Workforce Diversity Research Paper Example | Topics and Well Written Essays - 1000 words

Workforce Diversity - Research Paper Example For many organizations, workforce diversity becomes serious issue which gives birth to bigger problems afterwards. Just like all other organizations, a hefty amount of diversity possesses at LOCOG as well. For an event like Olympics 2012, if the concern of diversity is not taken seriously then it might lead to multiple problems like conflict of interest, loss of time, efficiency and money, loss of productivity, legal actions and complaints, issues related to health etc. Acknowledging the importance of workforce diversity, many researchers have conducted researches in order to investigate the consequences, issues, importance and benefits of workforce diversity. In subsequent paragraphs, importance of workforce diversity has been mentioned in the light of relevant studies. Importance of Workforce Diversity Importance of diversity in workforce can be determined by acknowledging its severe consequences. If the proper management of workforce diversity is ignored, then there are chances fo r organization to encounter bigger mishaps. In this regard, Mannix and Neale (2005) conducted a study and explained the two aspects of workforce diversity that affect the organizational performance. These two aspects include: i. Functional Level Diversity ii. Surface Level Diversity It is necessary to recognize the widespread bases which cause diversity. These bases are categorized under two broader terminologies. Differences which arise on the basis of educational background, qualification, personality traits and experience are termed as Functional Level Diversity whereas differences appearing on the basis of ethnicity, gender, age and disability are categorized as Surface Level Diversity. Mannix and Neale (2005) investigated that surface level diversity leaves negative impacts on the performance of workers whereas functional level diversity yields positive results on the performance of workers. McCuiston, Wooldrige & Pierce (2004) also conducted research on the same subject. Howev er, they highlighted the importance of leadership in managing a diversified workforce. Being present at the top management of the organization and having the sole authority of making decisions, according to McCuiston, Wooldrige & Pierce (2004), it is the responsibility of organization’s leaders to manage the diversity of workforce in an effective manner. The primary reason behind such intense diversity in workforce is globalization. After the financial crisis of 2007, people are migrating for getting better jobs which is increasing the intensity of workforce diversity more than ever before. In this regard, it is the responsibility of organization’s top management to deal effectively with workforce diversity because if the reputation of an organization regarding dealing with diversity gets ruptured in the eyes of labor market, then potential talented candidates will feel reluctant in applying for that certain organization (Bartz, Hillman, Lehrer, and Mayhugh, 1990). Man aging Workforce Diversity at LOCOG 2012 For most of the organizations, it becomes difficult to deal with the issues related to workforce diversity. Many organizations take assistance from mentors, experts and practitioners in order to develop an applicable and efficient structure of strategies. Shen, Chanda, D’Netto & Monga (2009) have defined a clear structure of developing strategies for workforce diversity. They stated that for dealing with diversity, organization needs to formulate strategies at all three organizational levels. They include strategic level, tactical level and operational level. At strategic level, strategies must be crafted for long term purpose i.e. establishing strategies so that they will be applicable for more than 10 years. Such

(Choose one question) which you are interesting and I get good marks Essay

(Choose one question) which you are interesting and I get good marks. 1.How might the type of good exported affect the growth - Essay Example A country may be in a better position to export a certain product or services for various reasons. A country can export products and services if it is the single supplier of a certain product, particularly when it has access to natural resources that other are not endowed with. Some countries are also in a better position to make a certain product at a fairly lower cost than other countries .The reason is that a country may have the absolute advantage in producing a certain product over others. Absolute advantage in international trade implies that a country can produce a product at a cheaper price than others. The concept of balance of trade results from the import export business. Balance of trade is the difference between the quantity of exports and the quantity of imports. When exports exceed imports, trade surplus results while a trade deficit results when the quantity of imports exceeds that of exports. There exist two types of final products for export. Traditional products, w hich are produced using labour intensive skills, and high-tech products which are made using differentiated intermediate goods (Andersen & Babula, 2008, p. 10). When a country engages in international trade, it registers economic growth especially when its products are in high demand. Factors determining export led growth include demand, competitiveness and the rate of exchange. Growth is initiated by an increase in demand for exports. If the spread effects are potent as the export sector grows so the domestic sectors will too. Spread effects refer to prosperity flowing from exporting products and services in international trade. The competitiveness of a country’s product increases the demand for exports. This implies that the demand for what a country sells increases. Depreciation in the rate of exchange makes exports more competitive, thereby increasing demand. Depreciation of the exchange depends on the elasticity of demand for exports (Felipe, 2010, p. 260). The depreciat ion of a country’s currency in international trade depends with the changes in demand of a country’s exports. Opening up trade can improve the allocation of resources, eventually changing the production function upwards and increasing the per capita income level. Production function relates the output of a country to the amount of inputs. Input in this case refers to capital and labor as factors of production. Production function also refers to the relationship in which output increases as more units of input are employed in production. There is a relationship between international competitiveness if a country’s export and economic growth. Keynesian perspective explains this kind of growth as being demand-driven and that exports make up the exogenous component of collective demand that propels income growth. Exogenous component in this context refers to external/foreign/international components that drive internal growth of a company. Additionally, a fast growth of exports and output tends to set up a virtuous circle of growth through the connection between output growth and production growth. From a neoclassical endogenous growth point of view, a connection between exports and growth may be vindicated since the opening up of trade may be an incentive to a higher rate of endogenous technological change. A study conducted by Maizels in 1963 established a noteworthy relationship between the relative growth of the prime industrial nations and their share of the global export market in manufactures (Meliciani, 2001, p.

Evidence of Bergman’s Rule in Indigenous Inhabitants of Different Climates Essay Example for Free

Evidence of Bergman’s Rule in Indigenous Inhabitants of Different Climates Essay From a layman’s point of view, Bergmann’s Rule could be quiet evident in the differences of anatomical physiques of people near the equator and inhabitants of the arctic region. Nordic and Eskimos have relatively larger body mass than the indigenous peoples of the Congo or Papua New Guinea. There are other noticeable differences as well. One of these is postulated by Allen’s rule which states that populations of a geographically widespread species living in warm regions will have longer extremities (arms and legs) than those living in cold regions. On other species, Peter Mayhew came up with the following finding that for bird species, there was a pattern on the variables associated with latitude and body size, though not ubiquitous, that would reinforce Bergmann’s Rule (Mayhew, 2006, p. 70). References Rittner, Don and MacCabe, Timothy L. 2004, Encyclopedia of Biology, New York H. Allen Orr Testing Natural Selection, Scientific America January 2009  ¦ Volume 300 number 1 Scientific American, Inc. , 415 Madison Avenue, New York, N. Y. 10017-1111. Copyright  © 2008 Ruff, C. B. 2002, Variation in human body size and shape. Annual Review Anthropology 2002; 231:11–223. Lewin, Roger, 2005 Human Evolution: An Illustrated Introduction. 2005 Blackwell Publishing Limited, p. 69 Mayhew, Peter, 2006. Discovering Evolutionary Ecology 3 Great Clarendon Street, Oxford OX2 6DP, p. 76.

Paul Tillich: Dynamics of Faith | Summary and Analysis

Paul Tillich: Dynamics of Faith | Summary and Analysis Myron McVeigh Paul Tillich In this essay I will be discussing my view of Paul Tillich’s theory of religion based upon his book â€Å"Dynamics of Faith.† I will give examples from his text that support my view. The very title â€Å"Dynamics of Faith† leads to the question, what is faith? Faith can hold many meanings, especially when used in the context of religion. Tillich explains faith in the first chapter of the book. â€Å"Faith is the state of being ultimately concerned: the dynamics of faith are the dynamics of man’s ultimate concern.† (pg. 1) He also states that the concern must be unconditional. Faith doesn’t have to necessarily be religious. It can be non-religious. For instance ultimate concern with a person’s career, raising their children or even concern that a farmers crops will grow can all be considered non-religious. The Jewish and Christian faith in God and the Muslim faith in Allah are good examples of â€Å"ultimate concern† in a religio us context. Tillich states that faith is a centered act. Faith as ultimate concern is an act of the total personality. It happens in the center of the personal life and includes all its elements. (pg. 4) The human mind’s most centered act is faith. Everything revolves around faith. It is not simply a function or section of a man but his total being. Tillich states however that faith is more than the sum of all man’s parts or impacts. It can involve rationality and it can involve emotion, but it transcends them both. Faith can have an impact on both rationality and emotion without destroying both in the process. It is what Tillich calls â€Å"ecstatic.† This means one can stand outside themselves without ceasing to be themselves. Tillich states that faith is both conscious and unconscious. Since faith is the total act of personality, it is impossible to imagine faith without the unconscious elements of one’s personality. Faith as a conscious act relies on the unconscious elements to create faith. If simply unconscious forces determine a mental status, Tillich states, it is not faith but rather compulsion. He also states that faith is freedom. â€Å"Freedom is nothing more than the possibility of centered personal acts.† (pg.6) Since faith is a free and centered act of personality, freedom and faith are equal. For faith to exist in something there must be two sides, the subjective side of faith and the objective side of faith. Tillich illustrates this by using the terms â€Å"fides qua creditor (the faith through which one believes) and the fides quae creditor (the faith which is believed).† (pg. 11) Simply there is no faith without something to have faith in. When using terms such as â€Å"absolute† and â€Å"ultimate† subjectivity and objectivity are the same. If God is the â€Å"ultimate concern: then he is both the subject and the object. This is considered true ultimacy. When faith cannot be both object and subject it is simply false ultimacy. Tillich gives the examples of a nation or success as false ultimacy. This is because it is in the believer’s eyes just an object it is subject to ordinary knowledge and handling. This leads to the subject of true faith and idolatrous faith. In true faith the â€Å"ultimate concern† is simply a faith in the truly ultimate, God, for example. The truly ultimate is infinite, the subject is the object. In idolatrous faith, â€Å"finite realities are elevated to the rank of ultimacy.† (pg. 13) The subject is almost overtaken by the object but this is temporary and the subject returns again leading to â€Å"existential disappointment.† This is because it leads to a loss of center and disrupts the personality, which according to Tillich can be hidden for a length of time but always exposes itself eventually. Idolatrous faith is still considered faith. â€Å"The holy which is demonic is still holy.† (pg. 18) This shows how faith can be ambiguous and dangerous. Idolatry is a danger of faith and the fact that there is a â€Å"demonic possibility† of the holy is the ambiguity. Faith can destroy us or heal us, but according to Tillich we can never be without it. It is often thought that the word doubt means the lack of faith. Doubt is merely the lack of conviction. It is also an important aspect of faith. â€Å"An act of faith is an act of a infinite being who is grasped by and turned to the infinite.† (pg. 18) Doubt is the opposite of our â€Å"ultimate concern.† Humans are finite beings and have to accept uncertainty in faith. This is where courage plays a role. Tillich uses a larger concept of the word courage rather than the dictionary definition. â€Å"Courage as an element of faith is the daring self-affirmation of one’s own being in spite of the powers of â€Å"non-believing† which are the heritage of everything finite.† (pg. 19) We must accept the possibility of failure. This possibility is present in every act of faith. This is a risk and it must be taken in order to maintain the â€Å"ultimate concern.† Now that we have established what faith is I will look at what faith is not. According to Tillich, there is an intellectualistic distortion of the meaning of faith. This is done not only by the popular mind but also philosophical and theological thought. Since faith is a centered act of the whole personality one function of thought cannot completely identify with faith without distorting what faith is. Faith is not simply an â€Å"act of knowledge that has a low degree of evidence† (pg. 36) This describes a belief, not faith. A belief is based upon evidence that is sufficient enough to add a high degree of probability. A belief can be varied. We believe things when we have good evidence about them or when they are stated by good authorities. When we accept the authority’s evidence as true it is often because we are unable to approach the evidence directly. History books are a good example of this. We are unable to prove that it happened because we weren’t witness to it but believe it because we believe the author. This cannot be considered faith though simply because although we trust the authorities, it is never unconditional. We don’t have faith in them. Tillich states â€Å"Faith is more than trust in authorities, although trust is an important element of faith.† (pg. 37) Tillich uses this thought when he describes early Biblical writers. Christians believe the writings but never unconditionally, they don’t have faith in them and therefore â€Å"should not even have faith in the Bible.† (pg.37) There is also a voluntaristic distortion of the meaning of faith. This is true mainly for Catholics and Protestants. According to Tillich, Catholics believe that the lack of evidence that faith provides must be complemented with an act of will. This states that faith is understood as knowledge with limited evidence that is made up by the willful act. Tillich refers to this as the â€Å"will to believe.† The Protestant version of the â€Å"will to believe† is connected with the morality of the believer. These beliefs state that faith is dependent upon the teachings of the church which is not the case. The third and final distortion of the meaning of faith is the emotionalistic distortion. This interprets faith as a matter of emotion. Tillich states that this distortion is partly supported by both the religious and the secular. â€Å"For the defenders of religion it was a retreat to a seemingly safe position after the battle about faith as a matter of knowledge or will had been lost.† (pg. 44) It was also readily accepted by scientists and representatives of ethics simply because it took away any interference from the religious in matters of scientific research. Tillich responds to this by stating that faith is not â€Å"a matter of merely subjective emotions, without a content to be known and a demand to be obeyed† (pg. 45) Faith has strong emotional elements tied to it but emotion isn’t the source of faith. Tillich believes that man’s â€Å"ultimate concern† has to be expressed through the use of symbolic language. Symbolic language is the only language able to express the ultimate. He states that symbols have many characteristics. One characteristic in which they have in common with signs is the fact that â€Å"they point beyond themselves to something else.† (pg. 47) He uses the example of a stop sign. The sign points to the order to stop movement of a vehicle for a specific amount of time. The color red has absolutely nothing to do with the stopping of a vehicle. When combined with a sign it simply points to the idea that one should stop their vehicle. The second characteristic of a symbol is that â€Å"It participates in that to which it points.† (pg. 48) Here he uses the example of a flag. The flag stands for the power and dignity of the nation that it belongs to. An attack on a nation’s flag is considered an attack on the dignity of that nation and is considered to be blasphemy. The flag isn’t responsible for the power or dignity but simply symbolizes it. The third characteristic of a symbol is â€Å"that it opens up levels of reality which otherwise are closed to us.† (pg. 48) The example used here is that a picture or a poem or even a story show us elements of reality that cannot be studied scientifically. Creativity opens up a reality in a dimension that cannot be accessed otherwise. This ties in with the fourth characteristic. This is characteristic opens up dimensions and elements of reality that are otherwise unapproachable AND elements of our souls that correspond to the elements of reality. He uses the example of a play in this scenario. The play gives us a vision of what is going on but also opens a dimension in our own being. We can comprehend what is happening in reality but there are also dimensions that we cannot access without the use of symbols. â€Å"Melodies and rhythms in music.† (pg. 49) Symbols are not to be produced intentionally, but grow out of our individual or collective unconscious. These symbols must be accepted by our unconscious or else they have no function. Tillich states that any symbol with an especially social function is created by the group’s collective unconscious in which they appear. Political and religious symbols are examples of this. The final characteristic of a symbol is the fact that the symbols cannot be invented. They grow and also die. When the situation calls for them, they grow. When that situation changes, they die. An example of this is a King. The symbol of a king used to mean something and produce a response of servitude and loyalty. This is no longer the case because for the most parts kings have been replaced by political leaders. Tillich explains that God is the fundamental symbol of our â€Å"ultimate concern.† It is always present when considering acts of faith. He states that God can only be denied in the name of God. Since an â€Å"ultimate concern† cannot deny itself it affirms itself. Atheism is simply the attempt to remove any â€Å"ultimate concern† from our lives. Tillich states that the only true form of Atheism is in difference toward the ultimate question. One cannot deny God because by doing so he confirms the existence of God. One can argue that in this case God is simply just a symbol, to which Tillich replies â€Å"God is a symbol for God.† (pg. 53) Tillich believes that God is the basic symbol of faith, but states that there are many other symbols as well. Manifestations of the divine in such things as documents and in words, in people and communities, even events are all symbols of faith. Tillich believes that holy things are not themselves holy, they are merely o bjects that point toward the source of holiness, which is the â€Å"ultimate concern.† Symbols of faith aren’t isolated. Tillich believes that the symbols are united in myths. He states that mythic gods are based upon human characteristics, they have personalities, are of both sexes, are related, and even participate in human struggles. Often the gods are not equal and live in hierarchies. There is usually one god or a small group of gods that rule over the other gods. Tillich states that all myths are fundamentally the same, â€Å"man’s ultimate concern symbolized in divine figures and actions.† (pg. 56) Myths are simply symbols of faith that are combined in stories of what Tillich calls â€Å"divine-human encounters.† Myths appear in every act of faith. They are often attacked and criticized because they use material from ordinary experiences. It adds a human experience of time and space when the â€Å"ultimate† is beyond time and space. A myth often divides what is considered divine into many figures. Doing this removes ultimacy without removing the claim to ultimacy. This causes criticism because it rejects the division of the divine claiming there is only one God. Tillich states that God is an object of mythological language and is often drawn into the human experience of time and space. This makes God a â€Å"concrete concern† and removes his ultimacy. Polytheistic mythology isn’t all that is rejected. Even monotheism falls under criticism. Tillich states that it needs â€Å"demythologization.† The word is used in connection with many of the mythical elements used in the Bible. Stories where â€Å"divine-human interactions† occur are in character considered m ythological. However, they are also objects of demythologization. Any myth that has been proven to be a myth but is not replaced is called a â€Å"broken myth.† There is a tremendous backlash when considering â€Å"broken myths† as no culture wants any of their myths to be proven false and lose its power. People who live in an unbroken mythological world feel protected and safe. Tillich states this type of thinking is supported by authoritarian systems because it gives false security to the people whom they control and also unchallenged power over them. He calls this â€Å"literalism.† Literalism allows myths to be understood by their immediate meaning. They are placed in a human context, events are attributed to ideas that humans understand. For example, the virgin birth is understood in a biological sense. â€Å"Literalism deprives God of his ultimacy and, religiously speaking, of his majesty.† (pg. 60) It basically draws God down to the human level of the finite and conditional, which he cannot be since he is ultimate. â€Å"Faith, if it takes its symbols literally, becomes idolatrous! It calls something ultimate which is less than ultimate.† (pg. 60) Tillich speaks of many types of faith. These types vary from religion to religion, culture to culture, and even from individual to individual. The variance in these faiths has to do with the variation of symbols of the faith. These types all have one thing in common. They all are united because of their focus on â€Å"ultimate concern.† There is a relationship between faith and history, science, and philosophy. Tillich believes that if our â€Å"ultimate concern† is really ultimate then it is not affected by any of the conclusions provided by history, science, or philosophy. He explains this by stating that a symbol of the ultimate is not ultimate in itself but merely a way of representing that which is ultimate. Therefore a faith is true if it represents the ultimate. Tillich believes that â€Å"the experience of actual faith, of faith as a living reality†¦Ã¢â‚¬  (pg. 115) is considered the life of faith. He once again states that having faith is having courage. Faith is integrated in to our everyday personalities and plays some role in shaping them. Faith is ingrained with various tensions. Tensions between doubt and courage, being estranged or being whole, between ourselves and our communities. He states we must maintain balance between faith, hope, and love so that they play a role in the totality of our personalities. Faith is present in our communities and is important. We use the faith and symbols of our communities and express them through ourselves, the individual. Faith is the central phenomenon in the personal life of mankind. It is visible and invisible at the same time. It is both religious and non-religious. It is universal and sat in stone. It can be changing but is always the same. Tillich states that it is â€Å"an essential possibility of man, and therefore its existence is necessary and universal.† (pg. 146) If faith is our â€Å"ultimate concern† than it cannot be undercut by science, superstition, and distortion of church and state. Faith alone stands upon itself and justifies itself. I feel that Tillich’s theories follow and partially agree with the theories of Freud and Durkheim. He explores with detail the human mind and our psyche. This determines our personality and as Tillich states many times faith is deeply ingrained in our personalities. Faith is an act of total personality. Faith is both an act of rational and unconscious elements. Tillich even applies faith to Freud’s naturalistic negation of norms and principles stating that â€Å"Faith and culture can be affirmed only if the superego represents the norms and principles of reality.† (pg. 6) Freud states that if the superego is not established through valid ideas it becomes suppressive. With real faith, even if it uses Freud’s father image, creates true ideas or principles and therefore it rings true. Durkheim states that religion is community, Tillich agrees with this. A community provides the symbols of faith in which people believe. The individual expresses their faith through the community. Therefore without the community there are no symbols of faith in which to represent that which is ultimate. When considering Marx in this equation, the two cannot be further apart. For Marx, religion or faith were nonexistent and something that was just invented to qualm our meager existence in this world. Tillich states that faith is us and has always been ingrained in us. He states that to deny the existence of God only strengthens the case that God exists. Therefore Marx’s theory holds no water in Tillich’s eyes. He states that â€Å"the rejection of faith is rooted in a complete misunderstanding of the nature of faith.† (pg. 146) The denial of faith is an â€Å"ultimate concern† so therefore is faith in itself. Citation Tillich, Paul. Dynamics of Faith. New York: Harper, 1958. Print.

Living the Aboriginal Way Essay -- indigenous, culture, education, crim

The Aboriginal people are one of few indigenous people left in our world. The Aboriginals live in Australia and have, as many indigenous people/groups, been treated badly for years. However they are being treated better now than before, but as an old group with old traditions it is hard to live in the same world as people who do not live by their culture. First in this article Aboriginal history will be compared to present time, succeeded by/before a description of two issues the indigenous people of Australia has to deal with in present time, and lastly there will be a conclusion. The Aboriginal people arrived to Australia from Asia around 50,000 years ago, however they migrated from Africa to Asia around 70,000 years ago. The Aborigines are the indigenous people of Australia. They were the only people living on the continent until the colonization in 1788 by the UK. The biggest consequence for this colonization is that the British brought with them diseases such as measles, tuberculosis and smallpox. In the 19th century, smallpox was the biggest cause of Aboriginal deaths. Aboriginal people speak mostly English, but they do have a variety of their own language that they speak in phrases and words to create an Aboriginal English language. Before the English settled in Australia, the Aborigines had over 250 languages, as opposed to now when they have around 15 that they speak. They traditionally believed in animist spiritual frameworks, compared to present time where only 1% still believe in animist and 73% believe in Christianity. The animist spiritual framewo rk includes belief in animals, Mother Nature and they have a deep love for nature. However we now see that the Australian indigenous culture has changed. Aboriginal cult... ...f domestic violence and community disturbance. The Indigenous people of Australia have sadly had a lot to deal with since the first European settlement in 1788, such as diseases, colonization and being removed from their families. The Aboriginal are not allowed to live as they did before, as new laws have been created for the people. The Aboriginal is forced to live as any other Australian in Australia, even though they are sometimes treated differently. Some people believe that these people have been treated badly through the years, and many agree with that. The Aboriginal was basically treated as animals for a long time. It was their country, but they were still treated, as they were the bad people. The Aboriginals now have a lot to deal with such as education and crimes, but the Australian people try their best to help these people out of all the difficulties.

The Contempt and Bitterness of Virginia Woolf Exposed in A Room of One

The Contempt and Bitterness of Virginia Woolf Exposed in A Room of One's Own Virginia Woolf refuses the role society prescribes her. She stands up against glass ceilings, separate spheres, and double standards-cultural institutions that create and uphold a weaker sex. In her writing, specifically "A Room of One's Own," she manifests her contempt and bitterness by advocating "it is necessary [for women] to have five hundred [pounds] a year and a lock on the door if you are to write fiction or poetry" (769). However, to break and step above the institutions she criticizes, Woolf knows she cannot simply complain about her brothers' years at Oxford while she stayed home with tutors-that would lead an audience to believe "she has an axe to grind" (quoted in Bartholomae and Petrosky, 750). Rather, she must strive for the calm collectedness of her male academic counterparts. This presents a problem for Woolf: how does she convey the oppression of women-the passion behind her work-through an objective and level voice? She needed a vehicle that could be neutral yet em otional, provocative but wise. Ultimately, Woolf needed a mask: one that mimicked the reserved quality of men, yet allowed her to bare the thoughts of a woman subjected to society's mechanisms. Woolf found her solution in the persona "Mary Beton, Mary Seton, Mary Carmichael, or byanynarneyouplease"(751). Mary,Mary,orMary,quitecontrarytoWoolf, is a superb ballerinas prima donna of the highest caliber-she was sent to the front of the class not for punishment, but to set the par. She learned earlier than the other girls to stay quiet for her superiors and to please them, even at the risk of pain Through years of training, conditioning and practice, performing en pointe h... ... the lobby with such a confident air because she knew she was the best-the purse her mother gave her proved that. On a less frequent basis she remembers one girl who was in her class for a short time. This girl-the name Virginia sounds familiar-always had a sloppy bun and leaned to the left in her pirouettes As Mary gets ready for a grand gala (that society has told her to attend) she wonders what ever happened to that girl. Works Cited Bartholomae, David and Anthony Petrosky, eds. Ways of Reading: An Anthology for Writers, Boston: Bedford/St. Martin's, 1999. Rich, Adrienne. "When We Dead Awaken: Writing as Re-Vision." Ways of Reading. Eds. David Bartholomae and Anthony Petrosky. Bedford/St. Martin's, 1999. 603-620. Woolf, Virginia. "A Room of One's Own." Ways of Reading. Eds. David Bartholomae and Anthony Petrosky. Bedford/St. Martin's, 1999. 750-778,

Life Vision

Stable, positive environment that enables my family to grow and prosper. I want to create a legacy for my children to add to and pass along to their children. As humans, we don't live forever. And, for most of us, we won't end up in the history books. However, this doesn't resolve us to be forgotten when the final bell rings. I truly feel that we can live forever in the sense that the generations that come after us will use the lessons and values that we taught them. I feel particularly strong about this belief as a parent.I want to be a good wife, daughter, sister, mother and friend. In addition, I want to be a good employee and have a successful career without ever having to compromise the principles that guide my life. By ‘good,' I mean that I want to be honest, trustworthy, compassionate, caring, loving, forgiving, and above all, I want to be a productive member of society. If I can accomplish my mission, the results may not be tangible, but they will bring me personal sati sfaction.The moral values taught to me by the positive adults in my life and my religion is what guides every aspect of my life. I will never allow ambition for power or money to influence y mission or my daily life if it meaner that I have to compromise my principles. My daily life is guided by my mission. Honesty and integrity are a major part of my life and I try meeting my LIFE's commitments with the same. I feel that I am very fortunate to have a guide to accomplish my life's mission.My guide is not one person or one thing; it is the experiences that I have had, the people that have taught me along the way, and my interpretation of it all that illuminates the path to my future. The beauty of being an interactive member of society is the exposure to other people, their values, and their experiences. It is comparable to eating at the world's greatest buffet; every ideal, every value, and every experience is there to learn from, but you only have to take away what you choose to. T his concept applies to both my professional life and personal life.As a woman with many Jobs to balance, I always try to adopt good examples of leadership from those around me. So over the next 5 years I have plans that are not going to be easy to get to but well worth it in the end. For starters over the next year I am going to continue with my core classes for the R. N program with Chattahoochee Tech. In the fall of 2014 1 hope to be able to apply to R. N program and get in. Fingers crossed. During this time my family and I are going to take our first family vacation to Disney World.Also when I finish the program with Chattahoochee Tech I am going to bridge to Keenness State. During this time I will continue to try and get my foot in the door at Children's Health Care of Atlanta. Which is where I would like to work in the ERE when I am finished with school. I would also like to have a nice home of our own but all of those things I will work out as I come to them. Life cannot be pl anned perfectly. Hardships are thrown our way, and we'll experience road-bumps. The important thing to remember is that we never let go of our dreams.Aim high, work hard – and accomplish what you've set out to do. Although my plans may change, I'm willing to work to make them happen. Finally , † Who will and can help me reach my goals. † My family, I have talked with them in great detail about my plans over the next 5 years and they all are very supportive. Summary, I feel my mission statement of being viewed favorably by those that care for and care about me is being achieved. I also feel my actions in my daily life match well with my mission – and I intend to ensure this continues in the future.