Solar Cell Experiment :: Papers

Solar Cell Experiment Introduction: Solar Cells convert light energy to electrical energy, so are transducers. Aim 1: To investigate any relationship present between the distance between a solar cell and a lamp, and the current output of the solar cell, at a fixed voltage. Aim 2: To investigate any relationship present between the power supplied to a bulb, and the current of a solar panel, at a fixed distance apart. When investigating a solar cell, there are several variables we could investigate. Below, I have analysed all the variables that could be investigated, and evaluated which one I will investigate. When considering what variables of the light I could investigate, several things come to mind. Variable 1: Light Light has different colours, and different coloured lights are known to have different frequencies. This in turn would cause the different coloured lights to emit different levels of power. We know that this is the case because when combining the two below formulae, we can see that energy and frenquency are related. Wavelength x Frequency= Wave Speed Planck's Constant x frequency= Energy The second formula states that frequency is directly proportional to energy. When rearranging the first formula to display frequency as the subject of the formula, and then substituting the value for frenquency given (wave speed/wavelength) into the second formula, we get: Planck 's constant x wavespeed/wavelength= energy Using this formula, we can find out what kinds of light give out the most energy. As all light travels at the same speed (300,000 m/s), we know that the wavelength of the light will determine how much energy is given out from the light. The wavelength and frequency are directly related in light, because both multiplied must give a product of 300,000 m/s. We can gather by the formula that lights with a smaller wavelength will give out more energy, because when a smaller number is divided by the wavespeed and multiplied by the constant, a higher value for the

India’s Sacred Cow Essay

The cultural practices of other people often seem strange, irrational, and even inexplicable to outsiders. In fact, the members of the culture in question may be unable to give a rationally satisfying explanation of why they behave as they do: they may say that â€Å"the gods wish it so,† or that â€Å"it is always done that way.† Yet a fundamental assumption of social science is that no matter how peculiar or even bizarre human cultures may appear, they can be understood at least in part. To Americans and Europeans, the attitude of most people in India toward cows is perplexing. Hindus regard the animals as sacred and will not kill or eat them. In India a large population of cows wanders freely through both rural areas and city streets, undisturbed by the millions of hungry and malnourished people. Why? Marvin Harris suggests an answer to such puzzles. In this quite famous article, he suggests that India’s sacred cow is in fact quite a rational cultural adaptati on — because the cow is so extraordinarily useful. News photographs that came out of India during the famine of the late 1960s showed starving people stretching out bony hands to beg for food while cattle strolled behind them undisturbed. The Hindu, it seems, would rather starve to death than eat his cow or even deprive it of food. Western specialists in food habits around the world consider Hinduism an irrational ideology that compels people to overlook abundant, nutritious foods for scarcer, less healthful foods. Many Western observers believe that an absurd devotion to the mother cow pervades Indian life. Many Indians agree with Western assessments of the Hindu reverence for their cattle, the zebu, a large-humped species of cattle prevalent in Asia and Africa. M. N. Srinivas, an Indian anthropologist states: â€Å"Orthodox Hindu opinion regards the killing of cattle with abhorrence, even though the refusal to kill the vast number of useless cattle which exists in India today is detrimental to the nation.† Even the Indian Ministry of Information formerly maintained that â€Å"the large animal population is more a liability than an asset in view of our land resources.† Accounts from many different sources point to the same conclusion: India, one of the world’s great civilizations, is being strangled by its love for the cow. The easy explanation for India’s devotion to the cow, the one most Westerners and Indians would offer, is that cow worship is an integral part of Hinduism. Religion is somehow good for the soul, even if it sometimes fails the body. Religion orders the cosmos and explains our place in the universe. Religious beliefs, many would claim, have existed for thousands of years and have a life of their own. They are not understandable in scientific terms. But all this ignores history. There is more to be said for cow worship than is immediately apparent. History of Cow Worship The earliest Vedas, the Hindu sacred texts from the Second Millennium B.C., do not prohibit the slaughter of cattle. Instead, they ordain it as a part of sacrificial rites. The early Hindus did not avoid the flesh of cows and bulls; they ate it at ceremonial feasts presided over by Brahman priests. Cow worship is a relatively recent development in India; it evolved as the Hindu religion developed and changed. This evolution is recorded in royal edicts and religious texts written during the last 3,000 years of Indian history. The Vedas from the First Millennium B.C. contain contradictory passages, some referring to ritual slaughter and others to a strict taboo on beef consumption. Many of the sacred-cow passages were incorporated into the texts by priests in a later period. By 200 A.D. the status of Indian cattle had undergone a transformation. The Brahman priesthood exhorted the population to venerate the cow and forbade them to abuse it or to feed on it. Religious feasts involving the ritual slaughter and consumption of livestock were eliminated and meat eating was restricted to the nobility. By 1000 A.D., all Hindus were forbidden to eat beef. Ahimsa, the Hindu belief in the unity of all life, was the spiritual justification for this restriction. But it is difficult to ascertain exactly when this change occurred. An important event that helped to shape the modern complex was the Islamic invasion, which took place in the Eighth Century A.D. Hindus may have found it politically expedient to set themselves off from the invaders, who were beefeaters, by emphasizing the need to prevent the slaughter of their sacred animals. Thereafter, the cow taboo assumed its modern form and began to function much as it does today. The place of the cow in modern India is every place – on posters, in the movies, in brass figures, in s tone and wood carvings, on the streets, in the fields. The cow is a symbol of health and abundance. The Economic Uses of The Cow The cattle are not just worshiped and revered in India. They are also extraordinarily useful. The zebu cow provides the milk that Indians consume in the form of yogurt and ghee (clarified butter), which contribute subtle flavors to much spicy Indian food. This is one practical role of the cow, but cows provide less than half the milk produced in India. Most cows in India are not dairy breeds. In most regions, when an Indian farmer wants a steady, high-quality source of milk he usually invests in a female water buffalo. In India the water buffalo is the specialized dairy breed because its milk has a higher butterfat content than zebu milk. Although the farmer milks his zebu cows, the milk is merely a by-product. More vital than zebu milk to South Asian farmers are zebu calves. Male calves are especially valued because from bulls come oxen which are the mainstay of the Indian agricultural system. Small, fast oxen drag wooden plows through late-spring fields when monsoons have dampened the dry, cracked earth. After harvest, the oxen break the grain from the stalk by stomping through mounds of cut wheat and rice. For rice cultivation in irrigated fields, the male water buffalo is preferred (it pulls better in deep mud), but for most other crops, including rainfall rice, wheat, sorghum, and millet, and for transporting goods and people to and from town, a team of oxen is preferred. The ox is the Indian peasant’s tractor, thresher and family car combined; the cow is the factory that produces the ox. If draft animals instead of cows are counted, India appears to have too few domesticated ruminants, not too many. Since each of the 70 million farms in India requires a draft team, it follows that Indian peasants should use 140 million animals in the fields. But there are only 83 million oxen and male water buffalo on the subcontinent, a shortage of 30 million draft teams. In other regions of the world, joint ownership of draft animals might overcome a shortage, but Indian agriculture is closely tied to the monsoon rains of late spring and summer. Field preparation and planting must coincide with the rain, and a farmer must have his animals ready to plow when the weather is right. When the farmer without a draft team needs bullocks most, his neighbors are all using theirs. Any delay in turning the soil drastically lowers production. Because of this dependence on draft animals, loss of the family oxen is devastating. If a beast dies, the farmer must borrow money to buy or rent an ox at interest rates so high that he ultimately loses his land. Every year foreclosures force thousands of poverty-stricken peasants to abandon the countryside for the overcrowded cities. If a family is fortunate enough to own a fertile cow, it will be able to rear replacements for a lost team and thus survive until life returns to normal. If, as sometimes happens, famine leads a family to sell its cow and ox team, all ties to agriculture are cut. Even if the family survives, it has no way to farm the land, no oxen to work the land, and no cows to produce oxen. The prohibition against eating meat applies to the flesh of cows, bulls, and oxen, but the cow is the most sacred because it can produce the other two. The peasant whose cow dies is not only crying over a spiritual loss but over the loss of his farm as well. Religious laws that forbid the slaughter of cattle promote the recovery of the agricultural system from the dry Indian winter and from periods of drought. The monsoon, on which all agriculture depends, is erratic. Sometimes it arrives early, sometimes late, sometimes not at all. Drought has struck large portions of India time and again in this century, and Indian farmers and the zebus are accustomed to these natural disasters. Zebus can pass weeks on end with little or no food and water. Like camels, they store both in their humps and recuperate quickly with only a little nourishment. During droughts the cows often stop lactating and become barren. In some cases the condition is permanent but often it is only temporary. If barren animals were summarily eliminated, as Western experts in animal husbandry have suggested, cows capable of recovery would be lost along with those entirely debilitated. By keeping alive the cows that can later produce oxen, religious laws against cow slaughter assure the recovery of the agricultural system from the greatest challenge it faces – the failure of the monsoon. The local Indian governments aid the process of recovery by maintaining homes for barren cows. Farmers reclaim any animal that calves or begins to lactate. One police station in Madras collects strays and pastures them in a field adjacent to the station. After a small fine is paid, a cow is returned to its rightful owner when the owner thinks the cow shows signs of be ing able to reproduce. During the hot, dry spring months most of India is like a desert. Indian farmers often complain they cannot feed their livestock during this period. They maintain cattle by letting them scavenge on the sparse grass along the roads. In the cities cattle are encouraged to scavenge near food stalls to supplement their scant diet. These are the wandering cattle tourists report seeing throughout India. Westerners expect shopkeepers to respond to these intrusions with the deference due a sacred animal; instead, their response is a string of curses and the crack of a long bamboo pole across the beast’s back or a poke at its genitals. Mahatma Gandhi was well aware of the treatment sacred cows (and bulls and oxen) received in India: â€Å"How we bleed her to take the last drop of milk from her. How we starve her to emaciation, how we ill-treat the calves, how we deprive them of their portion of milk, how cruelly we treat the oxen, how we castrate them, how we beat them, how we overloa d them.† Oxen generally receive better treatment than cows. When food is in short supply, thrifty Indian peasants feed their working bullocks and ignore their cows, but rarely do they abandon the cows to die. When cows are sick, farmers worry over them as they would over members of the family and nurse them as if they were children. When the rains return and when the fields are harvested, the farmers again feed their cows regularly and reclaim their abandoned animals. The prohibition against beef consumption is a form of disaster insurance for all India. Western agronomists and economists are quick to protest that all the functions of the zebu cattle can be improved with organized breeding programs, cultivated pastures, and silage. Because stronger oxen would pull the plow faster, they could work multiple plots of land, allowing farmers to share their animals. Fewer healthy, well-fed cows could provide Indians with more milk. But pastures and silage require arable land, land needed to produce wheat and rice. A look at Western cattle farming makes plain the cost of adopting advanced technology in Indian agriculture. In a study of livestock production in the United States, one scientist at Cornell University found that 91 percent of the cereal, legume, and vegetable protein suitable for human consumption is consumed by livestock. Approximately three quarters of the arable land in the United States is devoted to growing food for livestock. In the production of meat and milk, American ranchers use enough fossil fuel to equal more than 82 million barrels of oil annually. Indian cattle do not drain the system in the same way. In a 1971 study of livestock in West Bengal, India, by a professor at the University of Missouri, found that Bengalese cattle ate only the inedible remains of subsistence crops – rice straw, rice hulls, the tops of sugar cane, and mustard-oil cake. Cattle graze in the fields after harvest and eat the remains of crops left on the ground; they forage for grass and weeds on the roadsides. The food for zebu cattle costs the human population virtually nothing. â€Å"Basically the cattle convert items of little direct human value into products of immediate utility.† In addition to plowing the fields and producing milk, the zebus produce dung, which fires the hearths and fertilizes the fields of India. Much of the estimated 800 million tons of manure produced annually is collected by the farmers’ children as they follow the family cows and bullocks from place to place. And when the children see the droppings of another farmer’s cattle along the road, they pick those up also. The system operates with such high efficiency that the children of West Bengal recover nearly 100 percent of the dung produced by their livestock. From 40 to 70 percent of all manure produced by Indian cattle is used as fuel for cooking; the r est is returned to the fields as fertilizer. Dried dung burns slowly, cleanly, and with low heat – characteristics that satisfy the household needs of Indian women. Staples like curry and rice can simmer for hours. While the meal slowly cooks over an unattended fire, the women of the household can do other chores. Cow chips, unlike firewood, do not scorch as they burn. It is estimated that the dung used for cooking fuel provides the energy-equivalent of 43 million tons of coal. At current prices, it would cost India an extra 1.5 billion dollars in foreign exchange to replace the dung with coal. And if the 350 million tons of manure that are being used as fertilizer were replaced with commercial fertilizers, the expense would be even greater. Roger Revelle of the University of California at San Diego has calculated that 89 percent of the energy used in Indian agriculture (the equivalent of about 140 million tons of coal) is provided by local sources. Even if foreign loans were to provide the money, the capital outlay necessary to replace the Indian cow with tractors and fertilizers for the fields, coal for the fires, and transportation for the family would probably warp international financial institutions for years. Instead of asking the Indians to learn from the American model of industrial agriculture, American farmers might learn energy conservation from the Indians. Every step in an energy cycle results in a loss of energy to the system. Like a pendulum that slows a bit with each swing, each transfer of energy from sun to plants, plants to animals, and animals to human beings involves energy losses. Some systems are more efficient than others; they provide a higher percentage of the energy inputs in a final, useful form. Seventeen percent of all energy zebus consume is returned in the form of milk, traction and dung. American cattle raised on Western range land return only 4 percent of the energy they consume. But the Americ an system is improving. Based on techniques pioneered by Indian scientists, at least one commercial firm in the United States is reported to be building plants that will turn manure from cattle feedlots into combustible gas. When organic matter is broken down by anaerobic bacteria, methane gas and carbon dioxide are produced. After the methane is cleansed of the carbon dioxide, it is available for the same purposes as natural gas – cooking, heating, electricity generation. The company constructing the plant plans to sell its product to a gas-supply company, to be piped through the existing distribution system. Schemes similar to this one could make cattle ranches almost independent of utility and gasoline companies, for methane can be used to run trucks, tractors, and cars as well as to supply heat and electricity. The relative energy self-sufficiency that the Indian peasant has achieved is a goal American farmers and industry are now striving for. Studies often understate the efficiency of the Indian cow, because dead cows are used for purposes that Hindus prefer not to acknowledge. When a cow dies, an Untouchable, a member of one of the lowest ranking castes in India, is summoned to haul away the carcass. Higher castes consider the body of the dead cow polluting; if they do handle it, they must go through a rite of purification. Untouchables first skin the dead animal and either tan the skin themselves or sell it to a leather factory. In the privacy of their homes, contrary to the teachings of Hinduism, untouchable castes cook the meat and eat it. Indians of all castes rarely acknowledge the existence of these practices to non-Hindus, but most are aware that beef eating takes place. The prohibition against beef eating restricts consumption by the higher castes and helps distribute animal protein to the poorest sectors of the population that otherwise would have no source of these vital nutrients. Untouchables are not the only Indians who consume beef. Indian Muslims and Christians are under no restriction that forbids them beef, and its consumption is legal in many places. The Indian ban on cow slaughter is state, not national, law and not all states restrict it. In many cities, such as New Delhi, Calcutta, and Bombay, legal slaughterhouses sell beef to retail customers and to the restaurants that serve steak. 6

If I Was Given A Second Chance To Visit This World

Birth and death are neither under our control nor a matter of choice People are born without much effort on their part and die without any choice of their own. I look upon life as a game and, when I have finished it, I will leave the field without any hesitation and complaint. The life on this earth is quite enough for any reasonable man. But there is no harm in getting a new base of life, if one can have all the good things of life.Every child during early years of school read stories and fancy many of the characters portrayed in them. I once read a Chinese story illustrating this point of view. There was a man who was in hell and about to be reincarnated, and said to the King of Reincarnation, â€Å"If you want me to return to the earth as a human being, I will only go on my own conditions. † â€Å"And what are they? † asked the King. The man replied, â€Å"I must be born the son of a cabinet minister and father of a future cabinet minister.I must have ten thousand a cres of land surrounding my home and fish ponds and fruits of every kind and a beautiful wife, good and loving to me, and rooms stocked full of grain and trunks full to the top with money, and I myself must be a Grand Councilor or Duke of the First Rank and enjoy honor and prosperity and live until I am hundred years old. † And the King of Reincarnation replied, â€Å"If I were such a lot on earth, I would go and be incarnated myself, and not give it to you.This is a very reasonable answer to any man who wants to have all the good things of life. Life is to be accepted with all its joys and sorrows, with its sunny days and cloudy nights. The world in which we live is necessarily an imperfect world, and man is, as it were, sandwiched between. Therefore, I do not seek at any moment in my life a world which is perfect in all respects. If I am given the chance (I wonder, if it ever happen) to be born again, I will not lay down any unreasonable conditions unlike the man in the Chi nese story which may embarrass my Creator.I shall be glad if I am delivered upon this beautiful earth as its transient guest and asked to leave after seventy five years (I ask only for this much concession) of rough and tumble life. After I have seen two generations of children and grand children I should be perfectly satisfied to rise from my seat and go away saying: It was a good game and I have really played well and enjoyed my innings to the full. But before my second earthly life comes to an end, I must make amends for the mistakes that I had committed in the first life.This time I will choose a country where people enjoy greater peace and facilities of life like United Kingdom or United States of America, or Switzerland or Norway; any will do provided they do not object to my skin color. I will not go to a school where teachers take students as pitchers and try to pour into what they deem necessary. Unfortunately, some time teachers take a conscious pleasure in insulting stude nts with their sly remarks. It does a little good to the mental advancement of back benchers and average students.I will go to a school where cricket is considered more important that literature or physics. I had enough of literature and physics, chemistry, biology and mathematics in my first life. All these subjects are good in their own way, but for myself, I am content to be less studious and more practical. After I have finished my education, I should like to become a business executive. I do know that the life of business executive in America or any European country is not easy. I have examples of lives of Bill Gates and Steve Jobs.But what makes me comfortable is that a business executive is always too busy to think of higher things such as poetry, art and contemplation on scientific notes. But I do not care for art and science if I have obvious things like the enjoyment of food, a laughing party of friends, my children ramping about on my grassy lawn or playing on merry go ro und. After all life is not spirit but matter. Some of us who are spiritually inclined towards life, may not like this picture of life, but they can have their own type of life when they are born again.A business executive, as you know, makes a good deal of money, by many clever tricks. When I have made a few millions I will charter a plane and go round the world. Singapore and Siam, Honolulu and Tokyo, Geneva and New Jersey will offer all their enchantments to me. I may even go to Africa and do a bit of big hunting. But I am terribly afraid of lions and rhinos. I will ask somebody to kill them for me and then get myself photographed while sitting on a big lion! I know the reader would be laughing at my cowardice, but this is how we big business executives do lion hunting.Now comes the sad part of the story. When I come back from my travels around the world, I go for a medical checkup. My doctor, who has specialized in all types of cancers, tells me that I am â€Å"ripe† for a cancer. It may be a ‘tropic of cancer’ but nobody can laugh at his own indisposition. I take his word for granted and apply for a bed in one of the most modern hospital. The doctors kill me in order to find out the cancer which never existed. I die without a word of protest, because I had enough of life. I have no regrets or remorse leaving this world.

Lord of the Flies Quotes

â€Å"We did everything adults would do. What went wrong? † â€Å"Ralph wept for the end of innocence, the darkness of man's heart, and the fall through the air of the true, wise friend called Piggy. † â€Å"We've got to have rules and obey them. After all, we're not savages. We're English, and the English are best at everything. † â€Å"The world, that understandable and lawful world, was slipping away. † â€Å"What are we? Humans? Or animals? Or savages? † â€Å"The rules! † shouted Ralph, â€Å"you're breaking the rules! † â€Å"Who cares? † â€Å"the conch exploded into a thousand white fragments and ceased to exist. â€Å"Which is better–to have laws and agree, or to hunt and kill? † â€Å"Kill the pig! Cut his throat! Kill the pig! Bash him in! † â€Å"If I blow the conch and they don't come back; then we've had it. We shan't keep the fire going. We'll be like animals. We'll never be rescued. † â€Å"If you don't blow, we'll soon be animals anyway. † â€Å"This is our island. It's a good island. Until the grownups come to fetch us we'll have fun. † â€Å"Are we savages or what? † â€Å"This toy of voting was almost as pleasing as the conch. Jack started to protest but the clamor changed from the general wish for a chief to an election by acclaim of Ralph himself.None of the boys could have found good reason for this; what intelligence had been shown was traceable to Piggy while the most obvious leader was Jack. But there was a stillness about Ralph as he sat that marked him out: there was his size, and attractive appearance; and most obscurely, yet most powerfully, there was the conch. The being that had blown that, had sat waiting for them on the platform with the delicate thing balanced on his knees, was set apart. † â€Å"He became absorbed beyond mere happiness as he felt himself exercising control over living things. He talked to them, ur ging them, ordering them.Driven back by the tide, his footprints became bays in which they were trapped and gave him the illusion of mastery. † â€Å"We musn't let anything happen to Piggy, must we? † â€Å"The boy with fair hair lowered himself down the last few feet of rock and began to pick his way toward the lagoon. † â€Å"I believe man suffers from an appalling ignorance of his own nature. I produce my own view in the belief that it may be something like the truth. † â€Å"And in the middle of them, with filthy body, matted hair, and unwiped nose, Ralph wept for the end of innocence, the darkness of man's heart, and the fall through the air of the true, wise friend called Piggy. Ralph and jack are a good form of Duality, when good and evil come together in conflict. savages barbarians brutes thugs beasts this unlawfully behavior. Dark; violent; pessimistic; tragic; unsparing 1 †rising action  The boys assemble on the beach. In the election f or leader, Ralph defeats Jack, who is furious when he loses. As the boys explore the island, tension grows between Jack, who is interested only in hunting, and Ralph, who believes most of the boys’ efforts should go toward building shelters and maintaining a signal fire.When rumors surface that there is some sort of beast living on the island, the boys grow fearful, and the group begins to divide into two camps supporting Ralph and Jack, respectively. Ultimately, Jack forms a new tribe altogether, fully immersing himself in the savagery of the hunt. † 2 †climax   Simon encounters the Lord of the Flies in the forest glade and realizes that the beast is not a physical entity but rather something that exists within each boy on the island.When Simon tries to approach the other boys and convey this message to them, they fall on him and kill him savagely. † 3 â€Å"falling action  Virtually all the boys on the island abandon Ralph and Piggy and descend furthe r into savagery and chaos. When the other boys kill Piggy and destroy the conch shell, Ralph flees from Jack’s tribe and encounters the naval officer on the beach. † themes Civilization vs. avagery; the loss of innocence; innate human evil motifs Biblical parallels; natural beauty; the bullying of the weak by the strong; the outward trappings of savagery (face paint, spears, totems, chants) major conflict  Free from the rules that adult society formerly imposed on them, the boys marooned on the island struggle with the conflicting human instincts that exist within each of them—the instinct to work toward civilization and order and the instinct to descend into savagery, violence, and chaos.

Employment Relations Assignment Example | Topics and Well Written Essays - 2750 words

Employment Relations - Assignment Example Employment relations theories The study of employment relations has led to several theory perspectives that have helped explain the nature of employment relations. The following is some of the perspectives draw. The first is Unitarianism, a perspective based on workplace conflicts between the employees and the manager. This theory explains that conflicts at the workplace are inevitable, and they should be seen as a unifier and not a dissolvent (Lloyd and Newell, 2001: 357). In the organization, the employee carries the same interest as the manager and that is to see the organization thrive. In case of disagreement the two parties agree to disagree for the benefit of the organization. The main cause for conflicts according to Bryson (2005: 1111) is a clash of personality, promotion, lack of communication skills and dissidents deviation. This can be easily solved by the management through finding the problem and solving it. In Taylor’s scientific management theory (1974:44) he s tates that employees have limited ambitions and tend to act immature and avoid their responsibilities whenever they can. Companies that choose to subscribe to Taylor’s theory set clear roles and directives on assignments undertaken at work. The approach here gives management an upper hand because it has great authority on the workers (Taylor: 1974: 47). The other theory applicable in this case is the human relations theory where workers are viewed as individuals who are self motivated and have a sense of self-fulfillment in the organization. In this theory workers are granted the autonomy to operate in a manner that they feel the job satisfaction (Gennard and Judge, 2005: 76). Organizations that adopt this approach create a self-governing environment and allow employees to govern themselves. The second set of assumption is pluralism and unlike Unitarianism pluralism believes that work conflict is necessary and healthy for the organization. Businesses are made up of different complex groups with each group carrying different interests (Daniel, 2006: 36). The management and employees are considered been in different groups here. The assumption here is that there different forms of authority making conflict inevitable. The conflict is taken as a positive factor because it is this situation that sheds light on the employee’s grievances. Conflict also forces management to come up with innovative ways to handle the disagreements. Pluralists according to Daniel (2006: 36) agree with the two competing sides because it is believed to result to amicable solutions. This is because management not only comes up with conflict solutions but also fair solutions that keep their power balanced. Dunlop’s system theory is one of the greatest approaches used by most pluralists (Hollishead et al., 2003: 19). This theory states that employment relations are made up of a wide sub-system that determines how parties involved in the work environment can keep out con flicts at the workplace. There are four elements according to Hollishead et al. (2003: 23) that are important factors in employment relations, and that are the actors, the environment, set rules and ideologies that are binding. Another theory recently drawn is the strategic choice theory

Summer Intern at Haitong Securities Company Limited Term Paper

Summer Intern at Haitong Securities Company Limited - Term Paper Example Opportunity was awarded in the marketing department as to assistant marketing manager. During internship, it provided an extensive practical learning exposure to the investment arena. It was also very beneficial from point of view of applying theoretical concepts studied mainly in course UD. This report is aimed at providing detailed review of learning experience as internee at Haitong International Holdings Limited. It will provide overview of firm, its products, portfolios and its analysis, practices to entertain customer in satisfying manner, individual projects assigned and overall evaluation of learning experience. In the end it will also provide concluding note regarding suggestions to firm for improvements. INTRODUCTION INTERNATIONAL HOLDINGS LIMITED 1- ESTABLISHEMENT Haitong International Securities Group Limited (â€Å"Haitong International† or â€Å"the Group†; Stock Code: 665.HK) is a subsidiary of Haitong International Holdings Limited (â€Å"Haitong Intern ational Holdings†). It is incorporated in Hong Kong and wholly owned by Haitong Securities Company Limited (â€Å"Haitong Securities†). It was established in 1973 and enlisted on Hong Kong Stock Exchange since August 1996 (Haitong, 2010a). 2- SCOPE Haitong International Securities Group Limited is renowned group with standing as leader in the Greater China region. The group provides total quality services in the domain of corporate finance, asset management and brokerage services. It has broad clientele encompassing global and local institutional and corporate clients as well as individual investors (Haitong, 2012b). Its network has more than 210 sales offices spreading across over 120 cities with 13 branches in Hong Kong and Macau. Mainly in China the Group has 2 representative offices in Beijing and Shanghai and 5 investment consultancy centers in major cities including Beijing, Shanghai, Guangzhou, Shenzhen and Hangzhou. Its broad network is serving over 4 million re tail clientele services with over 12,000 institutional and high net worth clients (Haitong, 2010b). 3- SERVICES Haitong International Securities Group Limited is striving to become a leading global player in the international financial services industry. Its goal also includes standing a leadership position in the Greater China region. It is dedicated to provide total quality corporate finance, asset management and brokerage services to its clients (Haitong, 2010f). The operations of Haitong Group can be broadly categorized in following three areas (Haitong, 2010e): A- Corporate finance: under this title Haitong Securities provide wide range of services including IPO sponsorship, underwriting and placements, financial advisory, compliance advisory, institutional clients’ services and research. B- Assets management Haitong Securities provide services with respect to public funds, mandatory provident fund, private funds, alternative investment funds, Capital Investment Entrant Scheme and discretionary accounts services. C- Brokerage services Under brokerage umbrella its serves client with securities and derivative products, futures and options, bullion and foreign exchange, IPO subscription and financing services, online trading, margin financing, wealth management, agency and trustee services, stock borrowing, equity-linked note, structured product investment, bond investment and research.   1- 2- 3- 4- CERTIFICATIONS AND REWARDS Being renowned and well known financial services

No topic Essay Example | Topics and Well Written Essays - 250 words - 56

No topic - Essay Example 2. Group task functions are OD functions that focuses on the technical aspect of the job such identifying problems, formulating plans, executing plans and getting jobs done to meet the objectives of an organization. Group maintenance functions center on people such as listening, reflecting feelings, providing support, coaching and counselling part of OD Process Interventions. These two functions are necessary to work together for the team to become effective and succeed in meeting their objectives. 3. The communication process can help facilitate the intervention of an OD program that could help an individual or group resolve their issue. Managers are tasked to resolve issues in their organizations through OD Process Interventions and part of resolving issues is knowing the problems which is in the questioning, listening, reflecting, coaching and counselling part of OD process. Simply put, communication process is the vehicle that managers can use in a work group to resolve issues through OD Process Interventions. It could also be used as an effective feedback mechanism to be given to groups and individual and they be able to receive it openly to make the intervention more