Ideologies of Islam | Peace and brotherhood

Ideologies of Islam | Peace and brotherhood Introduction All religion preaches peace and brotherhood and Islam is no different. However, how do you justify the killing of thousands of innocents by the Islamic terrorists. Islamic terrorism is the common term for violence,[1] rooted on Islamic fundamentalism, and aimed at defending, or even promoting, Islamic culture, society, and values in opposition to the political, allegedly imperialistic, and cultural influences of non-Muslims, and the Western world in particular.  [1]   Today, it is global terrorism has come to fore of the world politics after terror attacks on World Trade Centre on 09 September 2001. While looking at the globosity of the phenomenon of terrorism, it has to be appreciated that before terrorist groups attain their national, regional or global stature the first begin the same at local levels. A consideration of the origins of various terrorist groups would indicate that the growth of the small groups into the national or supra national movements could have been attributed to, if not large measure, to the frustration of the people, with the inability of their governments to provide with the elementary justice, security and welfare. It is difficult to say at which point local terror groups joins hands with the other groups operating in the region to form supra national entities that can operate trans national boundaries. If concrete steps are not taken immediately with due foresight, terror menace can well become the the biggest threat t o mankind.  [2]   Varieties of Terrorism Radical conservative religious movements have become linked to terrorism in places as diverse as the Middle East, Ireland, Japan, and the U.S. It is necessary to examine terrorism before further exploring the link between radical religion and the embrace of violence. It is difficult to define terrorism. One persons terrorist is anothers freedom fighter. There are various types of egregious political violence that are sometimes conflated. Official documents on terrorism rarely define the term or differentiate it from other forms of violent political action, e.g., guerilla movements, ethno-nationalist conflicts or progressive movements that take direct action. Nations often brand opposition/resistance/demonstrations as terrorist to demonize and discredit those who might dissent Ahmad (1998) offered a typology of five varieties of terrorism:- State terrorism. Religious terrorism. Criminal terrorism. Pathological terrorism. Secular oppositional, or political, terrorism. There are different motives for these. Some highly visible expressions of terrorism can be thought of as spectacles of violence, media events staged to dramatize an issue by gaining the attention of the world. Terrorism acts as both a symbolic message and supposed means of social change aiming at political transformation. The terrorist act dramatically advertises the grievance to a larger community that may support their goals. Further, the pain and suffering inflicted is believed, at least by the terrorists, to avenge a prior injustice and/or attain the organizations goal.  [3]   Jehad The word Jihad links its origin to the Arabic word JHD, which means strive. Jihad in essence means the measures taken to practice religion even during the times of adversity in the face of oppression and persecution. In Arabic, the terms Mujahid/Mujahideen and jihad, are Islamic-derived terms indicating righteous struggle, and are commonly used to refer to what the Western world calls Islamic terrorists and Islamic terrorism. In the non-Muslim world, this usage is often considered to be inaccurate and giving religious glorification to murder, and Islamic terms like hirabis and Muharib have been promoted as alternatives when referring to terrorists. Islamic terrorism is itself a controversial phrase, although its usage is widespread throughout the English-speaking world. Ordinary Muslims who have nothing to do with terrorism find it reprehensible because it forces upon them a label simply because they, too, are believers of Islam. In fact, the common Muslim believes that you are making him a racial hate target by using the word Islam with terrorism. Bernard Lewis believes that the phrase Islamic terrorism is apt, because although Islam, as a religion is not particularly conducive to terrorism or even tolerant of terrorism  [4]  . In his own words:- Islam has had an essentially political character from its very foundation to the present day. An intimate association between religion and politics, between power and cult, marks a principal distinction between Islam and other religions. In traditional Islam and therefore also in resurgent fundamentalist Islam, God is the sole source of sovereignty. God is the head of the state. The state is Gods state. The army is Gods army. The treasury is Gods treasury, and the enemy, of course, is Gods enemy. This argument is countered by Jamal Nassar and Karim H. Karim, who contend that because there are over a billion adherents of the religion, the phenomenon is more precisely regarded as Islamist terrorism or, because describes political ideologies rooted in interpretations of Islam. In this vein, describing terrorism as Islamic may confirm a prejudicial perspective of all things Islamic.  [5]   Radicalisation of Islam As has been noted, modern Islamic political fundamentalism is the product of a desire by some Muslims to return to a pure faith in order to counter and overcome growing pressure from an increasingly westernized world. Identifying and analyzing these pressure points is essential to understanding the rationale behind the often violent expressions of Islamic political fundamentalism whose ultimate purpose is to bring individual, country and world under the sovereign reign of Allah. As has been noted, Islamic political fundamentalist movements are a twentieth-century development. Not surprisingly, the majority of these movements are of the Sunni variety. Of the 175 Islamic fundamentalist groups (mainly of the political variety) in the Arab world as identified by Dekmejian from 1970-1995, only 32 were Shiite fundamentalists (with an additional four having both Sunni and Shiite followers). The modern era radical clerics have interpreted the Koran to their advantage and have used it effecti vely to strengthen the military wing of Islamic fundamentalists and use terrorism as a tool against the non practitioners of Islam. Some clerics supporting the hard stand against non Islamic societies and nations are reflected in the subsequent paragraphs. Radical as part of his sermon one Friday in August 2004, the Palestinian Sheikh Abu Muhammad al Maqdisi told his followers, Cutting off heads is part of our religion. Indeed, by God, slaughtering Allahs enemies is part of our religion. It should be done in accordance with the interest of Islamic nations. In another article titled The Infidels will be Obliterated, the cleric Seif al-Din al-Ansari writes Allah made annihilating the infidels one of his steadfast decrees. According to (divine) natural law of alternating fortunes, Allah said (Allah will) obliterate the infidelsà ¢Ã¢â€š ¬Ã‚ ¦.It inevitably follows that this wisdomà ¢Ã¢â€š ¬Ã‚ ¦.has become the way the life is to be livedà ¢Ã¢â€š ¬Ã‚ ¦. The (Koran) mentions his decree frequently, to the point that it makes you feel that it is truth of supreme importance. In another context, Shiekh Nasser ibn Hameed, an al Quaeda affiliated Saudi cleric, considers the permissibility of using the weapons of mass destruction to bring about the will of Allah. The sheikh concludes that, considering what Americans have done:- If a bomb was dropped on themà ¢Ã¢â€š ¬Ã‚ ¦that would annihilate 10 million and burn their lands to the same extent that they burned the Muslim lands this is permissible with no need to mention any other proof. Yet if we want to annihilate a greater number, we need further proof  [6]   Creating an Ideology A century ago, Islam had the same Koran, the same Prophet Muhammad, the same stories about founding of the faith, and the same religious and the legal traditions. Yet there were no suicides bombers like Salah Ghandour, no incendiary leaders like Hassan Nasrallah, no militant sheikhs like Yousaf al-Qaradawi and no murderous conglomerates like Hamas and al Qaeda. And that there was not should give pause to all those who claim that Islam is, necessarily, a violent and destructive faith. To attribute todays problems to the essence of the religion is to commit a grave error of oversimplification. Islam is a grand tradition that has proven itself capable of sustaining many different cultures, philosophies, approaches to life and political arrangements. Since September 11, and to a lesser extent before, many authors have probed the history of Islam and the Arabs in search of the roots of extremism. One good place to start is the story from the recent past, the story of Sayyid Qutb, an Egypt ian writer who is described as the intellectual hero of every one of the groups that eventually went to Al Qaeda, their Karl Marxà ¢Ã¢â€š ¬Ã‚ ¦ their guide.  [7]   Sayyid Qutb was born in Egypt in 1906. His early education was in the western system of education. After completing his studies, he took up the job of a teacher. He later became a novelist and a functionary in Ministry of Education, Egypt. In late 1940s he did his masters from Colorado. However, during 1930 to 1950, Qutb lost faith in the secular system and became a radical Islamist. On return from America, Qutb supported the Nassers secular revolution. Difference arose between Nasser and Qutb and later was imprisoned. It was during this time Qutb wrote some of his best known and influential work Milestone (a thirty volume commentary on Koran) and In shade of Koran. Qutb was latter executed by Nasser in 1966, giving Islam its earliest and most revered martyr. Qutb was influenced by Mawdudis writings but constructed a khariji-like revolutionary ideology. He stressed both Gods sovereignty and governance (hakimiyya) and the unity of God (tawhid) with the resulting unity in nature, rel igion, society, and state as the foundation of the integrated and comprehensive Islamic system. Qutb transformed the meaning of the Islamic term hijrah (emigration) from a simple description of the Prophets historic migration from Mecca to Medinah to signifying a definite stage in the development of all true Muslim societies hijrah is the response of true Muslims to the state of jahiliyya prevalent in their society. They must withdraw from society in order to create a vanguard of committed activists able to take over society when the right time comes.  [8]  Some of Qutbs interpretation of Jahiliyyah in his own words are as follows:- Islam cannot accept any mixing with Jahiliyyah, either in its concept or in the modes of living which which are derived from this concept. Either Islam will remain or Jahiliyyah: Islam cannot accept or agree to a situation which is half Islamic and half Jahiliyyah. The foremost duty of Islam in this world is to depose Jahiliyyah from the leadership of man, and to take the leadership into its own hand and enforce the particular (Islamic ) way of life. Indeed, people are not Muslims, as they proclaim to b, as long as they live the lier of Jahiliyyahà ¢Ã¢â€š ¬Ã‚ ¦. Today th task f the call is to return these ignorant people of Islam and make them into the Muslim all over again. A person who feels the need of defence, justification and apology is not capable of presenting Islam to people. Indeed, he is a person who lives the life of Jahiliyyah, hollow and full of contradictions, defects and evils, and intends to provide justification for the Jahiliyyah he is in. These are offender against Islam.  [9]   Qutbs central mobilizing concept was a reinterpretation of Jahiliyya, and provided an ideology to military faction of Islamic leaders. Most terrorist Islamic groups today, derive their ideology from his writings. Interpretations of the Quran The role played by the Quran, Islams sacred text, in opposing or in encouraging attacks on civilians is disputed. Certain scholars such as Zakir Naik have said all Muslims should be terrorists in the context of war and fighting evils of society. When he was asked about the verse. Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies. [Quran 8:60] He replied. Every Muslim should be a terrorist. A terrorist is a person who causes terror. The moment a robber sees a policeman he is terrified. A policeman is a terrorist for the robber. A Muslim should be a terrorist for the Robber and all other anti-social elements. The Princeton University Middle Eastern scholar Bernard Lewis, states that Islamic jurisprudence does not allow terrorism. Professor Lewis notes At no time did the (Muslim) jurist approve of terrorism. Nor indeed is there any evidence of the use of terrorism (in Islamic tradition). Muslims are commanded not to kill women, children, or the aged, not to torture or otherwise ill-treat prisoners, to give fair warning of the opening of hostilities, and to honor agreements. Similarly, the laws of Jihad categorically preclude wanton and indiscriminate slaughter. The warriors in the holy war are urged not to harm non-combatants, women and children, unless they attack you first. A point on which they insist is the need for a clear declaration of war before beginning hostilities, and for proper warning before resuming hostilities after a truce. What the classical jurists of Islam never remotely considered is the kind of unprovoked, unannounced mass slaughter of uninvolved civil populations that we saw in New York two weeks ago. For this there is no precedent and no authority in Islam. Indeed it is difficult to find precedents even in the rich annals of human wickedness. In 2007, Osama bin Laden, best known for the September 11 attacks, used quotes from the Quran-and a militant Taliban clerics interpretation of those verses-to justify his declaration of war on Pervez Musharraf and the Pakistani army, such as: O prophet! Strive hard against the disbelievers and the hypocrites, and be harsh against them. Their abode is hell, and an evil destination it is. [Quran 9:73] O you who believe! Take not the Jews and Christians for your friends and protectors: they are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guides not a people unjust. [Quran 5:51] And fight them until theres no fitnah (polytheism) and religion is wholly for Allah. [Quran 8:39] However, the interpretation of Al-Qaeda and the Taliban has been condemned by influential group of Pakistani scholars and religious leaders, who declared that suicide attacks and beheadings as un-Islamic in a unanimous resolution. Marmaduke Pickthall, a Western convert to Islam and an Islamic scholar notes that Nowhere does the Quran approve a spirit of revenge and situates verse 2:194 in the context of a defensive war. Ibn Kathir stated that the Quran clearly commands believers to prefer forgiveness over retaliation wherever possible. Michael Sells and Jane I. Smith (a Professor of Islamic Studies) write that barring some extremists like Al-Qaeda, most Muslims do not interpret Quranic verses as promoting warfare; and that the phenomenon of radical interpretation of scripture by extremist groups is not unique to Islam. According to Sells, Most Muslims no more expect to apply the verses at issue to their contemporary non-Muslim friends and neighbors than most Christians and Jews consider themselves commanded by God, like the Biblical Joshua, to exterminate the infidels.  [10]   Root Cause of Terrorism The Worldview of the Fundamentalist. It is obvious to mention that Islamic fundamentalism is caused by the actions of the fundamentalist. What we can ask ourselves is what drives these individuals to advocate fundamentalism? Several scholars have proposed that fundamentalists adopt a literal reading of the Quran. Consider the following verses:- And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worst than killing. And fight not with them at Al-Masjid-al-Haram (the sanctuary at Makkah) unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the unbelievers (Surah Al-Baqarah). If one takes a literal reading of the above passage, then it is quite obvious that Muslims should kill non-Muslims where and whenever the former thinks that they are in a position to do so. Take for example Palestinians. Palestinians have been resettled to accommodate for the state of Israel, consequently displacing the former from their own homeland in the process. When seen within the light of the above verses, the perceived injustice suffered by the Palestinians would mean that Palestinians have every right to oppose the Israelis as well as their American benefactors. This is if a literal reading of the above verses is taken devoid of the context and historical circumstances that gave rise to such verses in the first place.  [11]   Islams Identity Crisis in Confronting Modernity. The historical inevitability and pain of transition to modernization/capitalism has been met with resistance and conservative religious leaders sees such forms as imperialism, colonialism, and the spread of neoliberal ideology. As conservative religious leaders struggled to deal with the advent of modernity, Islamic modernizers were more open. Indeed, these Islamic modernizers worked with secular nationalists and were better able to cope with modernity, using European models of socialism and capitalism for nation building and national development (Hossein-Zadeh, 2005). However, when socialism and capitalism failed to deliver for example, instances of poverty were rife; people were alienated from the system they were in; materialism and decadence prevailed in the capitalist system the disappointed masses of the Muslim world turned to the more radical message of Islam as Muslims especially those alienated and disaffected by socialist and capitalists models looked for an Islamic Alternative. This yearning signalled a desire to return to the state of Islam during its Golden Age. Conservative religious leaders thereby became the sources of mobilization and self-respect as the disappointed masses sought to return to the Golden Age (Hossein-Zadeh, 2005).  [12]   Socio-Economic-Political Factors. Islam is not a monolithic entity how Muslim states/Muslims relate to the non-Muslim other depends a lot on their socio-economic-political factors. For example, poverty and undemocratic regimes are significant factors that can contribute to Islamic militancy. In Aceh (Indonesia) and Mindanao (Philippines), marginalized Muslim communities suffer acute deprivation and alienation vis-vis the post-colonial state dominated by the ethnic and religious minority (Rahim, 2003). Additionally, given the lack of democratic mechanisms in these regions, there are no means for legitimate and sufficient political representation thereby making Islamists act subversively. Undemocratic and draconian measures adopted by oppressive regimes to contain the radical Islamists will also exacerbate the threat rather than effectively reducing it. Instances of poverty as well as undemocratic regimes and draconian legislation among many other factors can contribute to the conditio ns fuelling Islamic Militancy.  [13]   American Foreign Policy. American foreign policy is also a significant variable in the surge of Islamic Militancy. Many argue that Islam is a religion of peace Islamic terrorism, however, is a product and response to American foreign policy. This sentiment is reflected upon Americas unconditional support for Israel in the Israeli-Palestinian conflict; the ubiquity of American troops in the Gulf; historical legacy of European colonialism; and terrorist attacks are a cumulative process of humiliating Arabs (for example, displacing Palestinians in their homelands; the Abu Ghraib Prison scandal; torture techniques used by the Bush administration). The rise of non-state actors such as Osama Bin Laden represents the Muslim and Arab worlds rage against American hegemony or simply arrogance/hubris (the so called Liberation Theology). Moreover, the double standards as exercised by the Americans in regards to supporting oppressive regimes so as to secure regional cooperation in the war against terrorism is seen as having veiled intent that the war against terrorism could be a war against Islam. American, it has been argued, should look into the causes and conditions that fuel Islamic rage that is, by reflecting upon its own foreign policies rather than blaming the other for the calamities that had happened thus far.  [14]   Drug Trafficking. Drug trade entered the murky scene of terrorism, in a big way, in Afghanistan during the Taliban operations using Afghanistan Pak axis. Initially, they justified the use of drug business as it was for a sacred cause and even convinced the clergy. However, gradually it became a part and parcel of their activities and drug mafias became big players in the venture and terrorist became synonymous of drug trafficker. Equally, the wide network created by the drug mafia was exploited by the terrorist outfits for their operations. As big money was involved politicians in Afghanistan and Pakistan were easily drawn into vicious circle. Drug trafficking provided the illegitimate money to fuel the Holy War Jihad across the globe. Conclusion Perhaps more important than ideological debates over the nature of Islamic history is the future of reform in Islam. Kepel (2002) suggested that Islamist terrorism does not, nor can it produce its intended goals and has become consumed with a fantasy of a world-wide triumph of radical Islam. Understanding the reasons for rise in fundamentalism in Islam and factors contributing to global terrorism, it is neigh important to take concrete measures against terrorism, else, we are likely to inherit aworld without peace to the coming generations. Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. 33.29. Quran

Apa Essay on Sexual Harassment

Sexual Harassment Sexual harassment is a demeaning practice, one that constitutes a profound affront to the dignity of the employees forced to endure it. By requiring an employee to contend with unwelcome sexual actions or explicit sexual demands, sexual harassment in the workplace attacks the dignity and self-respect of the victim both as an employee and as a human being. Sexual harassment is well defined as an unwelcome sexual request for sexual favors and other verbal or physical conduct of a sexual nature. In many countries, sexual harassment is considered a form of sexual abuse and employment discrimination. Sexual harassment is most prevalent is organizations both professional and academic, though it can occur almost anywhere. Unfortunately, sexual harassment is a complicated issue that confronts employers and employees far too often in the workplace. It causes confusion and uncertainty which interferes with a productive working environment. Sexual harassment interferes with individuals work performance or creates an intimidating, hostile or offensive work environment results in poor performance and lack of motivation. Policies and facts Organizations should have a policy that will not cause any confusion. Men and women were using the same word to describe different behaviors may contribute to the continued existence of sexual harassment. But when a man thinks that sexual harassment only comes from a supervisor, he may feel free to make sexual comments to a female coworker. The female coworker is likely to see the sexual comments as a quest for power and label it as sexual harassment. There are facts that men are considerably less threatened by behaviors that women found harassing. They also found that men and were threatened by different things such as, whereas women were more threatened by behaviors that emphasized their sub ordinance, men were more bothered by behaviors that threatened their feeling of dominance. Sexual pressure was found by the most threatening behavior to men, and they felt threatened by behavior that had not been identified as threatening for females. Quid pro quo harassment occurs â€Å"when submission to or rejection of such unwelcome sexual conduct by an individual is used as the basis for employment decisions affecting such individual†. Hostile environment harassment, on the other hand, occurs when unwelcome sexual conduct causes the environment to become hostile, intimidating, or offensive, and unreasonably nterferes with an employee's or student's work. Quid pro quo harassment occurs where employment decisions or expectations are based on an employee’s willingness to grant or deny sexual favors; whereas a hostile environment is created where verbal or non-verbal behavior in the workplace that focuses on the sexuality of another person or occurs because of the person’s gender, a unwanted or unwelcome, and is severe or pervasive enough to affect th e person’s work environment. Many hostile environment harassment claims have nothing to do with speech, for instance when a harassment claim is based only on offensive physical touching or vandalism or discriminatory job assignments which have generally been seen as â€Å"harassment† rather than discrimination. When harassment claim it is based on generally unprotected speech such as threats or fighting words or slander. Factors contributing to determination in much time victims are the men and women tend to have a victim mentality to begin with. Bullying† is defined as repeated less favorable treatment of a staff member by another person or others which is considered unreasonable and inappropriate. It includes behavior which intimidates, offends, degrades, humiliates, undermines or threatens. Bullying may take place in private or in front of others. Whether or not the person responsible for the behavior intends to harm, the effect of the behavior is harmful. A single incident of bullying behavior i s unacceptable workplace behavior and should not be ignored or condoned. Bullying or other unacceptable behavior may also be a form of unlawful discrimination or harassment. Severe, â€Å"pervasive,† â€Å"hostile and â€Å"abusive† are mushy terms, as courts have specifically acknowledged. I'm not completely sure what it means to say that people have to say it’s bizarre. They might just have had a different notion of how offensive something must be to be â€Å"severe,† or how frequent it must be to be â€Å"pervasive. †Ã‚   Certainly courts have taken very different views of what these terms mean. Men Working or jokes about sexually graphic road signs to be â€Å"severe† or â€Å"pervasive† enough to create a hostile environment; but obviously other people, who probably thought themselves to be quite reasonable, have disagreed. When we judge a rule, we can't judge it simply by how we would apply it ourselves, or by the best-case scenario of how it could be applied. The United States Equal Employment Opportunity Commission states that prevention is the best tool to eliminate sexual harassment in the workplace. In 1997, the United States Supreme Court ruled in Knabe v Boury that companies must take action that is reasonably calculated to prevent harassment (â€Å"Facts Sheet† 2001). However, the responsibility also falls on victims to do their part to prevent harassment. This does not mean that the actual harassment is the fault of the victim, but rather that the victim has certain responsibilities in how they handle and respond to incidents of sexual harassment. These responsibilities include reporting the incident or incidents through proper channels as well as cooperating with investigations of sexual harassment. Sexual harassment in the workplace presents an ongoing and growing risk to businesses operating in the United States. Today, the time is right for businesses to begin to manage their risk in this area more wisely. Preventing sexual harassment in the workplace requires a considerable investment of time and personnel. In the end, however, these costs will be offset by significant savings in legal fees and health-care costs. Companies will also benefit from increased worker productivity. From a purely business perspective, a company only stands to gain if it takes a no-nonsense, hard-line position on sexual harassment. Not only is it the right thing to do, it is the smart thing to do. Reference American Psychological Association. Sexual Harassment Myths and Realities. Retrieved from http://all. net/games/sex/harass. html Equal Employment Opportunity Committee. (2002). Facts About Sexual Harassment. Retrieved from http://www. eeoc. gov/facts/fs-sex. html Sexual Harassment. (n. d. ). In Merriam-Webster online. Retrieved from http://www. merriam-webster. com/dictionary/sexual%2Bharassment Shockwaves: The Global Impact of Sexual Harassment, Susan L. Webb, New York 1994. Retrieve from http://www1. umn. edu/humanrts/svaw/harassment/explore/1whatis. htm

New Barbie Doll produced by Mattel

Who is our target ( give brief lifestyle/attitudinal descriptions. Include some demographics, but not as important for most products. Users, heavy users, nonusers, users of competitive brands? Relationship to other product/ service usage? Emarati girls and their parents are the primary market for the new Islamic Barbie doll.   The highly religious, orthodox group still follows the fundamental Islamic traditions, including the formal dress and head coverings for women.   The most likely to purchase these dolls would be Emarati living in the United States or Europe, or those that are more wealthy and indulgent in the Islamic nations.   Mattel hopes to reach these consumers in the UAE. Where are we now in the mind of the person? (They don’t know us. They know us but don’t use us. They prefer another brand because†¦ they don’t understand what we can do. They don’t use us for enough things. And so on.) The traditions of the Islamic culture differ greatly from American culture.   This could initially present as a source of mistrust on the part of the Islamic consumer.   However, Mattel’s willingness to offer Farah will go a long way to melting this distrust.   In addition, the wild popularity of Barbie will give Farah some brand association along with the wide variety of peripheral products. Where is our competition in the mind of this person?   (Use the same approach as above, but focus on the competing brands). With few Islamic dolls on the market, Mattel should be well positioned to be the leader in marketing its products to Emarati girls.   The only real competition should come from small, family stores in Islamic countries and in predominantly Islamic areas of the United States and Europe. What is the consumer promise, the â€Å"big idea†? ( State the major focus of your campaign. Not a slogan or tag line at this stage, but an idea in simple language that will serve as the basis for a tag line – a brief statement that sums up what the campaign is about.) Mattel hopes to use cultural identity and promotion as the key idea for the marketing of Farah.   Embracing culture means healthy young women. What is the supporting evidence? (Draw on consumer benefits to strengthen and elaborate on what you chose in item 5. build benefit after benefit in support of your big idea.) Diversity and acceptance are becoming important concepts for global marketing.   With the shrinking borders of the world due to technology, cultural practices and values are no longer hidden.   Young Emarati girls will benefit from the knowledge that an international company is focusing on their own culture by promoting it through the Farah doll. What is the tone of voice for the advertising? ( Decide on the appropriate tone – warm, family, values, startling, hi-tech, sobering fact, mild guilt, and so on†¦) The tone of the advertising should be a warm and inviting tone which focuses, as the Arab nations due, on family strength and traditional values.

Callista Roy The Roy Adaptation Model - 1864 Words

Callista Roy: The Roy Adaptation Model During the 1970’s, Sister Callista Roy was a young graduate student in the midst of developing a new theoretical framework for nursing practice. Her experiences and studies led her to form the Roy Adaptation Model (RAM). Roy’s model identifies people as adaptive systems in a holistic manner. The essential elements of her model include adaptation, the person, the environment, health, and the goal of nursing (Roy, 2009). Modes of adaptation are further broken down into physiological needs and psychological needs. Roy continues to publish works detailing modern applications of her model to nursing practice and education. This essay will provide insight on Callista Roy as a theorist, and on the RAM. Sister Callista Roy received her Bachelor of Arts degree in nursing in 1963 from Mount Saint Mary’s College in Los Angeles, CA. She continued her education by earning her Masters of Science in nursing in 1966 from the University of California (Sitzman Eichelberger, 2011). Roy was passionate about furthering herself through her education. She also worked towardsfÆ’ and obtained her Master of Arts in sociology and Ph.D. in sociology from the University of California. Roy completed her studies in 1977, and since received several honorary graduate and doctoral degrees from other universities. Roy s professor, Dorothy E. Johnson, challenged her to develop a model for nursing. Dorothy E. Johnson inspired Sister Roy to focus on definingShow MoreRelatedThe Adaptation Model By Sister Callista Roy2278 Words   |  10 PagesRoy’s Adaptation Model The Adaptation Model, developed by sister Callista Roy, is a grand nursing theory that has been influential in developing research, education, nursing practice, and mid-range theories; including her own: cognitive processing and empirical work, for over 50 years. 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Though born in a time of sorrow and uncertainty, which was immediately prior to World War Two, she utilized her skills later in life, and contributed to the practice of nursing tremendously with her work, and still does. The reason why this is so important is because such individuals affect the way in which the medical field develops and in which it betters itself. Roy was suchRead MoreSister Callista Roy1447 Words   |  6 Pagesfour siblings Sister Callista Roy was born on October 14, 1939 as the second child but first daughter of Mr. and Mrs. Fabien Roy. Devote Catholics her parents name her after Saint Callistus from a Roman Catholic Calendar of the day on which she was born. The daughter of a licensed nurse Callista was continuously taught the importance of knowing all you could about people, the care they needed and most importantly the selfless giving as a nurse. By the age of 14 Callista began working at a largeRead MoreA Better Understanding Of The Nursing Profession And Care For Patients1392 Words   |  6 Pagespropositions derived from nursing models or from other disciplines and project a purposive, systematic view of phenomena by designing specific inter-relationships among concepts for the purposes of describing, explaining, predicting, and /or prescribing†( â€Å"Nursing Theories†, 2012). Throughout this paper we will explore Sister Callista Roy and her theory of adaptation to form a better understanding of the nursing profession and care for patients. Sister Callista Roy, like many other nursing theoristsRead MoreAMN Theory : The Adaptation Model Of Nursing Theory707 Words   |  3 Pagestoday’s healthcare landscape. Theory in nursing is the backbone to developing new protocols, guidelines, and models for future endeavors in patient care. The historical perspectives of nursing theorist will help to define and outline how understanding the importance of relationships among people, health, nursing and the environment are essential in guiding nursing practice. Sister Callista Roy and Dorothea Orem are two among several distinct mastermind theorists that will continue to influence and directRead MoreSr. Calista Roy Nursing Theorist Essay1623 Words   |  7 PagesNursing Philosophy and Comparison Paper A Comparison of Personal Philosophy and Sr. Callista Roy’s Adaptation Model September 14, 2011 Nursing Philosophy and Comparison Paper A Comparison of Personal Philosophy and Sr. Callista Roy’s Adaptation Model A personal philosophy is what one values for themselves as human beings. It reflects the many faceted realities of their self-concept and is influenced by: culture, spirituality, morals, values, and belief concepts. The relevance of one’s