A Drought

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In 17, many countries experienced the harsh realities of the El Nino effect. This was the time when there was a drastic change in the weather system and many countries either faced severe droughts or floods. This was due to a fluctuation of the weather patterns in our environment.

Countries in Southeast Asia suffered serious consequences because of this. Regular monsoon seasons that were supposed to bring rains to the rainforests in Indonesia and other parts in the region did not occur. Many countries thus faced a drought, causing the ground to be dry and susceptible to forest fires.

To make matters worse, the forest fires in Indonesia and Borneo resulted in a haze, which blanketed the whole region with smoke and dust particles. Due to a drought, there was not enough rain to putout the forest fires and winds were not strong enough to blow away the heavy dust particles that hung over the atmosphere.

Fortunately, countries in these regions did not face a severe water shortage due to conservation efforts undertaken. Water was used wisely and supplies were enough to last throughout the drought. Nevertheless, this has indeed taught us that environmental problems are no longer a countrys affair. They go beyond boundaries and man-made borders.

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The jungles and rainforests of many tropical countries are homes to many different species. The number and range of species living in these habitats are so wide and vast that many different species are stillundiscovered.

Unfortunately, their job is greatly reduced due to deforestation that may have killed or annihilated the entire existence of a particular species even before they have been discovered.

Since ancinet times, Man has cleared forests for agriculture and living space. What once used to be lush greenery have become cities and farms in just a matter of years or even months as technology advances. In just a matter of minutes,

an has also chopped down trees that may have taken decades to become tall and strong.

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Buyer behaviour with respect to ice-creams

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Introduction

This assignment deals with an investigation into the buyer behaviour and buying patterns of consumers with respect to ice-creams. The fundamental issues that we start off by addressing are those of why people buy ice-creams and what they look for in an ice-cream. The realization of what needs of a consumer are addressed by an ice-cream will be crucial in not only tailoring our product to those needs but also in demarcating the various segments.

Several attributes of ice-creams needed by buyers were listed but it was unclear as to what the relative importance of each of these was. With an eye on determining this relative importance, a survey was conducted wherein the attributes were ranked by the respondents and given a total overall rank each. The survey also aimed at exploring various other facets of buyer behaviour through pointed questions and a mix of multiple-choice and open-ended answers.

The various issues the survey looked to throw some light upon are

· Brand-consciousness levels among the consumers

· Favourite flavours

· Price-sensitivity

· Other factors such as place of consumption, ethos of consumption etc.

Survey Analysis

The survey was conducted among students belonging to the -6 years age group. The attributes ranked by the respondents are goodness of taste, flavour used, colour, type/variety (such as sticks, cones etc.), price, brand and dealer. The results of the survey are tabulated below.

Respondent no. 1 4 5 average

Taste 1 1 1 1.6

Flavour 1 1 1.6

Colour 5 7 6 6 7 6.

Type (form) 4 4 6 5 4.4

Price 7 6 5 4 5

Brand 4 4 .

Dealers 6 5 7 6 6 6

Clearly, the taste and the flavour of the ice-cream are its most important attributes. They have a mean ranking of 1.6 each on a scale of 7. The brand is rated next, with a mean ranking of . followed by type or form of the ice-cream (4.4). The price, the dealers and the colour of the ice-cream were found to be pretty low down on the priority list of the consumer.

Very often ice-creams are chosen on the brand name alone. The respondents were asked about whether they based their buying on brands. Two out of five respondents were brand-conscious, another two were undecided and one answered in the negative.

The question of favourite flavour received a large variety of responses. Vanilla, strawberry and chocolate are the dominating flavours.

Price-sensitivity is low in the results of the survey. Three out of five members replied that they were not price sensitive, and one said he was sometimes price sensitive.

Buyers use ice-cream in different ways. Some buyers said they felt that ice-creams brought people closer, whereas some others felt that ice-creams were cool and they are consumed for fun. There was a high rate of coincidence between the people who ate the ice-cream with family at home and those who thought ice-cream helped create bonds between people. There was also a high rate of coincidence between those people who ate ice-cream outdoors with their friends at shopping malls and eat-outs, and those who thought ice-cream was meant for having fun. These aspects of buyer behaviour are crucial in linking the different habits buyers have.

Buying process

Ice creams are often an impulse purchase. As such the buying process for purchase of ice-creams takes very little time. The decisions that have to be made while buying an ice-cream are what flavour to buy, what type (form) to buy, what brand to use and what quantity or price to buy.

It is important to note that these are not sequential steps in the buying process. Often some of these steps are skipped. Often these steps happen in varying orders. The buying decision for ice-creams is not very structured. Part of the reason could be that the effect of buying an ice-cream lasts only for a very short time. The investment of money in the decision is also low. As such there is no post-purchase behaviour from the consumer here except for the fact that the experience of using one ice-cream influences his decision the next time.

An attempt has been made to come up with a time frame for the decisions made by the consumer while buying an ice-cream.

Time Steps involved in buying

1 - 5 min Deciding on flavour

1 - min Deciding the type

1 min Deciding on brand

0.5 - min Deciding the Quantity/Price

.5 - 10 min Total

Market Segmentation

The segmentation of the ice-cream market can be done in three ways flavour of ice-cream, type of ice-cream consumed (cones, sticks etc.) and the social need satisfied by the ice-cream.

The main flavours in the Indian market are vanilla, chocolate and strawberry. Together these constitute more than 70% of the market share in India. The survey conducted during the assignment showed 4 out of five people liking one of these three flavours.

The next way of segmentation depends on the Type. It can be broadly segmented as cups, cones, bars/sticks. Out of the 5 respondents of he survey respondents preferred cones, one preferred cup and one was indifferent.

The next parameter to segment is Social need. Here we take a look at what an ice cream means to a consumer and what purpose it serves to him. For example, some people consider eating ice cream as an activity that brings the family together. Some youngsters eat ice creams with friends and view it as an activity that represents their youth. Hence we can segment the market into consumers at home, consumers with friends and consumers who eat alone.

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Anthem by Ayn Rand essay

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In Anthem by Ayn Rand the concept of Objectivism is shown well through out the book. It starts right at the beginning when Equality 7-51 talks about how it is a sin to be writing. He talks about how it is a sin to do things that don't involve others. He talks about how he is committing a crime by writing and only he can ever see what he writes. This shows how the people live in a slave state and aren't allowed to think for themselves or they will be punished. It also shows that they aren't allowed to have their own personality because they are given their names. They are told how intelligent they are allowed to be and are given a job which the council of vocations decides for them. Equality 7-51 wanted to be a scientist but accepts that he accepts the fact that they have chosen a street sweeper to be his job. The people in this society accept collectivism because it is all they know, nobody has ever thought for themselves. If the people in this society have to serve a powerful state, then they need everyone to cooperate. If people had their own ideas it would threaten the state because then people wouldn't follow orders without thinking about what they are doing first. They don't want their policies to be criticized by freethinkers and corrupt others who formally agreed with their policies. They want people working for the wealth of the state not for themselves. Equality 7-51 is an individualist but keeps it secret for fear of punishment. He discovers a tunnel with International 4-8818 which he immediately realizes is from the Unmentionable Times an evil period from before the collectivist state. Equality 7-51 tells International 4-8818 that they will not report the tunnel to the Council which is against the rules. Soon after he discovers electricity and he is amazed. Equality 7-51 thinking that it would benefit the state decided to bring it to the council. He believes in the collective good and wants to help the state but the council is outraged and fears that it will disrupt the system by having to change from the candles they use now and so they put him in jail. They were frightened because he was threatening their way of life and they don't like change or individual ideas. What is unique about the jail is that there is no locks or guard because no one had ever thought to just leave which is exactly what Equality 7-51 did. He ran away to the forest where his Golden One seeks after him. It is also against the state to chose who your partner is it is chosen for you and you. During the novel Equality 7-51 wonders what the Unspeakable word is aver since he witnessed the person being killed for saying it. The Unspeakable word is discovered at the house in the forest that they find, and in the reading he does he discovers the word I. He also learns that people had their own names and could think for themselves during the Unmentionable Times. He decides to give himself Prometheus and Golden One was given the name Gaea. The word to be his source of inspiration which he cut in stone was EGO, it was the meaning of glory. This story is a great example of Man vs. Society, man going against the boundaries of objectivism opposed on him to develop his own ego and being able to be and individual instead of being a robot working for the system.

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CODE HERO

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Ernest Hemingway created a new type of character whose attitude toward life appealed to the people of his time. This type of character is called a Code Hero. Jake Barnes is the code hero in The Sun Also Rises. The characteristics that make him the code hero are his courageous view on death, his physical wound, and his need to show masculinity. These combined turn Jake Barnes into a strong, yet weak character.

Although Jake has gone to war and back, he lives not fearing death. When asked by Cohn if he thought in thirty-five years [hell] be dead? Jake firmly responds by saying, Its one thing I dont worry about (1 Hemingway). Fearing death would mean showing emotions, which make a man seam weak and sensitive. A code hero usually exhibits no emotion due to the consiquences and affect it has on his reputation as a masculine character.Since nothing exists after death, he should make the most of life and avoid death at all costs.

Although his view on death may make him a man who lives correctly, following the ideals of ...courage, he has a flaw. The tragic flaw which stops him from achieving many things is his physical wound around the genital area. This wound keeps him from performing sexually and engaging in any type of sexual act. This flaw leaves Jake feeling like less of a man, physically and emotionally because he cant meet the requirments of a woman, much like Georgette the prostitute and Brett, both who need to be pleased in a sexual way.

Because of his wound, Jake often feels the pressure to show a strong form of masculinity. He turns to drinking as a way of showing he is a man. At the bar scene with Brett and the gay men, Jake feels threatened not only becuase Brett is surrounded by men, but because those men have more manhood then him, physically speaking. To compensate for his feelings of being impotent, Jake turns to his drinking with a beer and then a harder cognac. He is the code hero because he always needs to be the strong, typical man in the story, never showing any real emotion.

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Title Topic: How was Buddhism sinified in China?

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Historical China represents a cultural, and, most of the time as well, a political unity. But the country was not completely ignorant of or entirely untouched by outside influences. There had always been contact with Central Asia and India, the center of another great civilization at the time. And this happened especially through the spread of the Buddhist religion. India, in contrast to China, had often been more politically fragmented than unified. For this reason, India never posed a real threat to China and her sense of self-importance. As a religion of foreign origin from India to China, Buddhism in the Chinese context, between Islam and Judaism on the one side as ethnic religions, and Buddhism and West Christianity on the other side as missionary religions. However, the beginnings of Buddhism behaved somewhat differently to Chinese culture, arousing much more attention as well as controversy as it attempted to make its impact upon the Chinese society.

At 1st century A.D. or earlier, this religion of Indian origin had already undergone several centuries of development both in theory and practice. It acted as a harbinger of civilization in many areas, introducing knowledge of Indian languages and scripts, especially Sanskrit and eventually a technical vocabulary in Chinese for translation purpose, also inspiring art, literature and philosophy. But China was already home to a vigorous civilization with an ancient canon the Confucian classics and time hallowed traditions. The meeting of the Buddhism religion and Chinese culture was a momentous one, marking an encounter between the Indian worldview and the Chinese. In many ways, the pre-Buddhist Chinese ways of seeing things was much closer to the Western ways than to the Indian. The idea that all creatures possess the Buddha-nature and are capable of attaining to Buddha hood, linked to the doctrine of karma and the belief in rebirth, was attractive to rich and poor alike . Buddhist scholars were all the time seeking to interpret their religion in such a way as to make it attractive to the Chinese.

The growth of Buddhism was achieved in spite of the fact that in several respects, its ideas and teachings were opposed to indigenous culture. The Chinese held the view that life is good and to be enjoyed, and this went counter to the Buddhist teaching that all is suffering and illusion . The Buddhist practice of celibacy was inimical to the Chinese emphasis on family life and the need for numerous progeny. The mendicant monk was on object of scorn to those who believed that all able-bodied people should be engaged in productive labour. The concept of a monastic community possessing its own government and laws was entirely unacceptable to the Confucian, who believed in the unity of the empire less than one supreme ruler. Yet in a time of lawlessness and confusion it was the monastery that provided refuge for the disillusioned scholar and the multitude that sought escape from the difficulties and burdens of life. Buddhism offered an irresistible appeal just where Confucianism had failed.

Though the various schools of Chinese Buddhism are seen best in their period of fullest development under the Tang dynasty, the roots of most of them go back to the fifth and sixth centuries and even earlier. It must be borne in mind that, when Buddhism became firmly established in China, Indian Buddhism had been flourishing for about a thousand years. ¡¥The Chinese, with their deeply ingrained confidence in the written word, accepted the Buddhist scriptures in Chinese translation as the word of the Buddha¡¦ . The different Buddhist sects in China resulted largely from the fact that the volume of translated Buddhist scriptures had grown so vast the few scholars could hope to be reasonably familiar with them all, and the teachings contained in them were so extremely diverse as to appear at times to be contradictory. Furthermore, as the writings of the great Indian Mahayanist writers became familiar in Chinese translation, Chinese Buddhist scholars, stimulating new currents of thought, avidly seized upon their distinctive interpretations of the Buddhist dharma. Though all the scriptures were treated as canonical, schools arose under distinguished teachers who adopted widely different interpretations truth, and claimed that they presented the quintessence and perfection of the Buddha¡¦s message.

If Buddhism was to continue as an effective religious force in China there was need for drastic reform and an intellectual awakening. Towards the end of the Ching dynasty this began to gradually take place and gathered momentum during the early decades of the twentieth century. This was in large the result of the stimulus of Christianity and Western influences. The account of the reforms instituted in 180-147 and the intellectual awakening which goes back to180-111, together with the set-back to Buddhism, and indeed to all religions through the rise of a militant Communism, will be dealt on the religious situation in modern China.

Bibliography

1. Akos, Ostor, The play of the Gods, Chicago & London, The university of Chicago Press, 180.

. Babb, Lawrence, The divine hierarchy popular Hinduism in central India, New York & London, Columbia University Press, 175.

. Dumont, Louis & D. Pocock, Contributions to Indian sociology, Paris & Oxford, Paris Mouton & Co the Hague, 15

4. Srinivas, Marasimhachar. The remembered village, Delhi, Oxford University Press, 176.

5. Blackburn. S, Death and Deification folk cults in Hinduism, history of religion 4, the University of Chicago, 185.

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