Black Canyon Coffee Essay

Company Background Black Canyon Coffee (BCC) is a Thailand based coffee shop which has grown to become the largest coffee shop chain in Thailand. BCC opened their first store in 1993 in Bangkok and since then company has experienced 15 to 20 per cent annual growth with very little debt. Though Thailand is a low coffee consuming country but with the help of strategic marketing BCC has been able to penetrate the market. Presently BCC had 78 locations in 2002, and nearly 100 locations in 2003. BCC was founded by Pravit C. Pong who also is the managing director of the firm. Currently BCC has about 1000 staff members, 500 of which are direct employees and rest being joint venture partners and franchisees. BCC considers Starbucks, Coffee World, Au Bon Pain as their competitors and believe that by focusing on their core competency BCC can outperform their competitors. Problem Analysis As the articles states, BCC founders had no prior experience in restaurant business and were not even coffee drinkers. Coming from an IT background, founders of BCC wanted to start a business of their own. BCC follows an industrial organization (I/O) model because the company was formed by strategically analyzing external environment and factors. Realizing that food is one of the basic necessity of human being, Pravit along with his colleagues without any prior experience in the food sector saw that coffee was soon becoming a popular drink in Thailand. Because founders were new and naà ¯ve in the business, financial institutions were not ready to invest in the business and so mostly they had to work around with what they had out of their own pocket. BCC came out with a vision of being the best coffee house and international cuisine restaurant in Thailand by focusing on customer relationships and the quality of food that is being served to them. Their mission is to satisfy BCCâ€℠¢s consumers with both the products, services, and  personnel of Black Canyon. BCC operated three different types of outlets namely kiosks, mini-restaurants and full restaurants. All these outlets differ from each other in the services they offer and the revenue they generate. Company is expecting a growing emphasis on kiosks in location such as gas stations and other grocery stores. Though kiosks only sell coffee, beverages and snacks while restaurant serves coffee, beverages, snacks fast food and other continental food dishes. Hence, one of the issue in hand with Black Canyon Coffee is which franchise they should focus on in its expansion (kiosks, mini-restaurants, full-sized restaurant). Different franchise options have different benefits and drawbacks associated with them and having an Industrial organization model in place they have to make strategic decisions based on external environment. Another issue that BCC is facing is that of expanding globally or change their business model. Since, BCC has captured the Thai market they are looking for newer ways to gain market share. BCC has considered two opportunities for change in business model. First option was to sell branded Black Canyon Coffee beans in supermarket and other retail outlets. Second option is to get expertise in food service and develop a separate restaurant concept. BCC is not sure about which option should they work in to because they don’t have efficient managerial skills to work on it. BCC has also planned to go global and expand in different countries. They have opened few stores in other countries like Singapore, Malaysia and Indonesia and they are planning to open shops in Australia and North America. Though BCC has started expanding globally but the shops are all joint venture operations with other foreign outlets because BCC does not have enough capital to fund investments in multiple countries. Another reason of why BCC is interested going through franchise route is because BCC wants a local partner who understands culture and tradition of the county and its people. Local business partners carries more understanding and knowledge of the culture and traditions people follow as they are one among them. Another issue with opening shops in foreign locations is that of lack of efficient human resource. Experiences staff who speaks English in BCC are very few and hence if they are one place planning the start-up they cannot function someplace else and so the expansion rate slows down. Another challenge with the expansion is that of increased complexity of supply chain. Having foreign outlets scattered across the  world, BCC needs to fight with stale inventory or stock shortages. With these challenges and restraints in place BCC has to take corresponding steps to expand globally. Solutions Analysis Coffee consumption is increasing not only in Thailand but also in other Asian countries which provides BCC a great business opportunity to expand. According to me BCC should plan on expanding throughout Asia initially through kiosks. They should also go ahead with selling branded Black Canyon Coffee beans in supermarket and other retail outlet. For expansion in America and Europe they should focus into the niche of high-end restaurant business. Cost of goods sold at kiosks is twice that of a restaurant and so is the productivity. Though range of services available at kiosks are little less compares to a restaurant but the setup expenses, franchise fee and other expenses are lesser compared to the restaurant. Kiosks provide the highest profit margin to the company and hence will help BCC to generate revenue. Opening multiple kiosks not only in Thailand but throughout Asia will help company to expand and increase company’s potential growth and since kiosks are much easier than a restaurant to open it would be more feasible for BCC staff to work on it. Though rent of a kiosk is more than that of a restaurant in Thailand but different countries have different cost associated with it and so kiosks is the most efficient way to expand in Asia. Selling branded coffee across the globe would allow BCC to enter into new market and make an impression on coffee consumers. This move will provide a product for customers to consume in the comfort of their homes. This would also act as a response of how consumers find the product and whether or not BCC should invest more in the country. This would also increase the revenue for the company while avoiding high costs associated with operating a kiosk or restaurant. Once the above expansion plans work successfully BCC needs to expand its marketing efforts and let people know that they offer both western items and other Asian specialties. Black Canyon Coffee will benefit the most if its strategic implementation consists of franchising opportunities coupled with selling braded BCC beans in supermarket s and other retail outlets. BCC headquarters should take control of the location of new franchises and provide adequate training for new franchise owners so that vision and mission of BCC should be reflected  throughout the organization. Creating locally owned and managed franchises allows each location to add specific menu items that are appropriate for each region they are serving. BCC should continue its reliance on its Bangkok headquarters as a distribution warehouse which provides quality control of all the offered products. Centralization helps in better management of the organization. Since, BCC is incapable of self-packaging on a large scale level, it needs to ally with a packaging company in Bangkok for near future production. The low cost associated with instant coffee production and BCC’s high brand recognition and perceived quality will make for a smooth and highly profitable expansion with lowest risk. For first two years, BCC should focus on selling beans in Thailand and other countries of Asia. Once this generates capital BCC needs to manage three year expansion plan of kiosks in Thailand and other Asian countries by partnering with local entities so that necessary changes could be catered. Once the initial expansion plan is met company should be able to generate market value and show its existence in the Asian market. This should attract various other investors who are ready to invest in further expansion of the company. By this stage BCC should have gained much needed experience and exposure to enter American and European market. Conclusion BCC is an industrial organization before expanding into other countries they need to transform their skills from external environment to internal environment. Training employees is one of the most vital key of BCC’s success. They need to polish their work force so that implementation phase can be worked in smoothly and efficiently. To summarize BCC should first focus on selling the branded beans across Thailand and other Asian countries as this would help generate capital. Next step would be to expand in other Asian countries through opening kiosks which would be the safest bet to start with as it requires less setup expenses and less time for the setup. Success with this step would help in further expansion in American and European markets.

Traditional Healing System

A PROPOSED APPLICATION OF ETHNOMEDICAL MODELS TO TRADITIONAL HEALING SYSTEMS Stanley Kipper Ethnomedicine has become a topic of intensive study in recent years due, in part, to the work of the World Health Organization and other groups attempting to facilitate cooperation between indigenous practitioners and those trained in Western allopathic biomedicine.This chapter describes two ethnomedical systems (the North American Navajo tradition and the South American Peruvian Pachakuti curanderismo) in terms of two different models, one designed by Siegler and Osmond (1974), and one designed by a task force of the National Institute of Mental Health (NIMH). Each of these indigenous systems are found to be comprehensive, covering each facet of the models, and pointing the way for possible collaboration between allopathic biomedicine and various indigenous systems of healing, a project that has accelerated due to public demand (Iljas, 2006, p. 90). The term â€Å"ethnomedicine† refers to the comparative study of indigenous (or traditional) medical systems. Typical ethnomedical topics include causes of sickness, medical practitioners and their roles, and specific treatments utilized. The explosion of ethnomedical literature has been stimulated by an increased awareness of the consequences of the forced displacement and/or acculturation of indigenous peoples, the recognition of indigenous health concepts as a means of maintaining ethnic identities, and the search for new medical treatments and technologies.In addition, Kleinman (1995) finds ethnographic studies an â€Å"appropriate means of representing pluralism†¦ and of drawing upon those aspects of health and suffering to resist the positivism, the reductionism, and the naturalism that biomedicine and, regrettably, the wider society privilege†(p. 195). In his exhaustive study of cross-cultural practices, Torrey (1986) concluded that effective treatment inevitably contains one or more of four fundame ntal principles: 1. A shared world view that makes the diagnosis or naming process possible; 2.Certain personal qualities of the practitioner that appear to facilitate the patient's recovery; 3. Positive patient expectations that assist recovery; 4. A sense of mastery that empowers the patient. If a traditional medical system yields treatment outcomes that its society deems effective, it is worthy of consideration by allopathic biomedical investigators, especially those who are aware of the fact that less than 20 percent of the world’s population are serviced by allopathic biomedicine (Mahler, 1977; Freeman, 2004; O’Connor, 1995).However, what is considered to be â€Å"effective† varies from society to society (Krippner, 2002). Allopathic biomedicine places its emphasis upon â€Å"curing† (removing the symptoms of an ailment and restoring a patient to health), while traditional medicine focuses upon â€Å"healing† (attaining wholeness of body, mind , emotions, and/or spirit). Some patients might be incapable of being â€Å"cured† because their sickness is terminal. Yet those same patients could be â€Å"healed† mentally, emotionally, and/or spiritually as a result of the practitioner’s encouragement to review their life, to find meaning in it, and to become reconciled to death.Those who have been â€Å"cured,† on the other hand, may be taught procedures that will prevent a relapse or recurrence of their symptoms. An emphasis upon prevention is a standard aspect of traditional medicine, and is becoming an important part of biomedicine as well (Freeman, 2004; Krippner & Welch, 1992). A differentiation can also be made between â€Å"disease† and â€Å"illness. † From either the biomedical or the ethnomedical point of view, one can conceptualize â€Å"disease† as a mechanical difficulty of the body resulting from injury or infection, or from an organism’s imbalance with its e nvironment. Illness,† however, is a broader term implying dysfunctional behavior, mood disorders, or inappropriate thoughts and feelings. These behaviors, moods, thoughts, and feelings can accompany an injury, infection, or imbalance—or can exist without them. Thus, one may refer to a â€Å"diseased brain† rather than an â€Å"ill brain,† but use the phrase of â€Å"mental illness† rather than of â€Å"mental disease. † Cassell (1979) goes so far as to claim that allopathic biomedicine treats disease but not illness; â€Å"physicians are trained to practice a technological medicine in which disease is their sole concern and in which technology is their only weapon† (p. 8). Healing models The Siegler-Osmond Model Comparisons between biomedicine and ethnomedicine can be made utilizing hypothetical structures such as the 12-faceted model proposed by Siegler and Osmond (1974). In the social and behavioral sciences, a â€Å"model† is an explicit or implicit explanatory structure that underlies a set of organized group behaviors. Their use in science attempts to improve understanding of the process they represent. Models have been constructed to describe human conflict, competition, and cooperation.Models have been proposed to explain mental illness, personality dynamics, and family interactions. I have modified the Siegler-Osmond model, making it applicable to both â€Å"physical† and â€Å"mental† disorders, although traditional practitioners usually do not differentiate between the two. The utility of the Siegler-Osmond model can be demonstrated by comparing a shamanic medical model, an eclectic folk healing model, and the allopathic biomedical model on 12 dimensions: 1. Diagnosis 2. Etiology 3. Patient’s behaviour 4. Treatment 5. Prognosis . Death and suicide 7. Function of the institution 8. Personnel 9. Rights and duties of the patient 10. Rights and duties of the family 11. Rights and duties of the society 12. Goal of the model. The Navaho Indian healing model The Navaho healing system serves as an example of the application of the Siegler and Osmond model. The term â€Å"Navaho† (or â€Å"Navajo†) is used by anthropologists to refer to the largest Native American tribe in the United States; the Navaho reservation in the south west part of the country comprises 16 million acres.The word â€Å"Navaho† is derived from the Spanish term for â€Å"people with big fields,† but in their own language, they call themselves the Dineh people. They are members of the southern Athapaskan linguistic group and occupy plateau areas of north eastern Arizona, overlapping into New Mexico and Utah. Geertz (1973) points out that the entire lifestyle of a culture is built upon its mythic view of â€Å"reality. † The Navaho ethic values â€Å"calm deliberativeness, untiring persistence, and dignified caution† and the Navahos view nature as â⠂¬Å"tremendously powerful, mechanically regular, and highly dangerous† (p. 30). While the dominant U. S. culture attempts to â€Å"tame nature,† the Navaho worldview seeks to live in respectful harmony with it. Theories of sickness and methods of healing make up a large part of this great counterpoint focused on harmony: The stricken patient is given a vocabulary in terms of which to grasp the nature of his or her distress and relate it to the wider world (Geertz, 1973), providing an explanation, and converting energy into a form that can heal.Sandner (1979) has identified the most important values in Navaho mythology as the acquisition of supernatural power (notably for the maintenance of health), the preservation of harmony in family relationships, and the achievement of adult status. However, this status operates in tandem with cooperation with and respect for other family, clan, and community members. The diagnosis is made by the Navaho diagnostician in consultation with the patient and the patient's family, all of whom work together in determining the cause of sickness.The role of the medicine man in diagnosis is usually limited, as he later carries out instructions given by the diviner (Sandner, 1979). Navahos have constructed three major diagnostic categories of mental illness. â€Å"Moth craziness† is characterized by fits of uncontrolled behavior (e. g. , jumping into the fire like a moth), rage, violence, and convulsions; it is attributed to incestual activities. â€Å"Crazy violence† has some of the same external manifestations as â€Å"moth craziness† but is due to alcoholism. â€Å"Ghost sickness,† ascribed to sorcery, manifests in nightmares, loss of appetite, dizziness, confusion, panic, and extreme anxiety.When someone knowingly or accidentally breaches taboos or offends dangerous powers, the natural order of the universe is ruptured and â€Å"contamination† or â€Å"infection† occurs that must be redressed. Etiology is seen as the intrusion of a harmful agent that destroys the natural harmony between individuals and their surroundings, especially in circumstances of exposure to lightning, whirlwinds, or such animals as bear, deer, coyotes, porcupines, snakes, and eagles that are inappropriately trapped, killed, or eaten.Sometimes these harmful agents appear in frightening, ominous dreams. Contact with spirits of the dead is especially hazardous, as is sorcery. The diviner, the medicine man, the patient, and the patient’s family work together in determining the cause of sickness (Sander, 1979). The patient's behavior determines what type of â€Å"Chant Way† will be utilized in his or her treatment. A person who is unable to resolve grief, who harbors fears of accidents, and who speaks of chest pains usually will be told to have an â€Å"Evil Way† ceremony.The patient's dreams are important as a diagnostic aid; the most ominous dreams are those of being burned, falling off a cliff, and drowning; dreams of dead relatives are especially portentous. During treatment, the Navaho hataalii (or â€Å"singing† shaman) utilizes a number of therapeutic procedures, most notably one or more of the 10 basic â€Å"Chant Ways† and their accompanying sand paintings. These are complex rituals that center on cultural myths in which heroes or heroines once journeyed to spiritual realms to acquire special knowledge. The symptoms for which a given chant is prescribed are based on connections with the specific chant myth.For example, the â€Å"Hail Way† is prescribed for muscular tiredness and soreness because the hero, Rain Boy, suffered from these symptoms when he was attacked by his enemies; the â€Å"Big Star Way† protects the patient against the powerful influences of the stars and the dangers of the night. The â€Å"Night Way† is said to be useful for blindness, deafness, and mental illness because the â₠¬Å"Night Way† hero confronted each of these dangers. The â€Å"Beauty Way† is used for rheumatism, sore throats, digestive and urinary problems, and skin diseases—difficulties faced by the chant hero.Ritual chanting takes a multi-modal approach that contributes to its effectiveness. The repetitive nature and mythic content is easily deciphered and often repeated at appropriate times by those patients well-versed in tribal mythology. According to Sandner (1979): â€Å"The visual images of the sand paintings and the body painting, the audible recitation of prayers and songs, the touch of the prayer sticks and the hands of the medicine man, the taste of the ceremonial musk and herbal medicines, and the smell of the chant incense—all combine to convey the power of the chant to the patient† (p. 15). The hataalii, among the Navahos a male practitioner, usually displays a highly developed dramatic sense in carrying out the chant but generally avoids the cl ever sleight of hand effects used by many other cultural healing practitioners to demonstrate their abilities to the community. The chant is considered by Sandner to facilitate suggestibility. It shifts attention through repetitive singing and the use of culture-specific mythic themes.These activities prepare participants for a lengthy healing ceremony that may involve mythic images and narratives enacted in purification rites or executed in â€Å"sand paintings† composed of sand, seeds, charcoal, and flowers. Some paintings, such as those used in a â€Å"Blessing Way,† are crafted from such ingredients as corn meal, flower petals, and charcoal. From a psychological perspective, the patients â€Å"translate† these â€Å"symbols† and â€Å"metaphors† as they sit on the painting, but from their own perspective, they are interacting with some of the basic forces and energies of nature.Six steps comprise the typical â€Å"Chant Way† ritual: prep aration (in which the patient is â€Å"purified†), presentation of the patient to the healing spirits, evocation of these spirits to the place of the ceremony, identification of the patients with a positive mythic theme, transformation of the patients into a condition where ordinary and mythic time and space merge, and release from the mythic world and return to the everyday world where past transgressions are confessed, where new learnings are assimilated, and where life changes are brought to fruition.The hataalii’s performance empowers the patient by creating an alternative domain of consciousness—a â€Å"mythic reality†Ã¢â‚¬â€through the use of chants, dances, and songs (often accompanied by drums and rattles), masked dancers, purifications (e. g. , sweat baths, emetics, fumigants, lotions, herbal medicines, ritual bathing, sexual abstinence), and sand paintings. Within the context of this â€Å"mythic reality,† especially as made visible in t he designs constructed in sand by the hataalii, the patient is taken into â€Å"sacred time† and is able to bring a total attentiveness to the healing ritual.The patient follows a specific regimen for the next four days to protect members of the community from his or her newly acquired powers. The role of the community is important in another way; the chants are attended by large numbers of people, many of whom might be asked to participate. This type of participation appears to increase the patients’ sense of personal power, magnify their imagination as they attend to the chants, providing social reinforcement and increased motivation. The mentation of the practitioner, the patient, and the community may all be affected by the ceremony.The hataalii is dusted with the decorated sand, and his patients claim to feel the power emanating from the painting. This procedure resembles the enhancement of imagination common to several hypnotic procedures, and is probably further augmented by the repetitive chanting. In addition to the â€Å"Chant Way,† there are other rituals used by the hataalii, one of which is a prayer session. For example, sacred corn pollen may be sacrificed during a time of prayer in an attempt to please the spirits needed to heal the patient: This ritual must be performed perfectly and behind locked doors, often at the patient’s home.The setting for treatment usually is the Hogan, a specially constructed octagon with log walls, sealed with mud adobe. The door opens to the East, and a hole in the center of the domed ceiling lets the smoke out. Men sit on the North, women and children on the South; the sand painting occupies most of the floor, and the patient sits in the center with family and friends nearby. The door to the darkened Hogan is fastened to prevent the prayer from escaping. Sharpened flints are used to expel the evil from both the patient and the Hogan.These procedures reduce the patient's symptoms at the s ame time as they stabilize the social and emotional condition of the community. For example, the hataalii instructs the family to make elaborate preparations for their forthcoming â€Å"house call. † Upon arriving, the patients are told that the prognosis is excellent, thus fostering positive expectations (Torrey, 1986). The most important people in the patient's life often join in the prayers, reaffirming the belief that the patient will recover.Prognosis, to a large degree, depends upon the attitude of the patient. A Navaho practitioner told Sandner (1979): â€Å"If the patient really has confidence in me, then he gets cured†¦. If a person gets bitten by a snake, for example, certain prayers and songs can be used, but if the patient doesn’t have enough confidence, then the cure won't work† (pp. 17 – 18). Premature death and suicide are attributed to sorcery, the return of the dead, or to the presence of outsiders.Kluckhohn (Kluckhohn & Leighton, 19 62) noted that funeral rituals are designed to prevent or discourage dead persons from returning to threaten their relatives. The fear of spirit possession is connected with the fear of ghosts, spirits, and the dead. High suicide rates are associated with Navaho communities marked by loss of tribal identity. When a sick person's family has determined that a practitioner is necessary, a hataalii is called in, frequently accompanied by an herbalist and/or a diagnostician (both of whom are of lower status).There are some 200 plants in the Navaho pharmacopoeia and the herbalists gather these plants and make medicines, some of which are used directly, and some of which are used ceremonially by the hataalii. The diagnosticians, or â€Å"diviners,† are usually women who â€Å"listen† to the spirits and typically provide a statement of the problem. This procedure may be accompanied by such diagnostic procedures as hand trembling, star gazing, candle gazing, and crystal gazingà ¢â‚¬â€all of which involve the inward focusing of the practitioner's attention, with the purpose of facilitating insight as to the nature of the problem.Every hataalii must go through a long and arduous period of training and apprenticeship; they must earn the approval of their teachers and their community by demonstrating that they can perform successfully (Sandner, 1979). The â€Å"singing shaman’s† memory must be impeccable; the effort required to learn one major chant has been compared to that of obtaining a university degree (Sandner, 1979). A patient with a break or fracture is usually sent to an allopathic practitioner, although Sandner observed a Navaho specialist set broken bones â€Å"in a true scientific manner† (p. 8). In the Navaho system, the patients' first priority is that of treatment, and they assume the role of cooperating with the practitioner by taking an active part in their diagnosis and treatment. The major priority of the patient's fami ly is to seek diagnosis and treatment for its indisposed family members, seeking qualified personnel. It is the family’s role to determine payment, an important responsibility because some Chant Ways last for several days and the fee may exceed several months’ salary.The major priority of the patient's community is to support the sick patient. This is done by attending the Chant Way and facilitating his or her treatment. The community plays the role of preserving traditions and training new practitioners. This latter task is difficult, given the high cost of apprenticeships, especially for the hataalii. The goal of this healing model is integration within the framework of cosmic harmony, and the rejection of the effects of sorcery which are seen as alien to this harmony (Sandner, 1979).According to Kluckhohn (1962), the Navahos are â€Å"generations ahead† of U. S. physicians in treating the whole person. The goal of Navaho healing is to restore the patient's ha rmony with his or her family, clan and universe. The U. S. office of alternative medicine model In April 1995, the Office of Alternative Medicine (OAM) of the United States National Institutes of Health (NIH) held a conference on research methodology (O'Connor, Calabrese, Cardena, Eisenberg, Fincher, Hufford, Jonas, Kaptchuck, Martin, Scott, & Zhang, 1997).The charge of this conference was to evaluate research needs in the field of complementary and alternative medicine (CAM), and several working groups were created to produce consensus statements on a variety of essential topics. The panel on definition and description accepted a dual charge: to establish a definition of the field of complementary and alternative medicine for purposes of identification and research; to identify factors critical to a thorough and unbiased description of CAM systems, one that would be applicable to both quantitative and qualitative research.The panel defined CAM as follows: Complementary and alternat ive medicine (CAM) is a broad domain of healing resources that encompasses all health systems, modalities, and practices and their accompanying theories and beliefs, other than those intrinsic to the politically dominant health system of a particular society or culture in a given historical period. CAM includes all such practices and ideas self-defined by their users as preventing or treating illness or promoting health and well being. Boundaries within CAM and between the CAM domain and the domain of the dominant system are not always sharp or fixed. O'Connor et al. , 1997) The second charge of the panel was to establish a list of parameters for obtaining thorough descriptions of CAM systems. The list was constructed on 14 categories first conceptualized by Hufford (1995, p. 54ff): 1. Lexicon. What are the specialized terms in the system? 2. Taxonomy. What classes of health and sickness does the system recognize and address? 3. Epistemology. How was the body of knowledge derived? 4 . Theories. What are the key mechanisms understood to be? 5. Goals for Interventions. What are the primary goals of the system? 6.Outcome Measures. What constitutes a successful intervention? 7. Social Organization. Who uses and who practices the system? 8. Specific Activities. What do the practitioners do? What do they use? 9. Responsibilities. What are the responsibilities of the practitioners, patients, families, and community members? 10. Scope. How extensive are the system’s applications? 11. Analysis of Benefits and Barriers. What are the risks and costs of the system? 12. Views of Suffering and Death. How does the system view suffering and death? 13. Comparison and Interaction with Dominant System.What does this system provide that the dominant system does not provide? How does this system interact with the dominant system? The 14th category regards research methods and it not appropriate for this essay, one which focuses on descriptions. Peruvian Curanderismo The OAM categories can be illustrated with an Andean ethnomedical system, namely Pachakuti (i. e. , â€Å"world reversal† or â€Å"transformation†) Mesa Curanderismo, a tradition deeply rooted in the Huachuma and Paqokuna traditions and blended with aspects of Paqokuna Curanderismo. They have been adapted to become accessible to the industrialized world by OscarMiro-Quesada of the Pachakuti Mesa tradition. I have discussed this system with two of its leading English-speaking practitioners, Oscar Miro-Quesada (2002) and his student Matthew Magee (2002). In addition, I have observed Magee perform two ritualistic Mesa ceremonies. Because of its complexity and sophistication, this system can be described in terms of the OAM categories (O'Connor et al. , 1997): 1. Lexicon. Specialized terms come from Spanish, Aymara (an Andean language), and two forms of assimilated Quechua language, the â€Å"rural† form (i. e. , Runasimi) and the â€Å"high† form (i. . , Khapaqsimi) —the latter spoken by royalty or people in positions of power. In describing the ethnomedical and social communitary function of Peruvian Curanderismo, however, it is important to note that several terms have changed over time. For example, the contemporary terms used to describe the shaman and the sorcerer are maestro and brujo, respectively. However, if one traces the lineage of the Pachakuti Mesa tradition, one would find the terms curandero and malero (post-Conquest), hampiq and layqa (Inca pre-Conquest), and kamasqa and sonqoyog (pre-Inca) as well.There are also variations between charismatic and non-charismatic healers and, most recently, between Pachakuti Mesa practitioners and neo-shamanic practitioners. 2. Taxonomy. The Pachakuti Mesa tradition recognizes and addresses a wide variety of physical, mental, emotional, and spiritual classes of health and sickness (Magee, 2002). Within this system, there are several types of ailments, and Spanish words are used to describ e them: enfermedad de dano (a sickness caused by human intention), enfermedad de Dios (a God-given sickness), contagio (contagious sickness), and encantos (sickness caused by enchantment).Examples of the most common, enfermedad de dano, include harmful intention directed toward the ears (por oreja), through the mouth (por boca), through the air (por aire), or by loss of one's â€Å"etheric body† or soul (sombra). The latter is typically brought about by susto or espanto (i. e. , magical shock or fright). More extreme is shucaque, or fright by trauma. In addition, there are sicknesses caused by envy and the â€Å"evil eye† (por mal de ojo) and by an â€Å"evil wind† (mal aire). The ritual encounter between the patient and the practitioner can be viewed as a dialogue about dano in which the shaman (i. . , curandero or curandera) uses a persuasive rhetoric (in speech and in song) in conjunction with ritualized activities to transform the patient's self-understandin g, hence his or her well-being. Most physical ailments fall into the category, enfermedad de Dios. In many traditions, practitioners do not deal with these conditions, but Pachakuti Mesa shamans are an exception. The visual symptoms of a God-given sickness are similar to the vista en virtud (â€Å"sight in virtue and power†) that practitioners manifest after ingesting the San Pedro cactus, a mind-altering substance.As a result these symptoms rarely show up in the campo medio, the â€Å"middle field† of the practitioner's healing altar, when he or she is performing a diagnostic rastero (i. e. , divination or â€Å"tracking†). 3. Epistemology. When tracing the origins of the Pachakuti Mesa tradition back through its oral lineage within Peruvian shamanism, one must go back to the Sechin culture, as well as the later Chavin, Tiahuanacu, Paracas, Nasca, Moche, Lambayeque, Chimu, Wari, Inca (or Inka), Aymara, Runa (or Quechua), and Mestiso traditions.Although archeolo gical discoveries in the 1980s suggest that Peru’s central highlands were inhabited from 8,000 BCE and the origins of Peru’s shamanic technology can be traced back at least to 2,000 BCE, many practitioners believe that Mesa-related healing practices were utilized far earlier. 4. Theories. When working with a Mesa, a practitioner's healing altar, the key mechanisms are believed to be his or her ability to control and direct unseen forces and entities.This is accomplished through proper utilization of the â€Å"field of the magician† (campo ganadero) as well as the â€Å"field of the mystic† (campo justiciero). Mastery of these two skills allows the practitioner to surrender his or her personal will or agenda, becoming an open, transparent vessel for Spirit to flow through, unhindered. The mastery of these â€Å"fields† is symbolized on either side of the Mesa, while the practitioner, as Master Healer or maestro, resides in the middle (campo medio). The healer also works with a supernatural hierarchy through a process of co-creation with Spirit.This hierarchy is believed to be a unified, interdependent system that provides practitioners with limitless sources of guidance and power. These sources include the Apukuna (Sacred Mountains), Huaringas (Sacred Highland Lagoons), Pachamama (Mother Earth), Mama Killa (Grandmother Moon), Inti Tayta (Father Sun), Auquis (Nature Spirits), Tirakuna (the â€Å"Watchers†Ã¢â‚¬ ), Mallquis (Tree Spirits), Machukuna (Ancestors), Machula Aulanchis (Benevolent â€Å"Old Ones†), tutelary animal allies, the elements of nature (e. g. , unu, wayra, nina, allpa), and various Roman Catholic saints (e. . , San Cipriano of Antioch, Brother Martin de Porres). Working with these sources requires a delicate balance, not only through the practitioner's negotiation of control and surrender, but through living a lifestyle that reflects this balance (ayni or â€Å"sacred reciprocity†). Train ing involves a culturally sanctioned â€Å"calling† into the tradition. When a maestro passes on his or her knowledge or bequeaths one's practice to an initiate, there is an initiatory phenomenon (karpays) and a â€Å"magical contract† (pacto magico). . Goals for Interventions. Healing is a spiritual phenomenon. Sickness is considered to have its origin in, and gain its meaning from, the Spirit world. The purpose of life itself is to be initiated into the visionary regions of Spirit and to maintain oneself in concert with all creation (Achterberg, 1985). Hence, the goal for intervention in Pachakuti Mesa Curanderismo is a successful florecimiento (â€Å"flowering of fortune† healing ritual) that is used to strengthen a person's physical and spiritual systems.Strengthening a patient's runa kurku k'anchay (â€Å"luminous body†), as opposed to suppressing the symptom, empowers the patient to remove the sickness-causing intrusion with his or her own innate he aling capacities. Once the patient's personal power has been augmented, there is often a need to go further. This is especially true if the problem is extreme, as in â€Å"soul loss,† â€Å"possession,† â€Å"enchantments,† and potent acts of dano (e. g. , curses, certain types of contagion).In these cases, there is often a need to intervene on behalf of a patient with specific techniques for removal in the form of extraction (chupa), or counteracting the attack through ritual battle (volteando, volteada, or botando in which the curse is thrown back to its sender). Successful interventions of this kind usually completely disperse the patient's negative condition and symptoms, and generate sickness in the person who initiated the curse. Depending on the original severity of the curse, death of the sorcerer has been known to occur. 6. Outcome Measures.A successful intervention is gauged primarily by the quality of the florecimiento, which brings about the energeti c restoration or supplementation of a person's potentials. This â€Å"flowering† of dormant potentialities brings forth qualities in the person necessary to maintain a sustainable livelihood. 7. Social Organization. Depending on the level of shamanic mastery attained, practitioners will be assigned various civic units of geographical space in which to work, ranging from the ayllu (extended family or community), to the llaqta (village or town), and finally the suyu (region).A curandero (or curandera) performs shamanic functions in this system. They include working with sicknesses brought about by sorcery, imbalance, envy, etc. , providing insight into conditions of the harvest, resolving interpersonal conflicts, influencing the weather, finding lost items (as well as lost persons or souls), and attending to a variety of spiritual, mental, emotional, and physical conditions. These healing sessions are primarily conducted on Tuesdays and Fridays.The curandero (or curandera) also performs specific ceremonial services for the community, such as providing ritual feedings (offrendas, despachos, or haywarikuys) for Pachamama (Mother Earth), the Apukuna (Sacred Mountains), and various supernatural beings (such as the â€Å"Watchers,† Nature Spirits, Tree Spirits, the Ancestors, the Benevolent â€Å"Old Ones†). A despacho or haywarikuy is a ritual offering used to promote a reciprocal exchange of thanks between human communities and the natural world.In the Paqokuna tradition, the pampa misayoq (ritual specialist) may learn to create and perform several hundred different types of despacho or haywarikuy ceremonial rituals. The performances are quite diverse and comprise 24 basic elements (recados) in the form of plant, animal, mineral, and human made products. All of these elements are reverently arranged on a square sheet of paper and either burned or buried as a way to promote the lifestyle of ayna (sacred reciprocity). There are offerings for birt hs, deaths, marriages, good luck, prosperity, longevity, and harvests, to name a few.It is also common for practitioners to use despachos to bless certain spaces, such as living quarters, work places, and sacred sites. There are various types of curanderos and curanderas, e. g. , the alto misayoq (herbalists), the pampa misayoq (ritual specialists), and the kuraq akulleq (literally, â€Å"master chewers of coca†). The latter is considered to have attained the highest level of mastery and rank within the shamanic hierarchy. Both males (curanderos) and females (curanderas) are employed as healing practitioners in this tradition.The services of a brujo (or sorcerer) can be purchased to adversely affect the health of a rival, or to assure success in business, love, and other aspects of personal gain. The person who has â€Å"hired† a brujo may reveal this fact to an ally, who will subsequently pass the news along a network that eventually leads to the intended target. Simi larly, the curandero’s or curandera's analysis of the source of a patient’s suffering is often a topic of subsequent conversation between social intimates of the patient; this is also true of the countermeasures (e. g. , the volteada or ritual in which sorcery is reversed) often used by the shaman.Potential patients for both the curandero and brujo include most of the members of the community, but when seeking medical assistance from the curandero, patients also commonly see both a curandero and an allopathic physician, often not openly discussing their visit to the former. This reluctance to reveal utilization of the indigenous healing system applies to any member of the social system, from the wealthy business executive to the poor farmer. Patients of curanderos and brujos include owners of businesses, political office holders, educators, military officers, and even a few medical professionals.These persons are willing to spend significant amounts of money and subjec t themselves to physically exhausting ritual treatments because they have shared with curanderos the belief that sorcery can be the cause of sickness. The majority of patients for both the curandero and brujo are women. This may be due to the inferior role of the female as a subordinate within the public transcript of male privileged society (e. g. , the values of machismo which support gender-based hierarchies, and the subsequent psychological and social conflicts that arise as a result).Through the sorcerer, women can gain access to powers that guarantee spousal fidelity (e. g. , â€Å"love magic†), thus eliminating the competition (e. g. , dano). Even the apprehension that a woman might pursue this alternative can act as an effective sanction. The curandero, on the other hand, provides women with the means to redress wrongs and to hold men accountable for their actions. 8. Specific Activities. a. Diagnosis: Diagnosis can be carried out through a variety of activities, for example, a rastreo (divining and tracking), coca leaf divination, reading the entrails of a guinea pig, or casting shells, etc.However, the source of diagnosis most commonly utilized in healing situations by Huachuma curanderos is the San Pedro cactus. The entheogenic San Pedro imbues the healer with vista en virtud (virtue, vision, and insight), which enables him or her to diagnose not only the illness, aliment, or disease of a patient, but often the source of said illness, aliment, or disease and specific ways to cure it. The curandero’s mesa (personal healing altar) also plays a vital role in the divinatory process of diagnosis, e. g. , by speaking to the curandero through the cuenta (the history, story, narrative, or â€Å"account†) of a specific piece or pieces.There are also practitioners who will â€Å"read† the energy of a person’s poq’po or wayrari (so-called â€Å"electromagnetic energy field†) to detect imbalances or deficiencies within that energy field and as a means for diagnosis. Ultimately, the above forms of diagnosis are highly effective and are commonly referred to by anthropologists because of the mystical flavor of shamanic healing arts. However, one must not overlook the curandero’s keen ability to observe with his or her senses (e. g. , simply observing how a person looks, smells, feels, interacts with the world).Curanderos will also often check a person’s tongue, nose, eyes, ears, glands, etc. , as a means for diagnosis. The combination of practical and mystical forms of diagnosis have availed the curandero with a high degree of accuracy regarding diagnosis. b. Treatment: The various modes of treatment employed by the curandero are as diverse as the conditions requiring treatment. However, nearly all treatments involve the use of a mesa (healing altar). A mesa is the sacred healing altar of a curandero, one that works in mediation with spiritual and cosmic forces for ritual healing .It is a microcosmic embodiment of a macrocosmic reality. This shamanic altar contains ritually empowered objects, which are aesthetically arranged on a sacred textile (unkhunas) to reflect the system of medicine employed by its carrier, e. g. , his or her lineage, cosmological background, animal allies, spirit guides, personal apukuna and huaringas (sacred mountains and lagoons). There are four kinds of objects primarily incorporated into a Pachakuti Mesa: khuyas (sacred stones), sepkas (power objects), estrellas (gifts from the spirits of the mountains), and enqas (totem fetishes).Among these, it is also common to find batas, palos, and espadas (staffs, sticks, and swords used for protection), florecimientos, (extractions, infusions, ritual battle), pututus (conch shells used to â€Å"call in† spiritual assistance and loosen blocks in an person’s body), seguros (good luck charms, protection pieces), rumikuna or khuyas (stones used for healing), condor feathers (used for directing energy and cleansing a person’s poq’po or energy field), huacos (objects and artifacts from Colonial and pre-Columbian times used to anchor specific energies into the medicine ground, often that of the ancestors), agua de Florida or agua de Kananga (colognes and perfumes, which are spayed through the mouth for cleansing and purification), rattles and whistles (to balance or bring in energy, commonly used when singing tarjos or medicine songs).It is also common to find candles, crosses, images of Roman Catholic saints, meteorites, ceremonially woven belts (chunpis), crystals, holy water, water from the melting ice of glaciers, San Pedro cactus, tobacco, coca leaves, singha (a combination of coca, tobacco, cane alcohol, and such perfumes as agua de florida, taboo, and siete poderes (which is imbibed through the nose), and incenses such as palo santo or copal. An herbal pharmacopoeia can occasionally be found as well. These objects (as well as the items spec ific to the individual mesa carrier) are arranged in a spatial configuration on the sacred textiles (unkhunas) and worked with to assist in the attainment of physical, emotional, spiritual, and mental integration and balance for the patient in the healing session.When a Pachakuti Mesa is used in ritual healing the distinction between the symbol and that which the symbol represents is dissolved. The objects arranged upon the mesa become the mountains, the rivers, the puma, or the empowered representation of the curandero’s own healing. Within this state of non-ordinary consciousness the line that delineates subject and object blurs, and the curandero is able to work with the mesa to bring about healing for the patient on an energetic level, which working at the source of the condition rather than through medicating the symptoms. Treatment also commonly involves incorporating the family members of the patient in the healing ceremony.This helps ensure that the patient will not o nly return to his or her community transformed, but he or she will return to a transformed community as well. Curanderos often find themselves acting simultaneously as apologists for, and avengers of, social injustices. 9. Responsibilities. a. Practitioner responsibilities: To attain a competent level of mastery through apprenticeship and experiential training, the aspiring practitioner must complete a series of rites of passage (karpays) governed by his or her teacher, elders and peers in the tradition, and the spiritual hierarchy. An example of the latter would be a demonstration of using coca leaves for diagnostic purposes.Once an apprentice is deemed qualified by his or her community, he or she may begin seeing patients on a small scale, but must build a solid reputation as a competent healer. This requires that the curandero consistently provide accurate diagnosis and effective treatment for the patients in need of healing. The curandero is also responsible to recommend alterna tive means for healing if he or she is not capable or does not specialize in the condition presented by the patient. In addition to being a qualified and capable healer, the curandero must also live a lifestyle of ayni, which reflects not the qualities of the tradition, but the living example of balance mirrored by nature and the living cosmos.This requires one to exist in uninterrupted communion with the spiritual hierarchy, to live as a perpetual student of life, and to continually deepen one’s relationship with the phenomenal world, with one’s internal world, and with the living universe around one. b. Patient responsibility: To be open and willing to participate in the healing being offered, as well as to be willing to implement the advice or prescription suggested by the curandero. The patient is also responsible to provide some form of reciprocal exchange for the healing service provided, either monetarily or through some form of barter or trade. c. Family respon sibility: To be present for the healing ceremony if possible, and to provide support with the information gained from the healing session to ensure the patient is able to recover in an environment that supports this new, transformed paradigm.The family is also responsible for communicating this information to pertinent community members who can further reinforce the transformed living environment for the patient. The family is often responsible to help compensate the curandero, either through monetary means or through trade if the patient is unable to do so. d. Community responsibility: To be a supplemental presence of support for the patient and to reinforce the transformed living environment for the person in transition. 10. Scope. This type of Peruvian shamanism has been practiced over the millennium in remote, northern areas of Peru. This isolation has helped Pachakuti practitioners preserve their independence and their prerogatives.The apparent success of the Pachakuti system i n its place of origin is an additional reason for its longevity. The scope of this healing system is comprehensive, as it is used for physical, mental, emotional, and spiritual problems. However, there are allopathic treatments and technologies that would bolster traditional medicine, and well-meaning curanderos and curanderas often endeavor to make referrals to a clinic or hospital (typically, at a distance) if that would help their patient. 11. Analysis of benefits and barriers. What are the risks and costs of the system? Due to the recent advances in allopathic medical technology, competition between biomedical organizations and indigenous systems is becoming more common.The boundaries that delineate these two systems, and the conditions they address, are often blurred. Poor people often turn to indigenous healers because biomedical treatments are too expensive. However, curanderos are not part of a recognized profession and therefore operate in legal and social marginality. Many curanderos experience harassment from local police, who use rarely enforced legal restrictions on non-licensed medical practitioners to extort protection payments. Church and civic officials have also been party to repressive measures against curanderos. Curanderos certainly recognize the tenuous position that they occupy in the Peruvian medical system.Some prefer to maintain a very low profile to avoid the notice of local officials, for example, by performing their ritual sessions in remote agricultural fields. Other curanderos bank on the support of well-connected patients to keep them out of trouble. 12. Views of suffering and death. This system holds that there is a basic continuity between life and death. When the physical body dies, life and death are not seen as separate, for life cannot exist without death. When the physical body dies it goes into the Earth and feeds it, giving life to the plants and trees. The plants feed the animals, who feed the Earth, ad infinitum, in a self-regulating interdependent relationship seen as the great web of life.All things are born from Pachamama (Mother Earth) and all things shall return to her. Views of the afterlife vary from practitioner to practitioner but most believe in life after the physical body dies. All in all, death is seen as a natural process, inseparable from life. Anthropologists have long noted that life’s transitions (i. e. , birth, death) are commonly marked by elaborate rituals, the purpose of which is to smooth the disruption to the social order that such status changes can cause. The body of the person undergoing the transition is often the target of symbolic manipulations: special decorations (e. g. , burial costumes) and purification (e. g. , cleansing).A particularly frequent symbolic message conveyed by these rituals is death and rebirth; the person is dying from the social status previously held and being born into a new identity. Indigenous rituals are reminiscent of hospital patie nts who put on the standardized garb required by the institution, as well as the strict fasting enforced before surgery, the cleansing processes requested of the patient as well as surgical staff, the process by which the patient’s vital signs and consciousness are taken to a death-like state, and the patient's frequently cited post-surgery sense of being reborn. The fact that all these features have medical justifications and explanations does not diminish their potential symbolic impact. Much of the suffering experienced by Peruvians is attributed to acts of dano, or sorcery.This is especially potent in a society like that of Peru where personal relationships are critical to economic survival and where the powers of the sorcerer and the curandero are assumed to have empirically verifiable effects. Dano, as a threat or as an accepted diagnosis, can have serious social repercussions no matter how outsiders to the tradition might view the forces that the sorcerers claim to con trol. Peruvian society’s rigid social hierarchies make people increasingly dependent upon personal networks in order to survive. The resulting burden of economic self-interest loaded onto personal relationships has contributed to a social world in which mistrust inevitably accompanies interdependence.It should not be surprising, therefore, that social relations would be the assumed source of misfortune and suffering for rural Peruvians. This stands in contrast with traditional Andean attributions of sickness to natural forces and supernatural transgressions. 12. Comparison and Interaction with Dominant System. What does this system provide that the dominant system does not provide and how does this system interact with the dominant system? On the one hand, Miro-Quesada (2002) believes that global shamanism is an emerging phenomenon of the 21st century. The Pachakuti teachings are intended to empower all interested persons, allowing them to work with unseen forces in order to promote healing and balance through spiritual mediation.But on the other hand, the dominant role being played by allopathic biomedicine often rules out people’s interest and participation in an indigenous healing system (e. g. , Levi-Strauss, 1955). Conclusion On July 14, 2003, Matthew Magee performed a ritualistic ceremony on the top of Mount Tamalpais in Marin County, California, in the spirit of Kamasqa Curanderismo, one of the components of the Pachakuti Mesa tradition. This ceremony waves together several themes that expressed the participants' reverence for the Earth as teacher and mother. Together, the group created a consecrated Earth offering (despacho) to foster a lifestyle of sacred reciprocity (ayni) and an awareness of life's interdependence, calling upon participants to live harmoniously with oneself, with others, and with the planet as a whole.There are ecopsychologists who believe that healing the planet is basically a shamanic journey; if so, traditional medi cal systems can play a vital role in this endeavor. However, while herbal medicines, indigenous treatments, and shamanism are becoming faddish in the West, indigenous systems in their original contexts are becoming increasingly endangered. It is crucial to support indigenous cultures and learn what shamanism and related systems of healing have to offer the postmodern world before archival research in libraries replaces field research as the best available method for investigating these healing systems. Their longevity indicates that they have served many groups of eople quite well over the millennia. The question remains as to what they can offer a world where allopathic biomedicine is not only revered but also powerful, a world in which reality is constricted to measurable physical dimensions and alternative perspectives are dismissed as â€Å"folk psychology† (Kelly, Kelly, Crabtree, Gauld, Grosso, & Gordon, 2007, p. 54). This discussion of Pachakuti and Navaho healing mode ls has demonstrated the adaptability of many traditional healing systems to conditions in the contemporary world. The eclectic nature of the system bodes well not only for its survival but its compatibility with collegial practitioners of allopathic medicine.Finally, the ecological emphasis of the two systems provide inspiration for ecologists and their colleagues who agree with indigenous practitioners that the Earth is at risk, and that collaborative efforts are needed to redress the natural balance. References Achterberg, J. (1985). Imagery in healing: Shamanism and modern medicine. Boston: Shambhala. Cassell, E. J. (1979). The healer’s art. Middlesex, England: Penguin. Freeman, L. W. (2004). Mosby’s complementary & alternative medicine: A research- based approach. St. Louis, MO: Mosby. Geertz, C. (1973). The interpretation of cultures. New York: Basic Books. Hufford, D. (1995). Cultural and social perspectives on alternative medicine: Background and assumptions.Alt ernative Therapies in Health and Medicine, 1(1), 53-61. Iljas, J. (2006). Introduction to psychology: Inner reality, outer reality in diversity. Dubuque, IA: Kendall/ Hunt. Kelly, E. F. , Kelly, E. W. , Crabtree, A. , Gauld, A. , Grosso, M. , & Greyson, B. (2007). Irreducible mind: Toward a psychology for the 21st century. Plymouth, UK: Rowman & Littlefield. Kleinman, A. (1995). Writing at the margin: Discourse between anthropology and medicine. Berkeley: University of California Press. Kluckhohn, C. , & Leighton, D. (1962). The Navajo (rev. ed. ). Garden City, NJ: Natural History Library. Krippner, S. (2002). Spirituality and healing. In D. Moss, A. McGrady, T. C. Davis, & I.Wickramasekera (Eds. ), Handbook of mind-body medicine for primary care (pp. 191-201). London: Sage. Krippner, S. , & Welch, P. (1992). Spiritual dimensions of healing: From tribal shamanism to contemporary health care. New York: Irvington. Levi-Strauss, C. (1955). The structural study of myth. Journal of Ameri can Folklore, 78, 428-444. Magee, M. (2002). Peruvian shamanism: The Pachakuti mesa. Chelsford, MA: Middle Field. Mahler, H. (1977, November). The staff of Aesculapius. World Health, p. 3. Miro-Quesada, O. (2002). Foreword. In M. Magee, Peruvian shamanism: The Pachakuti mesa (pp. vii-viii). Chelsford, MA: Middle Field. O’Connor, B. B. (1995).Healing traditions: Alternative medicine and the health professions. Philadelphia: University of Pennsylvania Press. O’Connor, B. B. , Calabrese, C. , Cardena, E. , Eisenberg, D. , Fincher, J. , Hufford, D. J. , Jonas, W. B. , Kaptchuck, T. , Martin, S. C. , Scott, A. W. , & Zhang, X. (1997). Defining and describing complementary and alternative medicine. Alternative Therapies in Health and Medicine, 3 (2), 49-57. Sandner, D. (1979). Navajo symbols of healing. New York: Harcourt, Brace, Jovanovich. Siegler, M. , & Osmond, H. (1974). Models of madness, models of medicine. New York: Macmillan. Torrey, E. F. (1986). Witchdoctors and p sychiatrists. New York: Harper & Row.

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Business continuity management - Essay Example BCM programs and plans are a part of risk management and emergency operations on the government level. At the beginning of the 21st century, government promotes new programs and policies aimed to protect all spheres of business and population. These decisions can have multiple influences and affects on the lives of civilians involved in the incident and the lives of rescuers, the lives of managers operating in the BCM system and population in general (Chandler, Wallace, 2004). Even seemed insignificant element of data that is missed or resource not assigned, a division or task force assigned to the wrong area or not tracked properly has resulted in catastrophic consequences for the entire population and business activities. For this reason, BCM supports considerably the development of improved accountability system for tracking personnel and resources, ministries and business agencies. Perception of the threat is a significant motivating principle for government, however, it influenc es the pace, nature, and extent of development and implementation of security policy and measures. The principle of the rule of law has been, and remains, a constant in current BCM policy. To promote and implement BCM programs, government introduces BCP (plans) for b

The religious factors that led to the clash between Native Americans Essay

The religious factors that led to the clash between Native Americans and early Euro-American settlers - Essay Example However, not everything in the Native American/White relations was entirely gruesome. Oppression and conflicts with white people turned Native Americans into a nation with remarkable adaptation potential. The development and change touched all the areas including culture and religion. As a result, while European colonialism was pushing Native American populations westwards, the latter were developing the degree of flexibility, adaptability and cohesion that had been unknown to native populations before 1607. The difference between the frontier line of America and the frontier line of other countries is the following: the other countries knew their boundaries and they knew which countries were beyond these boundaries. The North America frontier underlined the unknown land beyond it. In accordance with Calloway: â€Å"†¦fertile valleys, meeting friendly people bedecked in turquoise, and hearing wondrous accounts of the towns to be found in the north† (p. 133). As far as we can see, the diversity of the North frontier is evident. The nature of the diversity can be found in the first settlers’ necessity to deal with natural challenges and remain self-sufficient. Indian cultures are really unique and peculiar in America. Some Indian tribes have survived, although other tribes have been vanished and completely destroyed. Many of them continued their traditional cultures, while others fully lost their cultures and communities. The history of American Indians in their relationship with Americans is full of brutality and intent destruction and discrimination. (Erchack 1992) Some scientists mention that the history of American Indians is something similar to labyrinth of different opinions and ideas. Indians resides from the cold regions of the Intuit in northern Alaska to the Yahgan. Many Americans consider Indian Americans as noble savages. It became an

Understanding and interpreting financial data Coursework

Understanding and interpreting financial data - Coursework Example The vast competition and globalization that businesses face today means necessary steps to ensure continuous growth must be put in place. One method of doing this is the analysis of financial ratios. In this case, Bravo Ltd can obtain financial ratios using their latest financial statements and comparing the results with a competing business within the same industry. Alternatively, a business with the best business practice and a good track record is chosen as a benchmark for Bravo Ltd's improvement.It is a tool for interpreting the financial statements to assess financial and management performance. There are several types of financial ratios available that will benefit Bravo Ltd: Liquidity Ratios, Asset Management Ratios, Profitability Ratios and Gearing Ratios. Each ratio is measured differently and used according to the necessary analysis needed. This measures the ability of Bravo Ltd to meet its short-term financial liabilities as they fall due. It is of particular interest if Bravo Ltd wishes to extend its short-term credit facilities. There are two kinds of Liquidity Ratio - Current Ratio and Quick Ratio.Stocks are excluded in the calculation because stocks may include items that have uncertain liquidation values. Ideally, a ratio of 2 is considered safe for the former while a ratio below 1 is recommended for the latter.This measures how well Bravo Ltd utilizes its assets for the benefit of its business. Having a sound ratio will ensure that Bravo Ltd is better received by would-be investors. We will look at Inventory Turnover, Receivables Turnover, Average Collection Period and Fixed Asset Turnover. Inventory Turnover = Cost of Goods Sold / Inventory Receivables Turnover = Credit Sales / Accounts Receivables Average Collection Period = 365 / Receivables Turnover Fixed Asset Turnover = Sales / Fixed Assets Generally, a high turnover ratio is preferred. 2.3 Profitability Ratio There are several ratios available that can measure the ability of Bravo Ltd to generate profits from its sales. These include Gross Profit Margin, Return on Assets and Return on Equity. Gross Profit Margin = (Sales - Cost of Goods Sold) / Sales Return on Assets = Net Income / Total Assets Return on Equity = Net Income / Shareholders' Equity A good profit margin is essential in any form of business to ensure there is always enough cash to run its operations. Thus, it is also important that receivables are collected on a timely basis. 2.4 Gearing Ratio This assesses the financial risk of Bravo Ltd. A high gearing ratio poses risks if Bravo Ltd is unable to meet its financial obligations as this can very well lead to bankruptcy. Therefore, it is important that this is constantly monitored. The ratio is used is Debt to Equity Ratio. 3 FINDINGS RATIO 2007 ('000) 2008 ('000) Working Result Working Result Current Ratio 1770 / 560 3.16 2490 / 840 2.96 Quick Ratio 1770 - 930 / 560 1.50 2490 - 1250 / 840 1.48 Inventory Turnover 3020 / 1770 1.71 4550 / 2490 1.83 Receivables Turnover 4940 / 820 6.02 6850 / 1230 5.57 Average Collection Period 365 / 6.02 60 Days 365 / 5.57 66 Days Fixed Asset Turnover 4940 / 2600 1.90 6850 / 3210 2.13 Gross Profit Margin 1920 / 4940 39% 2300 / 6850 34% Return on Assets 460 / 4370 11% 450 / 5700 8% Return on Equity 460 / 3810 12% 450 / 4860 9% Debt to Equity 560 / 3810 15% 840 / 4860 17% Our findings show that Bravo Ltd has a good Liquidity Ratio. Its Current Ratio is 2.96 (3.16 in 2007) and its Quick Ratio is 1.48 (1.50 in 2007). This means Bravo Ltd is more than able to generate enough cash to settle its short-term liabilities. There has only been a slight change in its Liquidity Ratio over two years. As a guide, a current

The media institutions operate under advance capitalism Essay Example for Free

The media institutions operate under advance capitalism Essay Today, just a handful of firms are responsible for most of the information that people sees, hears or reads. Most disturbing of the concentration of ownership is the unregulated and near-complete control over information in the hands of a small number of very powerful corporations. These big corporations of mass communication and media are becoming more and more influential our lives. The media institutions operate under advance capitalism. The information that we get is selected and framed to serve particular political and economic interests, such as commercial needs and corporate needs, but not individuals interests. The effect of TV, dairy newspaper, magazines and internet so far has largely been to increase the political crises and profit motive. If communication and media are abused, they can be used against society, and changing our world in a very negative way. Western democracies have free-market economies, in which individuals are at liberty to produce and consume according to their own interests.1 In our society, our democracy is based on the free exchange of information, on an open market place of ideas. Many communication activities have been returned to private hands from the public ownership due to the privatization and deregulation. There are several reasons for the concentration of ownership and the cut down of government regulation. Firstly, revenue-strapped governments have become eager to assign more and more areas of the economy to market forces.2 Some government action can lead to a less efficient allocation of resources and slow down the development of the economy. For example, regulatory agencies fixed the prices can only allow the corporate to earn a normal rate of return. In addition, due to the changing of economy, many small firms expand their power by selling to local market, merge up by a bigger corporation. The powerful corporation can fix the prices and control output to maximize the profits, which can benefit the economy growth. They can even cut prices to drive the other competitors out of the business. Implementing the intercept requirements could harm the competitiveness of our country products in the global market. Secondly, the growth of the technology allowed the market to expand without bound. For example, the Internet is a new method of communication and a source of information that is becoming more popular, which everyone can access it from anywhere and anytime. The government cannot interfere with what we see and hear makes it more and more difficult for national governments to assume control of cultural production. Thirdly, peoples sense of belonging to the national community has changed.3 People do not want to put more power in the hands of the government. They think government involvement creates even more problem than they can solve. Sometime can lead to a less efficiently, wasting time and money. The deregulations of the mass communication and media have threatened the public interests. The factors of concentration of ownership, the profit motive and advertisers interests are the main key to determining the production and the content of news and media. The press and the media are responsible for reporting news, issues and events as clearly as possible. Since we are educated about what is happening in the world around us and updated on issues that we care. Any distortions can cause the information to be misinterpreted or completely wrong, result in the misinforming of the public. However, based on the capitalism, large media corporations make profit by selling the audiences to the advertisers. For example, the economic structure of a newspaper is that it sells readers to other business. They are not really trying to sell newspaper to people. They just try to increase their readerships in order to increase the advertising rate.4 They are not trying to provide what people want to see, but to communicate the public to a large number of companies or businesses. The media content is depending on the advertising company, which can affect both the content of news as well as the process by which news is created. We have to think deeply about the questions such as: How all these factors affect peoples lives? What purpose does peoples lives serve as? Can we continue to gain the absolute truth? However, the sad thing is many people do not know or concern the horrors that control and power can bring to our society. Corporate journalism and corporate control of the cultural, information and entertainment complex have always existed. The media has been increased the political crises around the world. Take 911 as an example, the U.S. media devoted huge coverage to the attacks and their aftermath, but omitting a critical and accurate discussion of the context.5 The way which news broadcast, print, radio and Internet present news has a great effect on our emotion or feeling. Many Canadians are indignant as much as the Americans are when we heard that thousands people were killed by an airplanes hit in the World Trade Center. They support U.S to start the war against Iraqi because they are deeply influence by the mass media. The truth is, beside the reason of revenge and the elimination of terrorism, is the over taking of the petroleum a one of the reasons too? Countrys culture industries can be overwhelmed by foreign influence. The United States has always had stringent restrictions on foreign investment in its telecommunications and media sectors.6 Another negative effect of the mass media is the influence of the advertising have on us. Is advertising deceptive? Does it create or perpetuate stereotypes? Advertisements are everywhere in television, newspapers, magazines and internet. These media not only reflect our society, it also constantly reinforces certain ideas and human being.7 Companies and businesses often overwhelming the benefits and advantages of their products. They are willing to stretch and distort the truth, just to convincing people to buy their product. They may hide some facts such as the expensive price. For example, BMW ads amplify the amazing horsepower and the superior performance of their vehicles but will not mention how costly they are. Nike ads are accused of implying that their shoes will give a consumer athletic ability. The result is customers usually buy the things that they really do not need. Children most likely ask their parents to buy the toys and clothing after they have seen the commercial on the TV. It has created a stereotype, such as boys prefer to play robots and girls love dolls. Also, teenagers have become top consumers in todays society, so advertisers have focused on getting their business. Teens like to purchase new items to keeps up with the changing trends. Therefore, advertisers use their view of teens to create ads. Some ads may have bad effect on teenagers, such as alcohols and cigarettes. Although the concentrations of ownership, deregulation and technology have threatened our public interest, we can still able to learn about the choices that we face and make reasoned decisions. We have choice to see, to read, and to hear what we wanted to. It is up to the consumers to make wise choices and develop shopping skills that are intelligent. The one event may give rise to several news. People should learn to make an analysis of the truthfulness and express their own feeling but not influence by the media. BIBLIOGRAPHY: Chodos, Murphy, Hamovitch, Lost in Cyberspace, James Lorimer Company, Publishers, Toronto, 1997. Chomsky, Noam, Understand Power: The Indispensable Chomsky, The New Press, New York, 2002. Ermann, Williams, Shauf, Computers, ethics and society, Oxford University Press, New York, 1990. Gay, Martin k., The New Information Revolution, ABC-CLIO, Inc., California, 1996 Lorimer, Gasher, Mass communication in Canada, Oxford University Press, Canada, 2001. Mckibben, Bill, The age of missing information, Plume, Penguin Books Ltd, 1992. INTERNET RESOURCES: Global Media Markets and Citizen Information http://faculty.washington.edu/bennett/Media_Markets.htm Ansolabehere: Media Deregulation http://bostonreview.mit.edu/BR23.3/ansolabehere.html 1 Lorimer, Gasher, Mass communication in Canada, Oxford University Press, Canada, 2001, p.205. 2 Lorimer, Gasher, Mass communication in Canada, Oxford University Press, Canada, 2001, p.205. 3 ibid p.206 4 Chomsky, Noam, Understand Power: The Indispensable Chomsky, The New Press, New York, 2002, p.16. 5 Chomsky, Noam, Understand Power: The Indispensable Chomsky, The New Press, New York, 2002, p xiii. 6 Chodos, Murphy, Hamovitch, Lost in Cyberspace, James Lorimer Company, Publishers, Toronto, 1997, p.93. 7 Mckibben, Bill, The age of missing information, Plume, Penguin Books Ltd, 1992, p.17.

Performance Appraisal Essay Example for Free

Performance Appraisal Essay Performance Appraisal is a formal management system that provides for the evaluation of the quality of an individual’s performance in an organization, and is usually prepared by the employee’s immediate supervisor, and the procedure typically requires the supervisor to fill out a standardized assessment form that evaluates the individual on several different dimensions and then discusses the result of the evaluation to the employee (Grote, 2002). According to Grote, too often, performance appraisal is seen merely as a once-a-year drill mandated by the personnel department, but in organizations that take performance appraisal seriously and use the system well, it is used as an ongoing process and not merely as an annual event. To obtain the best information possible if performance appraisal data must be used, four phase model of performance appraisal must be used, and these are through, performance planning, performance execution, and performance review. In performance planning, this is usually set at the beginning of the year, the manager and individual get together for a performance-planning meeting in which they discuss what a person will achieve over the next 12 months. In the performance execution, the manager provides coaching and feedback to the individuals to increase the probability of success and creates the condition that motivate and resolves any performance problems that arise and in the midway through the year, they meet to review the individual’s performance thus far against the plans and goals that they discussed in the performance planning meeting (Grote, 2002). In performance assessment, the manager reflects on how well the subordinate has performed over the course of the year, assembles the various forms of paperwork that the organization provides to make this assessment, and fills them out, and the manager also recommend a change in individual’s compensation based on the quality of the individuals work (Grote, 2002). The completed assessment form is then reviewed and approved by the appraiser’s boss, department head, or the compensation manager. In performance review, the manager and the subordinate meet, usually about an hour, and they review the appraisal form that the manager has written and talked about how well the person performed over the past 12 months, and at the end of the review meeting, they set a date to meet again to hold a performance-planning discussion for the next 12 months, at which point the performance management process anew (Grote, 2002). Self-ratings fit to this approach in the way that, it is needed by the manager in the performance assessment to be able to fully evaluate the employee.

Risks Related To Change Management In Shell Business Essay

Risks Related To Change Management In Shell Business Essay In the very beginning it is already mentioned in the finding of this report about the factors which cause resistance to change. The two major reasons apparently identified for resistance to change are the fear of losing the job status and job security. The mentality of an individual varies accordingly and there are multiple factors which influence the human thinking. Attitude towards change is a similar example of this and not everyone take it positively. Fear of losing here refers to the risk of carrying out the change process unsuccessfully. The moral of the individuals could go low if the results of the change are unsuccessful and the individuals are mainly scared of failure so they dont want to experiment new things which acts as a barrier to change. Another major reason found which resists change was the job security and the job status of the employees. Here the fear is that the individual could lose their strong position and command due to change being adopted and most of the e mployees in the organization are not really keen to risk their status or job itself. As far as literature is concerned on this topic Lewins (1940) views were in support of this research, he presented his views on resistance to change linked to the human behavior which was also the case at shell, the staff resisted when the idea was presented to implement SAP over JD Edwards. Besides that the findings can also be related with the research of Schermerhorn, Hunt, and Osborn (2005) who said that the individuals resist change to protect their interests and also to defend the elements which are valuable to them, findings in this research present a similar picture as it can be concluded from the research that individuals resist change mainly because of fear of losing and protecting their job and job status. Eight step reasons identified by Schermerhorn, Hunt, and Osborn (2005) are also very similar to all the reasons for resistance to change mentioned in the findings section. Coch French (1948) also researched on this topic and their research was conducted in Virginia in a Harwood, manufacturing company, their findings suggests that the individuals lack of interest in the change process and no participation from their side is the major cause of resistance to change. Somehow there is a disagreement with his concept on this as the findings above do not include any such factor of lack of interest or participation in the list of resistance to change. His work was also challenged by Lawrence (1954) and he said that the findings of Coch and French were misleading as they were away from the reality in their research. He then suggested a list of reasons why people resist change, that list is mentioned in the literature review section and again a disagreement on his concept as his reasons given were also close to the findings above. The most important reason suggested by Lawrence was that people resist change because the outcome is unknown to them and the other m ajor reason given was that there is a lack of trust amongst staff and thus they resist change and this reason was also mentioned in the findings so the idea of Lawrence on resistance to change is in support of this research . 5.2-Models for dealing with resistance to change There are many models which have been suggested by different scholars to deal with the resistance to change. Kotter Schlesingers six step model is widely accepted in the industry besides that Lewins 3 stage model is very popular as well. Few other models for dealing with resistance covered in the research are force field analysis, Greminis 4 Rs, Greniers Organisational growth for organisational learning etc. However after conducting the research and surveying in the industry and getting feedback from individuals from different organisations, it can be concluded that the Kotter six steps and Lewins three stage model of unfreezing, change and refreezing are the most accepted and understood models for change used in the organisation. These two models cover all the important aspects which are normally required in an organisation when dealing with change. Discussion has been made in the findings on the concepts of organisational learning and organisational growth and the Greniers model f or organisational growth since these topics are no different from the subject of change management. The findings from the research conducted in Barclays and Reckitt Benckiser is in support of Kotter idea of managing resistance, the commonly found resistance in both the companies is usually managed by one of six steps presented by Kotter or sometimes multiple steps could be used to deal with resistance. 5.3-Business Process Re-engineering The topic has been covered in the literature review since the case study of Shell is an example of business process re-engineering. BPR usually involves radical redesigning of a process in terms of cost, quality, speed or service to improve the conditions dramatically within no time, the BPR process also requires fundamental rethinking of the ways operations are carried out in an organisation. Shell desired to change its ERP system JD Edwards and implemented SAP over it in order to standardize its process and remove complexities, this could be termed as an example of BPR. The primary findings of this research can be related to the literature presented by Hammer and Champy, and Wenrich and Ahmed, they felt that the concept of BPR is usually linked to the ERP implementation and the case in Shell was one example of this. Besides that this concept is also supported by the idea of Chan and Peel who conducted their research on this topic in many different companies and their findings sugge sts that the main reason for BPR is improving on the organisational efficiency in operations and also raising the level of customer service. Shell implemented the BPR to increase its efficiency. 5.4-Risks related to change management in Shell There are various risks related to the transformation process in Shell which have been identified in the findings section, the major ones being the reputational risk, high project cost and desired results not being achieved. As Shell is a big name in the global market and holds a respectable reputation in the industry so failure to carry out this process would have damaged the reputation of the organisation and as the investment was of more than 100 billion euros so the level of risk went higher with the massive cost. Primary findings of this report are more close to the views presented by Butterworth-Heinemann, as he has described the risks related to the system changeover in his research and the risks covered by him are very similar to findings above. He has only focused on the risks related to the system changeover and the common risks identified in the findings above and his research are data conversion, user acceptance of change, system interfaces and integration and end user in volvement. So in comparison to Proscis concept discussed above, it is clear that Butterworths idea of risks faced in change management is more agreeable as the literature is more similar to the research above. On the other hand Proscis view on risks is more general and related to the specific project and the organization as a whole. The risks identified by him are more general like the customer and supplier view, resistance in general, budgeting issues, negative impact, stress, conflicts and misunderstandings amongst staff, etc, it is not specifically linked to the system changeover so the primary findings are in more support of Butterworths work over Proscis concept 5.5-Change Process at Shell Shell transformed its ERP JD Edwards to SAP as discussed above, and the primary reason being to increase the efficiency and to standardize the global policies. The reasons for the change have already been discussed above and to sum up, the major factors which pushed Shell towards the change were simplification of processes and make the use of latest technology. The change at Shell would be classified as a planned change, various views have come in front regarding planned change but the most attractive view on the topic was presented by Burke George Latwin, and Kotter. Burke George presented a model in which the change was classified as transactional or transformational. The change adopted in Shell could be termed as transactional change, as the fundamentals of the organisation remained same and only some features of the company changed. Another scholar making sense is Kotters, he presented his ideas on planned change in the eight steps model and all of the components in that model are all completely linked to the heart of the organisation and are specifically focused on the concept of change. The other theories discussed in the literature review are mostly the example of incremental change which is the change applied in steps, and after conducting the research on the types of change it was found that Quinn concept seemed appropriate, he suggested that the incremental change was leading to a slow death while the radical change headed towards irreversible transformation. The change at Shell was not an incremental change. In Shell Pakistan the change was implemented in formal steps and a proper procedure was being used which has been discussed above in the findings. At the end of the research it was found that the process of change in Shell was much organised as the management conducted surveys, authorities and responsibilities were very clearly defined and they made the use of a change agent who initiated the process and pushed the others to follow it. The chan ge at Shell in terms of organisational level was an example of operational change. This can said since the operational change talks about the concepts of BPR, TQM, continuous improvements, JIT etc, and all these were considered at Shell during the transformation stage. Pettigrew differentiated the types of change and said in his research that the operational level change are taken at a small score and are not important in the organisation. I firmly disagree with his ideas and feel that the operational level change is equally as important as change at any other level. The change in Shell was an operational level change but it was very much required and wasnt a small scale project since a massive investment was made, the findings suggest that the change implemented was very effective and the organisation succeeded in achieving their goal. 5.6-JD Edwards From the findings above it can be concluded that the employees in Shell Pakistan were not very satisfied with the performance of JD Edwards as an ERP. The feedback was taken through a questionnaire completed by them to find out how they feel about the system and to summarize their views in a nut shell they did not feel that JD Edwards was a flexible enough tool for the product reconciliations and it they also felt that it was not the ideal system which could be used for reporting purposes. Rowena Hawksley had a different view about the system and She said it is a valuable system for the business to use for Asset lifecycle management, inventory control, supply chain execution, manufacturing and engineering purposes etc, but a disagreement is reached from his ideas as the findings in this report on Shell differs from the views presented. 5.7-ERP With regards to ERP many scholars have presented their views and few of them have also been covered in my literature review, ERP was best described by Gale, he viewed ERP as an important tool for business to manage operations, which will integrate used in Shell Pakistan during the implementation of SAP. According to Richard Goekey and Robert Faley the SAP implementation in chemical and Pharmaceutical industry has not been very successful in terms of inventory management in the organisation, it can not be agreed as the implementation of SAP in organisation from any industry has resulted in dramatic turnarounds and even in Shell the results obtained after the SAP implementation has been positive and the objectives were achieved. Duplagia and Astani said that the integration between functional areas and information system is the primary reason for companies implementing ERP, the same was the case at Shell as the organisation planned to standardise its processes so implemented ERP, there fore the views of Duplagia and Astani could be related to the research conducted above. 5.8- Effectiveness of SAP implementation SAP implementation has been successful in Shell Pakistan and the results obtained have been positive. The moral level of the users has improved and the implementation has resulted in cost saving and reducing complexities in the organisation. Suzanne Gaut, presented a best practice approach for the SAP implementation, the approach was split into two major categories defined as the key individual required in the SAP implementation and the important elements needed in the implementation stage. The details have been discussed above and the best practice support was pretty much followed in Shell Pakistan during the implementation of SAP. Suzanne focused on the fact that the project manager, users of the system, maintenance member, account member, etc should all be involved and participate during the implementation phase to get the desired results. The findings of this report suggests that yes Shell had most of its key members involved during the implementation and the survey undertaken de scribes the attitude of staff towards of change, it says that most of the members were open to change and welcomed the idea of SAP implementation. The line managers were assigned responsibilities in Shell for the SAP implementation and the staffs expressed their satisfaction with their performance and accepted that the managers fulfilled their responsibilities properly and also were keen to provide training and transfer knowledge on the project in order to help the group as a whole and make this project successful. The other part of the practice suggested by Suzanne was including important elements required in the SAP implementation. Few of the important elements were aim and objectives of the project, people expectations, purchasing, operational, financial and contracting strategies, and computer based training etc. Again the case at Shell seemed to be following all these instructions and the management got all the important procedures completed before and during the implementation. The change agent appointed by Shell helped in carrying out the process and helped in selling the idea of change and recorded the vital steps to be understood and carried out. At Shell the control methods were in place to protect the data loss and only authorise individuals were granted access. The use of multiple passwords of ten digits each was made to maintain the integrity. Results obtained in Shell post implementation of SAP were better and the issues of product traceability, reconciliations and flexibility were resolved which was not the case when JD Edwards was in use. The views of Suzanne Gaut are more related to the implementation process carried out in Shell, most of the points presented by Suzanne have been covered by Shell during the implementation.