Revenue Management in the Airline Industry Thesis

Revenue Management in the Airline Industry - Thesis Example The law of supply and demand has always been institutional in the business literature and practice. Even as commerce started to flourish, merchants already had to make demand-management decisions specifically in terms of structure, pricing, and quantity in the hope of maximizing profit and avoiding loss (Talluri and van Ryzin 4). However the old idea of RM as businesspeople perceive it three decades ago until now is different in the sense that revenue management focuses on the way decisions are made through a technology-based system (not theoretical therefore) which should be more responsive to the uncontrollable and hardly predictable variables and constraints in a certain industry (Talluri and van Ryzin 4). The airline services sector was the first to employ the principle of revenue management. The efficiency of reservation control systems was based on quantitative researches which centered on â€Å"controlled overbooking† (McGill and van Ryzin 233). Overbooking depended on the probability of the number of passengers who shows up during boarding time (McGill and van Ryzin 233); and which is technically necessary in effort to replenish the could-be lost in revenues in case of cancellations or no-shows among passengers (Belobaba et al. 93). In an industry with low marginal costs, fixed capacity, perishable product, irregular demand, and varied market segments such as the aviation industry, excess inventory may be minimized by forecasting through historical data in order to maximize revenues (Dunne and Lusch 42). Airlines during the 1970s started offering restricted discount rates where passengers in the same aircraft compartments have actually paid different prices (McGill and van Ryzin 234). Prices were offered at a different range at predetermined periods to different market segments without having to compromise the level of travelling experience. Therein, comes the groundwork for yield management which was later called, revenue management. This principle was first grasped by Kenneth Littlewood of British Overseas Airways Corporation (BOAC, known today as the British Airways) in his mathematical proposition that in adopting discount schemes, the value they yield should exceed the expected return of future full fare bo okings (qtd. in McGill and van Ryzin 233). (BOAC was offering discount rates for customers who reserved for seats twenty-one days before the actual time of flight). In the United States, the American Airlines adopted the same scheme through its Super Saver Fares in 1977 which would later be encapsulated in the RM framework especially after the passage of the Airline Deregulation Act of 1978 that paved the way for the wide practice of such principle in the modern business context (Hall 600; McGill and van Ryzin 234). Before the deregulation, US airlines were controlled by the Civil Aeronautics Board (CAB). The pricing schemes underwent dramatic change after the deregulation where new low-cost carriers threatened major carriers. The

Market-Based or Government Control Research Paper

Market-Based or Government Control - Research Paper Example America's diverse healthcare problems, such as a fully nationalized healthcare system and improving the current market-based healthcare system (Shi & Singh, 2007, p.ix). This paper seeks to explore the issues surrounding PPACA. A number of authors argued against PPCA because they assert that it is a socialist intervention that does not fit the market-run socio-economic model of modern society and it is a costly and unconstitutional infringement on individual choices and corporate rights. ObamaCare is fundamentally socialist and does not fit into the market-run socio-economic model of modern society. Williamson (2011) described PPACA as socialist because it is based on a ç” °entral planning model, with socialist features of Ã¥ ¦ ¬ncome-redistribution, economic leveling, the co-opting and nationalization of private enterprises, and the elevation of an elite planning class(p.237). He did not believe that a socialist model can resolve the underlying issues of high medical and insurance costs in the nation, and for him, it will only replicate the 1970s British healthcare issues of poor implementation and poor results. Sultz and Young (2008) highlighted the characteristics of American healthcare that evade an effective socialization process. First, the healthcare system is too large to be managed by the state alone: å… ¸he U.S. health care system is the worlds eight largest economies, second to that of France, and is larger than the total economy of Italy(p.xvii). Se cond, the healthcare system is too complex, because of its labor-intensive levels and the changing, varied roles of healthcare professionals and employees who interact with evolving medical technology and patient preferences (Sultz & Young, 2008, p.xvii). Sultz and Young (2008) argued that the size and complexity of the American healthcare system shaped problems of limited health care access, inconsistent quality, and increasing costs (p.xviii).

Assignment for Multimedia and Internet Development Essay

Assignment for Multimedia and Internet Development - Essay Example It is my concept to produce a simple yet interesting website that does not need fancy colors to decorate on. My motto is "matter over manner". It is better to have meaningful yet simple website than to have a very decorative but lousy website. The software that I used was Macromedia Dreamweaver. To be able to have an interactive design, I made Macromedia Flash Buttons that act as my navigation buttons. The navigation buttons that I have made are placed on the left side. This left pane is placed permanently that whenever you click the navigation bars, it will never move. I also included a time and date pane with an updated time that shows seconds. For more interactive design, I included QuickTime applications that will play the music videos that I got from the internet. I coded it properly with right positions in the website so that it will not be disturbing to look at if people will view my website. I also put a banner that shows the logo and the wonderful picture of my favorite band , U2. For the photographs, the software that I used was PhotoShow. On the over-all design, I put graphic interchange format or GIF pictures so that there will be lots of animation. At the end of the page, I made a "Contact Us" pane so that if ever m website will be posted, people will be able to reach me through direct link. Also it will be a big help that I put it because I may be able to receive feedback. It is very important in communication the element of feedback because through feedback, there will be a continues flow of communication. In simple terms, there will be interaction. I think when crating a website, we should give such panes because there will be interactive communication among us and the viewers. Also in that reason, the viewers may enjoy viewing our websites. Storyboard U2 Homepage I. Index or Home Page A. Website Banner (U2 Logo and Picture) B. Left Unmovable Pane 1. Navigation Bars (Macromedia Flash Buttons) a. Home b. Gallery c. Album d. Songs e. Videos f. Contact Us C. Content 1. U2 Biography (Heading 1) a. Content b. Photograph of U2 with photo swapping c. Content d. Photograph of U2 e. Names of the band Members (Heading 2) II. Gallery A. PhotoShow application III. Album A. Photo Album (Heading 1) B. Photographs with scroll functions IV. Songs A. U2 Song (Heading 1) B. Animated GIF's C. Song Clips 1. With or Without You (mp3) 2. I still haven't Found What I am Looking For (mp3) 3. Where the Street have No Name (mp3) V. Videos A. U2 Video Clips (Heading 1) B. Animated GIF C. QuickTime Supported Logo D. Video Clips a. One b. Desire c. Vertigo d. With or Without You VI. Contact Us A. Thank you for visiting our site (Heading 2) B. Contact Us (Heading 1) C. Animated GIF D. Fill-in Space E. Buttons 1. Submit 2. Clear Website Review The main emphasis of the website is my fondness of the band U2. I decided to choose the software Macromedia Dreamweaver so that I can incorporate Macromedia Flash Applications. My goal here is to make an evaluative and persuasive website that will entail my viewer's interest in knowing me. By using Macromedia application, the task was not that hard to perform but of course, there are certain incapacities that I may not be able to do. There is also alternative software applications is doing this website but I guess, the most valuable would be

How has voting become less valuable as we have expanded the suffrage Essay

How has voting become less valuable as we have expanded the suffrage of our citizens - Essay Example 14th Amendment was passed in 1868 declaring all those who reside in US or being born in US as citizens of US. 15th Amendment was passed in 1870 against any kind of discrimination such as color, race or ancestral status. 17th Amendment was passed for direct elections of senators of US. 19th Amendment was passed in 1920 against discrimination on the basis of gender and 26th Amendment was passed in 1971 against discrimination on the basis of age above eighteen years. All the passed and stated amendments prove that enough suffrage has been provided to the nationals of US but with expansion of suffrage, people have shown less interest towards voting. People do not vote because they feel no change in their day-to-day lives as to whatever happens in politics. They consider their participation as invalid and valueless. People fought for their rights to vote to see some transformation in their lives that is beneficial for them. When they saw no change, their interest in voting got lessened in spite of the suffrage. Expanded suffrage has only informed people about their rights but in actuality, no practical rights were given as people are deprived of their rights due to which, they consider voting less valuable. People also try to avoid politics and remain busy in their own activities due to which, they show lacking interest towards

Japanese Comfort Women Essay Example for Free

Japanese Comfort Women Essay It is estimated that between one and two hundred thousand female sex slaves were forced to deliver sexual services to Japanese soldiers, both before and during World War II. These women were known as comfort women and the Imperial Conference, which was composed of the emperor, representatives from the armed forces and the main Cabinet ministers, approved their use by Japanese soldiers. Walkom) The term comfort women refers to the victims of a premeditated systematic plan originated and implemented by the government of Japan to enslave women considered inferior and subject them to repeated mass rapes, said Michael D. Hausefeld, one of over 35 lawyers in his firm representing the former sexual prisoners in a class action lawsuit currently pending against the Japanese government. (Eddy) Since ancient times, prostitutes in Japan chose to sell their bodies either for family, poverty, or for saving her husband and her children. More or less, their sacrifices were seen as positive. But, being forced to become comfort woman by Japanese is seen as negative. The difference between the Japanese prostitutes and comfort women is that the comfort women did not choose to be trapped as a sex slave and they were not paid for what they did. In 1931, when the Japanese army invaded Manchuria, â€Å"comfort houses† made their first appearances. These comfort houses were created to provide the Japanese soldiers with outlets for their sexual needs. In the beginning, there were only a few comfort houses but after the Nanjin Massacre occurred in 1937, many more were added, basically to every place that the Japanese were stationed. (Walkom) After the Japanese soldiers slaughtered thousands of Chinese people in the Nanjin Massacre, they barbarically raped an insurmountable number of women. As a result, anti-Japanese sentiments grew and it became harder to fully occupy these lands. The government set up comfort houses to decrease disorder and give the approximately two million soldiers a place to satisfy their sexual needs. The Japanese did not have enough prostitutes to supply the needs of the soldiers so they commissioned civilians to develop comfort houses. At the time, only a small percentage of Japanese women were mobilized to â€Å"work† in comfort houses and they were all prostitutes to begin with. The majority of the comfort women were actually Korean women, who were forcibly taken from Korea to service the needs of the Japanese soldiers. After the war, the Japanese government destroyed all evidence of their involvement in Japanese comfort houses, enforcing that commercial businessmen were responsible for the movement of women. Many of the comfort women were kidnapped or deceived into voluntarily working in comfort houses. Once they were there, they were trapped and forced into prostitution. Some women reported that Japanese agents offered them good jobs or education. Others were told that each family in the village had to donate a daughter to the war effort. Many others were offered food, shelter and factory jobs. The Japanese also kidnapped young, unmarried girls when they had a shortage of comfort women. The ages of the girls in the comfort houses ranged from 15 to 19, with the minority exception of some younger girls and some older, married women. The girls were transported between military bases like cargo, under heavy guard in army trucks, trains, ship and bus. They were forced to lose their virginity before arriving at the bases to prepare them for having sexual intercourse with tens of soldiers every day. Many women contemplated death after this, as they believed their virginity to be more precious than life. (Henson) When living in the comfort houses, the comfort women lived in fear and desperation. They were unable to leave, as they were heavily guarded. Each day, they were penetrated by as many as 50 soldiers, until they were sore and bloated to the point of not being able to open their legs. If they were infected with a sexually transmitted disease, they received injections known as Injection 606. If infected enough times, they lost their fertility. In Japan, infected women were killed. Their food was mixed with cyanide, their bodies taken to a cave and finally, the cave was blown up with a grenade. The comfort houses made money off these women and it is believed that the Japanese government paid them, as most of the soldiers paid by coupons. As soon as the war was finished, the Japanese Imperialist guards disappeared without trace. Most comfort women describe the experience this way, Suddenly, the soldiers came no more, and upon asking we found that the war had ended. In other regions, as the Japanese committed â€Å"harikari, the women were forced to do the same. In extreme cases, the women were put in a cave and blown up. After the war, many of the comfort women were too sick to be moved and were taken under the care of the American army. Most of the women were left with no place to go, as they were in a strange country with no money, and were too humiliated to go home. According to one comfort woman, my bodys wasted, therefore I do not dare go home in fear of being ignored and looked down upon. Even after the war ended, the comfort women were not free. Their guilty minds and inferiority complexes kept them from returning home and they stayed in foreign countries. The small amount that married, were often forced to separate after the fact that they were comfort women was known, or they were divorced because they could not have children. The victims are still suffering the pain physically and psychologically. More than half of them could not get pregnant, and most of them have chronicle diseases. Furthermore, the psychological impact on these women made them felt themselves dirty, ashamed that they disgraced themselves and isolated themselves from others. They are either afraid of getting married, or unable to ask for any commitment from their lovers. For those who got married, their marriage was unstable and unhappy due to their past. Some thought that they must have done something evil in their previous life that they have to be punished in this life. (Hicks) They go to tempos to chant sutras, to confess, to pursue liberation, and they even commit suicide. Although the period of time they spent at the Japanese military base was a small part of their life, what they had experienced caused an incurable impact on their health, marriage, mind, and social adaptation. Although the Japanese government continues to deny or minimize their involvement with comfort women, their defense is unraveling. A conference on Japanese Crimes Against Humanity: Sexual Slavery and Forced Labor was held last year, in which Japanese researchers delivered papers which claimed that the Japanese military, the rest of the government, and Japanese industry were all involved in the decision to provide sex slaves for the countrys soldiers. (Chunghee) Japanese historian Hirofumi Hayashi said: The establishment and development of the military comfort women system as not only carried out by the total involvement of every section of the military but also by administrative machinery at every level of the Japanese state In addition, we should not overlook that Japanese companies were their accomplices. (Chunghee) Researchers from the Center for Research and Documentation of Japans War Responsibilities in Yokohama showed that Japanese rubber companies were under government contra ct to supply 20 million condoms a year to armed forces once the decision had been made to provide sex slaves to the soldiers. Rumiko Nishino wrote that high-ranking adjutants commissioned by Cabinet and sub-Cabinet-level government officials implemented the distribution of the condoms. The availability of condoms to the general population became almost nil. (Chunghee) Last year, the Japanese appeals court overturned an earlier ruling that orders the government to compensate women who were forced to serve as sex slaves during World War II. Both sides had appealed that ruling. The plaintiffs because they thought the compensation was too small, and the government because they refused to pay. Duke) In deciding in favor of the government, the Hiroshima High Court said abducting women to use them as forced laborers and sex slaves was not a serious constitutional violation. Tokyo has admitted that its wartime army had set up brothels, and forced thousands of Koreans, Filipinos, Dutch and Chinese to serve as prostitutes, but it has refused to compensate these victims. Historians say as many as 200,000 women were f orced into sexual slavery during World War II.

Cross Cultural Beliefs About the Afterlife Essay Example for Free

Cross Cultural Beliefs About the Afterlife Essay Abstract A study of American undergraduates indicated that the beliefs about the nature of life after death were quite complicated. A 41-item questionnaire produced 12 independent groups of beliefs. Belief in an internal locus of control and that one’s life is owned by God were associated with a more positive view of the afterlife, as was being Roman Catholic rather than Protestant. The most common beliefs were that one is reunited with family and friends, that the afterlife is comforting, that there is Heaven and that the transition is peaceful, all believed by more than 90 percent of the students. The afterlife is an idea that the conscious or mind of a being continuous after physical death occurs. There are many different believes about how the afterlife will be and what effects that outcome. In many popular views, this continued existence often takes place in an immaterial or spiritual realm. Major views on the afterlife derive from religion. Deceased people are usually believed to go to a specific planet after death. Regardless of the lack of evidence that is typically believed to be determined by a God. This is based on their actions during physical life. In contrast, the term reincarnation refers to an afterlife in which only the â€Å"essence† of the being is preserved, and the â€Å"afterlife† is another life on Earth or possibly within the same universe. Lester, Aldrige, Aspenberg, Boyle, Radsniak, and Waldron (2001-2002) based their research proposal on what Flynn and Kunkel (1987) found. Flynn and Kunkel (1987) used data from about one thousand respondents in the 1983 from a General Social Survey to analyze beliefs that the people had for life after death. They found three groups of beliefs. One is Otherworldly: life of peace, tranquility, paradise of pleasure and delight, loving intellectual communication, union with god and reunion with loved ones. Worldly Rewards: life of intense action like it is here on earth but a paradise of pleasure and delight. The third group was No Rewards: life without many earthly joys, a pale, shadowy sort of life, spiritually involving mind and not the body. The researchers found that the type of belief held about life-after-death was related to social class, financial status, and a history of trauma. No recent studies were identified on this issue until Lester et al. (2001-2002). The designing of this study was made to explore and expand the beliefs that people held about life-after-death. They used a 21-item questionnaire of the concepts of the afterlife. In the first method the questionnaire was given to 50 students who were enrolled in social science undergraduate courses. The mean age was 23.8 years old and the participants were mainly white. In the first method nine factors ever extracted about beliefs about afterlife. There were three major findings from the research that was obtained. One was that 19.8 percent accounted for that the life is much like the life on earth. There is a good and an evil. Not everyone is equal and that there are material objects in the afterlife. 13.4 percent accounted for that the cause of death, rituals carried out for you, the physical and psychotically state at death has an effect on how the afterlife would be. Lastly 8.5 percent accounted for the belief that the afterlife is a specific place, there is a day of judgment, and there is eternal bliss and that that is the final destinations. The second method was designed to enlarge properties, increase sample size and explore other personality correlates of beliefs, specifically belief on external locus of control. The research study consisted of 152 male and180 female participants who were undergraduate students from the same state college as the participants in the first method. The second method was expanded into a 41-item questionnaire. The mean age in the second method was 22.5 years old and the participants were mainly white. In this method twelve factors were identified about beliefs about afterlife. Three of the major factors were that 12.1 percent believe in Heave and Hell. 7.9 percent believe in reincarnation and 6.6 percent believed that there ate material objects and sexual desire in the after life. The gender differences that were found are that men are not less likely to believe in afterlife but they were less likely to believe in Heaven, reuniting with loved ones, communication with the living and request for forgiveness before death. Men were more likely the women to believe that there are material objects, that spirits have human form, that there is pain, hunger, thirst and that rituals carried out after death are important. The religious differences they found were that Protestant students were less likely to believe in life-after-death then Roman Catholic students. On the other hand, Protestant students were more likely to believe that there is Hell and that forgiveness needs to be requested to get into Heaven.One of the strengths that this article has is that they provided a broad hypothesis. It was not specific and that gave them more room to play around with how they want to test the beliefs on life-after-death. They basically just wanted to explore from what was found in previous search on the afterlife and find more detailed data. Another strengths in this article were the specific questions that the participants were asked about their beliefs in the afterlife. The researchers made the questions into simple yes or no answer kinds. This made it easier for the participants to answer what they believe in about the afterlife and it also made it easier and clearer for the researchers to extract the exact data that they were looking for. Also the researchers conducted two methods. There were extra questions that were added also. This helped the researchers find other specific beliefs. Overall, having two methods gives a better view of what data is best to keep and present. The first weakness of this article is that the date was only consumed from one specific university. This has a major limit on how this data will be taken into account by others. When data is taken only from one part of he country it limits how credible the findings are and how they can be used in future research. Another weakness is that the researchers only conducted a questionnaire in their method to finding data on beliefs about the afterlife. Another weakness is that the sample size was small in the first method. It may be hard to compare data between method one and method two because they have significant difference in sample size. Lastly, a major weakness would be the data expenditure of only undergraduate students with mean ages of 23.8 and 22.5 within the two methods verses consuming data from many different age groups. Cross-cultural research on beliefs about the afterlife is one of the major directions that can be taken with this research topic just as it was done by: Ambwani, Warren, Gleaves, Benito and Fernandez (2007) in their research on fear of fatness across the world. The data they conducted showed differences in beliefs on what body shape is socially acceptable in the United Sates verses Spain. There are so many different religions, cultures and individual beliefs regarding how life should be lived and what will come out of that. Some religions do not believe in the afterlife at all and some believe that this life is just a test for what will be the ever-lasting life after death. These differences need to be taken into considerations and research on more to further our understanding about all the cultures in our environments. Another future directions that can be taken with beliefs about the afterlife can be of great importance to the medical fields in research. Patients that have experienced trauma in their lives may have very important data that can help understand why people may have the different thoughts and beliefs about how the afterlife will and what will be in it. Research Purpose Cross-cultural Research would be a key direction to take beliefs about afterlife on. This would assess the differences in beliefs about afterlife beyond America. Cross-cultural research is beneficial because it covers a much wider range of variations in cultural activities then other studies that are based on single societies. For this particular subject on afterlife a comparison between America and Croatia will be done. The cultural differences about what beliefs individuals hold will be taken. The purpose is to show how different cultures may have different dynamics in how they believe their life had effected the belief they hold on afterlife. Croatians compared to Americans on average will believe in afterlife more. Another proposal is to test participants that have experienced trauma verses participants that have not experienced trauma. This would show how experience of trauma can affect a person view on life and how they may feel about afterlife. For this particular research it would show the difference been the two countries and between experience with trauma and experience with no trauma. On average participants that have experienced trauma will have a greater belief in afterlife verses participants with no experience with trauma. Research Methods The budget for this research proposal is 12,000.00 dollars. There are 400 participants to which 20.00-dollar Starbucks gift card will be given. That is 40020, which equals 8,000.00 dollars. The money for the Starbucks gift cards will be transferred from here to Zagreb Croatia trough Bank of America free of charge. There are also four research assistants. Two native speaking Croatians that also speak English from the University of Zagreb and two Americans from Oakland University. Each of the assistants receive 1,000.00 dollars 41000, which equals to 4,000.00 for a total of 12,000.00-dollar research budget. The ideal characteristic for the participants in this research would be that they are college health college students that have a global point of view so that the date that will be collected from them is from a point of view that has seen more then just one way to live. The participants would also be ideal if they are completely honest about their answers since these are completely confidential items on the questionnaire. An equal amount of men and women would also be ideal. Although, that may be a difficult task it can be established by keeping track of how many men and women have come to take the online questionnaire. There will be 400 student participants will be chosen from America and Croatia. From America the participants will be gathered from Oakland University in Rochester Michigan and from Croatia the participants will be gathered from University of Zagreb in Zagreb. The participants will not be from a specific major study or group but randomly selected individuals. They will all be undergraduate students. There will be a total of 400 participants. Students will be split, 200 from Oakland University and 200 from University of Zagreb. The sampling methods will proceed in the fallowing order. The questionnaire will be taken online on a website make just for this research. The website that will be made by the Oakland Universities IT departments assistance free of charge. The online questionnaire will be taken individually in a room that will be provided for the research. This way the students do will feel more comfortable and less anxious about answering the questionnaire. There will be a research assistant present in that room during the time when participants take the online questionnaire to assist them of they have any questions about how to start the questionnaire and to assist them when they are done. After the participant completes the online questionnaire the research assistant will grant them with a twenty-dollar Starbucks gift card. The Measurements will be done with the questionnaire from method two of the original research study. The questionnaire will be back translated to Croatian. Items 1 to 41 will aid in determine if the participants believe in afterlife and what specific facts they believe about afterlife. How will the afterlife be? What will be in the afterlife? These items are very specific and will with no trouble help distinguish between participants that believe in afterlife verses those participants that do not in America and Croatia and it will help find the specifics that participants believe in about afterlife. Items that do not pertain to research purposes will be taken out and replaced with more appropriate items for the research. The participants will be asked to report their age. Also other items will be added to the questionnaire to fit the need for data consumption for the research of effect of trauma on participants and their beliefs (see appendix 1 for questionnaire items). Items 42 to 55 have been added to assist in finding the right data that is needed. These specific items in the questionnaire will help determine what kind of traumatic even the participant has experienced. Do they believe this has changed how they think and feel the afterlife will be like? Also a consent form and confidentiality agreement will be given to participants to sign. The data analytic plan will consist of Two-way ANOVA. A Two-way ANOVA of variance is an extension to the one-way analysis of variance. There are two independent variables. Some of the assumptions for Two-way ANOVA are that the population from which the samples are obtained must be somewhat normally distributed. The sample must be independent. The variance of population must be equal and the groups must have the same sample size. The two independent variables in Two-way ANOVA are called factors. The idea is that there are two variable, factors, that effect the dependent variable. Each factor will have two or more factors within it. For this research study the two independent variables (factors) are American students and Croatian students. Each of the factors has two other factors in it. In this case study the participants with trauma versus participants with no trauma are the factors within the independent variable. When using Two-way ANOVA the main effect, interaction effect and within variation are also establish. The main effect involves the independent variable one at a time. The interaction effect is the effect one factor has on the other factor. Lastly the within effect is the sum of squared within each treatment group. Two-way ANOVA will provide all the necessary dynamics need to aid in this research in finding and separating the data. The research procedure will consist of the fallowing method to assemble the participants and obtain the data needed. Back-translate the original questionnaire to Croatian. Invite participants to take part in the study via email and announcements by the staff member that are chosen as assistants in this study to their students in class. As participants walk in they will be guided to a computer in the designated room to take the online questionnair. Before participants take the online questionnaire they will be asked to sign a consent and confidentiality form. After taking the online questionnaire participants will receive their twenty-dollar Starbucks gift card. Then data will be collected and analyzed from America and Croatia. The significance of this research proposal is simply that it can be used in many ways for future research. This is simple because researching on culture always brings up interesting data apart from what the researches goal was to find in first place. However, to focus on the main significance of this research is health care. It is always the fasted growing field and the most advanced in technology but there is also always room for more improvement for people skills and knowledge about diversity. Being that America is the melting pot of the world, knowledge about cultural differences is always needed. This future direction can serve nurses and doctors and other medical professionals in understanding and communicating better with their patients. Since trauma is nothing new to the health care world it is a major fact that all health care professionals need to advance and keep getting educated about. Trauma has major effects on an individuals and it will have a major effect on what they believe after the traumatic experience. Some people may have come close to death in their traumatic experience. This might have taken them to the thought about what may be next? Is this it? These are just some of the questions people may wonder about. On the other hand people that have ever had major trauma may and may just have a broad belief about what they think the afterlife will be. Research on afterlife would benefit the medical fields in a great way. The nurses and other health care professionals would have a deeper understanding on what their patients that have chronic illnesses are feeling intrinsically. It would also give them a better chance of understanding different culture and know what the patient feels or does not feel comfortable with. This research can also benefit social worker and counselors and educators in connecting with their patients or students in a better way. Education about how traumatic experiences effect how people believe their afterlife will be can also be a factor of why they feel the way they do right now. This research will also open many more doors for future research on sub topics regarding afterlife and other interesting factors that may rise from this. Since there is not much research on afterlife this can be the icebreaker. References Ambwani, S., Warren, C., Gleaves, D., Benito, A., and Fernandez, M. (2008). Culture, Gender and Assesment of Fear of Fatness. European Journal of Psychological Assesment. 24, 81-87. Flynn, C. p., Kunkel, S. R. (1987). Deprivation, compensation, and conception of an afterlife. Sociological Analysis, 48, 58-72. Lester, D., Aldridge, M., Aspenberg, C., Boyle, K., Radsniak, P., and Waldron, C. (2002). What Is the Afterlife like? Undergraduates Believes about the Afterlife. Omega Center for the Study of Sluiced. 44, 113-126.

Research On First Nations Addiction Sociology Essay

Research On First Nations Addiction Sociology Essay Addiction is the continued use of a mood altering substance or behavior despite adverse dependency consequences, or a neurological impairment leading to such behaviors. Addictions can include, but are not limited to, alcohol abuse, drug abuse, exercise abuse, pornography and gambling. Classic hallmarks of addiction include: impaired control over substances/behavior, preoccupation with substance/behavior, continued use despite consequences, and denial. The First Nation people in Canada or The Aboriginal tribe are found to have these addictive problems more when compared to other community in Canada and this has created a drastic change in the survival of their community. First Nations are the various Aboriginal peoples in Canada who are neither Inuit nor Metis. There are roughly 630 bands of first nation people spread across Canada, and the majority of them are found in Ontario and British Columbia. Under the Employment Equity Act, First Nations are a designated group along with women, visible minorities and persons with physical or mental disabilities. Founded in the 19th century, the Canadian Indian residential school system was intended to force the assimilation of Canadian Aboriginal and First Nations people into European-Canadian society. The purpose of the schools, which separated children from their families, has been described by commentators as killing the Indian in the child. Funded under the Indian Act by Indian and Northern Affairs Canada, a branch of the federal government, the schools were run by churches of various denominations about 60% by Roman Catholics, and 30% by the Anglican Church of Canada and the United Church of Canada, along with its pre-1925 predecessors, Presbyterian, Congregationalist and Methodist churches. The attempt to force assimilation involved punishing children for speaking their own languages or practicing their own faiths, leading to allegations in the 20th century of cultural genocide and ethnocide. There was widespread physical and sexual abuse. Overcrowding, poor sanitation, and a lack of medical care led to high rates of tuberculosis, and death rates of up to 69%. Details of the mistreatment of students had been published numerous times throughout the 20th century, but following the closure of the schools in the 1960s, the work of indigenous activities and historians led to a change in the public perception of the residential school system, as well as official government apologies, and a (controversial) legal settlement. Colonization had a significant impact on First Nations diet and health. According to the historian Mary-Ellen Kelm, inadequate reserve allocations, restrictions on the food, fishery, overhunting, and over-trapping alienated First Nations from their traditional way of life, which undermined their physical, mental, emotional, and spiritual health. First Nations peoples face a number of problems to a greater degree than Canadians overall, many of their living conditions are comparable to developing nations like Haiti. They have higher unemployment, rates of incarceration, substance abuse, health problems, fetal alcohol syndrome, lower levels of education and higher levels of poverty. Suicide rates are more than twice the sex-specific rate and also three times the age-specific rates of non-Aboriginal Canadians. Life expectancy at birth is significantly lower for First Nations babies than for babies in the Canadian population as a whole. As of 2001, Indian and Northern Affairs Canada estimates First Nations life expectancy to be 8.1 years shorter for males and 5.5 years shorter for females. Self-government has given chiefs and their councils powers which combine those of a province, school board, health board and municipality. Councils are also largely self-regulating regarding utilities, environmental protection, natural resources, building codes, etc. There is concern that this wide-ranging authority, concentrated in a single council, might be a cause of the dysfunctional governments experienced by many First Nations. Gangs consisting of Aboriginals are becoming an increasing problem, across Canada, due to the poor living conditions. Most of them are found in Winnipeg and Manitoba. One of the most acrimonious issues to result from the Treaty process is the dark legacy of the residential school system. The purpose of the residential schools in Canada was to educate and civilize or westernize the First Nation peoples in order that they adopt a more western that is European lifestyle. Separating the children from their parents and forcing religion on them, it was believed, was the only means by which to achieve this civilizing of the First Nations people. Residential Schools: The Legacy The story of and continuing debate around the topic of Residential Schools in Canada is highly contentious. The residential school experience continues to haunt First Nations peoples and, according to some, has led to a general indifference towards the education of many First Nations youth today. Many of the people who experienced a residential school education are now parents and grandparents and many possess deep biases against education for their children because of what they experienced. It is a difficult subject for many to understand because the residential school experience was not the same for everyone involved. Clearly, some schools were better maintained than others while some staff members more benevolent than others. Although a difficult subject to broach, the story of the residential schools has become an important part of not only First Nations history but of Canadian history. Separated from their family, friends, and in many cases the only home they had known, First Nations children were taken together, according to age level, to the residential school in the fall of each year. Once at the school, they were not permitted to speak their native tongue and the supervisors spoke only English to them, punishing them if they reverted to their own language. In many cases, the children knew nothing of the English language upon their arrival and this meant that many spent several years in silence until they were even able to express their needs. The school environment was a stark contrast to the home environment where aboriginal children were important contributing members of their family expected to help with the work of day to day life tending the nets, feeding the dogs, cutting and hauling wood, cutting up meat and fish for drying. The school demanded very little in comparison. A child had no responsibility for the well-being of others. At residential school, the aboriginal child became no ones keeper, not even his own as, in many cases, all movements were monitored and children were expected to adhere to strict guidelines of conduct. The schools were very difficult and lonely places for many children but they affected the entire family. If children returned home for the summer months in many cases, their parents found that they had significantly changed. They were no longer interested in helping the family with daily tasks and rather than spending time with their families, who were no doubt becoming more foreign each passing year, most preferred to spend time with children their own age who also attended residential school. Perhaps the most detrimental effect of the schools was the childrens loss of all ability to speak their own language effectively breaking the means of communication and traditional knowledge sharing between parents and their children. Furthermore children were taught at school that their culture was somehow inferior and not worth preserving. As a result, the residential school disrupted the passing of traditional beliefs, skills, and knowledge from one generation to the next, and deliberately separated the children from their heritage by encouraging them to resent it and embrace a more European outlook and belief system. While the cultural shock was immense without the residential schools, most First Nations youth would never have learned to read and write, or learn about the world and other ways of life. By the 1950s, the Canadian government began to realize the residential school policy was a failure. The last residential school in Canada was closed some 30 years later. Today, Aboriginal people want recognition of what was done to their communities as a result of the residential schools. Aboriginal people have demanded, and received, official apologies from the Anglican, United and Roman Catholic churches which operated residential schools. As more and more former students of residential schools come forth with stories about the sexual and physical abuse they experienced, several religious authorities who administered the schools are being charged criminally. Aboriginal Mental Health and Substance Use Aboriginal people make up only three per cent of Canadian citizens, but this population is one of the fastest growing in the country. It is also the youngest. The average age of Aboriginal people is 25. This is 10 years younger than the average age of the general population. There is great variety in languages, beliefs, traditions and cultures among Aboriginal peoples. In British Columbia alone there are 203 First Nations bands. About 30 different First Nations languages are spoken in this province. Unfortunately, there are also high rates of mental illness and problem substance use in some Aboriginal communities. This is due to a number of factors, including a history of cultural trauma. Still, a 2002-03 survey indicated that about 70 per cent of First Nations adults living on reserves felt in balance physically, emotionally, mentally, and spiritually. Also, Aboriginal people suffering from mental health problems have been shown to be more likely than the rest of Canadians to seek professional help (17 per cent as compared to eight per cent). This is a positive step towards healing for Aboriginal communities. The Rates of Mental Illness and Substance Use Problems among Aboriginals Aboriginal people have higher rates of post-traumatic stress disorder and depression than other groups: à ¢Ã¢â€š ¬Ã‚ ¢About 16 per cent have faced major depression, which is twice the Canadian average. à ¢Ã¢â€š ¬Ã‚ ¢More Aboriginal youth suffer from psychiatric problems than non-Aboriginal youth. Suicide is the leading cause of death among Aboriginal people under 44 years old: à ¢Ã¢â€š ¬Ã‚ ¢Rates of completed suicide are higher among Aboriginal males than females and peak among young adults between the ages of 15 and 24. à ¢Ã¢â€š ¬Ã‚ ¢According to the Regional Health Survey in 2002-03, three in 10 adults (31 per cent) reported having had suicidal thoughts and one in six (16 per cent) had attempted suicide at some point in their lives. à ¢Ã¢â€š ¬Ã‚ ¢Among First Nations communities, suicide rates are twice the national average, and show no signs of decreasing. à ¢Ã¢â€š ¬Ã‚ ¢The rates among First Nations youth (between 15 and 24 years of age) were from five times (among boys) to seven times (among girls) higher than the Canadian population between 1989 and 1993. Aboriginal people are less likely to drink than the general population. Only 66 per cent of aboriginals drink alcohol. Still, among those who do drink, problem substance use is a serious concern: à ¢Ã¢â€š ¬Ã‚ ¢More than one quarter of Aboriginal Canadians have a substance use problem. à ¢Ã¢â€š ¬Ã‚ ¢Aboriginals are more likely to smoke than people in the general population à ¢Ã¢â€š ¬Ã‚ ¢First-time use of tobacco, alcohol and other drugs tends to occur at younger ages in Aboriginal populations. à ¢Ã¢â€š ¬Ã‚ ¢Aboriginal youth are at a two-to-six times higher risk for every alcohol-related problem compared to other young people. à ¢Ã¢â€š ¬Ã‚ ¢Aboriginal youth are more likely to smoke, use inhalants, and use marijuana regularly. à ¢Ã¢â€š ¬Ã‚ ¢Substance use is a leading factor in teen pregnancy among Aboriginals. à ¢Ã¢â€š ¬Ã‚ ¢Aboriginal women have higher rates of substance use during pregnancy than other women. This means they are more likely to have babies born with Fetal Alcohol Spectrum Disorder and other problems. Why are the rates of mental illness and substance use so high among Aboriginals? A HISTORY OF ABUSE AND DISCRIMINATION Aboriginal people in Canada have been treated unfairly for centuries. Until 1970, many Aboriginal children were forced to go to residential schools. At these schools their culture, language and dignity were taken away from them. Some were abused physically and sexually. Because of these attacks on identity and culture, Aboriginal students and their families found residential schools traumatic, even when school personnel were kind and educational benefits occurred. As a result, a high percentage of residential school survivors suffer from mental or behavioral problems. The last residential schools closed in the 1980s, but their effects can still be seen in Aboriginal families and communities. The trauma felt by students and their families has been passed down through successive generations. BARRIERS TO HEALTH CARE There are many obstacles that stand between Aboriginal people and quality health care. Some of these include: à ¢Ã¢â€š ¬Ã‚ ¢lack of access to service à ¢Ã¢â€š ¬Ã‚ ¢discrimination among health practitioners à ¢Ã¢â€š ¬Ã‚ ¢lack of appropriate care à ¢Ã¢â€š ¬Ã‚ ¢cultural barriers (i.e., lack of experience mixing traditional and modern medicine) à ¢Ã¢â€š ¬Ã‚ ¢geographic isolation A CYCLE OF DIFFICULT FAMILY CIRCUMSTANCES Newer generations of Aboriginals are still at higher risk for mental health and substance use problems than the general population. This is partly because of the stress factors that continue to occur in many Aboriginal families. Oftentimes poverty, ill health, educational failure, family violence, problem substance use and other difficulties reinforce one another, perpetuating a cycle of dysfunction and despair. 1. Early Childhood: Some Aboriginals live in overcrowded houses in isolated environments run by single parents who survive on very low income. As a result, some Aboriginal children fail to receive the attention they need to develop socially and emotionally. On reserves, there are often many generations living under one roof. In these situations children may be exposed to alcohol and other drug use from a young age. This puts them at higher risk for substance use in their teen years and later. Higher than average rates of family violence, including physical and sexual abuse, also put Aboriginals at higher risk for mental health and substance use problems. 2. Adolescence: Young Aboriginals are at high risk for harms caused by substance use. In comparison to youth of the general population, Aboriginal youth experience: à ¢Ã¢â€š ¬Ã‚ ¢more difficulties in school and higher high-school drop-out rates-this is often due to culture and language barriers. Some youth also experience discrimination from teachers and peers related to Aboriginal values à ¢Ã¢â€š ¬Ã‚ ¢confused ethnic identity-it can be challenging for youth to identify with their heritage while being raised and educated in a non-Aboriginal society à ¢Ã¢â€š ¬Ã‚ ¢lower self-esteem and self-confidence à ¢Ã¢â€š ¬Ã‚ ¢higher rates of sexual abuse-especially among females (nearly one quarter of female sexual-assault victims are younger than seven) à ¢Ã¢â€š ¬Ã‚ ¢more psychiatric problems Unplanned teen pregnancy is an important factor that plays a role in the cycle of mental health and substance use problems among Aboriginals. Added to this issue is the fact that Aboriginal youth often start using drugs and alcohol to fit in with peers and boyfriends/girlfriends. Young women sometimes feel pressure to continue using substances after they become pregnant because they fear others will find out. This is one cause of the high rates of Fetal Alcohol Spectrum Disorder (FASD) in the Aboriginal population. These rates suggest that some young women are addicted to alcohol, or they may not understand the risks of using alcohol and other drugs during pregnancy. This is a big problem because many expectant teen mothers also have poor eating and exercising habits. All of these factors work together to create a high risk for delivering a child with problems. 3. Adulthood: Aboriginal women often have particularly stressful, hard lives because of physical abuse and a lack of support from their partners. Some use substances to manage stress or to cope with anxiety, depression and other mental health problems. Research has shown that there is a higher incidence of intimate partner abuse in Aboriginal communities than elsewhere. The use of substances by men has been shown to be an aggravating factor for violence within Aboriginal families. Some of the consequences of male violence against Aboriginal women include: à ¢Ã¢â€š ¬Ã‚ ¢diminished self-esteem and sense of security à ¢Ã¢â€š ¬Ã‚ ¢damage to physical and emotional health à ¢Ã¢â€š ¬Ã‚ ¢negative impact on children (nurturing a sense of fear and insecurity and the intergenerational perpetuation of the cycle of violence) à ¢Ã¢â€š ¬Ã‚ ¢negative impact on financial security à ¢Ã¢â€š ¬Ã‚ ¢loss of matrimonial home and sometimes relocation outside the community à ¢Ã¢â€š ¬Ã‚ ¢self-blame PROMOTION OF RESILIENCE IN ABORIGINAL COMMUNITIES It is important to note that some Aboriginal communities have fewer problems than others. There are indeed factors that serve to protect some First Nations people and communities from the cycle of difficulty. For example, in the past, Aboriginals had very strong cultural practices that promoted healthy connectedness and forms of conflict resolution that encouraged reconciliation. This and other similar strengths have helped Aboriginals to survive despite the great obstacles they have faced, and still face today. Some other examples of strengths include: à ¢Ã¢â€š ¬Ã‚ ¢the traditional value that is placed on sharing, humility and not hurting others à ¢Ã¢â€š ¬Ã‚ ¢the value that is placed on cooperation and non-competition à ¢Ã¢â€š ¬Ã‚ ¢the traditional value placed on community conscience and a shared sense of responsibility à ¢Ã¢â€š ¬Ã‚ ¢a history of spirituality, religious practices and rituals à ¢Ã¢â€š ¬Ã‚ ¢a deep-seated belief in living in harmony with the Earth and all other creatures Traditional strengths have sheltered some Aboriginal communities more than others. It is possible that these protective factors could be called upon to promote and assist the healing that is so needed today both within Aboriginal Communities and in Canadian society at large. Aboriginal people tend to consider mental wellness holistically. Good mental health means being in balance with family, community and the natural environment. Family and community have an important role in helping individuals regain their sense of balance. Therefore strong families and communities also promote resilience in Aboriginal communities. Why is it important to address mental health and substance use problems in Aboriginal populations? Social responsibility It is said that the measure of a civilized society is how it treats its most vulnerable citizens. Many Aboriginals are vulnerable and treated poorly. Canadian society needs to find ways to connect with all people who are struggling and help them overcome issues that challenge families and communities. At the same time, society must recognize that lasting healing for Aboriginal populations must come from within. Many of the difficulties Aboriginal people face today are a result of the contempt that was shown for their culture and identity in the past. Therefore, it is very important that healing processes for Aboriginal communities draw on and support the resilience embedded in traditional Aboriginal culture. Economics Canadas Aboriginal population is relatively small compared to the general population. Yet the problems and difficulties Aboriginals face are extreme, resulting in great expense to the whole country. A disproportionate number of Aboriginal people live in poverty, are homeless, or lack appropriate education. First Nations people experience more challenges related to FASD, trauma and other developmental factors. A disproportionate number of Aboriginals are incarcerated or involved with the justice system. High rates of mental problems and substance use among Aboriginals strain the health care system. All of these imbalances taken together with poor health, loss of productivity, lack of social cohesion and other problems add up to significant economic cost to society. A HEALTHIER FUTURE Aboriginal populations have unique patterns and consequences of mental illness and substance use. In order to address these, a wide range of cultural, environmental and historical factors must be considered. It is now widely accepted that psychosocial factors play an important role in individual and social development. A call has been made for the recognition of the influence of culture on health as well. When considering the substance use and mental health issues of Aboriginal people, it is important to acknowledge that Western culture has its own difficulties in these areas. Therefore the Western model may not be appropriate for Aboriginals. In addition, the influence of modern-day Western culture on Aboriginal populations may be seen as the root of some on-going substance use problems in these communities. It may be that taking part in the journey as Aboriginals rediscover and strengthen their communities based on certain traditional practices could actually help mainstream society to understand the importance of practices like connectedness and reconciliation in healing. This could help the general population to better deal with its own mental health and substance use problems. Adopt a culturally appropriate attitude Lessons from the work that has been done in healing related to residential schools should be remembered and used in the context of healing in Aboriginal communities. Some of the key findings in research done by the Aboriginal Healing Foundation (AHF) around the healing from the legacy of residential schooling include: 1. Community healing is connected to individual healing. Rebuilding family and community support networks will help stabilize the healing of individuals have experienced childhood trauma and family disruption. 2. Culture is good medicine. Culture-based outreach and healing mediated by survivors, local personnel and Elders has proven successful in reaching individuals who had previously resisted interventions. 3. Resilience in individuals and communities can be tapped. Healthy individuals in distressed communities were found to be good at promoting change. 4. It takes time to heal. AHF funding was limited to a few years, which proved to be enough to get the healing process started in many of the communities where projects were conducted, but not enough to see complete healing. 5. Services must be put in place and kept in place to encourage individual healing and help communities with their healing journeys. Typically, programs are short-term and project- based, but research indicated that services using local capacity and Indigenous knowledge are effective and economical. 6. As individuals and communities heal, the depth and complexity of needs can be seen, creating generating demand for training. Some of the most successful activities conducted to date by the AHF include healing/talking circles, interacting with Elders, one-on-one counseling, and participating in ceremonies. Support sex education and contraception for teens If Aboriginal youth are not educated by their parents or schools, they learn about puberty, sex and relationships through their friends and the media. Education should be provided by both Elders and young First Nations role models who youth can relate to and trust. Many Aboriginal communities are isolated. This means that youth must travel to get to clinics for information, contraception, and counseling. Health services should be provided within communities and they must be confidential. Teens must feel sure that their use of such services will not result in labeling or negative judgment by others. Advocate for targeted, culturally relevant programs All programs that serve Aboriginal people should include screening for substance use and mental disorders. They should also target the communities most vulnerable citizens, like children and young women. Parent-education and family-support programs that are culturally sensitive could help lower violence and problem substance use. Programs for pregnant teens could feature cultural myths and be developed to focus on FASD prevention strategies. (Some studies show that Aboriginal youth are more likely to pay attention to cultural myths about the effects of eating strawberries or crabs during pregnancy than to avoid using drugs and alcohol. Adapting cultural myths to include warnings about drinking alcohol during pregnancy may help to reduce the risky behavior of pregnant teens.) We owe the Aboriginal peoples a debt that is four centuries old. It is their turn to become full partners in developing an even greater Canada. And the reconciliation required may be less a matter of legal texts than of attitudes of the heart. (http://www.searchquotes.com/search/Aboriginal_People/)