Xenocentrism Valuing Other Cultures More Than Your Own

Xenocentrism is a culturally based tendency to value other cultures more highly than one’s own, which can materialize in a variety of different ways. In the United States, for instance, it is often assumed that European products such as wine and cheese are superior to those produced locally. In a more extreme sense, some cultures may idolize other cultures—such as the Japanese anime genre idolizing American beauty in its art, wherein it emphasizes such features as large eyes, angular jaws, and light skin. Xenocentrism serves as an antithesis to ethnocentrism, wherein a person believes his or her culture and its goods and services are superior to that of all other cultures and people. Xenocentrism relies instead on a fascination of others culture and a contempt for ones own, often spurred by gross injustice of government, antiquated ideologies, or oppressive religious majorities. Consumerism and Xenocentrism The entire world economy could be said to rely on xenocentrism in order to make the supply and demand model function internationally, though the concept of non-indigenous goods sort of puts a damper on this theory. Still, international markets rely on selling their products as the best anywhere in the world in order to capture foreign consumers and get them to fork over the extra shipping and handling fees to transport the good or service overseas. Thats why Paris, for instance, boasts its one-of-a-kind fashion and  fragrances as uniquely available only in Paris. Similarly, even the notion of champagne relies on an ethnocentric idea that the grapes that go into their particular sparkling wine are so unique and perfect that no except those from the Champagne region of France can call their sparkling wine Champagne. On the inverse of this situation, consumers worldwide herald the champagne as the best available, adopting a xenocentric idea of wine in this case. Cultural Impact In some extreme cases of xenocentrism, the impact on the local culture of its people favoring others cultures can be devastating, sometimes even wiping out the culture entirely in favor of its more desirable counterpart. Take the American ideal of the land of opportunity, wherein newcomers from all different cultures immigrate every year to the United States in hopes of starting a new life and achieving the American dream. In doing this, these immigrants often times must forsake their own culture in favor of adopting their American ideals.   After several generations of this American idealism, this xenocentric notion that the United States offers a culture of a better quality of life, the original culture of that group of people living in the United States has almost entirely died out, save a few lasting—perhaps shared—traditions. Another downside of xenocentrism is that often times  cultural appropriation rather than appreciation results from this love of others culture. Take for instance people who admire Native American headdresses and wear them to music festivals—while this may seem like it is being appreciative of a culture who the person thinks has better fashion than say his or her European culture, it actually serves to disrespect the sacred nature of that object to Native American people.

Feminist At Heart By Susan Glaspell Essay - 1294 Words

Feminist at Heart Susan Glaspell is one of the less known backbones of American women writers. She was unconventional in a conventional time, and paved the way for respect in journalism, and then writing, for women. In a time when women were supposed to be quiet, obedient housewives, and not much else, she gave women a voice and challenged the stereotype while bringing common women’s issues to the spotlight. Glaspell started as a newspaper writer and evolved into a literary master, though she is not widely recognized for it. When she started working at the Des Moines Daily News, she was afforded the privilege to cover and was the first reporter on the scene of the Hossack case. The famous case involving a woman, Margaret Hossack, who allegedly killed her prominent farmer husband, John Hossack, was the base for many of Glaspell’s future works. The newspaper articles Glaspell wrote began with focus on the case, seemingly unbiased and awaiting further investigation. As the case evolved and the male figures involved with it started pointing fingers at Mrs. Hossack, Glaspell became more accusatory in her writing. The articles, ranging from 1900 to 1901, painted the picture of a scorned woman who murdered her husband for wealth and land. In the 1900s, it was uncommon for a woman to murder her husband, and the sensationalism made for a good read in every corner of the country. As the case moved on and Mrs. Hossack testified in court, Glaspell softened a bit. It seemed as thoughShow MoreRelatedThe Story Of An Hour By Kate Chopin And The Jury Of Her Peers1049 Words   |  5 PagesStory of An Hour†, by Kate Chopin and â€Å"The Jury of Her Peers†, by Susan Glaspell compare two married women who live under the shadow of their husbands. Both of these stories were written in the late eighteenth and early nineteenth centuries during the time when women were treated unequally. Women had limited rights. 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The woman is invincible by tears,† (Hugo Victor). Trifles, a one demonstration play composed by Susan Glaspell, a feminist, born in Davenport, Iowa, in 1876, she à ¢â‚¬Å"graduated at Drake University in Des Moines in June of 1899†, (Ozieblo, Barbara) andRead MoreAntigone, By Susan Glaspell And The Doll House1812 Words   |  8 Pagesdifferent than it is in today’s world. What is now equality and power was once seclusion and degradation towards women of society. Over the course of time the role of women has changed dramatically, and the plays Antigone by Sophocles, Trifles by Susan Glaspell and The Doll House by Henrik Ibsen are great works that show how women can challenge the boundaries that were put on them by a society that was not very accepting of feminism. 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Critique of Centesimus Annus Free Essays

string(58) " of God would mean complete disrespect for human dignity\." I. Synopsis of the Pope’s Encyclical Centesimus Annus, written by Pope John Paul II, commemorates and praises Pope Leo XIII’s â€Å"Of New Things† (Rerum Novarum) written in 1891. Even after a hundred years, it still hasn’t lost its vital influence. We will write a custom essay sample on Critique of Centesimus Annus or any similar topic only for you Order Now It is meant to honor the Church’s â€Å"social doctrine† which had come from it. We should go through it once more so as to rediscover the wisdom behind the basic principles on how we should deal with the workers’ condition. We should also look into the future to reawaken our responsibility, to proclaim the truth, and to communicate the life which is Christ. We should look at our own â€Å"new things† to bring forth in the Church’s tradition, both â€Å"new† and â€Å"old† from the Lord’s treasure. â€Å"Old† refers to defending the human person, protecting human dignity, building a more just society, and fighting injustice. â€Å"New† is analyzing recent history in order to understand the new requirements of evangelization. Chapter I – Characteristics of â€Å"Rerum Novarum† Towards the end of the last century, a new form of property had emerged – capital; and a new form of labor – labor for wages. Labor for wages was mainly profit- and efficiency-driven, rather giving high regard to the workers’ sex, age or family situation. Human labor had become a commodity which could be freely bought and sold in the market, in accordance with the law of supply and demand. Workers were threatened by unemployment and lack of society security — leading to their starvation. Society has been divided into two classes. One promotes total economic freedom by appropriate laws while the other leans toward an organized and violent form of political and social structure. When people started to realize the injustice of the situation and a socialist revolution threatened to break out, Pope Leo XIII intervened by writing a document dealing with the systematic approach on the â€Å"condition of the workers†. Society was torn by the conflict between capital and labor — the worker question. The Pope wanted to restore peace, so he condemned class struggle. He formulated a doctrine regarding the Church’s stand on specific human situations — both individual and communal, national and international. However, not all readily accepted the Church’s right and duty in doing so. Many still believe that the Church should restrict itself to otherworldly salvation. The Pope’s letter put the Church in a â€Å"citizenship status† amidst the changing realities of public life. The Church’s social teaching is an essential part of the Christian message and there can be no genuine solution to the â€Å"social question† apart from the Gospel. Pope Leo XIII affirmed the dignity of work and the rights and dignity of workers, who work hard for self-preservation and for attaining their various needs. Work belongs to the vocation of every person by which one can realize oneself. Pope Leo XIII also stressed the right to â€Å"private property† — land ownership. Everyone has the right to possess things necessary for his and his family’s development. Pope Leo XIII’s letter affirms other undeniable rights such as the â€Å"natural human right† to form private or professional associations like trade unions. The Pope also acknowledges the limit on working hours, the right to legitimate rest, and the right of children and women to be treated differently with regard to the type and duration of work. He wrote of the right to a just wage that would be sufficient to support the worker and his family. This right cannot be left to the free consent of the parties. The Pope spoke of â€Å"distribute justice† whereby the public authority has the â€Å"strict duty† of providing for the workers’ welfare, especially that of the poor because they have no other means apart from what they earn. He also affirms the right of the working class to fulfill their religious duties freely and avail of Sunday rest. Pope Leo XIII criticizes â€Å"socialism† and â€Å"liberalism.† Against socialism, he reaffirms the right to private property. As for liberalism, he states that the State should neither favor the rich nor neglect the poor. The defenseless and the poor have a claim to special consideration. The richer class can help itself while the poor have no resources of their own to do so and depend heavily on the State’s assistance. This still applies today, with the new forms of poverty in the world. It does not depend on any ideology or political theory, but on the principle of solidarity, valid in the national and international order. Leo XIII calls it â€Å"friendship†, Pius XI calls it â€Å"social charity†; Paul VI, extending it even further, speaks of a â€Å"civilization of love.† In line with the Church’s â€Å"preferential option for the poor,† Pope Leo XIII calls upon the State to intervene and remedy the condition of the poor. Though he does not expect the State to solve every social problem. The individual, family, and society should be protected by it and not be repressed by it. The point highlighted by Pope Leo XIII’s encyclical and the Church’s social doctrine is a correct view of the human person. God has imprinted man in his own image and likeness. Man’s rights come from his dignity as a person, and not from the work he performs. Chapter II – Towards the â€Å"New Things† of Today The events of 1989 and 1990 proved that Pope Leo XIII’s perception on the consequences of â€Å"real socialism† are accurate — that the worker would be the first to suffer, that it would distort the role of the state and create utter confusion in the community. Socialism considers the individual person as a mere molecule within the social organism to which he is completely subordinated. Man is no longer free to make a moral decision independently. This makes it difficult to realize his personal dignity and build a human community. The Christian vision is different: the social nature of a person is not totally fulfilled in the State, but is realized in various intermediary groups, beginning with the family and expands to include economic, social, political and cultural groups. Denial of God would mean complete disrespect for human dignity. You read "Critique of Centesimus Annus" in category "Papers" The Pope does not intend to condemn every possible form of social conflict since such conflict is inevitable. However, Christians must take a stand in the â€Å"struggle for social justice.† He condemns â€Å"total war† — which has no respect for the dignity of others and of oneself. It attempts to dominate one’s own side using any (and often reasonable) means to destroy the other side. Thus, class struggle in the Marxist sense and militarism have atheism and contempt for the human being as their common root. Rerum Novarum is against any form of State control that would reduce the citizen into a mere â€Å"cog† in the State machine. It is also opposed to a state that is not interested in the economic sector. The State has to determine the judicial framework to conduct economic affairs, so that the interests of one group do not overrule another. Society and the State should take the responsibility in protecting the workers against unemployment by establishing policies that would ensure the workers’ balanced growth and full employment. They must protect the vulnerable immigrants and the marginalized from exploitation. â€Å"Humane† working hours and adequate leisure need to be guaranteed, along with the right to express one’s own personality without sacrificing one’s conscience or personal dignity. The State must try to achieve these goals in accordance with the principles of subsidiarity and solidarity. Indirectly by subsidiarity — by creating favorable conditions for the free exercise of economic activity; directly by solidarity — by defending the weakest and ensuring the necessary minimum support for the unemployed. The encyclical and the subsequent social teaching of the Church influenced numerous reforms in the years bridging the 19th and 20th centuries. Reforms were carried out partly by States and achieved through workers’ movements which include Christians who established the producers’, consumers’, and credit cooperatives and promoted general education, professional training, and new forms of participation in the life of the workplace and society. Lack of respect for human dignity led to the tragic wars which ravaged Europe and the world between 1914 and 1945. Hatred and resentment built on injustices on the international level made these cruel wars possible. Though weapons have remained silent in Europe since 1945, true peace, which entails the removal of the causes of war and genuine reconciliation between people, has not yet been achieved. Half of Europe fell under a Communist dictatorship, while the other half is trying to defend itself. They use science and technology for creating instruments of war. Power alliances fought and caused enormous bloodshed in different places. Extremist groups got themselves armed; those in favor of peaceful solutions remained isolated or fell as victims. Following World War II, Third World countries became militarized. Terrorism spread and the whole world was threatened by an atomic war. Though new ideas about peace and war started to stir people’s consciences, the threat of Communist totalitarianism distracted people’s attention and provoked different responses. Some countries made a positive effort to rebuild a democratic society inspired by social justice. Others set up systems of â€Å"national security† opposing Marxism, but risked destroying the very freedom and values of the person for which they are defending. Another response came from the affluent/consumer society, which seeks to defeat Marxism by showing how a free market society can achieve a greater satisfaction of material human needs than Communism, while equally overlooking spiritual values. â€Å"Decolonization† became widespread. These countries, however remained in the hands of large foreign companies which are not committed to the development of the host country. They lack competent leadership that would be able to successfully integrate all tribal groups into genuine national communities. The horrors of the WWII and a lively sense of human rights led to the formation of the United Nations Organization. Deeper awareness on the rights of individuals and the rights of nations shifted the focus of the social question from the national to the international level. But UN has yet to establish effective means for resolving international conflicts. Chapter III – The Year 1989 In the 1980’s, oppressive regimes fell in Latin America, Africa, and Asia mainly due to the violation of workers’ rights — the oppressed working people recovered and rediscovered the principles of the Church’s social teaching. A second factor in this crisis was due to the technical inefficiency of the economic system which spans violation in both cultural and national dimension. We can understand a human being more completely when we place him within the cultural context — through language, history, and the position he takes towards the fundamental life events. When these differences are overlooked, the culture and moral life of nations deteriorate. The main cause of this collapse was the reaction of the younger generations to the spiritual void brought by atheism. The youth did not find any sense of direction until they rediscovered the roots of their national culture and the person of Christ. Marxism promised to uproot the need for God from the human heart, throwing the heart into confusion. The struggle which led to the changes of 1989 were born of prayer. Humankind, created for freedom, bears the wound of original sin, which draws persons to evil and puts them in constant need of redemption. This shows that the human person tends towards good but is also capable of evil. We must not confuse political society with the Kingdom of God. It is only God who will do the Final Judgment. The Kingdom of God, being â€Å"in† the world without being â€Å"of† the world, throws a light on society, calling everyone, especially the laity, to infuse human reality with the Gospel. The Church encountered a workers’ movement that had been partly under the dominance of Marxism for almost a century. Workers found their consciences, in their demand for justice and recognition of the dignity of work, in conformance to the Church’s social teaching. The crisis of Marxism does not rid the world of the injustices on which it thrived. To those looking for a new theory, the Church offers her teaching, as well as her concrete commitment and material assistance in the struggle against marginalization and suffering. Beyond an impossible compromise between Marxism and Christianity, the Church reaffirms integral human liberation with consequences important for the countries of the Third World, searching for their own path to development. The second consequence concerns the European people. Many individual, social, regional and national injustices were committed during the Communism years; thus there is great risk that such conflicts would re-occur. We need to unite international structures that would mediate the conflicts between nations and reach for a peaceful settlement. A patient material and moral reconstruction is necessary. The fall of Marxism and the end of the world’s division highlight our interdependence. Peace and prosperity belong to the whole human race and cannot be achieved if attained at the cost of other people and nations. The real post-war period had just begun in some countries in Europe. Their predicament was brought about by the tragic situation imposed upon them. The countries responsible for that situation owe them a debt in justice. This need should not diminish the willingness to sustain and assist the countries of the Third World, which often suffer even more. Priorities have to be redefined. Enormous resources could be mobilized by disarming the huge military machines built by East and West for conflict. These resources could become even more abundant if we found a way of resolving conflicts peacefully. A change of mentality is necessary — wherein the poor is no longer seen as a burden but instead as people seeking to share the right in enjoying material goods and make good use of their capacity for work so that we can create a just and prosperous world for all. Development must be understood as something fully human, not as something merely material. Its main purpose is the enhancement of everyone’s capacity to respond to God’s call. Recognition of the rights of the human conscience serves as the foundation of truly free political order. We must reaffirm this principle for the following reasons: some dictatorships have not yet been overcome; in the developed countries, the promotion of and demand for instant gratification devalue respect for human rights and values; and in some countries, new forms of religious fundamentalism deny minority groups their rights to know and live the truth. Chapter IV – Private Property and the Universal Destination of Material Goods The Church teaches that the possession of material goods is not an absolute right, and that there are certain limits to that right. Man should not consider material possessions as his own but as common to all. Private property also has a social function based on the law of the common purpose of goods. Access to work and land serves as the basis of every human society. In the past, the earth was the primary factor of wealth; today, the role of human work has become an important factor for producing nonmaterial and material wealth. Work â€Å"with† and â€Å"for† others depends largely on insight into the productivity of the earth and knowledge of our human needs. Today, the possession of know-how, technology, and skill have become as important as land. The wealth of industrialized nations is based more on the ownership of technology than on possession of natural resources. Another important source of wealth is the ability to foresee the needs of others and satisfy those needs. This often requires the cooperation of many people working towards a common goal. Skills in organizing, planning, timing, and management are also sources of wealth. The role of discipline, creativity, initiative, and entrepreneurial ability, is evident. This process reaffirms the stand of Christianity: next to the earth, humanity’s principal resource is the person himself. Once the decisive factor of production was land; then it was capital; now it is the human being. Many are faced with the impossibility of acquiring the needed knowledge to take their place in the working world. They are exploited or marginalized and they cannot keep up with new forms of production and organization. In their quest for wealth, they flock towards Third World cities only to find that there is no room for them. Sometimes, there are even attempts to eliminate them through population control. Many others struggle to earn a bare minimum in inhumane conditions. Those cultivating land are excluded from land ownership and are practically slaves with no land, no material goods, no knowledge, no training. Some development programs have been set up, and the countries that managed to gain access to the international market in this way have suffered less from stagnation and recession than those who isolated themselves. Those who fail to keep up with the times — such as the elderly, the women, and the youth – are often marginalized. They are incapable of finding their place in society and are classified as part of the so-called Fourth World. The free market appears to be the most efficient tool for utilizing resources and responding to needs. But this holds true only for those who have the purchasing power and who those whose resources are marketable. Justice and truth demand that basic human needs should be met and that none should be left to die. The possibility of surviving and making a contribution to the common good is something which is due to the person as a person. In the Third World context, Pope Leo XIII’s objectives are yet to be met. Trade unions and other worker’s organizations find here a wide range of opportunities for commitment and effort for the sake of justice. It is right to speak of a struggle against an unjust economic system that does not uphold the priority of the human being over capital and land. The alternative to it is not a socialist system that leads to state capitalism, but a society with free work, enterprise, and participation that is in favor of a market which guarantees the basic needs of the whole society. Profit is a regulator of the life of a business but is not the sole indicator of a firm’s condition. There are other equally important factors to be considered — such as human and moral factors. After the fall of â€Å"real socialism†, capitalism is not the only economic alternative left. Individuals and nations need the basic things to enable them to share in development. Stronger nations must assist weaker ones, weaker nations must use the opportunities offered. Foreign debts affect these efforts. The principle that debts should be paid remains, but should not be asked for at the cost of the hunger and at the price of unbearable sacrifice of the people. There is the need to lighten, defer, or even cancel the debts, to let people subsist and progress. In advanced economics, quality is more important than quantity — the quality of the goods to be produced and consumed, the quality of the services to be enjoyed, the quality of the environment and of life in general. Hence the phenomenon of consumerism arises. Appealing to human instinct only may create lifestyles and consumer attitudes that are damaging to spiritual and physical health. The educational and cultural formation of consumers and producers and of the mass media are urgently needed, as well as the intervention of public authority. An example of false consumption is drug abuse. This implies a serious malfunction in the social system, a destructive â€Å"reading† of human needs, and the idle filling of a spiritual void. Same is true with that of pornography and other exploitative consumerism. It is not wrong to want to improve our lives; it is wrong to seek a lifestyle which is presumably better when it is directed towards what one â€Å"has,† instead of what one â€Å"is.† Even the decision to invest in one way rather than another is a moral and cultural . Consumerism also raises the ecological issue. Humankind is consuming the resources of the earth and life in an excessive and disordered way, while neglecting the earth’s own needs and God-given purpose. Humanity today must be conscious of its duties and obligations towards future generations. Aside from the concern on the destruction of our natural environment and the threat of extinction of our various animal species, we must also safeguard the moral conditions of our â€Å"human ecology†. We must use earth with respect to the original good purpose of which it was given by God. Urbanization and work can give rise to â€Å"structures of sin†. Courage and patience would be needed to destroy such structures and replace them with more authentic forms of community life. The first and fundamental structure for a â€Å"human ecology† is the family, founded on marriage, in which the mutual gift of self as husband and wife creates an environment in which children can be born and develop their potentialities, become aware of their dignity and prepare to face their unique and individual destiny. Too often life is considered to be a series of sensations rather than as something to be accomplished. The result is a lack of freedom to commit oneself to another person and to bring children into this world. This leads people to consider children as one of the many â€Å"things† which an individual can have or not have as they please. The family is sacred; it is the heart of the culture of life. The Church denounces the limitation, suppression or destruction of the sources life — including abortion, systematic anti-child-bearing campaigns, and chemical warfare. The State is responsible for defending and preserving the common goods such as natural and human environments. Relying on market forces alone will not suffice. Such mechanisms carry the risk of an â€Å"idolatry† of the market which ignores the existence of goods which are not just mere commodities. Marxism blamed capitalist societies for commercializing and alienating the human being. This censure is based on misconception of alienation — the remedy of which is collectivism, but this only further aggravated the situation. Alienation is still a reality in the West, because of consumerism, that does not help one appreciate one’s authentic personhood and because of work, which shows interest only in profit, and none in the workers, considering them to be mere means. The way out of this deadlock is to reconsider the Christian vision of the human person and its â€Å"capacity for transcendence.† A human society is both alienated and alienating if its organization, production, and consumption make transcendence more difficult. A person who is concerned solely with possessing and enjoying and is no longer able to control his instincts and passions cannot be free, Obedience to the truth about God and humankind is the first condition of freedom. After the failure of Communism, should capitalism be the goal for Eastern Europe and the Third World? The answer is complex. If â€Å"capitalism† meant a market or free economy that recognizes the role of business, the market, private property, the resulting responsibility for the means of production, as well as free human creativity — then the answer is â€Å"yes.† If it meant a system in which economic, religious, and ethical freedom are denied, then the answer is â€Å"no.† Marxism failed, but marginalization and exploitation remain. The collapse of communism is not enough to change these conditions. A radically capitalist system might not even try to solve them. The Church has no models to offer as effective models only develop out of concrete situations. Instead, the Church offers its social teaching as an indispensable and ideal orientation. It insists on the right of workers to be respected and to be involved in the life of industrial enterprises so that, in a certain sense, they â€Å"work for themselves.† The relationship between private property and the universal destination of material wealth has to be reestablished. By means of his work a person commits himself, not only for his own sake but also for others and with others — their families, communities, nations, and, ultimately for all humanity. They collaborate with suppliers and customers in a continuously expanding chain of solidarity. Ownership is just if it serves a useful work; it is unjust when it is used to hinder others, or to break the solidarity among workers to gain profit. The obligation to earn one’s bread presumes the right to do so. A society that denies this right cannot be justified, nor can it attain social peace. Chapter V – State and Culture Pope Leo XIII speaks of organizing a society whereby there is a balance of these three powers- legislative, executive, and judicial. Marxist-Leninism contradicted this by saying that people who have more knowledge than others should rule others in an absolute way. Totalitarianism rejected the authority of the Church and attempts to destroy her. By defending its own freedom, the Church also defended the human person. The Church values democracy and cannot encourage the formation of narrow ruling groups that would use the power of the State for their own intentions. Authentic democracy requires a State ruled by law, true education and formation, participation and shared responsibility. Democracy does not mean that there is no ultimate truth. The Church is aware of the danger of fanaticism and fundamentalism. Christian truth is not an ideology; it knows that human life is realized in history, and it always respects human freedom. Freedom attains its full development only by accepting the truth. The democratic ideal prevails today, so does the attention to human rights. That is why, we must stress the importance of these rights: the right to life, that of a child to develop in the mother’s womb from the moment of conception, to live in a united family, to education, to work and support oneself and one’s dependents, to establish a family freely, to have and to rear children, to live in the truth of one’s faith. Not all these rights are being respected though, even in countries practicing democracy. Sometimes certain demands are not met for narrow opportunistic, electoral, or financial reasons. This leads to distrust and apathy and inability to see any issue within the framework of a coherent vision of the common good. Market economy cannot be run in an institutional, juridical, or political vacuum: the State has its role to play, guaranteeing personal freedom, a stable currency, and efficient public services. Lack of stability, corruption, improper ways of growing rich, and speculation hinder development and social order. The State has to intervene when monopolies hinder development; it can substitute its own services when certain sectors of business are too weak to render the services needed for the common good. Those interventions should only be brief so as to avoid removing from society and business tasks that belong to them. The â€Å"principle of subsidiarity† must be respected: â€Å"A community of a higher order should not interfere with the life of a community of a lower order, taking over its functions.† In case of need it should, rather, support the smaller community and help to coordinate its activity with activities in the rest of society for the sake of the common good. Not doing this leads to a loss of human energy, an increase of bureaucratic agencies, and an increase in costs. The Church has always been present and active among the needy, offering them material assistance in ways that neither humiliate nor reduce them to mere objects of assistance. To overcome today’s individualistic mentality, a concrete commitment to solidarity and charity is necessary and this should begin in the family. The State should create social policies with family as their main focus — to assist the family with adequate resources for bringing up their children and looking after the elderly, thus strengthening the relations between generations. The culture of a nation is born, generation after generation, from the open search from truth. The heritage of values have always been challenged by the young — not in order to destroy or reject it, but to make it more real, relevant, and personal. When a culture becomes inward-looking, disregarding the truth about man, it is heading for its end. The first and foremost task for the adequate formation of a culture happens within a person’s heart. Building one’s own future depends on the understanding a person has of himself and of his own destiny. The Church contributes at this level to true culture, promoting peace, preaching how creation is placed in human hands to make it fruitful and more perfect, preaching how the Son of God saved and united us, making us responsible for all of mankind. Pope Benedict XV and his successors recognize the negative impact of war on people’s lives and repeated the cry: â€Å"War, never again!†. Just as personal revenge has given way to the rule of law within states, so has the time come for a similar step to be taken at an international level, not forgetting that at the root of war and conflict there are usually serious grievances. Another name for peace is development. Together we are responsible for avoiding war; together we are responsible for promoting development. It should be possible to organize at an international level the kind of solid economy that is possible in an individual society. The poor-whether individuals or nations- need to be provided realistic opportunities. This calls for a concerted worldwide effort to promote development which may mean important changes in established lifestyles, limiting waste of environmental and human resources. It also means utilizing the new and spiritual responses of peoples who today are at the margin of the international community, thus enriching the family of nations. Chapter VI – The Human Being Is the Way of the Church The Church is not interested in imposing her own vision. Her sole purpose has been care and responsibility for the human person who has been entrusted to her by Christ. The human sciences and philosophy are helpful in explaining how this concrete person is involved in a complex network of relationships within modern times. Faith reveals our real identity. That is why the Church concerns itself with the rights of the individual, the working class, the family and education, the duties of the State, the ordering of national and international society, economic life, culture, war and peace, and respect for human life from conception till death. The Church receives â€Å"the meaning of the person† from Divine Revelation. The theological dimension is needed both for interpreting and solving present-day problems in human society. This is in contrast with both the â€Å"atheistic† solution, which deprives humankind of one of its basic dimensions and to permissive and consumerist solutions. In the Church’s viewpoint, the social message of the Gospel must not be treated as a â€Å"theory† but rather a basis for action. Through time, this message has gained more credibility because of its logic and consistency. Love for others, and especially for the poor, is made concrete by promoting justice. It is not a matter of giving from one’s own surplus, but of helping the entire people. This requires a change of lifestyle, a reorientation of ourselves and our organizations toward the whole of the human family. Today we are facing â€Å"globalization† of the economy which can create unusual opportunities for greater prosperity. It asks for effective international agencies to coordinate the powerful nations and take into account the weaker ones- which even the most powerful state on earth would not be able to do on its own. The gift of grace is needed, a newness that is experience by following Jesus. Faith not only helps people to find solutions; it makes even situations of suffering humanly bearable, so that in these situations people will not become lost or forget their dignity and vocation. The Church’s social teaching should begin a practical and scientific dialogue at the crossroads where it meets the world as it is. Solving serious national and international problems in the world calls for specific ethical and religious values. This encyclical, while looking at the past, is directed towards the future. The intention is to prepare us for that moment, with God’s help. II. What does the Pope’s message mean to me By looking back at history, we can derive lots of valuable lessons and learn from our own mistakes as well as from the mistakes of others. In this new encyclical, the Holy Father provides us with reasons to hope in a modern society which would obey the Church’ s social teachings. The Pope also gives us new reasons and motivation to further evangelize the world. In Centesimus Annus, two classes of society have been identified — one of which exercises total economic freedom by appropriate laws, and the other makes use of an organized and violent form of political and social structure. Pope Leo XIII criticizes â€Å"socialism† and â€Å"liberalism.† Against socialism, he reaffirms the right to private property. As for liberalism, he states that the state should neither favor the rich nor neglect the poor. The defenseless and the poor have a claim to special consideration. The State should exercise a â€Å"preferential option for the poor†. I think the best way would be something in between socialism and liberalism. This refers to exercising political intervention in market structures. The framework is such that in a free-market economic system, competition is allowed, but state intervention should come should the control of the market be deemed necessary for the benefit of the common good, i.e. provide the greatest utility for all. I agree with Pope John Paul II that the new source of economic wealth is no longer â€Å"land† nor â€Å"capital†. It is a combination of new skills and talents. These skills include the knowledge of new technologies, entrepreneurship, foreseeing and meeting others’ needs, organizing, planning, and management. Such talents need be polished through discipline, creativity, initiative, and courage. With regards to Human Work, it can only be understood from a â€Å"personalist† point of view — through the exercise of man’s free will and intellect. This brings dignity to work. Pope Leo XIII writes about the condition of workers: dignity of work, dignity of workers, right to private property, right to form private associations, limit on working hours, right to legitimate rest, right of children and women to fair treatment based on their capabilities, right to a just wage, distributive justice, and the right to fulfill religious duties freely It is true that man’s rights come from his dignity as a person, and not from the work he performs. Work belongs to the vocation of every person by which one can realize oneself. It doesn’t matter what type of work we perform as long as we do them with pride and conviction. On Family, I agree that it is the heart of the culture of life. The family is the real sanctuary of life. It is the fundamental structure for â€Å"human ecology†. It is from our family that we first learned of ideas about truth and goodness, what it means to love and be loved, and what it means to be a person. On Solidarity, it is a moral expression of our interdependence. It reminds us that we are one family regardless of race, nationality, and economic power. Pope Leo XIII also emphasized the value of quality of quantity. I think this argument is valid. It is of no use for a person to acquire so many goods if he cannot enjoy them for long because of their poor quality. It is of no meaning for a person to live for a very long time if his life is of no quality – he doesn’t use it to his fullest to enhance his personal growth and the growth of his neighbors. Indeed, this encyclical has shared to us so many insights which are worth reflecting and applying to our daily lives. We must make the most of the teachings which our Church leaders has diligently compiled through time. How to cite Critique of Centesimus Annus, Papers

Dynamics of Corporate Social Responsibility †MyAssignmenthelp.com

Question: Discuss about the Dynamics of Corporate Social Responsibility. Answer: Introduction: International expansion can create numerous opportunities for a business which helps the organisation to grow and become more competitive in various markets. But it can be a difficult for the company to understand the business environment in a particular country. There are many companies which have grown due to their effective global strategy, research and adaptability. It is essential for the management to assess all the risks related to the industry because international expansion can be costly and it involves many complexities (Australia in brief, 2017). The main objective of this report is to analyse the risks and opportunities in Australia as it has been chosen as the target country for the expansion of the business. The factors which have been included for the assessment are political system, legal, economic, cultural, ethical, FDI and foreign exchange. These key aspects will allow the directors to take decision whether to expand the business to Australia. Furthermore, it will provide them with the information which will enable them to make changes in the products, services, approach and strategy according to the business environment in Australia. Apart from this, assessment table and recommendations have also been included in the report. Australia is the sixth largest country in the world and its population is about 23 million. There are more than 22,000 foreign companies which are registered in Australia. As per the index of Economic Freedom, it is ranked fifth (Figure 1) due to its well developed legal system, openness to trade, skilled workforce, bureaucracy and government system (Australia Trade and Investment Commission, 2017). It is also among the most attractive investment destinations. MNCs can be benefitted from the trade agreements of Australia with many Asian countries. It provides them more opportunities to increase their presence in other markets as well. According to the report of IMF, Australia has been growing at a good pace and the same trend is expected in the future as well (IMF Report: Australia, 2017). The factors which have been supporting the growth trend include commitment to trade, flexible exchange rates, forewing investments, institutional policies and macroeconomics factors. In terms of gr owth, the country provides low risk and safe business environment. The service sector has also been growing which provides support to various industries. Apart for this, there are five key industries which are performing exceptionally well in global markets. It includes Tourism, Education, Agribusiness, Financial services and Resources Energy. Moreover, abundance of minerals and energy resources has been useful for them to increase FDIs and exports. But unemployment rates have increased and many businesses except mining have not been performing well (Australia in brief, 2017). The government has been changing their policies to provide fundamental support to many companies which will allow them to get back on track. They have been focused on increasing productivity and the quality of the produces in the country. For example, the value of Dairy industry is over AUD 4 billion and it employs more than 40000 people. It is considered to be one of the most important rural industries in Au stralia. In 2016, the export value of milk production was 9.5 billion liters (The Australian Dairy Industry, 2016). It included products like cheese, milk powder, drinking milk, yogurt, custards etc. But milk production has dropped in 2017 which is a big concern for the government. In Australia, both domestic and international demand has been rising which is a great opportunity for a new company. Political system Australia has stable government and independent bureaucratic setup. It has helped in the development of transparent system and competent governance which is reflected in all the political processes. The structure of both national and state government has been given in the figure below. There are three levels which include Federal, states and local government. According to the Economic Freedom score, Australia has received 81 points which is above the world average of 60.9 (Australian Politics, 2017). The government is also progressive and effective in coping up with the challenges in economy. They have made significant improvements in their policies which has helped them to adapt to the changes. They have ensured that there are fewer restrictions on the foreign trade and investments which is beneficial for the industry. The spending of the government is also high which account for about 37% of the total GDP (Cavusgil, Knight and Rose, 2014). For a business perspective, it is favorabl e because it becomes easier for them to understand all the rules and regulations. Furthermore, there is no risk of complete change in the policies of the government. It has increased the opportunities for various industries and innovation. According to IMF, there have been two major reforms in the country. It includes NISA and National Innovation (IMF Report: Australia, 2017). These measures are taken by the government to boost up productivity, competition and entrepreneurial development. The government has allowed market forces to control the prices which have led to the development of the industry (The Australian Dairy Industry, 2015). Foreign companies can assure their long term presence as they will not be facing any difficulties from the political system which is well developed. Australian government has also been planning to balance their budgets in the near future (Cavusgil, Knight and Rose, 2014). It will have positive implications in the demand and better growth prospects w ill be available for the businesses. In short, the political system is favorable for the dairy industry. Australia has transparent and well developed legal framework. It is ranked 8th in terms of low corruption as per the Transparency International Corruption Perception (Australian Business and Environment Laws, 2017). But it is essential for a new business to understand all the rules and regulations of the country. The structure of the company should be chosen wisely as it can have different implications in taxation, registration and liabilities. For instance, Dairy industry and has been benefitted from the deregulation and rationalization of 2001. It has increased the efficiency and the quality of the produce. The producers are able to compete in the international market as they have been more competitive. Dairy Australia is an RDC organization which helps in RD and supply chain (Dairy Industry Development, 2016). In terms legal structure, dairy industry has favorable opportunities of growth in Australia. The legal regulations for other indusirtes have also been simplified. The company tax is 30% and foreign individuals are taxed for their earnings sourced in the country. Furthermore, business should also take into account the consumption tax and GST (Legal system, 2017). There are certain legislation and on trade activities and businesses in Australia. The state government, territory and councils have taken many steps to streamline the entire process. They have ensured that the rights of consumers are protected, fair trading is encouraged, healthy competition exists and reduced conflicts among the consumers, suppliers and business owners (Legal system, 2017). Some of the legislations have been given below: Privacy laws: Individual privacy laws and protection of sensitive information should be ensured. Environment legislation: There are legislation related to specific industries and prior approval has to be taken before commencing the business (Australian Business and Environment Laws, 2017). It attracts assessment and licensing. Furthermore, environmental protection and cultural concerns have to be taken care. Australian Consumer Laws (ACL): There are guidelines and norms towards product safety, contract terms, lay by agreements, consumer rights etc (Carvan, 2002). Product liability regulation: Safety and standards of the product have to be ensured by the business owner or company. ACCC (Australian Competition and Consumer Commission) does not allow harmful and sub-standard products to enter the market. Competition laws: Fair trading laws and regulations have to be followed which may differ in different states. There are certain obligation and responsibilities of the business owners which have to be fulfilled by them otherwise it can give rise to penalties. Economic system The free market economy of Australia has helped them to grow in spite of recession. The total value of Australian GDP in 2017 is AUD $1.6 trillion. The main sectors which have been contributing heavily in the growth are services, mining, construction, agriculture and manufacturing. It is estimated that the GDP of Australia will increase to 3.1% in 2017 and 3% in 2018 (Hatfield-Dodds, Schandl and McCallum, 2015). The rise of commodity prices has also helped the economy to improve its position. But still there are many vulnerabilities which cannot be ignored and it is likely to remain in near future as well. Apart from this, both business and consumer confidence is high which is beneficial for Australia. The labor market has been improving which has reduced the unemployment rate to 5.7% in 2016 Australian Performance, 2017). More than 80% new jobs have been created in the 2016. On the other hand, the growth in wages has remained low due to cost pressures. The government has been taking decisions to help the business to grow. It is reflected in the increased net exports and household consumption. For example, Australia exports more than half of its produce to other countries. It is only behind EU and New Zealand in the rankings of largest producers. It is also comprised of 10% in global trade and main destinations include Japan, Malaysia, Indonesia, China and Singapore (Dairy Industry Development, 2016). But changes in the price of milk due to change in demand can affect the business. 2015 and 2016 has been the toughest season for the domestic producers. It is also expected that some of the companies will shut down due to tight and negative margins. Other industries such as IT, manufacturing, Tourism, Education, Agribusiness, Financial services and Resources Energy have been performing well. It can create new opportunities for the new business. There were many factors in 2016 which slowed down the growth of the economy. But in 2017, the trend is likely to improve as domestic demand is expected to rise. The employment and inflation will also increase (Pandya and Sisombat, 2017). But still there will be some micro financial issues which will affect the economy. It can increase the risk on the many sectors. The two main problems are house prices and uncertainties in China. Moreover, high debt ratios, current account deficits and external liability have been a concern. Therefore, in terms of economic outlook, the new company has to take prepare themselves for the ups and downs. They have favorable conditions but they have to remain cautious. Cultural context Australia is a multicultural society and the number of immigrants has increased in the recent few years. A new business has to prepare itself to cater to the need of people from different backgrounds and origins. Most of the people are Christians (over 50%) but other religions are also present (Garling, Hunt and Sanders, 2013). There are also Oceanians, Torres Strait Islander and Aboriginals. Apart from this, there is no official language in Australia. Most of the people speak English but it is considered to be a monolingual nation. The other languages include Mandarian, Italian, Arabic etc. On the perspective of communication, Australian is friendly and open. They respect each other as well as different opinions (Markus, 2016). They prefer directness in conversation and interactions. They require more information about a person before communication. Most of the people are well educated and competent. As a result, the unemployment rates are lower as compared to other countries and wa ges are higher. Australia is low in power distance which means power is not concentrated among few groups. It is spread out evenly among all the people. There is more equality and better access to power. Furthermore, in terms of uncertainty avoidance, Australia has scored low. This implies that Australia avoid uncertainties (Schaper, Volery, Weber and Gibson, 2014) . They prefer stability which increases their anxiety. They take rules and regulations seriously and follow them. Moreover, they are individualists and it is considered important in the society. They tend to support their personal objectives over groups goals. They are also inclined towards masculinity. The traits which are common among the people are ambition, achievements, strong personality, money acquisition etc. A new business has to ensure that they take into account all the information and produce goods or services of high quality. The new company in has favorable conditions in cultural perspective and it will allow them to increas e their market share easily. Ethical, CSR and sustainable environment CSR or Corporate Social Responsibility has become an important part of Australian businesses. The government has made sure that all the products and services follow the regulations and fulfill their CSR commitments (Crowther, Seifi and Moyeen, 2017). The environmental sustainable policy has been focusing on creating mandatory standards for the protection of environment and resources. The policy includes: Waste minimization Reducing carbon emission Greenhouse gases Minimizing pollutions Environmental management Use of energy According to the index of Sustainability Development Goals (SDG), Australia has been ranked in the world. This index compares the practices and performances of different nations (SDG, 2017). It includes 17 goals related to health, climate change, social context, environmental and sustainable economic development. Australia is behind many countries such as Canada, UK, Germany etc. Australia is among the highest carbon emissions countries (Environmental sustainability policy, 2017). Their policies are underdeveloped and there may be significant changes in the near future. The government is getting more attentive towards their environmental goals which will result in more strict rules and regulations. The SDG index also shows that immediate action is required because they are on vulnerable condition (Ross, 2017). It can have negative implications on the industries which are related to fisheries, minerals, carbon emissions etc. They will have to obtain licenses and approvals from the con cerned authority. A business has to take this aspect into consideration because any change in the sustainable policy means that they have to change their entire process (Crowther, Seifi and Moyeen, 2017). It will not only increase the cost of the company but it will burden of debts on them. The CSR practices and changes may create unfavorable conditions for the new company in Australia. Foreign Direct Investment (FDI) Foreign trade is considered important in Australia and the total value of exports and imports account to over 41% (Whitton, Baker and Mounter, 2016). The open market allows trade freedom, investment freedom and financial freedom. All the industries allow FDI and foreign competition. Open market system means the government has allowed privatization in most of the industries. But they make sure that they regulate and keep a check on all trade activities to avoid any issues (Armstrong, Reinhardt and Westland, 2017). The competitiveness of Australia has increased in service industry, high quality manufactured goods and technology. The main sources of exports are agriculture, mining and minerals. According to the FDI Confidence Index, 2017, the confidences of the investors remain strong (Foreign Direct Investment Confidence Index, 2017). Even though, their ranking has dropped in recent few years yet Australia remains an attractive location for business. They have been benefitted by strong ties with Asia which has increased to $408.7 billion (Pandya and Sisombat, 2017). Furthermore, The FDI inflows of Australia have increased by 38 %. In 2015, the value of FDIs inflows was USD 38 billion which has gone up to USD 52 billion in 2016 (Australian Performance, 2017) . The global trade has been affected by weak demands and uncertainties in many economies. It has led to the decrease in Global FDI which has dropped in 2016. But Australia has performed well in these conditions which is a positive sign. In 2017 and 2018, the world trade and FDI are likely to improve which will be beneficial for Australia (FDI Inflows, 2017). The Trade and Investment Ministry of Australia has also been allowing FDI in many industries such as agriculture, manufacturing, services, It etc. It has been due to the international reputation of many industry and their quality produces. Thus, FDI investment will not create any hurdles for the new company and it will provide favorable opportunities for t he growth. The value of the Australian currency has decreased from 2013. It was 0.9679 in 2013 which reduced to 0.7661 in 2017 for AUD/USD (Exchange rates, 2017). It is essential for the business to use forwards, futures and options to avoid any risk of currency fluctuations. According to IMF, 87% of the liabilities in Australia are in foreign currency. On the other hand, 49% of the assets ate are in foreign denomination (Changes in currency, 2017). Depreciation in domestic currency can create problems for a business. It is important for them to hedge to avoid risks. Many Australian companies have been following this method which has been beneficial for them in the long run. Year Rate Average 0.8265 2013 0.9679 2014 0.9028 2015 0.7521 2016 0.7436 2017 0.7661 Recommendations Australia is an attractive destination for foreign investment and business expansion. It can provide lot of opportunities for the growth and development of the company. It can be seen from the analysis that there are both positives and negatives in the country. The new company has to prepare themselves for the future events. It is highly recommended that the management should make changes in their products and services keeping in mind the multicultural context in Australia (Schaper, Volery, Weber and Gibson, 2014). Criteria Favorable Moderate Unfavorable Political system v Legal system v Economic system v Cultural context v Ethical, CSR and sustainable environment v International trade v Foreign Direct Investment (FDI) v Foreign exchange v Score 4/9 3/9 1/9 It can be seen from the above that the favorable are more. Thus, the new dairy company will be able to survive and grow in Australian market. Conclusion It can be concluded from the broad risk analysis of Australia that there are lot opportunities for business growth and development. But there are certain risks which have to be taken into consideration by the company before starting their business. They should not use a generalized approach for all the countries. They should be more focused on adaption and proactive approach should be used to compete in the industry. From the assessment, it can be seen that a new business can easily flourish in Australia. But the management has to make sure that they understand the legal complexities and take prior licenses before commencing. They should also prepare themselves for the economic vulnerabilities which can have significant effects on the business. References Armstrong, S., Reinhardt, S. and Westland, T., 2017. Are free trade agreements making Swiss cheese of Australia's foreign investment regime? International Journal of Public Policy, 13(3-5), pp.290-303. Australia in brief. 2017. [Online]. 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Available through: https://theconversation.com/australia-ranks-20th-on-progress-towards-the-sustainable-development-goals-62820 [Accessed on 5th October 2017] Tassal sustainably report. 2016. [Online]. Available through: https://www.tassal.com.au/sustainability/our-sustainability-reports/ [Accessed on 5th October 2017] The Australian Dairy Industry. 2015. [Online]. Available through: https://www.accc.gov.au/system/files/Farmer%2520Power_0.pdf [Accessed on 5th October 2017] The Australian Dairy Industry. 2016. [Online]. Available through: https://www.pwc.com.au/industry/agribusiness/assets/australian-dairy-industry-nov11.pdf [Accessed on 5th October 2017] Whitton, C., Baker, D. and Mounter, S., 2016, February. Foreign ownership in Australian agribusiness: results of a survey of firms. In 2016 Conference (60th), February 2-5, 2016, Canberra, Australia (No. 235412). Australian Agricultural and Resource Economics Society.