Puente Hill Toyota Essay

Puente Hills Toyota (PHT) is a large Toyota dealership which is owned by the corporation Hitchcock Automotive Services. PHT is situated in city of industry, California, about 25 miles east of Los Angeles. PHT offers a wide variety of new and used cars (this is unique in the industry). Furthermore they offer Toyota incentives, service specials, and Toyota parts savings. The annual profits of PHT totaled about $1.8, with annual sales of $ 85 million. PHT had a total of 145 employees. The employees are very valuable to PHT due they are the ones who have to advise the customer, sell the vehicles and repair them. But it is hard to keep them al motivated. As said by Howard Hakes; â€Å"It’s people who give us our biggest successes as well as our biggest challenges†. The most important is to get all the employees in the same direction, to reach the companies goals. For PHT there are two important things, that both the manufacturers and the customers are happy. PHT is divided in five departments, who are reporting directly to the dealership manager, namely: a sales department, and service department, a body shop department, a parts department and a Finance and Insurance department. The departments are managed as profit centers. Within this profit centers there are different performance measurement and incentive systems. First the performance measures and incentive systems that apply to all the departments will be discussed. Than the Sales and Service department will be discussed separately. All the bonus plans within the sales department start from one. At PHT, most employees’ variable incentive pay increases linearly with performance, however performance is defined; that is, the higher the performance, the larger the bonuses that are paid.

A Sociological View of Rastafarianism

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

Macro & Micro economics Essay Example | Topics and Well Written Essays - 1500 words - 1

Macro & Micro economics - Essay Example In the last quarter of 2012, growth rate in the economy was estimated to be 7.9% (BBC, 2013). However, immediately in the first three months of the current year (2013) the growth rate dropped notably. The government of China noticed this fluctuation early in 2013 and decided to take expansionary policies to pull up the growth rate. This paper aims at studying an article titled â€Å"China to continue ‘proactive fiscal, prudent monetary’ policy† written by Siwu and Zhi and published in Xinhuanet on March 5 2013. The article presents a report on the present growth rate of China and discusses the government’s policy prescription with regard to this growth situation in the country. At present annual growth rate of the country is 7.7% and the central bank has taken expansionary monetary policy to boost up economic activities in the country (BBC, 2013). The fiscal policies adopted by the government have also been discussed in the article. The discussion presented in this paper identifies the major causes that have affected the growth rate of the Chinese economy and comments on the policy adaptations of the government as discussed in the news article. The impact faced by the Chinese society on account of this economic slowdown has also received light in the scope of this discussion, alongside the discussion on the aggregate demand and supply in the economy. Aggregate demand in the Chinese economy has declined as a result of this declining growth rate. The government has focused on improving domestic demand conditions in order to boost up the economy. Discussion on the economic problem The growth momentum in the country has been showing a lack of vigour since the beginning of 2013. The measures of various economic variables in the country are indicative of a low performance level in the economy, which implies that there is no strong point of evidence that might show that the economy has any prospect for recovering soon. In 2013, estimate of t he growth rate of the economy has been 7.7% from January to March, while economists had forecasted that growth rates would reach 8%. In response to this economic situation the government of China has declared that it would sustain the â€Å"proactive fiscal policy and a prudent monetary policy† (Siwu and Zhi, 2013) throughout the year in 2013. Proactive monetary policies have been maintained by the Chinese government since the 2011, with the aim of bringing stability in the economy, to make the economic structure flexible for future improvements and more forward-looking and target-oriented. This would ensure steady economic growth. While bringing economic growth the government aims at keeping the price level in the economy stable and guard against the occurrence of any regional or systemic financial risk. The government has vowed to guide the financial institutions, to make them operate prudently, oversee the financial activities of the institutions and take account of the ri sks associated with off-balance sheet activities, so as to make the financial sector's more sustainable and capable of supporting long term economic development. Causes of the problem The article by Siwu and Zhi (2013) reflects that the government of China has been actively making policy prescriptions that are aimed at improving the economic conditions of the country. Further research on this issue reveals that growth of the Chinese economy has been highly dependent on its export sector. The major markets for Chinese exports are the USA and the European countries. The country mainly exports, garments, toys, accessories, other plastic products, machinery, transport equipments, rubber, metallurgical products, textile materials, chemical products, refined oil and crude oil, as well as food items (Peopledaily, 2001). China follows

Charity, Philanthropy, and Civility in American History Essay

Charity, Philanthropy, and Civility in American History - Essay Example The services of the Library foundation have been active since 1872. The library is not active for respective purpose but also working in a join with other 72 libraries in Los Angeles. The Library Foundation is also involved in undertaking advocacy services as well. This shows that Library Store is involved in supporting masses within the community. Unlike other fundraising events, this was less advertised among the mainstream celebrities. It is obvious from the charity events that it could not become successful in terms of raising funds for the cause until celebrity endorsement is undertaken. But Library Store’s Cancer Fund Raiser had common people as visitors more than celebrities. This charity event was created for the first time in the Library Store with its own affiliation of organizers. The goal of this charity was backed up by its vision of supporting other libraries in Los Angeles to maintain their services to the educational institutions for spreading literacy in Los Angeles. Considering this vision, the event was a success and organized relevant activities. The intriguing fact about the fundraising was the inclusion of different standing-comedians who participated to make the event a success. These standing-comedians had successfully taken place of celebrities coming to the event. According to the organizer of f undraising, the basic goal of the fundraiser was to assess the contribution of common people in Los Angles who are more than willing to contribute to the society. It will not be incorrect to state that this fundraising was far different than other charity events. It was because of low-light charity. The Library Store is an attraction for a majority of people living Los Angeles which automatically spread awareness regarding the fundraiser.

Johann Sebastian Bach Research Paper Example | Topics and Well Written Essays - 2250 words

Johann Sebastian Bach - Research Paper Example Although Bach did not receive recognition as a composer during the period, the 19th century led to a revival of performances and interests in his music, which upon closer examination have made him be regarded as one of the greatest composers in history. Discussion Period of Composition Johann Sebastian Bach made his famous compositions during the Baroque period. This was an era of European music that was between 1600 and 1750. The word Baroque is used in reference to extravagance, abnormality and strangeness. The music played during the Baroque period was highly ornate, intense and lavishly texturized. The composers of this era, such as Johann Sebastian Bach, were able to express feelings and emotions in their compositions. Moreover, the compositions made during the Baroque period had an emphasis on contrast of texture, pace and volume in the music, which was not witnessed in the late renaissance, when the music played, did not concentrate on the aforementioned elements2. Bachâ€℠¢s rise to greatness The rich musical history of Bach’s family was instrumental in ensuring that Bach became the greatest composer in history. Christened father of classical music, Bach demonstrated a deep understanding of phrasing and musical forms. Following Bach’s graduation from St. ... However, the relationship between Bach and the authorities at Arnstadt deteriorated with Bach voicing his dissatisfaction with the singers of the church’s choir3. In 1706, Bach was offered the position of an organist at a church in Muhlhausen, which he decided to take up the following year. This position provided Bach with an opportunity to improve his skills as it included incentives such as a good choir, improved conditions and better remuneration. Bach convinced the city government and the church to refurbish the organ at the church after which Bach repaid them with a festive composition for the incumbent council in the location. The composition became a major success, which compelled the council to reward Bach handsomely4. Bach returned to Weimar as an accomplished concertmaster and organist. He enhanced his prowess by working with professional musicians. Bach was able to spend most of his time composing orchestral and keyboard works. This dedication made him to attain the required confidence and proficiency that enabled him to enhance the existing structures and attain substantial influence in foreign countries. Furthermore, during this time Bach was able to make dramatic openings and use the harmonic schemes and dynamic rhythms, which were synonymous with Italians musicians such as Torelli, Vivaldi and Corelli. The stylistic aspects from the aforementioned Italians enabled Bach to make works, which are played in concerts even to date5. Historical Events in Bach’s Life There are some major events in Bach’s life that influenced and shaped his musical career. When he was 14 years old, Bach was awarded a scholarship that enabled him to study at St. Michaels School. This prestigious school was

Consent for medical treatment of a minor in the state of Nevada Case Study

Consent for medical treatment of a minor in the state of Nevada - Case Study Example NRS 432B.220 Persons required to make report. Any person who â€Å"knows or has reasonable cause to believe that a child has been abused or neglected† must make a report â€Å"to an agency which provides child welfare services or to a law enforcement agency† within 24 hours. Persons who are qualified to make reports include â€Å"a physician, †¦ resident, intern, professional or practical nurse† or any other of the several medical professions named. NRS 432B.260 Action upon receipt of report. â€Å"An agency which provides child welfare services or a law enforcement agency shall promptly notify the appropriate licensing authority; †¦ a law enforcement agency shall promptly notify an agency which provides child welfare services of any report it receives.† NRS 432B.270 Interview of child and sibling of child concerning possible abuse or neglect; photographs, X rays and medical tests. â€Å"A designee of an agency investigating a report of abuse or neglect of a child may, without the consent of the person responsible for a child’s welfare: (a) Take or cause to be taken photographs of the child’s body, including the areas of trauma; and (b) if indicated after consultation with a physician, cause X rays or medical tests to be performed on a child.† The rule further states that the person responsible for the child must be notified unless the agency designee deems such notification would endanger the child or the child’s siblings. In addition, NRS 432B.290 Authorized release of data or information states that â€Å"data or information concerning reports or investigations† of abuse or neglect may be made available to â€Å"a physician, if the physician has before him a child who he has reasonable cause to believe has been abused or

North American Archaeology- The Middle Woodland Period in the eastern Essay

North American Archaeology- The Middle Woodland Period in the eastern United States - Essay Example The specific cultural traits that brought about the distinguishing difference as well as the explanations as to why the attributes were unsustainable to the late woodland people is discussed below in detail. What cultural traits are commonly used to define the Middle Woodland as a particularly progressive era in comparison to the Early Woodland? There are several cultural traits but all of which can be attributed to one cultural practice which was one of the most influential in this era and which made this middle woodland period experience immense cultural growth and cultural boom. There were widespread Hopewell practices with influence in the burial ceremonies, settlement, pottery, agriculture, ornament making using different materials among other practices. During the early woodland period, burying of the dead was not marked by making mounds on the burial sites but this was introduced during the middle woodland period as a sign of respect and to prevent people from occupying that l and. With the changes and improvements in the burial ceremony, there was introduction of mortuaries where bodies and bones of important people were stored awaiting proper burial in mass graves during special events in the community. This brought about status differences of the dead from the previous period and with it came social complexity (Sutton and Yohe, 289). There was marked improvement in the pottery making and the making of other ornaments in terms of materials being used. The early woodland period ornaments were made from stones and a few shells towards the end of the period. With the middle woodland period, stones were replaced with shells, copper, mica among other materials. This was accompanied by improvement in the skills of making these ornaments and even pottery. The other major cultural trait that indicates progress of this period compared to the previous period was in terms of settlement. Previously, settlements were scattered and not very complex. Concentration was also paid to the external of the settlements more than the internal but this changed. More concentration was paid to the internal of the settlement areas hence starting to decorate them. People started grouping themselves instead of living separately which brought about the issue of social complexity that had not been witnessed before. The grouping of the people started developments of centers and markets and even roads (Neusius and Gross, 477). What explanations have been given as to why the attributes that defined this era were apparently unsustainable among Late Woodland peoples? The late woodland period though expected to be even better in terms of cultural growth was below the middle woodland period. The main reason for this and which almost the root of all the other reasons is the settlement dispersion. Unlike in the middle woodland period where people settled together in large groups hence helping each other and freeing lands for agricultural use, this late period saw the po pulations disperse into different areas. This led to abandonment of some cultural practices like the ornament making, pottery and agricultural farming of subsistence foods like maize. The discovery and increase in horticulture also led to the change of the