Open and Closed Source Systems

Open and Closed Source System POS 355 Open Source Operating Systems The following paper will discuss open source and closed source computer systems that are used in today’s technology world. These systems are available with licensing rights as well as with the source coding available for use. Computer software that is available with the source coding for redistribution is known as Open Source Software (OSS). The computer software source code contains all of the modifications and the works needed for redistribution.The licensing of the open source software allows the users to learn more about the software by upgrading, modifying, and making any necessary changes to the software without costing the user any money. The open source software also provides the user the ability to share out the software without any costs being involved. Currently there is variety of open source software available for users in the technology environments. These categories of software are but not limit ed to server software, operating systems, application software, and programming language software.There are many items under each category of software. For example, application software contains web browsers such as Mozilla Firefox, Office Suite for office applications, and 7-zip for decompressing zip files. Some operating systems that are included are Linux and Android OS. Closed Source Operating Systems In today’s technology environments, there are types of software that restrict the user’s ability to broaden the software use in many different environments. Closed source software is also known as propriety software.This software is only available without the source code and is licensed under limited rights, which is provided only by the copyright owner of the software. The purchaser of the closed source software is authorized to use the software without the ability to modify, upgrade, update, or make any necessary changes while utilizing software. The propriety softw are is typically only owned by a single organization that possesses the only legal rights needed to modify the software use.The only method of making any changes to the software would be to purchase a change of any type directly from the copyright holder. In other words, the proprietary software is the property of the owner / developer / publisher that cannot be copied or modified, with an appropriate price and need to comply the license agreement (National Taiwan University, 1991). These types of changes in most cases are very costly and are not an everyday occurrence. There are many examples of closed source systems.These examples are but not limited to Microsoft Server 2000, Windows XP, and Microsoft Windows 7. Most computer systems today are solely operated by some sort of propriety software. In conclusion, Today there is various uses for many types of software systems in all networking machines. Prior to purchasing system software, one must be educated on the type of software t hat is being purchased. Lack of education on software may cause issues if changes to system software are needed later on down the road.If a user needs to be able to make changes to their software, the user will have to have purchased open source software in the beginning. If no changes will ever be needed, closed source software will be sufficient for their system. References Stallings, W. (2012). Operating systems: Internals and design principles (7th ed. ). Boston, MA: Prentice Hall. Open Source Initiative. (n. d). The Open Source Definition. Retrieved from: http://opensource. org/docs/osd

The Host Chapter 45: Succeeded

Healer Knits Fire and Cerulean walked through the door together. The Healer handed me a tall glass of water. It didn't feel as cold as the first-my fingers were cold with fear now. The dark-skinned woman had something for me, too. She handed me a flat rectangle with a handle. â€Å"I thought you would want to see,† Knits Fire said with a warm smile. The tension flooded out of me. There was no suspicion or fear. Just more kindness from the souls who had dedicated their lives to Healing. Cerulean had given me a mirror. I held it up and then tried to stifle my gasp. My face looked the way I remembered it from San Diego. The face I'd taken for granted there. The skin was smooth and peachy across my right cheekbone. If I looked carefully, it was just a little lighter and pinker in color than the tan on the other cheek. It was a face that belonged to Wanderer, the soul. It belonged here, in this civilized place where there was no violence and no horror. I realized why it was so easy to lie to these gentle creatures. Because it felt right to talk with them, because I understood their communication and their rules. The lies could be†¦ maybe should be true. I should be filling a Calling somewhere, whether teaching at a university or serving food in a restaurant. A peaceful, easy life contributing to a greater good. â€Å"What do you think?† the Healer asked. â€Å"I look perfect. Thank you.† â€Å"It was my pleasure to heal you.† I looked at myself again, seeing details beyond the perfection. My hair was ragged-dirty, with uneven ends. There was no gloss to it-homemade soap and poor nutrition were to blame for that. Though the Healer had cleaned the blood from my neck, it was still smudged with purple dust. â€Å"I think it's time I called the camping trip quits. I need to clean up,† I murmured. â€Å"Do you camp often?† â€Å"In all my free time, lately. I†¦ can't seem to keep away from the desert.† â€Å"You must be brave. I find the city much more comfortable.† â€Å"Not brave-just different.† In the mirror, my eyes were familiar rings of hazel. Dark gray on the outside, a circle of moss green, and then another circle of caramel brown around the pupil. Underlying it all, a faint shimmer of silver that would reflect the light, magnify it. Jamie? Mel asked urgently, beginning to feel nervous. I was too comfortable here. She could see the logic of the other path laid out before me, and that frightened her. I know who I am, I told her. I blinked, then looked back at the friendly faces beside me. â€Å"Thank you,† I said again to the Healer. â€Å"I suppose I'd better be on my way.† â€Å"It's very late. You could sleep here if you'd like.† â€Å"I'm not tired. I feel†¦ perfect.† The Healer grinned. â€Å"No Pain does that.† Cerulean walked me to the reception area. She put her hand on my shoulder as I stepped through the door. My heart beat faster. Had she noticed that my pack, once flat, was now bulging? â€Å"Be more careful, dear,† she said, and patted my arm. â€Å"I will. No more hikes in the dark.† She smiled and went back to her desk. I kept my pace even as I walked through the parking lot. I wanted to run. What if the Healer looked in her cabinets? How soon would she realize why they were half empty? The car was still there, in the pocket of darkness created by a gap between streetlights. It looked empty. My breath came fast and uneven. Of course it should look empty. That was the whole point. But my lungs didn't calm until I could glimpse the vague shape under the blanket on the backseat. I opened the door and put the backpack on the passenger seat-it settled there with a reassuring clatter-then I climbed in and shut the door. There was no reason to slam the locks down; I ignored the urge. â€Å"Are you okay?† Jared whispered as soon as the door was closed. His voice was a strained, anxious rasp. â€Å"Shh,† I said, keeping my lips as still as I could. â€Å"Wait.† I drove past the bright entrance and answered Cerulean's wave with one of my own. â€Å"Making friends?† We were on the dark road. No one was watching me anymore. I slumped in the seat. My hands started to shake. I could allow that, now that it was over. Now that I'd succeeded. â€Å"All souls are friends,† I told him, using my normal volume. â€Å"Are you all right?† he demanded again. â€Å"I'm healed.† â€Å"Let me see.† I stretched my left arm across my body, so he could see the tiny pink line. He sucked in a surprised breath. The blanket rustled; he sat up and then climbed through the space between the seats. He pushed the backpack out of the way, then pulled it onto his lap, testing its weight. He looked up at me as we passed under a streetlamp, and he gasped. â€Å"Your face!† â€Å"It's healed, too. Naturally.† He raised one hand, holding it in the air near my cheek, unsure. â€Å"Does it hurt?† â€Å"Of course not. It feels like nothing happened to it in the first place.† His fingers brushed the new skin. It tingled, but that was from his touch. Then he was back to business. â€Å"Did they suspect anything? Do you think they'll call the Seekers?† â€Å"No. I told you they wouldn't be suspicious. They didn't even check my eyes. I was hurt, so they healed me.† I shrugged. â€Å"What did you get?† he asked, opening the drawstrings on the backpack. â€Å"The right things for Jamie†¦ if we get back in time†¦Ã¢â‚¬  I glanced at the clock on the dashboard automatically, though the hours it marked were meaningless. â€Å"And more for the future. I only took what I understood.† â€Å"We'll be back in time,† he promised. He examined the white containers. â€Å"Smooth?† â€Å"Not a necessity. But I know what it does, so†¦Ã¢â‚¬  He nodded, digging through the bag. He muttered the names to himself. â€Å"No Pain? Does it work?† I laughed. â€Å"It's amazing. If you stab yourself, I could show you†¦ That's a joke.† â€Å"I know.† He was staring at me with an expression I didn't understand. His eyes were wide, like something had deeply surprised him. â€Å"What?† My joke hadn't been that bad. â€Å"You did it.† His tone was full of wonder. â€Å"Wasn't that the idea?† â€Å"Yes, but†¦ I guess I didn't really think we were going to make it out.† â€Å"You didn't? Then why†¦? Why did you let me try?† He answered in a soft almost-whisper. â€Å"I figured it was better to die trying than to live without the kid.† For a moment, my throat was choked with emotion. Mel was too overcome to speak as well. We were a family in that one instant. All of us. I cleared my throat. No need to feel things that would only come to nothing. â€Å"It was very easy. Probably any of you could get away with it, if you acted naturally. She did look at my neck.† I touched it reflexively. â€Å"Your scar is too obviously homemade, but with the medicines I took, Doc could fix that.† â€Å"I doubt any of us could act so natural.† I nodded. â€Å"Yes. It's easy for me. I know what they expect.† I laughed briefly to myself. â€Å"I'm one of them. If you trusted me, I could probably get you anything in the world you wanted.† I laughed again. It was just the stress fading, making me giddy. But it was funny to me. Did he realize that I would do exactly that for him? Anything in the world he wanted. â€Å"I do trust you,† he whispered. â€Å"With all our lives, I trust you.† And he had trusted me with every single human life. His, and Jamie's, and everyone else's. â€Å"Thank you,† I whispered back. â€Å"You did it,† he repeated in wonder. â€Å"We're going to save him.† Jamie is going to live, Mel rejoiced. Thank you, Wanda. Anything for them, I told her, and then I sighed, because it was so true. After reattaching the tarps when we reached the wash, Jared took over the driving. The way was familiar to him, and he drove faster than I would have. He had me get out before he pulled the car into its impossibly small hiding place under the rock slide. I waited for the sound of rock against metal, but Jared found a way in. And then we were back in the jeep and flying through the night. Jared laughed, triumphant, as we jolted across the open desert, and the wind carried his voice away. â€Å"Where's the blindfold?† I asked. â€Å"Why?† I looked at him. â€Å"Wanda, if you wanted to turn us in, you had your chance. No one can deny that you're one of us now.† I thought about that. â€Å"I think some still could. It would make them feel better.† â€Å"Your some need to get over themselves.† I was shaking my head now, picturing our reception. â€Å"It's not going to be easy, getting back in. Imagine what they're thinking right now. What they're waiting for†¦Ã¢â‚¬  He didn't answer. His eyes narrowed. â€Å"Jared†¦ if they†¦ if they don't listen†¦ if they don't wait†¦Ã¢â‚¬  I started talking faster, feeling a sudden pressure, trying to get him all the information before it was too late. â€Å"Give Jamie the No Pain first-lay that on his tongue. Then the Inside Clean spray-he just has to inhale it. You'll need Doc to -â€Å" â€Å"Hey, hey! You're going to be the one giving the directions.† â€Å"But let me tell you how -â€Å" â€Å"No, Wanda. It's not going to go down that way. I'll shoot anyone who touches you.† â€Å"Jared -â€Å" â€Å"Don't panic. I'll aim low, and then you can use that stuff to heal 'em back up again.† â€Å"If that's a joke, it's not funny.† â€Å"No joke, Wanda.† â€Å"Where's the blindfold?† He pressed his lips together. But I had my old shirt-Jeb's raggy hand-me-down. That would work almost as well. â€Å"This will make it a little bit easier for them to let us in,† I said as I folded it up into a thick band. â€Å"And that means getting to Jamie faster.† I tied it over my eyes. It was quiet for a time. The jeep bounced along the uneven terrain. I remembered nights like this when Melanie had been the passenger†¦ â€Å"I'm taking us right to the caves. There's a place the jeep will be fairly well hidden for a day or two. It will save us time.† I nodded. Time was the key now. â€Å"Almost there,† he said after a minute. He exhaled. â€Å"They're waiting.† I heard him fumbling beside me, heard a metal clank as he pulled the gun from the backseat. â€Å"Don't shoot anyone.† â€Å"No promises.† â€Å"Stop!† someone shouted. The sound carried in the empty desert air. The jeep slowed and then idled. â€Å"It's just us,† Jared said. â€Å"Yes, yes, look. See? I'm still me.† There was hesitation from the other side. â€Å"Look-I'm bringing the jeep in under cover, okay? We've got meds for Jamie, and we're in a hurry. I don't care what you're thinking, you're not going to get in my way tonight.† The jeep pulled forward. The sound changed and echoed as he found his cover. â€Å"Okay, Wanda, everything's fine. Let's go.† I already had the pack on my shoulders. I got out of the jeep carefully, not sure where the wall was. Jared caught my searching hands. â€Å"Up you go,† he said, and lifted me over his shoulder again. I wasn't as secure as before. He used only one arm to hold me. The other must have had the gun. I didn't like that. But I was worried enough to be grateful for it when I heard the running footsteps approaching. â€Å"Jared, you idiot!† Kyle shouted. â€Å"What were you thinking?† â€Å"Ease up, Kyle,† Jeb said. â€Å"Is she hurt?† Ian demanded. â€Å"Get out of my way,† Jared said, his voice calm. â€Å"I'm in a hurry. Wanda's in perfect shape, but she insisted on being blindfolded. How is Jamie?† â€Å"Hot,† Jeb said. â€Å"Wanda's got what we need.† He was moving fast now, sliding downhill. â€Å"I can carry her.† Ian, of course. â€Å"She's fine where she is.† â€Å"I'm really okay,† I told Ian, my voice bouncing with Jared's movement. Uphill again, a steady jog despite my weight. I could hear the others running with us. I knew when we were through to the main cavern-the angry hiss of voices swelled around us, turning into a clamor of sound. â€Å"Out of my way,† Jared roared over their voices. â€Å"Is Doc with Jamie?† I couldn't make out the answer. Jared could have put me down, but he was in too much of a hurry to pause for that second. The angry voices echoed behind us, the sound constricting as we entered the smaller tunnel. I could feel where we were now, follow the turns in my head as we raced through the junction to the third sleeping hall. I could almost count the doors as they passed me invisibly. Jared jerked to a halt and let the sudden stop slide me down from his shoulder. My feet hit the floor. He ripped the blindfold from my eyes. Our room was lit by several of the dim blue lanterns. Doc was standing rigidly, as if he'd just sprung to his feet. Kneeling beside him, her hand still holding a wet cloth to Jamie's forehead, was Sharon. Her face was almost unrecognizable, it was so contorted with fury. Maggie was struggling to her feet on Jamie's other side. Jamie still lay limp and red, eyes closed, his chest barely moving to pull in air. â€Å"You!† Sharon spit, and then she launched herself from her crouch. Like a cat, she sprang at Jared, nails reaching for his face. Jared caught her hands and twisted her away from him, pulling her arms behind her back. Maggie looked as if she was about to join her daughter, but Jeb stepped around the struggling Sharon and Jared to stand toe-to-toe with her. â€Å"Let her go!† Doc cried. Jared ignored him. â€Å"Wanda-heal him!† Doc moved to put himself between Jamie and me. â€Å"Doc,† I choked. The violence in the room, swirling around Jamie's still form, scared me. â€Å"I need your help. Please. For Jamie.† Doc didn't move, his eyes on Sharon and Jared. â€Å"C'mon, Doc,† Ian said. The little room was too crowded, claustrophobic, as Ian came to stand with his hand on my shoulder. â€Å"You gonna let the kid die for your pride?† â€Å"It's not pride. You don't know what these foreign substances will do to him!† â€Å"He can't get much worse, can he?† â€Å"Doc,† I said. â€Å"Look at my face.† Doc wasn't the only one who responded to my words. Jeb, Ian, and even Maggie looked and then did a double take. Maggie glanced away quickly, angry that she'd betrayed any interest. â€Å"How?† Doc demanded. â€Å"I'll show you. Please. Jamie doesn't need to suffer.† Doc hesitated, staring at my face, and then let out a big sigh. â€Å"Ian's right-he can't get much worse. If this kills him†¦Ã¢â‚¬  He shrugged, and his shoulders slumped. He took a step back. â€Å"No,† Sharon cried. No one paid any attention to her. I knelt beside Jamie, yanking the backpack off my shoulders and tugging it open. I fumbled until I found the No Pain. A bright light switched on beside me, pointed at Jamie's face. â€Å"Water, Ian?† I twisted the lid open and pinched out one of the little tissue squares. When I pulled Jamie's chin down, his skin burned my hand. I laid the square on his tongue and then held out my hand without looking up. Ian placed the bowl of water in it. Carefully, I dripped enough water into his mouth to wash the medicine down his throat. The sound of his swallow was dry and painful. I searched frantically for the thinner spray bottle. When I found it, I had the lid off and the mist sprayed into the air above him in one fast movement. I waited, watching his chest until he inhaled. I touched his face, and it was so hot! I scrambled for the Cool, praying it would be easy to use. The lid screwed off, and I found that the cylinder was full of more tissue squares, light blue this time. I breathed a sigh of relief and placed one on Jamie's tongue. I picked up the bowl again and dribbled another mouthful of water through his parched lips. His swallow was quicker this time, less strained. Another hand touched Jamie's face. I recognized Doc's long bony fingers. â€Å"Doc, do you have a sharp knife?† â€Å"I have a scalpel. You want me to open the wound?† â€Å"Yes, so I can clean it.† â€Å"I thought about trying that†¦ to drain it, but the pain†¦Ã¢â‚¬  â€Å"He'll feel nothing now.† â€Å"Look at his face,† Ian leaned in beside me to whisper. Jamie's face was no longer red. It was a natural, healthy tan. The sweat still glistened on his brow, but I knew it was just left over from before. Doc and I touched his forehead at the same time. It's working. Yes! Exultation swept through both Mel and me. â€Å"Remarkable,† Doc breathed. â€Å"The fever has cooled, but the infection may remain in his leg. Help me with his wound, Doc.† † Sharon, could you hand me -† he began absentmindedly. Then he looked up. â€Å"Oh. Ah, Kyle, do you mind handing me that bag right there by your foot?† I scooted down so that I was over the red, swollen cut. Ian redirected the light so I could see it clearly. Doc and I both rustled through our bags at the same time. He came up with the silver scalpel, a sight that sent a quiver of unease down my spine. I ignored it and readied the bigger Clean spray. â€Å"He won't feel it?† Doc checked, hesitating. â€Å"Hey,† Jamie croaked. His eyes were open wide, roaming the room until they found my face. â€Å"Hey, Wanda. What's going on? What's everyone doing here?†

Racism affects everybody Essay

This is shown in the movie ‘Australia’, how everyone can be affected by racism. Many different ways of racism towards people in the movie ‘Australia’. A few of the main characters that are affected in the movie is Nullah, The Drover, Lady Ashley. The people that are being most affected in the movie would have to be the indigenous, that’s because the time the movie was set in, was when the white australia policy was happening, so pretty much every Australian was being racist towards aboriginal people. Racism is problem that everybody is affected in the world today. In the movie Australia, all the aboriginal people was being well behaved, did everything they was told and followed the rules. Even then people was still be racist towards them. Some of the ways racism was shown in the movie was how the aboriginals wasn’t allowed in the pubs, also Neil Fletcher was using Daisy for sex and didn’t show any respect and also beat her and his son up. So pretty much all the Australians in this time period was against all indigenous people and all japanese because at the time australia was at war with japan and japan ended up bombing darwin. Nullah in the movie was a half cast, so he wasn’t fully aboriginal or australian, he felt left out because he wasn’t black or white, he was only a creamy colour. He was like this because of Neil Fletcher using his mother for sex. Nullah and his mother wasn’t treated with any respect at all and both of them was also beat up, it was because Neil fletcher played a big part in being racist towards Indigenous people. A good example of racism towards Nullah is when he is about to get on the ship to the mission and a young australian boy was yelling to him and saying â€Å"Creamy† and kept saying that to Nullah. Near the end of the movie Nullah wants to go ‘walk about’ with his Grandfather. If you go on this ‘walk about’ It means you become a man, it’s part of the aboriginal tradition, even though Nullah isn’t a full blooded aboriginal, he still wants to keep live by his aboriginal culture and follow the aboriginal tradition and become a man through the true aboriginal way. The reason all this racism was happening towards the aboriginal people was because of the government. They had made a policy in the australia called the white australia policy, this policy wanted australia to only have fully white blooded australians in australia only. The half cast kids like ‘Nullah’ was sent to a mission to learn about the christianity and how australians live, the other reason they were sent there is because australian people wasn’t proud of having sex with aboriginal women and then they didn’t want half cast kids in the public because it would remind them of what they did with those aboriginal women and they didn’t want that. So the government made missions where, the half cast kids were taken from their families by the police and wasn’t allowed to see their families again. The kids that were taken when they were are now called the stolen generation. The two people in the movie that weren’t being racist towards aboriginal people was The Drover and Lady Ashley, this was because they both had a connection with the aboriginal people in the movie, The Drover’s partner in the movie was an aboriginal and The Drover felt like he was an aboriginal and thought that people treated him like one. He also sticked up for his partner at the pub, this shows how close Drover was to his partner. Lady was close to aboriginal people because of Nullah’s mother dying and she took up mothering for Nullah, this made a strong connection between them. When Neil Fletcher was beating up Nullah Lady Ashley stepped in and protected Nullah. In conclusion, It doesn’t matter if someone is being racist towards an individual, it will affect other people to. Even all the years ago, when the white australia policy was taking place, the racism towards the aboriginals and the stolen generation, It is still affecting most of Australia today and a lot of people are sorry to the stolen generation because what the government did was very wrong and it didn’t take not long to see what they done. Racism still happens today everywhere and it does affect everyone.

Under Manhattan Sky (Lisa) Essay Example | Topics and Well Written Essays - 250 words

Under Manhattan Sky (Lisa) - Essay Example To begin with, she is frank in that she is able to state bluntly that she is a prostitute to whoever wishes to know, including Tim. Consequently, Tim will be able to understand her feelings and experiences, and this will drive the plot into revealing that Tim and she are brother and sister. This corresponds with my character because I am also frank. She also faces rejection; thus, moving from one foster home to another. Finally, finds her brother, who is very rich and she settles down to normal life. For the character of Lisa to have a powerful impact on the audience, she will have a hoarse sexy voice to depict the fact that she is a prostitute. She would also be dressed skimpily, have high heels and move with slow deliberate steps that accentuate the swinging of her hips. She should overdo her make-up, especially lipstick and eye-shadow. This would be in keeping with her role as a whore in the play. Her physical qualities will also reflect her troubled childhood and the harsh life she has lived before becoming a prostitute. However, despite the hard exterior, Lisa has a soft underbelly. Too much bitterness has accumulated in her heart, owing to the difficult childhood she has undergone. Consequently, she can easily break down emotionally. Lisa character would not be complete without some improvisations. In improvisation, things deviate from the normal (Goldstein, 2009). In this film, Lisa has to claim that she knows Tim from somewhere though it is apparent that they have never met. This helps create the tension between she and Tim and leads to the discovery that they are brother and

How could Dunn institutionalize the change once it is in place Assignment - 1

How could Dunn institutionalize the change once it is in place - Assignment Example To ensure the changes were instigated, Dunn needed to make sure a few things were implemented. The increase in the income and CSI would eventually lead to increase in Dunn’s salary too. First, to increase the income, Dunn could ensure that the technicians completed the affirmation jobs that were done within the warranty period, faster than the amount of time allocated per job. With this, more time could be spared and more jobs could be done per day in the given amount of hours. However, efficiency in the job done would also be something to deal with. Since they had expertise and the CSI percentage would be looked into, that would ensure quality work in a shorter amount of time, to increase their salaries and to increase their additional payments. The CSI was a very vital issue. Therefore, Dunn could also ensure that the experts handled the customers in a way that would lead to a higher percentage of the CSI. All matters in the CSI were not to be ignored. If the technicians handled their work in a keen way to answer each question in the index, the overall CSI percentage would increase per technician. This would lead to increase in their additional payments and thus Dunn’s salary leading to an overall institutionalization of the

Reflecting on Multicultral Education Coursework

Reflecting on Multicultral Education - Coursework Example Multicultural education therefore involves accepting and understanding facts on the cultural expressions and the positive contributions from different groups. Some of the cultural practices seem to be of a great meaning than others but this depends on the society they are involved. It encourages positive contributions of different groups in the society involved, if multicultural education is not thought and spread wide, many people are going to face discouragements from both their skin color, religion, culture and their traditional practices. Raising a point in a place where majority of them are not from your race, the point is being seen as a little valuable since you lack people from your race to offer you a support. So let us be more flexible to learn and appreciate other people despite the differences. Sometimes we fear learning multicultural education since we see it to bring foreign concepts and ideas that will lead to a change in the nation from its old historical norms and make it something different from what is used to be there before (Banks, 1999). This therefore makes people to stand firm and keep watching as none is ready to be the initiator of that change. In doing away with this kind of fear, many nations have come up with new ways of dealing with it. Institutions in the societies such as churches, schools and business organizations are greatly showing their efforts to manage this kind of diversity, since there is a genuine reason as to why we need to relate human differences in which it will help us understand each one of us rightly. Let us know that we all equal. Positive attitudes to learn others peoples culture will help us change our old mentality and behaviors. In the current society, there are many important roles that educators are required to put more efforts on multicultural education. We can not be able to count our educational systems complete is it is not involved in it,

MGT 407 Module 5 Essay Example | Topics and Well Written Essays - 750 words

MGT 407 Module 5 - Essay Example Finance and security are other possible departments that may participate in the program along with HR. Risk assessment, standards and procedures, defined roles, designated official, communication, internal reporting and program assessment are the areas that should be according to the article covered by any such corporate ethics program. Ethics particularly in the context of Human Resources generally refer to the principles or laws distinguishing between right or wrong conducts. The recent decades in the USA there has been almost a mushrooming of ethical crises. It is more likely true that in the present era of communication coverups are harder to effectively carry out and hence such instances are being revealed although they have been around for ages. Misrepresentation, Covering up details of anomalies, cheating in essence have been discovered to have proliferated all the layers of corporate America. And surprisingly in many cases these are understood to be almost necessary practices for growth. Blossoming profit making practices by managers via utilization of insider information on shareholder details and stock have emerged as common place. In the face of such falling standards, the role of the HR professional has assumed an unprecedented importance. It is the responsibility of the HR department to create proper e thical codes of conduct, introduce ethical training through different programs as well as employing officers who specialize in ethics. Unethical actions on the part of any employee(s) affects all related customers, employees, shareholders and managers alike. An Employee has to make a many choices each day which if unethical can greatly harm the companys reputation, productivity as well as profits. Such actions can be of various forms and shapes. Utilization of company resources for personal gains (using company phone lines to make personal calls), failing to report

Identify and analyse the skills and knowledge needed for effective Essay

Identify and analyse the skills and knowledge needed for effective management within the Cultural Sector - Essay Example Researchers have rightly pointed out that some forms of art take priority in every age and the objectives served by art will keep changing with the changed meanings and aspirations related with them. Given that the arts have been created, managed and distributed in varied ways in different times, it is logical to assume that the skills and management systems required for managing the sector also need to be changed and facilitated with the acquirement of new skills and competency levels. This paper will identify and analyze the skills and knowledge needed for effective management within the cultural sector. It is important to understand the main concerns of managers in the cultural sector in terms of the worth that is carried about cultural services and artistic goods. The issues arise whether these managers have to realize their own cultural or artistic aspirations, whether they are prepared to convert dreams into reality and whether they have the ability and competence levels and skills to make such achievements. It is considered by experts that in view of the nature of their work, managers and supervisors working in the cultural sector do have a genuine desire to create a better cultural experience in society. They are mostly committed to cultural work and the outcomes and to the effects and values of culture in society. Cultural leadership concerns doing the right things, but it is unfortunate that most managers in such establishments are unable to fulfill their aspirations in view of the shortcomings relative to having inadequate knowledge about the actual aspects of the productio n of art and cultural programs. There is a major misunderstanding amongst management leaders in the cultural sector as they focus their efforts mostly on marketing the cultural productions to create huge events, instead of organizing more accessible programs to allow

Newspaper Portrayals of Boris Johnson in the British Newspapers Literature review

Newspaper Portrayals of Boris Johnson in the British Newspapers - Literature review Example Naturally, the arms of government are defined as the legislative, judiciary and executive. Each of these has a constitutional role that they play in the democratic practice of government. To this end, it is these three arms of government that are officially accepted for all or any former duties (Angel, 2012). But as times went by in the practice of freedom of expression and freedom of the press through the provisions of democratic governance, the media was one area that was seen to have taken so much advantage of the provision, making its impact felt in almost every aspect of British life. It was for this reason that the media its self and the public started referring to the media as the fourth arm of government, necessary for undertaking the role of correcting and directing the society; especially government. Research has showed that one of the best and most favorable conditions that make it possible for the British media to have such influential role in British society is because m edia practice has been clearly diversified in Britain (Gunter, 2000). What this means is that in almost every aspect of social practice, there is a line of media practice that caters for that aspect. For example in it will be noted that Britain is a socio-cultural community with the people following social passions such as religion, sports, politics, economics, tourism, show business, education, and the likes. For each of these areas also, there will be a kind of media outlet that clearly distinct itself in providing the needed information that followers of the said passion seek after (Williams and Carpini, 2000). There is another school of thought that states that the role of media in British society could be grouped into three major key functions and these are to entertain, educate and inform society (Berger, 1991). What this means is that the media in Britain is responsible to offering entertainment to the society through the combination of a number of society paradigms including show business and sports. The media is also expected to educate the society by providing authentic and unadulterated facts that correspond to current and historic issues. Finally, the media informs the public by bringing them up to date with what takes place in Britain as a country and the international world. 1.2 Media and politics In Britain, the media and politics are both considered as independent and interrelated. As far as independence is concerned, it can be said that both the media and politics are considered as two agencies that have extremely different roles to play in society (Dimmick, 1974). Each of these can also play its role without necessarily needing support or help from the other. Between the two agencies, this phenomenon of independence of the media and politics has generally been in place as a means of ensuring fairness in the delivery of their duties. Studies have actually showed that when the media does its work in a manner that it needs no support and assista nce from any political personality or political party, it is possible that the media can go about its tasks more fairly and devoid of any political favouritism and biases that may be seen in various reportage as a form of payback for any good done to the media by the political agency (Dennis, 2000). In the same way, when politicians go about their roles in a manner that clearly shows that they do not need any assistance from the media to survive, it is possible for

The Native Family Versus the Dominant Culture Essay Example for Free

The Native Family Versus the Dominant Culture Essay The current interest in what has come to be called multicultural literature has focused critical attention on defining its most salient characteristic: authoring a text which appeals to at least two different cultural codes. (Wiget 258) Louise Erdrich says shes an emissary of the between-world. (Bacon) I have one foot on tribal lands and one foot in middle-class life. Her stories unfold where native family and dominant culture clash yet rarely blend, a kaleidoscope of uneasy pieces. The reader becomes the mediator, an observer on the edges as two cultural codes (Wiget 258) collide. She creates dyads: shards of interaction as identities reflect patterns from both cultures. Born in 1954 in Little Falls, Minnesota, Louise Erdrich grew up in Wahpeton, North Dakota. Her heritage includes a French-Ojibwe mother and a German father. With encouragement from her father, she learned to write stories and read William Shakespeares plays (Giles 44). Her parents taught at the Bureau of Indian Affairs School while her grandparents lived on Turtle Mountain Reservation nearby. She did not study the Ojibwe language or culture until she moved to New Hampshire with her husband, Michael Dorris. She had taking an anthropology class taught by Dorris at Dartmouth, which stimulated her interest in Native American storytelling. Feeling estranged from her family and heritage after moving away, she decided to learn more about the High Plains setting of her stories. (Habich) During her lifetime, Erdrich probably experienced racism or prejudice because of segregation laws in the fifties. A member of the first coeducational class at Dartmouth in l972, she earned an MA in creative writing at Johns Hopkins University. (Habich) She worked at a variety of jobs: life guarding, waitressing, teaching poetry in prisons, weighing trucks on the interstate and hoeing sugar beets. Erdrich found urban life different from reservation life when she became an editor for the Circle, a Boston Indian Council  newspaper. She raised several children, some adopted, which provided insight and an understanding of human experience from yet another point of view. Louise Erdrich reveals the Native American lifestyle and collects truths common to all races in her books of poetry, Jacklight and Baptism of Desire, and novels, The Beet Queen, Tracks, Love Medicine, and The Bingo Palace. She commented in a 1991 Writers Digest interview: The people in our families made everything into a story. They love to tell a good story. People sit and the stories start coming, one after another. You just sort of grab the tail of the last persons story: it reminds you of something and you keep going on. I suppose that when you grow up constantly hearing the stories rise, break and fall, it gets into you somehow. (Giles 43) Family for Native Americans means living as a tribe where all adults share some responsibility for socializing the children. The extended kinship system connects an individual to all members of the society, either by descent or marriage, or through formal religious or social affiliations. (Encyc of No Amer Indians) In American Horse, Erdrich combines pieces seeking configuration. Erdrichs characters are met the way people in real life are met: you meet them and then you start knowing who their family is and what their background is. (Huey) Set on the North Dakota Indian reservation, Erdrich creates dyads of conflict where characters interface. A mirroring polarity also occurs between two feminine worlds in American Horse. Albertine exists as the mother living in hiding and fear that the authorities will take her son, Buddy. The social worker, Vicki Koob, approaches with clouded notions of what is best for him. In all likelihood, she never has experienced motherhood. Each relates from her culture of inner core values and contradictions. Through Buddy, Erdrich reveals a mother-son dyad. He is the product of the man she had loved and let go. (American Horse l96) Erdrich uses visual imagery throughout the story to reflect what is perceived and what is real. Buddy had been knocked awake out of hiding in a washing machine while herds of policemen with dogs searched through a large building with many tiny rooms. . . .Tss, his mother mumbled, half awake, Wasnt nothing. But Buddy sat up after her breathing went deep again, and he watched. There was something coming and he knew it. (American Horse 196) The reader has sound and visual cues to determine Albertines condition. Is she sleeping or in a stupor? Later the social worker alludes to Albertine as an alcoholic. [But notice that the child only speaks of the sweet scent of powder on his mother, not of alcohol] Buddy is sitting on the edge along with the reader. When Erdrich changed the Buddy character to Redford for a chapter in The Bingo Palace, she included the words that hes been knocked out of a dream where he was hiding in a washing machine. (Bingo Palace 171) providing more insight into how he gained his surrealistic visions. Buddy has a picture in his mind: It was a large thing made of metal with many barbed hooks, points, and drag chains on it, something like a giant potato peeler that rolled out of the sky, scraping clouds down with it and jabbing or crushing everything that lay in its path on the ground. (American Horse 197) In Bingo Palace, it becomes, something like Grandma Zeldas potato peeler providing a concrete connection to Buddys apprehension. Buddys vision reveals that hell be peeled away from his home. Buddys sexual identity also is awakening. He learns about women through Albertine with visual and tactile clues. The confliction further increases since he has created their situation, even though he realizes his importance  in her life. he felt like hugging her so hard and in such a special way that she would say to him, Lets get married. there were also times he closed his eyes and wished that she would die, only a few times, but still it haunted him that his wish might come true. (American Horse 197) The narrative sets up for the dominant white cultures power play, represented by the white social worker, Miss Vicki Koob, two police officers, a tribal officer named Harmony and a state officer, Brackett who have legal papers to take Buddy. They show no respect to Albertine, her maternal or civil rights. The dyad of two women has different visions for Buddy and of human life. One woman will fight for his life; the other becomes more concerned about her hair and sexual excitement with a co-worker. She treats Buddy like a used car: I want to find that boy and salvage him, Vicki Koob explained to Officer Bracket as they walked into the house. Look at his family life the old man crazy as a bedbug, the mother intoxicated somewhere. (American Horse 201) [Notice how she assumes that she can salvage him or that he needs salvaging. She just assumes that she can embrace and hold him and it will be better than the embrace of his mother.] Not one thing escaped Vicki Koobs trained and cataloguing gaze. (Indian Horse 202) Vicki, in her focus on details, misses the family productivity seen in quilts made from salvaged wool coats. She sees only the television sets in various states of repair, and the minimal food in the refrigerator. Never reacting with the compassion of a woman nor a mother, her perception has limited vision. Harmony vacillates in his identity as Indian and member of the white mans world as peace officer. Harmony cannot achieve his own name. Nor is it to be expected that the identity eventually achieved will be associated with  any recognizable single culture. (Caws 372) As a tribal officer who could be counted on to help out the State Patrol, Harmony thought he always had to explain about Indians or get twice as tough to show he did not favor them. (Indian Horse 199) With the battle lines set, Uncle Lawrence comes eye to eye with Miss Koob. The eye bulged impossibly wider in outrage when he saw the police car. But the eyes of the two officers and Miss Vicki Koob were wide open too. (Indian Horse 199) Lawrences vision extends beyond all of them. He must appear crazy to survive even though he knows they will take him away. Erdrich inserts a bit of comic relief and develops Lawrence as a trickster. Its impossible to write about Native life without humor thats how people maintain sanity. (Bacon) Uncle Lawrence wore a thick white corset laced up the front with a striped sneakers lace. His glass eye and his set of dentures were still out for the night so his face puckered here and there, around its absences and scars, like a damaged but fierce little cake. (Indian Horse 199) In the final conflict between Albertine and Harmony, he shows a dreamy little smile of welcome. Albertine appeals to ancestral wisdom, her fathers power and grace: [her father] American horse took the butterfly, a black and yellow one, and rubbed it on Albertines collar bone and chest and arms until the color and powder of it were blinded into her skin. For grace, he said. (204) She removes her belt to defend herself, swinging the turquoise butterfly that  protects from negative energy. A Native American symbol of power, it represents life itself. A personal fetish was usually a crude representation of an object seen in a dream, either by the wearer or by someone who transferred it to him, together with the powers or benefits accruing from the dream (Callahan). She flings her final vestiges of power: Her fathers hand was on her chest and shoulders lightening her wonderfully. Then on wings of her fathers hands, on dead butterfly wings, Albertine lifted into the air and flew toward the others. (American Horse 205) Albertine expects to be shot but Harmony only hits her on the head and leaves her behind. To him she is trouble and not worth taking. The last paragraph sets the scene for the helpless Native American, forced to assimilate into the dominant white culture. Albertine is knocked out on the ground. Miss Koob gives Buddy a candy bar while he rides in the back seat of the police car. Then Buddy reflects: There was no blood on Albertine, but Buddy tasted blood now at the sight of her, for he bit down hard and cut his own lip. He ate the chocolate, every bit of it, tasting his mothers blood. And when he had the chocolate down inside him and all licked off his hands, he opened his mouth to say thank you to the women, as his mother had taught him. But instead of a thank you coming out he was astonished to hear a great rattling scream, and them another, rip out of him like pieces of his own body and whirl onto the sharp things all around him. (American Horse 206) Does Buddy taste the blood of his fallen ancestors from years of domination? Will Albertine rise again to find him? Erdrich leaves the final judgments to the reader in the hopes the story does not play out as it always has before. [Use hanging indents for the Works Cited page see example below] Works Cited Bacon, Katie, An Emissary of the Between World. A Conversation with Louise Erdrich, Atlantic Unbound, January 17, 2001www.theatlantic.com/cgibin/send.cgi?page+http%3A/ . Callahan, Kevin, An Introduction to Ojibway Culture and History http://www.geocities.com/Athens/Acropolis/5579/ojibwa.html. Caws, Peter. Identity: Cultural, Transcultural and Multicultural. Multiculturalism. A Critical Reader. David Theo Goldberg,Ed. Malden, Massachusetts:Blackwell Publishers. 1994 371-386. Childrearing. Encyclopedia of North American Indians http://college.hmco.com/history/readerscomp/naind/html/na_007000_childrearing.htm. Erdrich, Louise. American Horse. Stories from the Promised Land A multicultural anthology of American fiction, Eds. Wesley Brown and Amy Ling. New York: Persea Books, 1991. 196-296. Erdrich, Louise. The Bingo Palace. New York: HarperCollins, 1994. Giles, James R. and Wanda (ed). The Dictionary of Literary Biography. Detroit: Gale Research, Incorporated, 1995. Habich, John. Louise Erdrich: 2001 Artist of the Year Star Tribune December 30, 2001. About Louise Erdrich. http://www.english.uiuc.edu/maps/poets/a_f/erdrich/about.htm. Huey, Michael, Two Native American Voices: Interview with Louise Erdrich and Michael Dorris. Christian Science Monitor, March 02, 1989. http://www.csmonitor.com/cgi-bin/getasciiarchive?tape/89/ulouise. Owens, Louis. Other Destinies: Understanding the American Indian Novel. Norman: University of Oklahoma Press, 1992. Spillman, Robert. The Creative Instinct. The Salon Interview. (9 July 1997). Wiget, Andrew. Identity, Voice, and Authority: Artist-Audience Relations in Native American Literature. World Literature Today. Volume: 66. Issue: 2.1992, 258.

Ataturk Reforms Possible

Ataturk Reforms Possible Abstract: Most studies on Ataturk Reforms focus on the intentions of Mustafa Kemal Ataturk. Yet, the intentions alone do not explain how the reforms became possible. This paper rather looks at the conditions prevailing at the time of the reforms. It shows that due to a variety of factors, both domestic and international, the state and the society stood in opposite relations in Turkey: the former was exceptionally strong while the latter was seriously weakened and fragmented. The contingent nature of these conditions throws doubt on the re-doability of Ataturk reforms elsewhere. Extremely impressed and overly excited, Bryan Woodman speaks to his wife on the phone. The topic is an Arab Prince, Nasir, he recently met for a business purpose. Having a PhD in economics from Cambridge, young, ambitious, and reformist, Nasir could be like Ataturk. So Bryan Woodman told her wife, the most he could say in expressing his admiration for the Prince charming, Nasir. What does this symbolize, the mention of the name, Ataturk, in the mouth of an unlikely figure, an energy specialist in a Geneva-based investment company, in a movie like Syriana? No one probably wonders and questions the appropriateness of the name chosen to describe Nasir. For many Ataturk seems the perfect match for our problems in the Middle East. He was well mannered, well dressed, and well educated, could speak French and knew the Western philosophy and lifestyle very well. He could dance in the private gatherings and was a true gentleman to women, marrying only once. His political actions even testify better. Ataturk is an icon of everything the West has wanted to export to the rest of the world: nation building, state building, republicanism, liberation of women. More importantly, he is the champion of secularization. Therefore, in the post 9/11 world, the name, Ataturk, probably arouses even more admiration for he did what is now even unimaginable to many today. He abolished the caliphate, the symbol of political Islam, closed down the madrasahs and Sharia courts, banned the Sufi brotherhoods, changed the Islamic law to a Western law, so and so forth. For many all other modernizers in the Middle East, from Gemal Abdel Naser of Egypt to Reza Shah of Iran failed simply because they could not become Ataturk enough in one way or another. Mustafa Kemal, or famously known as Ataturk, was an Ottoman general, who became a war hero as a commander in the Dardanelles in the First World War. The Ottoman Empire was on the losing side when the war ended and signed the treaty of Sevr, according to which the Turks were left with a small piece of territory in Anatolia, all the former extensive Ottoman lands being divided among various Allied countries. Therefore, when Mustafa Kemal Ataturk landed in Samsun in May of 1919, the country was under foreign occupation. In the following three years under his leadership what is now Turkey (except Hatay province) was cleared off from foreign forces through a combination of war and diplomacy. Starting with the abolition of the sultanate in 1922, Ataturk then led a series of reforms, an important part of which was to rewrite the Turkish history. According to this, the new Republic of Turkey was truly like a phoenix, a legendary bird coming into being from the ashes. This official attitude h ad three mutually reinforcing historical assertions. First, the new republic was a radical break from the past, a novel and original state on its own. Second, the republic owed its existence to the genius of one-man, Mustafa Kemal Ataturk. Third, and more importantly, the new republic denied any credit to the Ottoman period, claiming that she inherited nothing, but an extremely backward society from the past, implying furthermore whatever good contemporary Turkey now enjoys was all product of the new republic. And, it worked quite successfully. This new image of Turkey was well accepted at home, understandably because the new state propagated its official history with all means available: state rituals, school textbooks, national monuments, which were constructed to serve the myth of Mustafa Kemal as the sole prophet of the Turkish nation and national holidays, such as 19 May or 30 August, which ritualized the celebration and commemoration of important events. More surprisingly perhaps, this new image of Turkey was wholeheartedly accepted abroad. It was probably best reflected in the image of Ataturk himself. Academicians and journalists alike have this image of Ataturk all over as a stubborn idealist, driven only by ideas and ideals with no practical concern at all in other realities all around, a dedicated missionary, who followed not his self-interest, but what he thought as good for his country, a miracle maker turning an Islamic country into a Western society, an extremely magnetic pe rson, whose mystical aura, under which a whole nation united, still has an enduring effect over the central Turkish state institutions, especially, the army, an unbelievably and absolutely powerful figure, nothing but whose likes and dislikes determined the whole historical course of a nation. Thus in every comparison we, as scholars, intellectuals and journalists, made we created an Ataturk, a sort of a Feurbachian figure, who has all attributes we think our hopeless Middle East needs. No question Ataturk was a phenomenal transmitter between the West and Turkey of the formers institutions, lifestyle, and philosophy into the latter. And, he was quite successful in that. His legacy clearly marks Turkey off from the rest of the Islamic world. Without taking into account his reforms, it is almost impossible to explain and understand, for example, the process and associated problems of democratization in Turkey, contemporary Turkish-Kurdish problems, contemporary issues of religion and politics in Turkey, and Turkeys drive toward European Union. Having said that, all forms of unchecked nostalgic and romantic ideas about him will not help us to understand and, if possible, derive lessons from his example for our contemporary world. This paper is an attempt to bring Ataturk from the Olympus Mountain back on the ground, addressing more specifically the following question: what made Ataturk reforms, apparently so radical, possible in the early 20th century Turkey? This has at least two immediate payoffs. First, academically, we will have a much clearer understanding of an important historical period in the history of the Middle East. Second, practically, we will be much more realistic about the do-ability of similar reforms elsewhere. The paper is organized as follows. In the coming section I visit the explanations proposed to account for Ataturk reforms. The underlying logic in these explanations is to show the possible intentions could motivate the reforms. The objection I raise in this paper is that understanding the intentio ns is not enough to explain the reforms. Rather we need analyze how conducive the conditions were to undertake the reforms. Then, I discuss two conditions that were present in Turkey during the time of Ataturk reforms: a strong state and an extremely weakened society and religious community. What Has Been Proposed? The following Ataturk reforms have been generally considered as touching religion and religious institutions in Turkey and as secularizing the Turkish state and society. Historically first introduced, major reforms came in March of 1924: the caliphate was abolished, (3 March), the madrasahs (3 March), the office of Sheikh al Islam (3 March), the ministry of religious affairs and pious foundations (3 March), and the sharia courts (8 March) closed down. A second major set of reforms came in November of 1925: hat reform and dress code were introduced (25 November), Sufi orders closed down and their activities banned (30 November). In October of 1926, the Swiss civil and the Italian penal codes were adopted. In November of 1928, the new Turkish alphabet, adopted from Latin alphabet, was introduced, replacing the Arabic one. And, finally, in November of 1934, religious nicknames and titles, such as, haci (one who went to pilgrimage), hafiz (one who memorized the Quran), hoca (religious te acher), molla (religious student), were banned. As to why Ataturk undertook these reforms, most explanations put forward the following simple story. Because he was extremely impressed by the West, Ataturk wanted to transform the Turkish state and society into something they had never been: western, or modern or secular. For this to happen, he had to cut the ties to the Ottoman past, which had been Islamic. With this master project in mind, Ataturk introduced his reforms. Then, the whole explanation discusses how the aforementioned reforms contributed to the master project guiding Ataturks actions. Bernard Lewis The Emergence of Modern Turkey is probably the best study to be shown as exemplifying the explanations of this sort. Lewis signals this right at the beginning, in Preface saying the theme of this book is the emergence of a new Turkey from the decay of the old. Only in Chapter VIII of the book, titled the Kemalist Republic, he sets out to explain the logic of Ataturk reforms, each reform being an attempt to break the ties with the past. For him, for example, transferring the capital from Istanbul to Ankara was an act against the new Turkeys past. For nearly five centuries Istanbul had been the capital of an Islamic empire†¦ Turkish Istanbul, with its mosques and palaces, its divines and courtiers; Pera, the Levantine suburb†¦ these were intimately associated with the past†¦ And so a new capital was chosen, symbolizing and accentuating the changes that were taking place. Likewise, the caliphate was the link with the past and with Islam. It was precisely for that reason that he [Ataturk] was determined to break it. Hat reform, banning the tall, red, challenging fez proclaiming at once his refusal to conform to the West and his readiness to abase his unimpeded brow before God, was vivid and profound, the forcible transference of a whole nation from one civilization to another. The alphabet reform, with which Mustafa Kemal†¦ was slamming a door to the past as well as opening a door to the future, destroyed the last symbol that bound her [Turkey] to the Orient and set her apart from the Western community of nations -the Arabic script. The Emergence of Modern Turkey was first published in 1961, in the heyday of modernization school. More than forty years later, two Turkish scholars would still speak in the same language. Mustafa Kemal and his supporters imagined a new state modeled on the basic principles and outlines of the European style national state. For them this required a cognitive and political negation of the old regime and an establishment of a new era. There have been fancier attempts in the same spirit. For example, Serif Mardin (1991), a famous Turkish sociologist-historian, argues that Ataturk disliked the Ottoman street, Mahalle, so much that his reforms eliminated the components of the Ottoman street in the new Turkish society. Likewise, Volkan and Itzkowitz (1984) claim, for example, that the alphabet reform reflected Ataturks psychological urge to liberate her mother, who was equated with the Turkish nation in his mind, from the forces of oppression, obscurantism, and superstition. Hence, the ref orm saved the nation, replacing the dead mother now, from the same devils. In contrast to this dominant, excessively idealistic view of Ataturk reforms, there have been, however sporadically attempted, studies proposing alternative explanations grounded more in rationalism or in strategic circumstances of the period. Unlike the idealistic views approach of one-overarching explanation for all reforms, these studies analyze each reform on its own. A discussion of a few examples will suffice for our purpose here. Behind the adoption of the Swiss Civil code in 1926, for example, Dora G. Nadolski sees Turkeys desire to establish full control over its own legal system by destroying the last vestiges of the capitulatory system. Under this system, as G.L. Lewis puts it, foreigners were not subject to Turkish laws; they paid no taxes, their houses and business premises were inviolable, and they could be arrested or deported only by order of their own Ambassadors. This system not only let foreign powers to intervene in internal affairs of Turkey, thus challenging her sovereignty, but also privileged foreigners and non-Muslim Ottoman citizens, who took foreign passports, in the commercial life of Turkey. The capitulations were first abrogated in 1914 unilaterally. However, they were re-imposed again after the First World War to be re-abrogated in the treaty of Lausanne, now recognized by France and Britain. Nadolski (1977) argues that the abrogation was still not complete. It was because the Mecelle, codification of the Sharia based on the Hanefite fiqh and replaced by the Swiss Civil code in 1926, was not itself a complete civil code for it did not contain that portion of the Sharia which treats procedures of family, marriage and inheritance. As a result, secular court systems would not be able to deal with cases related to these issues. This would remain as a possible venue for the foreign power to intervene in lawsuits involving non-Muslim foreigners in Turkey. In any case, Turkey was obliged to adopt a Western law system for its minorities according to the treaty of Lausanne. Rather than keep a dual system, the new regime preferred a unitary legal system within its territories. In short, the adoption of Swiss Civil code meant the abandonment of the dual court system, religious and secular, final abrogation of the remaining vestiges of the capitulatory system, and the abolition of the Mecelle. How well did Turkey in implementing the Swiss Civil Code? The International Association of Legal Sciences met in 1955 to discuss this issue, and Hilmi Ziya Ulken summarizes the finding: of the 937 articles of the Swiss Civil Code, only 335 by 1955 have been used effectively, that in the case of two-thirds of the articles no circumstances to which they are applicable have emerged. Surprisingly, the Swiss Civil Code, was hardly implemented in two areas: family law and land laws, two areas which almost all scholars single out as the Code turning the country truly into a Western or secular one. Why is there a discrepancy between the declared objective and the realized outcome? Here is not the place to speculate on the reasons. However, it is an important question to answer because Turkeys performance in fact may indicate the pragmatism, not idealism, of Turkish rulers in adopting the Swiss Code. It should be also noted that there were minor changes introduced into the Swiss Code before a dopted in Turkey. As noted by Gotthand Jaschke, one change is a telling one. The Code banned marriages between couples if they were milk-bred by the same woman (in Turkish, sut kardesleri), which was clearly from the Islamic law. For the alphabet reform, not only the Turkish reformers themselves but also a few scholars like Uriel Heyd (1954) and Frank Tachau (1977) noted the inefficiency and the inability of the Arabic script to render Turkish words and expressions as correctly as possible. There are a few inefficiencies to be noted. First, there are no letters in Arabic script for certain sounds of Turkish, like p as p in put, j as g in mortgage, à § as ch in chat and ÄŸ. This problem was easy to solve for some other symbols, like Ù ¾ for p, Ú˜ for j, Ú†, for à § stood for them. More serious problem was with the Turkish vowels. In Arabic vowels are not written. Even for a native Arab speaker this may pose a trouble in cases where the endings of words change in accordance with grammatical functions they have in a specific sentence. Two factors alleviate the problem for native Arab speakers. First, Arabic is an extremely structured language. Second, there are basically three vowel sounds in Arabic. T urkish does not enjoy the same advantages. For example, there are eight vowels in Turkish, a as in a in father, e as e in red, Ä ± as e in open, i as ee in beet, o as o in no, à ¶ as e in her, u as oo in pool, and à ¼ as u in nude. There were some introductions into the Ottoman script to represent the Turkish vowels, Ùˆ, Ù‰, and Ø § used in the place of vowels. However, the solution was not complete; for example, Ù„Ø ¤ could be pronounced as either lu, là ¼, lo or là ¶, Finally, لى as li or lÄ ±. In addition to the confusions that may arise with the vowels, there are not only letters in Arabic script that have no corresponding sound in Turkish, like Ø ¹ and Ù‚, but also quite a number of letters that are close enough that will sound like one sound to a native Turkish ear. For the example of this latter group, Ø ¶, Ø ², Ø °, and Ø ¸, all sound very close to the Turkish letter z as z in zip; Ø · and Ø ªvery close to the Turkish letter t as t in top; à ™â€¡ , Ø ®, and Ø ­, very close to the Turkish letter h as h in hot; Ø ³ and Ø µ very close to the Turkish letter s as s in sand. Therefore, in an age of the modern states educating their citizens en masse, the alphabet reform seems quite efficient step to take. In fact, literacy level rapidly increased in Turkey, which can be attributed in part to the alphabet reform. When we analyze each reform within its own particular context, paying particular attention to domestic and international factors involved at the time of the reform, we face a rather different picture of Ataturk reforms, a different set of factors at work. For many this is not surprising because different paradigms, grounding the motivations of actors in different factors, be it idealistic or materialistic or individual-psychological or structural, are at work in different analyses. In this paper I neither offer another explanation, challenging the existing explanations of Ataturk reforms, nor visit the old debates among various paradigms. In fact, I firmly believe that this debate has been a healthy one for our understanding of politics, therefore, should continue. Rather I want to offer here a complimentary analysis, focusing instead on the factors that affected the reformers opportunities, making the reforms possible. Why is this latter analysis important? Any analysis, just focusing on the motivations of Turkish rulers in introducing the reforms, suffers from at least two weaknesses. First, such an analysis portrays, either implicitly or explicitly, an image of Ataturk who was absolutely powerful and extremely magical. His personal wishes, likes and dislikes will matter more than any other reason. Not only logically, but also historically this is unacceptable if we are not a sort of a Carlylian hero-worshipper. Any reading of his long speech, called Nutuk, delivered in 15-20 October 1927, will show conclusively that his authority was not well established up until 1927. His speech later became the official Turkish historiography, in which Mustafa Kemal discredited not only the sultan in Istanbul, but also his former colleagues, who actually fought in the independence war, and emphasized his own role and the novelty and originality of the national movement he had led. Second, and more importantly, such an analysis will invite us to make more speculations on why some other reform suggestions, as logical as those already introduced and implemented, were not implemented or never introduced in the first place. The most notable example was Ataturks personal initiative to turkify the language of basic Islamic rituals, like adhan, preaching in the Friday prayer and the Quran recitation. In this vein, in the month of Ramadan in 1932, he visited Istanbul to promote the recitation of the Quran in Turkish. He personally participated in the programs held in 22 January 1932 in Yerebatan Mosque, then in the Sultanahmet Mosque on 29 January of 1932. The most impressive program was held in Ayasofya mosque on 3 February 1932. Not only the Quran, but also the adhan was recited in Turkish, the whole program being aired in the radio. The final novelty was introduced on 5 February 1932, Ataturk personally asking Hafiz Sadettin Kaynak, who later became a famous compose r, to deliver the Friday prayer preaching in Turkish, Kaynak wearing western clothes rather than traditional religious garbs. The adhan in Turkish had been successfully implemented until 1950 when the Democrat Party lifted the ban on the adhan in Arabic. In Turkey, preaching in the Friday prayers is still held in Turkish except for the final parts which are in Arabic. But, for reasons unknown to us, Ataturk simply did not pursue the idea of the Quran recitation further, devoting his time to the purification of Turkish language from Persian and Arabic from then on. There were other reform potentials in Turkey. For example, the language of Islamic prayer, namaz, could also be turkified for there were suggestions along this line. In fact, in 1926 a certain imam of Goztepe Mosque in Istanbul, Celalettin Efendi, led the prayer in Turkish, upon which he was fired from the Directorate of Religious Affairs. But, apparently, Ataturk was not interested in the idea for we do not know any attempt on his side to promote the prayer in Turkish. Ataturk also did not pursue the idea of banning the veil for women, which Reza Shah of Iran and King Emanullah of Afghanistan, both being contemporary of Ataturk, pursued in their countries. In fact when King Emanullah was overthrown, Ataturk was reported to say I warned him to proceed slowly on the issue of womens veil. What Made Reforms Possible? Unlikely Conditions Like any other politician, whose authority was not inherited, but obtained, Ataturk faced opposition at every stage from his landing in Samsun on. He was not alone in the leadership cadre of the independence movement. This can readily be seen through a comparative reading of memoirs, written by individuals like Kazim Karabekir, Halide Edip Adivar, Ali Fuat Cebesoy, Riza Nur, Rauf Orbay, who wrote their own narratives of the independence war in response to Ataturks Nutuk. In contrast to one-man leadership of Nutuk, these narratives show the agency and significance of a plurality of leaders and common people who took part in the Independence Struggle and the process of nation building in the twenties. Ataturk and his clique, therefore, competed with other political rivals both during and after the war of independence. During the war, for example, some former Unionists attempted to replace Mustafa Kemal with Enver Pasha, Ottoman minister of war during the First World War. Only Ataturks successful command of the Turkish forces in the war of Sakarya killed the dreams of Enver Pasha. There was even more serious challenge to Mustafa Kemal and his clique in the Turkish parliament. There emerged a group in the parliament, consisting of 118 deputies opposing Mustafa Kemal, the remaining 197 deputies supporting him. After the war, Mustafa Kemal organized his supporters into a political party, the Peoples Party, and called for an election. The opponents could not organize into a single party and lost the elections. Out of 118 deputies only 3 could get into the second parliament. It was this second parliament, which declared Turkey as a republic and elected Mustafa Kemal as its president. Opposition to Mustafa Kemal even continued in the second parliament, now led by much more formidable opponents. In November of 1924, the first leaders of the independence war, Rauf Orbay, Refet Bele, Ali Fuat Cebesoy, and Kazim Karabekir, commanding great reputation and respect both in the army and among the masses, formed an opposition party in the parliament. The party was joined by others, who resigned from Ataturks party. According to a calculation, the percentage of military officials in this party was 44 percent, in contrast to just 18 percent in Ataturks party. Especially, the Istanbul bureaucracy, who was not happy to lose their privileges with the shift of capital to Ankara, was behind Rauf Orbay, himself a war hero during the First World War. In the memoirs of these individuals one strongly feels how marginalized they saw themselves in the post-Ottoman Turkey by those, who joined the war of independence late yet were close to Ataturk. In the meantime, a massive Kurdish rebe llion broke out in the Eastern Anatolia in February of 1925, giving Ataturk and his clique, controlling the government and the parliament, an opportunity to accuse the opposition party of inspiring the rebellion. The party was closed in June of 1925. One year later an assassination attempt on the life of Mustafa Kemal was thwarted in Izmir. An extra-ordinary court was formed, entirely run by the deputies of Ataturks party. The court ruled the execution of 19 former Unionists and jailed Rauf Orbay. Partly due to public outcry, Ali Fuat Cebesoy and Kazim Karabekir were released. Only after the trials ended, resulting in the complete exile from active political life of all possible political rivals, Ataturk and his clique could feel secure in their positions. As a side note, it is rumored that toward the end of his life, Ataturk wanted to heal the broken-hearts of his friends, but no meeting between him and his former colleagues and then rivals materialized as far as we know. An interesting anecdote is illustrative of his approach toward dealing with the opposition. It was during the committee meetings in the Turkish parliament in 1922. The issue was whether to abolish the Sultanate or not. The ulama members of the committee engaged in a hot scholarly debate about whether the caliphate and the sultanate could be separated. Enraged by these never ending debates, Mustafa Kemal interrupted the committee meeting and asked for permission to speak up. Granted, he bluntly said: Sovereignty and Sultanate are not given to anyone by anyone because scholarship proves that they should be; or through discussion or debate. Sovereignty and Sultanate are taken by strength, by power and by force. It was by force that the sons of Osman seized sovereignty and Sultanate of the Turkish nation; they have maintained this usurpation for six centuries. Now the Turkish nation has rebelled, has put a stop to these usurpers, and has effectively taken sovereignty and Sultanate into i ts own hands. This is an accomplished fact -the question is merely how to give expression to it. This will happen in any case. If those gathered here, the assembly and everyone else could look at this question in a natural way, I think they would agree. Even if they do not, the truth will still find expression, but some heads may roll in the process, in the final sentence, waving his hand toward the members around their necks. Ataturk was indeed a man of his word, not failing to resort to force if his authority was challenged. And, as I briefly described above, his authority did not go unchallenged. Yet, there is a feature common to all opponents of Ataturk. They had no societal power base, their influence coming mostly from their positions in the state apparatus. The elimination of none of the potential rivals in fact led to massive protests from the society. Only Seyh Said rebellion, which broke out in 1925 in Eastern Anatolia, does not fit into this category. It was a massive rebellion, led by a Kurdish Nakshi Seyh. Yet, it is better to consider this rebellion not as a domestic opposition to Ataturk, but to the whole idea of Turkish state by the Kurdish populations in Eastern Anatolia. In this nature of the opposition we can clearly see two important mutually reinforcing conditions, which, in my opinion, made the Turkish reforms possible. First, by the time Ataturk came to power, the Turkish state had already eliminated all possible societal power bases, thanks to the Ottoman modernization. The Ottoman modernization had been driven by the necessities of the international military environment. With Russia alone, the Ottomans fought four major wars in the 19th century in 1806-1811, 1828-1829, 1853-1856, and 1877-1878. Internal rebellions especially in the Balkans paralyzed the Empire throughout the same century. The Ottomans survival as an independent political entity depended among other things on the intricate working of balance of power. Territorial losses and commercial concessions followed up every defeat in the field, the magnitude of which ultimately depended on the will of other powers involved. Though severely shaken by the tidal waves of every international military confrontation and internal problem, the Ottomans survived the 19th century. Against this background of ever-increasingly hostile international environment, uninterruptedly from the period of Mahmud II (1808-1839) on, the Ottomans tenaciously pursued reforms by all available means in the military, the administration, state finance, education and the legal system. After abolishing the Janissaries in 1826, Mahmud II established a new army upon European model. The successive Ottoman statesmen later expanded the army in size and updated it with the newest technology. In this vein, the Empire heavily imported arms supplies from Germany, Britain and France. Thus, the Ottoman Empire became â€Å"one of the most important markets for armaments in the world.† The Ottoman statesmen also hired foreign military personnel in the army, opened new military colleges, modernized the new reforms, and introduced conscription. If exhausted all domestic resources, the Ottoman statesmen sought for external financial resources from foreign governments and international finan cial institutions to continue the reforms. Eventually, the Ottoman government became so indebted that it declared bankruptcy in 1878, and deferred the collection of certain revenues to a European controlled institution, the Ottoman Public Debt Administration, in 1881. The success of the Ottoman modernization can be best seen in her performance in the First World War. The Ottoman Empire entered the war in November of 1914 on the side of the Central Powers. The Empire was the least populous and the most economically backward among the major powers of the war. In the words of a military historian, â€Å"By 1914, the Ottoman Empire had fallen far behind the European Great Powers in every category of resources necessary for the conduct of modern war.† Yet, the Empire fought in the war quite impressively. By far superior, Russia could not finish the war and succumbed into a revolution in 1917. Only when it became evident that the Germans lost the war, the Ottomans stopped fighting. As late as 1917 in the war, the Ottomans were still holding the southern frontiers against the British and the French. During the World War, the Ottoman Empire could mobilize more than two million troops, and could fight in five frontiers spreading over a vast area. Th e state could mobilize all resources of the country for the war efforts, not only through forceful means, but also through voluntary organizations. The strengthening of the state went in tandem with the weakening of other societal institutions. In fact, the Ottoman modernization truly started after Mahmud II eliminated two powerful groups in the Ottoman society: the janissaries and the local strong families, or the ayans. The bloody suppression of Seyh Said rebellion in 1925 was a part of this process of demilitarizing the society, by and large completed among the Turkish populations by the 1920s and was to be completed among the Kurdish populations by the end of the 1930s. Religious institutions also weakened in the face of ever-strengthening Turkish state. This was natural because the Ottoman modernization did not remain within the field of military, but spilled out into education and legal system, two strongholds of religious institutions. Neither Mahmud IIs reforms nor later reforms in fact meant a frontal attack on the privileges of the religious institutions. The Ottoman reforms did not eradicate all livelihoods of the Sun ni Ulema; instead they created a new space for the newly educated classes in parallel existence with the one existing for the Ulema. Religious courts and schools continued to work alo