Analysis of the poem The Jabberwocky Essay Example | Topics and Well Written Essays - 750 words

Analysis of the poem The Jabberwocky - Essay Example A closer look at the first two sentences reveals that the words are not orderly organized making readers to question their originality as they are far strange from the ordinary world. Going down to line six, the poet is making an allusion of an enemy whose identity is known by using illusion as a style â€Å"other than equipped with rather nasty jaws and claws†. In line six of the poem, the poet goes further to give an explanation of the features of the monsters he is alluding about giving the audience a clue that whatever he is describing is not from this ordinary world. Secondly, the poet uses sound and word play to give more meaning to his poem. An example is that in line one, the poet uses a word like portmante ua which is derived from two words which contributes in giving the word force and meaning when being read by the audience. In line twenty three, the poet uses sound play to show the expression of joy. An example is the use of frabjous instead of fabulous. The conflict arising from the poem is that between good and evil. This is presented by the hero and the jabberwork who is considered the evil in the poem. An analysis into the two themes shows that conflict only arises when the two, hero and jabberwork meets. Therefore, the poem brings out the element of an ordinary man standing against a beast which is not known to this world. Surprisingly, the conflict manifest itself as the hero, human being is forced to fight with something which lacks sense in the world as it is an imaginary creature created in the mind of the poet. The theme of violence is also present in the poem because towards its climax. In the second stanza, its sets up the theme as the protagonist of the poem prepare to face the unknown beast into the wild. This when interpreted simply means that the protagonist was going to start a conflict between him and beast. Moreover, we notice that the hero at the end manages to

Staff in the roasting plants are highly Essay Example for Free

Staff in the roasting plants are highly Essay Whether working as a part-time employee, full-time employee, or supplier, Starbucks is one of the best companies to work for. Their dedication to their product and the employees speaks for themselves in their numbers. Sales for 2004 totalled, in millions, are $5, 294. 2, which represents a 29. 9 percent increase over 2003 (Murry 2005). Starbucks carries very little debt, which makes it an even stronger company. It was also sitting on $380 million in cash in the summer of 2004 (Rosato 2004). As Rosata said, â€Å"Starbucks, with little long-term debt and about $380 million in cash, has a stellar balance sheet. † The company finances their new outlets from their own cash reserves (Rosato 2004 p. 124). Not only does Starbucks say their employees are their most important asset, they go out of their way to show it. Background With more than 8,500 coffee shops spanning 30 different countries, Starbucks Corporation, headquartered in Seattle, Washington, is the largest specialty coffee retailer in the world (Murray 2005). Howard Schultz first joined the Starbucks team in 1982 after visiting them on a business trip as a supplier for kitchen equipment. He knew that he wanted to be part of Starbucks at the beginning, and spent the next year talking with the current owners before joining (Thompson et al. 2006). After spending time in Europe and seeing the upbeat and trendy market for coffee houses in Milan, he developed a vision of North Americans sitting in a Starbucks, drinking a speciality coffee and reading a paper or chatting among friends. His ideas however, were not shared by the other members of Starbucks who did not want to enter into the restaurant business, and were happy with being a retailer of speciality coffee (Thompson et al. 2006). Everything Starbucks does is designed to enhance the quality and ambience of the great smell and taste of their coffee. From the farms to the brewing of the coffee, and every process in between, set standards and values that have been put in place by top management to ensure quality and consistence (Thompson et al. 2006). Until recently, every Starbucks store was completely owned by the parent corporation. Schultz did not believe that franchising the stores will allow Starbucks to control the quality and customer service that Starbucks had built their clientele around (Thompson et al. 2006). As of 2003, Starbucks currently has approximately 2700 stores within the US and internationally which are licensed and pay royalties. These agreements allowed Starbucks to enter into market areas such as hotels and university campuses which were not previously attainable (Thompson at al. 2006). The prevailing leadership style seems to be one of allowing autonomy to managers and collaboration insofar as managers, or at least some managers, seeking input from employees. Product Starbucks has always taken pride in their quality of their products. Quality starts right at the potential farming locations where Starbucks purchases their beans. Scheduled visits are maintained to insure that the highest quality of bean is sent to their roasting facilities (Thompson et al. 2006). Staff in the roasting plants are highly trained and able to identify quality by the colour and sound of the roasted beans. Automated roasting systems, and high-tech testing equipment ensures that the beans meet the highest standard, with entire batches of product thrown out which do no pass quality testing (Thompson et al. 2006). Starbucks has also mastered the transportation of their coffee by packaging in a vacuum-sealed container, with a one-way valve that allows gasses to escape, but prevents air and moisture from getting in. This has help increase the shelf life of the product (Thompson et al. 2006). The company consistently looks for ways to improve quality of their product and service. For example, Starbucks innovated a prepaid card, which customers can load with $5 to $500 (Cardline 2004). The card can be automatically refilled on a monthly basis from the customer’s debit or charge card. In October 2004, there was $1 billion on 35 million customer cards (Cardline 2004). Starbucks also began offering a gift card in 2004, which can also be reloaded automatically with a minimum of $20 per month (Cardline 2004). Customers listen to previews of musical selections and the store burns a CD with the selections. The music is from new, promising artists (Starbucks Mixes Mochas 2004). Currently Starbucks coffee and be purchased at selected grocery and department stores. From the beginning, Starbucks had offered a mail-order catalogue, targeted at customers who had moved away from the Seattle area, and wanted to continue enjoying the product. In 2003 the program was discontinued with the drop in sales and the ability to purchase the products at most supermarkets. (Thompson et al. 2006). Globalization Currently Starbucks has over 12,000 stores, with more than 3000 of those outside of the United States. Although issues have been brought up with concerns of stores opening up in China, they now boast over 400 stores in that country alone, making it one of their largest non-US markets. With a goat set for over 40,000 stores in the near future, they plan on focusing their expansion into countries such as India, Russia, China, Brazil, and Egypt (Starbucks to Doubles North America Stores 2006) With their social and conscious efforts for individual countries, Starbucks has a simple system for expanding into new territories which is not change anything, or as little as possible. The main focus is to be able to walk into one of their stores, and not know where you are by looking at it. Although there are some cultural difference with certain products that do not sell well in other countries, to them it is all just coffee (Yunker 2006). Staff Development The corporate principles have not changed since its foundation, and everyone is expected to live by them. Management fads are attractive to companies because they tend to offer quick solutions, inflated results, easy implementation, and use flashy buzzwords to sell the idea. They tend to die off quickly when an organization tries to implement one, which makes them easy to identify from a useful management tool (Miller Hartwick 2002). Authors and analysts consistently report the company actually does live by their principles every day (Stopper 2004). Not only are employees reminded of the principles daily, there is a hotline for employees to report any violations of the principles. The fist two principles are: Provide a great work environment and treat each other with respect and dignity, and Embrace diversity as an essential component in the way we do business (Stopper 2004). Loyalty Perhaps the most remarkable thing about Starbucks is the loyalty of its employees. Analysts report the average annual turnover rate for quick-service restaurants is 200 percent; at Starbucks, the turnover rate for employees is 80 percent and for managers, 20 percent (Weber 2005). This is a definite reflection of the company’s attitudes towards actual treatment of employees. Employees are called â€Å"partners,† which sends a hidden message of autonomy and respect (Weber 2005). Schultz had a belief that if you took care of all your employees that they would take care of you. When negotiating with the insurance carrier to include part time employees, Schultz belief is philosophy strong, â€Å"More than half of our retail sales force is part-time workers. That tells me that the majority of our customers are coming into contact with part-timers. How we treat our people is directly related to how we treat our customers and to the quality of our product. Its inarguable that our part-timers are key to the companys success. † (Rothman 1993). Compensation In 1987, Starbucks became the first company to offer part-time employees the same benefits package as is offered to full-time employees, and they offer spousal benefits to same-sex couples as well as opposite-sex couples (Weber 2005). The company pays approximately 75 percent of the health care premiums. Other benefits include a free pound of coffee each week and a stock option plan where employees can purchase stock at 85% of the market price (Weber 2005). They begin with a wage that is above the minimum wage, and although the company will not divulge its salary and benefits scale, and employee in Boston reported a salary beginning at $8 per hour, where minimum wage is $6. 25, and one is San Francisco began at $8. 62, where minimum wage is $8. 50 per hour (Weber 2005). Training The company has a strong and comprehensive 24-hour orientation training program for new employees. Company executives attribute their ability to grow fast to having a stable workforce. Store managers and assistant managers go through a 10-week management training program (Weber 2005). Employee training goes far beyond basic coffee making skills. It includes customer service, brewing the â€Å"perfect cup†, learning how to specialize customer orders, and important housekeeping skills. At the end of the training, employees will know how to properly pronounce the different names, take personal responsibility in the cleanliness of the stores, and will able to sell customers home espresso machines (Thompson at al. 2006). Although many companies in a similar business would find this amount of training extensive and too costly, Starbucks has the advantage of a low turnover rate which allows for this large amount of training. Staff who are better trained are likely to be more satisfied and remain at a job, then those who are not (Anthony et al. 2005) Managers also received extensive training lasting 8 to 12 weeks long. Not only did their training include areas of store operation, procedures, and information systems, but more importantly how to manage people. The training given by other store and regional managers was designed to train a new manager to understand the value, culture and social responsibility that Starbucks considered part of their corporate culture (Thompson Gamble 1997) Conflicts in Staffing Starbucks is not without challenges. Managers in both California and Florida sued the company for overtime pay, claiming they were performing duties not related to management. The company settled the lawsuit in California, not agreeing they really owed the money to the managers but to avoid prolonged litigation (Ouchi 2005). Furthermore, as with all non-unionized companies, the union has attempted to invade the company to get a foothold in Starbucks on a regular basis (Holmes 2005). In June 2005, Industrial Workers of the World (IWW) filed a complaint alleging the company used illegal tactics to keep employees in new Starbucks from joining the union. The employees of the Starbucks located at 36th and Madison Ave. in Manhattan formed their own union in 2004, which is independent and not recognized by any other organization or agency. The leader of this union says it has won higher starting wages at their store as well as â€Å"recognition of repetitive stress injuries† (Holmes 2005). Culture and Social Responsibility Problems aside, it would seem that Starbucks treats its employees a whole lot better than other companies in the same industry, e. g. , how many offer full benefits to part-times employees? The company has a dramatically lower turnover rate than other companies, which suggests employees feel that they are being treated fairly. The corporation has shown the culture at Starbucks, which is one of support and open communication, respect and values. On September 11, the company closed all stores across the country to allow employees to be home with their families (Blassingame 2002). They established crisis management teams, frequent communications to all employees via email, counselling was made available to all employees, upper management flew from Seattle to New York, and they extended their benefits to employees who served in the military (Blassingame 2002). Diversity at Starbucks is without question. The company is not only supportive of gender, racial, and ethnic diversity, it goes much further to â€Å"diversity of opinion, age, cultural experiences, family status, and sexual orientation† (Nagae 2005). They practice what they preach. The company has a very strong social responsibility division and give back to all communities in which they are located (Starbucks 2005). Farmers in developing nations that supply Starbucks with their beans are insured long-term agreements, and sufficient payments that provide a higher level of living standards, and guarantees of financial security (Thompson et al. 2006). Environmental Responsibility As a partner of Conservation International, Starbucks has promoted coffee cultivation methods that protect a healthy environment (Thompson et al. 2006). Farmers do no use pesticides, herbicides, or chemicals and clean ground water is used to protect ecosystems. Farming techniques are also used that develop higher yields in smaller fields that help protect against soil erosion on mountainsides (Thompson et al. 2006). Within the corporation, Starbucks has an Environmental Committee, and a Green Store Task Force which looks at ways to minimize waste, conserve energy, and assist with local environmental efforts (Thompson et al. 2006). Customers are also offered a 10 cent discount off coffee purchases for supplying their own mug (Thompson et al. 2006). Starbucks environment policies also extend to suppliers who are encouraged to use energy-efficient products and eliminate unnecessary packaging. (Thompson et al. 2006). Although it is widely considered in business that profits and the environment are considered to be separate from each other, and caring for one often means hurting the other, Starbucks seems to look at the long-term aspect of this issue. Conclusion Customer service is a top priority for Starbucks, and they understand that proper training, low turnover rates, employee empowerment, and employee satisfaction are all key factors in providing customers the service desired. Not only have they created the staff development model, but the corporate culture has been developed to fully promote a strong working relationship between management and employees, giving the employees the empowerment to provide unsatisfied customers with a free coupon for a coffee no matter what the issue (Thompson et al. 2006). Starbucks has been able to build a brand name that is recognizable around the world which represents quality, style, and customer care. Despite some short fallings in some of Starbuck’s financial decisions, many companies should look at how Starbucks treat their staff, their suppliers and the environment, and make it their vision to develop a business model around the same values. Their growth throughout the United States, and internationally has been unstoppable since the start, which is all due to the belief that every dollar you spend on your employees shows up on the bottom line (Rothman 1993). The company is growing and there seems to be no stopping it. It just expands dramatically each year and it is offering new services and products to keep the consumer coming back. Their belief in employee benefits and strong labour-management has lead to turnover rate that is far superior to those other companies in the same category as Starbucks. The company quickly realized that the financial cost of employee turnover far outweighs the extra cost of benefits. Combined with solid negotiations with insurance providers, and a younger, healthier work force, Starbucks is able to provide viable coverage at minimal costs (Rothman 1993). The advantage that Starbucks has over their competitor is that the value of their employee has existed from the very beginning of the company, unlike others that try to follow management trends and fads. What makes Starbucks truly different than most companies, and the â€Å"Best Company to Work For† is their belief in doing what they preach. Many other company have stated similar values, developed equally in-depth training modules, put social and economic responsibilities in their mission statements, and state that their â€Å"employees are their greatest resource. † While these companies use these terms and goals only at face value, and do not make the commitment to follow through on their promise for a better company, they in fact neither have the commitment nor the desire to implement a positive work environment which they can be proud of. Very few companies can equate the cost of additional support and training for their employees to the company’s bottom line. More importantly, although such things at additional training have a high short-term cost, they typically have long-term benefits with financial gains. Bibliography Anthony, W. , Kacmar M. , Perrewe, P. 2005, Human Resource Management: A Strategic Approach. Thomson Corp. Mason, OH Blassingame, K. 2002. ‘Starbucks displays HR values after tragedy. ’ Employee Benefit News, February 2002. Available from: http://www. benefitnews. com/work/detail. cfm? id=2433 [December 6, 2006] Cardline. 2004. ‘Starbucks Card will have $1 Billion in Balances This Month’ Available from: www. cardforum. com [December 6, 2006] Holmes, S. 2005 â€Å"A bitter Aroma at Starbucks,† Business Week, June 62005 Miller, D. , Hartwick, J. 2002 ‘Spotting Management Fads,’ Harvard Business Review. October 2002 Vol. 80 Issue 10, p26 Murray, B. 2005, Starbucks Coporation. Hoover’s Inc. , Austin Nagae, P. 2005. ‘How General Counsel Support Their CEOs Diversity Efforts,’ Diversity and the Bar. May/June 2005 Ouchi, M. S. 2005. ‘Starbucks told to turn in names in overtime-pay lawsuit,’ The Seattle Times, May 13, 2005-08-27 Rosato, D. 2004. ‘When it Pays to Pay up’. Money Magazine, August 1, 2004, p124 Rothman, M. 1993 ‘Into the Black: How Starbuck’s comprehensive employee-benefits package adds to its bottom line,’ Inc Magazine, Jan 1993. Available from: www. inc. com/magazine/19930101/3340. html. Starbucks Corporation. 2005. Available from: www. starbucks. com [December 6, 2006] Starbucks to Double North America Sales 2006. Available From: MSNBC October 5, 2006 Stopper, W. 2004. ‘Establishing and maintaining the trust of your employees,’ Human Resource Planning, June 2004, p21 Tan, J. 2005. ‘Starbucks to Open 1800 Stores in 2006,’ Insis, August 2, 2005. Available from: www. ebizasialink. com/news. asp? ArticleID=3765SID=48 Techweb, 2004. ‘Starbucks Mixes Mochas and Music with CD Burning Service’ Available From: www. techweb. com [December 6, 2006] Thompson, A. , Gamble J. 1997. ‘Starbucks Corporation’ McGraw-Hill Available from: www. mhhe. com/business/management/thompson/11e/case/starbucks-2. html Thompson, A. ,Gamble J. , Strickland A. J. 2006. Strategy: Winning in the Marketplace. McGraw-Hill, New York Weber, G. 2005. ‘Preserving the Counter Culture,’ Workforce Management, February 2005, p28 Yunker, J. 2006. ‘Starbucks CEO on Globalization: Don’t Go Changing,’ Business Globalization Available From www. globalbydesign. com/2006/12/03/starbucks-ceo-on-globalization-dont-go-changing [December 6, 2006]

Marketing Islamic Travel Destinations A Religious Perspective Tourism Essay

Marketing Islamic Travel Destinations A Religious Perspective Tourism Essay Literature on tourism and destination marketing research is rich with key themes which seek to explain why people travel and select specific destinations. Many of the studies are based on the theory of pull and push motivations. The theory posits that tourists are pushed by internal desires or emotional factors to travel as well as pulled by external factors in the form of the attributes of various destinations. While many studies have been conducted to investigate the various types of destination attributes, there has been a lack of research on the religious attributes of the destination and its impact on tourists choice as well as satisfaction. Moreover, when it comes to Islamic religious attributes, the lack of study is more noticeable and profound. The objective of this study is to investigate whether there exists a basis for segmenting the tourism market by Islamic religious attributes through studying the views and opinions of tourists visiting Malaysia. 2. Significance of the Study The Muslim tourism segment may consider a target for destination marketers. Assuming religion represents one of important factors in the decision-making process in regards to travel destinations(Collins Tisdell, 2002), it is important to ensure that Islamic religious attributes are available in those destinations. This may lead to tourist satisfaction as well as encourage multiple return visits. Muslims are well-ordered to follow Islamic teachings which directly and indirectly impact on their decisions concerning leisure and travel plans (Hamira Henderson, 2009). In this regard plans to market destinations for Muslim tourists should be guided by Shariah (Islamic code of life) rules specifically those that pertain to tourism activities. In recent years, it has been observed that there is a growing interest in new tourism concepts such as Islamic tourism. Another concept is Halal hospitality which is akin to the concept of Halal food, a concept already recognized in many countries including those in the Middle East(WTM, 2007). Newspaper articles consider this to be a new phenomenon in the United Arab Emirates and Middle Eastern countries. Halal tourism has attracted many tour packages entirely based on what they term Islamic culture (Javed, 2007) which is defined as a type of religious tourism which is in conformity with Islamic teachings regarding behaviourisms, dress, conduct and diet (WTM, 2007). Heyers (2008) elaboration on the rapid large-scale development of Shariah-compliant hotels is but another expression of the existing trends towards increased Islamisation of activities which in the past focused more on banking, insurance and finance. Thus, tourism is generally encouraged by Islamic law as following the re ligion entails etiquettes, mannerisms, rules and regulations regarding conduct, dress, food, and prayer(Hamira Henderson, 2009). Halal tourism operators target families from the Gulf region known for their conservative interpretation of the teachings of Islamic Shariah. The World Travel Market Report (2007) shows that Halal tourism has the potential to develop into a resilient market. Promising market potentialities cause it to be targeted by industry operators and market researchers. Focus on this market is further increased by a forecasted increase in growth whereby tourist income for the Middle East is expected to grow 108% to a staggering US$ 51 billion while domestic tourism is expected to grow by 82% to reach US$24 Billion by 2011. Much of the forecasted growth is due to increased numbers of Middle Eastern tourists which underlines the need for tailored Halal tourist packages offering services catering to Muslim needs. The negative side of western tourism causing Halal tourism to be increasingly popular among Muslims is issues which have a negative impact on the Muslim community such as the consumption of alcohol, prostitution, inappropriate dressing, kissing in public and open affection between sexes in public (Sindiga, 1996). However, non-Muslim countries continue to attract Muslim families, including those from the Gulf region interested in visiting attractions such as nature parks as these comply with Islamic Shariah. In response to this the current study is an attempt to greater understand the new concept of Halal tourism. Muslims constitute a global market of 1.82 billion potential customers (Muslim population worldwide, 2009). Islamic religious attributes are bound to be very important considerations when a Muslim decides to travel abroad. Given the potential problems expected from non-Halal tourism, the Muslim tourist may decide not to travel to a particular destination due to the absence of these attributes. According to Uysal et al. (2008, p. 413) a study of a the particular attributes of any given destination would provide clues and/or insights that destination marketers could use in developing and promoting their tourism destinations. Bogari et al.(2004) claim that destination attributes and issues pertaining to Islamic culture were not sufficiently covered by researchers. In effect, the study focuses in the Islamic attributes of destinations which could be used as a base to attract Muslim tourists in destination marketing programs. The marketing of Islamic destinations is certainly not an easy task(Henderson, 2008b) because of the variance between the demands of western tourists and the Islamic teachings. Therefore, exploring Islamic attributes may help destination marketers to tailor products and services that satisfy Muslim tourists in addition to using them in promotional programs. In addition, this study attempts to offer insights into the tourism expectations and experiences of followers of the Islamic religion. Muslim tourists could be influenced by religious aspects in their destination choice. Thus, the objective of this study is to explore which Islamic attributes of destinations such as worship facilities and Halal food that may be important to the Muslim tourist; especially in the Muslim world. 3. Literature review: Religion plays a large influence on many peoples behaviour as customers (Essoo Dibb, 2004). In the context of tourism, religion may influence the choice of destination and tourists product preferences(Adi Ron, 2008). According to Poria et al. (2003), the effects of religious belief on behaviour come from two main sources First, there are the yes and nos, dos and donts of a persons religion which are to be observed. Examples consist of the religious rules prohibiting Muslims from consuming pork, or Hindus from consuming beef. The second means by which behaviour is influenced is the fact that religion shapes the culture, attitudes and values of society. This is supported by Grigg (1995) whose research provides evidence on the influence of religion and religiosity on dietary habits. Further support is found in Essoo and Dibb (2004) who demonstrated the influence of religion on consumer behaviour by identifying the differences in consumer spending between Muslims and Hindus. Although the relationship between tourism and religion has been addressed in the literature on tourism, there remains a shortage of theoretical publications in the area of tourism in the context of Islam. Religion and religiosity are acknowledged factors influencing behaviour according to various social settings. In spite of this widely acknowledged fact, research that explores relationships between religion, behaviour and tourist destination choice remains highly limited (Adi, 2006; Adi Ron, 2008; Din, 1989; Fleischer, 2000; Howe, 2001; Poria et al., 2003; Rinschede, 1992). Din (1989) argues that social scientists have tended to overlook the importance of religion in tourism studies. Its importance is emphasized by Adi and Ron (2008) who underline the general importance of the relationship between tourism and religion. For this reason Heo et al. (2004) recommend more related studies that identify and discuss special tourist requirements and preferences. Although neglecting to menti on religion specifically, Fang et al. (2008) conclude that tourists are more likely to choose destinations believed to best satisfy tourist push needs and preferred destination attributes. Studies conducted in this area include Adi (2006) which investigates the religious needs of Christian tourist in the hospitality industry and Fleischer and Nitzav (1995) which investigates the religious needs of Christian pilgrims in the tourism industry. Likewise Hoffmann (1994 Cited in Adi 2006) conducts research on Jewish ultra-orthodox tourism segment. In addition to this, some papers complement the aforementioned research by discussing the religious requirements in the tourism food sector. For example, Dugan (1994) presents the religious necessities in food supply for Muslim, Christian, Jews, Hindus and Buddhists. When it comes to the relationship between tourism and religion, particularly Islam, the lack of literature is more obvious especially regarding Islamic religious attributes and their impact on tourist needs in general and Muslim tourists in particular. The only studies available typically focus only on the needs of Muslim pilgrims (when they visit Makkah for the Haj) rather than the needs of tourists. However, Adi and Ron (2008) forecast increased number of religiously-minded tourists who join dynamic multipurpose packages especially from developing countries many of which are Muslim countries. 3.1 Religious Attributes What does the term `religious attributes of destinations really mean? There are many aspects that can constitute `religious attributes of destinations. The following sections present the literature on the matter: 3.1.1 Hotels Meeting the Religious Needs of Patrons Additional religious services and provisions in hotels may result in attracting new markets and improved hotel rates (Adi, 2006). A study in Israel conducted by Mansfeld et al. (2000) recommended placing Makkah stickers or `Qibla stickers (stickers with ornamented arrows pointing towards the city of Makkah in Saudi Arabia for prayer directions) as well as placing a copy of the Quran in every room occupied by Muslim visitors. Din (1989) found that hotels in Kuantan, Malaysia catered to Muslim needs in the hospitality industry by requiring first class hotels to provide prayer rooms fully equipped with prayer mats, the Quran, Suruh Yasin, and Tasbih, plus Qibla stickers. Adi (2006) presented a number of suggestions to improve the religion-friendliness of hotels. The suggestions begin by simply providing a bible in hotel rooms along with providing information on religious activities and institutions. This keeps religiously-minded tourists in direct contact with scripture and informed of available services. Employment of Christian workers creates a religious atmosphere in the hotel. The hotel may choose to organize its own religious activities. It should provide a place of worship within the hotel itself or be in close proximity to a church. Christian symbols within a hotel such as a cross and images of the Virgin Mary help to provide a religious environment and dà ©cor. Religious values play a role in catering to religious needs. For example, Collins-Kreiner Kliot (2000) hypothesizes the Protestants need for a bible in hotel rooms based on their belief in direct communication with God. Fleischer (2000) compares between Catholic and Protestant pilgrims in terms of the peculiarities of their tourist needs. The study reveals that Protestants appreciate religious symbols and opt for religious-sensitive tourist packages more so than Catholics. Moreover, Adi (2006) recommended catering to such Christian needs in the hotel room as that may increase the satisfaction of Christian tourists Empirical studies on the impact of catering to Islamic religious needs and the level of satisfaction of Muslim tourists are very few. Some of the studies discuss services of this nature which may include Muslim religious restrictions such as activities of vice and forbidden entry for unmarried couples (Din, 1989; Hamira Henderson, 2009; Henderson, 2003) . They also found that hotels may provide religious information such as the location of nearby mosques or prayer times and nearby Halal restaurants (Henderson, 2003). Furthermore, as Muslims avoid free mixing between the sexes, hotels could offer separate swimming pools and recreational facilities (Al-hamarneh steiner, 2004; Henderson, 2003; Timothy Iverson, 2006). Hashim et al. (2007) suggest that providing Halal food on the hotel menu or information on nearby Halal restaurants would enhance the holiday experience. Timothy and Iverson (2006) also suggest that hotels should educate their staff on cross-cultural communication to all ow them to treat Muslim tourists with respect and consider recruiting religious staff. 3.1.2 Places of worship The five daily prayers are of great importance to practicing Muslims. Therefore, the mosque (a Muslim house of worship) or prayer room is considered to be one of the most crucial facilities for Muslims (Al-hamarneh steiner, 2004; Syed, 2001). Adi (2006) suggests that proximity to a mosque may influence Muslim tourist preferences when making hotel reservations. Mohsin (2005) conducted a study to assess Peninsular Malaysians attitude towards choosing the Northern Territory of Australia for a holiday as a tourism destination and found that Muslim respondents were concerned about the availability of mosques. Mohsin and Ryan (1997) recommend that the ease of access to Islamic services are important when they explored the attitudes of Malaysian and Indonesian business people towards the possibility of holidaying in Australia. It is also suggested that Middle Eastern countries take concrete steps to develop Halal tourism internally by having prayer rooms at tourism sites (WTM, 2007). Syed (2001) also suggested that the availability of mosques at tourist destinations may increase satisfaction levels. The mosque itself may be considered as a tourist attraction if they are unique and outstanding (Henderson, 2003). 3.1.3 Availability of Halal food Dugan (1994) presented findings on food service requirements by Jews, Muslims, Hindus, Buddhists and Christians. Evidence from Browns (1996) ethnographic study shows the influence of religious prohibitions on determining their expectations regarding services provided by a hotel such as appropriate ingredient choice and preparation. This is further supported by Williams (2002) who identified the role of the Jewish Kashrus (Jewish religious requirements) in prohibiting certain foods and regulating compliance procedures for food preparation. For Muslims, the issue is centred on the concept of Halalness. Halal food refers to food that can be lawfully consumed when conditions for Islamic food preparation are met. Food that is unlawful to Muslims includes pork, pork-derived foods including lard and bacon and meat and other products from carnivorous animals or those that feed on carrion. Consumption of any food or drinks with alcoholic content is also prohibited (Dugan, 1994). One important distinguishing feature of the Halal label is that animals must be slaughtered in the name of Allah (God). There are many studies that show the importance of the availability of Halal food to Muslims in choosing their tourist destinations (Adi, 2006; Adi Ron, 2008; Mohsin, 2005; Mohsin Ryan, 1997; Syed, 2001). The importance of this to some Muslims is reflected by the fact that even when served halal food, many are still concerned over whether the food is genuinely halal. Henderson (2003) found that some firms in the Western tourism industry are concerned over this issue. Some Muslims ask about the ingredients the meal is made up of because pork and alcohol in all its many forms are forbidden. Therefore, meals which are provided to Muslim have to be alcohol and pork-free and the utensils have to be uncontaminated by these two elements (Dugan, 1994). Catering to Muslim tourists needs in terms of providing Halal food in any particular destination may increase their overall satisfaction and loyalty. Mansfeld et al. (2000) gives explicit recommendations for providing food which complies with Shariah laws. Therefore, a caterer who is aware on how to satisfy Muslims or who offers religious groups dietary needs will attract more Muslim customers (Dugan, 1994). 3.1.4 Banning of Alcohol Consumption and Gambling According to Islamic Shariah, it is completely forbidden for Muslims to drink or sell alcohol. Muslims are also prohibited from gambling and being involved in the gambling industry. It is stated in Al-Quran: O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satans handwork: eschew such (abomination), that ye may prosper. (Al-Quran, 5:90). Moreover the Prophet of Islam, Muhammad (peace be upon him) said: Alcohol is the mother of all evils and it is the most shameful of evils. (Ibn Majah, 2004). It is also not permissible for Muslims to visit places where alcohol is consumed and gambling is practiced (Al-hamarneh steiner, 2004; Din, 1989; Hamira Henderson, 2009; Hashim et al., 2007; Henderson, 2003, 2008a). Muslim countries like Saudi Arabia implement very restrictive policies related to gambling and the sale of alcohol. Other countries are not so restrictive. For example, in most states in Malaysia alcohol is freely available although Muslims can be punished for drinking in public. 3.1.5 Sexual permissiveness The Shariah expressly forbids Muslims from engaging in fornication or adultery. Activities deemed conducive to sexual permissiveness are not allowed to take place in public. This is based on many verses in The Holy Quran including like: Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils). (Al-Quran, 17: 32). Many Muslim scholars take the view that it is Haram or not permissible to visit, for the sake of tourism, places where sexual permissiveness is rampant. Their opinion is based on the principle that Islam came to impede all roads leading to evil. If some tourist activities result in the facilitation or the commission of sins then it is not permissible for Muslims to be involved in such tourist activities (Rasma, 2008). Most Muslim countries including Malaysia prohibit adultery. The Malaysian licensing policy prohibits prostitution and behaviours such as public or indecent displays of affection (Din, 1989; Hamira Henderson, 2009; Henderson, 2003, 2008a). Moreover, in some Malaysian towns municipal enactments for lodging establishments explicitly forbid unmarried couples from being in close proximity (Din, 1989). Many Muslim authorities frown on tourism in general due to the perception that tourism is associated with sexual permissiveness (Din, 1989). Therefore, some Muslim scholars prohibit sex tourism as practiced by some Arab Muslims from the Middle East in travelling to Europe or Bangkok (Din, 1989). What is more, using sexually provocative images in marketing tourist destinations to Muslim customers is also frowned upon. According to Shariah, promotion techniques must not use sexual appeal in international marketing (Mohammad et al., 2001). Female images are therefore not featured in tourism promotion in some Malaysian states like Terengganu (Henderson, 2003). Mohsin (2005) is of the opinion that the use of sexually provocative images of bikini-clad girls to promote a destination will not attract Muslim tourists. 3.1.6 Dress code According to Shariah Muslim women must not expose their hair and body. The Holy Quran states: O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslims) and not annoyedà ¢Ã¢â€š ¬Ã‚ ¦ (Al-Quran, , 33: 59) Men are supposed to cover their thighs (Timothy Iverson, 2006). In deciding tour destinations, Muslims look at the local dress codes in that particular region of the world being considered. Such considerations are to gauge the level of conformity to Islamic dress norms in order to determine if they will or will not be comfortable visiting that particular destination. This is particularly so for Arab tourists who have to observe strict dress codes in their native countries and prefer not to expose themselves and families to environments that may threaten their sense of proper dressing. Hashim et al (2007) demonstrates the Malaysian Tourist Boards awareness of Islamic dress sensitivities by restricting their marketing campaigns to present only traditional Malay Muslim dress codes. Women with headscarves and men wearing Songkoks-a black rimless hat worn by Malay men usually for praying-were depicted on advertising billboards and home pages. Some conservative Malaysian states enforce appropriate dress norms prohibiting people from disturbing cultural norms by wearing revealing clothes such as bikinis. Furthermore, western tourists are expected to adorn the Islamic attire when visiting religious places like mosques (Henderson, 2003). Hamira and Henderson (2009) claim that Shariah laws prohibit improper dressing. Al-Hamarneh and Seiner (2004) assert that considerations of the religious conservatism of any particular region including prescribed dress codes should be respected. Such cultural considerations are expected more so of tourism operators in all aspects of the tourism industry as they are interacting directly and regularly with foreign tourists (Adi Ron, 2008). 4. Methodology The objective of this study is to explore Islamic religious attributes which may be important to Muslim travellers. In order to achieve this objective, focus group discussions (FGD) were conducted and were followed up with interviews to explore opinions and travel experiences in more depth. This combination of the FGD and the interviews has its advantages. Firstly, in identifying a range of Islamic religious attributes from the FGD. Secondly, to explore in depth, by conducting interviews using a relatively wide range of participants in order to discover more Islamic attributes and to check the conclusions with the FGD (Morgan, 1996). The FGD and the interviews are research techniques pertaining to qualitative research (Myers, 2009, p. 121). The aim of the FGD is to collect information through group interaction but the interview is considered an opportunity to discover new information from individuals (Cavana, Delahaye, Sekaran, 2008, p. 138). Semi-structured questions were designed in this study for the purpose of conducting interviews and focus group discussions. Semi-structured questions were designed in this study for the purpose of conducting interviews and focus group discussions. The participants were asked about the Islamic attributes they would require when traveling in a Muslim country or a non Muslim country. They were then asked specifically about these attributes when visiting Muslim countries. This was followed by probing questions that sought to explore in detail specific attributes generated from FGDs such as access to worship facilities, availability of Halal food, services provided in hotels, and morality. Two focus group discussions were conducted in June 2009. The participants of these focus groups were international PhD students currently studying in Malaysia in different areas of research. The participants of FGD1 consisted of eight males from Saudi Arabia, Palestine, Mauritania, Oman, Jordan, Yemen, Egypt and Sudan. The duration of FGD1 was one and a half hours. The participants of FGD 2 consisted of seven females from Egypt, Libya, Yemen, Nigeria, Oman, Turkey, and Algeria. The duration of FGD 2 was one hour and fifteen minutes and the participants did not agree to record the session digitally. The reason for this may be culturally related. All FGD participants had overseas travel experience for various purposes such as tourism, business, learning, and visiting friends. A total of 53 interviews were conducted with tourists in Kuala Lumpur, the capital city of Malaysia; 27 interviews in July 2009 and 26 interviews in October 2009. Thirty of the interviewees were males, and twenty three were females. Only those who professed to be Muslims were selected. 38 tourists did not accept to be interviewed. The duration of most interviews was between 35 to 45 minutes. 41 interviews were recorded digitally. The rest were unable to be recorded due to objections from the interviewees who were females from the Middle East. The interviewer transcribed both the FGDs as well as all interviews session. Some interviewees from the Middle East preferred to communicate in Arabic while the rest were conducted in English. The interviewer adopted the probing technique during the session to encourage the participants to provide more details. Some demographic information was also gathered. The digital recording of the interviews was changed into text. The data was organized fo r easy categorization and systematic data analysis. 5. Findings Results of the analysis were categorized into two major aspects which are tangible and intangible. The tangible aspect consists of Islamic religious facilities such as, worship facilities, Halal food, and Islamic recreational facilities: (A)Prayer facilities: Mosque: all interviewees were concerned about the availability of Mosques (Masjid) or prayer rooms for their tourist destination. Easy access to a mosque/prayer room is considered a vital aspect for Muslim tourists and should not be ignored by tourism planning but should be considered a necessary service. This can be shown in the following response: à ¢Ã¢â€š ¬Ã‚ ¦ Masjid or prayer room must be available in the streets and public places. In other words, a prayer room should be available in all places which I may visit in the destination such as hotels, shopping malls, and airports. Even in the airplane to destination, it should allocate a place for prayer. (FGD No. 1) Masjid is available in most of the places in the destination during my journey, in shopping malls, highwaysà ¢Ã¢â€š ¬Ã‚ ¦ and of course in the hotel. (Int. No.1, USA) It is noticed from the previous responses that Muslim tourists expect easy access to a Masjid and/or prayer room to be a primary requirement in Muslim countries. They also highlighted that they expect to find prayer facilities readily accessible during tourist activities. Islamic call (Azan) for prayer: 31 interviewees were concerned about the need for public calling of the Azan (prayer time). Destination operators should provide information about Muslim prayer times. 17 interviewees recommended a prayer time call during flights or journeys to their destinations, hotels, shopping malls and parks. Some also requested prayer time clocks (which ring with each prayer time) or a prayer timetable in the hotel room. à ¢Ã¢â€š ¬Ã‚ ¦ I need also Prayer time call in the airplane, airport, hotel or at least prayer timetable in hotel room. (Int.No.2, Canada) à ¢Ã¢â€š ¬Ã‚ ¦ Prayer timetable or Alfajr clock (Prayer time clock brand) should be found in hotel room. (Int.No.4, Saudi Arabia). In Islam Muslims should pray five times daily but they are permitted to merge and shorten the prayers while travelling according to the length of the journey and other Islamic legal rules and requirements. As such, the participants preferred that they be reminded about prayer times in order that they may choose between praying at the usual times or merge them. Quran and Qiblah direction pointer: all interviewees emphasized the importance of the provision of Qurans and Qiblah direction pointers in hotel rooms. Some proposed that one or two simple Islamic books to be provided in hotel rooms and in aeroplane seat pockets. à ¢Ã¢â€š ¬Ã‚ ¦It will be fine if I find Quran book in hotel room, some Islamic leaflets in the airplane seat pocket, Makkah direction pointer, Sejadda for prayer (prayer mat), simple Islamic book in hotel room à ¢Ã¢â€š ¬Ã‚ ¦ (FGD No. 1) à ¢Ã¢â€š ¬Ã‚ ¦I need the Holy Quran book inside the hotel room, some Islamic books which I can read; I dont want any statue or sculpture like a Buddhist. I found that in India when I was there. Also direction of Qibla is important to meà ¢Ã¢â€š ¬Ã‚ ¦ (Int. No.15, Djibouti) The Quran is the Holy book for Muslims. Muslims are requested to read the Holy Quran. Although most of Muslims have a soft copy of the Quran on their hand phones, the hard copy represents the preferable option for reading. Moreover, the Makkah direction pointer is a basic demand of Muslims as they perform their prayers elsewhere even though in public places. Some hotel industry practitioners, even some hotels in non Muslim countries, already provide Qiblah pointers inside their hotel rooms but some participants report that they did not find it in some hotels in Muslim countries. Muslim toilets: 36 interviewees who have travelled to western destinations complained about the bath room because they could not perform ablution (Muslim mandatory washing before performing prayers). There is no such facility inside airport toilets and hotels. Therefore, they requested Muslim toilets to be provided in all airports, hotels and public places. Muslim toilet is very important in airport because the regular toilets provide only tissue. As Muslims, we need water supply inside the toilet. It should be found in public places because in the hotel you can find water but in public it is difficult. (Int. No.14, Thailand) I will be very happy if I find à ¢Ã¢â€š ¬Ã‚ ¦ and Bidet in the bathroom (Int. No.2, Canada). Muslim followers must do ablution before prayers. They are required to clean themselves with water when using the toilet. Some countries adopt modern toilet designs which do not enable users to wash themselves using water; providing only tissue. However, some Muslim countries have modified this style and have adopted a Muslim design for their bathrooms which provide water. From previous participant responses, they find it satisfying when water facilities are made available in toilets. (B)Halal food: all interviewees reported that the availability of Halal food is a basic need for all destinations. It is noticed that all interviewees need Halal meals in flights to their destination. Moreover, they recommended that hotels and restaurants in the destination should provide Halal meals free from pork and alcohol. Some of them were worried about the preparation of Halal meals. Seven interviewees highlighted that the kitchen should also be Halal which means that Halal and non-Halal foods cannot be cooked together in the same kitchen and with the same utensils. à ¢Ã¢â€š ¬Ã‚ ¦ I need Halal food to be available. The mosques and Halal food restaurants, mostly they are close to each other. Last week, I was in Cambodia. Once I was close to the Masjid I found Halal restaurants. (Int. No.13, Turkey) à ¢Ã¢â€š ¬Ã‚ ¦ Some hotels, in breakfast they provide Halal food and non-Halal food from the same kitchen that means the Halal and non Halal food are cooked together using the same facilities. I need Halal kitchen. Moreover, some Arabian tourists cant read English so they eat non-Halal meat. (Int. No.12, Egypt) The travel experiences of some participants highlighted that easy to find Halal food is one factor in choosing the destination for their vacation. Some are very sensitive regarding Halal issues and go well beyond Halal labels. They want to make sure the meat and ingredients used in cooking are Halal and do this by usually asking the service providers. On top of this they also ask whether the kitchen is Halal or not. In response to this some hotels in Malaysia allocate two kitchens; Halal and non-Halal. (C)Islamic entertainment: 39 interviewees gave high priority to finding Islamic-oriented recreations s

Compulsive Gambling and It’s Cost to the Economy :: essays research papers

Compulsive Gambling and It’s Cost to the Economy   Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  More than 5 million Americans are pathological, compulsive and problem gamblers, and another 15 million are at risk of becoming just like them. A common definition of problem gambling is: a progressive disorder characterized by a continuous or periodic loss of control over gambling and irrational thinking and behavior despite the consequences. When gambling interferes with any one’s life, it can be categorize as an addiction or disease, just like alcohol and drug addiction is categorize as a disease. A study conducted for the National Gambling Impact Study Commission found that 20 million American have or could develop gambling problems. Also they have estimated those 1.8 million American adults as well as up to 1.1 million American adolescents age 12 through 17 engage in severe â€Å"pathological† gambling each year. As legalize gambling has become more common in the United States; problems have sprung up as well. That negative influence is becoming more apparent as gambling is more widely available. It is becoming increasingly easy to gamble in the United States particularly in the last 10 years, and problems with gambling are much more common now than they ever were. Studies show that for every dollar gambling produces for a regional economy, three dollars are lost because of the economic and social cost of gambling. The study has also said that if the government legalizes more gambling, taxpayers will lose money, whether they gamble or not. The gambling industry believ es it is just selling an innocent form of family entertainment, but they don’t mention how much the players lose or how gambling encourages addictive behavior or the enormous costs it creates for the rest of society. It has been said that, gamblers with higher counts of gambling symptoms will have higher rates of problem. There many consequences associated with compulsive, pathological and problem gamblers. Examples of such consequences include job and financial problems, divorce, poor health, and criminal involvement. These addictions are the lifeblood of the gambling industry, said an economist from the University of Illinois by name Earl Grinols.

Warwick Thornton Essay

The films Samson and Delilah and Nana are both produced and directed by an Australian film maker named Warwick Thornton. He is renowned for the techniques he uses that reflect the director's personal creative vision during the films. This approach in film making is known as the auteur theory. Warwick Thornton directed Nana which is a short film in 2007 that includes the same character named Nana viewers see In his latter movie.He then continues on in 2009 where he directed Samson and Delilah, a full length feature film that debuted In the Cannes Film Festival. In both his films he displays the hardships faced by native Aboriginal Australians, especially the children, who suffer in and out of their communities and are normalized in society. They are also shown to rarely receive help from the government or community members. There are many similarities between the films that show a connection and bring upon Thorn's techniques in film making, such as the camera work, music/soundtrack an d lighting.These similarities highlight Thorn's producing and directing style that bring his own creative â€Å"voice† wrought both of the films. In both films music is shown to be a fundamental part of the day to day routines of the protagonists. At the beginning of the opening scene of Samson and Delilah, the song, Sunshiny Day by Charlie Pride is a country love song that suggests love can make living in a bleak and gloomy environment better. The audience Is also shown this technique present In Nana when the film begins with a cheerful and lively soundtrack while Nana Is preparing a meal.Both films have an upbeat and cheerful tone to Its background music that shows how Aboriginals ho barely have anything in life due to their isolation and poor living conditions suggest that they are still happy with their lives, especially Nana who barely has anything in her kitchen is still managing to make a meal. However as both films begin to progress through their scenes with the use o f music and background noise the viewer Is shown the problems faced in Aboriginal communities.Viewers are shown this through the use of Thornton hand held camera which he shot both of the inure film with. This use of camera work makes the viewers feel that they are part of the cone and feeling connected to the characters. In Samson and Delilah, Samson wakes up and sniffs petrol which shows the problems and addictions young people face in these Aboriginal societies. The lack of education and absence of parents who do not direct them to the right path in life attracts youths into drug and alcohol use which in many cases leads to the abuse of such substances.Even though there Is limited dialogue throughout the film between characters Warwick Thornton uses music and ambient noises as a form of a language. A reoccurring theme/issue in both films is he exploitation of Aboriginal people and their skills, mainly with their artistic work. Delilah grandmother, Kitty, is a famous Aboriginal pa inter but is exploited by members of the White Australian community. The lack of awareness faced by Aboriginals regarding the real potential and value of their paintings shows the viewers that Aboriginal painters could be far wealthier but their lack of knowledge Is conditions.The viewer is shown this form of exploitation when Delilah enters an art gallery in Alice Springs and see's one of Nana's paintings selling for $22,000, when in act a man only paid $200 to Nana in return of her painting. Kitty's painting is their main source of income that helps them pay for the goods and luxuries bought from the local convenience store and medicine from the hospital for Nana's well being. Although Kitty paints for a source of income she also does it to pass on knowledge and tradition down to Delilah as it is a way that educates and teaches her the traditions, history and culture of the Aboriginals.This form of knowledge is usually passed down orally or with the use of storytelling in the Abor iginal communities and lays a crucial role in educating younger generations and maintaining the survival of Aboriginal culture. Viewers explicitly see this happen in both in Samson and Delilah and Nana, where the elder is shown to be teaching younger community members with the aids of storytelling and painting. In Nana, the little girl's grandmother is shown numerous times to be painting together with her.Another theme which is present in both films is love, how it is a strong and powerful force that helps individuals get past the oppression and miseries faced in life. The director uses this hem to show how the characters develop a special bond and care for one and other. In Nana, the little girl's grandmother looks after her and embraces her as one of her own children. â€Å"l love my Nana, she makes me feeds when I'm hungry' this quote Justifies and supports how Nana is a loving care taker.This theme also exists in Samson and Delilah when Samson is shown hunting for a Kangaroo an d bringing it back to Delilah as he wants to show his care towards Delilah and would like to present a kind gesture. Another example of this theme is shown in the scene where Delilah grandmother passes away. When Nana passes away, Delilah is held responsible and is punished, as this is a custom in Aboriginal culture and tradition.After a period of respecting Delilah grief, Samson is driven and compelled to step into her emotional breach and in his own way protects Delilah from the isolation and rejection of the community as the members believe she is to blame for Nana's death. Love is heavily present in this scene as Samson physically steps out of his comfort zone to save Delilah and turn their backs on the community. Not only love is shown y Samson but Delilah as well. She is portrayed as a savoir due to the film techniques that present her to be such.She is purposely dressed in white and having car headlights shine behind her when Samson is looking up at Delilah, viewers are shown this by point of view camera techniques Thornton uses to show Gammon's view. This style symbolizes her as being an angel who came to save and â€Å"cleanse† Samson when he was close to suicide due to his petrol sniffing addiction. Delilah comes back to save Samson because in the end they both ultimately love each other. Both Samson and Delilah and Nana show the harsh and hard ways in which isolated Aboriginals live.Thorn's directing style brings upon his own creative voice that helps the audience to understand the issues present that Australians tend to ignore and turn a â€Å"blind eye† towards. Even if some aspects in the film may feel unintentional, nothing in Warwick Thorn's films are there by accident. Every technique, camera work, lighting and soundtrack is there to make viewers feel connected and understand the films that bring upon the truth of what Aboriginals Thorn's directing style which makes him an auteur theorist.

Functionalism And Machine Aesthetic Of Modern Architecture Architecture Essay

Functionalism in Architecture was a motion during the late nineteenth century and early twentieth century was a merchandise of one American designer Louis Henri Sullivan who coined the term â€Å" signifier follows map. It was Distinct to hold exposed architecture of the being of ornamentation and hence aesthetics so that a construction merely expressed its intent or map. Both in the United States and in Europe, functionalism and machine aesthetics became existing due to the development of the epoch. During the 1920s and early 1930s in the United States, there was a turning automated civilization. The machine ‘s influence on art and architecture reflected the machine ‘s detonation as a valuable signifier of aesthetic. Both Functionalism and machine aesthetics held its ain influence in modern architecture. The reaching of the machine was to hold such radical significance that the undermentioned old ages can lawfully be termed the Machine Age. Among the great figure of cultural alterations engendered by this new epoch was the installing of a machine aesthetic in the Fieldss of architecture and design. This was of cardinal importance to the Modern Movement as it provided a agencies by which its practicians could prosecute with what they regarded as the spirit of the age. The machine aesthetic can be distinguished in the work of each major figure of the Modernist pantheon ; it hence conditioned the full scope of Modernist activity. By using these facets, the ornamentation and unneeded signifiers of designs were obliterated and alternatively replaced by a plainer but functional expression. Despite the turning motion of functionalism and machine aesthetics during the early twentieth century, there still lie the differences and comparings between the uses, positions, and thoughts about them from America and Europe. The difference of the two topographic points someway manifested assorted attacks towards the subject. The machine was valued for its service. Its aesthetic was promoted by those who saw a beauty in the machine — a beauty in visual aspect and map. The machine aesthetic was assumed by all kinds of objects. The expression of the machine was non universally celebrated, yet it was widespread however Despite this consistence, the grounds why single Modernists employed the aesthetic varied greatly, and to reason that they did so merely to arouse the current Zeitgeist would barely look satisfactory. Alternatively, the purpose of this essay is to analyze functionalism and the several utilizations made of the machine aesthetic in order to find why it was so cardinal to Modernist theory and pattern. Since the peculiar character of the aesthetic varied harmonizing to the nature of the involvement in it ( e.g. political, economic ) , the grounds for its usage are cardinal to any apprehension of Modernism. First, the thought that Modernism embraced the machine aesthetic in order to give concrete signifier to the spirit of the age, though non the exclusive motive behind Modernist motion is valid in itself and deserves to be expounded. The Industrial Revolution precipitated a series of huge alterations which can be understood to hold truly transformed the universe. These include industrialization, the rise of the city, an attach toing diminution in ruralise, and rapid technological advancement. In being plundered for their natural resources, even Third World states felt the impact of the new epoch. For many these alterations threatened to make an environment that was both foreign and hostile to humanity and nature. In the cultural domain, the nineteenth-century design reformists John Ruskin and William Morris attacked machine-production for disheartenment the trade accomplishments and individualism of the worker. Since the machine took both tradition and single effort, it would go impossible for the creative person or craftsman to take pride in their work, and the consumer, in bend, would endure the religious disadvantages of no longer life in an environment that had been fondly crafted.1 As a neutralizer, Ruskin, Morris and others proposed a return to traditional trade procedures and beginnings of inspiration that were chiefly mediaeval. In other sectors, this reactionist step was felt to be unrealistically hidebound. Since the machine was, as Ruskin and Morris had argued, incompetent at fiting traditional trade procedures and designs, those who recognised that the machine was an beyond uncertainty world were cognizant of the demand to germinate a new aesthetic that it was suited to. This would re-establish a high criterion of quality in design and guarantee that designed goods were adjusted to the age, instead than being hopelessly evangelist. One such figure was Adolph Loos, whose essay ‘Ornament and Crime ‘ ( 1908 ) argued that using ornament to a designed merchandise was both inefficient and condemnable, because finally it resulted in the use of the craftsman: ‘If I pay every bit much for a smooth box as for a adorned one, the difference in labour belongs to the worker. ‘2 Alternatively, the new aesthetic was to be derived from the new procedures of mass production. The consequence was a simple, essentialist manner that was based on geometry ( particularly the consecutive line and the right angle3 ) . Geometry became a theoretical account, non merely because geometrical signifiers were theoretically easier for the machine to put to death, but besides because of overtones that Plato, amongst others, had invested it with. In Plato ‘s doctrine, geometrical signifiers were beautiful because they were elements of the ageless and absolute ‘world of thoughts ‘ that existed beyond stuff world. The most conjunct effort to joint this manner was given in an exhibition on â€Å" Modern Architecture † at the Museume of Modern Art in 1932.A The International Style: Architecture Since 1922A accompanied the exhibition. Historian Henry-Russell Hitchcock and critic Philip Johnson outlined the rules of the â€Å" International † manner: The thought of manner as the frame of possible growing, instead than as a fixed and oppressing mold, has developed with the acknowledgment of underlying rules such as designers discern in the great manners of the yesteryear. The rules are few and wide. . . . There is, foremost, a new construct of architecture as volume instead than mass. Second, regularity instead than axial symmetricalness serves as the main agencies of telling design. These two rules, with a 3rd proscribing arbitrary applied ornament, tag the productions of the international style.4 Progresss in building techniques and stuffs allowed for a displacement in structural support. Whereas walls were one time weight-bearing, and therefore monolithic, support was now given by skeletal infrastuctures. This alteration provided greater flexibleness in window arrangement ; one time nil more than holes cut in a wall, they could now be located virtually anyplace. Therefore, advocates of the International manner, the architectural equivalent of machine pureness, moved Windowss away from walls ‘ Centres, lest they suggest traditional building. Armed with these new possibilities, asymmetrical designs were encouraged, as â€Å" map in most types of modern-day edifice is more straight expressed in asymmetrical forms.5A Ideally, constructions were non to be randomly asymmetrical, but it was assumed that the demands of occupants and the intents of different infinites in the edifices would non bring forth symmetrical designs — in fact, arbitrary dissymmetry would be a cosmetic device, and therefore an bete noire to the Internationalists. Machine pureness was a reaction against the ornamentation of old decennaries and even the Moderns. Honesty in usage and stuffs was sought — maps should non be concealed beneath a covering, and points should n't be presented as something they were non. Simplicity and asepsis championed the pure white of the infirmary and lab. Stucco was an ideal stuff, as it provided for unbroken, uninterrupted surfaces. Walls were teguments, stripped down and leting for a upper limit of interior infinite. These interior infinites were to be designed separately, fiting the demands of the occupant, to â€Å" supply for the betterment and development of the maps of life. â€Å" 6A Suites were to be determined by map, and the motion between suites was to â€Å" emphasize the integrity and continuity of the whole volume inside a edifice. â€Å" 7A Book shelves and populating workss were the best cosmetic devices in the place.This appealed to Modernists, whose plants and Hagiographas revealed a desire to transcend the pandemonium of impermanent solutions and preoccupation with manners that had characterised nineteenth- century design.The purpose of Modernism was to accomplish the ideal solutions to each design job in plants that would be manner less, timeless and possess the same pureness and lucidity as geometry.Given the widespread belief that the machine symbolised the new century, it was possibly inevitable that certain Modernists should encompass it wholly for its ain interest – strictly as a metaphor, and with no concern for its practical applications. To some extent at least, this tends to be the instance for most canonical Modernists, but this attack is exemplified by the Italian Futurist motion.INCLUDEPICTURE â€Å" hypertext transfer protocol: //factoidz.com/images/user/Boccioni-The_Noise_of_the_Street_detail ( 1 ) .jpg † * MERGEFORMATINETAs this brief analysis indicates, Futurism was chiefly a literary and artistic motion. It was characteristic of its self-contradictory nature that a motion initiated as a response to the altering environment should possess no agencies of look in the art signifier that most straight conditioned the environment – architecture. This was the instance until 1914, five old ages after the publication of the first Manifesto, when Marinetti was eventually able to welcome Antonio Sant ‘ Elia into the ranks.Sant ‘ Elia recognised the city as the environment of the new age, and consequently pioneered designs that were full with hints of the machine aesthetic. His positions for La Citta Nuova ( 1914 ) underscore the geometry and verticalness of his vision by juxtaposing stepped-back subdivisions with sheer verticals. The interaction of diagonals and verticals this produces invests his plant with the same energy and dynamism to be found in model Futurist pictures. In add-on, his edifices are often surmounted by characteristics resembling industrial chimneys or wireless masts ( e.g. Casa gradinata con ascensori, 1914 ) , therefore doing possibly somewhat picturesque usage of an iconography derived from machines. Futurism ‘s involvement in the machine aesthetic arose from a naA?ve and romantic jubilation of the machine for its qualities of energy and dynamism. The machine was hence valued entirely for the expressive potency it offered. Since they failed to hold on its practical facets the Futurists neglected to accommodate their aesthetic to technological restrictions. For this ground Sant ‘ Elia ‘s designs remained on the pulling board. INCLUDEPICTURE â€Å" hypertext transfer protocol: //factoidz.com/images/user/Picture6 ( 6 ) .jpg † * MERGEFORMATINET INCLUDEPICTURE â€Å" hypertext transfer protocol: //factoidz.com/images/user/Picture7 ( 6 ) .jpg † * MERGEFORMATINETA deeper battle with the worlds of the machine was demonstrated by those who embraced the construct of ‘functionalism ‘ . This thought played a important function in most signifiers of Modernist design and theory. The cardinal contention was that the signifier of an object should be dictated by its map. The Bauhaus, for illustration, aimed to ‘originate the design of an object from its natural maps and relationships, '11 so that they could be used efficaciously and were rationally related to each other.Of class, the chase of functionalism complemented the Modernists ‘ purpose to get at ideal design solutions – unless objects fulfilled their intent they could hardly be ideal. This led to the impression that a designed object could be beautiful if, and merely if, it functioned absolutely.Function hence replaced visual aspect as the premier rule of aesthetic quality. Artistic amplification was eschewed in favor of clear signifier that both expressed its intent and ensured that this intent was satisfied. Henry-Russell Hitchcock and Philip Johnson, in their treatment of ‘European functionalist ‘ designers ( i.e. canonical Modernists ) , wrote that, ‘If a edifice provides adequately, wholly and without via media for its intent, it is so a good edifice, irrespective of its visual aspect. '12 Explanation of this slightly extremist position was found in the machine. Since the machine ‘s visual aspect was derived wholly from its map it was both morally and economically admirable, which made it beautiful. Karl Ewald ‘s composing The Beauty of Machines ( 1925-6 ) contained the expression, ‘A good modern machine is aˆÂ ¦ an object of the highest aesthetic value – we are cognizant of that'.13 For grounds of this the Modernists looked to the USA, where an unselfconscious functionalism had been put into pattern by innovators like Samuel Colt and, in peculiar, Henry Ford. Ford brought the construct of standardization to his auto works, with consequences that were seen as about amazing. His traveling meeting line system, which involved specialized phases of fiction and indistinguishable parts, had enabled him to dramatically increase auto production. His success was such that industrialists and makers across the universe were following these methods. Theoretically, their goods were now readily available and continually deprecating in monetary value, even as net incomes soared. Paul Greenhalgh has observed that Modernists recognised the demand to encompass engineering for these grounds of economic system and handiness. It was the agencies by which Modernism could be promoted worldwide. In add-on, the standardization advocated by Ford would ease rapid building and maintenance.14A Therefore, the illustration of Ford and others encouraged the Modernists to see the machine as the absolute ideal of functionalism. This can be confirmed by mention to Le Corbusier. INCLUDEPICTURE â€Å" hypertext transfer protocol: //factoidz.com/images/user/c-11.jpg † * MERGEFORMATINET Much of Le Corbusier ‘s pronunciamento Vers une architecture ( 1923 ) is dedicated to advancing the architectural virtuousnesss of the machine. His celebrated declaration, ‘The house is a machine for life in, '15 frequently misunderstood, meant that the guiding rule for designers should be to do the house as good suited to its intent as was a machine. This reiterated the statement that functionalism was more of import than visual aspect. In order to come on, he believed, it was necessary for designers to abandon the impression of traditional manners and cosmetic effects: ‘Architecture has nil to make with the assorted ‘styles'aˆÂ ¦ [ They are ] sometimes reasonably, though non ever ; and ne'er anything more. '16 this implies that he saw the aesthetic, non as merely another manner, but as the really substance of architecture. Alternatively, he drew analogues between architecture and the ‘Engineer ‘s Aesthetic ‘ , reasoning that applied sc ientists were to be praised for their usage of functionalism and mathematical order. As a effect, designers were encouraged to emulate applied scientists and follow these rules in order to achieve harmoniousness and logic in their designs. To reenforce this statement the illustrations of Vers une architecture celebrated the functional and architectural integrity of Canadian grain shops, ships, airplanes and cars. From a present twenty-four hours perspective his rules are better illuminated by his architecture, since these illustrations ( e.g. the Caproni Triple seaplane ) seem instead old. The Maison Dom-Ino ( 1915 ) was an early illustration of his Engineer ‘s Aesthetic: three indistinguishable planes are suspended above each other by steel columns, a method of building that frees the walls of their supporting intent, and allows his construct of the ‘free facade ‘ to be introduced. An external stairway communicates between each degree, and its location permits an unprecedented infinite and lucidity in the program. The constituents were all to be standardised and pre-fabricated, which would let for rapid building. This house was hence a merchandise of Le Corbusier ‘s purpose to use the rules of mechanical mass production to domestic architecture. INCLUDEPICTURE â€Å" hypertext transfer protocol: //factoidz.com/images/user/VillaSavoye ( 1 ) .jpg † * MERGEFORMATINET However, a significant organic structure of unfavorable judgment ( e.g. Greenhalgh, Sparke ) has argued that this functionalism of Modernist theory was non based in world. The machine aesthetic remained merely that, as few of the designs were capable of being standardised. For illustration, the Grand Comfort chair by Le Corbusier and Charlotte Perriand was neither functional nor standardized. It required no less than 18 dyer's rockets and three stuffs, doing it expensive and capable of production merely by workmanship. Le Corbusier ‘s marquee L'Esprit Nouveau featured door grips purportedly derived from auto or airplane grips. These were non standardised but had to be made separately. INCLUDEPICTURE â€Å" hypertext transfer protocol: //factoidz.com/images/user/05-esprit-nouveau ( 1 ) .jpg † * MERGEFORMATINET At the Bauhaus, Marianne Brandt ‘s tea service ( 1928/30 ) embodies the machine aesthetic with its geometrical, angular signifiers, but, once more, these characteristics made it unsuited to machine production. For this ground, virtually no merchandises of Modernism were mass-produced, at least until the manner was modified and practised on an international degree in what became known as the International Style. For the innovator stage, mass production remained a metaphor that could non yet be emulated.17A farther dimension which has non yet been discussed is the political map of the machine aesthetic.This was hinted at in Loos ‘ belief that it improved the domination of the worker, but here the importance was on the labour-saving potency of the machine. Loos celebrated the aesthetic because, theoretically, it reduced the hours of attempt required of the worker by avoiding unneeded decoration. This line of concluding even occurs in the theories of the politically diffident Le Corbusier, whose Freehold Maisonettes of 1922 used mechanical applications and ‘good administration ‘ derived from machines to cut down the demand for human labor, and therefore relieve the work loads of servants.18 It did non needfully follow in either instance, nevertheless, that the machine could function as an instrument for societal release. INCLUDEPICTURE â€Å" hypertext transfer protocol: //factoidz.com/images/user/Bauhaus.jpg † * MERGEFORMATINET This possibility was non to the full explored until the influence of Modernism had spread and produced a diverseness of practicians. To the progressively machine-orientated Bauhaus Moholy-Nagy imparted his belief that the machine was inextricably linked with socialism because it was an absolute. He wrote: ‘Before the machine, everyone is equal – I can utilize it, so can you. . . There is no tradition in engineering, no consciousness of category or standing. Everybody can be the machine ‘s maestro or slave. '19 This belief was widespread amongst Modernists, with Theo Van Doesburg being another noteworthy advocate. Van Doesburg praised the machine as a medium of societal release, and denied that handcraft possessed this capableness, since handcraft, ‘under the domination of philistinism, '20 reduced work forces to the degree of machines. But as Charles Jencks has observed, Van Doesburg ‘s enthusiasm for the machine went beyond its labour-saving potency, it was besides based upon its ‘universalising, abstract quality. '21 In Jencks ‘ lineation, the machine ‘s impersonality enforces equality between its users, which in art would take to the universal and the abstract. The consequence would be the realization of a corporate manner that was universally valid and comprehendible, based as it was upon the abstract signifiers of the machine. INCLUDEPICTURE â€Å" hypertext transfer protocol: //factoidz.com/images/user/in-de-stijl-van-de-stijl.jpg † * MERGEFORMATINET Paul Greenhalgh suggests that such an internationalism was cardinal to Modernists ‘ theory and was an inevitable status of their pursuit for a ‘universal human consciousness. '22 In order to accomplish this, national boundaries had to be disposed of, every bit good as those between subjects ( such as all right art and design ) and political categories. Greenhalgh confirms that the abstract, geometrical aesthetic appealed to Modernists because it could be used as a common linguistic communication through which different nationalities could get at unvarying solutions, thereby fade outing national boundaries. ‘In its exclusion per Se of linguistic communication, abstraction was the aesthetic which enabled the ethic, internationalism, to be realised. '23 Though he does non utilize the term, the aesthetic Greenhalgh refers to is that of the machine, since it is derived from and ( theoretically ) tailored for machine production. I would therefore argue that Modernists associated the aesthetic with internationalism, non merely because of its abstract quality, but besides because its beginnings in the machine imbued it with the cosmopolitan quality that Moholy-Nagy and Van Doesburg recognised in this beginning.The practical usage of the machine aesthetic ‘s political map is best illustrated by the Russian Constructivist motion.It is possibly surprising that an aesthetic originating from the machine – the foundation of capitalist economy – could boom in the political clime following the Communist revolution. Loos ‘ thought of the machine as labour-saving device was, of class, cardinal in deciding this quandary, as was the societal release and classlessness revealed by Van Doesburg and Moholy-Nagy. Besides instrum ental, no uncertainty, was the fact that, in this epoch, Russia was still mostly a rural, peasant state possessing no heavy industry. The negative facets of the machine would hence hold been less obvious than the myths of its glorious effects. In this clime of rural poorness and political excitement, the machine seemed capable of transforming society, and the aesthetic became the perfect metaphor for revolution and nation-wide advancement. Since this made the aesthetic an priceless resource for Communist propaganda, many of the taking interior decorators were commissioned to make plants that mythologized the revolution. Significantly, this state of affairs did non merely affect the authorities pull stringsing design to its ain terminals ; many of the creative persons and interior decorators were every bit committed to the thought that they could function the new society. The Constructivist motion was so named because its members saw it as their undertaking to ‘construct ‘ the environment for a new society in the same manner that applied scientists constructed Bridgess and so on.25 Proletkult promoted the integrity of scientific discipline, industry, and art: Vladimir Tatlin, for illustration, believed design was linked to technology, and saw the interior decorator as an anon. worker edifice for society.26 Tatlin ‘s Monument to the Third International ( 1919-20 ) reflects this ethos. This projection for a 400m tall tower ( merely a scaled-down theoretical account was built ) clearly represents the brotherhood of art and building – its sculptural signifier of two entwining spirals and a surging diagonal constituent is rendered in a lattice building suggestive of technology. Equally good as resembling a machine, the tower really functioned as one: it featured four transparent volumes that rotated at different velocities ( annually, monthly, day-to-day and hourly ) . These were intended to house authorities offices for statute law, disposal, information and cinematic projection. It should be pointed out that none of these grounds for involvement in the machine aesthetic were reciprocally sole, and single Modernists did non adhere to it for any individual ground. Each partook, to some extent, of most of them. The enthusiasm of the European Functionalists besides involved the political involvement observed in Constructivism. At the same clip, an component of the Futurists ‘ romantic captivation can be detected in the thought of Le Corbusier, the Bauhaus, and all those for whom mass production remained out of range. In decision, as instance after instance demonstrates, the Modernists ‘ enthusiasm for the machine aesthetic continued to be of an ideological instead than a practical nature. The machine was embraced as an thought by interior decorators who failed to hold on the worlds of mass production. Since their aesthetic was hence inspired by the machine but non adapted to it, in many instances this really impeded its realization. This is highlighted by the illustrations of Futurism, Constructivism and even facets of the Bauhaus, where legion strategies could non be put into practice.A However, the importance of the machine aesthetic within Modernism should non be underestimated ; it was practised so widely, so constituted an International Style, exactly because it was deemed to be the ideal and most logical manner of gaining the cardinal dogmas upon which Modernism was founded. These included truth, internationalism, map, expiation with the age, and so on. The belief that the aesthetic w as universally valid is reflected by the great assortment of utilizations to which it was applied, such as Utopian, political, economic etc. For this ground it is no hyperbole to state that, for the Modernists, it was non a inquiry of aesthetics at all, but of a Machine Ethic.