Cross Culture Managment - South Korea Essay Example | Topics and Well Written Essays - 1500 words

Cross Culture Managment - South Korea - Essay Example The capital of South Korea, Seoul is also the city covering its largest area of land. Korea was a huge region that came under separation into its North and South portions after the end of World War II. Since the two parts of Korea were not in a good friendly relation from the time of their formation, therefore, it resulted in wars between them. The war was a stepping-stone for the southern region, as after the war their economy saw a dramatic boom that revolutionized the recognition and position of the country in its neighborhood (Haggett, 2002). With the economical boom, that the country experienced gave a rise to the lifestyle of its citizens, thus boosting its social sector. Over the passage of time, it developed its technological, transport, manufacturing, industrial and economic sector phenomenally that it made its place in the world rankings. The country has a high population density, as a huge number of people inhabit a comparatively small piece of land. Diverse cultures do no dominate the Korean population and it has come under observation that a larger proportion of the populace consists of people of Korean race and Chinese people forms a minority. South Korea does not restrict its denizens to practice a particular religion and have the liberty to follow their religious rituals. A big faction of the people follows â€Å"Christianity and Buddhism, whereas Islam, Shamanism, Confucianism, Chondogyo are the religions that comes under practice by the minorities† (USA International Business Publications, 2005). South Korea is a democratic country that comes under the leadership of President but the power does not come under confinement only in the hands of the president. Legislation and Judiciary also have rights on the power of making legal decisions. Culture of South Korea Korean language generally known as Hangul by the natives comes under common usage to communicate with one another. This language finds its origin from an ancient language known as Altaic, which was widely spoken centuries back. Hangul is well comprehendible and understandable by the locals despite of the fact that it has quite a lot of forms and accents (Connor, 2009). The language is simple and easy and due to this reason, one can learn it effortlessly without difficulty. It also contributes to one of the achievements of the country that is to have a secularly qualified and educated population. Though Hangul do not relate much to the Chinese language, still some Chinese characters come in association with it as an influence of the minor Chinese population residing in the South Korea. English being a universal language retains its importance amongst Koreans as well, therefore, schools have made English as a subject of learning (Connor, 2009). The attitude of the Korean population has seen a drift as earlier people had thinking that was more conservative and gender discrimination came under finding in heights. This trend saw a radical turn after the boosting of the economy and the perceptions towards the girls came under transformation. Opportunities came into the provision to the females in the world of business. The opportunities developed the concept of individualism and independence in females and they no longer made themselves dependent on their male spouses, which uplifted their position in the society (Connor, 2009). Despite of all the success and gains that South Korea has experienced, it has retained its history and has not

Agama Buddha ialah agama dan falsafah

Agama Buddha ialah agama dan falsafah Pengenalan Agama Buddha ialah agama dan falsafah yang berasaskan ajaran Buddha ÅšÄ kyamuni (SiddhÄ rtha Gautama) yang mungkin lahir pada kurun ke-5 sebelum masihi. Agama Buddha menyebar ke benua India dalam 5 kurun selepas Baginda meninggal dunia. Dalam proses perkembangan agama Buddha, agama ini praktis telah menyentuh hampir seluruh benua Asia. Agama Buddha terus menarik orang ramai menganutnya di seluruh dunia dan mempunyai lebih kurang 350 juta penganut. Agama Buddha dikenali sebagai salah satu agama yang paling besar di dunia. Dalam dua ribu tahun yang seterusnya, agama Buddha telah menyebar ke tengah, tenggara dan timur Asia. Kini, agama Buddha telah dipaparkan sebagai tiga aliran utama, iaitu Theravada, Mahayana, dan Vajrayana (Bajrayana). Latar Belakang dan Kehidupan Buddha Menurut tradisi Buddha, tokoh historis Buddha Siddharta Gautama dilahirkan dari suku Sakya pada awal masa Magadha (546-324 SM), di sebuah kota, selatan pergunungan Himalaya yang bernama Lumbini. Sekarang kota ini terletak di Nepal sebelah selatan. Ia juga dikenal dengan nama Sakyamuni. Setelah kehidupan awalnya yang penuh kemewahan di bawah perlindungan ayahnya, raja Kapilavastu (kemudian hari digabungkan pada kerajaan Magadha), Siddharta melihat kenyataan kehidupan sehari-hari dan membuat kesimpulan bahawa kehidupan nyata, pada hakikatnya adalah kesengsaraan yang tak dapat dihindari. Siddharta kemudian meninggalkan kehidupan mewahnya yang tak ada ertinya lalu menjadi seorang pertapa. Kemudian Baginda berpendapat bahawa bertapa juga tak ada ertinya, dan lalu mencari jalan tengah (majhima patipada ). Jalan tengah ini merupakan sebuah kompromis antara kehidupan berfoya-foya yang terlalu memuaskan hawa nafsu dan kehidupan bertapa yang terlalu menyeksa diri. Di bawah sebuah pohon bodhi, Baginda berkaul tidak akan pernah meninggalkan posisinya sehingga menemui Kebenaran. Pada usia 35 tahun, Baginda mencapai Pencerahan. Pada saat itu Baginda dikenal sebagai Gautama Buddha, atau Buddha(secara harafiah: orang yang telah mencapai Penerangan Sempurna). Untuk 45 tahun selanjutnya, Gautama Buddha telah menyebarkan ajarannya tanpa berhenti di merata-rata tempat. Sejarah Buddhisme di Malaysia Sejarah Buddhisme di Malaysia boleh dibahagikan kepada 2 peringkat: 1. PERINGKAT AWAL: Pada awal kurun Masihi, seperti yang disebutkan oleh Dr. Coedes dalam bukunya, Indianized States of South East Asia, Warisan kebudayaan Orang India di Asia Tenggara dapat dibuktikan daripada corak kebudayaan yang terdapat di Semenanjung dan Tanah Besar Asia Tenggara; Bahasa Sanskrit telah menjadi ansur bahasa tempatan; dan unsur-unsur tradisi orang India masih terdapat di negara-negara yang bertukar kepada Islam. Tetapi Prof. D.G.E. Hall, dalam bukunya A History of South East Asia, percaya bahawa kebanyakan tradisi India telah mengubahsuai apabila bertentangan dengan tradisi tempatan, misalnya sistem kasta tidak pernah dipraktikkan di sini. Akan tetapi fakta ini tidak boleh dihapuskan iaitu aktiviti perdagangan dan perniagaan telah menarik ramai pedagang India datang berdagang di Asia Tenggara. Pedagang-pedagang ini membawa bersama kebudayaan, ugama serta kesenian mereka ke rantau ini. Banyak barangan yang digali dari tanah oleh ahli arkeologi membuktikan bahawa bahagian utara Tanah Melayu, iaitu Negeri Kedah, pernah dipengaruhi oleh kebudayaan awal Buddhisme. Pada pertengahan kurun ke 3 sebelum masihi, selepas Kausil Buddhis Ketiga, Maharaja Asoka telah menghantar dua orang Bhiksu, iaitu Ven. Sona dan Ven. Uttara datang ke rantau ini untuk menyebarkan agama Buddha. Pada kurun yang ke 5, Buddhisme telah berkembang dengan baik di Semenanjung Melayu. Exkavasi arkeologi bukan hanya terhad di Kedah sahaja, tetapi didapati di Kuala Selinsing, Tanjung Rambutan, Lembah Kinta, Bidor dan Sungai Siput di Perak, di Perlis dan juga di Pahang. Langkasuka merupakan sebuah negara Buddhis yang pertama, ia ditubuhkan pada kurun masihi ke 2 dan berpusat di Banjaran Gunung Jelai, kemudian ia mengembangkan kuasanya ke bahagian Selatan Negeri Thai. Pada kurun ke 7, Buddhisme Mahayana telah menjadi sistem Buddhisme yang lebih diterima oleh rakyat Semenanjung Tanah Melayu. Pada masa itu, Tanah Melayu berada di bawah kuasa Srivijaya, sebuah empayar Buddhis yang berpusat di Pulau Jawa. Agama Hindu telah mengalami kebangkitan semula di India pada kurun ke 10, maka Agama Buddha kehilangan sokongan yang diberi oleh istana serta golongan bangsawan. Kejatuhan pengaruhnya di India telah mempengaruhi kekuasaannya di Asia Tenggara. Pada akhir abad ke 12, empayar Srivijaya mengalami kejatuhan, begitu juga halnya dengan pengaruh Buddhisme. Pada awal kurun ke 10, Parameswara mendirikan Empayar Melaka. Apabila Parameswara dan Raja-Raja lain menganuti Agama Islam, agama tersebut telah menjadi agama utama di rantau ini. Sehingga abad ke 15, Islam telah berjaya mengambil alih kedudukan Buddhisme sebagai agama yang utama diterima oleh istana dan rakyat biasa, lantas Buddhisme di Tanah Melayu pada masa itu mengalami kemerosotan. Walaupun begitu, masih terdapat banyak peninggalan kebudayaan Buddhisme di Kedah, Perlis dan Kelantan akibat pengaruh Negeri Thai. Unsur-unsur Buddhisme masih terbukti dalam drama Menora dan wayang kulit. 2. PERINGKAT KOMTEMPORARI: Penghijrahan beramai-ramai orang China ke Tanah Melayu pada abad ke 17 merupakan arus ombak yang kedua. Pada masa itu, Buddhisme hanya merupakah upacara amalan yang penuh dengan kepercayaan dan kebudayaan Cina. Hanya pada tahun 1950, barulah terdapat penganut Buddha yang cuba meningkatkan status dan kedudukan Buddhisme. Dengan tertubuhnya banyak organisasi buddhis, termasuk YBAM (Young Buddhist Association of Malaysia) dan MBA (Malaysian Buddhist Association), maka wujudlah satu suasana yang baru yang menyatupadukan para Buddhis. Satu perkembangan lain yang penting ialah terdapatnya pengaliran masuk bentuk-bentuk Buddhisme yang dipengaruhi oleh kebudayaan-kebudayaan Thai, Sri Langka, Burma, Jepun dan Tibet. Ini telah membentuk Buddhisme di Malaysia yang pelbagai rupa bentuk. Kesimpulan Buddha adalah benar sama rata kepada semua. Setiap lapisan masyarakat tidak kira kaya atau miskin, semuanya dianggap sama rata dalam mata Buddha. Agama Buddha tidak mengabaikan agama lain atau mengutuk agama lain sebagai agama jahat. Dalam ajaran agama Buddha, kenyataan dan ilmu yang diajar bukannya perintah yang mestinya dituruti. Sesiapa yang tidak faham boleh mengemukakan soalannya dan soalan ini akan dijelaskan sehingga mencapai kefahamannya. Buddha pernah berkata: Keraguan yang besar akan mendapat lebih banyak pengajaran, keraguan yang sedikit akan mendapat pengajaran yang sedikit, manakala jika tiada keraguan, maka tiada pengajaran yang boleh dicapai. Rujukan http://ms.wikipedia.org/wiki/Agama_Buddha http://id.wikipedia.org/wiki/Sejarah_agama_Buddha http://wapedia.mobi/id/Buddhisme http://www.slideshare.net/katherine0111/agama-buddha-2047661 http://dhamma-bm.tripod.com/am/sejarah.htm http://wapedia.mobi/id/Sejarah_agama_Buddha?t=4. .http://74.125.153.132/search?q=cache:fe_ATowMUWAJ:images.fazaly.multiply.multiplycontent.com/attachment/0/So-PAQoKCJEAAAyqlHw1/zTugas%2520Sejarah.docfzl.doc%3Fnmid%3D277222991+sejarah+agama+buddhacd=200hl=enct=clnkgl=my

Climate and Society of China Essay -- China Nature Environment Culture

Climate and Society of China Monsoons, Flooding & Droughts Believe it or not, there is a direct correlation between weather, climate and society. Since the first civilizations of the world, these three themes have affected one another. Weather has influenced civilizations in terms of the clothing and shelter which are necessary to protect oneself from the elements. On the other extreme, climate and weather have also acted as positive factors in the case of areas such as Cancun, Mexico. Continuous exceptional weather conditions have molded this area into a vacation Eden to which millions flock throughout the year to escape their own respective meteorologically disadvantaged (e.g. cold, snowy, rainy) regions. Through an intense observation of China ’s weather patterns, as well as those specifically found in the capital city of Beijing, similar relationships involving its weather, climate and society were found, although it is not as fortunate as its Mexican peers. Beijing and China both have a storied past dating back hundreds of years with claim to such masterpieces and historical artifacts as the Great Wall of China and Tiananmen Square. In terms of weather, on a more negative note, China has had the misfortune of being plagued annually by destructive monsoons. For centuries, these monsoons have had a devastating effect on China ’s agriculture, society and economy, but at the same time the persistence of the Chinese despite these demoralizing meteorological events shows their impressive unyielding character, strength and vigor. Monsoons are not a phenomenon limited specifically to the Chinese continent, but instead they wreak havoc indiscriminately in Africa and India as well. A monsoon is defined as, any of a type o... ... that nearly as many as seven million Chinese perished during these fourteenth century floods.27 For the record, it is important to realize that this speculative hypothesis is nothing more than a theory, but an interesting one nonetheless. Beijing and China are obviously in a different climatic region as compared to the majority of the United States. Fortunately for the Chinese, technology and advancements have been developed to help limit the effects of the climate on society; irrigation to deal with droughts, dams and dykes to aid in flood diversion and control, and proper medicine to eradicate epidemics and combat other flood-related health tribulations. Between the monsoons, flooding, droughts and famines, Beijing and China seem to have been a formidable place to live, especially in the past with all the challenges involved in Asia ’s unforgiving climate.

Elements of Effective Layout by Dorothy Cohen Essay

Marketing, a strategy to attract a person’s attention to a visual element, is part of today’s commercially based economy. In Dorothy Cohen’s Elements of Effective Layout, the author illustrates her principle argument through means of persuasion focuses on how a given layout can indeed attract attention and how the dominant requisites of an effective marketing layout are, in fact, balance, movement, proportion, simplicity and clarity, unity and emphasis. Within the text, a segment focusing on unity and how it is an important element of attracting attention, Cohen argues: â€Å"A border surrounding an ad provides a method of achieving unity. Sets of borders may occur within an ad, and, when they are similar in thickness and tone they provide a sense of unity. † Here, the author debates about how the graphic requisites of attraction in advertising are crucial in order to spark interest to a viewer. This process is best defined when describing the unity requisite of graphic layout by Cohen when she describes the similarities in ‘thickness’ and ‘tone’ providing a strong sense of unity. The author begins by describing the balance requisite and how an advertisement can rely on how ‘visual weight’ is distributed within its ‘landscape’. In this first section of the article mathematical terms are used to illicit a sense of visual and spatial concepts, for example the ‘fulcrum’ or balancing point. In a secondary section, proportion is emphasized in regards to aesthetic layout in a graphic representation to best describe the size of an element in regards to the rest of the image/picture/advertisement. More specifically, it is demonstrated that non-proportional images use the proportion of a layout to fortify a particular theme or underlying message. In a third section, the movement aspect of graphic layout is explained as a sequence which enables directional flow in order to direct the interpreter into a coherent and cohesive manner. Typically via, either, gaze motion or structural motion which can differ from one individual to another. The fourth requisite of graphic layout is unity, this element being an important aspect of interpretation, is how Cohen identifies the combination of all aesthetic, structural and visual aspects of the image form a whole in order to display the intended message. This being the accumulation of the graphic representation as a whole is dominantly the main aspect when summing up the advertisement in its entirety. Particular attention is paid to form and the use of white space in order to bring out all aspects rendering a thorough representation of a particular theme or idea. Also, another section pertains to the clarity and simplicity, which tells us about how the message will generally be interpreted and what will be the outcome of such a message when displayed. Lastly, Cohen discusses emphasis in order to best identify how the most important element is emphasized in order to strengthen the intended point behind the advertisement. Although the information provided within this text is accurate, the segment concerning unity and how the border of a graphic layout achieves a sense of unity by adding a boundary is appropriate for the particular topic, but has a fallacy that of hasty generalization. For some, such boundaries help strengthen the image’s unity, but others may simply see such boundaries as limits or borders. This generalization is also hasty, because the thickness can identify the unity of the advertisement, but can also identify the particular look or style the creator is attempting to illustrate. The information within this passage is certainly accurate, but is not final. In my response, the provided information regarding graphic layout may be illegitimate, because I am not studying marketing, but as an individual or interpreter of an advertisement I know that borders that are similar in tone and thickness do help unify the image, but don’t make the graphic layout limitless or one-sided. As an interpreter, I can justly see such borders as a means to create boundaries keeping the strengths of the image concealed within a structured environment as opposed to a united one. This article helps illustrate the fundamentals behind graphic layout and advertisement in contemporary marketing strategies. Cohen reveals such concepts in an essay on unfairness about trade regulating rules where advertising takes a whole new approach towards legality of advertising and appropriate demonstrations of graphic layout (Cohen, 1982).

Case Study of Organisation Culture: Google Essay

Google, one of the world’s wealthiest and fastest growing companies, is often presented as a model of a ‘progressive’ organisation. What lessons can other businesses learn? The white paper on work in 2020, released by the Australian Human Resources Institute (AHRI) last month, contained a summary of aspects of Google’s culture, and drew some conclusions about its implications for other organisations. Established in 1998, Google now employs more than 20,000 people, has been adding staff at the rate of around 6000 per year, and receives around 7000 unsolicited job applications per day. Core culture statements Google has three core culture statements: 1. People are the most important asset. 2. You can be serious without wearing a suit. 3. You can make money without doing evil. Built-in ‘innovation time’ Google provides ‘innovation time off’, that is, one work day out of every five is allocated to solving problems. All business ‘problems’ are circulated to all staff for ‘solution sessions’. Work environment Amenities and benefits at Google’s US Head Office include 19 restaurants, free dental care, a health centre, haircuts, massages, a crà ¨che, gymnasiums, a hotel, laundry, car wash and community bus. The restaurant tables are oval-shaped, on the assumption that social interactions stimulate knowledge and learning breakthroughs. The aim is for people to interact with each other while they are eating, and the underlying cultural assumption is that work and other life should be merged as much as possible. Google wants its employees to spend as much time as possible there. But it’s not for everyone The AHRI white paper points out that one of the potential drawbacks of this ‘work is life’ culture is that if things go wrong at work, they are likely to go wrong in other aspects of your life as well. It is therefore important to maintain connections with people in your life outside employment. Genuine work–life balance implies that everyone needs to be part of something else outside the workplace — not all the core family, friends and relationships should reside or be nurtured within the workplace.