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Question 9

Alternative and independent media has played a crucial role in giving voice to communities that might otherwise remain unheard. Discuss with reference to a specific Australian outlet or outlet.

Introduction

Community media is among the best alternative and independent forms of media in the Australian journalism world. Community media refers to any kind of media created for the benefit of a community or by its members. It refers to the growth of many alternative, subversive, participative, and collective interactions as a consequence of community media or any other revolutionary alternative to traditional online and offline journalistic methods (Meadows et al., 2009). In recent years, Sun et al. (2011) found that these radical and independent media approaches have risen in popularity such as the inclusion of a Chinee-language media in Australia. It entails having access to or creating community newspapers, radio stations, and magazines as alternatives to mainstream media in the local area. The work of community media helps people become better citizens and more aware of social issues due to what Meadows and Molnar (2002) term as an impartial worldview on matters relating and reflected in society. People now have more ways to engage and get information, which has contributed to the growth of community media. Community media often pushes the limits of traditional journalistic standards due to its vast yet limited structure (Ellis & Goggin, 2015). In many societies, community media plays a crucial role in bringing people together to protest and ultimately demand their rights. With the formation of community radio stations in Australia, efforts have been made to promote democratic ideals such as freedom of speech and diversity in broadcast content, as well as to offer ordinary Australians a voice in addressing issues in a manner unique to a community.

The Australian Communal Broadcasting Sector

The Australian community broadcasting sector was established in the 1970s, with one of its main purposes being to reflect the demands of groups of people who felt they were being denied dependable chances to voice their opinions and listen to alternate forms of pleasure. Individuals who were already on the fringes of society, as well as those who began to suspect that traditional media outlets were not successfully conveying the public’s concerns, fell into these groups (Porter, 2019). This disadvantaged group also included those who wished to listen to music on the radio that was different from what was generally played on commercial stations. For the deliverance of such alternatives, the community broadcasting media has played a critical role in enhancing cultural diversity. For example, it has also been involved in furnishing ordinary Australian with an undisputed chance to contribute to the deliberate on both political and social matters (Meadows & Molnar, 2002). Through the community broadcast media, the Australian audience is empowering them to re-engage in different process of consensus at their grassroots level, making a sense of social coherence through diversification (Jakubowicz, 2017). This paper will analyze the alternative or independent broadcasting media sector, highlight its origin, composition, and how it has been able to bring a media to the people in relations of its objectives, aims, and creation.

The first license for the first community experimental broadcasting in Australia was introduced in 1974 by the Whitlam Government. Consequently, the conventional music groups in Melbourne and Sydney set up the first communal station to kick start dissemination, the station SUV known as Radio Adelaide (Lebovic, 2020). These first stations were self-managed, self-funded, and independent, and when Whitlam Government was being dismissed, it had already given out about nine experimental licenses. Later Community Broadcasting Association of Australia formed CBAA, and through its people could approach the government more formally. The community broadcasting extended further underneath the Fraser Government. In 1976, the administration reported continued development and encouragement of diversity, which further allowed more significant participation in broadcasting by different individuals’ particular interests and the minority group (Anderson, 2020). Based on that, the Television and Broadcasting Act was modified to enable the long-lasting licensing of stations. Some guidelines referred to the three forms of licenses: community, educational, and particular interest.

However, there was a large amount of opposition to the establishment of the community broadcasting sector, particularly coming from people working in the commercial radio business. The commercial business maintained that the broadcasting gamut was insufficient to allow new radio stations, but the government would not agree. As a consequence of this, they attempted to exert authority over the programming that community broadcasters might provide. As a consequence of this, the community broadcasters were not permitted to air anything that had previously been transmitted.

Communal broadcasting segment overview

Size and location

14649451899285 In Australia, the public broadcasting and commercial broadcasting media sectors both have fewer channels than the community broadcasting sector at the time. It has roughly 360 community radio stations that broadcast analog free-to-air services, as well as 38 community radio stations that transmit digital free-to-air services (Dwyer, 2019). Temporary broadcasting licenses are used by the majority of licensed community radio stations that serve rural, regional, and remote areas.

Distribution of the public broadcasting and commercial media: (Adapted from: Dwyer, 2019)

Location of community broadcasters

Audience

The communal radio sector possesses a projected monthly national radio listeners amounting to close to 9million. Over 15.5 million Australians listen to radio broadcasters every week, and 25 percent of that total population listens to the community radio (Small, 2021). The reason cited by the audience for listening to the community radio is due to the word ‘local.’ People love to hear local information, local music, and music produced by the local artists. They like to hear local opinions and personalities from their fellow marginalized community members.

Paid and volunteer staff

Unpaid volunteers establish and operate a vast number of community stations. Some stations recruit experts, while others engage freelancers. Others have full-time employees or a station manager. Most individuals believe that community media is created for the people. The fact that the majority of the personnel are volunteers demonstrates that they are really of and for the people. Paid station managers are an excellent concept because they ensure that volunteers devote their time and attention to maintaining the community focus (Nesbit, 2018). Within the industry, there are also means for individuals to sort out their disagreements. The concept of settling disagreements is an useful strategy to ensure that the broadcasting business functions smoothly and that minorities in Australia are represented.

For a few years, community radio has received funding from the federal government, which has aided them in completing unique programs. The funds will go toward establishing and improving a nationwide community broadcasting training program. The initiative has to adhere to specific guidelines, such as spending the majority of the funds in rural and distant regions. The training requirements of radio broadcasters for the indigenous print impaired and ethnic broadcasting, as well as regional regions, specific training programs, and the training needs of radio broadcasters for the indigenous print disabled and ethnic broadcasting, were examined. A basic, well-coordinated framework was employed to provide additional training possibilities for ethnic youth, new ethnic groupings, and new languages.

The six guiding principles in relation to community radio broadcasters are essential to committing them to pursue democracy, access, and equity, particularly for people with issues not adequately addressed by other media, to promote diversity and harmony, and to contribute to inclusivity, cohesiveness, and the culturally diverse Australian community (Strömbäck, 2017). increasing the variety of programming options available to ordinary citizens and providing them with programs that can broaden their diverse viewpoint coverage broadcast in Australia, demonstrating independence in programming, management, and editorial decisions, supporting and enhancing local arts and music, and finally increasing community involvement in broadcasting

Empowerment

The existing financial pressures in the market sectors restrict commercial media’s current broadcast possibilities, but not community media. Beliefs, ideas, traditions, cultures, and distinct communities are all free in the community broadcasting medium. From a practical standpoint, community broadcasting media empowers individuals and communities by allowing them to communicate their views to a larger audience (Roberts, 2017). The character of majority media is challenged in this aspect by community broadcasting media, which provides ample space for residents to meet, experience, and discuss other perspectives and lifestyles. As a result, they are in a better position than the mainstream, where only the society’s leaders have the capacity to determine the agenda (Raetzsch, 2020). Other assumptions and ideas may be represented on community television and radio, which is the most powerful form of contribution to a communicative democracy.

There are numerous striking instances of how community broadcasting media helps to empower communities. Community radio stations in Australia provide a variety of health information to women living in rural areas. Nutrition, breastfeeding, and probable reasons and proven remedies to health issues are among the topics covered. They also educate individuals about their legal rights and provide programs that promote self-respect and self-sufficiency.

Culture

The ability of community broadcasting media to retain distinct cultures and customs serves as a complement to its capabilities. The commercial broadcasting media continues to demonstrate its failure to cope with Australia’s many cultures in the twenty-first century (Jolls,2017). The reason for this is the unprofitability of smaller and notably regional customers’ associations, as well as the high likelihood of annoyance if they broadcast disagreeable political ideas, ethnic and indigenous language programming, and specialty music artists and genres.

The community broadcasting medium has established itself as an important component of Australia’s cultural landscape as a result of its active representation and interaction with many cultures. The community radio stations provide a diverse array of creative interests and preferences representatives for the varied Australian common folks as a “silent” cultural and traditions resource. As a result, their function in the community is gradually growing in importance. The creation of local content guarantees the preservation and depiction of cultural hobbies, preferences, and familiarity that are not represented in other media. Community radio stations play an important cultural role in Australia by producing Australian programming and supporting local performers.

Throughout the compensation process for differing beliefs, community radio stations play an important role. The stations assist individuals in assimilating into the Australian way of life. Children growing up in Australia, for example, may have difficulty adjusting to their new culture; in this case, the radio comes in and helps them adapt regardless. People may connect with their ancestors via community broadcasting. 2XX FM is a Canberra-based radio station that broadcasts locally. It is a vivid example of the stations that broadcast awareness programs to the great majority of Australian communities. Community radio stations also represent and preserve indigenous and other cultures. For example, the Umeewarra Radio 89.1 FM station in Southern Australia attempts to promote the important responsibilities performed by Aboriginal people in its service area (Australia, 2018). The station also addresses indigenous people’s problems in contemporary society. The FM also serves as a means of reconciliation by sharing cultural knowledge and breaking down boundaries.

Localism

A sector of the Australian radio population has rejected commercialized radio stations, owing to their growing refusal to carry local news and reporting, Australian music, and programming that are perceptive of Australia’s cultural diversity (Order, 2016). And, despite the fact that the government has placed certain local content restrictions on commercial radio on many occasions, the consequences of such commitments have consistently decreased to the point where they are now a bare minimum. Community radio stations, on the other hand, continue to provide listeners with local news, views, and information.

As a result, despite what the ABC claims about commercial radio, the only recognized broadcasting sector that provides local and live programming 24 hours a day, seven days a week in the great majority of regional areas is community broadcasting. The community radios provide a vital contribution to delivering a broader reporting of news and crucial issues of localism consequence, according to the local voices.

Conclusion

Community broadcasting media plays an important role in Australian culture, providing a platform for many cultures and minorities to express themselves, empowering participants, delivering local news, opinions, and information, and providing alternative music styles. They also give a chance for Australian instrumentalists and writers, as well as relevant curricula, to build a feeling of belonging for the individuals and the continuation of programs that cultivate Australian material, despite the growing dependence on international broadcasters for programming. This is accomplished via several changes to the present community broadcasting setup, including the installation of paid managers who supervise the operation of the stations by local community volunteers. The community radio medium has aided underprivileged populations in expressing themselves and having their needs answered.

2070 words

References

Anderson, H., Backhaus, B., Fox, J., & Bedford, C. (2020). Fifty Years of Resistance and Representation: A Historical Account of Australian Community Radio. Journal of Radio & Audio Media, 27(2), 234-254.

Australia, S. V. (2018). More than radio–a community asset: Social return on investment analyses of Indigenous broadcasting services.

Dwyer, T., & Martin, F. (2019). Understanding Viral News Sharing. In Sharing News Online (pp. 257-283). Palgrave Macmillan, Cham.

Ellis, K., & Goggin, G. (2015). Disability media participation: Opportunities, obstacles and politics. Media International Australia, 154(1), 78-88.

Jakubowicz, A., Dunn, K., Mason, G., Paradies, Y., Bliuc, A. M., Bahfen, N., … & Connelly, K. (2017). Cyber racism and community resilience. Cham: Palgrave Macmillan.

Jolls, T., & Johnsen, M. (2017). Media literacy: a foundational skill for democracy in the 21st century. Hastings LJ, 69, 1379.

Lebovic, S. (2020). The Politics of Pluralism: Debating Media Diversity in Australia, c. 1976. Australian Historical Studies, 51(4), 401-419.

Meadows, M., & Molnar, H. (2002). Bridging the gaps: Towards a history of indigenous media in Australia. Media History, 8(1), 9-20.

Meadows, M., Forde, S., Ewart, J., & Foxwell, K. (2009). Making spaces: Community media and formation of the democratic public sphere in Australia. Making our media: Global initiatives toward a democratic public sphere, 1.

Nesbit, R., Christensen, R. K., & Brudney, J. L. (2018). The limits and possibilities of volunteering: A framework for explaining the scope of volunteer involvement in public and nonprofit organizations. Public Administration Review, 78(4), 502-513.

Order, S. (2016). Australian Community Radio: Funding Challenges and Dilemmas. 3C Media, (8).

Porter, L., Fields, D., Landau-Ward, A., Rogers, D., Sadowski, J., Maalsen, S., … & Bates, L. K. (2019). Planning, land and housing in the digital data revolution/the politics of digital transformations of housing/digital innovations, PropTech and housing–the view from Melbourne/digital housing and renters: disrupting the Australian rental bond system and Tenant Advocacy/Prospects for an Intelligent Planning System/What are the Prospects for a Politically Intelligent Planning System?. Planning Theory & Practice, 20(4), 575-603.

Raetzsch, C., & Lünenborg, M. (2020). Practicing Media—Mediating Practice| Anchoring Practices for Public Connection: Media Practice and Its Challenges for Journalism Studies. International Journal of Communication, 14, 19.

Roberts, C., & Black, J. (2021). Doing ethics in media: Theories and practical applications. Routledge.

Small, V. (2021). Losing the Brand in the Australian Media Landscape. In Strangling Aunty: Perilous Times for the Australian Broadcasting Corporation (pp. 621-789). Palgrave Macmillan, Singapore.

Sun, W., Gao, J., Yue, A., & Sinclair, J. (2011). The Chinese-language press in Australia: A preliminary scoping study. Media International Australia, 138(1), 137-148.

Van Aelst, P., Strömbäck, J., Aalberg, T., Esser, F., De Vreese, C., Matthes, J., … & Stanyer, J. (2017). Political communication in a high-choice media environment: a challenge for democracy?. Annals of the International Communication Association, 41(1), 3-27.

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The Illuminati

The infamous secret society “Illuminati” has been the central focus of the conspiracy theorists for many years. In numerous accounts, Illuminati has been termed as the puppet masters who control the strings of world events secretly, such as elections, revolutions, business monopolies, stock market crashes, among others. The vast majority of the researchers hold, to a varying degree of suspicion, the Illuminati lurk behind the scenes and influence secret agendas in the world. According to Dice (Pg. 1), Illuminati has a genuine historical foundation as Adam Weishaupt started it in 1776, Bavaria, Germany. Adam was inspired by French philosophy, more specifically the rational thought and secularism. So, he opted to protect those beliefs by forming an organization, and Adam considered joining the Freemasons as that would help him propagate his ideas and views. Unluckily, the Freemason admission fee was too much for him to afford, and he came up with the idea of forming a group of his and named it The Order of the Illuminati. The group had an anti-region stance, and they primarily focused on “free thought, self-improvement, self-knowledge, and free thought” (Pg. 2).

The focus of Illuminati’s ideas led to their abolishment in the mid to late 1780 as conservatives viewed them as a threat to the church. Active recruitment of individuals into secret societies was criminalized, thus stopped. Adam was accustomed to the idea that religious ideas were incapable of handling modern societies and could no longer offer an adequate belief system. Hence, it was a prerequisite for Adam to radicalize change by imposing a set of ideas and practices to the society through the Illuminati and change the European states’ governing system. Dice (Pg. 2) argues that the secret societies do not view the world’s unexpected events occurrences as expected, but aimed to suit the interests of specific individuals serving behind the scenes. The majority of the United States citizens knew nothing about Illuminati until the 21st century (Dice, Pg. 7). Often, individuals regard the “Illuminati bloodlines” as the ruling dynasty enclosed in the pyramid of power that rules the world (Dice, Pg. 37). Though not proven, two names have been propagated and deemed as Illuminati families who among themselves interbreed to retain their wealth and power among the ruling elite. Some familiar names include Rockefeller, Astor, Kennedy, Rothschild, DuPont, Bundy, Li, Freeman, Collins, and a few others.

The author wants the readers to resonate with him with the idea that, indeed, Illuminati exists in today’s’ world. According to Dice (Pg. 36), based on the names he claims are part of the Illuminati bloodlines, he believes that Illuminati are mostly the Jews, and they control the world. According to anticommunists, Illuminati is simply a group of communists who took over the world governance right after WWII. Dices give accounts of recent world events and often associate Illuminati as part of the current New World Order. Dice assumes that Illuminate aims to establish a single dominant world totalitarian government. The Illuminati influence in the world’s governments is presumed to go as high as the president of America. The author also touches other priorities of the Illuminati, such as Christianity destruction and that of the Monarchical government, nations’ collapse, the awakening of feminism to abolish family ties, and suppression of human rights.

To conclude, the author presumes that the readers of the article know little about the Illuminati society and how it operates. He clearly explains how it came to be, its mission, and how it influences our world today. In my opinion, the writer expects that every audience should resonate with his research. I would argue that his article has well-detailed information concerning the Illuminati, but at the same time, most of the data is based on assumptions and people’s propaganda. The motivation behind the writing of this article is basically to enlighten people about the Illuminati society, and his information is based on world events response.

Work Cited

Dice, Mark. Inside the Illuminati: Evidence, Objectives, and Methods of Operation. The Resistance, 2014.

QUESTION 3

Consumers and the marketers are linked up together through the different marketing functions that are used to identify the marketing opportunities and the problems facing an organization. The Flamingo Scooters should use a specific marketing research design to collect the information required to address its problem and also identify the method of data collection and how to implement and manage the data collection process. The management should be able to analyze the findings and communicate their implication to the organization. Different research types can be used to identify the research problem in Flamingo Scooter organization and majorly the best-suggested method is an exploratory method whereby an interview is done to the employers who can present more insights to identify the problem.

Exploratory research type is a secondary type of data collection where the researcher deals with a new issue that has affected the organization. The research type aims at formulating different clear questions that can give clarifications to future research. Different exploratory research types can be conducted, but for our case study, the Flamingo Scooter should study their problem to get the insights. The researchers can gather their information through different online researches and several literature types of research. A lot of information is found readily available on the internet, and through online research, one can gather information in a quick and faster way. The information presented has got authenticity, and it is always genuine. Literature research is the best way that is used for discovering any data. Most of the information is available in the libraries and commercial databases.

Different primary data collection methods can be used to gather information in the Flamingo Scooter organization to identify the research problem. Conducting interview would be one of the best primary sources where one can get a lot of information from the public sources or through different individuals who give in-depth information on the subject of the matter. Through telephones and personal approach, one can gather all the needed information through open-ended questions. Several surveys are used to collect information from a group of people, and it is one of the most quantitative methods used. A survey can be conducted through the online survey apps, which is easy to access the information in the exact time required. To achieve higher responses, the Flamingo Scooter organization has to offer a short length survey to get the highest rates of responses.

Question 13

An individual is defined by their appearance, especially through the way one chooses to dress. In most cases, people have freedom to be who they are and express the same through clothing. However, social pressures limit the ability of a person to fully self-express. The discussion highlights instances of restricted clothing that are used as a form of social control. For example, prison rules on clothing are meant to create a new identity for prisoners. By creating a certain dress code, authorities in different areas of the society intend to control people. These social requirements on dressing are very restrictive. Since people create their individual identities through their appearance, restrictive clothing kills individual identity. Such scenarios are exemplified by fascist cultures that require women to dress in a specific way. Overall, clothing is important because they not only allow a person to create an identity, but also to reveal this identity to others in the society.

Question 14

Clothes are not just the garments I wear but the intended and unintended modification to my appearance. I believe that the many definitions of identity must include the organized set of features that reveal various aspects who I am. The clothes I wear is a way to communicate my identity including gender, race, sexuality, religion, and other factors including social class. Therefore, I find that my appearance is reflective of my personal and social identity, aspects that are revealed by the way I present myself to others through my clothing and sense of dressing.

Clothes are what I do to my body in order to maintain, regulate, and change my outward look. I define dressing as the act of putting on clothes as well as taking certain measures to improve my own appearance. I use my dressing to create an identity in line with where I am and how I want to be identified. I usually dress and act differently in response to my circumstances or situations depending on whether or not my identity is dominant in the setting. This is a revelation of the fact that my identity is negotiated.

From my own experience, I think my own identity is continually negotiated and changed depending on the social context rather than being static. In particular, as a person who identify with a number of marginalized identities, my dressing must always show each of the identities I bear. My appearance reflects my personal and social identity because it reveals to people who I am or what I want them to know about me through my dressing.

In a way, my own appearance affects my personal identity because physical appearance is the initial and a lasting impression others get of me. I want people to perceive me exactly as I see fit. For example, when meeting a client, I want him/her to see my seriousness by dressing formally and professionally. I make sure that I always dress in a manner that communicates my identity so that what I see myself to be is also reflected in how the society perceives me.

In summary, there is a deep connection between clothing and the creation of an identity. Clothes not only create an identity to others but also to the individual. Without a doubt, the clothes I wear and how I wear them is a modification of my identity to conform to various situations. After all, I am what I wear and how I present myself to others.

Question 15

Doc Martens is an example of a product that has come to represent symbolic meaning in either conforming or rebelling against norms.

Question 16

Inability to speak a language causes confusion, is frustrating, and embarrassing.

Question 17

According to a recent census, more than 67 percent of the workforce is employed in agriculture, 15 percent are factory workers, and 18 percent in services.

Question 18

After reading all the explanations and completing all the exercises, you will be a better writer.

Question 19

The results of racism will always be negativity, unfairness, and injustice.

Question 20

In order to succeed in this economy, small businesses must show creativity, innovation, and flexibility.

Question 21.

Susana baby-sits for her neighbor who has five children.

Question 22.

The girls living next door are really nice.

Question 23.

My sister’s son just went away to college making her feel lonely

Question 24

The company’s headquarters are in Boston with offices overseas.

Question 25

I don’t know when the meeting was scheduled.

Question 26

She wants to know whether I should send the letter

Question 27

Mark Twain loved industrial inventions but he lost a fortune investing in them

Question 28

Relaxation can be difficult to learn so some people do seek help.

Question 29

Teachers don’t like it when you read while they are trying to teach and especially when don’t like it when you talk while they are teaching.

Question 30

Joshua pleaded with his mother but she would not give him any money.

Question 31

Mark Twain was one of the first three people in his city to own a telephone but there was practically no one to talk to so he never really liked this new gadget.

Question 32

The wind was blowing so hard that the tree in our front yard fell over.

Question 33

It is difficult and expensive to travel to the Arctic Circle but worth the effort.

Question 34

Since our guests had arrived, we decided not to leave the house.

Question 35

The train took us an hour but Peter drove and arrived in thirty minutes.

Question 36

Severally, I went to the front desk requesting our room be given maid service without success.

Question 37

As the sun sank lower in the sky, the colors gradually faded.

Question 38

Eating pizza or anything with tomato sauce in it makes me feel ill.

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Question 4- Romanticism Critics

Romanticism was a period that can be termed to be characterized by the rejection of order, harmony, rationality, balance, and calm. Romanticism emphasized in the subjective, spontaneous, visionary, individual, irrational, emotional, subjective as well as the intuitive. The characteristic attitude of romanticism therefore includes; deepened appreciation of nature’s beauty, emphasis on the emotions over reasons as well as the senses over intellect, individualism and human personality and the heightened preoccupation of the genius, hero as well as his inner struggles. Some of the artistic works during the period of romanticism are purely a critic of the romantic attitudes, and therefore aid in the deep understanding of the concept of romanticism in other works. Some of the works that depict a close relationship with romanticism include Austen’s work known as ‘Love and Friendship’ as well as that of ‘Don Juan’ by Lord Byron. Each of these pieces of art is a close representation of what romanticism advocates and therefore have a very close relationship.

Mostly, romanticism is a deviation from the norms, and this is a reason as to why it was retraction against realism, by using the romantic language, thereby being a critic and at the same time an appraisal of romanticism. Lord Byron is one of such artists that can be considered to be a critic on romanticism with his poem ‘Don Juan.’ Don Juan is in love with his mother, an issue that is not normal. To begin with, Donna Julia is described as being a chromium woman, and through her charms, she is able to lure her son to have an intimate friendship with her. Women never seduce men, but here we see a woman seducing a man to fall in love with her — a deviation of the norm, yet in a romantic way. Donna Julia is not contented by what her partner offers in marriage, and she wants more, and this is the reason she lures her son to fall in love with her. Don Juan is easily lured into a relationship by a woman, making it a critique to romanticism. The affair is romantic in nature, taking into consideration that it goes against the convention, containing a main character that to some extent can be identified as a romantic hero, contains a self-aware narrator and at the same time challenges the society’s perceptions.

Romanticism is all about deviation from the conventions, acting against the norms of a culture and this has been greatly fulfilled by Don Juan, who goes against the romantic and epic conventions. Gender roles are one of the conventions that are broken in Don Juan. Other artists significantly stress an independent man that was in touch with nature and sexuality, but in Byron’s case, the role is different. Women are usually the people who are acted upon and not the vice versa, but in Don Juan, the pattern is reversed in that the man turns to be acted on. The man, Don Juan turns to be seduced rather than the conventional way of seducing women. For all the women that Don Juan encounters, he makes no effort to lure them to bed, but in contrast, the women trick him to bed in that he is irresistible.

The gender roles are therefore reversed in this case, in that the women assumes the masculine role of being the pursuers, and consequently assume the active role of asserting their authority and independence. For example, in Don Juan’s first relationship, Dona Julia, the woman who assumed the masculine role and at the same time who happens to be Juan’s mother battles with her conscience, standing up to her husband at the moment when he suspected that Juan had been seeing his mother, something that actually had been happening. Dona Julia says, “For in silence I have suffered long/ QA husband like Alfonso on my side/ Is it for this I have disdained to hold/ The common privileges of my sex?” In contrast, a man is expected to stand up for such a case but for Don Juan, and it was different as when they were caught in action, he fled and thus assuming a feminine role.

The other way in which Byron makes ‘Don Juan’ is through the unconventional adventures of love which are both physical and sentimental. Physical love is perceived to integrate emotion into the body, but in contrast, Juan’s love is materialistic and thus going against the intent of love on emotions. By being materialistic, he goes on to exploit the women to whom he has been seduced, physically interacting with them with no emotional consequences. Juan’s intentions, therefore, are not to build love emotions from the women he engages with and thus going against the societal norms. According to conservatives, a person is expected to engage in a permanent relationship that would lead to marriage, but Juan deviates these odds in that he engages in many relationships, of which none of them is permanent. Through resisting permanent relationships, the society gets influenced in a negative way in that women may assume the role of seduction while men may engage in less serious relationships leading to a decrease in love morality resulting from societal hypocrisy.

Austen is another artist to whose her works can be considered a critic to romanticism. As previously identified, romanticism emphasized on individualism, but in contrast, Austen focuses on relationships and the community and therefore does not emphasize on individualism. In the novel, Austen narrates about rushed marriages that were conducted without the wish of their parents. Normally in a society, marriage involves a collaboration between all the relevant parties. Families from both sides need to be involved in approving the marriage, but in Austen’s case, quick marriages disregard the will of the parents and therefore goes against the conventions of a traditional marriage.

Parents provide advice on what they perceive to be relevant and fit for their children, and that is the reason why Edward’s father had planned for his son to marry another girl. Despite that love is involved in the case, it goes against the individualistic perspective of love and marriage. A person is supposed to fall in love with another person to whom they are free and not that they should be forced to fall in love. Love and marriage is an individual affair, and this is why a person should be allowed to choose their partner. However, in Austen’s ‘Love and Friendship’ the parents are responsible for finding a marriage as well as love partner for their children, something that compels most of the marriages to go against the parent’s wish. The reason is that the children have their tastes and choices and thus should not be forced to marry the person they don’t love. Love results in marriage, and there is no such case where marriage can result to love as this as well would a deviation of the norms. Laura and Edward have been cornered in such situation whereby, Edward’s father has found him a wife, but Edward doesn’t want to marry his father’s choice, and this is the reason as to why he flees, only to appear in Laura’s family home.

Gender roles have as well been violated by the instance where Laura wanted to marry Edward when he appeared at their home. Laura assumed the masculine role by asking to be married, after marriage she and Sophia assumes family responsibility to feeding themselves, and this is after Edward goes to rescue Sophia’s husband Augustus from jail, but he fails to return, leaving the women to make all the decisions in their family.

Works Cited

Austen, Jane. Love and Friendship and Other Early Works. Seltzer Books via PublishDrive, 2018.

Beatty, Bernard. Byron’s Don Juan. Routledge, 2016.

Part 1

Task 1

Question a

The review shows that NR, NBH, and NCC made profits Q1 of $974,770, $250,000, and $221,660, respectively. However, NCC made a loss of $7,590 while NR and NBH making a profit of $784,030 and $223,50, respectively, in Q2. The group made a loss in two areas for Q3 for NBH and NCC recording $36,379 and $115,404 consecutively. NR profit improved in Q3 ($887,240) as compared to Q2, but Q1 remains an all-time high.

Question b

The impressive results in first because of the high occupancy rate for the three areas (NR-78%, NBH-68%, and NCC-20%). However, the three branches recorded a decrease in occupancy rate in Q2, which led to dropping in profit for NR (72%) and NBH (58%). NCC made a loss since its occupancy rate dropped 5%. NBH and NCC recorded a further drop in occupancy to 56% and 12%, respectively, for Q3 and thus a drastic increase in loss. However, NR recorded an increase in occupancy rate by 4% in Q3. It led to an improvement in its profitability as compared to Q2.

Question c

The revenue has consistently reduced for two areas (NCC and NBH) for the three quarters because of a reduction in occupancy rate. However, NR has recorded an inconsistent revenue trend, a drop in Q2, and an increase in Q3, with Q1 being the highest. On the other hand, the variable expenses recorded a consistent drop for all areas in the three quarters. However, the drop in revenue reduced group revenue despite a reduction in overall variable expenses for the three periods.

Question d

The Nara Group operates in the service industry and thus liable to Goods and Service Tax (GST). Therefore, the company is required to collect GST from consumers and send it to the Australian Taxation Office with a summary of business activity for GST liabilities and credit. Nara group will record tax liability of 10% for all its revenue.

Question e

To: executiveteam@naragroup.com.au

From: reviewer@gmail.com

Dear John Wayne,

I hope this email finds you and the Nara Group team in good health. I had a great time reviewing the company’s budget for three quarters of 2018. I have few areas for recommendation to ensure that the company achieves the targets for the financial year.

First, the company should increase its promotional and sponsorship activities during Q1 at initial dates to ensure that consumer awareness is achieved early. The promotion should remain active for the entire period regularly. However, the sponsorship should remain minimal and conducted at the end of each quarter to avoid an increase in expenses.

Thank you so much for the opportunity to provide my review input for your 2018 budget.

Kind regards,

M.K Taylor

Question f

Part 2

Question a

Revenue and Variable Cost

Fixed Cost

Question b

According to the sponsorship policy, Nara Group allows a maximum of $30,000 for sponsorship for each department. Therefore, NBH and NCC should spend $30,000 each for the sponsorship. Also, account $2,000 as a promotional material expense to increase the spending limit for the function.

Question c

Question d

The idea of God in the Old Testament

One idea of God in the Old Testament is that he is a wrathful being, a vengeful being with very little forgiveness in Him. Take, for instance, the first murder. Cain murders Abel and God does not forgive him, or show mercy on him, but brands him and sends him off into the world for all to see and know that he was a killer. Next, is the flood? God sees man as evil in all he does and thinks, and therefore plans to kill man and all living beings, save those that he put with Noah, the one mortal to be in favor with God.

In the first murder, Cain was a tiller of the ground and Abel, his brother, was a keeper of sheep. There came a time when Cain did bear the fruits of the earth and his Brother Abel did the same from the sheep, they both brought their offerings before God, and God favored Abel’s offering over Cain’s. This made Cain full of anger and his face darkened. God said to Cain “Why are you angry and downcast? If you are doing right, surely you ought to hold your head high! But if you are doing right, Sin is crouching at the door hungry to get you. You can still master him” (Genesis 4:6-7). This is an obvious reprimand by God to Cain. He might have well said you must do better to gain my approval. There were no words of encouragement; there was no comforting, just cold hard rejection. Cain was obviously upset at God and directed his anger at his younger brother Abel. “Cain said to his brother Abel, ‘Let us go out’; and while they were in the open country, Cain set on his brother Abel and Killed him” (Genesis 4:8). God did hear the blood of Abel crying up to him from the ground and questioned Cain on where Abel was, Cain said he was not his brother’s keeper, and God did grow very angry for he knew what Cain had done. God then cursed Cain from the Earth, and branded him for all to know what Cain was, and that no man was to kill Cain for he was, in a sense, protected by God so he could suffer his punishment.

In the story of the flood, God is looking upon the Earth and is seeing man for what he is; evil in all he says and does, and this grieves God who made man on this Earth. “God saw that the human wickedness was great on earth and that human hearts contrived nothing but wicked schemes all day long” (Genesis6:5). It is then that he also realizes that the earth itself has been corrupted by man, and God decides to send a flood to destroy his creation, man. God does, however, favor one man, Noah, and tells him the build an arc and collect two of every living thing on the earth, so that he may re-populate the earth when all is said and done. This could be viewed as forgiveness, and maybe mercy, however, God is still destroying almost the entirety of Man. Is it not true that God gave man free will, to do what he chooses? Yet when man makes a few bad decisions, God wants to wipe him out.

Another idea of God can be that he is like a parent. This makes God seem so approachable, not just some Supreme Being that cannot be spoken to. God is not just seen as a father in the Bible, but also one is encouraged to think of God as a mother. ”You forgot the Rock who fathered you, the God who made you, you no longer remember” (Deuteronomy 32:18).

God is the one that created humans. A child’s parents bring him/her into being, but God must be recognized as the author and source of one’s existence. It is seen throughout the Bible that God loves humans because they are his children. There is a natural bond of affection between God and his children because he is the one that created them. His compassion towards his people is that of a mother towards her child. This is probably the most personal model of God; one often turns to God for spiritual advice as he/she would turn to their father or mother for advice on daily life. God is the parent of humans, God is the creator, the one that brings things into existence.

When one thinks of God, they think of a loving compassionate God, and throughout the Old Testament God is shown to be just that. A God who loves his people is one way we see him as a loving God. He loves his people simply because he was the one whom created them and out of this creation he loves them. His “unconditional love” or “friendship love” is the love that would be seen in a friendship. Friends usually love in unconditional ways because it is seen as self-sacrificing love that comes from wanting the best for another person. This is the kind of love that one loves to receive.

There are four characteristics of God that come out of the love. The first characteristic is that of patience. Unlike humans, God has the ability to be patient in all situations. He patiently waits on his children to turn back to him. One usually notices or needs God’s patience when he/she is acting in a bad way. Another characteristic is God’s faithfulness towards mankind. Everyone knows that God is faithful. God is always faithful to the promises he makes. One usually notices God’s faithfulness when things around him/her aren’t going so well. It often takes times of struggle to realize how faithful God really is. The next characteristic is mercy. One usually notices mercy when he/she messes up. Kindness is what one wants and is what one notices about God when others are mean to him/her. God calls each person to have mercy on others, just as he has mercy on his children. The last characteristic is that of Grace. This is the undeserved love and salvation God gives to his people. Grace is seen as a gift of God. These characteristics are those one loves and wishes to receive. Many times these characteristics show themselves when one is in desperate help and can’t go on. God is always there showing to the world that he really cares and really loves each human being.

On the other hand there are three characteristics of God that may not appear to be that big of a deal, but they are vital in order to our understanding. The first of these is jealousy. The first mentioning of this is found in Exodus 20:5: “You shall not bow down to them or serve them. For I, the LORD am your God, am a jealous God and I punish a parent’s fault in your children, the grandchildren, and the great grandchildren among those who love me and keep my commandments.”

Jealousy appears in different contexts: God’s people’s unfaithfulness to him and those in which he is defending his people from other nations. Because God is a jealous God, he will shower love on his people. Jealousy is clearly related to a concept of ownership, and the longing to be involved in a loving relationship. The next attribute is that of anger. “Vengeance is mine, I will pay them back, for the time when they make a false step. For the day of their ruin is close, doom is rushing towards them, for he will see to t that their power fails. (Deuteronomy 32:35). This anger of God is His reaction against human sin. Anger runs in every single person. There is no getting around that, because to have a God that lets people walk over him is a cowardly God. By him showing anger, he instills the sense of fear in the backs of every person’s minds.

The fact that God is personal is what makes all these characteristics as powerful as they are. God’s personal ness is what gives the framework for the characteristics to be talked about. A person leads to a transformation of another person in a way that a principle does not.

Bibliography:

How the Immigration Changed the US in the 1920s

The 1920s season had remarkable changes in the society structure of America. Over 50% of Americans were now living in the cities, and the expanding accessibility of the automobile enhanced their movements. The period was an era of jazz, Charleston dance craze and flapper fashion. In the same period, moral values in Harlem were on the decline, the open immigration policy came-to an end, and a Tennessee high-school teacher was on trial for teaching evolution. There were approximately 25 million foreigners arriving on the American soils between 1880s and 1920s. In the late 19th and early 20th century, America came under an immigration surge. This surge was unique in its demographic, size and consequences upon the American society and culture.

National Origins and Immigration Restriction

In the 1920s, the congress passed the 1921 emergency quota act and the 1924 Immigration act, laws that were to limit the number of immigrants entering the country. The 1920s quota system significantly changed the American immigration policy. The 1920s brought an end to the greatest wave of immigration in the American history. This came amid of displeasure by the native-Americans about the immigration laws, and the turn immigration had taken. The U.S. got fed-up and became hesitant to accept vast hordes of immigrants. This became evident in the migration quota laws of 1921, 1924 and 1929 act. This led to a dramatic drop of immigrants to about 150,000. The rules established a new National Origins System that developed distinct quotas for immigration from each country. The laws were selective and preferred more immigrants from the northern and western Europe instead of from the southern and eastern Europe. This action radically curbed one of the greatest population movements in the world’s history (Graham 2008, p14-16).

The Peak of the Urban Ethnic Enclave

Repatriation among the new immigrants did not bar them from settling in U.S., and this did increase the foreign-born people in America. According to the 1920 and 1930 census approximately 15% of the population was foreign-born while the rest over 85% were native born citizens. Furthermore, it was clear that the majority of immigrants were the major occupants of key cities like New York, San Franciscans and Chicagoan. This fact brought fears natives and thought of a foreign invasion on their major cities (Shmoop 2010, p12-17).

Immigrants in these cities tended to assemble together with their compatriots, creating a period of urban racial enclave.” The immigrants with less or no English lived together with their countrymen and formed close-tie communities, which promoted ethnic markets, shops, clubs, banks cinemas and even ethnic radio stations that broadcasted in their vernacular. However, these ethnic institutions lost their grasp on ethnic population with the emergence of America mass culture during the 1920. The factors that saw the creation a common ground that surpassed ethnic borders in America’s cities include the national radio broadcast and the Hollywood motion pictures that took-place for the first time (Shmoop 2010, p12-17).

The Great Migration and the Harlem Renaissance

The patterns of immigration and settlement witnessed by the New Immigrants were in somehow mirrored by those of black-Americans. World War 1 created more job opportunities, leading to a high migration of African-American from the rural south to the urban north. In the northern cities, the blacks established their own ethnic society, different from their fellow immigrants. Harlem in New York later became a center for African American. The venue saw a growth of a legendary, creative, musical and political scene that was so pulsating, and became known as Harlem Renaissance. Later the blacks rallied support around Marcus Garvey to form the Universal Negro Improvement Association. This was the first political movement to cause debates on American soils. Furthermore, Louis Armstrong came-up with new music known as Jazz music while Langston Hughes and Claude McKay displayed their talents in writing. Through their talents, they changed the human culture, particularly the American literature (Shmoop 2010, p10).

Nativist Backlash

The emergence of large groups of immigrants stimulated criticisms among the native-born Americans for fear of loosing their cities to invaders. After the arrival of the new immigrants, majority of American population, above 60%, could trace their ancestry back to either Germany or British isle. The Native Americans who were mostly protestant used to underestimate the new immigrants who were either Jewish or catholic by referring them as “members of lesser races.” These new immigrants, in the minds of native-born Americans, were indiscipline and lived immoral lifestyles with no ethics. Therefore, it was dangerous to allow them participate in an election exercise as they would be used in advancing corrupt leaders or “radical troublemakers”. The new immigrants, therefore, led to a rebirth of Nativism as a reaction to the hostility they received to their arrival on the American shore. (Shmoop 2010, p10).

Americanization Campaigns Stir the Melting Pot

The most compassionate effort by the Nativist towards the New Immigrants came in the form of aggressive “Americanization” crusade. These efforts were to remodel the immigrants to be good Americans through education, work and social reforms. The movement’s leader was Henry Ford whose main goal was to teach these immigrants English language, the right ways to live and the American lifestyles. He forced his immigrant workers, who worked at his automotive factories, to take Americanization course. He even arranged an “ornate pageant where workers dressed in outlandish versions of their countries’ native costume descended into a giant melting pot, only to come from the other direction wearing suits and waving American flags.” His efforts got support from the firm’s sociological Department, which adopted a coercive approach to assimilate the New Immigrants. The department was responsible for supervising the workers and if any worker who failed to uphold the middle-class American lifestyle was to be fired (Shmoop 2010, p10).

Bibliography

Graham, Otis L. 2008. Immigration reform and America’s unchosen future. Bloomington, IN: AuthorHouse.

Shmoop University Inc. 2010. The 1920s. [Sunnyvale, Calif.]: Shmoop University Inc. http://www.contentreserve.com/TitleInfo.asp?ID={2F29C181-25CF-4CD8-9BB0-A0180D607E31}HYPERLINK “http://www.contentreserve.com/TitleInfo.asp?ID=%7b2F29C181-25CF-4CD8-9BB0-A0180D607E31%7d&Format=410″&HYPERLINK “http://www.contentreserve.com/TitleInfo.asp?ID=%7b2F29C181-25CF-4CD8-9BB0-A0180D607E31%7d&Format=410″Format=410.

University of Groningen. 2012. American History from Revolution to Reconstruction and beyond: America in the 1920s. Humanities Computing. http://www.let.rug.nl/usa/outlines/history-1990/conflict-abroad-social-change-at-home/america-in-the-1920s.php.

The idea of the ‘Free Spirit’ is may be a relatively new concept in the contemporary Christianity. However, this movement has existed for almost a millennium has it was started in the. In the 13th and 14th century, these movements were even more common than maybe they are now. During this period, there was great turmoil in Europe and many people considered this the beginning of the end of the world. This created a fertile ground for any gospel solution that would offer a better promise to man’s spirituality in bid to save the soul or rather have eternal life. Consequently, the Free spirit movements started and spread across Europe. In general, these groups had alternative gospel from that reached by the dominant church then, the Roman Catholic, as they conflicted with their teachings.

One of the most studied people who were influential at this time was Marguerite Porete. Most of her writings were condemned and destroyed by the catholic Inquisitors on account of heresy. She was then burnt at stake in 1310 for failure to confess and recant her information in one of the books, ‘The Mirror of the Simple Annihilated Souls’ in which he posited different levels of man’s relationship with God (Porete, 1993, 25). This book forms the basis of my thesis, which is, to describe the strategies advocated by Porete for relating with God. To do this, I will analyze the seven stages of mystical itinerary as found in her book and expound on the peculiar nature of these stages.

Porete described seven stages that were critical in one’s ascent to God. The first six stages were achievable by terrestrial man while the last one could only be attained by the everlasting soul after man’s demise and separation of his soul to ascent to eternal life. This last stage, therefore, cannot be described by a living human being because its state is only known by those who have already died (Porete, 1993, 27). What then is peculiar to these states as described?

In the first stage, the soul is touched by grace. At this stage, the soul wills to follow every command and strives to please God. This is the stage where most Christians begin. This stage opens the soul to the second stage where the soul develops such a love for God that irrespective of the command the soul does it. In this stage, the soul leaves self in the annihilation of the nature. The soul, therefore, can do anything that God commands.

The third stage involves the soul’s complete detachment from her delights in the pursuit of perfection. This leads to deliberate acts to do works of goodness. In this state, Porete writes

“the Soul … renounces those works in which she has this delight and puts to death the will that had its life from this”. (Critchley, 2006, 145)

This is the beginning of suffering in bid to annihilate the soul and create a greater space for God to take control. She says,

“One must crush oneself, hacking and hewing away at oneself to widen the place in which Love will want to be.” (Critchley, 2006, 145)

This stage gives room for the next stage where, the soul is completely consumed in an ecstasy of love from God. The soul thus is fully separated from herself to the delight of the love from God.

In the fifth stage, the soul sees herself separated from God by an abyss. The love that was there is gone and the free will of the souls is no more. At this stage, the soul sees God has the origin of everything and self as origin of nothing. This creates a paradox because this abyss cannot be filled to help the soul unify with God. The soul seeks to annihilate herself so she can be unified with God (Porete, 1993, 27). In the sixth stage, the soul finds rest in understanding the gap created in the fifth stage cannot be filled by any act of will. It is, therefore, for the Lover (God) to come and fill this abyss. God thus sees himself in this soul. This is the ultimo point where the Soul ascents to the creator.

These stages provide porete’s description of her ascent to God. The seventh stage is only experienced after rejoining with the creator

In conclusion, Porete description provides Christians with a dilemma of what ought to be done to please God. It remains a subject of discussion among the Christian circles as this separation deems the authority, political or religious worthless as man is under direct control of God.

Works cited

Porete, Marguerite. The mirror of simple souls. Paulist Press, 1993.

Critchley, Simon. “Mystical Anarchism1.” Critical Horizons 10.2 (2009): 272-306.