Case Study Wilton Petroleum Jelly Essay Example for Free

Case Study Wilton Petroleum Jelly Essay If you were Morris, and if Taylor had been a conscientious employee in all other areas, would you still have fired Taylor for committing theft? Why or why not? If I were Morris I would fire Taylor regardless if he might have been a conscientious employee within the organization. Even though Taylor had the proper knowledge, skills, and abilities that are associated for Wilton Petroleum Jelly he had a negative employee personality for the company. The fact that Taylor displayed unethical behavior by stealing gas and a ten dollar hammer he should be terminated. As in most companies there is a policy that states the theft of company property is grounds for dismissal. The behavior of Taylor determined that he could not be trusted in the company as an employee. Furthermore, the duty of a manger is to enforce the policy of the organization in relationship to its corporate culture. In addition, the fact that Taylor was a good employee for the company did not justify the reason that he committed a crime. Fortunately, Taylor should be glad that he got terminated from the company instead of facing fine or possible jail time. Also, the ten dollar hammer that was stolen validated the grounds for termination within the organization. Taylor tried to take the a hammer that was worth 10 dollars so he should be charge for the hammer along with the fees of the amount of gas that he stole from the company. There is no reason for Taylor to continue to work for the organization since he is clearly taking advantage of the company for his own personal gain. Employee theft is a problem in which a business can lose thousands of dollars per year. According to the authors Thomas, Kimberly, Jones, et al (2001) there was a relationship associated with employee theft and turnover rates in the restaurant industry. In some cases employees that were likely to steal, would to steal if they were leaving in two weeks than leave within a year of an organization. Equally important, in a company one of roles of an organizational psychologist is to try to understand employee behaviors. The knowledge of employee behaviors may eliminate employees from stealing in the future. Thus, Morris should discuss the incident about the theft to Taylor to find out the reason why Taylor stole from the company before terminating him. Next, do you think Taylor got what was coming to him in this case, or was he set up by Morris and thus was a victim of entrapment? Even though Morris did set him up within the company it did not excuse the fact that Taylor committed a crime at Wilton Petroleum Jelly. As in most companies the security department and managers are not capable of watching employees all the time. In some circumstances it is the employees that are the ones that report thefts that occur in most organizations. In the business Taylor knew he was committing a crime by stealing the gas in the company. Likewise, Taylor was not aware that he was being set up for entrapment which occurs in most companies, and there are notifications of video surveillance on the premises of organizations. Morris may have had an ulterior motive in which he was trying to get Taylor terminated. Equally important, Taylor was not terminated for taking hundreds of dollars’ worth of gas he was terminated for the theft of a hammer. Further, there is a possibility that Taylor might not have been terminated had he not stolen the hammer. Taylor was a victim of entrapment but that does not validate his actions of company theft. Taylor may want to argue that he was setup by Morris and he might have not stolen the hammer in the first place. The problem that Taylor would have to present would be his explanation for stealing company property on his own defense. In reference to the author Dekker (2004) in order to terminate an employee fairly and employer needs to have substantial evidence against the employee. The used of devices such as cameras, telephone tapping, are substantial for employee termination. There are companies that invest thousands of dollars on security systems to reduce employee theft within their organization. Therefore, even though Taylor was entrapped he still violated company policy be stealing from Wilton Petroleum Jelly. Also, do you think that spying on the employees with peepholes and cameras to detect theft or other crime violates an ethical business principle? Why do you feel as you do? The spying of employees with though there knowledge is an invasion privacy. On the other hand, there are circumstances where it might be necessary in order to capture employees that commit corporate crimes. In a company employees need to be aware that they are observed within the company. The process of using cameras is a good theft deterrent to save company cost and create a safer workplace environment. Further, ethics should be considered where to draw the line as far as employee surveillance. Unfortunately, in society there are many crimes that occur in the workplace that are more serious than employee theft. There are some organizations in which employees are searched when they come to work and before they leave the company. The organization should try to take all measures to prevent crimes from occurring ethically. The ethical business principles should be within the legalities of the law when it comes to video surveillance. An employee should not have to be viewed through peepholes without there knowledge. A policy needs to be developed in which all cases of surveillance are covered so the employee is well aware they are being watched. There are places that employees should never be observed such as in restrooms which would be considered unethical. The authors Crossen (1993) in most companies the solution to unethical behaviors is the monitoring of and searches of employees. The strategy may come at the privacy of the employee. Finally, the observation of employees should be ethical so that the employees’ rights are not violated. Too, what effect might Taylors dismissal by the company have on other employees? The effects of Taylor’s dismissals will cause employees to think twice about stealing from the organization. Taylor could be used as an example as to what happens when an employee steals from Wilton Petroleum Jelly. In a sense Morris tried his best to prevent stealing from occurring within the business by reporting the actions that happened. The actions of Morris can create a more ethical business because employees will feel as if their being monitored. Morris was determined to try every way possible to reduce unethical behaviors. There are some companies in which a personality test is given in regards to organizational theft. Unfortunately, there are some employees that have to follow the actions of others within a positive or negative manner. The dismissal of the Taylor would most likely be stated to new hires that they could get caught not matter how hard they try to conceal unethical behavior. According to the authors Victor, Trevino, Shapiro, et al (1993) the reporting of a theft by a peer that may have been associated with organizational responsibility, the interest of group associates, and perceptions of justice. Actual reporting of negative behaviors was more likely to occur when peers with retribution of justice. In conclusion, the example of the employee getting terminated from the company may cause prevention. The employees may feel as if they would get caught since they do not know when their being observed within the business. The example of Taylor is beneficial in the prevention of future employee thefts in Wilton Petroleum Company. References Crossen, B. R. (1993). Managing employee unethical behavior without invading individual privacy. Journal of Business and Psychology, 8(2), 227-243. Dekker, A. (2004). Vices or Devices: Employee Monitoring in the Workplace. S. Afr. Mercantile LJ, 16, 622. Thoms, P., Wolper, P., Scott, K. S., Jones, D. (2001). The relationship between immediate turnover and employee theft in the restaurant industry. Journal of Business and Psychology, 15(4), 561-577. Victor, B., Trevià ±o, L. K., Shapiro, D. L. (1993). Peer reporting of unethical behavior: The influence of justice evaluations and social context factors. Journal of Business Ethics, 12(4), 253-263.

Jackie Robinson: Breaking the Racial Barriers Essay -- Robinson Histor

Jackie Robinson: Breaking the Racial Barriers   Ã‚  Ã‚  Ã‚  Ã‚  On July 23, 1962, in the charming village of Cooperstown, New York, four new members were inducted into baseball’s Hall of Fame. As they gathered around the wooden platform, the fans reminisced about America’s national pastime. Edd Roush and Bill McKechnie, sixty-eight and seventy-four years old respectively, were two of the inductees that day (Robinson 142). They were old-timers chosen by the veterans’ committee. Bob Feller and Jackie Robinson, both forty-two, were youngsters by comparison. According to the rules of the Hall of Fame, a player must be retired for five years before he can be considered for induction. Both Feller and Robinson were elected in the first year they were eligible (141).   Ã‚  Ã‚  Ã‚  Ã‚  As Robinson received his plaque to take his place among the greats in the Hall of Fame, he said, â€Å"I’ve been riding on cloud number nine since the election, and I don’t think I’ll ever come down. Today everything is completeâ€Å" (Robinson 142). After the induction ceremony, an exhibition game between the Milwaukee Braves and the New York Yankees was to take place at Doubleday Field, where the sport had its beginnings. A sudden thunderstorm delayed the game, and after an hours wait it was cancelled. At this same time, picketers in the streets of Harlem were carrying signs saying, â€Å"Jackie, we love you as a ballplayer, but not as a spokesman for the Negro raceâ€Å" (143).   Ã‚  Ã‚  Ã‚  Ã‚  Just two days earlier at a banquet in the Waldorf Astoria Hotel in New York City, many people had paid $25 a plate to show their admiration for Jackie as both a ballplayer and a representative of the Negro race as well. Some of the most distinguished figures in the nation were present this day and their praise was loud and long (Mann 187). Jackie had accepted without hesitation a challenge to break a prevailing color barrier in the national sport of America with complete knowledge of how much depended on him. Few men had ever faced such competitive odds when becoming a player in organized baseball. Despite criticism and opposition, Jack Roosevelt Robinson had truly come a long way from his poor beginnings as the grandson of slaves in Cairo, Georgia, to breaking the racial barriers in major league baseball by becoming its first black athlete and achieving hall of fame status. Jackie Robinson’s childhood was a struggle in family and financ... ...s and coaches can now be found in the dugout and a few black managers on third base. However, the great Dodger would most likely have kept pushing to see more racial diversity in baseball, particularly among the executive ranks. The Hall of Fame second baseman was never satisfied with second best. Works Cited Bontemps, Arna. Famous Negro Athletes. New York: Dodd, Mead and   Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  Company, 1964 Brown, Avonie. â€Å"Jackie Robinson, Dodgers #42.† The Afro-American   Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  Newspaper Company of   Ã‚  Ã‚  Ã‚  Ã‚  Baltimore, Inc., 1997.   Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  http://www.afroam.org/history/Robinson/intro.html Robinson, Jackie. I Never Had It Made. New Jersey: The Ecco Press, 1995. Smith, Robert. Pioneers of Baseball. Boston: Little, Brown, 1978. â€Å"Soul of the Game.† The Sporting News, 2000.   Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  http://www.sportingnews.com/features/jackie/ TIME. Great People of the 20th Century. New York: Time Inc. Home   Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  Entertainment, 1996 Walker, Sam. â€Å"How Blacks View Sports in Post-Robinson Era.†(cover story)   Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  Christian Science Monitor   Ã‚  Ã‚  Ã‚  Ã‚  1997: 1 Young, A.S. â€Å"Doc.† Negros Firsts in Sports. Chicago: Johnson Publishing   Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  Company, Inc., 1963

An Indigenous understanding of Reciprocity

Reciprocity is an underlying principle expressed throughout Aboriginal societies. Outline and Illustrate the Importance of this fundamental concept In the economic, social, spiritual and political spheres of Aboriginal life (refer to reciprocity In the index to Edwards 2005). The word reciprocity's conjures up a feel good image of ‘caring and sharing' (Schwab 1995: 8). However according to Peterson (1 993: 861) there is a darker more sinister side to this word when applied to Indigenous Australians.He defines it as ‘demand sharing' rather than reciprocity and he states hat Blurter Jones (1 987: 38) labels it tolerated theft. Peterson (1993: 860) goes on to assert that little ‘giving' Is purely altruistic because the giver might simply be protecting themselves from ‘pay-back† if they do not give, or be expecting some mutual benefit. Edwards (2004:76) espouses that white Australians disregarded the reciprocity of traditional territorial rights and misunder stood the code of mutuality in social relationships.They also failed to identify the privileges and responsibilities central to Aboriginal society based on relationship and reciprocity (Edwards 2004: 24). In order to enter a discussion on reciprocity with regard to our Indigenous culture, It must be looked at on two levels. First how reciprocity Is a central principle that has pervaded Aboriginal societies for millennia and secondly the impact that reciprocity with the Western culture has had on this Indigenous community, since the advent of Colonization.The Western way generally requires the borrower to formulate a case of need, whereas the Aboriginal approach is slanted towards the giver having to explain why he cannot give (Schwab 1 995: 8). However there is an increasing recognition that mutual benefit worked better within the Indigenous community when Aboriginals were hunter gatherers than It seems to In today's welfare society. Schwab (1995: title page) leans towards this real ization in his discussion paper short titled â€Å"The Calculus of Reciprocity†, where one could interpret the meaning of ‘calculus' to be the study of changed {mathematical}.He outlines an accepted act of generations of give and take, to one that is gradually changing to take' and either delayed ‘giving back or not at all. In the past the food or other goods ere shared out until they were all gone (Schwab 1995: 3-4) but Increasingly a ‘complex yet subtle calculus Is employed on a dally basis as Individuals decide which expenses (or gifts) require immediate attention and which can be deferred' (Schwab, 1995: 15). Reciprocity influences the political climate of Aboriginal society, especially the law, which was, is now, and always will be.According to Needing, Davis and Fox (1986: 42) an Elder sums it up when he says the Aboriginal Law never changes, â€Å"always stay same† while conversely, Western law Is â€Å"always changing†. There Is an Inte rconnectedness of all things, an agelessness which bears witness that spoilt exists now, as it did before and that creation exists as an historical fact and also has present currency and will into the future. In Colonial times, the principle of reciprocity was enigmatic to the Westerners and a constant source of acrimony – politically, legally and culturally.The Aboriginal philosophy of reciprocity encompassed the idea that if the balance of life was disturbed, there must be a ‘corresponding action' to repair the Imbalance and the status quo must be preserved aboriginal life and this essay will discuss the importance of reciprocity with regard to economic, political, social and spiritual spheres of Aboriginal life, although it is difficult to compartmentalize Aboriginal society due to its complexity, as there is an overlap and interconnectedness in all things.The economy is interwoven with politics, as social life is melded with spirituality. Pre Colonially, the concept of reciprocity had ensured the survival of Indigenous Australian peoples' lifestyle as a distinct economic style for thousands of years (Sermons, H. 2005: 70). In more recent mimes, colonial interference with its autocratic removal and relocation of key individuals and whole groups resulted in virtually a complete collapse of the traditional Aboriginal economy.As hunting and gathering is no longer possible for city dwellers, the concept of reciprocity becomes even more important, from an economic point of view, due to the nature of extended families all co-habiting in one small dwelling because of mutual obligation or reciprocity. According to Smith (1991) household structure has to stretch to encompass the extra-household fiscal networks it now accommodates. One must consider the concept of reciprocity or mutual benefit to obtain an understanding of domestic expenditure patterns.To better understand the impact of reciprocity on a single family, here is an example from the Lacuna c ommunity (Wallpaper people), which is currently representative of many Aboriginal communities (Sheathe, E 2005: 151). This anecdote illustrates how (poor) Aboriginal health is indisputably linked to their economic situation and that reduced eating patterns (feast or famine Schwab 2004: 5) are encouraged by the government welfare system.Elizabeth and David are out shopping for their extended family,4 hen Emily approaches and asks for food explaining her welfare money has run out, she is given quite a large amount of food. Elizabeth explains ‘l like to shop Just before it closes, because there are fewer people here †¦ In the mornings there are too many hungry people waiting for you' (Sheathe, E 2005: 152). This means Elizabethan family will eat well for a few days and then when the food runs out (earlier than intended because she has given some away) they will have to eat sparingly, or not at all, until the next welfare payment.At the same time David has been approached by Steve to use his gun and ammunition. David is reluctant to give up his gun fearing Steve will damage it, but willingly gives ammunition. David says ‘All the time people want things from you. It is no good. ‘ Later Steve returns and gives David a very small proportion of his ‘kill' (Sheathe, E 2005: 1 53); this is representative of a refused reciprocation. Stave's exchange is small because David did not share his gun. In the case of Emily, one can assume that if she has spent her welfare money before 1 1. 5 am on the day she received it, then it is doubtful she will reciprocate Elizabethan ‘gift' NY time in the future, as Emily has demonstrated she is unable to budget within her own economy. So, while reciprocation might have worked pre-colonization, it can be seen that in the present welfare economy, it is no longer a system of reciprocation, but rather a system of using and abusing one's kin because reciprocation is seen as a ‘right' and seemingly no l onger has to be ‘repaid', however the ‘shame' involved in not paying back (especially if the person has the means) has not changed (Schwab 2004: 6).The substance abuser, or the drunkard still have to be supported by their kin but hey are an economic threat to the household and possibly provide no means of return of the traditional arrangements of reciprocity while advocating that Indigenous people accept more responsibility so a sound economic base can be rebuilt for Aboriginal Communities. Both Elizabeth and Davit's self-protectionist attitudes seem to reflect the ‘modern' interpretation of reciprocity, that it is their kin's right to take', while sadly, they conceivably no longer expect them to repay in kind.Therefore the economy of this single household is skewed by having to support the immunity in general, instead of specifically their own family. In the past this would have been balanced out by equal trade-off, from Emily and Steve (or their immediate kin) bu t now days, due to issues such as alcoholism, homelessness, lack of education and substance abuse, true reciprocity is not as ubiquitous as it once was.A displaced sense of entitlement on the part of the taker' seems to be replacing the traditional sense of reciprocity and a certain wary counting of the cost seems to be reflected in the ‘giver's' calculus where the whole concept seems to be becoming a social burden Schwab 2004: 8). Indeed, Peterson (1993) in his article ‘Demand Sharing: Reciprocity and the Pressure for Generosity among Foragers' asks the question â€Å"Why is there a positive enjoyment to share if sharing is commonly by taking rather than giving? † (p. 861).When it comes to establishing the economic basis of a family, it becomes very difficult to measure their actual income due to people moving in and out of households, but Western society dictates that families meet eligibility criteria in order to qualify for welfare. The ideology of traditional reciprocity is not taken into account ND Schwab (1995: 16) suggests that politics, or policy makers ‘accommodate rather than contravene' these monetary instabilities and the ever changing family support arrangements. Western politics or law is generally not taken on board by Aboriginal society, or if it is, it is with reluctance and resentment.With this in mind, Schwab (2004: 2) wrote his discussion paper â€Å"The Calculus of Reciprocity' to further a ‘better understanding of the principles of reciprocity in contemporary Aboriginal communities' in the hope that it would better inform government policy makers, at a local, state and national level. There are two sets of politics (law) that the Aboriginal people must abide by. On the one hand there are the Politics and Law of Australia and then there are their own laws and politics as illustrated by The Dreaming, where explicit moral lessons transmit the ideology of didactic human behavior (Schwab 2004: 3).There is outra ge in Australia at the suggestion that certain individuals seek to impose elements of Shari law, but we turn a blind eye, or have a lack of understanding of Indigenous people carrying out their version of reciprocity when it comes to breaking their own laws. Some of the punishments imposed by Aboriginal Law include, death, spearing or other forms of corporal punishment (e. G. , burning the hair from the wrongdoer's body), individual ‘dueling with spears, boomerangs or fighting sticks, shaming, public ridicule, exclusion from the community or total exclusion (Australian Law Reform Commission ND: 1).The code of reciprocity controls the mutual rights and kinship obligations of the individual and encompasses the cultural norm of ‘payback for wrongdoing (Fryer-Smith, S 2002: 2. 18). As well as an understanding that reciprocity means the sharing of tools and food, there is also a oral principle of reciprocity with its negative forms encompassing retribution and revenge (Alkali and Johnson 1999, in Burbank 2006: 7). Burbank (2006: 7) stated that be killed, then reciprocity can be satisfied by the killing of another family member as due to the intricacies of kinship they are considered one and the same.This viewpoint would be considered barbaric in Western culture and would not be tolerated. As Edwards (2004: 73) states, the person who breaks the law must serve the sentence and for another person to pay the penalty would not be Justified or even permitted in Western law. In indigenous land management, the politics of reciprocity (between Western and Indigenous) should involve knowledge and understanding but the white Australian man tries to impose his vastly different practices onto the Aboriginals who have been practicing successful land management for millennia.Disappointingly much of the thousands of years of Indigenous knowledge are often disregarded by Whitefishes' (Baker, Davies, Young, 2001: 158). To illustrate the disparity of understanding of the principles of reciprocity in Colonial times, Edwards (2004: 73) outlines the anecdote where the Elder showed he settler a waterhole and then considered it a reciprocal action to later kill a sheep for food when the settler used the waterhole to water his flock.This Aboriginal would then be dealt with by the police and the courts and he would be mystified as he could see no Justice in a system such as this where reciprocity did not play a part. In his law, laid down by The Dreaming it would be sanctioned behavior to take the sheep as pay back for food for his clan. Western politics plays a part in the downfall of the concept of reciprocity, firstly by taking away the dignity of Indigenous people ho cannot reciprocate for their welfare payments in any quantifiable way.Secondly because life has so drastically changed for the indigenous people since Colonization, they now find themselves stripped of their place and their land and instead find themselves in the undignified position of be ing passive welfare recipients. So many have fallen by the wayside and become victims of alcohol and substance abuse due to their once well organized and purposeful life being ripped away. This has made them reliant on their relatives generosity, which leaves them no self-respect and minimal fiscal, physical or emotional resources to pay back with.Therefore the notion of reciprocity as a system of checks and balances to maintain social equilibrium (Bourne and Edwards, 1998, 100, p 106. In Fryer-Smith, S 2002: 2. 18) is stymied for some. Traditionally social stability has been maintained within the Aboriginal society because reciprocity has functioned as a means of equilibrium. Reciprocity has been important throughout all social and family relationships, where a complex system of kinship lines exists. This system relies heavily on the responsible and reciprocal participation of all members from the give-and-take of tools and hunting weapons, to the sharing of food.As one Elder expla ined: â€Å"Sharing Just a way of life for Aboriginal people, probably in our genes or something. Might be left over from the old days when we were hunters and that .. . All Aboriginal people know what it's like to be hungry. We Just can't turn away someone who says he's hungry †¦ I guess white people have a hard time understanding that one† (Schwab 1991: 145), whereas Western society is built on capitalism, meaning that some of its central values are totally opposed to the tradition view of Aboriginal culture (Richardson J 2006: 144). Moieties subtle and often invisible to some (Schwab 2004: 3). Indigenous societies place emphasis on social identity and the obligations individuals have to conform to the expectations their society has mapped out for them, whereas in Western societies the emphasis is on the individual and the rights and freedoms of that individual and there is no expectation that people will conform (Edwards, 2004: 52). Almost any behavior is accepted, as long as their actions do not harm others.Aboriginals believe there is a balance within ourselves that incorporates our social lives and our spiritual lives and to integrate ourselves into the ecology and consciousness of this oral, we need to intertwine these two worlds in our daily existence (Lower 1991 : 49). The requirement of reciprocity underpins most aspects of spiritual life, including ritual, ceremony and the protection of sacred sites (Fryer-Smith, S 2002: 2. 18). If one gives to the ancestor's by way of ceremony, song, ritual and dance they reciprocate by giving the strength, power and knowledge of the spirits (Lower 1991 P: 48).Likewise if one honors the earth, the earth will reciprocate with an abundant harvest. An Aboriginal had/has a responsibility to perform the rituals that released the creative rowers that abide in the land and if these rituals are not performed, great harm could befall the land. Even today, Aboriginal land management techniques rely on understandi ng the religious links between the Indigenous peoples and the land (Baker et al 2001: 113). Western society puts its faith in science and technology, while keeping an eye on the weather, to reap the finest harvest.They do not pray or perform religious services to interact with the land. Indigenous people believe the whole environment is formed by The Dreaming, there is a sense that all things partake in the sacredness of life. For millennia, Aboriginal people have co-existed with spiritual beings in their daily life. The essence of spirituality is present throughout the material world and through a cryptic sense of time; Aboriginal People seamlessly connect with the Dreaming origins of their spiritual being (Edwards 2004: 86).Aboriginal religion is bound up in The Dreaming and dictates that responsibility consists of acting in accordance with a few moral principles. For Aboriginal people, being deprived of their land means a â€Å"deprivation of access† to The Dreaming and th e severing of a certain life-force which breaks the link with The Dreaming. It is this very real deprivation that has broken the spirit of many an Aboriginal person, leaving them empty and heartsick (Triggering 1988: xv-xvii).Aboriginal people base their claim to ownership of the land on their belief that the spiritual forces which shaped the land also created them and still inhabit this land today (Edwards: 19). Rose (2004: 42) points out that earth is the initial mother, the mother of everything. She goes on to say that all knowledge and all living beings in their diversity are ultimately born of earth. Non-indigenous Australians often countryside the significance of the land to Aboriginal people; however The Aboriginal Land Rights and Native Title movements have increased awareness of this issue.As Rose (1987) says in her article â€Å"Consciousness and Responsibility in an Australian Aboriginal Religion†, if people protect the land by burning, using the country, performin g ceremonies to increase the bounty and by protecting the dangerous Dreaming sites so that no harm escapes, the land will repay them by reciprocal relationship that ensures the continuity of life for all involved, the land, humans, animals and the plant life (peg. 262). Partaking in this exchange of life will lead to balance for the land and its inhabitants. DRP.Pollinate in â€Å"Looking after our Spirit† (Pearce, M 2012) states that we have a duty of care to engage in reciprocity with the earth and to ensure that the environment we have inherited is left in the same, if not better condition, than when we got it. This is an ideal philosophy, but unfortunately the greed of many non-indigenous ventures such as mining for minerals and gas in many traditional lands has caused an imbalance and to the eyes of the Indigenous peoples, many landscapes are now out of balance and the aim of cooperation has been pillaged.Non-indigenous ventures plunder the land and they take, but they d o not reciprocate by giving anything back, although Western conservation laws are beginning to address this situation. As this essay has demonstrated, reciprocity is an economic means of survival and the Indigenous political system is built on the presumption of reciprocity, while the Australian Judicial system has been influenced by Aboriginal philosophy. Such documents as ‘Aboriginal Customary Laws and Sentencing, Aboriginal Customary Laws and the Notion of ‘Punishment† by the Australian Law Reform Commission, (ND) and theAboriginal Bench book for Western Australia Courts (2002) by Fryer Smith have been distributed to foster an understanding of the concept of reciprocity that Aboriginal life is founded on. Society is based on complex kinship lines where reciprocity is expected and accepted but is open to exploitation as demonstrated by those abusing the passive welfare system and who no longer honor the traditional social norms. A fulfilling spiritual life revolv es around maintaining relations with the Dreaming Spirits.

Wall Street Is A Pillar Of America s Economical Heritage...

Wall Street is known as the financial center of the world; its foundation is cemented with modern ideas. Its innovation of capitalism has driven the country’s economy to a whole new level. Not only is Wall Street the economic modernization benchmark for the United States but the whole world. It is fair to say that most of world’s economy revolves around the occurrences that take place on Wall Street. However, even with great technological and economic reforms, the culture of Wall Street lacks the order of emphasizing diversity amongst its financial hub. The nature of Wall Street exemplifies the racial and gender bias restrictions faced by many Americans and corrupts the basis of equal opportunity, which is a pillar of America’s economical heritage. The least one can say is that Wall Street is dominated by white men; but many others would beg to differ arguing that in today’s society, discrimination on minorities has disappeared. Those who support the latter argument would contend that in a place like Wall Street people are highly educated and so more likely to break the barriers of race. In recent years, much of the idea that Wall Street is dominated by white men has been effected by modern laws. In the article, â€Å"Fed demand diversity on Wall Street† by Carrie Budoff Brown, it states, â€Å"A little-noticed section of the Wall Street reform law grants the federal government broad new powers to compel financial firms to hire more women and minorities.† This represents the backingShow MoreRelatedWhat Are the Three Levels at Which a Product Can Be Seen? in Response, Use a Concrete Example of Product.7724 Words   |  31 Pages -Adidas annual report (2011) The strategy behind selling their sports apparel, has been to differentiate the offering from their competitors like Nike by providing more customization for the customers. They say their key strategic pillars are: Gaining sales and market share with key growth categories such as running and basketball within Adidas Sport Performance Leading the industry in the fields of customization and interactivity across categories Expanding Adidas SportRead MoreValue Based Service7682 Words   |  31 Pagesemeraldinsight.com/0960-4529.htm MSQ 16,3 SERVICE LEADERS Values-based service brands: narratives from IKEA Bo Edvardsson and Bo Enquist Service Research Center, Karlstad University, Karlstad, Sweden, and 230 Michael Hay IKEA North America Abstract Purpose – The purpose of this paper is to present a model for values-based service brands grounded in values-based service management. In undertaking this task, the paper addresses two research questions: â€Å"What is the role of values inRead MoreMonsanto: Better Living Through Genetic Engineering96204 Words   |  385 PagesThe case of Cochlearâ„ ¢ – an Australian C A S E O N E high-technology leader Delta Faucet: Global entrepreneurship in an emerging market C A S E T W O DaimlerChrysler: Corporate governance dynamics in a global company C A S E T H R E E Gunns and the greens: Governance issues in Tasmania C A S E F O U R Succeeding in the Sydney indie music industry C A S E F I V E Nucor in 2005 C A S E S I X News Corp in 2005: Consolidating the DirecTV acquisition C A S E S E V E N Shanghai Volkswagen: ImplementingRead MoreManaging Information Technology (7th Edition)239873 Words   |  960 PagesInc., publishing as Prentice Hall, One Lake Street, Upper Saddle River, New Jersey 07458. All rights reserved. Manufactured in the United States of America. This publication is protected by Copyright, and permission should be obtained from the publisher prior to any prohibited reproduction, storage in a retrieval system, or transmission in any form or by any means, electronic, mechanical, photocopying, recording, or likewise. To obtain permission(s) to use material from this work, please submit