The role of intuitive judgement in strategic decision-making The WritePass Journal

The role of intuitive judgement in strategic decision-making Introduction The role of intuitive judgement in strategic decision-making IntroductionApproach and Outline(Theory Being Tested)List of ReferencesRelated Introduction This research will examine The Role of Intuitive Judgement in Strategic Decision-Making by studying the measures used within the organisations and means of a Literature Review. Literature Review will look at the, use of intuitive skills which will be discussed. Research questions, the circumstances under which intuitive judgement is employed and the conditions under which it is effective and strategic decision-making are considered. Finally, the Literature Review will explore the role played by intuition in TMT decision-making. Using MBTI (Myers Briggs Type Indicator), the study will analyse the decision making style of managers. Those are two perceiving functions, sensing and intuition (irrational) the two judging functions, thinking and feeling (rational). Myers et al., 1998 has identified four cognitive styles (ST, SF, NT and NF). Sufficient support has received for using the method of MBTI (Myers Briggs Type Indicator) as a measure of Jungian Personality dimensions. (e.g. Rosenak Shontz 1988;Gardner Martinko, 1996; Myers et al, 1998). (Cited in Gallà ©n, T. 2006). Thus this study will fill the gap between Hambrick and Mason’s (1984) ‘upper echelons’ model of organizations, in the field of strategic decision-making which mainly examined the demographic factors influencing top management team’s (TMT’s) decision-making and firm performance not intuition’s role and team interaction mechanisms affect in the process of   decision making and firm performance. The research question is: How do team interaction mechanisms affect intuitive judgement of the Leader (Decision Maker)? Approach and Outline(Theory Being Tested) The conceptual model shows that Team effectiveness – displayed as an input-throughput-output model – is a multilevel phenomenon. As Hambrick and Mason (1984) argue, corporate performance is a reflection of the decision makers in the upper echelons of the corporation, thus director-level variables are linked to firm-level variables. However, as argued above, this type of reasoning ignores Agor (1986) study which indicates that intuition is especially important in situations characterised by high levels of uncertainty, where facts are limited, where there are few precedents and when time is limited. In order to promote change in an organizations strategy, (Gallà ©n, T. 2006) it might be necessary to consider a successors personality too: sometimes a sensing (S) manager may be replaced by an intuitive (N) manager. (Gallà ©n, T. 2006) In line with Clares (1999) suggests that those who can think intuitively may have a valuable contribution to make to the management process, thus Director Characteristics include Extraversion (E)/Introversion (I) Sensing (S)/Intuition (N) and Thinking (T)/Feeling (F). Next, these input variables lead to outcomes, first at the team level. The team role performance block is to be interpreted as the issue to what extent the team monitors top management and to what extent the team provides resources to the firm. Team-level outcomes contribute to firm performance, where one has to take into account that good corporate performance is defined differently by various stakeholders (Wood and Jones, 1995). The behavioural propositions will be tested on a dataset that will be gathered for this research. This data will consist of answers to a wide variety of statements on team working style and the company’s environment. Several hundred replies will be collected from UK and Indian SMEs and MLEs, CEOs. The studies in this set focus on UK and Indian corporations. A first study will identify team processes such as effort, conflict, cooperation and use of knowledge and hypothesis upon the relationships among these concepts and between these concepts and team role performance. An intriguing issue in this research is that the major team roles that have been identified are theoretically non-complementary (monitoring requires distance, whereas strategy and service demands proximity) and practically unidentified because various activities are performed that could be considered part of both roles. A second study will test hypotheses on team capital and team performance, confronting the views of CEOs and chairmen on team relations. For both studies, case studies and small sample quantitative research needed to be identified the variables of interest and standard instruments to measure these concepts have been developed but it remains to be shown that the results generalise to larger populations and which contextual forces are important. The second set of studies concerns the team’s role in satisfying claims of stakeholder groups other than shareholders only. Specifically, it will be analysed whether some demographic configuration of the team is preferred to other team structures if it comes to making stakeholder relationships profitable. Thus, in terms of Figure 1, the middle column is held constant and a detailed analysis of director characteristics on various performance measures will be undertaken. A longitudinal study will be undertaken to investigate the dynamics of the alleged relationship between team interaction mechanisms and intuitive judgment. This study thus assesses whether team interaction mechanism is a serious issue. A cross-sectional study will be conducted to pinpoint at network theoretical and team demographic variables that are key to this relationship, seeking an optimal team structure from various team management’s views. The third and final set of studies takes a specific aspect of the intuitive role of directors and a theory of intuitive judgment in strategic decision making will be developed and answers will be sought to the How do team interaction mechanisms affect intuitive judgment of the Leader (Decision Maker)?, question that have been left unanswered to date. This field is theoretically highly undeveloped and thus it is not yet clear where to fit the set of studies in Figure 1. It is likely, however, that the development will be parallel to the first set in which director and team characteristics will be considered as drivers of firm strategy. The empirical setting is United Kingdom and India, for which a set on compliance with the corporate governance code and director profiles and networks will be composed. The studies are cross-sectional in nature and cover the majority of UK and Indian listed corporations. Qualitative data will be used in this connection and analysis of data will be interpreted using SPSS. List of References Agor, W.H. (1986), The Logic of Intuitive Decision Making: A Research-based Approach for Top Management, Quorum Books, New York, NY. Clares, M.-T. (1999), â€Å"Women, men and management styles†, International Labour Review, 138 (4), pp. 41-6. Daily, C.M., Dalton, D.R., and Cannella, A.A. jr. 2003. Corporate governance: decades of dialogue and data. Academy of Management Review 28: pp. 371-382 Forbes, D.P., and Milliken, F.J. 1999. Cognition and corporate governance: Understanding boards of directors as strategic decision-making groups. Academy of Management Review 24: pp.489-505 Gallà ©n, T. 2006 Managers and strategic decisions: does the cognitive style matter? Journal of Management Development.   25 (2) pp. 118-133. Gabrielsson, J., and Huse, M. 2004. Context, behavior, and evolution: Challenges in research on boards and governance. International Studies of Management and Organization 34: pp.11-36. Gardner, W.L., Martinko, M.J. (1996), Using the Myers-Briggs type indicator to study managers: a literature review and research agenda, Journal of Management, 22 (1), pp.45-83. Hambrick, D.C., Mason, P.A. (1984), Upper echelons: the organization as a reflection of its top managers, Academy of Management Review,   9 (2), pp.193-206. Henderson, J.C., Nutt, P.C. (1980), The influence of decision style on decision-making behavior, Management Science, 26(4), pp.371-86. Hermalin, B.E., and Weisbach, M.S. 1998. Endogenously chosen boards of directors and their monitoring of the CEO. American Economic Review 88: pp.96-118 Hillman, A.J., and Dalziel, T. 2003. Boards of directors and firm performance: Integrating agency and resource dependence perspectives. Academy of Management Review 28: pp.383-396 Huse, M. 1993. Relational norms as a supplement to neo-classical understanding of directorates: An empirical study of boards of directors. Journal of Socio-economics 22: pp.219-240 John Hayes, Christopher W. Allinson, Steven J. Armstrong, (2004) Intuition, women managers and gendered stereotypes, Personnel Review, Vol. 33 Iss: 4, pp.403 – 417 Ibarra, H., Kilduff, M., and Tsai, W. 2005. Zooming in and out: Connecting individuals and collectivities at the frontiers of organizational network research. Organization Science 16: pp.359-371. Isenberg, D.J. (1984), â€Å"How senior managers think†, Harvard Business Review, November-December, pp. 81-90. McNulty, T., and Pettigrew, A. 1999. Strategists on the board. Organization Studies 20: pp.47-74 Myers, I.B., McCaulley, M.H., Quenk, N.L., Hammer, A.L. (1998), A Guide to the Development and Use of the Myers-Briggs Type Indicator, 3rd ed., Consulting Psychologist Press, Palo Alto, CA, . Parikh, J., Neubauer, F. and Lank, A.G. (1994), Intuition: The New Frontier of Management, Blackwell, Oxford Pettigrew, A.M. 1992. On studying managerial elites. Strategic Management Journal 13: pp.163-182 Rosenak, C.M., Shontz, F.C. (1988), Jungian Q-sorts: demonstrating construct validity for psychological type and the MBTI, Journal of Psychological Type, 15 pp.33-45. Stumpf, S.A., Dunbar, R.L.M. (1991), The effects of personality type on choices made in strategic decision situations, Decision Sciences, 22 (5), pp.1047-69. Tiina Gallà ©n, (2006) Managers and strategic decisions: does the cognitive style matter?, Journal of Management Development, Vol. 25 Iss: 2, pp.118 133 Wood, D.J. and Jones, R.E. 1995. Stakeholder mismatching: A theoretical problem in empirical research on corporate social performance. International Journal of Organizational Analysis 3: pp.229-267 Zahra, S.A., and Pearce, J.A. II 1989. Boards of directors and corporate financial performance: A review and integrative model. Journal of Management 15: pp.291-334 A Study of Intuition in Decision-Making using Organizational Engineering Methodology By Ashley Floyd Fields

Practice in Identifying Appositives in Sentences

Practice in Identifying Appositives in Sentences As weve seen in  What Is an Appositive?, an appositive is a word or group of words that concisely identifies or renames another word in a sentence. The exercise on this page offers practice in identifying appositives. Exercise Some of the sentences below contain adjective clauses; others contain appositives. Identify the adjective clause or appositive in each sentence; then compare your responses with the answers below. (If you run into problems, review Building Sentences with Appositives.) John Reed, an American journalist, helped found the Communist Labor Party in America.My sister, who is a supervisor at Munchies, drives a company car.I took a cookie from Gretel, who is the woodcutters daughter.I took a cookie from Gretel, the woodcutters daughter.Og, the King of Bashan, was saved from the flood by climbing onto the roof of the ark.I once saw Margot Fonteyn, the famous ballerina.Elkie Fern, who is a professional botanist, led the kids on a nature hike.Elsa, a good country woman, has a daughter named Ulga.Paul Revere, who was a silversmith and a soldier, is famous for his midnight ride.I read a biography of Disraeli, the 19th-century statesman, and novelist. Answers to the exercise: appositive: an American journalistadjective clause: who is a supervisor at Munchiesadjective clause: who is the woodcutters daughterappositive: the woodcutters daughterappositive: the King of Bashanappositive: the famous ballerinaadjective clause: who is a professional botanistappositive: a good country womanadjective clause: who was a silversmith and a soldierappositive: the 19th-century statesman and novelist

Cultural landscape Essay Example | Topics and Well Written Essays - 250 words

Cultural landscape - Essay Example The economic status of the region is better than in other parts of the United States. The educational system is superb which provides its youth with opportunities for growth and professional development. One of the greatest virtues of Atlantic City is the diversity of its people. Religion plays a big part in the cultural landscape of a region. For instance in the Middle East religion affects the daily lives of its people evidence by the fact of the existence of a holy war that has lasted centuries. In my region religion influences the people positively because it helps build moral and ethical standards. Some of the religions that are practiced in my community include Roman Catholicism, United Methodist, Muslims, Evangelical Lutheran, Episcopal, Presbyterian, and Baptist. The religion that is practiced the most in Atlantic City is Roman Catholicism with a participation rate of 61.4% of the population (City-data). People in Atlantic City have a wide variety of religions to choose from. The religious movement in Atlantic City has helped a lot people especially the

CRM and Sales Management Assignment Example | Topics and Well Written Essays - 1500 words

CRM and Sales Management - Assignment Example Secondly, the changes in the business environment may require adjustments in the approaches to the application of the 4Ps, which would mean that it is not the overhaul of the marketing mix that forms the solution to the ever changing business environment, but the approach in its application. Lastly, the continued application of the marketing mix limits the development of further market controllable factors, which are more plausible to suit the current marketing environment. In the light of this, it becomes essential to distinguish what informs the current business environment, and creates the prospective of fulfilling the marketing need; consumer satisfaction (Belohlavek, 2008 p23). In arguing out this case, this discussion supports the proposition that the marketing mix is inadequate in the changing marketing environment, and thus needs revision to incorporate the presently developed, yet vital controllable factors that are influencing the survival and suitability of a commodity in the market. The marketing mix is composed of four business environmental components, namely price, product, place and promotion. These components can be controlled in order to enhance consumer satisfaction, through a product offering that meets customers’ expectation in terms of its affordability, ability to satisfy the existing consumer needs, accessibility of the product to the consumers and the efficient channels through which the consumer is made aware of the product (Bowman & Gatignon, p12). The traditional proposition is that, if the product fulfills all the four aspects mentioned above, then it was suitably placed in the market, and thus would survive the tides of ever changing business environment. However, it has become apparent that the marketing mix is no longer sufficient to enable a product or any brand overcome the waves of the ever-changing business environment, since the customers’ needs, preferences and priorities are also constantly changing (Prenzel, 2010 p56). According to Professor Koichi Shimizu's 7Cs Compass Model, the concept of place is no longer the most relevant aspect of modern day marketing, but rather convenience (Luudicke, 2006 p72). As opposed to ensuring that the supply chain is most appropriate to connect the producer and the consumer, the emphasis is now making the purchasing experience for the consumers more convenient. For example, Amazon.com is one of the organizations that deal in offering its products over the internet, which has placed more emphasis on convenience than on place (Wenderoth, 2009 p87). This is because, such an organization does not rely on a physical distribution channel, but on the internet, which requires complete customer understanding, before a purchase is made from their site. While it would be most beneficial for the organizations offering physical tangible products to improve the supply and distribution chain, it would be more beneficial for the online organizations offering their pro duct over the internet to improve convenience and the purchasing experience of the customers (Burgers, 2008 p11). Therefore, while the distribution channels formed the basis of place as the component of the traditional marketing mix, convenience informs the basis of the digital and online marketing organizations. Therefore, there is a need to include convenience among the component of the marketing mix, to cater for the current growth in digital

The Symbolic Function of the Sambo Doll in Ralph Ellison’s Invisible Ma

In 1952, Ralph Ellison published the only novel of his career: Invisible Man; telling the story of an unnamed â€Å"invisible† narrator. Early on, the narrator delineates his invisibility to â€Å"people refus[ing] to see [him];† society neglects to see him as a result of his black lineage (Ellison 3). Ellison incorporates several objects, frequently appearing and reappearing throughout the novel, to expose social and intellectual issues imposed on the black community. Amid the â€Å"procession of tangible, material objects† moving â€Å"in and out of the text† is the dancing Sambo doll whose purpose is to symbolically represent cruel stereotypes and the destructive power of injustice that blacks fall victim to (Lucas 172). Ellison’s rendering of the small paper dolls, representing obedient black slaves, â€Å"unveils an astonishing correspondence between the past and the present† and functions as a force to the narrator’s most essent ial consciousness of his environment and identity (Lucas 173). The Sambo, whose sole purpose was to entertain the white community, further functions to symbolize, through its stereotype, the power whites have to control the movements of African Americans. Ellison immediately introduces readers to the Sambo stereotype at the beginning of the novel when the invisible man becomes the source of entertainment for the white man at the battle royal, engaging in a fighting match with other black men. Out of pure desperation to be accepted by these men, the narrator; like the obedient Sambo, moves in accordance to what he hears the crowd instructing him to do because â€Å"only these men [can] judge [his] ability† (Ellison 22). To further validate the narrator’s Sambo-like behavior, following the match, a blond man winks at the narrator... ...pulls its strings. For the narrator and the black community, the Sambo dolls are a constant reminder that they are unable to neither form their own identity nor control their very movements. Ellison’s incorporation of the Sambo dolls educates us on an important lesson in life, that it is important to be ourselves and choreograph our own choices and movements in life. We must not allow others to hold reign of our strings and steer us in the direction they feel is right. â€Å"Life is to be lived, not controlled;† our full potential in life lies within our ability to control our movements and decisions in life (Ellison 577). Works Cited Ellison, Ralph. Invisible Man. New York: Vintage International, 1995. Ebook Reader. Morel, Lucas E. Ralph Ellison and the Raft of Hope: A Political Companion to Invisible Man. Lexington: University of Kentucky, 2004. Print. The Symbolic Function of the Sambo Doll in Ralph Ellison’s Invisible Ma In 1952, Ralph Ellison published the only novel of his career: Invisible Man; telling the story of an unnamed â€Å"invisible† narrator. Early on, the narrator delineates his invisibility to â€Å"people refus[ing] to see [him];† society neglects to see him as a result of his black lineage (Ellison 3). Ellison incorporates several objects, frequently appearing and reappearing throughout the novel, to expose social and intellectual issues imposed on the black community. Amid the â€Å"procession of tangible, material objects† moving â€Å"in and out of the text† is the dancing Sambo doll whose purpose is to symbolically represent cruel stereotypes and the destructive power of injustice that blacks fall victim to (Lucas 172). Ellison’s rendering of the small paper dolls, representing obedient black slaves, â€Å"unveils an astonishing correspondence between the past and the present† and functions as a force to the narrator’s most essent ial consciousness of his environment and identity (Lucas 173). The Sambo, whose sole purpose was to entertain the white community, further functions to symbolize, through its stereotype, the power whites have to control the movements of African Americans. Ellison immediately introduces readers to the Sambo stereotype at the beginning of the novel when the invisible man becomes the source of entertainment for the white man at the battle royal, engaging in a fighting match with other black men. Out of pure desperation to be accepted by these men, the narrator; like the obedient Sambo, moves in accordance to what he hears the crowd instructing him to do because â€Å"only these men [can] judge [his] ability† (Ellison 22). To further validate the narrator’s Sambo-like behavior, following the match, a blond man winks at the narrator... ...pulls its strings. For the narrator and the black community, the Sambo dolls are a constant reminder that they are unable to neither form their own identity nor control their very movements. Ellison’s incorporation of the Sambo dolls educates us on an important lesson in life, that it is important to be ourselves and choreograph our own choices and movements in life. We must not allow others to hold reign of our strings and steer us in the direction they feel is right. â€Å"Life is to be lived, not controlled;† our full potential in life lies within our ability to control our movements and decisions in life (Ellison 577). Works Cited Ellison, Ralph. Invisible Man. New York: Vintage International, 1995. Ebook Reader. Morel, Lucas E. Ralph Ellison and the Raft of Hope: A Political Companion to Invisible Man. Lexington: University of Kentucky, 2004. Print.

Islamic Civilization in Malaysia

ISLAMIC CULTURAL DEVELOPMENT IN MALAYSIA A Summation: Introduction This study covers the often-pressed subject of the role of Islam in the culture of Malaysia and within the everyday lives of its population. Malaysia is predominantly an Islamic country where the majority, i. e. 60%, of the population are Muslims. The other main faiths include Buddhists 19%, Christians 9%, Hindus 6%, and Chinese 4. 5%, with the rest having minor (or being without) religions. While Malaysia has a multi-cultural population, there is good tolerance between all major faiths, which co-exist in harmony.Background It is most commonly reasoned that Islam first arrived in Malaysia with Sultan Muzaffar Shah I of Kedah (12th century), the first ruler to be known to convert to Islam after being introduced to it by Indian traders, who themselves were recent converts. During the 12th century AD, when Indian Muslim traders stepped on Malaysian soil, people of Malaysia and Indonesia adopted and absorbed the religion peacefully. By the 15th and 16th centuries it was the majority faith of the Malay people.Meanwhile, Malaysia developed politically into its recognized nine constituent states, namely Kelantan, Terengganu, Pahang, Kedah, Perak, Perlis, Selangor, Johor and Negeri Sembilan. Initially, the draft Constitution of Malaysia did not specify any official religion for the overall State. However, the rulers of the nine individual states felt that it was appropriate that Islam should be the official religion, collectively across all states of the developing country. The Malaysian states have constitutional monarchs or sultans.These rulers still maintain authority over religious affairs of the states. The states of Penang, Malacca, Sarawak and Sabah do not have any sultan, but the king, Yang di-Pertuan Agong, plays the role of head of Islam in each of those states, as well as in each of the current Federal Territories of Kuala Lumpur, Labuan and Putrajaya. To this day the doctrinal belief and fai th, ethical and moral values of the Malays are based on Islam, which is a major contributor to the colour and cultural landscape of Malaysia.Of course, other religious and cultural elements have been harmoniously integrated into the Malay way of life, to contribute to the overall philosophy of the country, which demonstrates that Malaysia is indeed Islamic but tolerant of other faiths in the modern age. Accounting for over half the population, the Islamic Malaysian’s are the country’s largest ethnic group and national language, dating back to its oldest indigenous generation, whom are known as â€Å"Bumiputera†, which translates as â€Å"sons† or â€Å"princes of the soil. Historically, Malaysian life was centered on the village, or â€Å"kampong†, where one would need not travel far to experience the indigenous cultural aspects of the religion. Of course nowadays this principle is equally valid in the growing cities and urbanization. Having Islam as the largest practiced religion, Malaysia still prides itself as being a multi-confessional country, with over 17 million Muslim advocates.In comparison to the ethno-based Chinese and Hindu civilizations, and geo-based Christian civilization, Islamic civilization was the first that could be called universal, in the sense that it comprised people of many different races and cultures, on three different continents. The Islamic Civilization was European, having flourished for a long time in Spain and southern Italy, on the Russian steppes, and in the Balkan Peninsula. It was self-evidently Asian and also African, so it more than definitely unique. All the while Islamic civilization is promoted in Malaysia, it is widely elieved that the greatest success to its uprising is its inherent concept of fairness, understanding and the promotion of human and constructive relationships between religious and cultural indifferent people, derived from the Quran and the Prophetic system of governa nce. Till this day, the progression of Islamic faith still prevails amongst its Malaysian citizens. Islamic Influence on Malay Culture The religion itself has not only enlightened its followers, but also has introduced many significant transformations into the Malay civilisation, society, and culture.Islam can be considered to be the prime, and underlying, influence of the development of Malaysia over the centuries, eventually into the modern day. The population has been united so that all live and prosper peacefully, regardless of origin or ethnic background. That unity has stood the test of time against any racial or ethnic discrimination, but did contribute to the mutual tolerance and understanding, and thereby integration, of various racial and ethnic groups such as Arabs, Persians, Turks, Africans, Indian and South-East Asian, including Malaysia.In Malaysia, the diverse ethnic groups that embrace Islam emphasize the sense of brotherhood and sisterhood, regardless of tribe, cree d or language. The notion is universal across Malaysia, and actively encourages learning and development of individuals through Islamic study while supporting science and technological development for the benefit of the population as a whole. Indeed Islam is not limited to the Malay mainland, but is prevalent throughout northern Sumatra.Also it is predominant in nearby Java, Indonesia, southern Thailand and the southern Philippines, which enjoy good, peaceful relationships with Malaysia. Cultural-Islamic Fusion in Malay Rituals, Practices and Festivals Most Malaysians practice the Islamic rituals of: I. Prayer and affirmation of Allah as the One God and Prophet Muhammad as the Messenger of Allah. II. Five obligatory daily prayers, and the significant Friday prayer. III. Ramadan (fasting for one month). IV. Donation of alms, or zakat and fitrah. V.Pilgrimage to Mecca. The Malay understanding of Islam is based on the Sunni tradition. The most authoritative guide to the practices of pr ayer including the various post-prayer rituals, and supplications, is the teaching and writings of Sheikh Daud al-Fattani, entitled Munyat al-Musalli. Thus, the faith is disseminated and practiced throughout the region. Most Malaysians, to an extent that mosques and prayer houses are usually full, observe the Friday congregational prayers, and the Tarawih prayer during Ramadan.Also, people will celebrate auspicious occasions by going to the mosques or musalla early in the morning, then later visiting their relatives and friends. During the two Eid celebrations, especially the Eidi l-Fitri that is considered to be the day of feasting after a month fasting period, people take much pride in proving much food that can be enjoyed by all visitors as they open their doors for â€Å"open house† celebration with family and friends, when even strangers are welcome. â€Å"Malay† ethnicity comprises the majority of the Malaysian population, providing a significant impact to the na tional culture.Therefore, when there is a celebration celebrated by the Malays, it is usually enjoyed by the entire nation. Consequently, the annual monthly period of Ramadan is a good time for Malaysia, where those local or visiting, can benefit and enjoy from its culture. The annual Eid Il-Fitr period changes every year, in accordance with the Islamic lunar calendar. While such tradition is deeply historical, the younger generation nowadays still appreciates the value of celebrating Eid Il-Fitr.Malaysia’s commercial and technical development in modern times is fast paced, however, all Malaysians, and their guests, can see and be proud that the religious tradition has also developed to provide a fusion of culture and religion that is enlightening and serving modern needs. Islam and Multicultural in History The development and proclamation of Islamic culture has made significant contribution to the development of the worldwide civilization, including sciences, technologies, e thics etc.In modern times, Islamic civilization as such, with its inherent traits, continues to influence scientists and scholars in parallel to their prime disciplines. Islam and its Influence on Local Cultures Islam positively nourishes and enriches the culture of its disciples. It regulates the both national and localized culture, the result of which is that people retain their own culture, regardless of specific geographical origin, yet they easily and happily accommodate the Islam way of life.Islam has justified influence on national legislation and laws, providing for development and protection of individuals regardless of gender, while maintaining the â€Å"Malaysian† ethnicity and associated culture. Wherever one looks in Malaysia, there is evidence of Islamic faith and the associated way of life. This is exhibited and ranges from governmental regime to individuals’ attitudes including personal relationships and interactions and food. Also there is influence in business and commerce, e. g. Islamic financing, and to some extent in architecture.It is fair to say that Islam is a common thread throughout Malaysian existence and identity. Islamic Art in Malaysia Islamic art can be traced back to as long ago as the seventh century in the Middle East. Aspects of Islamic art forms can be seen in metal-works, fabric, pottery, canvas oils and paints, through to its impressive writing style or calligraphy. Use of color and detail presents a picture that not only looks attractive, but also makes one think and inquire deeper. Throughout the ages the Sultans, allowing them to be used in the architecture or buildings of that period, encouraged these art forms.Islamic art can also be found in decoration and furnishings, which serve to reinforce educational and spiritual purposes. Many of the finest examples of Islamic Art can be seen in Malaysia, through its architecture and picturesque skyline scattered with decorative domes. Here, Islamic art is a part of everyday life. Islamic art is essentially an art form that has survived the test of time through its continuous updating and evolution. It is used as a tool for increasing tourism, and an appreciation of Islamic conservatism, as most of the tourist sites are highly embellished with forms of Islamic art.Whichever form of Islamic Art one is exposed to, it should be borne in mind that each piece shows a celebration of daily life. It opens the doorway to true beauty and a way to discover the rich history and culture. The experience of Islamic Art leaves its brilliant use of color, design and form engraved in the beholders mind. There are a variety of Malay Islamic Performing arts practices in Malaysia. Many a time, these Malay Islamic Performing arts spread sparsely to even the Southern Thai. This is due to the fact that Malays are the most dominant ethnic group in Southern Thailand.Below are some types of Traditional Malay Performing Arts, which can be categorized as Islamic, namel y: †¢ Nasyid [pic] †¢ Hadrah [pic] †¢ Dikir Laba [pic] †¢ Dikir Barat [pic] †¢ Berzanji/ Marhaban [pic] †¢ Rebana Kercing [pic] Islam and Education Over the years, a noteworthy amount of Islamic religious schools have risen in Malaysia. The institutes which exist not only in the rural areas of the country but in the heart of the city too, teach Muslim students specifically subjects related to Islam, ranging from topics such as the Arabic language, Islamic History and Culture as well as Fiqh.Although it is not deemed necessary for students to attend such schools, the state Johor has made it mandatory for all Muslim children aged six to twelve to attend the schools. Being a fundamental part of the Malay-Muslim community, Islamic schools have played an outsized role in the primary education; even long before Malaysia sought out its independence. Before the British initiated mass education, traditional Islamic schools, or ‘Pondok’, were the onl y system of edifying the citizens of Malaysia. Islamic Movement – Tajdid and Islah Islam is a way of life, and it is not merely a religion.Islam is viewed from three dimensions, which are Islam, Iman and Ihsan. Islam consists of five pillars, and it is mandatory that every Muslim must comply to: †¢ The witness, Syahadah, which there is no god except Allah, and Muhammad is the last Messenger of Allah. †¢ Praying five times a day. †¢ Donation of Zakat. †¢ Fasting during Ramadan. †¢ If able to, then to performing Hajj. Secondly, a Muslim will progress to the second stage of Islam that is called an Imam, which means of affirming to: †¢ The existence of Allah †¢ His angels †¢ His books †¢ His messengers †¢ The Last Day (Qiyamat) Affirming the good and bad (Qada and Qadar) †¢ Meanwhile, â€Å"Ihsan is to worship God as though you see Him, and if you cannot see Him, then indeed He sees you. † Conclusion In this summation, the ancestries and development of the Islamic civilization has been examined – both the religion and the community. It is evident that the teachings of the religion have enabled the Malays to unify and expand across the country in an astonishingly brief period. It can be seen that the Islamic faith is not only a religion but also a way of life for the population of Malaysia, providing spiritual fulfillment and a real sense of purpose.It is prevalent across the whole of society who embraces the faith openly and enjoys its benefits openly. Without Islam, modern day Malaysia would not exist in its current form and considering how well Malaysia has developed and prospered, it maintains the sense of decorum, fairness and largely benefit from the faith that the country strives upon each day. To many believers, Islam has led the Malaysians in authority, stability and extent of government, in enhancement of manners, knowledge and philosophy. ReferencesThe Role of Islamic Civilizatio n in Fostering Inter-religious Understanding, online, retrieved 8 November 2012, from http://www. ikim. gov. my/v5/index. php? lg=1&opt=com_article&grp=3&sec=&key=1067&cmd=resetall Spread of Islam, online, retrieved 8 November 2012, from http://www. cyberistan. org/islamic/mmalay. htm The Coming of Islam, online, retrieved 9 November 2012, from http://www. sabrizain. org/malaya/islam. htm Strengthening Islamic cultural heritage of the Malays in Malaysia in the post global society, online, retrieved 9 November 2012, http://umkeprints. umk. edu. my/586/

The Ambiguity Of Flannery O Connor s Short Stories

The ambiguity of Flannery O’Connor’s short stories somewhat adds to the mystery of her characters and sometimes it can take away from them because as readers it is hard to feel any attachment to these rather ominous characters. It gives the chance for the reader to use their imagination but at the same time manages to anger some that prefer the endings to be set in stone. For example in â€Å"A Good Man is Hard to Find† the story is tied up in a neat little bow, but it still manages to leave the reader asking questions. In this essay I will explore the language and symbolism the author used in order to try and clarify the questions left at the end of this story. â€Å"A Good Man is Hard to Find† is a story about a family, the feature character is an old women, the grandmother, just like many of O’Connor’s stories. The family is going on a road trip to Florida and the grandmother attempts to divert the trip to Tennessee instead of the origina l destination. She warns her son Bailey of an escaped convict, The Misfit, telling him, â€Å"The Misfit is aloose from the Federal Pen and headed toward Florida† (1). The road trip gets diverted with the grandmother requesting they go see a house from her memory. Unbeknownst to the other travelers the grandmother had hidden her cat in the backseat of the car. The cat jumps out and causes a car wreck, which leads the family into a run-in with The Misfit and his crew. The grandmother recognizes The Misfit, eventually leading to the murder of herShow MoreRelatedAmbiguity in OConnor1203 Words   |  5 PagesAmbiguity in ‘A Good Man is Hard to Find In most short stories ambiguity is used to some extent. The level of ambiguity in each story varies, however the importance and value of that vagueness does not. Ambiguity often leads to elevating the thought put into reading the text, as well as numerous interpretations. In Flannery O Connor s short story, ‘A Good Man is Hard to Find , the ambiguous theme causes both deeper thought and different opinions about the text. Through the charactersRead MoreThe Grotesque Pursue Of Goodness2189 Words   |  9 Pages290 5 May 2016 The Grotesque Pursue of Goodness in A Good Man is Hard to Find by Flannery O’Connor â€Å"The great advantage of being a Southern writer is that we don’t have to go anywhere to look for manners; bad or good, we’ve got them in abundance. We in the South live in a society that is rich in contradiction, rich in irony, rich in contrast, and particularly rich in its speech† (Flannery O’Connor). Mary Flannery O’Connor was born in 1925 in a Catholic family in the south of the United States,