The Dogon Tribe Of Mali Cultural Studies Essay

The Dogon Tribe Of Mali Cultural Studies Essay Due to the history of African slavery in the United States I am unable to find out my ethnicity so I have decided to do an anthropological analysis on the Dogon tribe of Mali. Most of the Dogon inhabit the southwestern part of Mali near the southern bend of the Niger River. There are some members of the Dogon tribe that live in northern Mali, but this group of people consists of pastoralists because the land is arid and barren. The Dogon people are internationally known for their art work. It must also be noted that the villages of the Dogon people vary in name, and that there exists minor differences from village to village. An example is the Dogon village of Bondum who are descendants of a warlike people compared to the Arou and Dyon tribes who despite their tribal origins still jointly use the surname Dolo. The origins of the Dogon are not concrete, but the myth is that they were created by the gods who came from the skies in a space ship. The most notable account is that they migrated from Libya into Guinea, and then Mauritania due to Muslim conquests that were trying to convert them to Islam. Oral tradition states that somewhere around the 15th century the Dogon settled near the Sanga region which is west of Bandiagara. Due to their forced migration the Dogon settled in the Cliffs of Bandiagara because it offered a defensive position from their Muslim neighbors. The Dogon also moved near the Niger River simply because of its water resources. The areas in which most of the Dogon live i.e. the Cliffs of Bandiagara, Bongo Plains, and the Dogon Plateau are made up of cliffs of sandstone, and hot and dry desert where rain is rare. The areas in which the Dogon live receive offshore wind currents that bring fog and dew. The neighboring countries around Mali are Algeria to the northeast, Mauritania to the west, Burkina Faso to the south, and Niger to the southeast. The climate ranges from subtropical to arid; hot and dry between February and June, rainy, humid, and mild from June to November, and cool and dry from November to February. Their land resources in terms of arable land and availability of water are scarce with only 3.76% land that is capable of farming. National figures for the state of Mali put irrigated land mass at 2,360 sq km with a renewable water amount of 100 cu km. The amount of drinkable water per domestic/industrial/agricultural is a total of 6.55 cu km/yr (9%/1%/90%) with a per capita average of 484 cu m/yr . The Dogon number anywhere from 400,000 to 800,000, and they make up 0.02% to 0.05% of the total population of Mali which numbers 13,443,225 (https://www.cia.gov/library/publications/the-world-factbook/geos/ml.html). The Dogon people have undergone a social cultural shift since the past century primarily due to the Dogon region being a popular tourist destination in Mali. The Dogon are mainly known for their mask dances, wooden Tellem sculptures, architecture, and being called peasant warriors in the past that dwelled in secluded and separated villages (http://en.wikipedia.org/wiki/Dogon_people). Given the physical nature of Malià ¢Ã¢â€š ¬Ã¢â€ž ¢s land, and due to the issues of desertification, soil erosion, and inadequate access to water the Dogon tribe are faced with providing food. For the most part the Dogon peopleà ¢Ã¢â€š ¬Ã¢â€ž ¢s subsistence strategy is that of agriculture with a small minority in the north who are pastoralist, some who may arguably be classified as gatherers, and a percentage that use industrial type techniques in making arts and crafts. HUNTER/GATHER Villagers use the subsistence strategy of gathering not food, but bat guano on the Cliffs of Bandiagara. The guano is used as fertilizer for their crops like cotton, papayas, onions, rice, beans, tobacco, and it is also sold in the market for 4 dollars per sack. Another gathering technique that is used which may be considered as economic, but also as a strategy to subsist is that some males of a Dogon village will climb the top of the Bandiagara Cliffs looking for Tellem artifacts which they in turn sell to west antique collectors. The Dogon use the technology of rope made out of Baobab bark to climb and retrieve both bat guano, and Tellem artifacts on top of the Bandiagara Cliffs. PASTORALISM The subsistence strategy of pastoralists in Dogon country is relatively small in comparison to other subsistence strategies. This practice is conducted in the arid and barren land of northern Mali where only pastoralists can make a living. The most common animals raised are sheep, goats, chickens, and some cows. There are even some who raise bees in their villages. Nowadays having animals is not used for subsistence, but is a sign of economical status. It is highly likely that the pasotralists use simple herding tools such as fences to keep their animals safely together so that they do not escape HORTICULTURE The subsistence strategy of horticulture makes up 90% of the Dogon peopleà ¢Ã¢â€š ¬Ã¢â€ž ¢s subsistence strategy. The Dogon peopleà ¢Ã¢â€š ¬Ã¢â€ž ¢s main crops are millet, sorghum, rice, onions, beans, tobacco, and sorrel, sesame, maize, peanuts, yams, sweet potatoes, tomatoes, peppers, okra, watermelons, papayas, some figs, gourds, and cotton. In the village of Sangha, onions are grown, and in the village of Kani Kombal millet is their main crop. The division of labor is carried out by the people of the various Dogon villages. I would imagine that the males do most of the hard physical labor like planting, constructing make shift farm land and the like, and the females most likely take the crops that are harvested and store crops in granaries, pound millet, etc. I could not find an amount of how much is produce by the Dogon people in my research, but I assume that it is enough to feed themselves, and an ample supply to sell in the local markets. Given the nature of the land some of the farming techniques are unique to grow crops on what little ground is fertile. One technique that they use is called hillside terracing is small stones that hold pockets of earth in place. The Dogon use their bare hands to construct these terraces which are normally built on stony slopes, and the Dogon even make their own sections of fertile land by building these terraces, and bringing in soil from the outside. Another technique that the Dogon use is what is called transported earth gardens. This involves the creation of farmland on bare rocks using small stones, and building an intricate network of plots. As stated earlier the Dogon use soil found elsewhere, and use this with other things like compost or guano as fertilizer to make these plots fertile for growth. I cannot tell you what tools are used besides their hands because I could not find any information on it. I do know that the Dogon severely lack tools in order to improve their farming techniques on such barren land, but they are able to grow something out of what little they have and have been doing so for centuries. I would imagine that due to the lack of modern day tools that are used in more economically developed countries the Dogon use their bare hands, sticks, and any other means to dig holes, setup farm areas, and possibly animals to move large amounts of crops in order that they can survive. All of these subsistence strategies are intertwined to sustain the Dogon population, and work for the benefit of the whole. POLITICS The politics of the Dogon are very simple in the fact that real power lies with the Mali government. Granted there are minor things that the Dogon may have control over within their villages, authority rest on the central government. The political system within the Dogon community is organized on social status that a male has acquired within the group, and this is further defined by descent and/or locality. As with many other nations around the world who are primarily democratic in practice the Dogon do not have this type of political system. I assume this is because that given such a small group of people who know one another, and that their culture emphasizes a great level of respect towards their elders the Dogon seem to view their chief like those of Bhutan who see their king i.e. great admiration and respect. The Dogon tribes are a large chiefdom of patrilinealy organized villages where the power lies with the oldest male with social status, and at times the one who is also a descendant of someone in his family that previously held power. Legitimacy and power is based upon social status, age, descent, and authority is decided by this head chief. Their whole political system is something that is rarely found because they are a secluded group of people, very homogeneous in culture, and work together for the benefit of one another so there is not that need for some form of centralized organization as the West has in which power lies in the hands of a few, and where they have supreme authority to do as they will. I could not even find anything on conflict resolution, and this is not to say that they do not have their problems with one another or other villages, but it seems that the Dogon do what it is that they do and they are at harmony. I think this way of how the Dogon do things is deeply tied into their religious beliefs which I will discuss later. ECONOMICS The Dogon use negative reciprocity in the market places which they frequent five times a week with others outside the ethnic group, and western travelers in search of Dogon antiques. They also use generalized reciprocity like the trading of bat guano, or tobacco in exchange for other items from village to village which creates a level of cooperation and alliance with their neighbors. The Dogon use market exchange to exchange what they have grown with other people, and sell arts and crafts to foreign tourists. As stated earlier the Dogon produce various agricultural products mainly to sustain themselves, and there are no numbers available to me to determine how much of this is produced and sold. Many art collectors come in search of ancient Dogon tellem artifacts which are sold in the market place to would-be Indiana Jones westerners. Another aspect of the Dogon economic sector is that in recent decades they have been opening up lodges for tourist to stay at that even offer air conditioning and hot showers. The tourism industry has brought some economic growth, but this subsistence strategy is extremely small in comparison to their main strategy of horticulture. I could not find out the type of currency that they use, but I do imagine that it is at least a European based currency that is traded seeing as there are only twenty global currencies used which mostly consist of European based economies. The Dogon do not have an import/export system in place. In terms of what they sell they are mostly known for their large masks, and they are also known for their onions which are sold as far as the markets of Sangha. Most trading that takes place is usually between other villages, different ethnic groups, and tourists. SOCIAL ORGANIZATION Contemporary marriage in Dogon tribes is monogamy, but within the patrilineal system of the Dogon tribe polygyny can occur. Marriage is important to the Dogon people, but not necessarily for the marriage itself which is not played down, but the bonds that are created from one family to the. The Dogon people find divorce to be a serious matte that the entire village gets involved if there exists those who wish to divorce from their spouse. The Dogon people focus on harmony not just in their villages, but also in their marriages. Partners are setup in arranged marriages by their parents, and in the event that a divorce is permitted and the individual wants another partner it is up to that person to choose without parental involvement. Post marital residence is based upon the timing of the first child. Before the birth of the child the wife stays with her parents while the husband lives in a bachelors residence until the baby is born. After this the married couple moves into a vacant quarter which normally is within the settings of an extended family. As stated above family is important to the Dogon people, and they strongly orient themselves on harmony. As stated, the Dogon trace lineage, and base kinship on a patrilineal system. RELIGION The religion of the Dogon people is COMPLEX and highly INTRICATE that a book of exceptional proportions could be written. Within the Dogon community most believe in animism, and their belief is focused on spirits called the Nommo that were with their ancestors centuries ago as they fled their Muslim oppressors. There also exists a minority of the Dogon who practice two monotheistic religions i.e. Islam and Christianity. Their religious practices vary greatly due to some of the cults the Dogon associate themselves with. One called, the Awa, are a cult of the masks who are a major part of the religious worship in Dogon society. The Awa have a ritual that I find interesting where only the men are allowed, and their society has strict obligations, etiquette, and a secret language. Within this group certain young men called the olubaru undergo a rite of passage, and it is their job to preserve the traditions of the Awa. The olubaru are initiated into what is called the Sigi ceremony which is held every once every sixty years. The ceremony involves namely the large ornate masks, chants, and dancing which happens four weeks before the sowing festival of the Sigi ceremony, and the Dama festival which is a ceremony held towards the end of the mourning of those who have passed away (http://dickinsg.intrasun.tcnj.edu/diaspora/dogon.html). OTHER THINGS OF INTEREST One thing that interested me is the complexity of their religion. Their three main cults: the Awa, the Lebe, and the Binu. All of which tie themselves into the Nommo, but which all have little differences in their rituals. The Awa is known for being a cult of the dead, the Lebe are focused on the agricultural cycle, and the Binu who are totemic. All Dogon believe in God which they call Amma, and they give prayers and supplications to Amma, but most religious practices are around the Nommo who are considered to be the offspring of Amma. The Dogon believe in other smaller spirits who inhabit the trees, water, rocks, and other things in nature which makes me believe that the Dogon have a close tie to the naturally world because of their daily interaction with nature in order to survive. As stated above, the Dogon religious beliefs are complex and vary greatly from age and social status. What I also found out about religious practices which may be in other aspects of their culture as a w hole is that the women do not have such complex rituals as do the men especially the Awa. Something else that interests me is that they drink beer that is made out of millet. I could not find anything on how it is made, but I would like to try some of it. There was a video that I watched which showed the millet beer as a milky white substance, and it is served in large salad type bowls before groups of Dogon men. It seems to be usually consumed during an event, and it surprises me that a group of people undergo this with such similarities to other cultures i.e. United States Super Bowl Sunday. There is not really much else that interested me, but I will say that I like the perceived simplicity of the Dogon people. They are a homogeneous bunch of people do what it is that they do, and for the most part are cut off from the rest of the world. A group of people who live in harmony with one another, are centered on their religious beliefs and practices, and carry on with their lives whereas in the United States we live in a continual state of noise, aggressiveness, and spiritual pain. ARTICLE I have chosen to use an article that is dealing with terrorism in the region. I believe this has an impact on not just the Dogon people, but also the people in the region because Islam has grown in the past years in the area. I do not know the number of Muslims among the Dogon, but Mali does posses a great number of Muslims, and those that choose to use Islam as a means to further their own political agendas can cause regional conflict within Mali and other sub-Saharan Africa countries. Seeing as the Dogon mostly live near the Niger River most people naturally live near a source of water, and coupled with the extreme levels of poverty that are rampant it can become a hotbed for new terrorist activity.

The Environmental Non Governmental Organizations Education Essay

Environmental non-governmental organisations ( ENGOs ) are going one of the noticeable histrions today in biological preservation. A study was conducted on the university pupils of Central Mindanao University ( CMU ) , Philippines and National Chung Hsing University ( NCHU ) , Taiwan to measure their perceptual experience towards ENGOs and if their sentiments are influenced by demographic variables. The survey besides explores the pupils ‘ involvement and respect about biological preservation as a major issue locally or globally. A sum of 273 university pupils were surveyed from different classs in both states. The consequences showed that most pupils from both states were non familiar with ENGOs and indicated a impersonal mentality towards their trust to these organisations. CMU pupils perceived the local people as the most responsible stakeholder while on the other manus NCHU pupils signified the authorities as the most dependable establishment. The nationality and academic major of the pupils were found to hold a strong association in the pupils ‘ perceptual experience of the most responsible stakeholder. The pupils from both states besides believed that the environmental issues are the most serious jobs in the universe, followed by societal and preservation issues. Furthermore, CMU and NCHU pupils were more concerned about societal jobs than preservation issues in their several hometowns, although they have contrasting positions about the major societal jobs they are confronting. NCHU pupils, nevertheless, expressed more involvement in environmental issues than CMU pupils, both in local and planetary graduated table. The nationality of the pupils showed a positive relationship with their perceptual experience towards the major of import issues in the universe and in their communities. ENGOS should exercise more attempts in affecting the college pupils of Taiwan and Philippines in their run plans to better the pupils ‘ engagement and perceptual experience towards these organisations. KEYWORDS: environmental nongovernmental organisations, pupils ‘ perceptual experience, Philippines, Taiwan, biological preservation Introduction With all the services and chances that biodiversity provide the human public, it is of import to keep and conserve the Earth ‘s biological resources. Biological preservation must be reinforced to prolong the profusion and variableness of different life-forms and their home grounds ( Spellerberg and Hardes, 1992 ) . One of the stakeholders involved in this enterprise are the Environmental Non-governmental Organizations ( ENGOs ) , which are mostly concerned in delivering biological resources from fast extinctions and debasements ( Gunter, 2004 ) . These organisations employ different schemes in their projects. They act the function of experts ( Charnovitz, 1996 ; Esty, 1998 ) , raise consciousness runs ( Bauer, 2006 ) , anteroom policymakers ( Binder and Neumayer, 2005 ) and authorise local communities ( Raustiala, 1997 ) . ENGOs in the Philippines proliferated during the Martial Law Period of President Marcos in the 1970s until the early 1980s ( Teehankee, 1993 ) . Serious environmental debasements during and after the absolutism have prompted the Filipino authorities to go through a figure of environmental Torahs and policies ( Magallona and Malayang, 2000 ) . The democratisation of the state officially acknowledged the importance of NGOs in the Filipino society ( Soledad, 2006 ) . The activities of Filipino ENGOs are engaged chiefly in natural resource direction, community organizing, pollution control, biodiversity development, land debasement and dirt preservation ( Magallona and Malayang, 2000 ) . They besides build partnerships with other NGOs, academia, media, grassroots organisations, anteroom politicians, empower autochthonal people and behavior scientific research and circulate studies to the populace ( Lucas, n.d. ; Magno, 1993 ; Bryant, 2001 ) . It is estimated that there are about 3,000 NGOs that focus on the environment and rank to these groups largely come from the young person, scientists, professionals, retired persons, altruists, politicians and business communities ( Lucas, n.d ) . They obtain support from many-sided givers, authorities bureaus, rank fees, local and foreign contributions, income-generating activities, local and transnational companies, local and international NGOs ( ADB, 2007 ) . The issue on NGOs ‘ deficiency of resources and managerial capablenesss frequently limit their influence on the Filipino society in relation with their ends and involvements ( Teehankee, 1993 ; ADB, 2007 ) . Like the Philippines, Chinese ENGOs came to turn after the Kuomintang ( KMT ) Martial Law epoch ended in the late eightiess ( Hsiao, 1999 ) . The rapid industrialisation of Taiwan and the authorities ‘s thrust for economic growing has been pointed out to do major environmental crisis in Taiwan ( Edmonds, 1996 ; Tong, 2005 ; Yang, 2008 ) . In response to the dismaying environmental crisis, the Chinese authorities has passed several Torahs, policies and ordinances ( Edmonds, 1996 ; Lin, 2001, Yang, 2008 ) . ENGOs in Taiwan by and large drew rank from bookmans and professionals ( Tong, 2005 ) and addressed issues chiefly on pollution control, resistance to atomic power workss, and biological preservation ( Hsiao, 1999 ) . Furthermore, they are besides active in forming grassroots presentations and public hearings, educating the populace on environmental issues, oversing authorities policies, publicising environmental issues, and let go ofing imperativeness studies ( Tong, 2005 ; M cBeath and Leng, 2006 ) . There are merely about 300 ENGOs that operate in Taiwan and some of which operate as government-organized NGOs ( McBeath and Leng, 2006 ) . Taiwan ENGOs acquire funding support largely from rank fees, contributions, and authorities grants ( Edmonds, 1996 ; Lin, 2001 ) . Due to its political position, international loaning establishments like the Asian Development Bank and World Bank are non aggressive subscribers in the local environmental protection runs, which make foreign fund supports difficult to obtain ( McBeath and Leng, 2006 ) . The common encountered restraints by Chinese ENGOs are the troubles in enrolling members, acquiring fiscal support, deficiency of information channels from international ENGOS and deficiency of equal managerial capacity ( Hsiao, 1999 ; Yang, 2008 ) . In malice of the support to Filipino and Taiwanese ENGOs, there are still restricting factors that affect their range in accomplishing the groups ‘ ends and involvements. The contentions that involved ENGOs and the NGO sector in general ( Gibelman and Gelman, 2004 ; Jepson, 2005 ) have a serious impact on their image to the populace and every bit good as impacting their legitimacy, credibleness and ability in acquiring fiscal support. The present survey selected the college pupils as respondents because they are assumed to be the future stewards and leaders of the society ( Sia Su, 2007 ) . Although there is really limited information available that explores the perceptual experience of people towards NGOs ( Vasquez, 2010 ) , old surveies have assessed the perceptual experience of local people and pupils towards these organisations ( Ivy et al. , 1998 ; Wong, 2003 ; Hyseni, 2008 ) . The aim of this survey is to exemplify the perceptual experience of the college pupils towards the functions of ENGOs in biological preservation, utilizing two representative universities, Central Mindanao University ( CMU ) and National Chung Hsing University ( NCHU ) of the Philippines and Taiwan, and to measure if their point of views are influenced by demographic factors such as nationality, gender, academic major, and age. This research besides intends to turn to a figure of inquiries: ( a ) How do college pupils of CMU and NCHU regard biological preservation as an issue, in their ain place state or worldwide? ; ( B ) How do these college pupils rank ENGOs compared to other stakeholders involved in biological preservation? ; ( degree Celsius ) How much do these college pupils trust ENGOs? ; and ( vitamin D ) How willing are these college pupils to take part in biological preservation attempts by ENGOs? Method The research survey involved 137 and 136 college pupils of Central Mindanao University ( CMU ) , Philippines and National Chung Hsing University ( NCHU ) , Taiwan severally. This was conducted last February to March 2010. In both states, merely two universities were approached due to clip restraints and to be able to ease a manageable survey. The study involved pupils from different classs in CMU and NCHU. CMU respondents were pupils taking Agriculture, Biology, Veterinary Medicine, Engineering and Nursing classs. Respondents from NCHU were pupils taking Forestry, Commerce, Engineering, Political Science, Foreign Language and Mathematics. The questionnaire was pre-tested with a few pupils in NCHU, and alterations were made consequently to better the lucidity of the inquiries. The questionnaires given to CMU respondents were in English while the Mandarin version was given to the NCHU respondents. The different socio-demographic information of the respondents such as age, gender, academic major, degree of survey, and nationality were ab initio asked. The succeeding inquiries were posed to obtain the respondents ‘ ( 1 ) general perceptual experience and consciousness towards biological preservation, ( 2 ) perceptual experience and consciousness towards ENGOS and ( 3 ) willingness to take part in biological preservation attempts of NGOS. The study was carried out both inside and outside the schoolroom, and about, it took 10 proceedingss per respondent to make full out the questionnaire. Data analysis was performed utilizing Statistical Analysis System ( SAS ) . Chi-square trials were used to find whether socio-demographic variables influenced the pupils ‘ sentiments about the ENGOs. The age groups and academic big leagues were divided into two classs. Respondents below 18 were added to the 18-20 age class and those above 25 were included in the 21-25 age groups. The academic big leagues were farther categorized into biology-related and non-biology-related. Biology-related classs in this respect pertains to train such as agribusiness, forestry, veterinary medical specialty, and biological science while non-biology related classs includes technology, nursing, commercialism, foreign linguistic communication, political scientific discipline and mathematics. The degree of trust held by CMU and NCHU pupils with regard to the different statements refering ENGOs were highlighted in Table 7. Most of the respondents from the two universities rated â€Å" impersonal † ( bespeaking neither agreed nor disagreed to the statement ) when surveyed about their assurance on ENGOs ‘ â€Å" cognition and competency † and â€Å" answerability in the efficient usage of money † in work outing environmental jobs. Furthermore, when asked if ENGOs are influenced by political parties in their several local countries, most pupils from CMU and NCHU said â€Å" Yes † ( 49.26 % and 53.38 % , severally ) . Both CMU and NCHU expressed high concern over societal issues in their several hometowns, while environmental and preservation issues were less recognized. The two groups of respondents had different perceptual experiences on the local societal jobs. Most of the CMU respondents were peculiarly concerned about poorness, corruptness and unemployment. The prevalence of poorness in the Philippines ( CIA World Factbook, 2010 ) could be a conducive factor to the CMU pupils ‘ concern for poorness. The issue on political corruptness has besides been a battle in the Philippines ( Thompson, 2001 ) . Furthermore, the state ‘s unemployment rate is high. Its population, estimated at 92.23 million, is projected to make 111 million by 2015 ( National Statistics Office, 2009 ) . NCHU pupils were largely concerned about unemployment, and seemed to be less troubled by the issues of corruptness and poorness. Their concern for unemployment is attributed to the recent economic recession wherein legion occupations were lost in Taiwan ( Chan, 2009 ) . Taiwan ‘s economic position is about comparable to a developed state ( Lin, 2009 ) which could assist explicate why merely a little proportion of NCHU pupils considered poorness as a job. Whereas the deficiency of concern over corruptness may bespeak that the job is non serious in Taiwan but it does non needfully intend that the job does non wholly exist ( Transparency International, 2009 ) . NCHU respondents besides expressed more concern in both environmental and preservation issues than CMU respondents. This could be attributed to the environmental debasement attach toing Taiwan ‘s rapid industrialisation in the past old ages ( Agoramoorthy, 2009 ) . The Philippines has besides faced ecological crisis ( Posa et al. , 2008 ) but the CMU pupils may care less about environmental issues because of other societal-generated jobs. The difference in CMU and NCHU perceptual experiences towards environmental issues could besides be attributed to the school ‘s geographical location. CMU is located in a rural scene while NCHU belong in an urban country. As Hsiao et Al. ( 2002 ) contends, the rural people have a different relationship to nature than the metropolis people. Although NCHU pupils seemed to be comparatively concerned about biological preservation, most of them were non cognizant to international environmental understanding compared to CMU pupils. This could be attributed to Taiwan ‘s international political position, non being recognized as a â€Å" state † by UN criterions ( MacBeath and Leng 2006 ; Lin, 2009 ) and therefore Taiwan was isolated from take parting in international environmental dialogues. On the other manus, the Philippines have signed to some international environmental pacts ( Magallona and Malayang, 2000 ) which could explicate why CMU pupils were largely cognizant about international environmental acme. Percepts and Awareness of Students towards ENGOs Most CMU and NCHU respondents were non peculiarly cognizant of ENGOs in their several hometowns. Although there are a figure of national ENGOs operating in the Philippines, peculiarly in the Metropolitan Manila and the chief island Luzon ( Magallona and Malayang, 2000 ) , CMU pupils might non still be cognizant of them sing the archipelagic nature of the state. Unlike in Luzon, there are merely a few established ENGOs that operate in Mindanao ( PSDN, 2010 ) , the island where CMU is situated. The less figure of ENGOs which are actively working in Taiwan ( MacBeath and Leng, 2006 ) could be the ground besides for less consciousness by NCHU pupils. The CMU pupils perceived the local people as the most responsible stakeholder in biological preservation. Although there were several preservation plans initiated by the Filipino authorities ( Magalona and Malayang, 2000 ) , the respondents ‘ low assurance on their authorities may hold stemmed from the prevailing issues of corruptness ( Thompson, 2001 ) and therefore, their perceptual experience shifted towards tilting on the local people as accountable and more reliable on holding the ideal place in pull offing their biological resources ( Posa et al. , 2008 ) . On the other manus, the NCHU pupils believed more in the attempts of their authorities in biological preservation. This could be mostly attributed to the launching of huge educational runs by the Taiwan authorities in advancing preservation consciousness to the populace ( Wong, 2001 ) . The authorities establishment in Taiwan has the fiscal and human resources besides to transport out monolithic preservation plans. The fiscal restraints by both Taiwan and Philippine ENGOs could besides be a important factor with regard to the extent of their preservation actions. In Taiwan, most contributions normally go to local spiritual organisations ( Lin et al. , 2005 ) . On the other manus, the poorness state of affairs in the Philippines is a major restraint in donating to these organisations ( Jiao, 2008 ) . The less acknowledgment by CMU and NCHU pupils of ENGOs as a stakeholder in biological preservation farther implies that ENGOs should demo more effectivity and value in their attempts, particularly in affecting college pupils. The nationality and academic major of the pupils were found to be important variables in act uponing their perceptual experience of the most responsible stakeholders in biological preservation. Students with classs related to biological science are more open to preservation issues and therefore, more likely to exhibit high degrees of cognition refering the environment. This is besides in conformity with the consequences of Tikka et Al. ( 2000 ) . Most pupils from both universities could non peculiarly agree nor disagree to the cognition, competency and answerability of ENGOs in turn toing preservation issues. But the two groups of respondents agreed that these organisations are capable by political use. CMU pupils ‘ perceptual experience might be affected by the reported dirts on some development and environmental NGOs before ( Bryant, 2002 ; Songco, 2007 ) . On the other manus, NCHU pupils ‘ positions towards ENGOs might be influenced by some pro-development persons who think these organisations aggressive signifiers of actions might interrupt the state ‘s foreign investors ( MacBeath and Leng, 2006 ) . Although ENGOs are one of the seeable and active subscribers to nature preservation, their representation should besides show unity, earnestness and trust, non merely to the college pupils but to the whole populace, with regard to its nature as a fund-dependent organisation. Students ‘ Conservation Behavior Both CMU and NCHU respondents had low respect in back uping ENGOs as a worthwhile personal activity in protecting the environment. However, if there will be ENGOs present in their local country, the CMU pupils are willing to take part actively by giving clip. While the NCHU pupils expressed willingness to back up but could non offer both clip and money. Most of the pupils expressed private preservation behaviour ( e.g. personal enterprises ) instead than public behaviours ( e.g. back uping activities of NGOs ) . This besides suggests that ENGOs need to better on how to present their purposes on preservation attempts affecting the pupils. ENGOs should develop ways on how pupils could easy derive entree of information on their environmental runs and plans and perchance, the degree of engagement would increase. The deficiency of involvement by CMU and NCHU pupils in fall ining conservation-themed pupil nines may be parallel to their indifference in ENGO ‘s preservation attempts. Decision The present survey demonstrates that CMU and NCHU college pupils were non unusually concerned about biological preservation issues, globally or locally. Social precedences in the pupils ‘ respective and immediate milieus by and large influenced their mentalities towards preservation issues. The pupils ‘ deficiency of involvement in preservation issues further implies that any biological saving thrusts and runs, whether initiated by ENGOs or any other stakeholder, may non be as effectual and greatly participated, sing that they have other pressing concerns in head. ENGOs ‘ deficiency of outreach plans and hapless selling thrust in the academia sector could be a important factor in the waning involvement and weak acknowledgment in the Black Marias of the immature public. College pupils, on the other manus, should be cognizant of their societal and environmental duties since they will be the stewards of biological resources in the hereafter. They have to recognize that ENGOs are their spouses in this enterprise and that they are besides a valuable component in the organisations ‘ sustainability in turn toing environmental protection. It would besides be interesting for the two universities to better their environmental instruction plans by presenting a more specific topic entirely turn toing environmental and preservation issues. This could excite and perchance alter the pupils ‘ concern and mentality towards the environment. Increasing the sample size from different universities and parts in both states would hold better represented the Philippines and Taiwan in comparing the pupils ‘ perceptual experiences on ENGOs. Stratified choice of respondents from different strata is besides recommended in future surveies to guarantee a representative subdivision of the different demographic variables.

Women in the Family Roles

As Anthony Brandt said, â€Å"Other things may change us, but we start and end with family† . (Brandt) Family is very important to each of us on the earth. However, it does not mean we all love our family and we are happy with it, as some people could not find love at home. Therefore, they do not know how to love other people. Hence, family is the first place where people learn how to love others, and it can cause great impact on people's lives. Since men and women have different kinds of personality, they take on different family roles.In my opinion, women’s role in family is more important than men’s because women put more efforts to their family, women's way of loving their children is more easily understood by the children, hence, mothers play a more important role in raising a healthy child. First of all, most working mothers put more emphasis on their family than their career. Since around the 1970s, more women entered the workforce. Nevertheless, mothers a re usually the ones taking care of the home and the children while fathers being the main breadwinner in the family.For example, If the children are sick, most of the mother will stay home to take care for the sick children rather than go to work. So, it is more likely for family matters to affect women's work schedules than men's. Most women think of their husbands and their children while they are at work or are busy working on other tasks. Even if mothers have their own career , family is still their priority. Secondly, It is easier for children to sense love from their mothers than their fathers.There are many single-parent families nowadays. The children are often depressed when their parents separate. In single-parent families, children who live with their mothers generally feel happier than those who live with their fathers. This is because women are more sensitive to other people's feelings, and thus they can better take care of their children’s emotions. Moreover, a mother has to carry her offspring within her body for approximately ten months and to go through the painful experience of delivering a baby.Women love their children more than anything else because of these experiences. In contrast, fathers usually love their children by putting more efforts on their jobs to provide for their children a better material life. Finally, mothers have more influence on children’s development than fathers do. â€Å"Mothers are more likely than fathers to encourage the development of assimilative and communion-enhancing characters in their children. (Austin and Braeger, 181) Also, â€Å"mothers are more likely than fathers to acknowledge their children's contributions in conversation. † (Leaper, Anderson, Sanders, 34) As a result, the way mothers interact with their children has more positive impact on children’s social and emotional development. Through the way mothers love their children, the children know how to love people. To su m up, women have a very important role in the family. Women care about family than anything else while men’s priority is often their career.Also, mothers’ love is more easily felt by the children. In addition, mothers’ contribution to children’s development is usually greater than fathers’. As an old Mexican quote says, â€Å"The house does not rest upon the ground, but upon a woman† . Mother is often the only person who makes children feel home although children need both parents to ensure a healthy development. A family without a mother may not be as happy and may no longer be a â€Å"family† to a child. Therefore, women have a more important family role than men do.Works CitedBrandt, Anthony. http://thinkexist.com/quotation/other_things_may_change_us-but_we_start_and_end/190848.html. ThinkExist.com Quotations Online.1 Mar 2011. 14 Apr 2011. Austin, Ann M. Berghout and Braeger, T.J. â€Å"Gendered differences in parents' encdourage ment of sibling interaction:implications for the construction of a personal premise system.† First Language. October 1990 vol. 10 no. 30 181-197. Leaper, C., Anderson, K., & Sanders, P. (1998). â€Å"Moderators of gender effects on parents' talk to their children: A meta-analysis.† Developmental Psychology, 34.

The Uniform Crime Report And National Crime Victimization...

Kelly Ward/ 900710473 Introduction to Criminology / Course ID 55952 May 26, 2015 Assignment 1 1. Compare the Uniform Crime Report to the National Crime Victimization Survey. What federal bureau(s) put out each, and how do the data we find in them differ? The Uniform Crime report is compiled by the FBI. The idea of recording this information was conceived in 1929 and in 1930 the FBI was tasked with this duty to gather, catalogue, and archive. The Uniform Crime Report is a compilation of crime information gathered from various law enforcement agencies. â€Å"Currently the FBI offers four annual publications, Crime in the United States, National Incident-Based Reporting System, Law Enforcement Officers Killed and Assaulted, and Hate Crime Statistics . â€Å"This data is received from over 18,000 city, university/college, county, state, tribal, and federal law enforcement agencies voluntarily participating in the program. The crime data are submitted either through a state UCR Program or directly to the FBI’s UCR Program.† â€Å"(FBI. FBI, 9 May 2012. Web. 27 May 2015.) While this is a huge undertaking and serves a purpose the question remains, how accurate are these statistics? My conclusion from the readings is that there are large gaps with respect to various issues. The first being that these are the crimes that we know have been committed because the perpetrator was caught or there was evidence that a crime had been committed that law enforcement officials were aware of. ThereShow MoreRelatedThe Uniform Crime Report And The National Crime Victimization Survey1569 Words   |  7 Pagesarguments over crime statistics. The Uniform Crime Report (UCR), Self-Report Surveys (SRS), and the National Crime Victimizati on Survey (NCVS) are three methods in which the government collects data, and monitors criminal activity in the United States. 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