Microsoft Corporation as an Example of a Monopoly Assignment

Microsoft Corporation as an Example of a Monopoly - Assignment Example The author of the paper states that as a protagonist of monopoly championed this practice for cartels as they maintain that its existence leads to an increase in the number of research and development projects as they earn more profits. Although, the companies operate solely in the market and get the high return it does not invest the funds for research and development. Microsoft Corporation as an example of a monopoly has not shown considerable investment in the field of research and development as thought (Jones and Sufrin 573). On the contrary, as a result of obtaining patent rights companies that operate under monopoly, including Microsoft do not have any incentives to innovate other new varieties of products that specialize in the one. Because of these, many countries impose a limit on the number of years companies can hold to their patent of rights (Salanià © 188).  Microsoft’s research and development is mainly because of its competitors but once these competitors wh o operate server operating system market stops Microsoft Company will also no longer see the benefit of carrying out more research and development as it has already come up with a lock-in effect strategy on its customers. Through this strategy, Microsoft can effectively engage its customers in homogenous solutions made by Microsoft worldwide. It is, therefore, definite that monopoly companies do not wish to spend the large amounts of profits it accumulates in research and development. Without a doubt, these monopoly companies would be adamant to produce only those products that are conducive and acceptable to the consumer rather than being innovative and make new products for its customers.

Images of Women in Religion - Christian Gnosticism and Buddhism Essay

Images of Women in Religion - Christian Gnosticism and Buddhism - Essay Example The absence of feminine symbolism in modern religious tradition is consistent with an orthodox stance specifically inclined to resist social and political transformations that took place in the second century and resulted in increased prominence of women in all activities of daily life, including religion. Karen Lang builds from the primordial belief that divinity knows no physical boundaries, including gender: â€Å"The early Buddhist and Christian Gnostic assumption that beings once were luminous, incorporeal, and asexual, and that this state of perfection can be regained, motivates their quest for enlightenment†. Buddhism and Gnosticism share the view that humanity’s fall from divine grace springs from earthly desires, such as lust. Women, historically linked with seduction and sexuality, were therefore viewed in Buddhist and Gnostic myths as impure. Female fertility paralleled the earth’s fruitfulness, â€Å"†¦ for they associate the enjoyment of a woman’s sexuality with tasting the earth, or its fruits†. Human imperfection was described through the impurities of women’s bodies, but this was not exclusively meant for women since both religions believed that all human bodies were impure and therefore imperfect. In both cases, owing to a pre eminently egalitarian message with prospects for study, teaching and prominent leadership positions in the community, women were attracted to Buddhist and Gnostic communities. Lang aims to clarify that religious tradition did not always discriminate against women.

The History Of The Oromo People History Essay

The History Of The Oromo People History Essay The following summary information was adopted from the book by Gadaa Melbaa, Oromia: An Introduction to the History of the Oromo People, 1999. The Oromo are also known by another name, Galla. The people neither call themselves or like to be called by this name. They always called themselves Oromoo or Oromoota (plural). It is not known for certain when the name Galla was given to them. It has been said that it was given to them by neighboring peoples, particularly Amhara, and various origins of the word have been suggested. Some say it originated from the Oromo word gaiaana meaning river in Oromiffa. Others indicate that it came from an Arabic word qaala laa. There are other similar suggestions as to the origin of the word. The Abyssinians attach a derogatory connotation to the Galla, namely pagan, savage, uncivilized, uncultured, enemy, slave or inherently inferior. The term seems to be aimed at generating an inferiority complex in the Oromo. Culture The Oromo are one of the Cushitic speaking groups of people with variations in colour and physical characteristics ranging from Hamitic to Nilotic. A brief look at the early history of some of the peoples who have occupied north-eastern Africa sheds some light on the ethnic origin of Oromo. The Cushitic speakers have inhabited north-eastern and eastern Africa for as long as recorded history. The land of Cush, Nubia or the ancient Ethiopia in middle and lower Nile is the home of the Cushitic speakers. It was most probably from there that they subsequently dispersed and became differentiated into separate linguistic and cultural groups. The various Cushitic nations inhabiting north-east and east Africa today are the result of this dispersion and differentiation. The Oromo form one of those groups which spread southwards and then east and west occupying large part of the Horn of Africa. Their physical features, culture, language and other evidences unequivocally point to the fact that they are indigenous to this part of Africa. Available information clearly indicates that the Oromo existed as a community of people for thousands of years in East Africa (Prouty at al, 1981). Bates (1979) contends, The Gallas (Oromo) were a very ancient race, the indigenous stock, perhaps, on which most other peoples in this part of eastern Africa have been grafted. In spite of the fact that there are several indications and evidences that Oromo are indigenous to this part of Africa, Abyssinian rulers, court historians and monks contend that Oromo were new corners to the region and did not belong here. For instance the Abyssinian court historian, Alaqa Taye (1955), alleged that in the fourteenth and sixteenth centuries the Oromo migrated from Asia and Madagascar, entered Africa via Mombasa and spread north and eastwards. Others have advocated that during the same period the Oromo crossed the Red Sea via Bab el Mandab and spread westwards. Abyssinian clergies even contended that Oromo emerged from water. On this issue, based on the points made in The Oromos Voice Against Tyranny, Baxter (1985) remarked, . . . the contention that the first Oromo had actually emerged from water and therefore, had not evolved to the same level of humanity as the Amhara (i.e. treating a myth of origin as a historical fact); or, more seriously, that Oromo were late co rners to Ethiopia and hence, by implication, intruders and not so entitled to be there as the Amhara. The history of the arrival of the Oromo people in the sixteenth century in East Africa from outside is a fabrication and denial of historical facts. It is a myth created by Abyssinian court historians and monks, sustained by their European supporters and which the Ethiopian rulers used to lay claim on Oromo territory and justify their colonization of the Oromo people. Several authorities have indicated that the Oromo were in fact in the North-eastern part of the continent even before the arrival of the Habasha. According to Perham (1948): the emigrant Semites landed in a continent of which the North-East appears to have been inhabited by the eastern groups of Hamites, often called Kushites, who also include the Gallas. Paulitschke (1889) indicated that Oromo were in East Africa during the Aksumite period. As recorded by Greenfield (1965), Oromo reject the view that they were late arrivals, . . . old men amongst the Azebu and Rayya Galia dismiss talk of their being comparative newcome rs. . . . . Their own (Abyssinians) oral history and legends attest to the fact that Oromo have been living in Rayya for a long time. Beke (cited by Pankurst, 1985-86) quoted the following Lasta legend: Meniiek, the son of Solomon, . . . entered Abyssinia from the East, beyond the country of the Rayya or Azebo Gallas. There are also evidence (Greenfield et al, 1980) that at least by the ninth and tenth centuries that there were Oromo communities around Shawa and by about the fourteenth century settlements were reported around Lake Tana. The recent discovery, (Lynch and Robbins, 1978), in northern Kenya of the pillars that Oromo used in the invention of their calendar system, dated around 300 B.C., is another indication that Oromo have a long history of presence as a community of people, in this part of Africa. The so called Galla invasion of Ethiopia is also a tale. It was first written around 1590 by a monk called Bahrey and henceforth European historians and others almost invariably accepted this story as a fact. From his writing, it is evident that he was biased against Oromo. The following quotation from Bahrey, (in Beckingham et al, 1954), vividly illustrates typical Abyssinian cultural, religious and racial biases against Oromo. He began his book The History of the Galla: I have begun to write the history of the Galla in order to make known the number of their tribes, their readiness to kill people, and the brutality of their manners. If anyone should say of my subject, Why has he written a history of a bad people, just as one would write a history of good people, I would answer by saying Search in the books, and you will find that the history of Mohamed and the Moslem kings has been written, and they are our enemies in religion. In fact it appears that the main purpose of his writin g was to encourage Abyssinians against Oromo. Bahrey, Atseme, Harris, Haberiand and others description of what they called the Galla invasion of Ethiopia as an avalanche, a sudden overwhelming human wave which could be likened to a flood or swarms of migratory locust is unrealistic and difficult to imagine to say the least. The Oromos Voice Against Tyranny argued that: . . . the so-called Galla invasion of the sixteenth century was neither an invasion nor a migration. It was rather a national movement of the Oromo people . . . with the specific goal of liberating themselves and their territories from colonial occupation. It was nothing more or less than a war of national liberation. In fact the last 2000 years were occupied with a gradual expansion of Abyssinians from north to south. This expansion had been checked throughout by Oromo. It was only with the arrival of Europeans and their firearms that Abyssinians succeeded in their southward expansion mainly in the middle of last century. Abyssinian and European historians alleged that there was a sudden population explosion in the Oromo community in the sixteenth century that enabled it to invade Ethiopia. The claim lacks a scientific base. During that time no significant, if at all any, technological development such as discoveries or introductions of medicines, new and improved tools for food production, etc. took place in the Oromo community that could have been the cause for the sudden population explosion. The Oromo community had no advantages of these sorts over neighbouring communities. Different areas have been indicated as place where the Oromo developed or differentiated into its own unique community of people or ethnic group (Braukamper, 1980). According to some ethnologists and historians, the Oromo country of origin was the south-eastern part of Oromia, in the fertile valley of Madda Walaabu in the present Baale region. This conclusion was reached mainly on the basis of Oromo oral tradition. Based on scanty anthropological evidence, others have also pointed to the coastal area of the Horn of Africa, particularly the eastern part of the Somali peninsula, as the most probable place of Oromo origin. Bruce, an English traveller, indicated that Sennar in Sudan was the Oromo country of origin and that they expanded from there. It should be noted here that many European travellers have suggested the origin of peoples, including Oromo, to be where they met some for the first time, which in most cases happened to be peripheral areas. There are several groups of people in East Africa very closely related to the Oromo. For instance, the Somalis are very similar in appearance and culture. The fact that the Somali and Oromo languages share between 30 percent and 40 percent of their vocabulary could be an indication that these two groups of people became differentiated very recently. Other Cushitic-speaking groups living in the same neighborhood who are closely related to the Oromo are Konso, Afar, Sidama, Kambata, Darassa, Agaw, Saho, Baja and other groups. Oromo have several clans (gosa, qomoo). The Oromo are said to be of two major groups or moieties descended from the two houses (wives) of the person Oromo represented by Borana and Barentu (Barenttuma). Borana was senior (angafa) and Barentu junior (qutisu). Such a dichotomy is quite common in Oromo society and serves some aspects of their political and social life. The descendants of Borana and Barentu form the major Oromo clans and sub-clans. They include Borana, Macha, Tuuiiama, Wallo, Garrii, Gurraa, Arsi, Karrayyu, ltu, Ala, Qaiioo, Anniyya, Tummugga or Marawa, Orma, Akkichuu, Liban, Jile, Gofa, Sidamo, Sooddo, Galaan, Gujii and many others. However, in reality there is extensive overlap in the area they occupy and their community groups. And since marriage among Oromo occurs only between different clans there was high degree of homogeneity. The vegetation of Oromia ranges from savanna grassland and tropical forest to alpine vegetation on the mountaintops. The forests contain a variety of excellent and valuable timbers. Oromia is known for its unique native vegetation as well as for being, the center of diversity for many different species. For instance, crops like coffee, anchote (root crop), okra, etc. are indigenous to this area. The Economy Potentially, Oromia is one of the richest countries in Africa. Agriculture is the backbone of its economy. Still employing archaic methods, subsistence agriculture is the means of livelihood for more than 90 per cent of the population. There are a variety of farm animals and crop plants. Farm animals include cattle, sheep, goats, donkeys, mules, horses, camels and chicken. The Cushitic speaking communities of this region perhaps Nubians, are credited with the domestication of donkey and were the first to breed mules, (a result of a cross between a donkey and a mare). The Oromo are expert in animal husbandry through their long tradition as herdsmen. For some, cattle-rearing (pastoralism) is still the main occupation. Because of Oromias favorable climate and rich soil, many types of crops are cultivated and normally there is little need for irrigation. Normally one and sometimes two crops can be harvested annually from the same field. Among the major food crops are cereals (wheat, barley, tef, sorghum, corn, millet, etc.), fibre crops (cotton), root crops (potato, sweet potato, yam, inset, anchote, etc.), pulses (peas, beans, chick-peas, lentils, etc.), oil crops (nugi, flax, etc.), fruit trees (orange, mango, avocado, banana, lemon, pineapple, peach, etc.), spices (onion, garlic, coriander, ginger, etc. coriander and ginger also grow wild) and a variety of vegetables like okra which is indigenous to Oromia. Many varieties of these important crops occur naturally in Oromia. These diverse crop plants are very valuable natural resources. Oromo farmers have contributed to world agriculture by cultivating and developing some of the worlds crop plants and in this way have discovered new domesticated varieties. The main cash crops are coffee and chat (a stimulant shrub). Coffee, a major cash earner for many countries, has its origin in the forests of Oromia and neighboring areas. Specifically, Kafa and Limmu are considered centers of origin for coffee. It is from here that coffee spread to other parts of the globe. Coffee was one of the export items of the Gibe states. Wallagga and llubbabor regions of Oromia exported coffee to the Sudan through the inland port of Gambelia on the Baro river and border towns of Kurmuk, Gissan, etc. Hararge, because of its favorable location for communication with the outside markets through the Red Sea, has been producing one of the finest coffees for export. C offee has remained the chief export item, representing more than 60 per cent of the foreign earnings of successive Ethiopian colonial regimes. The country is also rich in wild animals and plants. Many different species are found in the waters and forests of Oromia: different kinds of fish, hippopotami, and crocodiles. Land animals include lion, leopard, rhinoceros, buffalo, giraffe, wild ass, zebra, columbus monkey and elephant. There are a number of wild animals that are found solely in Oromia, such as nyaaia, bush-buck (special type), fox (from Baale), etc. Various types of birds, many of them unique, are found around lakes and elsewhere. These creatures are a source of attraction for tourists and natural scientists alike. The forests of Oromia are a source of excellent timber. Although the major portion of the forests has been destroyed since its occupation, some still remain in the south and west. However, this is threatened by mismanagement, particularly through the fast the expanding state farms and resettlement programs. At the time of colonization a large part of Oromia was covered with forest. This has been reduced to the present 5-7 per cent. In addition to timber trees, medicinal plants and trees producing different kinds of gums, grow in abundance. Myrrh, frankincense and gum Arabic are gathered from the wild trees. Forests, besides being a source of timber, medicine and gum, are useful in the conservation of water and soil, and as shelter for wildlife. They also have an important aesthetic value. Oromia has important mineral deposits. The gold mines at Adola and Laga Dambi in the Sidamo and around Nejjo, Asosa and Birbir river valley in Wallagga regions which were the major sources of revenue for Meniiek and Haile Selassie are being exploited using modern machinery. Other important minerals found in Oromia are platinum, sulphur, iron-ore, silver and salt. As early as 1900 Meniiek granted concessions to a Swiss company to mine gold, silver and other minerals in Nejjo, Wallagga region. Later the Germans took over. English, Russian and Italian companies extracted gold and platinum at Yubdo and neighboring areas in the same region. After some 60 years, the Soviet Union is continuing this business today in the same areas. It is known that large deposits of natural gas and oil exist in Baafe and Hararge regions. The Ethiopian government announced as 1986 the discovery of a new deposit of natural gas in Baale. The hundreds of hot springs scattered over Oromia are also of economic importance. Thousands of people, including foreigners, visit these springs for their medicinal and recreational value. They are a great potential source of thermal energy. Rivers, streams and springs are plentiful. The rivers have many fails that could be used to generate electric power with little effort. The extent of this electric power could easily satisfy the power needs of Oromia and several neighbouring countries.

Prohibition :: essays research papers

PROHIBITION Paragraph 1: What it is, How it came about. Prohibition is considered as a period of time in the 1920’s when alcohol was controlled by the government. Alcohol, at this time in history, was illegal unless for medical or industrial purposes. This government control came about because of the fact that people were drinking too much and â€Å"destroying the moral fiber of America.† (Martin 76). Protestant congregations and women’s groups also wished to eliminate the consumption of alcohol. Alcohol has been part of American society since the colonist came over on the Mayflower. At that time, alcohol was safer to drink that the contaminated water or unpasteurized milk, and cheaper than tea or coffee imported from India and Spain. As time went on and technology improved, the need for alcohol diminished greatly. Political leaders at this time were seeing alcohol as a public curse. Abraham Lincoln was quoted as saying â€Å"Alcohol . . . used by everybody, repudiated by nobody† (Cashman 68). Paragraph 2: The Enforcement Before the turn of the century, alcohol abuse was getting out of control. Employees were forced to pay the many liquor-related accidents that occurred at work. Saloons, outnumbering schools, libraries, hospitals, theaters, parks or churches (ns.headroyce 1), were everywhere and competing for the drinker’s money. These saloons had prostitutes, permitted gambling, sold alcohol to minors, encouraged violence and public drunkenness, and were believed to corrupt the local government into passing laws in favor of them. 1873, the Anti-Saloon League of America (ASL) formed to inform people about the harms of alcohol abuse. These people would march from church to the saloons with bibles and prayer. An onlooker was noted as saying, â€Å"These people have a noble cause at heart and the means to accomplish was needs to be done† (Martin 97). At the turn of the century, the ASL, along with similar groups, voted members into Congress with overwhelming support. By 1917, over two-third s of the members in Congress were ASL-supported. These members passed laws toward nationwide prohibition. Paragraph 3: The End In 1919, all 48 states ratified the 18 Constitutional Amendment, outlawing alcohol sales unless for medical or industrial use. For a while, this helped. However, a new generation was just coming of age in America. These young people were considered corrupt by the society outside of their own. The people drank, engaged in multiple love affairs, and openly disobeyed the law.

American Registry for Internet Numbers Essay

1. American Registry for Internet Numbers (ARIN)- Provides services involving technical coordination and management of internet number resources. They support the internet through the management of internet number resources and coordinates the development of policies for the management of IP number resources. They also provide services for technical coordination and management of internet number resources in its respective services region. The services include IP address space allocation and ASN allocation, transfer and record maintenance. B. Internet Assigned Numbers Authority (IANA)- Responsible for the allocation of globally unique names and numbers that are used in Internet protocols that are published as RFC documents and for coordinating some of the key components that keep the internet running efficiently. They allocate and maintain unique codes and numbering systems that are used in the technical standards/protocols that drive the internet. Among such protocols are the domain names, number resources and Protocol assignments. C. Asia-Pacific Network Information Center (APNIC)- An organization that manages the internet number resources within Asia. They provide the number resource allocation and registration services that support the global operation of the internet. 2. An Ipv4 uses 32 bit IP addresses. The max number of of IPv4 addresses is about 4 billion. 3.The max number of Ipv6 addresses is about 48 billion. 4.The world ran out of Ipv4 addresses February 1, 2011. All networks must now allocate Ipv6 addresses. 5. Ipv4 addresses are exhausted 6. Ipv4 is still being used because the address pool supports the continual demands and extends its usefulness. Also because Ipv4 and Ipv6 are not compatible. 7. No because you can’t resell them. Sources https://www.arin.net/ https://www.iana.org/ https://www.apnic.net/

Effects of Values on Economics Essay

Values can be described as beliefs that people deeply hold to. They guide the decisions and behaviors of these people. They are â€Å"located† deeply within the subconscious and are integrated into every area of everyday living. People use values to choose their behaviors, employments, friends, entertainment and sports among others. Values are assimilated to people especially when they are still young. They range from teachers, parents, coaches and clergy to even peers. Values assimilated during the early years of a person’s life operate subconsciously as a basis for making decisions, choices and behaviors (Lopper, 2007). On the other hand, economics can be defined as a social science that deals with production, distribution and the consumption of services and goods and their management (Princeton, 2006). This research paper is aimed at examining the role of values on economics. Religion and Economics Many have for a long time regarded religion and economics as separate as cheese and chalk despite the fact that Adam Smith in his 1776 book The Wealth of Nations touched on religion (Weber, 2004). Many economics regard religion as a dark world which is unreachable through their analytical tools. It should be noted that religion is such a wide field that economics cannot ignore and as years erupts the gap between the two fields have gradually been reduced. This was initiated by an economist from the University of Chicago, Gary Becker who has already won a Nobel price for his efforts to applying economics in studying drugs, family interactions and crime (Weber, 2004). Though economics treat some theological questions such as the nature of God as if they were lepers, they have of late studied the earthly subjects of how people â€Å"sell† and â€Å"buy† services and goods, whether spiritual or material, that is provided by the religion. More study and research on religion have been undertaken after the attack of the United States on September eleven by the militant Islamic groups. Economics professor, Laurent Lannaccone from George Mason University in his statement agreed that for a long time the economists had ignored religion because of the belief that it would be overtaken by the ever-growing secularization; later however, many have realized that religion is also a powerful force in the modern society (Weber, 2004). Of late, another concept â€Å"the economics of religion† has been framed that is founded on the belief that human beings are rational in choices about their religion in the same way they are in economics, for example buying a good. â€Å"Producers† of mosques, temples, synagogues and churches compete for members (who are in this case their customers) and this they do by drawing those who are secular or members of other congregations (Weber, 2004). Effects of religion on the economy Religious rituals and beliefs have distinct effects on the performance of an economy. Preliminary results from researches conducted have shown that that there are negative effects resulting from participating in religious rituals but those on religious beliefs have shown positive effects (Bowman, 2004). It has been argued that religion has both positive and negative effects on the economy. Some have argued that religion can bring material advantages with Max Weber arguing that the work ethics by the Protestants was the cause of the prosperity in Europe. Recently, a professor at Harvard, Robert Barro is working towards examining the links between economic growth and religion (Bowman, 2004). In his studies, he concludes that at the microeconomic level, religious participation has been associated with lowered rates of drug abuse, crime and other vices. Another economist from Harvard, Richard Freeman concluded in his studies that those black youths who go to church were likely to abstain from committing crimes and using drugs as well as having a higher tendency of attending schools (Bowman, 2004). However, in economic terms and richness, no quantitative research has proved that religion has any direct effect on the income and if any by what level. This has been hindered by the difficulty present in dividing the cause and the effect. Even if the church goers may be reported as richer, there may not be any tangible proof that it is the religion that made them richer because it is possible that it is the richer people who may be likely to go to church or become generally religious. Unrelated traits for example personal discipline or greater ambition may be the reason of one succeeding in his or her job and at the same time attend to their religious duties (Bowman, 2004). Mr. Gluber, states that one possible cause of religious people being rich is that as they attend either mosque, church or synagogue gatherings, this can yield â€Å"social capital† which is just web of relations that fosters trust. These relations are important as they allow business dealings and transactions between such people to become smoother and cheaper respectively. The other possible reason that is given is that those who are religious have better emotional and financial insurance. This is important because when they fall into an economic setback, they are able to recover more quickly because of the support from their fellow worshippers (Bowman, 2004). Mr. Gruber’s results also claim that religious people especially the church goers may become richer as attendance to places of worship may also lead to lesser chances of dropping from schools. Also religious groups have been known to support the education of their members by offering bursaries either directly to the students or to the schools that they manage (Bowman, 2004). Also, many religious groups have been known to motivate their members to work hard towards their success and this may be a contributing factor to their wealth increase. Religion also teaches on supernatural intervention in the members’ endeavors and this allows them to be focused on success than failure (Bowman, 2004). Negative relationship between religiosity and economics growth There are general negative effects in the relationship between religiosity and economic growth. One such is the fact that religious groups, especially Christianity, preach giving which is regarded as a factor that undermines investment which is a setback to economic growth. Another setback of religiosity to the economic growth is that it is accused of undermining the work ethics using its own teachings as a cover up. Many members of religious groups have been known to remain idle or being lazy and instead substitute work with their religious duties. It is also reported that many religious groups teach doctrines that oppose modern attitudes such as contraception technologies and market’s egalitarian repression (Bowman, 2004). On the other hand, economic development has got negative effects on religion with the studies showing that overall development (represented by per capita GDP reduces religiosity. The secularization thesis has shown that people tend to become less religious when income increases. They loose interest of attending religious meeting places and portraying their religious beliefs. Economic growth makes religion to be less considered in policy making, political process, and legal process and also in social programs such as friendships, marriages and colleagues (McClearly, 2008). Though Max Weber’s thesis â€Å"The Protestant Ethic and the Spirit of Capitalism† indicate that religion raise productivity for they mold individual characters such as work ethic, thrift and honesty, it also shows that it religious beliefs have a negative effects on economic development as increased attendance to their places of worship take more of their resources and time . The religious sector is also known to place restrictions on markets for insurance and credit (McCleary, 2008). The other negative effect of religion on economics is that it produces religious terrorism that has been as a result of income inequality and poverty. In contrast, research conducted by Alan Krueger shows that religious terrorists in most cases are well educated and not from poor background. Many religious terrorists view violence not a means but as an end to economic and political ends. They feel that they are destroying a system that they are not identified with (McCleary, 2008). Marx idea on religion According to Karl Max, religion is an expression of economic justice and material realities, meaning that problems in any given religion are also the problems in the society. Max referred to religion as a symptom and not a disease (Cline, 2009). He also claimed that religion has been used by the oppressors to encourage those who are exploited and poor. He stated that religion speaks contrary to what â€Å"is dignified in a human being by rendering them servile and more amenable to accepting the status quo†(Cline, 2009). He argued that religion is dependent on economics meaning that the actual doctrines of religion are irrelevant. Also religion is an illusion giving excuses and reasons so that it can keep the society to function as it is. â€Å"Much as capitalism takes our productive labor and alienates us from its value, religion takes our highest ideals and aspirations and alienates us from them, projecting them onto an alien and unknowable being called a god†(Cline, 2009). India- Caste system due to Hinduism Caste system is a religious ranking system in India of human groups that is based on occupation and hereditary factors. This system is very complex and has been known to have several setbacks. The members of these groups are restricted to their hereditary occupations. The Indian society is divided into four groups; Brahmas are from priestly families, the warrior and ruling class, Vaishyas are businessmen, farmers and traders. The laborers and peasants are the shudras while panchamas were the untouchable. The negative effects of the caste system are that some members of the community are discriminated based on their groups. However, due to higher education, globalization, economic growths and mingling with people from other communities, the India’s population is slowly deviating from the caste system. Even the government of India has decided to reserve some jobs for the members of the lower castes (FactsaboutIndia, 2008). Islamic Countries and Shariah Laws In the Islamic nations governed by the sharia laws, no interest is allowed to be charged on any loan that is given as it goes against the Koranic law against usury. In some countries such as Afghanistan, women are never allowed to wear high heel shoes as well as white socks, as the sharia considers them sexually luring. In the same nation, music is never allowed that includes cassettes in vehicles. Many forms of entertainments such as watching movies or plays are never allowed with women being prevented from occupying some professionals and occupations which, causes some to flee the country or commit suicide (Aluko, 1999). Men who do not have beard up to certain lengths are never allowed to have some jobs or allocated some contracts; this means that women do not benefit from any government contracts in Afghanistan. In such countries, Shariah views Islam as a philosophy of life, social order, a system of economic principle and a ruling order which all the Muslims must adhere to (Aluko, 1999). The ethics of Islamic economics rejects excessive concern for the accumulation of profits but more with acquisition of goods fulfilling social obligations to the society. The other characteristics of Shariah laws include tax discrimination on non Muslims so that they can be encouraged to become Muslims. On inheritance, the Koran states that brothers must get double of what their daughters get (Aluko, 1999). United States- Effects of Christian values In US, it has been noted that people have more consumer choice in exercising their religions than any other part of the economy. Churches function independently as contractors in the religious free market of the United States. In USA, Evangelical Protestantism is known for entrepreneurial development in the church structure in contrast to the Roman Catholic Church that follows the ecclesiastic polity (Sparks, 2007). The evangelical churches have their congregations or appointed boards have the final say on any matter such as the church budget. In some mega churches however, the pastor is seen as the Chief executive officer exercising high level authority. The churches in the United States are known to offer not only spiritual nourishment to their members, but also other products such as music and video tapes as well as books (Sparks, 2007). Sale of alcoholic products on Sundays has not been allowed in many cities of the United States as Sunday has been regarded as the day of worship for the Christians (Andre, 2009). Abortion Effects of Rights on Economics Freedom has been termed as the engine that pushes economic growth that is sustainable and allows all people to have increased prosperity. Economic freedom is basically ensuring that human rights are respected (Kim, 2007). Equality- Women Rights Promoting gender equality has been understood as an important part in an effective economic and human development strategy. Gender equality in education has positively been associated with economic development. Research previously done has shown that any nation that does not work towards the closing of gender gap in education will experience a fall in per capita income (Chen, 2004). In addition the report by the Arab human development team showed that lack of women empowerment has contributed to less human development in the Arabic regions. If women are enabled to acquire education for example through distant learning, it will allow them to participate in labour market while at their homes and this would in turn result in improving gender equality. It has been shown that nations in the sub Saharan Africa, South Asia, North Africa and Middle East has a greater gender disparity especially in education and if they could only close this gap, their per capita GDP can grow significantly per year (Chen, 2004). The reasons that are raised to prove these arguments are that educated women are often added to the labour market and this improves the economy of the country. The other reason is that educated women will improve the intellectual environment at home that in turn leads to a productive workforce thus economic growth (Chen, 2004). The proponents of slavery stated that they relied on servitude so that they can facilitate their need for labour. The labor population was decreasing and thus they believed that African slaves were efficient to fulfill their needs for laborers. When tobacco was discovered in 1600’s and became the main source of income for the colonialists, it called for more land and thus more laborers. Slave trade brought a great fortune to the colonialists; unfortunately, the profits obtained were used to get more slaves (Dodson, 2003) Spanish colonies- encomienda and repartamiento The encomienda was a labour system employed by the crown of Spain during its colonization in America. Some trustees and soldiers were allocated a specific number of natives whom they were supposed to teach Spanish and Catholic faith and in return receive tribute from the natives in form of labour or gold. This allowed the encomendero to take even the land that belonged to the natives (Answers Corporation, 2009). On the other hand, repartimiento was a system applied by Spanish colonialists on native population of America where the later was forced to perform some tasks for the former for a period of time in the year without any pay or for a low pay. This system led many natives to flee from their communities while other accepted to work and even signed contracts for the period that they were to work (Answers Corporation, 2009). A property right is the authority that allows one to determine how a resource should be used. All economic goods are protected by the property rights. Property rights have been confirmed to play a major role in the promotion of both political and economic development. Intellectual rights are mechanisms that facilitate innovation by giving the inventors monopoly of their discovery (Robin). CONCLUSION From the discussing, it is clear that different values have different effects on the economics. These values include the religious values which have been discussed with examples of the Shariah law, the caste system of India and Christianity in the United States of America. Other values discussed include those related to human rights such as women rights, slavery and property rights.It is vivid that different values have either positive or negative effects on economics or even both. REFERENCES Andre. (2009). Sunday alcohol sales; Fear versus the facts. Retrieved March 25, 2009, from http://www. peachpundit. com/2009/02/25/sunday-alcohol-sales-fear-versus-the-facts/ Aluko, S. A. (1999). The social and economic implications of Shariah law. Retrieved March 25, 2009, from http://www. dawodu. com/aluko1. htm Answers Corporation. (2009). Encomienda system. Retrieved March 25, 2009, from http://www. answers. com/topic/encomienda-system