Disaster recovery team Essay Example | Topics and Well Written Essays - 500 words

Disaster recovery team - Essay Example The business disasters have several causes including human, natural, and mechanical in nature. The committee is in charge of procedures and operations of a discovery exercise. It is the central committee in any business company. For this company, it has twelve members from across all departments operational in the business. The departments are Information technology, management, electrical, finance, human resources, security department, and vendor. The committee must prepare and maintain a discovery plan. It is the first step in the process of planning the recovery. The committee should identify the risks and threats associated with disasters. The committee does this exercise by carrying out risk analysis that includes among others evaluating threats posed to the continuality of the business (Mukhopadhyay, 2005). Other scholars refer to the business risk analysis as the business impact analysis and entails assessing the current environmental and physical control and security structures as well as evaluating their capacity to serve their purposes. Differences in the magnitude of risk depend on location of occurrence, affected asset, as well as time. The committee should classify the risks into various classes while undertaking evaluation. The process helps in arranging on a scale according to priority. The committee can categorize the risks into known categories. External risks refer to those risks that nobody can associate failures of the company with their occurrence (Klein, 2007). Their strengths come from the fact that they are not bound by the company and its management. They fall into four subcategories including natural risks, risks caused by human factors, supplier, as well as civil risks. Completion of evaluation of risks means that the disaster recovery committee should sort and allocate scores to the categories. Determinants could be impact and likelihood. The management can prepare a score sheet to effectively score and

Waves Of Feminism And Theory Sociology Essay

Waves Of Feminism And Theory Sociology Essay Belief in the social, political and economic equality of the sexes, the movement organized around this belief. Feminist theory is an outgrowth of the general movement to empower women worldwide. Feminism can be defined as a recognition and critique of male supremacy combined with effort to change it. Simply saying: Feminist fights for the equality of women and argue that women should share equally in societys opportunities and scare resources. First-wave feminism refers to a period of feminist activity during the nineteenth century and early twentieth century. It focused primarily on gaining the right of womens suffrage. The term, first-wave, was coined retrospectively after the term second-wave feminism began to be used to describe a newer feminist movement that focused as much on fighting social and cultural inequalities as further political inequalities. Second Wave Feminism: The second-wave of the Womens Movement began during the early 1960s and lasted throughout the late 1970s. Whereas first-wave feminism focused mainly on overturning legal (de jure) obstacles to equality (i.e. voting rights, property rights), second-wave feminism addressed a wide range of issues, including unofficial (de facto) inequalities, official legal inequalities, sexuality, family, the workplace, and, perhaps most controversially, reproductive rights. Third Wave Feminism: Third-wave feminism began in the early 1990s, arising as a response to perceived failures of the second wave. and also as a response to the backlash against initiatives and movements created by the second wave. Feminist leaders rooted in the second wave like Gloria Anzaldua, bell hooks, Chela Sandoval, Cherrie Moraga, Audre Lorde, Maxine Hong Kingston, and many other feminists of color, sought to negotiate a space within feminist thought for consideration of race-related subjectivities. Types of Feminism: Liberal Feminism: All people are created equal and should not be denied equality of opportunity because of gender. Liberal Feminists focus their efforts on social change through the construction of legislation and regulation of employment practices. Inequality stems from the denial of equal rights. The primary obstacle to equality is sexism. Marxist Feminism: Division of labor is related to gender role expectations. Females give birth. Males left to support family Bourgeoisie=Men Proletariat=Women Radical Feminism: Male power and privilege is the basis of social relations. Sexism is the ultimate tool used by men to keep women oppressed. Women are the first oppressed group. Womens oppression is the most widespread. Womens oppression is the deepest. Socialist Feminism: Views womens oppression as stemming from their work in the family and the economy. Womens inferior position is the result of class-based capitalism. Socialist believes that history can be made in the private sphere (home) not just the public sphere (work). Feminism and the Media: The mass media have played an important role in the dilution of feminist goals and ideals. They often ignore, trivialize, or belittle the principles of feminism. The media employs several techniques or strategies that contribute to the negative representations of women and feminism, which are also damaging to the central goals of feminism. Women are often represented as sexual spectacles, as being on display for men. Patriarchal society dictates that women be constructed as an object for the gaze of the male spectator. Women are positioned as the passive object of the male gaze, rather than the subject in mainstream media and come to internalize this view (Dow, 1999; 1997; Wahers, 1992). Wahers (1992) describes the male gaze as the idea of men determining the specific vantage point of media depictions of women, as occupying a privileged space in the process-of contacting ways of seeing. Ways of seeing remains an important text for feminist cultural theorists who contend that women are forced to identify themselves within in a visual society constructed for male pleasure (Walters, 1999; 1992). Wolf (1992) suggests that womens attempts at achieving equality are negatively affected by images of women portrayed as sex objects. She discusses the concept of the beauty myth, which refers to how womens societal worth is based on physical appearance and youthful beauty. Walters argues that objectification of women is not an added-on attraction, but rather endemic to the very structure of image-making (Walters, 1999, p. 235). This is exemplified in media advertisements where women are frequently represented in what Wahers (1999) terms a fragmented way. Women are often signified by their specific body parts; their lips, legs, hair, eyes, etc., instead of being represented as a serious whole or subject. In advertisements women are urged to think of their bodies as things or parts that need to be molded and shaped into a male conception of female perfection. The fragmentation of the female body into body parts that women should then improve often results in women having self-hating re lationships with their bodies. Media Feminism in Pakistan: Muslim women form a highly diverse and complex group and assumptions about them are often ill-conceived, miss-informed and grossly miss-represented. This is often reflected in images of them, particularly in the West, as oppressed, powerless and victimized. The voices of Muslim women, striving to keep their religious identity in Western contexts, are seriously under-represented within academic research. In recent years there has been an increasing interest in Islamic culture as a fundamentalist and sensationalist phenomenon. Media coverage and Western scholarship often views Muslim women as an oppressed mute victim and asserts or implies that Islam itself oppresses women. Islamic Feminism and Its Role in Cinema is a study derived to counter react the portrayal of Muslim women by the media. Feminists and Muslim women activists have sought to determine the cause of discrimination against women by examining the effects on Muslim women of patriarchy, kinship and norms within Muslim and non-Muslim societies. 6 Overall trends in the published material focus on colonialism, Orientals and the media as the cause of discrimination against the Muslim womans identity. An extensive study of the research literature has failed to identify how Muslim women filmmakers represent Muslim women and whether they support feminist agenda. Critical Analysis: Movie Name: Dragon Seed (1944) Dragon Seed is co-directed by Harold S. Bucquet and Jack Conway. It received two Academy Award Nominations for Best Supporting Actress, Aline MacMahon, and for Best (Black-and-White) Cinematography, Sidney Wagner. The freewheeling plot has a heroic young Chinese feminist woman, Jade (Katharine Hepburn), who goes dressed as a man to lead her fellow peaceful farmer villagers in an uprising against the Japanese invaders. It opens in the spring of 1937 with patriarch Ling Tan (Walter Huston) and his family planting rice in the valley of Ling, China. The farmers are concerned about the recent Japanese invasion of the north, and take out their anger on Wu Lienas an angry student mob insists that he stop selling Japanese merchandise or else. When he refuses their demands, they destroy his store. Soon after the farmers observe Japanese airplanes bombing the nearby city. The pacifist Ling is shocked by the attack, but along with Lao San and eldest son Lao Ta (Robert Bice) decide to remain on their farm despite the anticipated dangers of a Japanese invasion. While Lao Er and Jade join a resistance group of refugees in the hills. Upon their departure the Japanese Army takes over the valley, and Lao Tas wife Orchid is raped and killed by the invading soldiers, who also kill Wu Liens elderly mother. Ling and his wife remain secure as they go into hiding. This cruelty drives the remaining sons of Ling to join the resistance. In the conclusion, Ling must accept that he must destroy his land so that he can sacrifice his present gains to ensure the future of his grandson. When Jade and hubby rejoin the resistance fighters in the hills to ensure a Free China, they leave their son the, seed of the dragon, in the care of his loving grandparents. The story of this movie showed that how the brave women struggles and fight for their country, she appears as a caring mother, a loving and trustworthy wife and a true patriot. The movie shows that how the heroic young Chinese woman leads her fellow villagers in an uprising against Japanese Invaders. This movie truly reflect the feminism theory.

Into the Wild: The Tragedy and Triumph of Chris Mccandless Essay

It is like a tag on a shirt that keeps bothering your tender skin, it is the reason why you rip the tag off and make your own choices while walking into the unknown land of the wilderness, striving for the adventure that has dire consequences if executed improperly. Walking the unknown land of Hades abyss might have taken the sensitive life of one man, but it was done in a blaze of glory with no regrets. This man of course is Christopher McCandless in the book, Into the Wild by Jon Krakauer, which is based on a true story. In the book, McCandless strives for the cold Alaskan journey into the wild to satisfy his final thirst for the wilderness but tragedy strikes and it ends by him losing the most valuable thing to him, his life. Chris McCandless had exceptional reasons for vacating the life he lived which are also justified; he was also was not foolish for leaving that life and the outcome of his journey was a triumph and not a tragedy. McCandless had exceptional reasons for leaving home and taking on the life of a homeless person living in the wild. McCandless wanted to experience this type of individuality and to experience the life that Henry David Thoreau once lived, however there where more reasons on why he ultimately left home and decided to live the life of a free man. In the book, McKinney explains that Chris was convinced that humans had grown into inferior people and that it was his goal to return to the natural state of being a human (74). He also continued to say that Chris was experiencing what ancient civilizations experienced and that by the end of his lifestyle he had incorporated elements of Neolithic (74). This reveals his intensions from the beginning of his state of being an ultimately the beginning of his un... ... the milky crisp mountains of Alaska, it was everything he imagined it to be. However his burgeoning haplessness ended in the tragedy of his death. Though he abated in a world of reverie, he found enough energy to say his impeccable goodbyes to his loved ones and family. McCandless like a judge in the Supreme Court of the United States was justified in the absence of attending his life with his family and was not a fool for doing so. Though his incredible journey ended in demise, it was a feat for him and all of those who loved him. To quote Henry David Thoreau , â€Å"I learned this, at least, by my experiment: that if one advances confidently in the direction of his dreams, and endeavors to live the life which he has imagined, he will meet with a success unexpected in common hours.† Works Cited Krakauer, Jon. Into the Wild. United States. Villard Books, 1996. Print Into the Wild: The Tragedy and Triumph of Chris Mccandless Essay It is like a tag on a shirt that keeps bothering your tender skin, it is the reason why you rip the tag off and make your own choices while walking into the unknown land of the wilderness, striving for the adventure that has dire consequences if executed improperly. Walking the unknown land of Hades abyss might have taken the sensitive life of one man, but it was done in a blaze of glory with no regrets. This man of course is Christopher McCandless in the book, Into the Wild by Jon Krakauer, which is based on a true story. In the book, McCandless strives for the cold Alaskan journey into the wild to satisfy his final thirst for the wilderness but tragedy strikes and it ends by him losing the most valuable thing to him, his life. Chris McCandless had exceptional reasons for vacating the life he lived which are also justified; he was also was not foolish for leaving that life and the outcome of his journey was a triumph and not a tragedy. McCandless had exceptional reasons for leaving home and taking on the life of a homeless person living in the wild. McCandless wanted to experience this type of individuality and to experience the life that Henry David Thoreau once lived, however there where more reasons on why he ultimately left home and decided to live the life of a free man. In the book, McKinney explains that Chris was convinced that humans had grown into inferior people and that it was his goal to return to the natural state of being a human (74). He also continued to say that Chris was experiencing what ancient civilizations experienced and that by the end of his lifestyle he had incorporated elements of Neolithic (74). This reveals his intensions from the beginning of his state of being an ultimately the beginning of his un... ... the milky crisp mountains of Alaska, it was everything he imagined it to be. However his burgeoning haplessness ended in the tragedy of his death. Though he abated in a world of reverie, he found enough energy to say his impeccable goodbyes to his loved ones and family. McCandless like a judge in the Supreme Court of the United States was justified in the absence of attending his life with his family and was not a fool for doing so. Though his incredible journey ended in demise, it was a feat for him and all of those who loved him. To quote Henry David Thoreau , â€Å"I learned this, at least, by my experiment: that if one advances confidently in the direction of his dreams, and endeavors to live the life which he has imagined, he will meet with a success unexpected in common hours.† Works Cited Krakauer, Jon. Into the Wild. United States. Villard Books, 1996. Print

Habitus vs Hegemony Essay

Although there are many similarities and connections among Bourdieu’s notion of habitus and Williams’ notions of hegemony and structure of feeling, there are also many differences. Through a brief discussion of the three concepts, the reasons why hegemony and structure of feeling would seem to challenge habitus, rather than support it, will become apparent. Bourieu’s notion of habitus is one of a way of organizing everything around a set of assumptions about a place. The social practices, and assumptions about those practices, make up habitus. It is a social construction that is the reason for certain social norms or behaviors, though it feels more innate than that; people do not have to talk about the practices because everyone does them out of social habit. Habitus is the â€Å"flow† of society that is taken for granted. There are many similarities between Bourdieu’s notion of habitus and Williams’ notion of hegemony. Williams’ notion of Hegemony is a critical concept broader than traditional ideology and takes a look at the problems with ideology. Under the idea of hegemony, is the idea that there is never complete or total domination; there is always a counter-hegemony, that which resists is. Hegemony includes social practices and what we deem â€Å"common sense,† which is similar to what habitus encompasses with society’s â€Å"flow. † Habitius also has a sense of control, just as hegemony does, but habitus has a more structural sense. It takes a closer look at the relationships between what people think, closer to the way ideology does, not just the social practices. Another of Williams’ notions is structure of feeling, but whereas hegemony would seem to support Bourdieu’s idea of habitus, structure of feeling seems to challenge it. Structure of feeling is the emergent affective frame of social practices and, unlike hegemony and habitus, is not as taken-for-granted as common sense. Structure of feeling is a notion that takes a broader look at hegemony (and habitus) and brings the sociological analysis to the next level; it is more of a notion of the relationships that arise because of the common-sense social practices rather than a notion of the theory of practice. Structure of feeling takes a look at they way that there are general cultural ideas or moods, or ways of expressing oneself, that have become dominant in any given culture. Williams’ says that everyone has different experiences that they presume to be individual until they realize, through their relationships with other people, that that is not the case. This is where structure of feeling would seem to challenge habitus. Although they are both concerned with social patterns, practices and norms, habitus (and hegemony) discusses the patterns as something that goes unnoticed by the general population. Structure of feeling says that people do in fact realize these patterns through their interactions with one another. Another main difference between the three concepts is Williams’ idea of counter-hegemony. Counter-hegemony is essentially resistance to the idea of hegemonic power; there is a general opposition to the function of hegemonic power in political and social practice. Hegemony is always haunted by counter-hegemony, and actually counters structure of feeling, whereas there is no discussion a counter-habitus. Since habitus is a notion of innate social habit, there is no power of control that is associated with it. Hegemony, on the other hand, is about social practices that become a dominant way of doing things, but there is no sense of inherency. Since counter-hegemony is always a part of hegemony, this is why hegemony would only seem to support habitus, when in fact it is more of a challenge to Bourdieu’s concept. Counter-hegemony also opposes structures of feeling in this way because counter-hegemony is resistance to the common-sense, or emergent structure of social norms and practice, which is essentially what structure of feeling discusses. Although counter-hegemony challenges structure of feeling, which, in turn, challenges habitus, it does not actually support habitus.

Identity: Through Others We Become Ourselves

Through Others We Become Ourselves Rachel Sealy-Fisher In this essay, I will be discussing how people create identities for others through propaganda and language usage, perceptions and first impressions and how we accept these identities because of fear. I will use the films: Avatar and Memoirs of a Geisha as well as the novel: We Shall Not Weep by Johnny Masilela as references. Everyone creates identities for others. Often this is sub-conscious or unintended. We sometimes create these identities because carefully compiled propaganda and language have been used on us.From what we hear, we form identities. In the film, Avatar, Colonel Quartich, head of the Avatar programme, tells Jake Sully â€Å" Every living thing that crawls, flies or squats in the mud, wants to kill you and eat your eyes for Jujubes. † The colonel informs Jake about the dangers on the planet Pandora, accurately portraying his negative feelings about the planet. He creates an identity for the Na’vi, the natives of Pandora, that they are savage beasts, referring to them as â€Å"blue monkeys† or â€Å"roaches†.He sets this negative identity in Jake’s head before he even meets the Na’vi. Mabena, Duma’s grandfather in Johnny Masilela’s We Shall Not Weep tried to keep Duma enlightened about his Ndebele past and creates a negative identity about westernisation and Duma’s interest in music. Mabena insists that Duma keep the values of his history alive. Duma, however, is disinterested and absorbed in urban life and jazz music. Through this, Mabena creates a negative identity for urbanisation.Identities are also created by first impressions and perceptions. How we first see someone is often how we will think of that person in the future. In the movie, Avatar, Neytiri, a Na’vi and daughter of Chief Moat, is asked by Jake why she saved him when a Pandorian creature was attacking him. She says, â€Å"You have a strong heart. No fear . But stupid! Like an ignorant child. † She tells him this on their first encounter. She instantly gets the impression that Jake has good motives, but is stupid and ignorant.However, we see Jake isn’t as ignorant as Neytiri first makes him out to be, but he has a lust for learning the ways of the Na’vi. The Na’vi have also created an identity for humans, or ‘Sky People’. They believe they cannot learn how to ‘see’. Chief Moat says to Neytiri when she asks if she may try to teach Jake to see, â€Å"We have tried to teach other Sky People. It’s hard to fill a cup that is already full. † Moat is implying the ‘Sky people’ are unwilling to learn that it is difficult to change their reluctance to learn.Sayuri, a Geisha from the film: Memoirs of a Geisha created an identity for the chairman, who she met as a young girl, as a kind, caring and loving man when he stopped to buy her a cup of sweet ice and told her to smile while she was crying. He, in return, has created a beautiful, fragile identity for Sayuri, and falls in love with her, but refrains and tries to protect her instead. These are just examples of how we all create identities for others based on perceptions and first impressions.Although we may be aware that our identities may be created for us, and often by us, we still choose to accept that this is who we are. We accept the identities that other people have created for us as who we are, rather than creating our own identities and finding our true self. Sakamoto Chiyo in Memoirs of a Geisha accepts the idea that she is a worthless slave as she is afraid of what her okiya mistress may do to her if she questions her position. She remains silent, believing she has no voice.Later, when she becomes Sayuri, she does what others say she must do, such as selling her mizuage to the highest bidder to become a true geisha. She does all this for fear that she may not fulfil her goal and b ecome a true Geisha. In conclusion, we all create identities for other people and ourselves. These may formulate through brainwashing propaganda and language usage, perceptions and first impressions. We often accept these identities because of fear that those around us will not accept us. Many films and novels are written around identity creation.Avatar, Memoirs of a Geisha and We Shall Not Weep are simply three examples of identity creation and acceptance of these identities as our own rather than creating our true identity, that isn’t influenced by others, but purely ourselves. Word count: 765 words Bibliography: Masilela, Johnny. â€Å"We Shall not weep† 1 May 2012 www. Kwela. com/we shall not weep www. beyondintractibility. org/bi-essay/identity-issues Memoirs of a geisha. IMDB. 2 May 2012 http://www. imdb. com/title/tt0397535/ Films: Avatar Memoirs of a Geisha Novel: We Shall not Weep- Johnny Masilela (June 2002)