Cultural Diversity Essay Example | Topics and Well Written Essays - 2000 words

Cultural Diversity - Essay Example As the discussion highlights  cultural diversity has both benefits and opportunities. Therefore, it can be said that there are different dimensions of cultural diversification. In order to deal with this cultural diversity and dimensions, it is necessary to manage the diverse workforce within the hospitality industry, which can lead to achieving the corporate goals. There are various theories on cultural diversity and for managing the cultural diversity. There are strategies and defined areas of policies that are adopted by hospitality firms.  From the paper it is clear that  the importance of cultural diversity within the hospitality industry it is essential to discuss aspects of the hospitality industry and cultural diversity with the help of researches. Therefore, following highlighted points, theories, and strategies will define the significance of cultural diversity within the hospitality industry.  In hospitality industry that can be known as the service industry becaus e it deals with different types of customers. It is a very vast industry, and it is a multi-billion dollar industry that provides maximum chances to maximize the profit for each organization working in this industry. Cultural diversity has a significant influence on the hospitality industry and its business. With the help of Berger & Huntington research, it can be said that the cultural diversity is beneficial for organizations in the long-term. It has been analyzed that the cultural diversity is highly important in the hospitality industry because it deals with global customers.

Agriculture co-operative societies

Agriculture co-operative societies Agriculture co-operative societies An agricultural cooperative, also known as a farmers co-op, is a cooperative where farmers pool their resources in certain areas of activity. A broad typology of agricultural cooperatives distinguishes between agricultural service cooperatives, which provide various services to their individually farming members, and agricultural production cooperatives, where production resources (land, machinery) are pooled and members farm jointly. Agricultural production cooperatives are relatively rare in the world, and known examples are limited to collective farms in former socialist countries and the kibbutzim in Israel. Worker cooperatives provide an example of production cooperatives outside agriculture. The default meaning of agricultural cooperative in English is usually an agricultural service cooperative, which is the numerically dominant form in the world. There are two primary types of agricultural service cooperatives, supply cooperative and marketing cooperative. Supply cooperatives supply their members with inputs for agricultural production, including seeds, fertilizers, fuel, and machinery services. Marketing cooperatives are established by farmers to undertake transformation, packaging, distribution, and marketing of farm products (both crop and livestock). Farmers also widely rely on credit cooperatives as a source of financing for both working capital and investments. Why farmers form cooperatives Cooperatives as a form of business organization are distinct from the more common investor-owned firms (IOFs). Both are organized as corporations, but IOFs pursue profit maximization objectives, whereas cooperatives strive to maximize the benefits they generate for their members (which usually involves zero-profit operation). Agricultural cooperatives are therefore created in situations where farmers cannot obtain essential services from IOFs (because the provision of these services is judged to be unprofitable by the IOFs), or when IOFs provide the services at disadvantageous terms to the farmers (i.e., the services are available, but the profit-motivated prices are too high for the farmers). The former situations are characterized in economic theory as market failure or missing services motive. The latter drive the creation of cooperatives as a competitive yardstick or as a means of allowing farmers to build countervailing market power to oppose the IOFs. The concept of competitive yardstick implies that farmers, faced with unsatisfactory performance by IOFs, may form a cooperative firm whose purpose is to force the IOFs, through competition, to improve their service to farmers. A practical motivation for the creation of agricultural cooperatives is sometimes described as overcoming the curse of smallness. A cooperative, being an association of a large number of small farmers, acts as a large business entity in the market, reaping the significant advantages of economies of scale that are not available to its members individually. Three typical examples are a machinery pool, a marketing cooperative, and a credit union. A family farm may be too small to justify the purchase of a tractor or another piece of farm machinery for its own use; a machinery pool is a cooperative that purchases the necessary equipment for the joint use of all its members as needed. A small farm does not always have the means of transportation necessary for delivering its produce to the market, or else the small volume of its production may put it in an unfavorable negotiating position with respect to intermediaries and wholesalers; a cooperative will act as an integrator, collecting t he output of its small members and delivering it in large aggregated quantities downstream through the marketing channels. A small farmer may be charged relatively high interest rates by commercial banks, which are mindful of high transaction costs on small loans, or may be refused credit altogether due to lack of collateral; a farmers credit union will be able to raise loan funds at advantageous rates from commercial banks because of its large associative size and will then distribute loans to its members on the strength of mutual or peer-pressure guarantees for repayment. An Integrated Automation Solution for Primary Agricultural Co-operative Societies (PACS) One of the major concerns in any developing economy is the efficacy of the rural financing systems that advances credit to its large population of rural poor. Such operations are plagued by small size of the loans, inadequate risk profiling of loanee, large volume of transactions, non-standardized operations, and difficulty in monitoring credit disbursal and collection. Nelitos MFin brings the benefit of computerization into the field of micro-finance that helps to achieve the following: Reduction in operational cost Standardization of operation Production of reports for statutory monitoring and transparent operations Reduce the risk of lending Transacting in cash and kind Prudent saving habits Easiness of installation Minimal training Mfin (Micro Finance) launched during 1996 has been accepted as both private and public sector banks are aggressively planning to tap the rural potentiality. Major Functional Modules Savings Bank Current Accounts Cash Credit Accounts Daily Deposit Accounts Term Deposits Recurring Deposits Term Loans Trading Membership Accounting Key features Graphical User Interface Modular Approach Parameterized set up Online Help GL Maintenance Investment Register Gold Loans (Agriculture General) Kisan Credit Card Loans in kinds and Repayment in kinds Loans Against Deposit TL for Agriculture Allied Activity Standing Orders and Lien Noting NPA Marking and Reports Reconciliation Membership Accounting Investment Register Reconciliation Inventory Control Purchase Register Sundry Creditors Dividend Calculation Register Stock Statement Trial Balance Trading Account Trial Balance Profit Loss Accounts General Ledger Balance Sheet Statement of Account Statutory Reporting Agriculture cooperatives Various development activities in agriculture, small industry marketing and processing, distribution and supplies are now carried on through co-operatives. the co-operatives in the State have made an all-round progress and their role in, and contribution to agricultural progress has particularly been significant. The schemes regarding the construction of godowns and the conversion of villages into model villages. The Co-operative Movement was introduced into India by the Government as the only method by which the farmers could overcome their burden of debt and keep them away from the clutches of the money-lenders. The Co-operative Credit Societies Act, 1904 was passed by the Government of India and rural credit societies were formed . Through the appointment of registrars and through vigorous propaganda, the Government attempted to popularize the Movement in the rural areas. Within a short period, the Government realized some of the shortcomings of the 1904 Act and, therefore, passed a more comprehensive Act, known as the Co-operative Societies Act of 1912. The primary agriculture credit societies The agricultural co-operative credit structure in the Punjab State is broadly divided into two sectors, one dealing with the short-terms and medium-terms finance and the other with the long-term credit. In the State, the short-term and medium-term credit structure is based on a three-tier system, i.e., the Apex Co-operative Bank at the State level, the Central Co-Coperative Bank at the district/tehsil level and the Primary Agricultural Credit Societies at the village level. The major objectives of the primary agricultural credit service societies are to supply agricultural credit to meet the requirements of funds for agricultural production, the distribution of essential consumer commodities, the provision of storage and marketing facilities. Owing to an increasing emphasis on the development of land and agriculture, long-term co-operative credit has assumed great importance. There is the Punjab State Land Mortgage Bank at the Apex and the Punjab Mortgage Bank at the district/tehsil level. At the operational level, there exists a primary co-operative to extend credit to the farmer. This unit epitomizes the vitality and service potential of the Co-operative Movement in India. The organization of these societies dates back to 1904, when the first Co-operative Societies Act was passed. These societies were started with the object of providing cheap credit to the agriculturists in order to free them from the clutches of the rapacious money-lenders. the agricultural primary credit society is the foundation-stone on which the whole co-operative edifice is built. The first Agricultural Credit Society in the Firozpur District was registered on 4 October 1911, at the Village of Khalchi Kadim in the Firozpur Tehsil. Originally, the movement was confined to the credit societies only and, thus, credit dominated till the partition (1947). After the partition, the Co-operative Movement began to spread to other field, viz labour, construction and farming. Agriculture non-credit societies While credit is and must remain for some time the chief concern of the Co-operative Movement relatively slow, since 1912, when the non-credit societies were brought officially under the aegis of the Movement. the World War II (1939-45) came as a God send boon with respect to the development of the Co-operative Movement. Prices of agricultural goods began to rise and touched new peaks. The repayment of loans was accelerated and deposits began to pour in. The number of societies also rose. Another interesting development in co-operative during the War wast the extension of the Movement to non-credit activities, viz. Agriculture co-operative marketing societies Marketing has occupied a far smaller place in the co-operative picture in India than in many countries, notably Denmark and the USA, but not other non-credit line of co-operation, with the possible exception of the consolidation of land holdings and joint farming enterprises, seems to hold greater possibilities of help to the agricultural population of India. The development of co-operative marketing in India is closely bound up with the problem of credit-the claims of the money-lenders commonly inhibiting the cultivators freedom of action in disposing of his crop. The full utilization of loans advanced depends upon the arrangements for the marketing of surplus produce. For this purpose, there the Punjab State Marketing Federation at the State Level, wholesale societies at the district level and marketing societies at the market level. These societies also provide other agricultural facilities and make arrangements for the supply of domestic items in the rural areas. At the State level, the Punjab State co-operative Supply and Marketing Federation (MARKFED) is playing an important role in building up an integrated structure for remunerative marketing and storing of agricultural produce. it has played an important role in hastening the Green Revolution in the State by arranging ready supplies of essential farm inputs needed by the cultivators. Co-operative farming societies The Royal Commission on Agriculture in 1928 observed that it co-operation failed, there would fail the hope of the Indian agriculturist. Co-operative farming is a compromise between collective farming and the peasant proprietorship and gives all merits of large-scale farming without abolishing private property. It implies an organization of the farmers on the basis of common efforts for common interests. Under this system, all landowners in a village form a co-operativesociety for tilling the land. The land is pooled, but each farmer retains the right of property. The produce is distributed by each. They are allowed to withdraw fromthe co-operative farm whenever they de3sire. In India, the exceedingly small size of holdings is perhaps the most serious defect in our agriculture. If agriculture has to be improved, the size of the holdings must be enlarged. Type of societies Co-operative Weavers society Co-operative Consumers Societies Co-operative Housing Societies Co-operative Womens Societies Co-operative Milk-Societies Challenges before co-operatives The IndianCo-operative Movement has earned distinction of being the largest in the world.This is true in terms of membership and Co-operative network which spread over almost all the villages in the country and the number of Co-operative Societies. In our country, there are about 5.5 lakhs of cooperative Societies with membership of more than 22crores. It covers a wide range of commercial activities and nearly 50% of them are engaged in agriculture and agriculture related matters. Nearly 70% of the Indian population beingdependant on agriculture, is thus, connected with agricultural Co-operatives. Co-operatives have covered 100% of villages and 67% of rural households. Co-operative sectorcontributes 50% of total agricultural credit and distributes 35% of total fertilizer consumption in the Country. They are procuring 60% of total sugar-cane. They are also playing crucial role in the agro-processing sector i.e. processing of sugar-cane, milk, cotton and oil seeds etc.Dairy Co-operativ es have excelled in their area of operation and have enabled India to attain top position in milk production in the world. Edible oil marketed through Co-operative channel is estimated at 50% and handloom Co-operatives account for 55% of the total out-put. But in spite of being largest movement in the world and strongest link, it faces number of challenges like lack of internal resources and poor mobilization of external resources, inadequate infrastructure, competitive tier structure, apathy of members towards management, lack of accountability increasing sickness, dormancy, low level professionalism, excessive government control, political interference, dominance of vested interest over the management, lack of human resources development, education and training.Despite all challenges, Co-operatives have to be sustainable over a period of time for which professionalism is a must. Co-operatives have been looking for Governmental help. But they have been paying of it like official domination and interference in their day-to-day working etc. Dr. Kuriyan, an eminent co-operator in the country said recently that the Co-operatives have undergone a crisis of identity being neither government nor private. He further said that Co-operatives n eed to be more efficient and competitive, but at the same time they cannot sacrifice the basictenets of co-operation. Inefficient Co-operatives will have to either pull up their socks or down their shutters. Co-operatives have many advantages in tackling problem poverty alleviation, employment generation and food security. They also have the potential to deliver goods and services in areas where both the State and Private sectors have failed. Over the past few years, steps like the enactment of mutually aided Co-operative Societies Act by some States and the Multi-State Co-operative Societies Act have been taken to give the Co-operative sector a boost. But I am aware that the Co-operatives registered under the Mutual Aided Act have certain constraints and deficiencies, which may be Lack of supervision and inspection by Registrar of Co-operative Societies resulting into financial misuse and disproportion institutional development. Government is hesitating to entrust any important government work since it does not have any participation. These Co-operatives are away from the mainstream. The Co-operative Banks and other important institutions are not prepared to admit them as members. NABARD and RBI are not agreeing for conversion of Central and Urban Co-operative Banks. R.B.I. has also objection about the use of word Co-operative since Banking Regulation Act uses the word Co-operative Society. Perhaps we are not prepared or educated or sensitized enough to work without control and supervision. Mischievous persons may take advantage of the situation to cheat the general public. When the Government are exploring the possibility of regulating the Non-governmental organizations having vast experience, it is doubtful as to whether the mutually aided Co-operatives in various field can give desired result. The circumstances and the situation give rise to the Co-operative Movement in the Country are still prevalent. The market is still not accessible to small and marginal farmers. Supply of agricultural credit is not adequate. About 50% of our rural and tribal household still have no facility for institutional credit. The Co-operatives are today at the cross road at their existence, particularly in view of the fast emerging economic liberalization and globalization. The Co-operatives still continued to function in a traditional way with poor governance and management, poor resource mobilization, outside interference, dependence on Government and lack of professionalization. The Co-operatives are neither member-driven nor functioned professionally in a transparent manner with accountability to members. In spite of all these, no doubt, the Co-operatives have contributed a lot to the agriculture development of the Country. We cannot afford to see that these institutions wither away. It nee ds reform. It is not-worthy to say that in the National Common Minimum Programme of present UPA Government it has been mentioned to bring constitutional amendment to ensure the democratic autonomous and professional functioning of Co-operatives. The constitutional amendment may limit itself with timely conduct of elections timely conduct of audit, uniform tenure of managing committee conduct of general body meetings right of a member for access to informations and the accountability of the management. In this context our strategies may be as follows. Co-operatives need be member-driven; stakeholders should have a command over its affairs and activities. There is need for more transparency, more of interaction and confidence -building measures. Aggressive marketing strategy be adopted for sensitizing members and general public about the service and quality rendered by the Co-operatives. Commitment to best service and pursuit for excellence should be the hallmark of Co-operative. Every society should adopt their customers or members charter and should meticulously adhere to this charter. Co-operative should compete with other players in prevailing market forces without any protectionist or discriminator approach. In respect of short-term, medium-term, long-term sector and Urban Bank sectors, restrictions have been stipulated by Reserve Bank of India, NABARD in respect of finance. These restrictions need be liberalized which would help Co-operative to optimize its lendable resources and provide finance to members. Strengthening information and database of Co-operatives if of utmost importance. MIS need be adopted by the process of computerization and inter-connectivity to provide best services to members and customers with anytime and anywhere service. Professionalization of management is one of the basic prerequisites of Co-operatives. Both the personnel as well as directors of committee of management should be exposed to regular training, interaction and orientation. Adoption of scientific planning for deployment of human resources on the principle of right man for the right post at right time would help Co-operatives to accelerate the pace of reforms. Human resources need be proactive. Motivation, recognition for good work and leadership be inculcated for augmenting productivity. Basic tenets corporate governance be adopted like fair play, transparency and accountability. The PACS, as the foundation of the Co-operative system are meeting the development needs of the farmers by providing credit, inputs and storage and processing and marketing facilities. The Co-operative federated at the district and State level constitutes the Co-operative system. But it is found that the Apex institutions have grown stronger whereas the primaries and in some cases, Central Co-operatives have gone weaker. The situation has to be changed and the primaries have to grow stronger. The business of the Primary Societies have to be diversified. Cooperative Credit in Agriculture Development (Role of agriculture co-operative societies in agriculture) Now-a-days credit serves as an elevator. It has been recognized as the life blood of all economic activities. Like all other producers,agriculturists also need credit. According to an old proverb, credit supports the farmers as the hangmans rope supports the hanged. This Statement is fully true in the context of Indian farmers. Thus, for stimulating the tempo of agricultural production, an adequate and timely credit is most essential. The Co-operative Societies Act, 1904 gave concretized shape for establishing primary co-operative societies to meet both the short and medium-term loan needs of farmers. The provision of these loans did not make any improvement and did not have any impact on the farmmers socio-economic status and consequently, they were head and ears indebt. In order to solve this problem and make the farmers free from the cruel clutches of money lenders, the idea of co-operative long-term credit institutions called Co-operative Agricultural and Rural Development Banks /Co-operative Gram Vikas Banks (earlier called Cooperative Land Development/Mortgage Banks) was mooted. Role of agriculture co-operative societies: An agricultural co-operative society which is authorised by its rules to borrow money may at any time, subject to the provisions of this section and with such consent of the Minister as is mentioned in this Act and whether the issue of debentures is or is not authorised, or is or is not forbidden by the rules of such society, issue debentures to any authorised lender for the purpose of securing to such lender the repayment, with or without interest, of any capital sum of money lent by such lender to such society before the issue of such debentures (whether before or after the passing of this Act) or intended to be so lent at or after such issue, or partly so lent and partly so intended to be lent. An issue of debentures shall not be made by an agricultural co-operative society under this section unless either the committee of such society has power under the rules of such society to borrow money and the amount to be borrowed on the security of such debentures is within such borrowing power or a resolution approving of the making of such issue has been passed by a special meeting of the shareholders of such society convened expressly for the purpose of considering and, if thought fit, passing such resolution. The following provisions shall apply to debentures issued by an agricultural co-operative society under this section, that is to say:— such debentures may be expressed to charge the money secured thereby in either or both of the following ways, that is to say, by way of fixed charge on any specified property (including uncalled capital) of such society or by way of floating charge on the assets, property, and undertaking (either with or without specified exceptions) for the time being and from time to time belonging to such society; such debentures may contain all or any such provisions for enforcing or making effective the security thereby afforded as are usually contained in debentures issued by a limited company; such debentures shall operate and have effect in accordance with the terms thereof so far as such terms are authorised by this Act. An issue of debentures made by an agricultural co-operative society under this section may consist either of a single debenture to secure the whole amount of the sum of money for the securing of which such issue is made or of a series of debentures for separate sums ranking pari passu and amounting in the aggregate to the full amount of the said sum of money, and in any event shall rank in priority to any issue of debentures subsequently made by such society under this section. An issue of debentures made by an agricultural co-operative society under this section may be accompanied and collaterally secured by a trust deed of the general character usual in respect of trust deeds entered into for similar purposes in relation to an issue of debentures or debenture stock by a limited company. Whenever an issue of debentures is made under this section by an agricultural co-operative society, the authorised lender to whom such debentures are issued shall, within twenty one days after the issue thereof, apply in the prescribed form and manner to the Minister for the registration of such issue in the register, and if such authorised lender fails so to apply for such registration every debenture comprised in such issue shall, upon the expiration of the s

Homeless Families in America Essay -- Homeless Families, 2015

There is not anything quite as satisfying as a good night’s rest before a busy day of school and dance team practice. It is Monday morning, when I crawl out of a comfortable bed of soft-cotton sheets and fuzzy throw blankets. My iHome alarm clock sounds a dreamy melody of ocean tides to wake me from a peaceful slumber. I step into slippers, put together a matching outfit, and grab the New York Times on my way into an all-you-can-eat dining hall. When I relax to a full tray of breakfast, I come upon an ad that makes me feel guilty about my standard of living. The advertisement is not in color, but the creative black font on the page gets my attention anyway with the words â€Å"For the first time in history†. I continue to read about devastation to humanity, and I immediately lose my appetite. Although an illustration takes up less than a tenth of the page, its powerful image draws me into the announcement. The featured collapsing â€Å"shelters† are real pictures mounted to an animated background of both urban and rural lands. These slums look rancid and polluted. I see shanties made of scrap metal and plastic. I see shacks made of old branches and mud. I am sure that certified building inspectors would never pass these â€Å"homes† with superior or even satisfactory ratings. Then I begin to doubt myself. Suddenly my breakfast doesn’t taste so appetizing. I am struck with guilt, so I feel a moral obligation to look into the efforts of Slam the Door on Poverty Housing! Curious about the issue, I research the housing project online. As I type away at my new laptop computer, mindlessly snacking and sipping bottled water, I can’t hold myself back from crying after seeing a horrific slideshow of people living in conditions unimaginable to me. The ... ...We will be judged by ‘I was hungry and you gave me to eat. I was naked and you clothed me. I was homeless and you took me in’†. It is my hope that many people take heart in this project. Like the advertisement in the newspaper exemplifies, the planet should not have masses of people living in such underdeveloped environments that they risk death to preventable diseases, have trouble finding ‘safe’ water and struggle to find a bite of food. Privileged families of the world are needed in conjunction with endorsers of the effort, like the United Nations, to effectively wipe out homelessness. With encouragement from the words of Millard Fuller, â€Å"many hearts and minds must go through a radical transformation. With God: all things truly are possible!† Works Cited World Habitat Day 2007. October 1, 2007. Slam the Door on Poverty Housing. http://www.slamthedoor.org

Body of the Paper Essay

People see marriage as a bond between two people that involves responsibility and legalities, as well as commitment and challenge irregardless of how the ceremony took place. This concept of marriage hasn’t changed over the years. The notion of marriage as a sacrament and not just a contract can be traced from the writings of St. Paul who compared the relationship of a husband and wife to that of Christ and his church (Eph. v, 23-32). Different cultures are rich with wedding rituals and traditions. The said practices have some sort of historical and spiritual explanation amongst people with varying traditions drawn from their ancestors. A certain belief was incorporated in their culture which makes every ritual unique from one another. Nonetheless, all of them acknowledge the union of two individuals. One universally known tradition is that of the engagement ring. It is a ring that is given prior to the wedding ceremony which means that two people are engaged and are scheduled to be married soon. This custom can be dated back to the ancient Romans. It is believed that the roundness of the ring represents eternity. Therefore, wedding rings symbolizes a union that is to last forever. It was once thought that a vein or nerve ran directly from the â€Å"ring† finger of the left hand to the heart (Wedding Traditions 2008). The objective of this paper is to review wedding rituals and traditions being practiced by people across cultures. More specifically, we will look into the rich and unique wedding practices observed by the Filipinos, Chinese and Hindus. Moreover, we will study the significance of each wedding ritual for every culture and why it is part of their tradition. Body of the Paper A wedding ceremony is celebrated in recognition of the union or so-called â€Å"marriage† of two people. It may be performed by either a highly-respected religious elder or a government-sanctioned officiator. Marriage generally creates commitment between the individuals involved and also with their extended families in most cases. Throughout history, and even today, families arrange marriages for couples. The people involved didn’t and don’t have much to say about the decision. Most couples didn’t marry because they were in love but for economic contact. People marry for various reasons—it may be one of the following: public declaration of love, wants to gain legal, social and economic stability, formation of a family unit or legitimizing sexual relations. Some marriages involved a bride price wherein the groom or his family will give money or a present to the brides family; some required dowry where the bride’s family will be the one to offer money and gifts to the groom’s family, few had underwent some sort of dating or courtship for some time, but most of us are generally accustomed to our own traditions (Wedding Traditions 2008). In this paper, seven wedding rituals across different cultures will be discussed. Egyptian, Korean, Lebanese and Libyan wedding traditions will be reviewed. Specifically, the Filipino, Chinese and Hindu wedding rituals will be studied in details and will be compared. Weddings in Egypt are huge family events irregardless of their social status. Even in this generation, some of them still hold the significance of customs and symbols to the celebration. Al-zaffah is a slow procession performed by the couple’s family and friends. It is accompanies by music until they reach the reception hall. Also, the henna party called laylat al-hinna is still an important tradition to them. Egyptian weddings are celebrated with a strength that comes from the respect of family bonds. Like other couples, they also wish for a happy married life. In Korean wedding ceremonies, wild geese is used as a symbol of faithfulness. The groom’s father will throw red dates at the bride for fertility and good luck. In addition to that, cotton seeds, red beans and salt are thrown by their neighbors to drive evil spirits away. Three days after the wedding, the bride will be sent to the groom’s house. There, the bride then crosses a sack of grain and burnt straw to wish for a good harvest. In Lebanese weddings, roses are generally used. The bride then wears bangles and tiara on the wedding day. The new couple will serve ghoraibi to their guests as a symbol of the bride’s purity. Their weddings are inspired by rose petal shaped chocolates and white butter cookies. Libyan weddings ceremonies are Islamic in nature and is generally presided by an imam. At the bride’s house days before the actual wedding ceremony and reception, the marriage contract is already being signed. At the reception, the couple doesn’t eat with their guest. Rice and candy are showered on the bride. a. Filipino Marriage Gone are the days of arranged marriage (kasunduan) and shotgun marriage (pikot) where individuals, the bride and the groom, had no choice but to obey and comply with their parent’s wishes of them getting married. However, the Filipino style of courtship (ligawan) and suitor’s serenade (harana) have been lost over the years, too. These so-called traditional courtship styles have been reduced to dating. SMS messages and emails are means of communication of single men and women in today’s generation, and Filipinos have their way of adapting to these changes. Though these rituals have vanished as time passes by, engagements and wedding practices are still pretty much the same. Despite these revolutionizations, the essence of marriage remains in Filipinos—that is having the purest and sincerest intentions, respect for the elders and spiritual devotion. a. 1 Filipino Wedding Customs In early times, Filipino groom-to-be threw his spear at the front steps of his future home, which is said to be a sign that the bride has been spoken for. Nowadays, a ring is used as a symbol of engagement. a. 2 The Engagement Pamanhikan is an activity done by Filipino families where the groom and his parents visit the bride’s family to ask for her in marriage. In this event, wedding plans are included in the said activity participated by both families. The plan includes the discussion of guest list and wedding budget. Usually, the groom-to-be is seen to run some errands around the bride’s house. Paninilbihan is the tradition where the groom-to-be renders service to his future wife’s family to gain their approval (Celeste, T. 1997). a. 3 The Ceremony The wedding ceremony lasted for three days during the pre-colonial days. On the first day the couple was brought to the house of babaylan (priest) and will join hands over a plate of raw rice and give blessings to the couple. The priest will then prick the chest of both the bride and groom and draw a little blood on the third day. They then will join hands and proclaim their love for each other three times. The couple will be fed with cooked rice by the priest on the same plate and will give them a drink with some of their blood mixed with water. Binding the couple’s necks and hands with a cord, the priest will then declare them married. Today, most Filipino weddings are performed as Catholic weddings though some native ritual still remains. Sponsors are special people chosen by the couple to act as their witnesses. Thy can be godparent, counselors or relatives. Secondary sponsors will take charge to some special parts of the wedding ceremony such as the candle, cord and veil ceremonies. Lighting the candle symbolizes the joining of two families and representing Jesus Christ as the light of their married life. Placing the veil over the bride’s head and groom’s shoulder symbolizes that the two individuals are joined or unified. The cord, which is made of a decorative silk cord called yugal, in a form of figure eight, is placed in the couple’s shoulders symbolizes everlasting fidelity among the bride and groom. Arrhae or 13 coins which are blessed by the priest is given by the groom to his bride as a sign of his commitment, dedication to his wife and future children’s welfare (Filipinafiancevisa. com 2001). b. Chinese Marriage Chinese wedding is a ceremonial rite within Chinese folks wherein marriage is established by pre-arrangement between families. In short, the spouse-to-be of sons and daughters in Chinese families are determined by their parents. Within the Chinese culture, romantic love is prohibited and a monogamous relationship is common among citizens. Between 402-221 B. B. , Chinese marriage started to become a custom. Though the country China has many geographical as and is filled with extended history, generally there are six rituals to be followed, known as the three letters (request letter, gift letter and wedding letter) and six etiquette (proposal, birthdates, bride price, wedding gifts, arranging the wedding and wedding ceremony). Before modern age, women and not allowed to choose the person they will spend the rest of their lives with. Marriages were chosen based upon the needs of reproduction and honor as well as the needs of the husband and father-to-be (The Chinese Historical and Cultural Project 2001). b. 1 Chinese Wedding Customs Ancient Chinese believes in destiny. In prehistoric times, the gods tie a red string around the ankles of a man and a woman who will be a couple in the future. The Chinese tradition of determining their destiny is through their parents. The parents of the groom will write the bride’s eight characters which her year month, day and hour of birth and will then be placed in their family altar. After three days and nothing unfortunate happened in the family, it is a sign that the match is approved. The same ritual is performed by the bride’s family. If the match is granted, the celebration begins (About. Com 2008). b. 2 The Engagement Twelve gifts were exchanged by both parties to seal the couple’s marriage agreement. Chopsticks are famous engagement gift symbolizing the wish for sons. Usually, the family of the groom sends a whole roast pig to the bride’s house. In olden times, the bride’s family will send back the pig’s head and hind portion showing that everything has a beginning and an end. The wedding announcement in China is done by the groom providing special cakes to the bride’s family for it to be sent to family and friends. b. 3 The Ceremony Firecrackers are used to drive away evil spirits and are fired upon the arrival of the bride to the wedding ceremony. In a traditional Chinese wedding vow, the couple will kneel before an altar with offerings such as roast pig, ducks and chickens decorated with red candles. With cups tied with red strings, the bride and the groom will then sip wine as a sign of their vow. They will then cross their arms, exchange cups and drink again. The sharing of wine symbolizes the harmony of their married life together. After the event, the bride will serve a cup of sweet tea to each member of the groom’s family (The Chinese Historical and Cultural Project 2001). c. Hindu Wedding Sanskit is the language used for most holy Hindu ceremonies. One of which is the Hindu wedding. Traditionally, Hindu weddings are conducted in this language, thought not always. They have many wedding rituals that have evolved over the years and are different in many ways from the modern western wedding ceremony. The Hindu marriage ceremonies vary in different regions and according to family traditions. The Hindus give a lot of emphasis and significance to marriages and the ceremonies are very colorful and extend for several days. However, modern Hindu weddings are much shorter and do not involve the traditional ceremony that lasted for days. Also, some of their rituals are being altered. Instead, ceremonies are chosen by the couple’s family depending in their family tradition and class. Therefore, ceremonies differ among various ethnic groups that practice Hinduism. Generally, the wedding is conducted under a canopy with four pillars and a sacred fire in the middle of the altar which serves as the witness of the ceremony (National Association of Wedding Ministers 2008). c. 1 Hindu Wedding Customs In Old Hindu wedding ceremonies, the whole family participates in the ceremony, from nephews and nieces to the couple’s siblings. Moreover, the mothers of the groom and the bride play a special part of the entire celebration. c. 2 The Engagement The priest visits the bride’s home to recite reading and prayers so as to bless the wedding a few days before the formal wedding ceremony. On the evening before the wedding the groom will come over to the bride’s house and the bride’s family will welcome them with a small ceremony. Sometimes, the bride’s mother will be offering a gift to the groom’s mother. During this activity, the couple is not allowed to meet. If they see each other, it is believed that it will bring bad luck to their marriage (National Association of Wedding Ministers 2008). c. 3 The Ceremony The bride is escorted to the canopy by her maternal uncle. On the other hand, the groom is accompanied by the best man and a young girl whose role is to keep him alert by shaking a metal pot filled with coins. The entire ceremony is divided into three parts. The Kanyadaan is the first part where the bride’s parents will wash the couple’s feet with milk and water to cleanse and purify them for a new life together. The Hastamelap or known as the joining of the hands, the couple’s hand are joined together. The priest will then chant some verses in their holy scripture then a loop pf white raw cotton will be placed around the couple’s shoulders to symbolize their bond. A small open fire is lit in the center of the place. The bride’s male relatives will be called to lead the couple to walk around the fire. The number of times that they will walk around the fire will depend on the village they came from. In the southern state of Kerala, couples walk around coconut blossoms instead of a fire. In the couple’s hands are grains of rice, oats and leaves which symbolizes the blessings of good health, prosperity, happiness and wealth. At the end of the ceremony, rose petals are sprinkled to the couple to ward off evil spirits by the groom’s brothers. When the entire ceremony is over, the bride will feed her groom with mouthful of Indian sweets to show her responsibility to cook and take care of him and their children. In turn, the groom does the same act to show that he will provide her needs as well as for their future family. After the rituals, the relatives are invited under the canopy to place red dots in the couple’s foreheads and sprinkle them with rice grains to wish for a long, happy and prosperous knowledge together (Triveni Wedding Cards 2007). Discussion Marriage has been a very significant event among men and women. It symbolizes the union of two souls as well as recognition of the bonding of individuals in the presence of a minister or a government-sanctioned officer. In addition to this, wedding rituals have made cultures across nations rich and unique. These rituals exemplify their beliefs and lifestyles which explains some psychological theories. This paper primarily focuses on wedding rituals of Filipinos, Chinese and Hindus. The Egyptian, Lebanese, Libyan and Korean wedding styles and traditions were also reviewed. They differ in a way that is shows or portrays their traditions, however everyone has a common goal and that is to present how two individuals are joined and unified. That is, the need to express and acknowledge the joining of two souls, in the eyes of God or a government officiator for the recognition to be legalized. Filipino rituals only show how Filipinos value and respect their family’s approval for their soon-to-be spouse and that spiritual cleansing is important as a commitment and devotion to one’s lifetime partner. Valuing family ties can be observed to all Filipinos. Moreover, this concept can be seen in Filipino’s way of living—that they are still attached to their own families though they already have a family of their own. Chinese, on the other hand, believes in destiny and marriage is pre-determined. Their practices and beliefs show the Chinese way of living. Chinese nowadays are known to bloom in the business field, and from what was discussed in this paper, their marriage also depends on one’s economic stability. In addition to that, their rituals show the wealth of every Chinese family showing their capability to build and sustain a family. Lastly, the rituals of the Hindus show more of their spirituality. Driving evil spirits and wishing for happiness, wealth, prosperity and good health are some of the elements significant in the ceremony. Their ceremonies are usually colorful which indicates their lifestyle. Also, since family members and relatives play an important role in the festivity, it shows how significant family togetherness is to them. Having seen and discovered various rituals from different cultures, it clearly illustrates the diversity of people’s beliefs and traditions. It appears that every ritual and practices observed in different nations shows a historical, spiritual and psychological background that explains their lifestyles. Historical in the sense that these practices are drawn from their ancestors and are still practiced nowadays. Spiritual, because they honor and ask blessings from the gods that were introduced in their culture. Moreover, these rituals have specific meaning that will result to spiritual empowerment for the married couple. And lastly psychological, because there are certain reasons why people get married depending on their background and culture, how they choose the person to marry and the effect of their marriage in their future together. In my own point of view, further studies should be recommended for more explicit explanations of reviewed traditions and practices. In addition to that, results or outcomes should be recorded to analyze the accuracy of certain rituals that are observed. This may be helpful for further developing traditions as to giving more fruitful effects to couples who are soon to be married. In this case, comparison will be avoided to whether what culture is more rich and meaningful; rather respect for every culture’s belief will be promoted. Though such recommendations may seem tedious as to disrespectfully changing one’s belief and modifying a certain culture, acquiring these ideas may also help elevate people’s lifestyle as well as establishing a more logical and significant culture. References About. Com 2008. Chinese Marriage since 1950s Retrieved on March 14, 2008 from http://chineseculture. about. com/library/weekly/aa112200a. htm Celeste, T. 1997. Filipino Wedding Rites. Retrieved on March 14, 2008 from http://www. snoopydude. com/wedding/filipinowedding. htm Down, J. 2002. Chinese Wedding. Retrieved on March 17, 2008 from Newsfinder 2002, Culture Section. Ehow. com 2008. Wedding Customs and Traditions. Retrieved on March 14, 2008 from http://www. ehow. com/information_1329-wedding-traditions-customs. html? ref=fuel Filipinafiancevisa. com 2001. Filipino Wedding Traditions. Retrieved on March 14, 2008 from http://www. filipinafianceevisa. com/FilipinoWedding. htm Finch, P. 2007A Filipino Wedding – What To Expect Retrieved March 17, 2008, from http://ezinearticles. com/? A-Filipino-Wedding—What-To-Expect&id=821770 Huanxing Q. and Zhongmin L. 1999 Unique Chinese Customs in Hui’an, Fujian Province Retrieved on March 17, 2008 from Xindeco Business Information Company Kasal. com 2006. Despedida De Soltera. Retrieved on March 14, 2008 from http://www. kasal. com/html/rr/fili/fili5. html Morgan, P. J. Weddings in Egypt. Retrieved on March 17, 2008 from Saudi Aramco World, pages 34-39 National Association of Wedding Ministers 2008. Hindu Wedding Ceremony. Retrieved on March 14, 2008 from http://www. aweddingministers. com/ceremonial_mat/hindu_wedding. htm Persian cultures 2007. Wedding in different culture. Retrieved on March 14, 2008 from http://www. coxformat. co. uk/images/_backup/wedding-in-different-culture. html The Chinese Historical and Cultural Project 2001. Chinese Wedding Traditions. Retrieved on March 14, 2008 from http://www. chcp. org/wedding. html Triveni Wedding Cards 2007. Hindu Wedding Ceremony. Retrieved on March 14, 2008 from http://www. weddingcardshoppe. com/Hindu_Wedding_Ceremony. htm Wedding Traditions 2008. Wedding Traditions and Folklore. Retrieved on March 14, 2008 from http://www. vfwpost1503. org/wedding_traditions. htm Xing Q. H and Zhongmin 1998 Lu Wedding Customs Northern Shanxii Retrieved on March 17, 2008 from Folk Customs of China

Family in the 21st Century Essay

Family inthe 21st Century Introduction   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   In the past years family has been the base of the society but there has been an enormous change in this 21st century. This change has brought a new meaning of a family. There are a lot of factors that has contributed to this change of the real meaning of a family. This change is not for the better of the family but for the worse and because of that there has been a failure in the society.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The real concept of the family according to peter, 1998 was based on extended family where all families were staying together even some under one roof. In those families, children were taken-care by all members of the family. This has eventually changed in this century where now families live far from their relatives and even most of the children they do not know their grand parent (Clarke et al, 1998). This has made evil to increase in the society in that relatives can marry because they do not know one another’s origin. In the past, families consulted their grand parents during difficult time, but in this generation there is no respect between families and there grand parents. This reflects the true meaning of a family in this generation.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Mothers were not allowed to work outside home job a century ago; this was for the advantage of the children because they were raised in a good manner. Due to change in labor market in this generation the percentage of working women has increased. This has caused a situation where both parents are working and thus children’s are left to house workers, this is the reason why the young generations of this century are so evil because they do not have anybody to guide them. That is the new meaning of families today where they are so business oriented and they forget parental (Clarke et al, 1998).   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Families of this century have become ant-technology in that they spend all their time on televisions, phones and in the social media. This is not only children only but also parents. Parents lack time to teach their kids good morals and they end up to be a problem in the society. The exposure of children to this social media has caused them to be introduced to evil things at a younger age. Due to lack of time between parents and children’s, there has been lack of unity in the today’s families (Clarke et al, 1998).   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   This is because parents are to busy with their work and they have no time with their children’s and even themselves. The new concept of families today is that families do not know each other. Parents do not know each other and children do not know their parents. Lastly many families today consist of single parents or children being raised by their grand parents this is because of divorce in many families. Conclusion   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The concept of family has changed in the 21st century for worse and thus family has lost its position as a corner stone in the society. The evil that is in the society today is due to the failure of the family to stand in its position. Children are the most affected in this dramatic change of families, this is because when parents divorce children’s are the ones who suffer and when they lack morals due to their parent’s failure, they are still the ones who suffer. Reference Peter Clarke, Cheri Viniall and others, (1998) Raising the standard: Thecode of practice forchildren’s information service.Published by Choices in Childcare. Out of print. Source document