The affect of the economic climate on hospitalty industry Essay

The affect of the economic climate on hospitalty industry - Essay Example The many industries that are involved in the boosting of the economy have suffered heavily as a result of all these changes. This paper will review some of the industries most affected by the recession, and how they have handled the situation from the moment they have had to bear the brunt. One of the main industries that have by far been hard hit by the recession is the hotel industry. This industry has faced the rough waters and has, at some point, hit rock bottom. The question whether it has recovered from the escalation of the recession is answered by measuring where things stopped being worse. For example, room occupation rates in many hotels dropped drastically (Barrows 2008). The tourism industry, which goes hand in hand with the hotel industry, has had to bear this huge burden too. With the rise in fuel prices and transport, it is hard for tourists to travel far and wide to their travel destinations. During economic hardships, individuals, irrespective of where they are, still think of ways to fulfil their basic needs. Some expenses, for example, vacations and holidays take a back-burner. This means that the hotel and tourism industry is likely to be affected greatly by these changes (Dimitri & Debbage 1998). This is because there will be a drop in the services provided by the hotel industry, meaning that employees at these hotels will have to be let go. The same rule of supply and demand applies everywhere. As the demand for these industries decreases, so does the supply. This means that the economy continues to suffer heavily. One effect of the recession could be the high cost of living being experienced. This implies that the ordinary people cannot afford to spend far from what they earn. This could affect the hospitality industry since even getting to enjoy a decent three course meal in a restaurant becomes difficult. People only think of the expenses they will incur if they indulge themselves in luxury. As the cost of living

African American Culture Essay Example for Free

African American Culture Essay Although slavery greatly restricted the ability of Africans in America to practice their cultural traditions, many practices, values and beliefs survived and over time have incorporated elements of European American culture. There are even certain facets of African American culture that were brought into being or made more prominent as a result of slavery; an example of this is how drumming became used as a means of communication and establishing a community identity during that time. The result is a dynamic, creative culture that has had and continues to have a profound impact on mainstream American culture and on world culture as well. After Emancipation, these uniquely African American traditions continued to grow. They developed into distinctive traditions in music, art, literature, religion, food, holidays, amongst others. While for some time sociologists, such as Gunnar Myrdal and Patrick Moynihan, believed that African Americans had lost most cultural ties with Africa, anthropological field research by Melville Hersovits and others demonstrated that there is a continuum of African traditions among Africans in the New World from the West Indies to the United States. The greatest influence of African cultural practices on European cultures is found below the Mason-Dixon in the southeastern United States, especially in the Carolinas among the Gullah people and in Louisiana. African American culture often developed separately from mainstream American culture because of African Americans desire to practice their own traditions, as well as the persistence of racial segregation in America. Consequently African American culture has become a significant part of American culture and yet, at the same time, remains a distinct culture apart from it. History From the earliest days of slavery, slave owners sought to exercise control over their slaves by attempting to strip them of their African culture. The physical isolation and societal marginalization of African slaves and, later, of their free progeny, however, actually facilitated the retention of significant elements of traditional culture among Africans in the New World generally, and in the U. S. in particular. Slave owners deliberately tried to repress political organization in order to deal with the many slave rebellions that took place in the southern United States, Brazil, Haiti, and the Dutch Guyanas. African cultures,slavery,slave rebellions,and the civil rights movements(circa 1800s-160s)have shaped African American religious, familial, political and economic behaviors. The imprint of Africa is evident in myriad ways, in politics, economics, language, music, hairstyles, fashion, dance, religion and worldview, and food preparation methods. In the United States, the very legislation that was designed to strip slaves of culture and deny them education served in many ways to strengthen it. In turn, African American culture has had a pervasive, transformative impact on myriad elements of mainstream American culture, among them language, music, dance, religion, cuisine, and agriculture. This process of mutual creative exchange is called creolization. Over time, the culture of African slaves and their descendants has been ubiquitous in its impact on not only the dominant American culture, but on world culture as well. Oral tradition Slaveholders limited or prohibited education of enslaved African Americans because they believed it might lead to revolts or escape plans. Hence, African-based oral traditions became the primary means of preserving history, morals, and other cultural information among the people. This was consistent with the griot practices of oral history in many African and other cultures that did not rely on the written word. Many of these cultural elements have been passed from generation to generation through storytelling. The folktales provided African Americans the opportunity to inspire and educate one another. Examples of African American folktales include trickster tales of Brer Rabbit and heroic tales such as that of John Henry. The Uncle Remus stories by Joel Chandler Harris helped to bring African American folk tales into mainstream adoption. Harris did not appreciate the complexity of the stories nor their potential for a lasting impact on society. Characteristics of the African American oral tradition present themselves in a number of forms. African American preachers tend to perform rather than simply speak. The emotion of the subject is carried through the speakers tone, volume, and movement, which tend to mirror the rising action, climax, and descending action of the sermon. Often song, dance, verse and structured pauses are placed throughout the sermon. Techniques such as call-and-response are used to bring the audience into the presentation. In direct contrast to recent tradition in other American and Western cultures, it is an acceptable and common audience reaction to interrupt and affirm the speaker. Spoken word is another example of how the African American oral tradition influences modern American popular culture. Spoken word artists employ the same techniques as African American preachers including movement, rhythm, and audience participation. Rap music from the 1980s and beyond has been seen as an extension of oral culture. Harlem Renaissance [pic] Zora Neale Hurston was a prominent literary figure during the Harlem Renaissance. Main article: Harlem Renaissance The first major public recognition of African American culture occurred during the Harlem Renaissance. In the 1920s and 1930s, African American music, literature, and art gained wide notice. Authors such as Zora Neale Hurston and Nella Larsen and poets such as Langston Hughes, Claude McKay, and Countee Cullen wrote works describing the African American experience. Jazz, swing, blues and other musical forms entered American popular music. African American artists such as William H. Johnson and Palmer Hayden created unique works of art featuring African Americans. The Harlem Renaissance was also a time of increased political involvement for African Americans. Among the notable African American political movements founded in the early 20th century are the United Negro Improvement Association and the National Association for the Advancement of Colored People. The Nation of Islam, a notable Islamic religious movement, also began in the early 1930s. African American cultural movement The Black Power movement of the 1960s and 1970s followed in the wake of the non-violent American Civil Rights Movement. The movement promoted racial pride and ethnic cohesion in contrast to the focus on integration of the Civil Rights Movement, and adopted a more militant posture in the face of racism. It also inspired a new renaissance in African American literary and artistic expression generally referred to as the African American or Black Arts Movement. The works of popular recording artists such as Nina Simone (Young, Gifted and Black) and The Impressions (Keep On Pushin), as well as the poetry, fine arts and literature of the time, shaped and reflected the growing racial and political consciousness. Among the most prominent writers of the African American Arts Movement were poet Nikki Giovanni; poet and publisher Don L. Lee, who later became known as Haki Madhubuti; poet and playwright Leroi Jones, later known as Amiri Baraka; and Sonia Sanchez. Other influential writers were Ed Bullins, Dudley Randall, Mari Evans, June Jordan, Larry Neal and Ahmos Zu-Bolton. Another major aspect of the African American Arts Movement was the infusion of the African aesthetic, a return to a collective cultural sensibility and ethnic pride that was much in evidence during the Harlem Renaissance and in the celebration of Negritude among the artistic and literary circles in the U. S. , Caribbean and the African continent nearly four decades earlier: the idea that black is beautiful. During this time, there was a resurgence of interest in, and an embrace of, elements of African culture within African American culture that had been suppressed or devalued to conform to Eurocentric America. Natural hairstyles, such as the afro, and African clothing, such as the dashiki, gained popularity. More importantly, the African American aesthetic encouraged personal pride and political awareness among African Americans. Music [pic] Men playing the djembe, a traditional West African drum adopted into African American and American culture. The bags and the clothing of the man on the right are printed with traditional kente cloth patterns. African American music is rooted in the typically polyrhythmic music of the ethnic groups of Africa, specifically those in the Western, Sahelean, and Sub-Saharan regions. African oral traditions, nurtured in slavery, encouraged the use of music to pass on history, teach lessons, ease suffering, and relay messages. The African pedigree of African American music is evident in some common elements: call and response, syncopation, percussion, improvisation, swung notes, blue notes, the use of falsetto, melisma, and complex multi-part harmony. During slavery, Africans in America blended traditional European hymns with African elements to create spirituals. Many African Americans sing Lift Evry Voice and Sing in addition to the American national anthem, The Star-Spangled Banner, or in lieu of it. Written by James Weldon Johnson and John Rosamond Johnson in 1900 to be performed for the birthday of Abraham Lincoln, the song was, and continues to be, a popular way for African Americans to recall past struggles and express ethnic solidarity, faith and hope for the future. The song was adopted as the Negro National Anthem by the NAACP in 1919. African American children are taught the song at school, church or by their families. Lift Evry Voice and Sing traditionally is sung immediately following, or instead of, The Star-Spangled Banner at events hosted by African American churches, schools, and other organizations. In the 1800s, as the result of the blackface minstrel show, African American music entered mainstream American society. By the early twentieth century, several musical forms with origins in the African American community had transformed American popular music. Aided by the technological innovations of radio and phonograph records, ragtime, jazz, blues, and swing also became popular overseas, and the 1920s became known as the Jazz Age. The early 20th century also saw the creation of the first African American Broadway shows, films such as King Vidors Hallelujah! and operas such as George Gershwins Porgy and Bess. Rock and roll, doo wop, soul, and R;B developed in the mid 20th century. These genres became very popular in white audiences and were influences for other genres such as surf. The dozens, an urban African American tradition of using rhyming slang to put down your enemies (or friends) developed through the smart-ass street jive of the early Seventies into a new form of music. In the South Bronx, the half speaking, half singing rhythmic street talk of rapping grew into the hugely successful cultural force known as Hip Hop. Hip Hop would become a multicultural movement. However, it is still important to many African Americans. The African American Cultural Movement of the 1960s and 1970s also fueled the growth of funk and later hip-hop forms such as rap, hip house, new jack swing and go go. African American music has experienced far more widespread acceptance in American popular music in the 21st century than ever before. In addition to continuing to develop newer musical forms, modern artists have also started a rebirth of older genres in the form of genres such as neo soul and modern funk-inspired groups. Dance [pic] The Cakewalk was the first African American dance to gain widespread popularity in the United States. [pic] African American dance, like other aspects of African American culture, finds its earliest roots in the dances of the hundreds of African ethnic groups that made up African slaves in the Americas as well as influences from European sources in the United States. Dance in the African tradition, and thus in the tradition of slaves, was a part of both every day life and special occasions. Many of these traditions such as get down, ring shouts, and other elements of African body language survive as elements of modern dance. In the 1800s, African American dance began to appear in minstrel shows. These shows often presented African Americans as caricatures for ridicule to large audiences. The first African American dance to become popular with White dancers was the cakewalk in 1891. Later dances to follow in this tradition include the Charleston, the Lindy Hop, and the Jitterbug. During the Harlem Renaissance, all African American Broadway shows such as Shuffle Along helped to establish and legitimize African American dancers. African American dance forms such as tap, a combination of African and European influences, gained widespread popularity thanks to dancers such as Bill Robinson and were used by leading White choreographers who often hired African American dancers. Contemporary African American dance is descended from these earlier forms and also draws influence from African and Caribbean dance forms. Groups such as the Alvin Ailey American Dance Theater have continued to contribute to the growth of this form. Modern popular dance in America is also greatly influenced by African American dance. American popular dance has also drawn many influences from African American dance most notably in the hip hop genre. Art [pic] Sand Dunes at Sunset, Atlantic City by Henry Ossawa Tanner 1859-1937 From its early origins in slave communities, through the end of the twentieth century, African-American art has made a vital contribution to the art of the United States. During the period between the 1600s and the early 1800s, art took the form of small drums, quilts, wrought-iron figures and ceramic vessels in the southern United States. These artifacts have similarities with comparable crafts in West and Central Africa. In contrast, African American artisans like the New England–based engraver Scipio Moorhead and the Baltimore portrait painter Joshua Johnson created art that was conceived in a thoroughly western European fashion. During the 1800s, Harriet Powers made quilts in rural Georgia, United States that are now considered among the finest examples of nineteenth-century Southern quilting. Later in the 20th century, the women of Gee’s Bend developed a distinctive, bold, and sophisticated quilting style based on traditional African American quilts with a geometric simplicity that developed separately but was like that of Amish quilts and modern art. After the American Civil War, museums and galleries began more frequently to display the work of African American artists. Cultural expression in mainstream venues was still limited by the dominant European aesthetic and by racial prejudice. To increase the visibility of their work, many African American artists traveled to Europe where they had greater freedom. It was not until the Harlem Renaissance that more whites began to pay attention to African American art in America. [pic] Kara Walker, Cut, Cut paper and adhesive on wall, Brent Sikkema NYC. During the 1920s, artists such as Raymond Barthe, Aaron Douglas, Augusta Savage, and photographer James Van Der Zee became well known for their work. During the Great Depression, new opportunities arose for these and other African American artists under the WPA. In later years, other programs and institutions, such as the New York City-based Harmon Foundation, helped to foster African American artistic talent. Augusta Savage, Elizabeth Catlett, Lois Mailou Jones, Romare Bearden, Jacob Lawrence and others exhibited in museums and juried art shows, and built reputations and followings for themselves. In the 1950s and 1960s, there were very few widely accepted African American artists. Despite this, The Highwaymen, a loose association of 27 African American artists from Ft. Pierce, Florida, created idyllic, quickly realized images of the Florida landscape and peddled some 50,000 of them from the trunks of their cars. They sold their art directly to the public rather than through galleries and art agents, thus receiving the name The Highwaymen. Rediscovered in the mid-1990s, today they are recognized as an important part of American folk history. Their artwork is widely collected by enthusiasts and original pieces can easily fetch thousands of dollars in auctions and sales. The Black Arts Movement of the 1960s and 1970s was another period of resurgent interest in African American art. During this period, several African-American artists gained national prominence, among them Lou Stovall, Ed Love, Charles White, and Jeff Donaldson. Donaldson and a group of African-American artists formed the Afrocentric collective AFRICOBRA, which remains in existence today. The sculptor Martin Puryear, whose work has been acclaimed for years, is being honored with a 30-year retrospective of his work at the Museum of Modern Art in New York starting November 2007. Notable contemporary African American artists include David Hammons, Eugene J. Martin, Charles Tolliver, and Kara Walker. Literature [pic] Langston Hughes, a notable African American poet of the Harlem Renaissance. African American literature has its roots in the oral traditions of African slaves in America. The slaves used stories and fables in much the same way as they used music. These stories influenced the earliest African American writers and poets in the 18thcentury such as Phillis Wheatley and Olaudah Equiano. These authors reached early high points by telling slave narratives. During the early 20th century Harlem Renaissance, numerous authors and poets, such as Langston Hughes, W. E. B. Dubois, and Booker T. Washington, grappled with how to respond to discrimination in America. Authors during the Civil Rights era, such as Richard Wright, James Baldwin and Gwendolyn Brooks wrote about issues of racial segregation, oppression and other aspects of African American life. This tradition continues today with authors who have been accepted as an integral part of American literature, with works such as Roots: The Saga of an American Family by Alex Haley, The Color Purple by Alice Walker, and Beloved by Nobel Prize-winning Toni Morrison, and series by Octavia Butler and Walter Mosley that have achieved both best-selling and/or award-winning status. Museums The African American Museum Movement emerged during the 1950s and 1960s to preserve the heritage of the African American experience and to ensure its proper interpretation in American history. Museums devoted to African American history are found in many African American neighborhoods. Institutions such as the African American Museum and Library at Oakland and The African American Museum in Cleveland were created by African Americans to teach and investigate cultural history that, until recent decades was primarily preserved trough oral traditions. Language Generations of hardships imposed on the African American community created distinctive language patterns. Slave owners often intentionally mixed people who spoke different African languages to discourage communication in any language other than English. This, combined with prohibitions against education, led to the development of pidgins, simplified mixtures of two or more languages that speakers of different languages could use to communicate. Examples of pidgins that became fully developed languages include Creole, common to Haiti,and Gullah, common to the Sea Islands off the coast of South Carolina and Georgia. African American Vernacular English is a type variety (dialect, ethnolect and sociolect) of the American English language closely associated with the speech of but not exclusive to African Americans. While AAVE is academically considered a legitimate dialect because of its logical structure, some of both Caucasians and African Americans consider it slang or the result of a poor command of Standard American English. Inner city African American children who are isolated by speaking only AAVE have more difficulty with standardized testing and, after school, moving to the mainstream world for work. It is common for many speakers of AAVE to code switch between AAVE and Standard American English depending on the setting. Fashion and aesthetics [pic] A man weaving kente cloth in Ghana. Attire The cultural explosion of the 1960s saw the incorporation of surviving cultural dress with elements from modern fashion and West African traditional clothing to create a uniquely African American traditional style. Kente cloth is the best known African textile. These festive woven patterns, which exist in numerous varieties, were originally made by the Ashanti and Ewe peoples of Ghana and Togo. Kente fabric also appears in a number of Western style fashions ranging from casual t-shirts to formal bow ties and cummerbunds. Kente strips are often sewn into liturgical and cademic robes or worn as stoles. Since the Black Arts Movement, traditional African clothing has been popular amongst African Americans for both formal and informal occasions. Another common aspect of fashion in African American culture involves the appropriate dress for worship in the Black church. It is expected in most churches that an individual should present their best appearance for worship. African Americ an women in particular are known for wearing vibrant dresses and suits. An interpretation of a passage from the Christian Bible, very woman who prays or prophesies with her head uncovered dishonors her head , has led to the tradition of wearing elaborate Sunday hats, sometimes known as crowns. Hair Hair styling in African American culture is greatly varied. African American hair is typically composed of tightly coiled curls. The predominant styles for women involve the straightening of the hair through the application of heat or chemical processes. These treatments form the base for the most commonly socially acceptable hairstyles in the United States. Alternatively, the predominant and most socially acceptable practice for men is to leave ones hair natural. Often, as men age and begin to lose their hair, the hair is either closely cropped, or the head is shaved completely free of hair. However, since the 1960s, natural hairstyles, such as the afro, braids, and dreadlocks, have been growing in popularity. Although the association with radical political movements and their vast difference from mainstream Western hairstyles, the styles have not yet attained widespread social acceptance. Maintaining facial hair is more prevalent among African American men than in other male populations in the U. S. In fact, the soul patch is so named because African American men, particularly jazz musicians, popularized the style. The preference for facial hair among African American men is due partly to personal taste, but because they are more prone than other ethnic groups to develop a condition known as pseudofolliculitis barbae, commonly referred to as razor bumps, many prefer not to shave. Body image The European aesthetic and attendant mainstream concepts of beauty are often at odds with the African body form. Because of this, African American women often find themselves under pressure to conform to European standards of beauty. Still, there are individuals and groups who are working towards raising the standing of the African aesthetic among African Americans and internationally as well. This includes efforts toward promoting as models those with clearly defined African features; the mainstreaming of natural hairstyles; and, in women, fuller, more voluptuous body types. Religion While African Americans practice a number of religions, Protestant Christianity is by far the most popular. Additionally, 14% of Muslims in the United States and Canada are African American. Christianity [pic] A river baptism in New Bern, North Carolina near the turn of the 20th century. The religious institutions of African American Christians commonly are referred tocollectively as the black church. During slavery, many slaves were stripped of their African belief systems and typically denied free religious practice. Slaves managed, however, to hang on to some practices by integrating them into Christian worship in secret meetings. These practices, including dance, shouts, African rhythms, and enthusiastic singing, remain a large part of worship in the African American church. African American churches taught that all people were equal in Gods eyes and viewed the doctrine of obedience to ones master taught in white churches as hypocritical. Instead the African American church focused on the message of equality and hopes for a better future. Before and after emancipation, racial segregation in America prompted the development of organized African American denominations. The first of these was the AME Church founded by Richard Allen in 1787. An African American church is not necessarily a separate denomination. Several predominantly African American churches exist as members of predominantly white denominations. African American churches have served to provide African American people with leadership positions and opportunities to organize that were denied in mainstream American society. Because of this, African American pastors became the bridge between the African American and European American communities and thus played a crucial role in the American Civil Rights Movement. Like many Christians, African American Christians sometimes participate in or attend a Christmas play. Black Nativity by Langston Hughes is a re-telling of the classic Nativity story with gospel music. Productions can be found a African American theaters and churches all over the country. Islam [pic] A member of the Nation of Islam selling merchandise on a city street corner. Despite the popular assumption that the Nation represents all or most African American Muslims, less than 2% are members. Generations before the advent of the Atlantic slave trade, Islam was a thriving religion in West Africa due to its peaceful introduction via the lucrative trans-Saharan trade between prominent tribes in the southern Sahara and the Berbers to the North. In his attesting to this fact the West African scholar Cheikh Anta Diop explained: The primary reason for the success of Islam in Black Africa onsequently stems from the fact that it was propagated peacefully at first by solitary Arabo-Berber travelers to certain Black kings and notables, who then spread it about them to those under their jurisdiction Many first-generation slaves were often able to retain their Muslim identity, their descendants were not. Slaves were either forcibly converted to Christianity as was the case in the Catholic lands or were besieged with gross inconviences to their religious practice su ch as in the case of the Protestant American mainland. In the decades after slavery and particularly during the depression era, Islam reemerged in the form of highly visible and sometimes controversial heterodox movements in the African American community. The first of these of note was the Moorish Science Temple of America, founded by Noble Drew Ali. Ali had a profound influence on Wallace Fard, who later founded the Black nationalist Nation of Islam in 1930. Elijah Muhammad became head of the organization in 1934. Much like Malcolm X, who left the Nation of Islam in 1964, many African American Muslims now follow traditional Islam. A survey by the Council on American-Islamic Relations shows that 30% of Sunni Mosque attendees are African Americans. African American orthodox Muslims are often the victims of stereotypes, most notably the assumption that an African American Muslim is a member of the Nation of Islam. They are often viewed by the uneducated African-American community in general as less authentic than Muslims from the Middle East or South Asia while credibility is less of an issue with immigrant Muslims and Muslim world in general. Other religions Aside from Christianity and Islam, there are also African Americans who follow Judaism, Buddhism, and a number of other religions. The Black Hebrew Israelites are a collection of African American Jewish religious organizations. Among their varied teachings, they often include that African Americans are descended from the Biblical Hebrews (sometimes with the paradoxical claim that the Jewish people are not). There is a small but growing number of African Americans who participate in African traditional religions, such as Vodou and Santeria or Ifa and diasporic traditions like Rastafarianism. Many of them are immigrants or descendants of immigrants from the Caribbean and South America, where these are practiced. Because of religious practices, such as animal sacrifice, which are no longer common among American religions and are often legally prohibited, these groups may be viewed negatively and are sometimes the victims of harassment. Life events For most African Americans, the observance of life events follows the pattern of mainstream American culture. There are some traditions which are unique to African Americans. Some African Americans have created new rites of passage that are linked to African traditions. Pre-teen and teenage boys and girls take classes to prepare them for adulthood. They are typically taught spirituality, responsibility, and leadership. Most of these programs are modeled after traditional African ceremonies, with the focus largely on embracing African ideologies rather than specific rituals. To this day, some African American couples choose to jump the broom as a part of their wedding ceremony. Although the practice, which can be traced back to Ghana, fell out of favor in the African American community after the end of slavery, it has experienced a slight resurgence in recent years as some couples seek to reaffirm their African heritage. Funeral traditions tend to vary based on a number of factors, including religion and location, but there are a number of commonalities. Probably the most important part of death and dying in the African American culture is the gathering of family and friends. Either in the last days before death or shortly after death, typically any friends and family members that can be reached are notified. This gathering helps to provide spiritual and emotional support, as well as assistance in making decisions and accomplishing everyday tasks. The spirituality of death is very important in African American culture. A member of the clergy or members of the religious community, or both, are typically present with the family through the entire process. Death is often viewed as transitory rather than final. Many services are called homegoings, instead of funerals, based on the belief that the person is going home to the afterlife. The entire end of life process is generally treated as a celebration of life rather than a mourning of loss. This is most notably demonstrated in the New Orleans Jazz Funeral tradition where upbeat music, dancing, and food encourage those gathered to be happy and celebrate the homegoing of a beloved friend. Cuisine [pic] A traditional soul food dinner consisting of fried chicken, candied yams, collard greens, cornbread, and macaroni and cheese. The cultivation and use of many agricultural products in the United States, such as yams, peanuts, rice, okra, sorghum, grits, watermelon, indigo dyes, and cotton, can be traced to African influences. African American foods reflect creative esponses to racial and economic oppression and poverty. Under slavery, African Americans were not allowed to eat better cuts of meat, and after emancipation many often were too poor to afford them. Soul food, a hearty cuisine commonly associated with African Americans in the South (but also common to African Americans nationwide), makes creative use of inexpensive products procured through farming and subsistence hunting and fishing. Pig intestines are boiled and sometimes battered and fried to make chitterlings, also known as chitlins. Ham hocks and neck bones provide seasoning to soups, beans and boiled greens (turnip greens, collard greens, and mustard greens). Other common foods, such as fried chicken and fish, macaroni and cheese, cornbread and hoppin john (black-eyed peas and rice) are prepared simply. When the African American population was considerably more rural than it generally is today, rabbit, possum, squirrel, and waterfowl were important additions to the diet. Many of these food traditions are especially predominant in many parts of the rural South. Traditionally prepared soul food is often high in fat, sodium and starch. Highly suited to the physically demanding lives of laborers, farmhands and rural lifestyles generally, it is now a contributing factor to obesity, heart disease, and diabetes in a population that has become increasingly more urban and sedentary. As a result, more health-conscious African-Americans are using alternative methods of preparation, eschewing trans fats in favor of natural vegetable oils and substituting smoked turkey for fatback and other, cured pork products; limiting the amount of refined sugar in desserts; and emphasizing the consumption of more fruits and vegetables than animal protein. There is some resistance to such changes, however, as they involve deviating from long culinary tradition. Holidays and observances [pic] A woman wearing traditional West African clothing lighting the candles on a kinara for a Kwanzaa celebration. As with other American racial and ethnic groups, African Americans observe ethnic holidays alongside traditional American holidays. Holidays observed in African American culture are not only observed by African Americans. The birthday of noted American civil rights leader Martin Luther King, Jr has been observed nationally since 1983. It is one of three federal holidays named for an individual. Black History Month is another example of another African American observance that has been adopted nationally. Black History Month is an attempt to focus attention on previously neglected aspects of the African American experience. It is observed during the month of February to coincide with the founding of the NAACP and the birthdays of Frederick Douglass, a prominent African American abolitionist, and Abraham Lincoln, the United States president who signed the Emancipation Proclamation. Less widely observed outside of the African American community is Emancipation Day. The nature and timing of the celebration vary regionally. It is most widely observed as Juneteenth, in recognition of the official reading of the Emancipation Proclamation on June 19, 1865 in Texas. Another holiday not widely observed outside of the African American community is the birthday of Malcolm X. The day is observed on May 19 in American cities with a significant African American population, including Washington, D. C.. One of the most noted African American holidays is Kwanzaa. Like Emancipation Day, it is not widely observed outside of the African American community, although it is growing in popularity within the community. African American scholar and activist Maulana Ron Karenga invented the festival of Kwanzaa in 1966, as an alternative to the increasing commercialization of Christmas. Derived from the harvest rituals of Africans, Kwanzaa is observed each year from December 26 through January 1. Participants in Kwanzaa celebrations affirm their African heritage and the importance of family and community by drinking from a unity cup; lighting red, black, and green candles; exchanging heritage symbols, such as African art; and recounting the lives of people who struggled for African and African American freedom. Names African American names are often drawn from the same language groups as other popular names found in the United States. The practice of adopting neo-African or Islamic names did not gain popularity until the late Civil Rights era. Efforts to recover African heritage inspired selection of names with deeper cultural significance. Prior to this, using African names was not practical for two reasons. First, many African Americans were several generations removed from the last ancestor to have an African name since slaves were often given European names. Second, a traditional American name helps an individual fit into American society. Another African American naming practice that predates the use of African names is the use of made-up names. In an attempt to create their own identity, growing numbers of African American parents, starting in the post-World War II era, began creating new names based on sounds they found pleasing such as Marquon, DaShawn, LaTasha, or Shandra. Family When slavery was practiced in the United States, it was common for families to be separated through sale. Even during slavery, however, African American families managed to maintain strong familial bonds. Free, African men and women, who managed to buy their own freedom by being hired out, who were emancipated, or who had escaped their masters, often worked long and hard to buy the members of their families who remained in bondage and send for them. Others, separated from blood kin, formed close bonds comprised of fictive kin; play relations, play aunts, cousins and the like. This practice, perhaps a holdover from African tradition, survived Emancipation, with non-blood family friends commonly accorded the status and titles of blood relations. This broader, more African concept of what constitutes family and community, and the deeply rooted respect for elders that is part of African traditional societies may be the genesis of the common use of the terms like aunt, uncle, brother, sister, Mother and Mama when addressing other African American people, some of whom may be complete strangers. Or, it could have arisen in the Christian church as a way of greeting fellow congregants and believers. Immediately after slavery, African American families struggled to reunite and rebuild what had been taken. As late as 1960, 78% of African American families were headed by married couples. This number steadily declined over the latter half of the 20th century. A number of factors, including attitudes towards education, gender roles, and poverty have created a situation where, for the first time since slavery, a majority of African American children live in a household with only one parent, typically the mother. These figures appear to indicate a weak African American nuclear family structure, especially within a large patriarchal society. This apparent weakness is balanced by mutual aid systems established by extended family members to provide emotional and economic support. Older family members pass on social and cultural traditions such as religion and manners to younger family members. In turn, the older family members are cared for by younger family members when they are unable to care for themselves. These relationships exist at all economic levels in the African American community, providing strength and support both to the African American family and the community. Politics and social issues Since the passing of the Voting Rights Act, African Americans are voting and being elected to public office in increasing numbers. As of January 2001 there were 9,101 African American elected officials in America. African Americans are overwhelmingly Democratic. Only 11% of African Americans voted for George W. Bush in the 2004 Presidential Election. Social issues such as racial profiling, the racial disparity in sentencing, higher rates of poverty, institutional racism, and lower access to health care are important to the African American community. While the divide on racial and fiscal issues has remained consistently wide for decades, seemingly indicating a wide social divide, African Americans tend to hold the same optimism and concern for America as Whites. In the case of many moral issues such as religion, and family values, African Americans tend to be more conservative than Whites. Another area where African Americans outstrip Whites in their conservatism is on the issue of homosexuality. Prominent leaders in the Black church have demonstrated against gay rights issues such as gay marriage. There are those within the community who take a more inclusive position most notably, the late Mrs. Coretta Scott King, and the Reverend Al Sharpton, who, when asked in 2003 whether he supported gay marriage, replied that he might as well have been asked if he supported black marriage or white marriage. Neighborhoods African American neighborhoods are types of ethnic enclaves found in many cities in the United States. The formation of African American neighborhoods is closely linked to the history of segregation in the United States, either through formal laws, or as a product of social norms. Despite this, African American neighborhoods have played an important role in the development of nearly all aspects of both African American culture and broader American culture. Due to segregated conditions and widespread poverty some African American neighborhoods in the United States have been called ghettos. The use of this term is controversial and, depending on the context, potentially offensive. Despite mainstream America’s use of the term ghetto to signify a poor urban area populated by ethnic minorities, those living in the area often used it to signify something positive. The African American ghettos did not always contain dilapidated houses and deteriorating projects, nor were all of its residents poverty-stricken. For many African Americans, the ghetto was home a place representing authentic blackness and a feeling, passion, or emotion derived from the rising above the struggle and suffering of being of African descent in America. Langston Hughes relays in the Negro Ghetto (1931) and The Heart of Harlem (1945): The buildings in Harlem are brick and stone/And the streets are long and wide,/But Harlem’s much more than these alone,/Harlem is what’s inside. Playwright August Wilson used the term ghetto in Ma Rainey’s Black Bottom (1984) and Fences (1987), both of which draw upon the author’s experience growing up in the Hill district of Pittsburgh, an African American ghetto. Although African American neighborhoods may suffer from civic disinvestment, with lower quality schools, less effective policing and fire protection. Th ere are institutions such as churches and museums and political organizations that help to improve the physical and social capital of African American neighborhoods. In African American neighborhoods the churches may be important sources of social cohesion. For some African Americans the kind spirituality learned through these churches works as a protective factor against the corrosive forces of racism. Museums devoted to African American history are also found in many African American neighborhoods. Many African American neighborhoods are located in inner cities, These are the mostly residential neighborhoods located closest to the central business district. The built environment is often row houses or brownstones, mixed with older single family homes that may be converted to multi family homes. In some areas there are larger apartment buildings. Shotgun houses are an important part of the built environment of some southern African American neighborhoods. The houses consist of three to five rooms in a row with no hallways. This African American house design is found in both rural and urban southern areas, mainly in African-American communities and neighborhoods.

The Rise Of World Oil Price In Malaysia

The Rise Of World Oil Price In Malaysia The article titled Spectre of inflation was posted on 7 March 2011 by The Star Online. It reports the impact of rise in world oil prices and explains how this affects the country. 2.0 Introduction With the world oil prices increasing rapidly, the public is concerned about the effects to the economy of Malaysia in 2011. According to early experiences, the rapidly increasing prices of oil and gas usually affect the countrys economy growth. The aim of this report is to examine the impact of the rise of world oil price in Malaysia using economics concepts and simple diagrams. The report will emphasize on macroeconomics, including topics such as inflation, business cycle, aggregate demand and supply, monetary policy and fiscal policy. At the end of the report, a summary of all the discussions mentioned will be concluded. 3.0 Analysis 3.1 Business Cycle The consistently oil price changes has a great impact on the business cycle. The emerging increase in the world oil price delays the recovery of economy in Malaysia. The effect of the business cycle on oil price changes is illustrated using movements in real GDP. Generally, each business cycle has two phases: A contraction and expansion and two turning points: A peak and a trough. Figure 1.1 shows a hypothetical business cycle. Real GDP Untitled.jpg Figure 1.1 According to Mahbob (2011), the booming price of oil and gas is not positive for the economic growth as Malaysia is just trying to recover after the global financial crisis in 2009. This will lead to recession. Recession usually decreases the inflation rate. This is an exception because the recession is caused by a supply shock. During this period of time, the inflation rate of Malaysia rises rapidly. Eventually, this increases the unemployment rate and causes the real GDP to fell significantly. 3.2 Aggregate demand In the article, it was mentioned that the public have to arrange their spending and pattern of consumption due to inflation. The public are encouraged to increase domestic food production, economized on travels and increase usage of public transports to promote household savings (Mahbob 2011). This will help Malaysia to tame the inflationary stress. Aggregate demand (AD) curve shows the relationship between the price level and the quantity of real GDP demanded, ceteris paribus. The aggregate demand curve is always downward sloping. This is due to a decrease in the price level increases the quantity of real GDP demanded. Meanwhile, the short-run aggregate supply curve (SRAS) shows the relationship in the short-run between the price level and the quantity of real GDP supplied by the firm. The aggregate demand curve also shows the equilibrium level of real GDP. The total spending is equivalent to the total output for each price level. The equation of aggregate demand is shown in Figure1.2 as below: Figure 1.2 The aggregate demand curve will shift if any variable changes other than price level. A change in C, I, G or net Xs will shift the aggregate demand curve. For example, the increase in price of oil causes the households and firms to become pessimistic about their future incomes. They are more likely to save. This will decrease the overall consumption and hence, shifting the aggregate demand curve to the left. To help to ease the inflationary pressure in Malaysia caused by the continuously increasing oil price, C, I, G or net Xs should be increased. The aggregate demand curve will shift to the right from AD1 to AD2 in Figure 1.3 if C, I, G or net Xs are increased. Untitled.png Figure 1.3 3.3 Aggregate supply The aggregate supply (AS) curve shows the effect of changes in total output or real GDP on the price level. The long-run aggregate supply (LRAS) curve is when the real GDP equals to potential GDP and there is full employment. The long-run aggregate supply curve is always vertical because potential GDP is not affected by the price level. An unexpected change in the price of natural resources such as oil will shift the aggregate supply curve. For instance, a sudden increase in the price of oil in Malaysia causes supply shock to happen. The price levels of the outputs increase significantly as a greater amount of inputs are needed for production. Costs of producing output rise. This cause the aggregate supply curve to shift to the left, from AS1 to AS2, as shown in Figure 1.4. Untitled.png Figure 1.4 3.4 Inflation Inflation is generally defined as a process of continuously rising prices, or equivalently, of continuously falling value of money (Laidler and Parkin, 1975, 741). Inflation rate is the percentage rise in the level of price every year. The price of Ron97 petrol was increased to RM2.70 per litre at 1 April 2011, which is RM 0.20 higher than the price before. In 2011, current high oil prices are actually caused by the fears that supply would be disrupted by the unrest and turmoil in Libya and Egypt and the protests in the Middle East. The persistent increase in the price of oil in Malaysia contributed to inflation. Malaysia, who is experiencing high inflation rate, will cause the real income of individual to decrease. This will then decrease the purchasing power of consumer and weakens Malaysian currency. In long term, Malaysia will experience a decline in economic growth. According to the economics theories, the increase in prices of oil is a cost-push inflation. Cost-push inflation is defined as the inflation that arises as a result of a negative supply shock-that is, anything that causes a decrease in the aggregate supply of goods and services (Essential of Economics, 2010, 465). The soaring oil price causes a negative supply shock, which leads to an upward shift in price level and lower real gross domestic product (GDP) in the short run. An increase in oil price causes an increase in the production costs. This shifts the aggregate supply curve to the left, from SRAS1 to SRAS2 in Figure 1.5. This moves the short-run equilibrium from point A to point B. The real GDP falls below its potential level and the price level increase from P1 to P2. Untitled.png Figure 1.5 3.5 Monetary Policy The rising oil prices contributes to a big part of the increase in inflation rate in Malaysia. In Malaysia, monetary policy is determined by Bank Negara Malaysia. The aim of monetary policy in Malaysia is to attain price stability of the currency. By maintaining low inflation, it helps to promote long-term growth and full employment. Bank Negara Malaysia implements open market operations (OMO) to sterilize liquidity changes in the overnight money market to maintain constant cash rate. As shown above in section 3.2, AD = C + I + G + X-M. An increase or decrease in the interest rate will affect the consumption (C), investments (I) and net exports (X-M). However, it does not influence government purchase. For example, an increase in the cash supply on the OMO will lead to a fall in interest rate and an increase in consumer and investment expenditure. During inflation, Bank Negara Malaysia implements contractionary monetary policy to keep the rate of inflation low. Bank Negara Malaysia increases the cash rate at inflationary periods to decrease the cash supply. As a result, interest rate is increase. This will then decrease the investment, consumption and net exports. The aggregate demand curve shifts to the left. Price level and real GDP are decreased. Untitled.png Figure 1.6 As shown in Figure 1.6, Bank Negara Malaysia prevents the aggregate demand to increase too rapid by raising the interest rates. The contractionary monetary policy shifts the aggregate demand curve from AD0 to AD1. The price level decreases from P0 to P1 while the real GDP decreases from GDP0 to GDP1. This helps to reduce inflation.

Contracting Essay examples -- essays research papers

Entering and contracting Entering and contracting are the initial steps taken in the OD process, and is considered by many as one the most important steps of the process. The entering and contracting step will be utilized to set the pace and lay the foundation for the practitioner client relationship. They involve a preliminary evaluation of the organization’s opportunities for development, while establishing a collaborative relationship between the OD practitioner and the members of the client system. A major component of entering and contracting is to make a good decision about how to carry out the OD process. The contract allows the parties involved to explicitly set the direction of the project and how the process will take place. The OD contract will generally address three key areas: setting mutual expectation or what each party expects to gain from the OD process; the time and resources that will be devoted to it; and the ground rules for working together and the stating of what are the proper roles of all the parties involved including the practitioner.   Ã‚  Ã‚  Ã‚  Ã‚   In this process, a mutual agreement is established between the OD practitioner and the members of the client system in how the OD consultant will work on the problems within the organization. Hence, during entering and contracting, the organization’s problems and opportunities for growth and improvement are discussed between these two parties. During this process, the limitations are set on how the consultant can execute the different phases of the OD process. The entering and contracting step is extremely significant because it constitutes the initial activities of the OD process. It sets the parameters for the phases of planned changed that follow: diagnosing, planning and implementing change and evaluating and institutionalizing it. Developing the OD contract focuses on making sound decisions that establish the groundwork for the future success of the project. Data collection Data Collection is the process of collecting information that will be utilized in the diagnostic process and eventually used to make business recommendation. In this data collection process, it is critical to ensure the highest quality of data possible. In the data collection component, the information is gathered on the specific department or organization such as inputs, design components, an... ....m. instead of 5.00 p.m.  ·Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Output went up  ·Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  They were dismissed at 4.00 p.m.  ·Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Output remained the same  ·Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Finally, all the improvements were taken away, and the girls went back to the physical conditions of the beginning of the experiment: work on Saturday, 48 hour week, no rest pauses, no piece work and no free meal. This state of affairs lasted for a period of 12 weeks.  ·Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Output was the highest ever recorded averaging 3000 relays a week. What happened was that six individuals became a team and the team gave itself wholeheartedly and spontaneously to co-operation in the experiment. The consequence was that they felt themselves to be participating freely and without afterthought and were happy in the knowledge that they were working without coercion from above or limitation from below. They were themselves satisfied at the consequence for they felt that they were working under less pressure than ever before. In fact regular medical checks showed no signs of cumulative fatigue and absence from work declined by 80 per cent.

Arts Education Essay

The purpose of this bibliography is to attain information from credible sources on arts programs in schools. The goal is to provide enough information so that the reader is then able to form their own opinions on the benefits, problems, and policies on arts programs at varying levels of education. Those looking to find detailed information will find this bibliography to be a good starting point. Parsad, B. , and Spiegelman, M. 2012. Arts Education in Public Elementary and Secondary Schools: 1999–2000 and 2009–10 (NCES 2012–014). National Center for Education Statistics, Institute of Education Sciences, U. S. Department of Education. Washington, DC. Web. 24 Jan. 2013 This source is a presentation of unbiased information about both the overall arts education programs and specific sections including: visual arts, music, dance, and theater/drama. The report utilizes a plethora of charts, graphs, and other visual aids to help organize and present the information. Parsad and Spiegelman first present their findings on overall arts education programs including the percentages of schools offering visual arts, music, dance and theater classes. They then dedicate ten to fifteen pages discussing the particulars of each section of the arts listed above. There is so much information in this article that it would be great for someone looking for a broad spectrum understanding of arts education programs. The visual aids complement the information presented and would be easy to incorporate into a variety of works. For someone who is looking to get very specific information about a specific program then this would be a good source to start with, the way the report is divided makes it very easy to find information on a specific sections of an arts program, i. e. music or drama. It would provide the reader with enough information that they could ask their own questions and be able to look further into a specific topic. Catterall, Dumais, and Hampden-Thompson. March 2012. The arts and achievement in at-risk youth : findings from four longitudinal studies. National Endowment for the Arts. Research Report #55). Web. 24 Jan. 2013. This research report is a presentation of years of studies conducted by the National Endowment for the Arts and similar organizations, most being government funded. The authors arrange the report in such a way that the bulk of the report is given through the use of visual graphs and charts, which are accompanied by conclusive statements like â€Å"Teenagers and young adult s of low socioeconomic status (SES) who have a history of in-depth arts involvement show better academic outcomes than do low-SES youth who have less arts involvement. They earn better grades and demonstrate higher rates of college enrollment and attainment. † (12) Most of the graphs simply relate percentages of students with low and high levels of art engagement to achieve certain things like high school graduation, entering a bachelors program, and attaining a steady professional level career. For every study and graph presented or reviewed there is clearly cited sources, if any confusion remains the appendix and cited pages are very clear about how to find more information. Being that this is a report of findings from a national organization it is not biased to or for support of arts programs. For anyone looking for specific statistics to use in a presentation or report of their own, this research report could be very helpful. As previously stated the bulk of the information is presented through graphs and charts that utilize percentages, and is therefore very easy to take and use in a presentation without having to do much work yourself. For someone looking for a more scholarly breakdown of the benefits of arts education on high-risk students this report will not be as helpful, as it would be time consuming to trace the information presented back to the original sources. Dwyer, M.Christine. 2011. Reinvesting in Arts Education: Winning America’s Future through Creative Schools. President’s Committee on the Arts and the Humanities. Web. 24 Jan. 2013. The reports emphasizes the essential role that arts education programs play in improving student engagement and building creativity. Dwyer discusses, in a lengthy and wordy overview, the current Arts Education programs and policies shortcomings. â€Å"It is widely agreed that the U. S. public education system is not adequately serving a significant portion of our nation’s children and that public K-12 schools must change dramatically o achieve the Administration’s goal that the United States become a global leader in postsecondary attainment by 2020†¦ School leaders and teachers will need to step up to the challenge of finding new ways to engage many more students in meaningful learning†¦ † (27) More importantly, this report discusses possible solutions such as reinvesting in arts education, and argues for creating arts-rich schools that can engage students in ways that complement the study of the arts and other traditional subjects such as literature, history, science, and mathematics. Another key takeaway from this report is it shows readers the link between arts education and achievement in other subjects. Being that this source is a report by the President’s Committee on the Arts and the Humanities, it attempts to present evidence to support the positions of the president and his corresponding political party. As political and wordy as this report is it would most likely benefit someone looking into the politics side of arts education, it would not be as helpful for someone looking for developmental and long term benefits of art involvement in schools. Rabkin, Hedberg. 2011. Arts Education in America: What the Declines Mean for Arts Participation. Based on the 2008 Survey of Public Participation in the Arts. National Endowment for the Arts. (Research Report #52). Web. 24 Jan. 2013. This report presents its findings after researching important question related to arts education in America. Questions like: Has participation in arts programs declined? What does it mean for teachers and students? How has this affected participation in other extracurricular activities? How does this affect support for programs? The article presents the questions to the reader and then follows up with information that supports both positive and negative claims about the answer. Charts are used when needed to simplify information into an easily digestible visual aid. There are numerous sources used as evidence for the information presented, as well as suggestions for further investigation into the questions presented. This report has a very neutral stance towards the information presented. There is good information presented for varying arguments and the ultimate decision is left to the reader. This source would be a fair report to use in a work, especially if in an argumentative essay you need information for the view that opposes yours. However for someone looking for highly specific information this report will only be useful for an introduction into the questions being asked about the national education programs. Oxtoby, David W. 2012. The Place of Arts in Liberal Education. Liberal Education, v98 n2 p36-41 Spr 2012. Oxtoby uses a great deal of logic to explain his opinion on the place of arts in liberal education and he uses statistics to support his views. In his article, he states that diversity in the curriculum is a keystone to success in any liberal education program. He also claims that part of that diversity needs to include a program where students can express their creativity. Being able to express their creativity and the stimulation provided by arts programs lead to more successful students, both in academics, community involvement, and professional work environments. This article is a good source of simple and sound logic in support of arts programs being included in all liberal education. Oxtoby’s statements and presentation of the information is biased towards supports arts programs, but he always includes evidence to support his ideas. Also, while he does not approve of excluding arts in liberal education there is never any negativity in his statements, only more supporting evidence for his ideas. Some readers will find this article to be dry and uninteresting unless they already have some knowledge and opinions on the place of arts in education programs.

Effective Leaders Example

Effective Leaders Example Effective Leaders – Coursework Example EFFECTIVE LEADERS Certainly, a leader is identified by the kind of leadership qualities and skills he or she possess (Pavela, 2007). This identification also goes a long way to determine whether or not the leader would be a good leader. Personally, I have come across several leaders who have exhibited different skills, characteristics and qualities but one leader who is worth mentioning is my immediate head of human resource, whose leadership skills and qualities makes him nothing short of an effective leader. Three of these qualities that easily come up for discussion are integrity, openness and fairness. As a leader, he demonstrates integrity by proving beyond reasonable doubt that he is a leader we can trust to combine outward actions with inner values (Shu, Gino and Bazerman, 2011). By this, he shows trustworthiness by submitting himself to audit and checks and makes sure he leads by example. Again, as an open leader, he does nothing to show that he possesses all the knowledge ne eded to carry the work through (Roig and Caso, 2006). Rather, he opens himself up for suggestions to be made to him and practices the participatory style of leadership. At no point in time has he rubbished any suggestions and decisions that have come from his subordinates. At worse, he would sit down with subordinates and explain to them why their suggestions cannot be implemented in the immediate terms. Finally, the leader shows fairness by taking firm decision on sanctions and rewards. When the need for people to be penalized arises, he shows no favoritism and does not compromise on justice at all (Rabi et al, 2006). The same is true for hardworking employees who deserve commendation. In short, the kind of skills and qualities that the leader exhibits has contributed to making him a great leader and the organization as well.REFERENCE LISTPavela, G. (1997). Applying the power of association on campus: A model code of academic integrity. Journal of College and University Law, 24(1), 97-118. Rabi, S., Patton, L., Fjortoft, N., & Zgarrick, D. P. (2006). Characteristics, prevalence, attitudes, and perceptions of academic dishonesty among pharmacy students. American Journal of Pharmaceutical Education. 70, 73-83. Roig, M., & Caso, M. (2006). Lying and cheating: Fraudulent excuse making, cheating, and plagiarism. The Journal of Psychology. 139, 485-494.Shu, L., Gino, F., & Bazerman, M. (2011). Dishonest deed, clear conscience: When cheating leads to moral disengagement and motivated forgetting. Personality and Social Psychology Bulletin.37 (3), 330-349. DOI: 10.1177/0146167211398138