The Comparison of Automated and Manual Control System Essay Example for Free

The Comparison of Automated and Manual Control System Essay Nowadays, with the development of information technology, almost every company has involved in the widely used of computer technology to deal with their daily business transactions. From this point, the control framework has mainly divided into two basic categories: one is manual control which requires an operator to activate or deactivate the control device. Another is automated control which regulates the business activities without much human intervention (Protiviti, 2011). In this section, we discuss the benefits and shortcomings of these two methods and compare them. Automated control The standardized, computerised automated control system is no doubt a good choice in terms of the large companies. It can reduce the risk result from the external and internal influences so that the company can save the unnecessary cost (Protiviti, 2011). One of the examples is Nordic bank, which applies more than 5,000 internal and external controls in its processes that dealing with technology, operation and financial. The total yearly saving is about 2,905,000 (Dutta, A. amp; Dopp, D. , 2011). However, the limitation of automated control is also obvious. Because of the complexity of the application of this system, companies should take special training for personnel so that people know how to use it. This comprises a relatively high cost for the entity. Manual control The manual control system is most widely used in the small business because of its simplicity and great sense of control that gives to the business owner. This could be illustrated by using the example like grocery which only carries a small amount of business date to process. For simplicity, the owner can easily keep track with daily business transactions by using a manual system and there is no need for the owner to spend time and money to learn the complex software. Furthermore, the manual control system is also likely to give the business owner an impression that every transaction is in control. Instead of using computer to deal with the orders, the owner could manage the process on his own (Carr, J. amp; Cohen, G. ,2008).. However, the disadvantages of manual control can also be obvious. Firstly, it may require massive labour force to maintain. It may needs continuous monitoring to make sure that the inventory is sufficient and every transaction has been correctly recorded. Secondly, human errors are unavoidable as the system relied heavily on the actions of people. As a consequence, additional cost is likely to happen in the proc essing of correcting (Carr, J. amp; Cohen, G. ,2008). Recommendations From the analysis above, it shows that both manual and automated control has advantages and disadvantages but they achieve the same goal. It’s almost impossible to decide which one is prior to the other. It depends on the scale of the business to choose the proper size. Small and medium businesses may prefer manual control due to its limited cost and simplicity. However, large corporations is likely to apply automated control system, which is more efficiency and helpful to minimize mistakes made by operators.

Cultural Intelligence in Thai Society

Cultural Intelligence in Thai Society Abstract The purpose of this article was to explain and discuss cultural intelligence in Thai society where Buddhism plays a very important role to daily life of Thai people. Cultural intelligence is important can be helpful for individuals who interact with people from different cultural backgrounds and help for manage effectively culture differences. According to the model Thomas and Inkson (2004), the development of cultural intelligence occurs in five stages are reactivity, recognition, accommodation, assimilation, and proactive. There are three characteristics to increase cultural intelligence including integrity, openness, and hardiness. These characteristics look similarly in Thai culture factors. As Buddhism plays a very important role in the daily life of the Thai people. Since about 95% of the people in the kingdom of Thailand are Buddhist Therefore, Thai society or Thai people have basic from Buddha core teaching which helps people in everywhere to become more to develop cultural i ntelligence. Keywords: cultural intelligence (CQ), development cultural intelligence, Thai society Introduction In the recent year cultural intelligence (CQ) has been introduced into the global business literature (Earley, 2002; Earley Ang, 2003). This concept is meant to reflect the capability to deal effectively with people from different cultural backgrounds. The ability interacts effectively with people who are culturally different. Globalization has been accelerated by a host of factors in the international business environment, including the following: New international trade agreement the growth of international trade the growth of multinational corporations the restructuring and downsizing of organizations the privatization of state enterprise the ability to locate business, particularly manufacturing, wherever cost it lowest the ability to execute financial transactions instantaneously on a global basis the transition of command economies to free markets the expansion of international migration the ability of information and communication technology to transcend time and distance (Th omas Inkson, 2004). Although international commerce may have existed for many years ago, it is only in the past few years that globalization has such a broad effect on business. Until recently only a few very large multinational companies were concerned with foreign operations. For most firms business was largely local, tried closely to the city or region in which they were located, and certainly limited to the confines of the country. Now, business extends across all manner of porous boundaries—some of which have become so porous they have almost ceased to exist—across the entire globe. Even very small firms now have the capability to be global. With a computer, a modem, and telephone connection it is possible to be a global business almost instantaneously. Because of globalization, the environment of business is now more complex, more dynamic, more uncertain, and more competitive than ever before. And there is no evidence that these trends will reverse or decrease (Thomas Inkson, 2004). Globalization of people is the result of dramatic shifts that have taken place in economics, politics, and technology. However, the day-to-day reality of global business involves interactions and relationships with people who are culturally different. In business today, we travel overseas among people from other cultures, we speak with them on international telephone calls, and we correspond with them be e-mail. Even in our home cities, we notice that more and more of our colleagues, our clients, and even the people we pass in the street are observable from cultures different from our own. The trend is inexorable. The range of different cultural backgrounds in huge; colleagues, business associates, and contacts probable represent countries or ethnic groups from all over the world. Johansen and McLean (2006) said that: Globalization, communications technology, immigration, an increased focus on religion and spirituality, and the ease of both domestic and international travel offer an opportunity to work, learn, and interact with people whose backgrounds differ from our own. To be effective, HRD practitioners must recognize how cultural background, assumptions, and view of the world influence an understanding. (P. 1) Culture can be seen as shaping the nature of social structures as they grow and adapt (Hofstede, 1991). Earley, Ang, and Tan (2006) suggested that â€Å"cultural intelligence as operating within a diversity context consisting of at least three layers – individual, team, and organization† (p. 168). As mention above, Earley (2002) concluded that it is a challenge to create suitable behavior in a new cultural setting that makes cultural intelligence unique. What is exactly cultural intelligence look like? How to improve cultural intelligence? Thomas and Inkson (2004) suggested three characteristics to increase cultural intelligence including integrity, openness, and hardiness. They also describe that culturally intelligent people see the connections between a culture and its context, history, and value orientations. People realize that knowledge of the culture of a country or region is only valuable in the context of understanding its religious, philosophical, and historical issues. All of these inspire the author to think about what does the relationship between cultural intelligence in my home county, Thailand. Thai culture has been greatly influenced by Buddhism. Thai culture is often known as â€Å"Thai-Buddhist culture† (Dhirvegin, 1998, p. 13). Buddhism plays a very important role in the daily life of the Thai people. Since about 95% of the people in the kingdom of Thailand are Buddhist (Chadchaidee, 2005). Do any Thai people really need to develop cultural intelligence? If yes, what kinds of cultural intelligence that Thai people needed? Purpose of the article This article is aims to explain and discus about cultural intelligence issue especially in Thai society. In order to clearly understanding, the author will present the concept of cultural intelligence, Thai culture and society, Buddhist core teaching will be discussed. Cultural Intelligence Issue There are many scholars define cultural intelligence (Earley, 2002; Early Ang, 2003; Earley, Ang Tan, 2006; Erley Mosakowski, 2004; Earley Peterson, 2004; Tomas, 2006; Thomas Inkson, 2004). In this section, the author will present an overview of cultural intelligence that including definition of cultural intelligence, components of cultural intelligence, characteristics supportive of cultural intelligence, and developmental stages of cultural intelligence. Cultural intelligence, one component of cultural competence, is defined as â€Å"a person’s capability to adapt effectively to new cultural contexts† (Earley Ang, 2003, p. 59). More specifically, cultural intelligence is â€Å"a seemingly natural ability to interpret someone’s unfamiliar and ambiguous gestures the way that person’s compatriots would and colleagues would, even to mirror them† (Earley Mosakowaski, 2004, p. 140). Cultural intelligence captures a person’s capability to adapt effectively to new cultural contexts and it has both process and content features (Earley Ang, 2003; Thomas Inkson, 2004). Similar to earlier definitions, Thomas and Inkson (2004) present the three component of cultural intelligence.   According to the Figure 1, Thomas and Inkson (2004) described at first, the culturally intelligent manger requires knowledge of culture and of the fundamental principles of cross-cultural interactions. This means knowing what culture is how cultures vary, and how culture affects behavior. Second, the culturally intelligent manager needs to practice mindfulness, the ability to pay attention in a reflective and creative way to cues in the cross-cultural situations encountered. The last, based on knowledge and mindfulness, the culturally intelligent manager develops behavioral skills, and becomes competent across a wide range of situations. These skills involve choosing the appropriate behavior from a well-developed repertoire of behaviors that are correct for different intercultural situations. All of three elements are interrelated with the other. This knowledge is only the beginning to becoming culturally intelligent. Cultural intelligence involves understanding the fundamentals of intercultural interaction, developing a mindfulness approach to intercultural interactions and finally building adaptive skills and a repertoire of behaviors so that one is effective in different intercultural situations. If we accept the notion that cultural intelligence is learned over time through intercultural interactions we can also envision that individuals pass through various stages of development in their level of cultural intelligence. Thomas and Inkson (2004 pp. 66-68) presented five stages to develop cultural intelligence including: Stage 1: Reactivity to external stimuli. A starting point is mindlessly following ones own cultural rules and norms. This stage is typical of individuals with very little exposure to, or interest in, other cultures. Parochial individuals do not even recognize that cultural differences exist. If they do, they consider them inconsequential. People at this stage of development can be heard to say things like â€Å"I dont see differences, and I treat everyone the same.†. Stage 2: Recognition of other cultural norms and motivation to learn more about them. Experience and mindfulness produce a newfound awareness of the multicultural mosaic that surrounds us. A heightened sense of mindfulness presents a sometimes-overwhelming amount of new information Curiosity is aroused, and the individual wants to lean more. People at this stage often struggle to sort through the complexity of the cultural environment. They search for simple rules of thumb to guide their behavior. Stage 3: Accommodation of other culture norms and rules in ones own mind. Reliance on absolutes disappears. A deeper understanding of cultural variation begins to develop. The cultural norms and rules of various societies begin to seem comprehensible and even reasonable in their context. The recognition of appropriate behavioral responses to different cultural situations develops; however, only fairly obvious cues are attended to, and adaptive behavior takes a lot of effort and is often awkward. People at this stage know what to say and do in a variety of cultural situations. However, they have to think about it, and adaptive behavior does not feel natural. Stage 4: Assimila tion of diverse cultural norms into alternative behaviors. At this stage adjusting to different situations no longer requires much effort. Individuals develop a repertoire of behaviors from which they can choose depending on the specific cultural situation. They actively experiment with new behavior. They function in a number of different cultures almost effortlessly and with no more stress than if they were in their home culture- Members of other cultures accept them as culturally knowledgeable and feel comfortable interacting with them. They feel at home, almost anywhere, Stage 5: Proactivity in cultural behavior based on recognition of changing cues that others do not perceive. People who are highly culturally intelligent have the ability, through continuous sampling of internal states and external cues, to sense changes in cultural context, sometimes even before members of the other culture. They are so attuned to the nuances of intercultural interactions that they almost automa tically adjust their behavior to anticipate these changes and facilitate better intercultural interactions among others. They seem to intuitively know what behaviors are required and how to execute them effectively. Individuals at this stage of development may be quite rare; however, it is a level of cultural intelligence to which we all might aspire. Griffer and Perlis (2007) stated that the development of cultural intelligence begins with a study of self and the awareness that everyone has a multi-perspective identity. Many people look into a mirror and describe themselves on the basis of what they see and subsequently describe others in the same way. Looking into that mirror, we see characteristics that can be easily described as race. Multi-perspective identity is defined as â€Å"characteristics of our identity that enable each individual to view reality through specific perspectives based upon ability, age, ethnicity, gender, race, religion, sexual orientation, and socioeconomic class† (Perlis, 2001 p. 11). This concept can certainly incorporate other forms of difference that comprise one’s identity; however, the definition for our work addressing the development of cultural intelligence will focus on these basic cultural characteristics. As pre-service we begin to see themselves as multi-perspective individual s and understand the interrelationships between these forms of their identity, they will develop cultural intelligence. Thomas Inkson (2004) suggested the possession or development of these underlying characteristics – integrity, openness, and hardiness – can support acquisition of a cultural intelligence easier. Integrity is â€Å"having a well-developed sense of self and understanding how one’s own belief system motivates behavior† (Thomas Inkson, 2004 p. 65). People differ in the ways they describe our inner self cannot be directly known by other people. It is important for us to have an honest understanding of ourselves. Openness is â€Å"showing deferential respect and a willingness to learn from others† (Thomas Inkson, 2004 p. 65). It is mean inquisitiveness particularly about people from different cultures. Hardiness is â€Å"robustness, courage, intrepidness, and capability of surviving unfavorable conditions. If we are hardy we can cope with stress, recover from shocks, and perceive stressful events as interesting and meaningful and as an opportunity for growth and learning. † (Thomas Inkson, 2004 p. 65). In summary, Cultural intelligence is a person’s aptitude to task successfully with people from different culture background and understanding. Cultural intelligence has three component of cultural intelligence include with knowledge, mindfulness, and behavior. The development of cultural intelligence occurs in five stages are reactivity, recognition, accommodation, assimilation, and proactive. Finally, the author present three characteristics to increase cultural intelligence including integrity, openness, and hardiness can support acquisition of a cultural intelligence. The next section the author will present about Thai culture and society. Thai Culture and Society Thailand is situated in the heart of Southeast Asia with Bangkok as the capital city. Thailand spreads out over 513,115 square kilometers of land and stretches some 1,620 kilometers from north to south and 775 kilometers from east to west. Thailand is divided into four natural regions: the north, northeast, the central plain, and the south. The Kingdom, a society that is also free, cohesive, and open, remains one of the most attractive places in the world to visit and conduct business. Buddhism is the faith of approximately 95 percent of the population (About Thailand, 2007). Today, Thai people share a rich ethnic diversity, Mon, Khmer, Tai, Chinese, Malay, Laotian, and Indian stock, with the result that there is no typically Thai. About 80% of all Thais are connected in some way with agriculture, which influences and is influenced by the religious ceremonies and festivals that help make Thailand such a distinctive country (UNDP: Thailand Human Development Report, 2007). It should be noted that the concepts of Thai culture are mostly similar to Buddhist principle. Buddhist principles are pragmatic (Payutto, 2003) as we can see from one of the teachings about pairs that though little he recites the Sacred Texts, but put the precepts into practice, forsaking lust, hatred and delusion, with right knowledge, with mind well freed, cling to nothing here or hereafter, he has a share in religious life (Wannapok, 1988). There are the main ideas of Buddhism are contained in the statements known as The Noble Eightfold Path and the Middle Way. Truth defines the Buddhist way of life and contains ail the ethical teaching and practices of Buddhism. It provides the way and means to attain the goal as set forth in the third Truth. This way is called the Noble Eightfold Path as it consists of eight factors as show in Table 1. Table 1: The Noble Eightfold Path as it corresponds to the Threefold Training The Threefold Training The Noble Eightfold Path ‘Panna’ or Wisdom Right View Right Thought ‘Sila’ or Morality Right Speech Right Action Right Livelihood ‘Samadhi’ or Meditation Right Effort Right Mindfulness Right Concentration. Knietim (2009) suggested that Right View is means to see and to understand things as they really. As such, right view is the cognitive aspect of wisdom. Right Thought is the kind of mental energy that controls our actions. It can be described best as commitment to ethical and mental self-improvement. Right Speech is importance of speech can save lives or break, make friends or enemies. Right Action is expression and involves bodily actions. Right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Right Livelihood means that one should earn ones living in a righteous way and that wealth should be gained legally and peacefully. Right effort is mental energy, it is the force behind right effort. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right mindfulness is the ability to see t hings as they are, with clear consciousness. Right mindfulness enables us to be aware of the process of conceptualization in a way that we actively observe and control the way our thoughts go. Right Concentration is through the practice of meditation. The meditating mind focuses on a selected object. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other. The eight factors of the Path are therefore organized into a system called the Threefold Training of morality (comprising the Right Speech, Right Action, and Right Livelihood factors), concentration or thought development (comprising the Right Effort,  Right Mindfulness, and Right Concentration factors), and wisdom (consisting of the Right View, and Right Thought factors) (Chanchamnong, 2003). One of the most complex values in Thai culture is â€Å"The concept of Kreng Jai†. It is very difficult for foreigners to understand. This concept is the concept of being â€Å"considerate†. Komin asserts that this concept underlies a significant portion of everyday interpersonal behavioral patterns of the Thais (Komin, 1990). She further explained that: Its closest meaning is to be considerate, to feel reluctant to impose upon another person, to take another persons feelings (and ego) into account, or to take every measure not to cause discomfort or inconvenience for another person. Kreng jai refers to such attitude predisposing to ones resulting behavior towards someone else. Kreng jai behavior is to be observed by all, superiors, equals, and inferiors, including intimate relationships like husband-wife, and close friends, with differences in degree. (pp. 161-162) In general, Thai people helps others people without expecting any return or any compensation. At the same time the person who receives help will feel indebted to the helper and he will remember that and try to repay or return the favor at a later date. This is one of culture factor called â€Å"The concept of helping each other† (Joungtrakul, 2008). One of the most important in Thai society is the concept of ‘Bunkhun’. Thai people deeply and will be quite difficult to change. There are limitations in applying this concept as it may go beyond proper practice. However, to ignore or to delete it from a model would be difficult and may cause some problems in practice. Its removal could do more harm than good. There is no doubt Buddhism has a conscious significant role in the everyday Thai life. With regard to religious activities, likewise, the Thai are constantly engaged in merit-makings, and numerous other religious ceremonies. These activities are religious rituals. And as a Buddhist country, there are such activities to perform all year round, at home, at work, and in the community. Komin (1990) described that Thai people are sympathetic to others and it becomes the nature of the Thais in general. The application of this concept will create cooperative attitudes and collective efforts by the two parties to achieve common goals. Thai people also practice this concept in their daily lives and the phase of ‘meet half way’ is understandable by the Thais. This concept calls â€Å"The concept of compromising†. As the Thai culture is a â€Å"Thai-Buddhism culture† (Dhiravegin, 1998, p.l3), the middle path is a way of life for a Thai. Thais are compromising in nature and try to avoid any explicit confrontation. Thais follow the Buddhist principles of helping all people. This is usually done by joining in constructively creating social harmony and unity according to the four principles of helpful integration (Sangaha-Vatthu), which are: (1) Dana: giving, sharing (helping through money material goods); (2) Piyavaca: amicable speech (helping through words); (3) Atthacariy: helpful action (helping through physical effort); (4) Samarattata: participation (helping through problem solving) (Payutto, 2000 p.7). Buddhism Role’s and Cultural Intelligence in Thai Society According to three characteristic of Thomas and Inkson concept, there are integrity, openness, and hardiness which can support acquisition of a cultural intelligence. They explain that ‘Integrity’ is having a well-developed sense of self and understanding how one’s own belief system motivates behavior. ‘Openness’ is showing deferential respect and a willingness to learn from others. ‘Hardiness’ is robustness, courage, intrepidness, and capability of surviving unfavorable conditions. In the view point of the author, these three characteristic of develop cultural intelligence relate to some part of Buddha’s core teaching that show in Table 2. Characteristics to improve cultural intelligence relate to Buddha’s core teachings Characteristics Buddha’s core teachings Integrity Chanda: the will or aspiration. This is compatible with the faith that leads to achieving wisdom (Chanchamnong, 2003, Payutto, 2003). Openness Citta: Thoughtfulness, i.e. making a conscious effort to think analytically in order to achieve the right views (Chanchamnong, 2003, Payutto, 2003). Hardiness Viriya: the effort, the energy which one exerts in the right way to accomplish the right view (Chanchamnong, 2003, Payutto, 2003). According to Table 2 shown the relationship between the three characteristics to improve cultural intelligence relate to Buddha’s core teachings is very closely. For the stages of cultural intelligence development, from literature review and compare between cultural intelligence concept of Thomas and Inkson (2004) with Buddhist principle concept especially as shown Table 2. The author beliefs that in Thai society, Thai people will be getting into develop stage of cultural intelligence with not too different. In fact the Buddha core teaching trains the people go to be the good person like other religion, help each other’s sympathy and support the society. Indeed, the Buddha core teaching focus in human resource development specially begins from self development, physical and mentor. That is mean the people who develop their own self will gain more cultural intelligence. Conclusion Cultural intelligence is important for individuals who interact with people from different countries, religious background – those with different cultural backgrounds. Cultural intelligence is a person’s aptitude to task successfully with people from different culture background and understanding. According to three characteristic of Thomas and Inkson concept, there are integrity, openness, and hardiness which can support acquisition of a cultural intelligence. They explain that ‘Integrity’ is having a well-developed sense of self and understanding how one’s own belief system motivates behavior. ‘Openness’ is showing deferential respect and a willingness to learn from others. ‘Hardiness’ is robustness, courage, intrepidness, and capability of surviving unfavorable conditions. Three characteristic of develop cultural intelligence have relate to Buddhist core teaching. Indeed, the Buddha taught many things, but the basic concepts in Buddhism explains a purpose to life, it explains apparent injustice and inequality around the world and it provides a code of practice or way of life that leads to right happiness. Buddhism in Thailand is strongly influenced by traditional beliefs regarding ancestral and natural spirits. Therefore, Buddha ways can help Thai people to develop a repertoire of behavioral skills appropriate to different intercultural situations and will be able to choose the right ones for a given interaction. The Thai word say â€Å"Khao mueng tar-lew, tong lew-tar tarm†, the meaning in English is â€Å"When in Rome, do as the Romans do† as a great cultural intelligence. References Chadchaidee T. (2005). Essay on Thailand. (17th enlarged edit.). Bangkok: Thanapol Vitayakarn. Chanchamnong S. (2003). The Buddha’s core teachings. Bangkok: Saisungsukaphapjai. Dhiravegin, L. (1998). Evolution of Thai political and dministration (in Thai) (6th ed.). Bangkok: Thammasat University Press. Earley, P. C, Ang, S. (2003). Cultural intelligence: An analysis of individual interactions across cultures. Palo Alto: Stanford University Press. Earley, P. C, (2002). Redefining interactions across cultures and organizations: Moving forward with cultural intelligence. Research in Organizational Behavior 24, 271-299. Earley, P. C. Mosakowski, E. (2004). Cultural intelligence. Harvard Business Review (10), 139-146. Earley, P. C., Ang, S., Tan, J. S. (2006). CQ: Developing cultural intelligence at work. Stanford, CA: Stanford University Press. Earley, P.C. and Peterson, R.S. (2004). The elusive cultural chameleon: Cultural intelligence as a new approach to intercultural training for the global manager. Academy of Management Learning and Education 3(1), 100-15. Griffer M.R. Perlis M.P. (2007). Developing cultural intelligence in preservice speech-language pathologists and educators. Communication Disorders jhQuarterly, 29(1), 28-35. Hofstede, G. (1991). Cultures and organizations: Software of the mind: Intercultural cooperation and its Importance for survival, Cambridge, England: McGraw-Hill. Johansen B. P. McLean G. N. (2006). Worldviews of adult learning in the workplace: A core concept in human resource development advances in developing human resources, Advances in Developing Human Resources 8(3), 321-328. Abstract retrieved July 8, 2009, from http://adh.sagepub.com/cgi/content/abstract/8/3/321. Joungtrakul, J. (2008). The Stride: A concerted industrial action in Thailand. Bangkok: Business Law Center. Knierim T. (2007). The Noble Eightfold Path. [Online] Available from http://www.thebigview.com/buddhism/eightfoldpath.html. [2009, July 25] Komin S. (1990). The Psychology of the Thai people Values and Behavioral Patterns. Bangkok: National Institute of Development Administration (NIDA), Research Center. Payutto , P.A. (2000). A Constition for Living (6th ed.). Bangkok: Saha Dhammikkha Press. Payutto, P.A. (2003). The Pali Cannon: What a Buddhist Must Know. Bangkok: S. R. Printing Mass Products. Perlis, S.M. (2001). Sexual orientation and multiperspective identity on a small, Catholic campus: An analysis of the cultural climate and multicultural organizational change. Doctor dissertation, Temple University, Philadelphia. The Royal Thai Embassy (2007). About Thailand: An overview of Thailand. [Online] Available from http://thaiembdc.org/aboutthai/overview.htm. [2009, July 1] Thomas, D. C., Inkson, K. (2004). Cultural intelligence: People skills for global business. San Francisco, CA: Berrett-Koehler Publishers. Thomas, D.C. (2006). Domain and development of cultural intelligence: The importance of mindfulness, Group and Organization Management 31(1), 78-79. United Nations Development Program: Thailand Human Development Report 2007; Sufficiency Economy and Human Development. [Online] Avaliable from: Retrieved http://www.undp.or.th. [2009, July 18] Wannapok S. (1988). The Buddha’s words in the Dhammapada (6th end). Bangkok: Chormafai Press.

Content and Process Theories of Work Motivation

Content and Process Theories of Work Motivation The work motivation theories can be broadly classified as content theories and process theories. The content theories are concerned with identifying the needs that people have and how needs are prioritized. They are concerned with types of incentives that drive people to attain need fulfillment. The Maslow hierarchy theory, Fredrick Herzbergs two factor theory and Alderfers ERG needs theory fall in this category. Although such a content approach has logic, is easy to understand, and can be readily translated in practice, the research evidence points out limitations. There is very little research support for these models theoretical basic and predictability. The trade off for simplicity sacrifices true understanding of the complexity of work motivation. On the positive side, however, the content models have given emphasis to important content factors that were largely ignored by human relationists. In addition the Alderfers ERG needs theory allows more flexibility and Herzbergs two-fa ctor theory is useful as an explanation for job satisfaction and as a point of departure for job design. The process theories are concerned with the cognitive antecedents that go into motivation and with the way they are related to one another. The theories given by Vroom, Porter and Lawler, equity theory and attribution theory fall in this category. These theories provide a much sounder explanation of work motivations. The expectancy model of Vroom and the extensions and the refinements provided by Porter and Lawler help explain the important cognitive variables and how they relate to one another in the process of work motivation. The Porter Lawler model also gives specific attention to the important relationship between performance and satisfaction. A growing research literature is somewhat supportive of these expectancy models, but conceptual and methodological problems remain. Unlike the content models, these expectancy models are relatively complex and difficult to translate into actual practice. They have also failed to meet the goals of prediction and control Motivation Theory 1 Adams Equity Theory of Work Motivation The theory explains that a major input into job performance and satisfaction is the degree of equity or inequity that people perceive in work situations. Adam depicts a specific process of how this motivation occurs. Inequality occurs when a person perceives that the ratio of his or her outcomes to inputs and the ratio of a relevant others outcomes to inputs are unequal. Our Outcomes Our Inputs Others Inputs Our Outcomes = Others Outcomes = Equity Our Inputs Others Inputs Our Outcomes > Others Outcomes = Inequity (over-rewarded) Our Inputs Others Inputs Both the inputs and the outputs of the person and the other are based upon the persons perceptions, which are affected by age, sex, education, social status, organizational position, qualifications, and how hard the person works, etc. Outcomes consist primarily of rewards such as pay, status, promotion, and intrinsic interest in the job. Equity sensitivity is the ratio based upon the persons perception of what the person is giving (inputs) and receiving (outcomes) versus the ratio of what the relevant is giving and receiving. This cognition may or may not be the same as someone elses observation of the ratios or the same as the actual situation. If the persons perceived ratio is not equal to the others, he or she will strive to restore the ratio to equity. This striving to restore equity is used as the explanation of work motivation. The strength of this motivation is in direct proportion to the perceived inequity that exists. Research suggests that individuals engage in illegal behaviors to maintain equity in relationships, either with their employing organization or with other people (Greenberg, 1990). The theory was later expanded with the concept of Organizational Justice. Organizational justice reflects the extend to which people perceive that they are treated fairly at work. It identified three different components of justice: distributive (The perceived fairness of how resources and rewards are distributed), procedural (The perceived fairness of the process and procedures used to make allocation decisions) and interactional (The perceived fairness of the decision makers behavior in the process of decision-making). (Copanzano, Rupp, Mohler and Schminke, 2001). Critiques: Equity theory is descriptive and it reflects much of our everyday experience. As a theory however equity is only partial in analysis and as a predictor. There are many societal and institutional variables (inequalities) that we all navigate. The theory ignores peoples natural resilience, their competitiveness, selflessness and selfishness, their ethical dilemmas in decision-making and their passions. It does not adequately explain interactions in close relationships such as marriage or emotional labor where we may provide care to others at a burdensome cost of declining personal well-being and self-denial. Norms of equity and reciprocity are often discounted in close and romantic friendships or where there are deep family bonds. In the social exchanges of business, causal, or stranger relationships, there may be more of a dominant assumption that inputs are offered with the expectation of a like response. There is more of a formal contract of tangible and intangible reward. A promise unfulfilled, without proper reciprocity incurs a debt of honor. A promise is broken. In our community, obligations of reciprocal response operate. We are expected to apply the Golden Rule and to help where we can an act ably demonstrated by the Parable of the Good Samaritan. Social exchange theory assumes rational, calculated action involving an expected pay-off. We do not always act rationally. Many will not be as selfish as rational action may suggest. Indeed our reward may be the inner glow of respecting oneself and living to ones own values. Such altruism, albeit self-referential, does not sit easily under the assumptions of the rational, economic-person model. Implications It is necessary to pay attention to what employees perceive to be fair and equitable. For example: In my company, one of my colleagues was assigned to a project that required him to work during non business hours frequently. He worked three days at the office and two days at home in a week for a month and half. This caused others to start working from home during business hours. Allow employees to have a voice and an opportunity to appeal. Organizational changes, promoting cooperation, etc. can come easier with equitable outcomes. Managements failure to achieve equity could be costly for the organization. For example: One of my technically team members was not very competent. He took double the time to complete any give work when compared to the others. Management failed to take any action; instead the others were given more work. Eventually, even the competent workers took it easy to restore equity causing project delays. Motivation Theory 2 Vrooms Expectancy Theory of Motivation: Expectancy theory provides a framework for analyzing work motivation, which is eminently practical. It provides a checklist of factors to be considered in any managerial situation and it points to the links between the relevant factors and the direction, which these factors tend to follow in their interrelationships. (Tony J. Watson, Routledge Kegan Paul, 1986). Expectancy theory holds that people are motivated to behave in ways that produce desired combinations of expected outcomes. It can be used to predict motivation and behavior in any situation in which a choice between two or more alternatives must be made. (Kreitner R. Kinicki A., Mcgraw Hill, 7th Edition). Vroom gave the following equation of Motivation: Motivation (M) = Valence (V) x Expectancy (E) Valence stands for the preference of an individual for a particular outcome. Thus, when an individual desires a particular outcome the value of V is positive. On the other hand when the individual does not desire a certain outcome, the value of V is negative. The value of expectancy ranges between zero and one. When a certain event will definitely not occur the value of E is zero. On the other hand when the event is sure to occur the value of E is one. Since its original conception, the expectancy theory model has been refined and extended many times. The better know of all is the Porter-Lawler model. Although conventional wisdom argues that satisfaction leads to performance, Porter and Lawler argued the reverse. If rewards are adequate, high levels of performance may lead to satisfaction. In addition to the features included in the original expectancy model, the Porter-Lawler model includes abilities, traits, and role perceptions. Critiques: Vrooms theory does not directly contribute to the techniques of motivating people. It is of value in understanding organizational behavior. It clarifies the relation between individuals and the organizational goals. The model is designed to help management understand and analyze employee motivation and identify some to the relevant variables. However, the theory falls short of providing specific solutions to the motivational problems. The theory also does not take into account the individual differences based on individual perceptions nor does it assume that most people have the same hierarchy of needs. It treats as a variable to be investigated just what it is that particular employees are seeking in their work. Thus the theory indicates only the conceptional determinants of motivation and how they are related. Research studies have confirmed that the association of both kinds of expectancies and valences with effort and performance. The motivated behavior of people arises from their valuing expected rewards, believing effort will lead to performance, and that performance will result in desired rewards. The expectancy theory explains motivation in the U.S. better than elsewhere and therefore may not be suitable for other regions. Implications This theory can be used by the managers to: Determine the primary outcome each employee wants. Decide what levels and kinds of performance are needed to meet organizational goals. Make sure the desired levels of performance are possible. Link desired outcomes and desired performance. Analyze the situation for conflicting expectations. Make sure the rewards are large enough. Make sure the overall system is equitable for everyone. Motivation Theory 3 Maslows Theory of Hierarchy of Need: Maslow believed that within every individual, there exists a hierarchy of five needs and that each level of need must be satisfied before an individual pursues the next higher level of need (Maslow, 1943). As an individual progresses through the various levels of needs, the proceeding needs loose their motivational value. The basic human needs placed by Maslow in an ascending order of importance can be summarized and shown as below: The desire to become what one is capable of becoming. These are the needs to be held in esteem both by oneself and by others. These are the needs to belong and to be accepted by various groups. These are the needs to be free of physical danger. The safety needs look to the future. These are the basic needs for sustaining human life itself, such as food, water, warmth, shelter, and sleep. Maslow in his later work (Maslow, 1954) said: Gratification of the self-actualization need causes an increase in its importance rather than a decrease. Long deprivation of a given need, results in fixation for that need. Higher needs may emerge not after gratification, but rather by long deprivation, renunciation or suppression of lower needs. Human behavior is multi-determined and multi-motivated. Critiques: Part of the appeal of Maslows theory is that it provides both a theory of human motives by classifying basic human needs in a hierarchy and the theory of human motivation that relates these needs to general behavior. Maslows major contribution lies in the hierarchical concept. He was the first to recognize that a need once satisfied is a spent force and ceases to be a motivator. Maslows need hierarchy presents a paradox in as much as while the theory is widely accepted, there is a little research evidence available to support the theory. It is said that beyond structuring needs in a certain fashion Maslow does not give concrete guidance to the managers as to how they should motivate their employees. Implications: The need hierarchy as postulated by Maslow does not appear in practice. It is likely that over fulfillment of anyones particular need may result in fixation for the need. In that case even when a particular need is satisfied a person may still engage in the fulfillment of the same need. Furthermore, in a normal human being, all the needs are not always satisfied entirely. There remains an unsatisfied corner of every need in spite of which the person seeks fulfillment of the higher need. A person may move on to the next need in spite of the lower need being unfulfilled or being partly fulfilled. Conclusion No single motivation theory can suffice in todays workplace. Each motivational theory has its pros and cons. A theory may get the highest performance from an employee but may not from another employee. The organizations workplace has changed dramatically in the past decade. Companies are both downsizing and expanding (often at the same time, in different divisions or levels of the hierarchy). Work is being out-sourced to various regions and countries. The workforce is characterized by increased diversity with highly divergent needs and demands. Information technology has frequently changed both the manner and location of work activities. New organizational forms (such as e-commerce) are now common. Teams are redefining the notion of hierarchy, as well as traditional power distributions. The use of contingent workers is on the rise and globalization and the challenges of managing across borders are now the norm. These changes have had a profound influence on how companies attempt to attract, retain, and motivate their employees. Yet we lack new models capable of guiding managers in this new era of work. As management scholar Peter Cappelli notes, Most observers of the corporate world believe that the traditional relationship between employer and employee is gone, but there is little understanding of why it ended and even less about what is replacing that relationship (Cappelli, 1999). I believe that the existing work motivation and job performance theories are inadequate to cater to the present era of such diverse workforce. New theories of motivation are required to commensurate with this new era.

The Clinton-lewinsky Scandal :: William Jefferson Clinton Essays

Lately, the top story in the news day after day, months after months have been about William Jefferson Clinton, also known as Bill. Who could blame them, there is nothing better than a story out of the ordinary, especially one with presidential status. For the past months he has been the most talked about figure, being the essential topic for news, talk shows, late night comedy and even going as far as the big screen. Talk about 'Primary Colors' and 'Wag the Dog.' What has gotten to me the most however, were the constant flow of Republicans, along with a few Democrats, who just want to say how shocked and embarrassed they are along with the people of the United States.The president had not just become the most talked about figure, but also one history had ever seen, so far that is, breaking the record and becoming a topic of conversation and debate 'twenty-four seven.' The people, who I think were most affected by this crisis and feel very sad for, are the Republicans, since they ha d lost severe amount of sleep over the president's bedroom crisis. They had to perform their republican duties by shocking our brains with the president's affair with Monica Lewinsky. We had to ignore the rest of the world news and its issues while they plough through the valley of lies, abuse of power and something they called high crimes and misdemeanors. At first we listen and listen and listen but eventually got bored. Not a whole lot of people felt comfortable smelling someone dirty laundry which was aired for a very, very long time. I personally got tired of this never ending story a very long time ago, since I have a great deal of respect for Mr. Clinton. I love the guy and no I am not talking romantically. I love Mr. Clinton as a teacher and most importantly as a role model. There is a story behind how Mr. Clinton earned my respect, which had nothing to do with his cute looks, but rather his character.From what I've seen, he is a hardworking, dedicated, and caring individual. Most of all, he maintains his personality as an ordinary person just like you and me. His work as a president for the past years speaks for it self. From what I've observed, Mr. Clinton is always willing to act on the people's behalf and addressing the issues that concern them the most. The Clinton-lewinsky Scandal :: William Jefferson Clinton Essays Lately, the top story in the news day after day, months after months have been about William Jefferson Clinton, also known as Bill. Who could blame them, there is nothing better than a story out of the ordinary, especially one with presidential status. For the past months he has been the most talked about figure, being the essential topic for news, talk shows, late night comedy and even going as far as the big screen. Talk about 'Primary Colors' and 'Wag the Dog.' What has gotten to me the most however, were the constant flow of Republicans, along with a few Democrats, who just want to say how shocked and embarrassed they are along with the people of the United States.The president had not just become the most talked about figure, but also one history had ever seen, so far that is, breaking the record and becoming a topic of conversation and debate 'twenty-four seven.' The people, who I think were most affected by this crisis and feel very sad for, are the Republicans, since they ha d lost severe amount of sleep over the president's bedroom crisis. They had to perform their republican duties by shocking our brains with the president's affair with Monica Lewinsky. We had to ignore the rest of the world news and its issues while they plough through the valley of lies, abuse of power and something they called high crimes and misdemeanors. At first we listen and listen and listen but eventually got bored. Not a whole lot of people felt comfortable smelling someone dirty laundry which was aired for a very, very long time. I personally got tired of this never ending story a very long time ago, since I have a great deal of respect for Mr. Clinton. I love the guy and no I am not talking romantically. I love Mr. Clinton as a teacher and most importantly as a role model. There is a story behind how Mr. Clinton earned my respect, which had nothing to do with his cute looks, but rather his character.From what I've seen, he is a hardworking, dedicated, and caring individual. Most of all, he maintains his personality as an ordinary person just like you and me. His work as a president for the past years speaks for it self. From what I've observed, Mr. Clinton is always willing to act on the people's behalf and addressing the issues that concern them the most.

Graduation Speech: May You Have Enough -- Graduation Speech, Commencem

Martin Luther King Jr. 1929-1968. Mother Theresa 1910-1997. Albert Einstein 1879-1955. All of these people are not remembered for their birth or death dates, but rather what they did with their dash. The dash that goes between their birth and death dates on their headstones. The dash that says what a person has accomplished in their life. The dash that takes up so little space, but holds so much meaning. What will you do with your dash? Will your dash be one of accomplishment, of success, of compassion, of love, of happiness? I wish you more than enough of all of these things to make up your dash. I heard a short story recently that I think seems appropriate to share. At an airport a father and daughter were saying good-bye to one another. "I love you, I wish you enough." The father said. She said, "Daddy, our life together has been more than enough. I wish you enough, too." They kissed good-bye and she left. Walking over toward the window where another young lady was seated, he asked her, "Did you ever say good-bye to someone knowing it would be forever?" ..

Inspire to educate Essay

Education is an avenue that enables the production of individuals who knows the proper way to live, learn and work together for the foundation of a strong community. Each and every child deserves the chance to be educated. Such learning must be the kind that involves challenges and stimulates them to achieve their maximum potential. On the Importance of Education The importance of education is quite clear. Education is the knowledge of putting one’s potentials to maximum use. One can safely say that a human being is not in the proper sense till he is educated. This importance of education is basically for two reasons. The first is that the training of a human mind is not complete without education. Education makes man a right thinker. It tells man how to think and how to make decisions. The second reason for the importance of education is that only through the attainment of education, man is enabled to receive information from the external world; to acquaint himself with past history and receive all necessary information regarding the present. Without education, man is as though in a closed room and with education he finds himself in a room with all its windows open towards the outside world (Khan, 2007). Education has an immense impact on the human society. One can safely assume that a person is not in the proper sense till he is educated. It trains the human mind to think the right decisions. In other words, man becomes rational when he is educated. It is through education that knowledge and information is received and spread throughout the world. An educated person cannot read and write and hence he is closed to all the knowledge and wisdom he can gain through books and other mediums. In other words, he is shut off from the outside world. In contrast, an educated man lives in a room with all its windows open towards the outside world. The quality of human resource of a nation is easily judged by the number of literate people living in it. This is to say that education is a must if a nation aspires to achieve growth and development and more importantly sustain it. This may well explain the fact that rich and developed nations of the world have very high literacy rate and productive human resource. In fact these nations have started imparting selective training and education programs so as to meet the new technical and business demands of the 21st century. Keeping the importance of education in mind, the US Department of Education aims to promote student achievement and preparation for global competitiveness by fostering educational excellence and ensuring equal access. It also establishes policies regarding federal financial aid for education, and distributing as well as monitoring those funds. It also continuously strives to focus national attention on key educational issues and providing equal access to education. The importance of education cannot be neglected by any nation. And in today’s world, the role of education has become even more vital. It is an absolute necessity for economic and social development of any nation (Goel, 2007). Inspiring Children to Learn At one of their forums organized by the Walden University entitled â€Å"M. S. In Education: Teaching in Linguistically and Culturally Diverse Classrooms,† the speakers addressed the issue on how to be able to inspire the children to learn, especially the ones who due to their culture are not supported by their family to succeed in their education. This is what they have to say: Set and environment where they choose to become inspired, where the students choose to make the decision. Many families who are from ethnic minorities are not people who have traditionally been successful in school. You need to initiate the phone call to the parents on a consistent basis and let them know how important they are to their children’s education. Do it in ways that are consistent and that show people you care. This is an idea that transcends culture. A mother’s love for a child transcends culture. If you can get through to the mother, that’s what transcends. You can really be proud of knowing that you have changed a life. I have never met a parent who wasn’t interested in his or her child doing well in school. Don’t think you can motivate people. You set an environment where people elect to be motivated and ultimately empowered. It’s a choice that people make and that sets them up for success. Don’t give up on anyone. Understand people’s prior knowledge of schools, where they came from. Give them a message of hope and inclusion. Don’t give up and don’t try to motivate. Set this environment, and you’ll meet with unexpected success (Walden 2006). The need for such environment has never been so great. As educators, we need to trace the path that realizes the many needs of our children. We’ve come to the realization that we cannot do it alone. We need the role of the parents as part of the team. This involvement nonetheless affirms the role of the parents as primary stakeholders in their children’s future, particularly in education. A team whose aim is to be able to provide for our children a great investment that they made be able to reach their true promise. This teamwork is headed to achieve an increased engagement in the advocacy of parents on behalf of their children’s opportunities in learning. We are after molding fully developed citizens who will do good things to their community in return. Academic achievements are only a bonus and not an end in itself. The realization of the importance of education forbids us to deny our children the ability to achieve their fullest promises. Through this light, we cannot deny our society the benefits of our children’s untapped talents. References Alrisala Organization. (2007). The Importance of Education.Retrieved December 8, 2007 from www. alrisala. org/Articles/mailing_list/importance_of_education. html. SearchWarp. com. (2007, July 6). The Importance of Education. Retrieved December 8, 2007 from http://searchwarp. com/swa230219. html. Results for America. (2007). Learn More About Education. Retrieved December 7, 2007 from http://www. resultsforamerica. org/education/learn. php. Walden University. (2006, June 6). M. S. in Education: Teaching in Linguistically and Culturally Diverse Classrooms. Retrieved December 6, 2007 from www. waldenu. edu/c/Files/DocsSOE/Q-a_Ed_DiverseClassrooms. doc.

Conflicts Stimulate Maturity Essay

Rudolfo Anaya’s Bless Me, Ultima is the first in a trilogy relating the trials and tribulations encountered as an adolescent in New Mexico. Many consider it to be â€Å"classic† Chicano fiction in that it portrays New Mexican traditions and lifestyles the average reader had most likely never encountered while transcending a mere portrait of the southwest by representing Antonio’s rites of passage into maturity in a manner to which nearly anyone can relate (University of New Mexico). The reader follows along as Antonio moves from childish innocence to newfound maturity through a series of crises and conflicts. They begin with Ultima’s arrival and end with her death, stimulating Antonio’s spiritual search and moving him closer to adulthood. Along the way, Antonio struggles through a duality of conflicts, convinced he must choose only one side of his heritage but made uncertain by his loyalties and beliefs for each. Maturity is finally reached when he realizes the solution is to fuse the differing elements in his family. In this way he finds satisfaction for both his inner needs and external influences. The conflicts triggering Antonio’s maturation are the result of the dualities in Antonio’s life: his mother’s versus his father’s families, the Catholic religion versus curanderismo, Western versus Chicano culture, and myth versus reality. His family’s heritage is one of the impetuses to Antonio’s soul searching. On his mother’s side is a heritage of Catholicism and farmers who worked off the land; on his father’s side resides a Hispanic people who made their living as vaqueros on the llano. His mother wishes Antonio to become a priest while his father wishes he carry on in the Marez tradition. This conflict is made clear through Antonio’s dream of his birth: his mother’s family brings him gifts of earth – â€Å"fresh green chile and corn, ripe apples and peaches, pumpkins and green beans† (Anaya, 5), while his father’s family destroys them and provides, instead, â€Å"a saddle, horse blankets, bottles of whiskey, a new rope, bridles, chapas, and an old guitar† (Anaya, 5). While both families rely on the earth and its bounty to provide, they have dissenting attitudes. It is the goal of the Marezes to â€Å"live free upon the earth and roam over it† while the Lunas â€Å"live tied to the earth and its cycles† (Lamadrid, 498). Antonio asks Ultima: â€Å"Now we have come to live near the river, and yet near the llano. I love them both, and yet I am of neither. I wonder which life I will choose? † (Anaya, 38), voicing his concerns over the ability to pick just one lifestyle. According to Black (155 – 157), Antonio’s coming-of-age involves separating from his family while integrating features from both sides. The young man is expected to physically separate from his mother as his brothers have done. Though they occupy little of the text, Andy and Gene also play significant roles in Antonio’s life. In their minds, â€Å"all their lives they had lived with the dreams of their father and mother haunting them†¦. † (Anaya, 62) and Gene avers, â€Å"We can’t be tied down to old dreams†: (Anaya, 62). The brothers are relieved, then, that Antonio is the scapegoat who can please their mother by embodying her dreams, leaving them free to pursue their own. Antonio is different than Andy and Gene, preferring, instead, to use â€Å"both waters† and create a new lifestyle. Gabriel succinctly sums up his son’s spiritual search like this: â€Å"every man is a part of his past. He cannot escape it, but he may reform the old materials, make something new† (Anaya, 236). A further conflict in Antonio’s life is the dichotomy of the Catholic religion as opposed to Chicano beliefs and practices. He begins his spiritual search with the Catholic church, becoming preoccupied with sin and its consequences. After witnessing the death of the town’s sheriff and Lupito, he gives confession. Antonio struggles with the meaning of the Act of Contrition, the nature of confession, and his disappointment with the Communion ritual. He questions the church’s teachings regarding God and its definitions of good and evil, particularly after the deaths of Tenorio and his daughters, Narciso, and Florence. The author states, â€Å"The boy is wrestling with the questions of good and evil and why evil exists in this world† (McDonald, from de Mancelos, 4). Although Antonio wonders, â€Å"Was it possible that there was more power in Ultima’s magic than in the priest? † (Anaya, 99), it is Ultima who consoles him when the Catholic priest fails to heal Lucas. Ultima reaffirms Antonio’s faith in his fellow many by assuring him that the men of the llano would not resort to the act of killing another without good reason. She initiates him into the art of curanderismo. As Antonio begins assisting Ultima in her healing practices, he is introduced to the legend of the golden carp. When he sees the mythical golden carp, Antonio experiences a moment of revelation: â€Å"This is what I had expected God to do at my first holy communion! If God was witness to my beholding of the golden carp then I had sinned! † (Anaya, 105). Antonio does not give up his dream of being a priest, even though is severely disappointed by the Catholic religion. He becomes a different kind of spiritual leader, one his people are not quite ready to accept. In a dream, Antonio cries out to Jesus as he suffers on the cross: â€Å"My God, my God, why have you forsaken me! † (Anaya, 233). He is unable to fully believe in either Catholicism or curanderismo and consequently decides to combine the two different perspectives to gain his own answers. Antonio ultimately becomes â€Å"a man of learning† as Ultima had predicted. He acquires knowledge and understanding along the way to maturity. Antonio appreciates that life is naturally ever changing. He accepts his parents’ flaws as well as his brothers’ sins. He realizes the extent of prejudice and accepts that others, too, are not firm in their beliefs, while recognizing his own sins. The duality of Western and Chicano cultures in his heritage is another conflict Antonio must resolve. The author represents three different acculturations: assimilation, integration and rejection (Black, 146). According to Black, Antonio’s brothers â€Å"are assimilated into the Anglo world in ways that result in their desire to leave la familia and move into the dominant cultural sphere†; because they reject their heritage, they lose their culture (149). Antonio does a better job of assimilating his ethnic identity with Angle culture through adaptation: â€Å"†¦the innocence which our isolation sheltered could not last forever, and the affairs of the town began to reach across our bridge and enter my life† (Anaya, 14). Antonio begins his assimilation in school. He retains his heritage by speaking Spanish and eating his traditional Chicano lunch â€Å"of hot beans and some good, green chile wrapped in tortillas† (Anaya, 54). Although, as he says, â€Å"the other children saw my lunch [and] they laughed and pointed again†, the experience reminded him of the existence of prejudice (Anaya, 54). It makes him feel different until he finally finds friends who share his Chicano roots and he is able to overcome his loneliness. This also helps him to realize that he can live in both worlds. Antonio strives to learn English and stay in school, in direct contrast to the rest of his family. At home, he is educated about Chicano culture through Ultima’s teachings. She urges him to appreciate the beauty of the land and embrace the ancient wisdom of curanderas. His family are the instructors in such things as personal integrity and the Chicano way of life. Belief in myth as opposed to the reality presented by history also create a conflict in Antonio. According to Lamadrid, there is an important relation between myth and the socio-cultural identity of traditional Chicanos (497). He uses examples such as that of la llorona (wailing woman) to define myth as the â€Å"collective interpretation and mediation of the contradictions in the historical and ecological experience of a people† (Lamadrid, 496). This assertion becomes clear in examining Antonio’s representation of evil and native power; he believes La llorona is luring him, but he resists and escapes death. Ultimately, Antonio learns to accept that life is the greater reality and understands â€Å"the tragic consequences of life can be overcome by the magical strength that resides in the human heart† (Anaya, 237). He remembers Ultima’s teachings, which help him to â€Å"take life’s experiences and build strength from them and not weakness† (Anaya, 248). As de Mancelos states, Antonio must â€Å"understand the other side of the myth, the legends, the indigenous beliefs and the power of the earth† as well as more traditional religious beliefs (5). An apocalyptic event – the development of the first atomic bomb for use in World War II combat – juxtaposes with Antonio’s increasing awareness. According to Lamadrid, â€Å"the awareness of the characters of the apocalyptic threat of the atomic bomb†¦demonstrates a real and historical dimension of apocalypse† (500). Upon its arrival, the village women dress in mourning clothes, assert that the bomb resembles â€Å"a ball of white heat beyond the imagination, beyond hell† and lay the blame on ignorant Anglos: â€Å"Man was not made to know so much†¦they compete with God, they disturb the seasons, they seek to know more than God Himself. In the end, that knowledge they seek will destroy us all† (Anaya, 183). The village witnesses the loss of a large number of husbands and sons during the war while the state hosts the very first test of the atomic bomb. Even Antonio is affected as his brothers return from service traumatized. According to the villagers, these are all signs of an apocalypse requiring â€Å"the need for a synthesis†¦in this new time of crisis† (Lamadrid, 500). Antonio is fortunate enough to create his own synthesis by continuing his ties to the desert and La Virgen de Guadalupe, la llorona and the brotherhood of the golden carp. His cultural conflicts are settled because of his synchronicity with Ultima’s belief that the purpose of his life is to do good. Her final blessing, â€Å"Always have the strength to live. Love life, and if despair enters your heart, look for me in the evenings when the wind is gentle and the owls sing in the hills† are the words he will live by(Anaya, 247). Antonio’s maturity comes as the result of completing a journey which alternately takes him away from, and then back to, his heritage. The conflicts of warring factions in his life cause him to question the values and beliefs of each and come up with his own explanation. Rather than refusing his heritage, Antonio fuses the differences and acquires a richness of experience and strength of character. Along with this new understating, Antonio looks forward to a future based on the past but open to new possibilities – a mature outlook indeed. Works Cited Anaya, Rudolfo. Bless Me Ultima. New York: Warner Books, 1999. Black, Debra B. â€Å"Times of Conflict: Bless Me, Ultima as a Novel of Acculturation†. Bilingual Review, Vol. 25 (2), 2000, pp. 146-159. de Mancelos, Joao. â€Å"Witchcraft, Initiation, and Cultural Identity in Rudolfo Anaya’s Bless Me, Ultima†. Revista de Letras, serie II, #3, 2004. 129-134. Lamadrid, Enrique R. â€Å"Myth as the Cognitive Process of Popular Culture in Rudolfo Anaya’s Bless Me, Ultima†: The Dialectics of Knowledge. Hispania, Vol. 68, No. 3 (Sep. 1985), pp. 496-501. Stone, Dan. â€Å"An Interview with Rudolfo Anaya†. National Endowment for the Arts: The Big Read. January 4, 2007. Retrieved October 15, 2008 from the NEA website: http://www. neabigread. org/books/blessmeultima/anaya04_about. php. University of New Mexico. â€Å"Writing the Southwest: Rudolfo Anaya†. Retrieved October 15, 2008 from the UNM website: http://www. unm. edu/~wrtgsw/anaya. html.