restrooms to clients and their children. The shelter also begin to accept male clients in 2012.The shelter caters to safety, privacy, dignity and basic needs of clients for no more than 90 days. During this time in shelter, clients are able to utilize individual case management, counseling and education, children’s services, support groups and a 24 hour on-site advocacy. Having a shelter that addresses such comprehensive needs enable clients to build a foundation for lives that are void of violence. What sets the YWCA shelters apart from most communal ones is that the Indi dual apartments provide clients and their children private areas to heal, reflect and grow. Because of their pet friendly policy, the YWCA pierce County is also one of the few shelters in the country that is recognized by the American Humane Association. The 24-hour Crisis Hotline offers clients the ability to safety plan. Loved ones and friends who may be concerned for DV victims and are looking for solutions will also be provided with resources to help. Following initial screening and paperwork, the individual meets immediately with a trained advocate, who performs a needs assessment to determine which services the clients require and need. Services are client driven, which means only what the individual indicates that they are interested in. The most common immediate needs are (1) applying for protection orders and (2) shelter/housing. Subsequently, a needs and danger assessment are performed  during the time that the individual is receiving services. It is imperative to understand a little about the trajectory of services that clients seek from the YWCA. Clients may be referred from a variety of sources (i.e. law enforcement, friends, family, online searches, medical offices, mental health or substance abuse counselors, court r eferrals, CPS, etc.). The YWCA Pierce County resource center offers community members drop-in, crisis intervention that is based on site as well as referral services. Clients who call-in or walk in are able to receive assistance with referrals to programs that are available at the YWCA as well as other community resources. Clients who are victims of domestic violence are able to call the business line for free legal representation and/or advocacy. Women and their children who are seeking safety and self-reliance are given free assistance with protection orders, dissolution of marriage, parenting plans, child support, custody issues, parentage action, immigration and safety planning. There is also full interpretive services available to non-speakers of the English Language. Another notable exception about the YWCA, is besides legal advocates, this organization has a dedicated staff attorney available to provide representation in civil matters. The YWCA provides individual counseling to both adult clients and their children. This service is also made available to shelter resident, clients participating in other YWCA DV programs, as well as the general community. Weekly facilitated groups are offered to provide a means of healing and therapy for clients who are wanting to deal and overcome the abuse and trauma they have experienced. Participants are educated about the dynamics of healthy relationships and how to develop and rebuild self-esteem. Support groups occur at the same time as children’s groups to prevent childcare issues to become a possible barrier. Since relocating and expanding the shelter in 2010, the YWCA serves children throughout Pierce Country, rather than just clients from the shelter. The Children’s program equips children with tools to promote healthy relationships. Children receive food, clothing, group therapy and are taught safety planning. They are also able to participate in special events and  field trips and these robust based activities are planned specifically according to the different age groups. YWCA’S purpose here is to assist children who have been subjected to violence and trauma to be able to develop healthy minds and bodies and give them a chance at a stable childhood which would transition into adulthood. When clients and their children escape violent and abusive relationships, the biggest issues and complications faced are sudden homelessness. Family Permanency Project Housing is a long term housing program that offers families affordable housing while being supported by individual case management. Client who participate in this program are able to set and work towards goals that are specific to their individual family needs. It is estimated that violence occurs in 1 out of 5 teen relationships. The Teen Dating Violence Prevention curriculum aims to educate high school and middle school youth about the issues of power and control that could lead to abuse in relationships. The curriculum that is provided in schools around Pierce County educates youth on warning signs, safety tips and available community resources for participants. The YWCA, like most non-profit organizations derives its effectiveness through a large number of community volunteers that serve clients in a myriad of ways. These individuals who give of their resources (time, donations, money, and talent) are helping to change lives through their selfless giving. The organization partners with other agencies to provide a more comprehensive level of service to meet the needs of clients. Some of their community partners include the Tacoma Community House, Korean Women’s Association, United Way, Crystal Judson Family Center, Joint Base Lewis McChord, Exodus Housing and Sexual Assault Center of Pierce County, among others. There is a variety of cultural competence needed to serve a diverse population of clients that either call or walk in to the YWCA. Because these individuals are coming from different cultural backgrounds, they may face economic struggles, have gender identity struggles and issues, are dealing with discrimination, stress and trauma, or any other issues from the spectrum of human services conditions, the daily practice of using  culturally centered communication skills are critical to making effective interaction and assistance possible. Cultural minded helpers in any given situation will attend to the demeanor and other aspects of culture, including paying close attention to their own verbal and non- and verbal communication and being very sensitive to the needs of the clients that they interact with. There are clear challenges that emerge in working with clients who have difficulty speaking and understanding English, particularly in helping these individuals navigate the legal system and getting them connected to appropriate support resources. While some agency advocates can help with basic translation/interpretation concerns for victims in need, many comment on the additional complexity of working with these individuals, even when they share the same language. There is also the belief among providers of the need to address these barriers even at the broader community level. One sentiment is that the work with non- English English speaking client, even with an interpreter present can take more time and it is more intensive. Here it is very important to proceed through a series of steps with these individuals by being patient, non-judgmental, building trust and rapport with those from different cultural backgrounds and ethnicities. Another personal competency that should be addres sed is the ability to manage your own personal biases especially in dealing with clients who may have a completely different belief, lifestyle or sexual orientation. Because the YWCA caters to the LGBTQ community, it is very important to be particularly sensitive to this community who have experienced a great deal of discrimination, prejudices and even violent crimes because of their orientation. For the pat week, I was fortunate to be able to attend the spring 2014 Domestic Violence Victims Services Training at the YWCA, Pierce Country. This training enabled me to get a better perspective on the domestic violence issues that is plaguing the community. I learned so much about professionalism, communication, cultural competencies, and the needs of clients as well as the organization as a whole. I was deeply impressed.  One of the things that really hit me was that the Programs at the YWCA have been specifically catered to be culturally competent because of such a diverse population of clients that come through their doors every day. The staff there truly seem to care about the clients that they interact with. They take their commitment to ending domestic violence and empowering clients very seriously. The YWCA does not practice the hierarchical management system. The CEO is very caring and interacts with the staff at a very personal level. This is a dynamic group of professionals and individuals who are dedicated, possess a lot of empathy, they are conscientious, genuine and have a synergistic energy. Because most agencies will experience burn out at one time or another, it is very important to practice good self-care. The YWCA Pierce Country has a work culture within their agency that emphasizes the importance of self-care, well-being that trranslagtes positively to how they interact and take care of their clients. As I mentioned, I learned so much and developed a great deal of respect for the Director and Education manager who presented some of the classes and training material. The training manager who is also in charge of community outreach was such an inspiration to me. She has taught me that if you do not have a deeper understanding of the barriers that clients are facing, then you are not able to meet their needs in the best way possible. She goes on to say that we cannot go out into the community to provide services or training in social justice if we are not able to first examine our own motives, beliefs and biases that exist within ourselves. I hope to be able to complete my internship at the YWCA, Pierce County and perhaps accept a position in the future with this wonderful organization. I believe they have a made a deep and positive impact on my life.

Quetzalcoatl - Pan-Mesoamerican Feathered Serpent God

Quetzalcoatl - Pan-Mesoamerican Feathered Serpent God Quetzalcoatl pronounced Keh-tzal-coh-WAH-tul and roughly translated as the Feathered Serpent, the Plumed Serpent or the Quetzal-Feathered Serpent, is the name of an important Mesoamerican deity who was worshiped throughout the region in one form or another for 1,200 years. Key Takeaways: Quetzalcoatl Quetzalcoatl is the name of a central Mexican deity, closely related to the morning star, Venus.  He appears in Post-classic tales from the Maya, Toltec, and Aztec cultures.As an Aztec deity, he was one of four sons of the creator god Ometeotl, associated with the wind god, and the patron god of arts and knowledge.A persistent myth about the conquistador Hernan Cortà ©s being mistaken for Quetzalcoatl is almost certainly false.   During the Postclassic period (900–1521 CE), several cultures- including the Maya, Toltecs, Aztecs and other polities in Central Mexico- all practiced some version of the cult which had formed around the legends of Quetzalcoatl. However, the majority of information about this god comes from Aztec/Mexica sources, including surviving Aztec codexes, as well as oral history told to the Spanish conquistadors. The Pan-Mesoamerican Quetzalcoatl The pyramid of Quetzalcoatl (god of the feathered serpent) is showing the alternating Tlaloc (left, with goggle eyes, a god of rain, fertility, and water) and feathered serpent (right, with a collar of feathers) heads. stockcam / iStock / Getty Images The earliest example of Quetzalcoatl, or at least a Feathered Serpent god, comes from the Classic period (200–600 CE) city of Teotihuacn, where one of the main temples, the Temple of Quetzalcoatl in the Ciudadela, is decorated with carvings of feathered serpents. Among the Classic Maya, the figure of a feathered serpent is illustrated in many stone monuments and murals and is often related to the worship of royal ancestors. During the Terminal Classic or Epiclassic (650–1000 CE) period, the cult of the Feathered Serpent spread dramatically throughout Mesoamerica, including the central Mexico centers of Xochicalco, Cholula, and Cacaxtla. The most famous example of the Mayan Quetzalcoatl cult is reflected in the architectural aspects of Chichà ©n Itz in the Yucatn Peninsula, where Maya Puuc styles are contrasted with those of the Quetzalcoatl-inspired Toltec. According to local and colonial legends, the Toltec shaman/king Quetzalcoatl (known as Kukulcan in the Maya language) arrived in the Maya region after having been ousted by political rivals, bringing with him not just a new architectural style but a new set of religious and political practices associated with militarism and human sacrifice. The Origins of Aztec Quetzalcoatl Experts on Mesoamerican religion believe that the Aztec (1325–1521 CE) figure of Quetzalcoatl began with the legend of the pan-Mesoamerican god and blended in a historical Tollan leader, Ce Acatl Topiltzin Quetzalcoatl, who reportedly lived 843–895 CE). This man was a heroic figure, probably a king and/or a priest, who left his home in the Toltec capital of Tula chased out by traitorous priests, but promising to return. The Aztecs considered the Tollan leader the ideal king; more details are found in the legend of the Toltecs. The story undeniably echoes the Mayan story, but whether or not this legend is based on real events is still under debate among scholars. Quetzalcoatl as Aztec Deity Quetzalcoatl, the Toltec and Aztec god; the plumed serpent, god of the wind, learning and the priesthood, master of life, creator and civiliser, patron of every art and inventor of metallurgy, in the Codex Borbonicus. Bridgeman Art Library / Getty Images Quetzalcoatl the deity was one of four sons of the creator god Ometeotl in his male form Ometecuhtli (â€Å"Two-Lord†) and his female form, Omecihuatl (â€Å"Two-Lady†), and brother of Tezcatlipoca, Xipe Totec, and Huitzilopochtli. The Aztecs called their era the time of the 5th Sun- there had been four previous versions of the earth and its people, each ruled by different gods. According to the Aztec Legend of the Suns, Quetzalcoatl ruled over the second Sun of Aztec creation. He was a creator god, associated with the wind god (Ehecatl) and the planet Venus. Quetzalcoatl was also the patron god of arts and knowledge. He was one of the most human-loving of the gods in the Aztec pantheon. He was the god who met with an ant to provide humans with their first maize to plant, and he was responsible for saving all humanity at the beginning of the Fifth Sun. Quetzalcoatl and the Bones of the Ancestors At the end of the fourth sun, so it is told, all humanity was drowned, and after the creation of the fifth sun, Quetzalcoatl descended into the underworld (Mictlan) to negotiate with the god of the underworld (Mictlantecuhtli) the return of humanitys bones so the earth could be repopulated. When Mictlantecuhtli proved unwilling to give them back, Quetzalcoatl stole the bones. In his hasty retreat, he was startled by a quail and tripped and broke them (which is why humans come in a range of different sizes), but managed to carry the bones to the paradise of Tamoanchan, where the goddess Cihuacoatl ground them up and placed them in a jade bowl. Then Quetzalcoatl and other gods performed the first auto-sacrifice  when they shed their blood over the bones and endowed them with life, thus lumbering humanity with a debt that had to be repaid by abundant human sacrifices. The Cortà ©s Myth Quetzalcoatl’s fame is also linked to a persistent story about Hernan Cortà ©s, the Spanish conquistador credited with conquering the Aztec Empire. The story is that the last emperor Motecuhzoma (sometimes spelled Montezuma or Moctezuma) mistook Cortà ©s for the returning god, based on the supposed resemblance between the Spanish conquistador and the god. This story, detailed in Spanish records, is almost certainly false, but how it arose is a fascinating story itself. One possible theory for the origin of this story is that the Spanish misinterpreted the welcoming speech pronounced by the Aztec king. In this speech, if it ever happened, Motecuhzoma used a form of Aztec politeness that was mistaken by the Spanish for a form of submission. Other scholars suggest that the idea that Cortà ©s  and Quetzalcoatl were confused by the Mexica was entirely created by Franciscan friars, and elaborated during the post-Conquest period. Most interestingly, according to Smith (2013), some scholars attribute the origin of the Cortà ©s  myth to the Nahua nobility themselves, who invented it and told it to the Spanish to explain why Motecuhzoma hesitated to attack the conquering forces. It was the nobility who created the prophecy, a series of omens and signs, and claimed that Motecuhzoma truly believed Cortes to have been Quetzalcoatl. Quetzalcoatl’s Images The figure of Quetzalcoatl is represented in many different ways according to different epochs and Mesoamerican cultures. He is both represented in his non-human form as a feathered serpent with plumage along its body and around the head, as well as in his human form, especially among the Aztecs and in Colonial codices. In his human aspect, he is often depicted in dark colors with a red beak, symbolizing Ehecatl, the wind god; and wearing a cut shell as a pendant, symbolizing Venus. In many images, he is depicted wearing a plumed headdress and carrying a plumed shield. Quetzalcoatl Cult Centers Numerous circular temples (at Texcoco, Calixtlahuaca, Tlatelolco, and in the Pino Suarez metro station in Mexico City) are dedicated to Quetzalcoatl in the guise of Ecahtl, constructed without corners so the wind could easily blow around them. Extant temples dedicated to the cult of Quetzalcoatl have been identified at many Mesoamerican sites, such as Xochicalco, Teotihuacan, Cholula, Cempoala, Tula, Mayapan, and Chichen Itza. Edited and updated by K. Kris Hirst. Sources Berdan, Frances F. Aztec Archaeology and Ethnohistory. New York: Cambridge University Press, 2014. Print.Carrasco, David, Lindsay Jones, and Scott Sessions, eds. Mesoamericas Classic Heritage: From Teotihuacan to the Aztecs. Boulder: University Press of Colorado, 2002. Print.Milbrath, Susan. Maya Astronomical Observations and the Agricultural Cycle in the Postclassic Madrid Codex. Ancient Mesoamerica 28.2 (2017): 489–505. Print.Miller, Mary E., and Karl Taube, eds. The Gods and Symbols of Ancient Mexico and the Maya: An Illustrated Dictionary of Mesoamerican Religion. London: Thames and Hudson, 1993. Print.Mysyk, Darlene Avis. Quetzalcoatl and Tezcatlipoca in Cuauhquechollan (Valley of Atlixco, Mexico). Estudios ee Cultura Nhuatl 43 (2012): 115–38. Print.Smith, Michael E. The Aztecs. 3rd ed. Oxford: Wiley-Blackwell, 2013. Print.

Rip Mix Burn Steal essays

Rip Mix Burn Steal essays After a dramatic federal court ruling that has shut Napster down, will have an effect on sharing music files on the internet. Napster has been one of the hottest sites on the internet in the last eighteen months, with more than fifty million users. Napster allows anyone with a CD burner to and a modem to download free music and burn it to a CD. The main purpose or as it seems, is to avoid the cost of new CDs. But some argue that it has different uses. Some musicians say that it allows them to get their music out to the public by avoiding the record companies. Others say they use it to hear a groups music before they buy their CD. While others say that it is stealing. That it keeps musicians from making money off of their music. Which also keeps record companies from making money. Plus, it also takes sales away from record stores. The recording industry could do one of two things: First, Succeed in killing off Napster. But with the Sons of Napster popping up all over the place, and with the music industry always one step behind the nineteen-year old software designers creating the new peer-to-peer programs like: Gnutella, Aimster, LimeWire, BearShare, Audiogalaxy Satellite, and Morpheus. Although none of these have achieved the success of Napster they are collectively approaching its popularity. Second, it could go online and start to offer its own music services. The moment if went after Napster it should have offered its own online services at a reasonable price, but it didnt and now they have to deal with a large amount of copy-cat music-sharing programs. The industry also wants users to rent songs. Users would pay a monthly fee and get access to the music. Once they stopped paying the fee the music would stop. The recording companies will ultimately have only one thing to offer-public relations s ervices to promote artists off-line. ...

How To Create A Compelling Five Paragraph Essay

How To Create A Compelling Five Paragraph Essay How To Create A Compelling Five Paragraph Essay Essays have become increasingly common in a students mandatory curriculum. A student will encounter essays in most classes, but especially in the social sciences. Essays are also essential in the college application process. Basically essays will be a part of student life in your college career. It is important to know the steps to write a basic 5 paragraph essay. This is important when you are taking a timed essay test. Having the knowledge of how to outline will a lot for more time to create the body of the essay. Step one: The first step in creating an effective 5 paragraph essay is to make a compelling opening statement that will grab the readers attention. Avoid just making an intent statement. It would be more interesting to begin your essay with an interesting fact or an attention-grabbing statement. Step two: The second part of your five paragraph essay should be an explanation of your opening statement. This is where you would explain any details about the beginning of your essay. This will be the step that will transition to the thesis of your essay. It is important to have good flow in developing your essay. To have the proper flow, you need to be able to build to naturally flowing into the thesis statement. Step three: The third step in building a quality 5 paragraph essay is to make a clear. And to create an attention-grabbing thesis statement. The thesis statement is a sentence that will declare the purpose of the essay and enlightens the reader as to the particular topic being addressed. The thesis sentence will make your point of view clear to the reader. Be sure that your thesis sentence is direct and explain the topic at hand completely Step four: The fourth element of a five paragraph essay is the body. This is where the majority of your information will be presented to the reader. The information in the body will revolve around your thesis statement. The body of the essay will express evidence to support your thesis statement. This part of the essay should be approximately three paragraphs in length if you are indeed writing a five paragraph essay. Each paragraph should state a fact that reflects your thesis. When you transition from one paragraph to another use words to link them together such as furthermore, as a result, moreover, in fact, etc. Step five: The fifth and final part of your essay is the conclusion. This is the part of the essay that will summarize the facts stated in the essay and will restate the thesis, and its highlights within the essay. This part of the five paragraph essay will revisit the important details in your writing and wrap it up.