Operations & Logistics Management Essay Example | Topics and Well Written Essays - 2250 words

Operations & Logistics Management - Essay Example Despite the fact that ISO standards are developed with the government support, certification on ISO 9000 is a completely voluntary matter. Pressure, constraining enterprise to carry out a certification, occur by users, but not legislative organs. Almost the most important fact, which is concerned this standard, is the fact that many companies, especially in Europe, require registration on ISO 9000 from their suppliers of goods and services. To cut the long story short we should say if there is no registration on ISO 9000 there is no concluded contract. In the USA, for example, NASA and Ministry of Defense now require certification on ISO 9000 from its suppliers. Let us consider the example of corporation DuPont, which is an example of enterprise, which corresponds to ISO. The activity of corporation is connected with world sales to the production of chemical industry. DuPont is one of the biggest chemical companies in the world. It was established in 1802 as manufacture for the production of powder. Nowadays DuPont produces a wide range of chemical products and conducts great innovational researches in this area. The company is an inventor of variety unique polymeric and other materials, such as neoprene, nylon, teflon, kevlar and other. The company was also developer and basic producer of the freon, utilized in the production of refrigerator devices. According to version of Fortune 500, the company occupies 66th place among the largest corporations of the USA. At present time DuPont is a multinational corporation that has 18 majo r businesses, operations in 70 countries and more than 60,000 employees. The gain of company in 2005 composed $26,6 billion. After the DuPont's certification in accordance with the requirements of the standards ISO 9000 it has began the stage of its implementation. Standards' implementation have not been so easy, since in comparison with the previous version (1994) serious changes underwent these standards, they now requires the reconsideration of approaches of management of quality and mastery of the new requirements, which are based on TQM philosophy and principles of the quality rewards models. Together with the unconditional progressiveness of the standards ISO 9000, especially new version, there is a potential danger of standards formal implementation. In the process of ISO standards implementation in DuPont there have appeared a range of complex problems, caused by the need of the systematic guarantee of realization of positions and requirements of these renovated standards, training of specialists and experts, and also by the lack of preparation of many certification organs for the work regarding c orrespondence of the systems of quality to new requirements.The main task, which have stood before the management of company was to avoid formal implementation into of ISO 9000 standards, since formal approach to this matter can bring only loss of time and expenses, and disappointment in standards themselves. Actually, under specific conditions ISO 9000 standards can not only prove to be

Marketing promotional strategies Essay Example for Free

Marketing promotional strategies Essay For this task I have chosen to write about Ben and Jerrys and Haagen-Dazs ice cream. These are two rival brands at the top end of the market. I decided to write about ice cream because it is very popular and there is lots of information available about them. They also both have good marketing and promotional strategies. I chose to write about Haagen-Dazs, as it is the best known ice cream. It is the number one super premium ice cream with 43 % of the market share. It is quite expensive as it is about  £5 for a carton on the ice cream but it is very nice. It is made with natural ingredients and its flavours are Chocolate, Butter Pecan and Cherry Vanilla. It was first made over 40 years ago. Haagen-Dazs uses the finest and purest ingredients. Ben and Jerrys is also at the top end of the market but it is a newer brand as it was first made in 1978. It has 39% of the market share and is the number two brand. It costs a little bit less than Haagen-Dazs as well. The price is still quite expensive though as all the products used are bought from minority and disadvantaged workers. It has a more fun image and has flavours such as Phish Food, Berry Nice and Cherry Garcia. It is aimed more towards young people than Haagen-Dazs is. It is aimed at young men and women in their teens, twenties and thirties with a high disposable income. Although these products are both at the top end of the market and are luxury ice creams they have very different approaches to their marketing and promotional strategies. Ben and Jerrys is marketed as a fun brand. It aims to try and attract younger people than Haagen-Dazs. This is shown by the names of its ice cream flavours and also by the design of the packet. Haagen-Dazs has a more sophisticated image and it has a more grown-up carton. It is aimed more towards older people, for example, people in their late 20s, 30s and 40s. Marketing Promotional Strategies Marketing Mix and Promotion has four main aims. It is known as AIDA. It sums up the purpose of communication with customers through promotions. A companies Unique Selling Point (USP) is what they use to make them different to other companies who are selling the same things as them. Ben and Jerrys have got a laid back image but they also have a social awareness. When Ben and Jerry first started their company, they started the concept of giving back to the community as a whole. They make sure that the milk they use is bought from Vermont farmers and they buy the brownies they use in some of their ice creams from disadvantaged workers. They also give 7.5% of their profit away to help social and environmental causes. This is their Unique Selling Point. Haagen-Dazs USP is that they are an ice cream aimed at adults that uses only the finest ingredients. They market themselves as the ultimate in luxury and extravagance. There are lots of different types of media that can be used to advertise products. These are the mass media: television, radio, cinema and the internet. There is also billboards, magazines, planes and product placement. Local media can also be used and this is notice boards, shop windows and public places. These influence buyer behaviour by persuading them to buy the product they are advertising. Haagen-Dazs has a lot of advertising. They advertise at cinemas and also on the television. They also have magazine and billboard advertisements. They advertise themselves as being a luxury ice cream and have started a new advertising campaign Made for Movies. This is going along with a special offer at Blockbuster videos where they offer free video rentals. When Haagen-Dazs first started in England they had a word of mouth campaign to make them seem very credible. They had marketed it as an upmarket product and at first it was only sold in upmarket shops. They ran advertisements in magazines like Vogue in order to attract the right sort of audience they wanted. Haagen-Dazs used AIDA to drip feed information in order to get peoples attention. Most people wouldnt be able to buy it at first though because they didnt shop at the right shops and it was expensive but after a while they started selling it at lots of shops. People bought Haagen-Dazs because they wanted to see what all the fuss was about and if it really was as good as other people said. Ben and Jerrys also advertise their products but not as much as Haagen-Dazs. They do not have any television advertising at the moment; neither do they have any magazine adverts. They have a lot of promotional evens however, such as buses that go round universities and offer free tasting days. Ben and Jerrys is often bringing out new flavours of ice cream and often has a Flavour of the Month They also stop making flavours that are not selling well. This is so customers do not get bored of the same thing. They advertise these new flavours in magazines and on billboards and people are keen to try what these new flavours taste like. They also advertise that they give a percentage of their profits to charity and the Ben and Jerry Foundation and this is used to gain customers. Both Ben and Jerrys and Haagen-Dazs have an upmarket image and at the moment they are the only two ice-cream brands to have this image. People would rather buy the more expensive brand and get the image that goes with it than buy a cheaper ice-cream which tastes just as good because they dont get the image that is associated with it.

The Importance of Organ Donation Essay -- Organ Donor Health Medical P

The Importance of Organ Donation   Ã‚  Ã‚  Ã‚  Ã‚  Each day approximately 6,300 people die and what makes this haunting is that presently there are 83,513 people waiting for organs to be donated, yet each day 17 people die because they do not receive a transplant (http://www.donatelife.net/facts_stats.html). These statistics show that people who are waiting for organ transplants have a good chance at being saved and get what they need. The sad truth is though, because of the lack of people willing to donate organs, many people will continue to wait for organs to save their lives. ?Waiting lists of patients for organ transplants become longer as the need for transplantable organs increases? (Sheehy 1). Think back to how someone might feel when a close family member or friend dies. With out argument, the feeling one experiences when going through a time like that is one of the most painful experiences. The feeling when one gets when they know that they will never again see the person you loved so much, never hold th em, touch them, experience their presence. It is a horrible feeling. What many do not realize is simply by donating organs, you can help someone else not have to deal with that pain.   Ã‚  Ã‚  Ã‚  Ã‚  Organ donation is when someone who has died, has previously given permission for their organs to be taken from their body and transplanted into someone else?s who because of some sort of medical condition, can not survive off of their own. At the time of death one?s heart, intestine, kidneys, liver, lung, pancreas, pancreas islet cell, heart valves, bone, skin, corneas, veins, cartilage, and tendons can all be used for transplantation. Choosing to donate organs is beneficial to many people, morally the right thing to do when you pass on and, is also one of the most important ways for survival of many people.   Ã‚  Ã‚  Ã‚  Ã‚  Organ donation is often perceived with doubt because many people do not know the truth. There are many myths out about the donating of organs that cause many people to opt not to. What many do not realize is the truth about organ donation. The body of the donor after the surgery is not mangled up and is presentable for the funeral. Organ donation is ethical and should not be looked down upon. Organ donating is there to save lives, not to hurt anyone. Many people think that they should be paid or given something in return for donating their organs, which is... ...en through the example of Nickolas Green, when you donate organs you not only save one life, but often numerous. Your body has so many vital organs and tissues that can be donated and given to many different people. For many of these people, what you donate to them, can be a matter of life or death. If they don?t receive a donation soon enough, their time will run out and they will pass away. By donating organs you are giving of your body, something that will never again by seen after death. You are making the morally correct decision to help others. It seems we are all brought up to help others and give of yourself, and what better way to do so then by donating of your organs.   Ã‚  Ã‚  Ã‚  Ã‚  When you go to get your drivers licence, be sure to mark that you will donate. Put yourself in the shoes of someone waiting for a donation. They hear of people dying and yet nothing will happen for their benefit if these people don?t choose to donate. Picture you husband or wife, on their death bed unless someone will donate their organs. Make the right decision to bring happiness out of death. Do not put your organs to waste, help those in need, and choose to donate.   Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  

Medicine Men of Oglala Sioux Indians of Nebraska Essay

The  Oglala medicine men belong to the Sioux Indian Community in Manderson, Potato Creek, Kyle, Oglala, No. 4, Red Shirt Table, Wanblee. This Indian Tribe in Nebraska is watched over by a branch of the Office of Indian Affairs located within its territory. Civilizations have used different ways of curing their sick. The bible states that Jesus cured the sick by using miracles. The Chinese cure their sick using reflexology, acupuncture as well as the taking of the root of the plant ginseng. The American doctors use manufactured drugs like Tylenol or Aspirins to cure the pains of their patients. Admittedly, the different ways of curing the sick has been handed down from generation to generation. In fact, in some countries, the faith healers believe that they have the inner power to heal the sick if their patients will have faith in the doctors. Currently, many born again fellowships are centered on a pastor who cures the cancers (Aldredge-Clanton 11), diabetes, high blood and lets the invalid throw away his crutches because he can now walk. This type of healing is called miracle healing where the pastor impresses on the minds of their church members that Jesus and around and will remove their affliction. The following paragraphs explains the uniqueness of the Oglala Sioux Indians of Nebraska as they go about their daily festive activity of maintaining the community’s health by curing the ailments and the sufferings of their Indian neighbors. BODY His role in the community The role of the medical doctors or so called healers is to cure the sick and alleviate the pain of the dying Indian person. The healer brings hope the suffering and pain of their Indian neighbors. And the healers include in their medical armory the Sun Dance. The Sun Dance is the ritual part of the Indian doctors’ healing procedure. This dance is performed during the midsummer and indeed that most intricately complex part of the Indian healers curative process. Thus, their role in the community is to heal the patients using many processes. One such process is the ritual method. For, ritual and reciprocal communication between the patient and the medicine men and women is designed to start a biological and social rhythm motion through by influencing the neurophysiologial structures of the patients’ ailed body parts. Likewise, the Indian medicine man’s way of curing their patient is blanketed with myth which includes the use of the environment in the healing process (Lewis 169). To reiterate, the medicine men’s role is to keep as many of their Indian neighbors as healthy as possible. Evidently, a healthy people would spur the community’s economy to a more frantic pace. However, a population with many sick neighbors would eat away the community’s money because the government has lesser people to spice up the community’s economy. The medicine men and women here also help the community by influencing the policy makers in their community to craft laws, ordinances and statutes that focus on maintaining the health of the Oglala Indian community of Nebraska, USA (Lewis, 41). Thus, the role that these Oglala Indian medicine men play is very important. His status The status of the Oglala American Indian of Nebraska, USA’s medicine men and women here is such that they are being trusted and asked for advices in terms of health. In fact, many politicians in their community approve of the teachings and activities of the medicine. This is their way of enticing the medicine men and women to recommend to their patients, friends and every day contacts to vote for the politician and to support him or her plans and programs for the Oglala Indian community. Unquestionably, their major role is to keep the people healthy. (Lewis 71). For, these medicine men of Oglala, Nebraska exude an air of authority for what they tell their patients to do will often be done in most cases because the patients want to live longer. His knowledge The Oglala medicine men and medicine women are mostly comprised of senior citizens who started their medicine practice late or after the prime of their life. For, they had to gather enough experiences in life as well as theoretical knowledge that will give them necessary medical knowledge as they take up administrative positions in their Indian tribe. Many of the older women and men of the Oglala Sioux Indian settlement absorbed all they could to gain expertise in the field of medical practice that included the use of herbs as medicines. Specifically, many of the medical practitioners of this small United States tribe specialized in the study of the symptoms, causes and the herbal cures for various diseases. Also, some of the medicine men and women generally studied how to cure the physical and mind -related sickness (Lewis, 10). The Oglala medicine men are generally well versed in terms of which herbal plants will be very effective in alleviating many of the health risks of their constituents. Beliefs, and similar type of information that relates to the Medicine men. The people of the Oglala Indian settlement believe that some ritual songs can hasten the healing process. One such popular song is the Oglala’s Indian song. This magical song is believed to sprinkle the patients with the powder of cure. The Indian medicine men believe that this song is embodied with syncretistic and revivalist. For, this song brings out the embodiment of syncreustic and revivalistic elements of the Sioux faith and Pan –Indian movements. The Indian medicine men and women believe that the current ailments afflicting their constituents were caused by their intermingling with the White Americans. For, they believed that the normal Indian was healthy before these whites visited them and imprisoned them in Indian settlements. Thus, the present Indian sickness have been brought about by their change in lifestyles. For, The Indians freely roamed the prairie and other lands as they followed where the roaming animals would go during the pre –white days. This lifestyle had been cut because the whites placed them inside their Indian settlements for fear they Indians would endanger the lives of the Whites. The Indian healers believed that the Whites had forced them to live in log cabins. This is what caused their health to deteriorate to the level of the white’s health conditions. Also, the Indian lifestyles of free roaming of the desserts to search for their main dish of buffalo meat to their new log cabins resulted to a crowded home and school (Carter 103). Thus, their physical power to repel viruses and bacteria that is the root cause of many of the unhealthiness continues to this day. For, the Indians believed that living in their teepees ( Indian tent houses) brought them good health (Fletcher 81). Reference ceremonies or events the medicine men conducts or participates in. The medicine men and the medicine women of the Oglala Sioux Indian settlement studied how some of the herbs cropping up around their community could alleviate or even eradicate some or all their community members’ ailments. This also includes other mundane treatments of many of the diseases plaguing the Indian Territory. Also, the Oglala medicine men conducted their normal Sun Dance in their community to usher in health into their community. In addition, the medicine men and women of the Oglala United States Indian reservation included in some of their jobs to cure their fellow Indian tribesmen and tribeswomen several repertoire of what they identified as Sacred Indian songs. In fact, some of the tribe men and tribe women native doctors use a unique Indian method described as calling the healing process to start immediately. Normally, the healing process is a two way succeed. Meaning, the tribesmen and tribeswomen and their Indian patients must literally put their trust and fate in the medicine men and women to pluck them out of their pain or injustice. This trust is influenced by the strength and intensity of the medicine men, medicine women and their patients to have an unwavering conviction that their local community doctors here would cure them of their pain and suffering. Further, this only shows that the entire healing process of their local healers falls beyond man’s control and ambition. In short, the Indian healing process is classified by something clearly outside the normal realm of human control and ambitiousness. The medical training here is uniquely their own. Meaning, their medical procedures clearly run one hundred eighty degrees around the normal medical procedures that non –Indian medical practitioners use to cure or just alleviate their sick patients. Thus the long and energy sapping training that the Indians studying medicine in their local community willingly undergo in order to reach the prestigious status in their locality as a medicine man. In fact, only a few of the fresh graduates of formal schools are willing to continue their education in the new field of local Indian medicine. In contrast, many of the people studying medicine in this local United States Indian tribe in Lakotas (Faller 64) have also been introduced of the United States’ white men’s medical school among the Navajo Indians. However, this Navajo idea is not part of the wishes of the Oglala Indians because they do not aim to set up their own medicine schools. Here, the local Indians can sell their medical materials like the medicinal herbs as well as the ceremony programs. Usually, these Indian health programs allow the selling or giving of medicine materials and ceremonial disease -curing processes to be sold or given to another person needing them. The medical training of Indians aspiring to be medical practitioners includes starting out as assistant singer or drummer in a real live medical hearing process for several years. The Indian medical student must blend into the environment with their participation of much needed Sun Dance and other medicine rights so that the medicine trainees so they could increase their powers as well as reputation with their patients handled. For, the medicine men and women believe that they have reached that pinnacle in life where they could qualify as a representative of the spirit world. For the medicine men and women in this tribe normally also use the power of conjuring spirits to help them in their day to day medical practices (Lewis 39). A healing process includes consulting the parents and relatives of the sick patient in order to get a historical background the patient from the patients’ health issues as well as the sickness that the patients parents, grandparents and the like normally have. Also, the medicine men and women ask additional information from their patients’ advisers as well as intermediaries. Also, the Indian healers show the same techniques and processes as they go about curing sick patients with the same illnesses. A formal healing session always starts with the patient visiting the Indian healer several times in a casual way in order to entice the Indian healers to accept this person as a new patient. Accepting this patient is a new contract. The medicine men and women normally command the patients to first fast, to seek visions, to abstain on some things, to pray for divine healing from God, and to prepare food for inns. Accepting the new patient is then followed by the Indian healers’ full concentration of healing powers and time to a full implementation of the proper medical healing procedures to be imposed. In turn, the patient can now sit back, relax and wait for their medicine man or medicine woman to help him or her cure his or her medical condition. The medicine men and women recognize some of the medical practices of white doctors. One such belief shared by both types of doctors is that time is an ally in many medical cases. For, these Indian healers believe that time helps in their patients’ recovery process. Also, time heals some fears or phobias like what the white psychologists and psychiatrists adhere to. Naturally, the arrival of the medicine man or woman ushers in the patient a sign of relief because finally something and something will step into the painful world to extricate them from their miseries (Lewis 40). Normally, the Indian medicine man or woman’s healing repertoire includes a drama –like presentation. Meaning, the curing process includes a stage, actors as well as music. For, the patient is now transported into a world where the patient is not placed in darkness, immobility and a world of healing songs which sometimes includes dances. Consequently, the patient is healed because of the trance they enter into where the medical songs bring healing into their afflicted body part or parts (Lewis 42). This picturesque orchestra –like description of the medicine man’s or medicine woman’s work shows that he or she plays a pivotal part in the Oglala Nebraska, USA Indian community. On the other side of the United States, the Navajo Indians also use their kind of traditional healing. The medicine men here use the medical technique of gazing. The medicine men just gazes in their patients to feel the aura of the patient. For, the Navajo Indian medicine men will feel the vibrations that tell him what caused the patient to fall victim to a virus, bacteria, to succumb to high blood, diabetes, cancer, epilepsy and the like. The Navajo Indian doctor then moves some of the patients’ parts like the hands and feet to confirm his first impression of what the patients’ ailment is (Davies 83). The medicine doctors of Oglala Sioux Indians of Nebraska, USA’s main role is to maintain the health of their small Indian community. The medicine men use primitive ways of curing the sick. One such way is to use the Sun Dance. The Sun dance brings health to the community because this festive dance is believed to absorb the vital elements of the environment and funnel it to the people in the community. Also, the medicine man uses the communication process as part of his healing procedures. Here, he gathers much needed information from the patient, his family and his relatives in order to come up with the cause or causes of his unhealthiness.

Hebrew and Islamic Mythology Essay

While science and religion are notorious for their contentious and often violently contrasting relationship, they bear much in common in their agenda. Both set out to provide explanations for the world’s mysteries. And as such, they also share a large hand of unanswered questions. Perhaps chief among them, the question of the earth’s creation, and by extension, man’s ascension to awareness, is one with very few empirical explanations. And in an absence of any conclusive evidence, theories abound from all camps. A common thread in history’s chapters, myths regarding the Earth’s conception provide insight into the lives and cultures of their respective societies. In western society, the Judeo-Christian anecdote is easily the most well-known. This story is the primary creationist mythology for many monotheistic sects. Herein, God creates the earth in six days, with man arriving on the last. On the seventh day, the omnipotent rests and thus, delivers man the Sabbath. However, in the centuries that preceded the inflection point where monotheism began to take popular hold, polytheistic idolaters provided the most commonly held ideas about the earth’s origin. One of the earliest examples of the literate and elaborated nature that these myths could take on comes from the rich tapestry of Greek mythology. The Greeks were idol-worshippers who had developed a complex and extremely colorful cast of gods. Though not omnipotent like the Judeo-Christian almighty, these gods were believed to possess real and considerable power over the lives of their human subjects. The Greek myth of creation is an exposition of that relationship. It was believed that, prior to earth, there was nothing but darkness. And amid this darkness, the only object was a black-winged bird called Nyx. This bird, alone in the void, was impregnated by the wind. (Note the parallel to the immaculate conception of Christ. ). As a result of this cosmic union, she yielded a golden egg, which she proceeded to roost upon for many thousands of years. Eventually, this egg hatched and the god of love, Eros, sprang forth. Just as Eros was born, so too were his siblings, whom he was given the honor of naming. They were the upper and lower halves of his shell, which rose to the air and sank to the ground respectively. They became the sky and the earth. Eros called them Uranus and Gaia and blessed them with love. This love resulted in children and grandchildren who would blossom into twisted, war-bent gods whose better judgment would be often blinded by a hopeless quest for power. A first-generation child of Gaia and Uranus, Kronus took a wife in Rhea and produced many children, whom he grew to fear immensely. Kronus, a problem-solver by nature, swallowed his children while they were still infants, thus preventing what he considered to be the inevitable threat of usurpation. The youngest of his sons, however, was also the most beloved to Rhea so she deceived her husband into consuming a rock in the child’s place. This youngest child, Zeus, would grow strong in manhood and ultimately bring to realization Kronus’ greatest fear. Zeus liberated his brothers and sisters from his father’s malicious and all-consuming grasp. Then he led them to revolution, waging a war against the tyrannical god. In their victory, they turned their benevolent attention to the great creations of Nyx. The gods began to populate Uranus with the stars thus creating space. They began to furnish Gaia with life, thus birthing nature. After creating the appropriate backdrop, the gods recognized that the earth was correct excepting its want for animals and humans. Zeus set to the task his sons Prometheus and Epimetheus, whose names translate literally to mean forethought and afterthought. This provides some interesting insight, perhaps, into the Greek perspective about man’s intellectual capacity and eventual self-awareness. In addition, it offers literal details about the unique abilities and idiosyncrasies that mark the species which populate the earth. When assigned to the job of designing creatures, the brothers were given a variety of gifts to offer their creations. While Epimetheus set upon the task of creating the animals and awarding them all with gifts, Prometheus carefully sculpted man to be in the image of the gods. (Again, man’s definition as being in the image of god holds much in common with Judeo-Christian creationism). When he completed his task, he found that Epimetheus had given away all the gifts, leaving humankind with the shaft. Prometheus sought to rectify the matter by stealing a trace of fire from the setting sun and giving it to man. When Zeus awoke to find man in possession of that which was to belong only to the gods, he was furious. He punished Prometheus to an eternity stapled to a tree, having his liver chewed on by vultures. But the damage was done. Man had been created and given the power of fire. There is a great deal more to Greek mythology, as with the bible. The role of the gods takes on a wide array of purposes, gradually divining all of man’s vices and virtues. But in the story of the earth’s creation alone, there is much illumination. The Greek legend begins to tell part of the story of Greek culture insofar as it offers some true self-examination. In this story of violence, deception and a natural tendency toward roguishness, the Greeks provide a piercing look into a psyche long since perished from the world. Surviving with far greater ideological intensity are those creation myths driving modern faith. The traditional structure of the dominant monotheistic faiths incorporates a narrative regarding the creation of earth and man into its formative doctrines. Herein is typically contained an originating explanation for the relationship between god, man, heaven and earth that provides grounding for the entirety of the faith’s sacred text. This is a fundamental commonality between the texts of the Hebrew Bible and the Holy Qur’an, both of which dedicate significant portions of their second chapters to delineating the story of the first man. It is striking to compare the passages concerning the creation of the first man as they appear in the two texts. Though today Judaism and Islam function almost as antecedents to one another, with their practitioners often viewing their respective texts as placing them into diametric and practical opposition of one another, these passages provide evidence of their common derivation. The creation myths of the two religions suggest that their political, social and cultural differences today may stem from the nuances therein, which had the effect of placing their interests in close confines with one another while arming them with divergent perspectives on how best to achieve said interests. The details surrounding God’s deliverance of Adam to the Garden are essentially the same according to the two texts, but the wording of each calls for closer speculation. In Genesis, the first book of the Hebrew Bible, God follows his work of creating the heaven and the earth by creating man: â€Å"Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.. † (Gen. 2:7) From here is taken a substantial assumption in the Judeo-Christian faith which proceeds from it, that man is created in the image and likeness of God. The breath of God, this passage indicates, circulates in the body of every man, suggesting a responsibility to godliness for all of us. The Qur’an, in its recognition of the same deliverance to the Garden, paints a different image in acknowledgment of God’s endowment of life. In keeping with a prominent thematic impulse of the Qur’an, convicting its readers to note the distinction in fates for believers and nonbelievers, the phrase depicting Adam’s creation is posed with a similar connotation: â€Å"How do you deny Allah and you were dead and He gave you life? Again He will cause you to die and again bring you to life, then you shall be brought back to Him. † (Koran, 2:28) This is a passage which demands not just belief in the creationist role of Allah but also a devotion to eradicating or combating non-belief. More explicitly and ideologically pertinent though, it carries with it a description of the process of reincarnation. Man, in this passage, is described as an entity being fully at the mercy of God within the bonds of the creator-to-created relationship. And where the berth into God’s image, held in the Hebrew Bible, ultimately predisposed man to divine immortality, this infinitude is represented differently in Islam. The overtones of reincarnation here suggest that man is not considered to be made in the image of God, nor even an element of the earth as also implied by Genesis 2:7, but is a soul perpetually disposed to take forms according to the will of Allah. This does not necessarily indicate a fundamental difference in the dispositions of the gods in question, Yahweh and Allah in the bible and Qur’an respectively. In Genesis, there is an articulated statement regarding God’s willingness and right, as creator, to snuff out his subject for transgression of his law. At the time, this law was constituted summarily of one directive in which â€Å"the LORD God commanded the man, saying: ‘Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die. ‘†(Gen. 2:16-17) These foreboding words are those which assured our mortality on an earth characterized as the forum for exile from the Garden. The air which god breathed into us through Adam’s nostrils would, as God promised, be the price paid for partaking of the fruit. This fall from the grace of godly immortality would define the nature of man’s life-cycle, and by extension, theoretical concepts such as time and space and spiritual assumptions about death and the afterlife. God’s proposition to Allah as depicted in the Qur’an is not endowed with the same consequence, perhaps a product of the initial divergence between the two texts with regard to the fundamental construct of man in relation to his god: â€Å"And We said: O Adam! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust. † (Koran, 2:35) The fall from grace is described quite differently here, with man incurring no such threat as explicit as a certain death. This is a condition already possessed of man in the passage concerning his formation. It is not a punishment but a state of being given grounded in man’s relationship to Allah. Original sin is still a common element to the doctrines of the two faiths, but its consequences appear as quite different actually. In the Hebrew Bible, the serpent is a creature which plays the role of deceiver and, by metaphorical extension, the antithetical and fundamentally evil counterpart to God’s unchanging benevolence. This is contrasted by the Qur’an’s direct address of a Satan figure, a development affirming its composition as having occurred at a far later date than that of Genesis: â€Å"But the Shaitan made them both fall from it, and caused them to depart from that (state) in which they were; and We said: Get forth, some of you being the enemies of others, and there is for you in the earth an abode and a provision for a time. † (Koran, 2:36) A punishment dealt herein concerns man’s occupation of earth as a home, with God endowing it only a finite capacity to host mortal life. Again, the contrast between the implications to man’s punishment for Original Sin in the two texts can be traced to the contrast in man’s assumed composition. In the Hebrew Bible, God punished Eve and her offspring to a perpetuity of painful childbearing â€Å"and unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. † (Gen. 3:17) In this passage, a fundamental difference in perspective is illuminated, that man’s lot, to toil on the land, is a punishment profoundly connected to his violation of God’s will and his organic relationship to the soil. Where the Garden of Eden was a sanctuary at Adam’s disposal, the Earth would be his responsibility and his shackles. His mortality would be profoundly chained to his capacity to manage the earth. Where Islam casts its subjects as inhabitants of a land inevitably bound to eventually leave them to resource-deprived oblivion, Judaism confines its followers to a eternity of suffering knowledge of the earth’s hard reality. God tells Adam of this fate as being a mixed blessing, with the knowledge equally capable of delivering him to pain and pleasure, â€Å" for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil. ‘† (Gen. 3:5) In a way, this is a complete fulfillment of man’s emulation of the creator-image just as it is the downfall from godliness. Indeed, the serpent cavorts Eve by telling her that she and Adam will be endowed with knowledge and fortitude, and be gods themselves. In exchange for this transgression, god casts man without guidance into the desert abyss. This is contrasted by the denouement of original sin in the Qur’an, where Allah casts his children out but does so under the auspices of mercy: â€Å"We said: Go forth from this (state) all; so surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve. † (Koran, 2:38) Here, God reaffirms his commitment to man even in his failing, offering him an unconditional love as sanctuary for the pain and suffering of the land. The intricacies that differentiate the two texts offer a useful set of variations on a creation story that is highly associated with the evolution of monotheism. Particularly, the mutual centrality of the texts on man’s role and purpose in the earth’s creation and the heaven’s sanctity illustrates the capacity of each to elucidate its pursuant culture’s views on God’s divine plan for humanity. Bibliography: Fahs, Sophia Lyon, Spoerl, Dorothy T. Beginnings: Earth, Sky, Life, Death. Beacon Press. Boston. 1965. Freund, Philip. Myths of Creation. Washington Square Press, Inc. New York City. 1965. Koran Text. (1997 edition). The Holy Qur’an. University of Virginia: Online Book Initiative. Online at Masoretic Text. (JPS 1917 Edition). A Hebrew-English Bible. Mechon Mamre. Online at

Lambert Surname Meaning and Family History

Lambert Surname Meaning and Family History The Lambert surname is a Low German form of the name Landberht or Old English Landbeorht, meaning bright land or light of the land, derived  from the Germanic elements land meaning land and berht, meaning bright or famous. The surname may also have derived as an occupational name for lamb-herd. Lambert is the 27th most common last name in France. Surname Origin: French, English, Dutch, German Alternate Surname Spellings: LAMBERTH, LAMBETH, LAMBUTH, LAMBER, LAMBERTE, LAMBURT, LAMBRETH, LUMBERT, LAMBRECHT, LAMBERTIS Famous People with the Surname LAMBERT Miranda Lambert  -  American singer and songwriterPaul Lambert  - Scottish football (soccer) playerAdam Lambert  - American singerAlbert Edward Lambert - British architectAylmer Bourke Lambert  - British botanistJohann Heinrich Lambert   - Swiss mathematician and physicistJoseph-Franà §ois Lambert  - French adventurer and diplomatPercy E. Lambert - race car driver; first person to drive a car 100 miles in an hourJordan Wheat Lambert - American chemist; helped to invent Listerine ®Rachel Lambert Bunny Mellon - American  horticulturalist,  gardener, and philanthropist; granddaughter of Jordan Wheat Lambert Where is the LAMBERTSurname Most Common? According to surname distribution from  Forebears, the Lambert surname is most prevalent in the United States, where it ranks as the 294th most common surname. There are greater numbers of Lamberts based on percentage of population, however, in countries with a sizable French-speaking population, including France (where the name ranks 20th), Monaco (23rd), Belgium (26th), Bermuda (31st), Luxembourg (34th), and Canada (134th). Surname maps from  WorldNames PublicProfiler  indicate the Lambert surname is especially common in northern France, especially in the regions of Champagne-Ardenne and Franche-Comte along the border with Belgium. It is also especially common in the Wallonie region of Belgium and in Quebec, Canada.   Genealogy Resources for the Surname LAMBERT French Surname Meanings and OriginsDoes your last name have origins in France? Learn about the various origins of French surnames and explore the meanings of some of the most common French last names. How to Research French AncestryLearn about the various types of genealogical records available for researching ancestors in France and how to access them, plus how to locate where in France your ancestors originated. The Lambert DNA ProjectThis project seeks to establish relationships among individuals with the Lambert surname- and variants such as Lambard, Lamberth, Lambeth, Lambreth, Lamburt, Lombard and Lumbert- on a worldwide basis, using Y-DNA testing in combination with traditional genealogy research. Lambert Family Crest - Its Not What You ThinkContrary to what you may hear, there is no such thing as a Lambert family crest or coat of arms for the Lambert surname.  Coats of arms are granted to individuals, not families, and may rightfully be used only by the uninterrupted male line descendants of the person to whom the coat of arms was originally granted. LAMBERT  Family Genealogy ForumSearch this popular genealogy forum for the Lambert  surname to find others who might be researching your ancestors, or post your own Lambert query. FamilySearch - LAMBERT GenealogyExplore over 2.5 million  results from digitized  historical records and lineage-linked family trees related to the Lambert surname on this free website hosted by the Church of Jesus Christ of Latter-day Saints. DistantCousin.com - LAMBERT Genealogy Family HistoryExplore free databases and genealogy links for the last name Lambert. GeneaNet - Lambert  RecordsGeneaNet includes archival records, family trees, and other resources for individuals with the Lambert surname, with a concentration on records and families from France and other European countries. The Lambert Genealogy and Family Tree PageBrowse genealogy records and links to genealogical and historical records for individuals with the Lambert surname from the website of Genealogy Today. - References: Surname Meanings Origins Cottle, Basil.  Penguin Dictionary of Surnames. Baltimore, MD: Penguin Books, 1967. Dorward, David.  Scottish Surnames. Collins Celtic (Pocket edition), 1998. Fucilla, Joseph.  Our Italian Surnames. Genealogical Publishing Company, 2003. Hanks, Patrick and Flavia Hodges.  A Dictionary of Surnames. Oxford University Press, 1989. Hanks, Patrick.  Dictionary of American Family Names. Oxford University Press, 2003. Reaney, P.H.  A Dictionary of English Surnames. Oxford University Press, 1997. Smith, Elsdon C.  American Surnames. Genealogical Publishing Company, 1997. Back toGlossary of Surname Meanings Origins

NO TITELE essays

NO TITELE essays On 31 August 1997, Princess Diana died tragically in a car crash driven by a drunken chauffer. Her death was shocking on several levels. It was violent. "It sent those she had touched through her charity work into heartbroken mourning, and saddened millions more who had never met her but who had followed her troubled and sometimes troublesome life with the intimacy that modern celebrity affords". This accident would not have happened if the driver was not intoxicated by alcohol. The recent figures from Statistics Canada show that there has been a 50% reduction from 1981 to 1996 in the number of Canadians being charged with drunk driving. There is a lifelong sorrow for the relatives of the fatal victims; moreover, there are astronomical costs, and problems for repeat offenders. Drunk drivers cause more deaths, injuries, and destruction than all murderers, muggers, rapists, and robbers combined. Every six hours, someone is killed by an impaired driver. Every twenty minutes, someone som ewhere in Canada becomes a victim to an impaired driver. Every year, more than 45% of all traffic fatalities involve alcohol. More than 1.700 Canadians die each year as the consequence of intoxicated drivers. Tens of millions of dollars are spent annually in court costs, rehabilitation, lost earnings, health care, and social programs all because of drinking driving accidents. This money comes directly out of the citizens' pockets in taxes and lost revenue. Transport Canada reports the minimum loss to society as a result of road accidents involving alcohol as: $390,000 per fatal accidents $310,000 per fatality $12,000 per injury accidents $3,600 per injured victim Almost 30,000 Criminal Code license suspensions were issued in 1992 for drinking driving related charges. Over one-half (59%) were repeat drinking driving offenses. Of all suspensions issued for impaired driving, 65% were issued for a second or subsequent offense. Crashes happen more often in ...