Using HR Essay Samples to Get Better Writing

<h1>Using HR Essay Samples to Get Better Writing</h1><p>There are various organizations who offer you test HR papers, in this way helping you think of a serious one yourself. One thing you ought to recall is that the nature of these examples may not be comparable to your own.</p><p></p><p>This implies that there are chances that the paper tests that you see on the web probably won't be generally excellent. The way that it might be obsolete is another issue. It is constantly a smart thought to check if the exposition tests that you are seeing are truly from genuine organizations that have been around for a while.</p><p></p><p>A part of the article tests that you will see on the web and those that you traverse your email probably won't be the best. Truth be told, a significant number of them are inadequately composed. What you have to do is be certain that the examples that you are utilizing are from an organization that has a great deal of involvement with this field.</p><p></p><p>There are a variety of journalists who might be recruited to make a particular kind of article for a specific organization. This is the reason you will find that you have to pick cautiously in the event that you need to ensure that you enlist the best. This is on the grounds that you need to get something that can assist you with ascending to the highest point of the corporate ladder.</p><p></p><p>You need to realize that there is nothing of the sort as the ideal article for a specific organization. While they may work admirably making expositions, you will find that they could generally utilize some improvement. These will at that point be submitted to various organizations and offered for various positions.</p><p></p><p>One of the best things that you can do is look at the article tests that have been made by the best essayists. This will assist yo u with getting the absolute best bits of composing that can be found anyplace. This implies you will likewise wind up with the best article that you can ever compose. It will likewise be essential to search for the name of the first creator. This will permit you to be certain that you will get probably the most ideal work. Perhaps the best thing about getting the first composing is that you will have the option to discover what sort of value is available in the piece.</p><p></p><p>There are numerous HR paper tests that can be discovered on the web. Some of them are acceptable while others are poor. It is significant that you set aside the effort to ensure that you locate the best ones with the goal that you can get some incredible writing.</p>

College Essay Writers for Scholarships

College Essay Writers for ScholarshipsWhen it comes to colleges, there are many opportunities for scholarship writers and essay writers for scholarships. Whether you're looking for an essay writing job, freelance essay writer jobs, or simply searching for college scholarships, the article on how to find a writing job for scholarships will help you get started on your path to success.There are two ways of getting college essay writer jobs, through freelance work and through writing jobs for employers. For both types of jobs, you must be prepared to look for the job. It is not enough to be an 'extraordinary'genius' writer.The first step is to write a resume. As you may know, it is important to create a strong resume to get a higher chance of getting hired. Therefore, you must go beyond just writing a resume. You must be willing to look for work and for jobs on the Internet and offline as well.There are a number of way-networks and online portals that can help you. If you are not one of those who are trying to make a difference, there are also scholarship writers who are looking for jobs. One great way is to sign up with some websites that connect you with corporations that pay for research, writing, and product development. By doing this, you will be one of those who can get more of what you want.Another great resources for college essay writers for scholarships is to look for ghostwriters. Yes, ghostwriters do receive pay, but they also take their own job and need to be paid. If you have had experience in creative writing, it can be a great way to get paid.The best thing about writing resumes and researching for jobs is that you do not need to be in a rush to get everything done. You just need to take some time and do some online research on various online sources.In addition, if you're still a student, there are still a number of course jobs, volunteer jobs, and correspondence positions that you can do. There are many programs that pay for work. As long as you want to get your work done, you can make sure that all the pieces are in place before you accept any of the jobs that you are given.You should also look for scholarships on the Internet, either by joining in the discussion boards, forums, or by joining in the Way-Networks that are available. You should also look for scholarship writers on the Internet and in newspapers that are looking for college essays.

The Best Columbia Journalism School Essay Samples

The Best Columbia Journalism School Essay SamplesWhen choosing a school for journalism, choosing a Columbia Journalism School essay sample is among the first things to consider. Choosing a writing program and going to school that specializes in the subject of journalism can be a difficult decision. Many choose to enroll in an accredited school, but what does this mean for them? When you attend Columbia, the college teaches you everything they need to know, but can you transfer your credits to other schools, or do you have to just work hard and study.When you choose to attend this fine establishment, you have many resources available to you. The support staff and instructors are available all the time. The schools have Internet access, as well as access to numerous printed materials. It is all very well having to wait for an appointment to meet with a professor, but if it means studying online, you should consider it. Columbia is a great college because of their students.When you fini sh high school, you will be set on which school you want to attend. You will get a student flyer and complete an application. If you find that you like the school and you are ready to make a decision, choose a Columbia Journalism School essay sample that has to do with the school's curriculum.Some of the examples will include Jefferson James Chauncey's essay on the great book, A Tree Grows in Brooklyn, by James Baldwin. While some students are unsure about the beauty of this book, which some consider an autobiography, the fact that this essay includes his personal experiences that speak to the author's personality and outlook on life makes it one that is well worth reading. Other examples include memoirs of scientists, Albert Einstein and Thomas Kuhn, as well as essays about the founding fathers.You will also see various essays about the grandeur of a musical like Ralph Ellison's, Invisible Man, or Henry Miller's, Great American Novel. These are very popular with students, since the se essays are thought to speak to their intellect and imagination in the highest possible way.There are several examples of essays by James C. Chauncey, such as the columns from last summer on the Iraq war that include humor, examination of culture, and much more. If you enjoy James C. Chauncey's writings, you will appreciate the writers who write them.Some of the very best Columbia Journalism School essay samples will contain a biography of author William Dean Howells. They all write well and eloquently. It is a great service to those who love the books and the writer who created them. Many students learn the value of a good education from being able to read how the writer wrote about them.

The Great Things Of God - 1529 Words

Chapter 1: Reacquaint Getting to know missions again. â€Å"Expect great things from God. Attempt great things for God.† – William Carey â€Å"It is the duty of every Christian to be Christ to his neighbor.† – Martin Luther Jesus knelt to pray. He was facing the most momentous event in all history. The Righteous Father was about to mete out on Him the most awful punishment. So what does this Jesus do? Cry for help for Himself? No. He prays for His twelve brave, but vulnerable, followers. In a display of sacrifice, love, and selflessness, He asks His Father to protect them, unify them, overflow their joy, sanctify them. Jesus reminded His Father He was leaving them in the world for a mission. Rather than take them straight to glory, He†¦show more content†¦Our dream is for every follower of Jesus—every man, woman, child, every generation and every church—to live on mission for God. This does not necessarily mean becoming a missionary to Africa or India (although that may be the calling God has for you), but that you begin with obedience and trust and accept what is as plain as the nose on your face—you are commanded by Christ to be involved. We believe that the normal way to think about global missions is that missions = discipleship. A lot of people believe that global missions is only about evangelism, but to be effective evangelists, we are to be devoted disciples first. A fully devoted disciple will naturally be an evangelist from the overflow of their hearts and souls as they are grounded in the Word and attuned to the Sprit of God. If you are a disciple, then missions is your DNA and you will live daily on mission with Jesus. It is who you are and how you choose to live: living radically, passionately, sacrificially for a God who wants all to be saved. We want you to live a passionate, missional life for the Kingdom of God. Jesus has called every follower of His to be His messenger. Every disciple needs to rise up and carry the message of God s love, grace, forgiveness, and redemption with them through everyday stuff of life to the world out there. This is not just our dream, this is Jesus’ message to you, His disciples. â€Å"Therefore go and make disciples of

Frankenstein humanitys doppleganger Essay Example For Students

Frankenstein humanitys doppleganger Essay Frankenstein: Humanity’s DopplegangerMary Shelley’s Frankenstein is widely hailed as literature’s greatest gothic novel, as well as its first science fiction work. Written by a young woman in answer to a challenge from a circle of male authors (which included her husband, Percy Bysshe Shelley), the tale is drawn from her personal experiences as well as from the writings of other authors. The monster in the story is a multifaceted symbol for humanity’s fears, representing unchecked technology and the un-mothered child, among other things. As a representative of these fears, the monster itself may be described as a doppleganger. The word doppleganger is taken from the German dopplegnger, meaning â€Å"double goer.† It appears as a reflection of a person, an apparition resembling a living being. When it appears, it is often taken as a portent of death, as it was by Elizabeth I when she saw a pale vision of herself lying still upon her deathbed soon before she died (Encyclopedia Mythica, 1). On a larger scale, Frankenstein’s monster could be described as a doppleganger of humanity, personifying our fear of ourselves and of our capabilities. One classic example of a doppleganger is the reflected image seen in a window at night, sometimes mistaken for a prowler. Frankenstein’s monster acts the part of this apparition when he appears to Frankenstein in his new bride’s window on her wedding night after killing her. The doppleganger that is the monster takes on many forms in terms of what it represents. One of these is the fear of science and its role in relation to God. As scientific advancements were made in the field of medicine, questions arose as to whether or not man should try to perform acts that only God was previously capable of performing. This moral issue is initially ignored by Frankenstein, overshadowed by his zeal for accomplishing his impossible feat of reanimation. After he animates the creature and shuns it for its horrible appearance, it acts on its impulses for revenge. As the story progresses, Frankenstein realizes that he should have thought more carefully before acting, and the repercussions of his dark deed eventually lead him on a self-destructive quest to ultimately attempt to annihilate his own creation. By trying to ascend past his place in God’s universe, Frankenstein, in the end, destroys himself and all that he ever loved. Another guise of the doppleganger is that of the child without a mother. When she wrote Frankenstein, Shelley had already borne two children, one of whom had died early in life. She had nightmares about her children and was always fearful about pregnancy. (Mellor, 175) For approximately nine months, Frankenstein labored on the creation of his â€Å"child.† Finally on a â€Å"dreary night in November, he witnesses the ‘birth’†: â€Å"I saw the dull yellow eye of the creature open; it breathed hard, and a convulsive motion agitated its limbs.† Specific fears may be found reflected by the monster: What if my child is born deformed? Could I still love it or would I wish it were dead? What if I can’t love my child? Am I capable of raising a healthy, normal child? Will my child die? Could I wish my own child to die? Will my child kill me in childbirth? Mary is expressing her fears related to the death of her first child, her ability to nurture, and the fact that her mother died having her. In fact, Frankenstein is probably the first work of western literature to delve into the female anxieties of childbirth. After its exile, the creature is left with no parental figure to guide it and becomes violent, particularly toward its â€Å"family.† This reflects the belief that any child left without maternal guidance will become a primitive animal, committing acts of violence and outrage. (Desert Aine 1, 1-3)Mary was influenced in her creation of Frankenstein very strongly by Ovid and Milton. Ovid’s influence supplied her with yet another doppleganger, this one resembling the monster’s mad creator. The story that Victor Frankenstein was drawn from is that of Prometheus, who was the Greek creator of mankind and the one responsible for giving the gift of heavenly fire to his creation. The creation of the monster is similar to

The New York Times Market and Financial Performance

The New York Times market and financial performance depends on how the publishing company conducts its marketing, value creation and customer service. The proprietor of the publishing company has a choice to ensure that marketing becomes a core philosophy in achieving organizational goals.Advertising We will write a custom essay sample on The New York Times Market and Financial Performance specifically for you for only $16.05 $11/page Learn More In this regard, the company’s new perspective on marketing should refocus in understanding the fundamental concepts of effective management. Already, the New York Times is perceived as a household name among other mainstream media companies (The Future of the New York Times, 2005, para. 2). In this regard, an effective marketing strategy should aim to achieve an appealing effect among its target markets. Using a competent marketing staff to complement the research and development outfit in creating the com pany’s marketing mix is necessary (McDonald Wilson, 2011). Understanding marketing fundamentals like the target market is critical when avoiding wastage. In this regard, establishing a target market and learning the consumer behavior provides an input when strategizing on customer service and product development. Moreover, understanding the target market in relation to developing a marketing mix is essential for a publishing company that is reviving its financial capabilities. The marketing mix provides information required for the publishing company when respond to uncontrollable factors such as the economy, technology, diverse cultures and politics (Gilligan Hird, 2012). Many activities in marketing requires much research and input before a real decision making process is initiated. For example, an environmental and consumer analysis precedes product and price planning. In addition, products cannot be promoted before planning on physical distribution channels.Advertising Looking for essay on business economics? Let's see if we can help you! Get your first paper with 15% OFF Learn More The New York Times requires a new approach towards identifying opportunities and identifying market potential. In this regard, the use of PEST analysis plays a crucial role in understanding and predicting the company’s performance when subjected to prevailing, political, economic, social and technological issues. In this context, the New York Times involvement with political issues requires a redress. Perhaps, reporting on issues that do not cause a political outrage can uplift the company’s sales, as well as profits. Constant reviewing of the company’s budget against the prevailing economic situation is paramount as it helps in preventing a possible financial bankruptcy. Assessing social issues and technological changes is vital in a company striving to improve on its financial stability. In general, marketing management should focu s on reducing wastage, creating value and making profits. As indicated earlier, creating a culture of customer service in the communication industry is necessary. For a company to become competitive in the market with many players, distinction through customer service is considered an advantage. From this perspective, the New York Times customer service requires rebranding (Kietzmann, Hermkens, McCarthy Silvestre, 2011). A competitive customer service requires an inquest on how clients perceive value. In this regard, delivering of products and services that appeal to customers is crucial. For example, rebranding the brand image of the New York Times newspapers and magazines cover page can achieve the customer perceived value. Another strategy of creating value is through product pricing. A comparative study on what customers consider a fair price should be initiated.Advertising We will write a custom essay sample on The New York Times Market and Financial Performance specifica lly for you for only $16.05 $11/page Learn More Moreover, using psychological pricing tactics has always been considered effective. It is important to note that customer service is best achieved through total quality management. In this context, total quality management will involve production and delivery of quality material content. Moreover, the delivery of value-added products and services requires the value chain analysis. Precisely, this is to determine cost-benefit analysis as it relates to the existing core competencies in order to accrue profits. As indicated earlier, The New York Times is considered part of the mainstream media companies. Therefore, competing with rising digital media is difficult and challenging. However, with the right structures in place, the New York Times can still make an impact and compete with digital media. The need to conduct a benchmark in what entails new practices can be considered a proactive reaction towards digital media competition. The company’s management understands the loss accrued due to stiff competition from digital media. In this regard, establishing an online-based news application can refocus the company’s media practices. However, this initiative would lead to loss of jobs in the company. Consequently, this means that the company loses its stature as a reputable media company with competent journalists. It is important to note that digital media does not concentrate on quality, as emphasized by the New York Times. However, the company can control the competition by merging with one of the digital media companies (Kietzmann, Hermkens, McCarthy Silvestre, 2011). The New York Times is renowned for its market tactics of acquiring aspiring companies. The initiative would ensure that the company benefits from digital media without losing on revenues collected from advertisements.Advertising Looking for essay on business economics? Let's see if we can help you! Get your first paper with 15% OFF Learn More In conclusion, the New York Times remains one of the most respected media companies in the world. In fact, the shift from mainstream media practices to digital platforms as evidenced from online newspapers indicates that the company continues to survive the test of time. In this regard, it is evident that strong leadership that understands evolution of industrial trends, markets, technology and customer service is imperative. References Gilligan, C., Hird, M. (2012). International marketing (RLE international business): strategy and management. New York, NY: Routledge. Kietzmann, J. H., Hermkens, K., McCarthy, I. P Silvestre, B. S. (2011). Social media? get serious! understanding the functional building blocks of social media. Business horizons, 54(3), 241-251. McDonald, M Wilson, H. (2011). Marketing plans: How to prepare them, how to use them. Hoboken, NJ: John Wiley Sons. The Future of the New York Times. (2005). Web. This essay on The New York Times Market and Financial Performance was written and submitted by user Galilea L. to help you with your own studies. You are free to use it for research and reference purposes in order to write your own paper; however, you must cite it accordingly. You can donate your paper here.

Core Beliefs and Practices of Islam

Core Beliefs and Practices of Islam Introduction In the context of Muslim world, globalization generally refers to the global spread of ideas, cultures, institutions and attitudes, which are normally perceived to have originated from the west. With this regard, globalization is normally perceived as being equivalent to westernization in the context of Islam core beliefs and practices. As a result of this, globalization is perceived as a form of external threat to the Islamic religion (Mazrui 56).Advertising We will write a custom research paper sample on Core Beliefs and Practices of Islam specifically for you for only $16.05 $11/page Learn More The anti-globalization in Islam can be significantly attributed to the fact that cultural identity is an important aspect of Islamic religion, and therefore any occurrence that attempts to integrate the universal culture serves to undermine the doctrines of the religion (Tarabichi 78). This implies that the cultural exchange aspect associated with glob alization is one of the core reasons why Muslims view globalization as having a negative influence on their core beliefs and practices of the Islam (Tarabichi 100). There are different conflicting views regarding the effects that globalization impose on the Islamic beliefs and practices, making the subject a contentious that is yet to determine whether Muslims are actually against globalization as a whole or some certain aspects of globalization that have imposed negative influence on the aspect of cultural identity, which is a core characteristic of Islamic religion. Some of argue that globalization has helped in the strengthening of Islamic fundamentalism. This paper discusses the relationship between Islam and globalization, with a principal focus on the ways through which globalization are perceived to undermine the Islamic beliefs and practices. This essay strongly suggests that globalization is a challenge towards the Islamic core beliefs and practices that are determined by t he Islamic cultural identity. This is because globalization has accelerated the aspect of western homogeny in the Muslim world. As a result, it can be perceived as a threat to the Islamic values and principles (Mazrui 102). Despite this potential threat, it is arguably evident that globalization cannot be avoided; as a result, the Muslim community can grab the opportunity presented by globalization to spread the Islamic beliefs, practices and cultural identity at the global level. Globalization The aspect of globalization is broad and covers various aspects that are aimed at integration of the world such as social, economic, cultural and political systems. The principal focus of this paper is to assess the cultural integration aspect of globalization and its relationship to the Islamic beliefs and practices.Advertising Looking for research paper on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More Culture is consid ered to be an inherent aspect that is the core of the whole globalization process (Tarabichi 140). This implies that an assessment of cultural globalization is vital in order to have an in depth understanding of the reactions of the Muslim community towards globalization. It is also important to take into account the fact that globalization is an ongoing process that results to the unification of the social relations across the global divide (Mazrui 125). The aspect of social process implies that globalization supersedes any forms of cultural, geographical and political constraints in order to ensure global integration of the core aspects of globalization (Tarabichi 152). The potential outcome of cultural globalization is that it will impose a single global culture, implying that cultural diversity and individual choice are likely to be a thing of the past if the various cultural and religious units are not keen enough to resist cultural globalization in order to preserve the values , principles, beliefs and practices associated with their religion and culture (Mazrui 130). Mazrui defines globalization as the sum of cumulative processes that result to a preservation of the cultural traits of the dominant group, whereas the cultural traits of the less dominant groups are assimilated into the dominant culture (Mazrui 145). The Islamic religion presently comprises of approximately 20 percent of the global culture, and at the same time, the western culture is the dominant culture at the global level. The visible consequence of globalization is the spread of cultural aspects of a particular culture at the global level, resulting to absorption of the local cultures in a given region, implying that the dominant culture is likely to be transformed into the global culture. In the current context of globalization, it is arguably evident that the western culture, sometimes perceived as the American culture is gradually being distributed to other parts of the globe, implyi ng that local cultural identity and religious beliefs are likely to be absorbed by the western culture (Tarabichi). In addition, cultural globalization normally imposes changes regarding the daily routine lives, interpretations concerning the meaning of life and provides alternative approaches towards the daily life. The cultural identity of the Islamic religion Culture can be defined as behavior and ideas that are common to a particular group, which are socially acquired (Tarabichi 100). Culture exhibits some form of specificity owing to the fact that they are not similar. The culture of a particular group normally defines their social life, thoughts and individual behavior, which in turn influence the principles, values, beliefs, practices and the manner in which the group interacts with individuals of another cultural grouping.Advertising We will write a custom research paper sample on Core Beliefs and Practices of Islam specifically for you for only $16.05 $11/page Learn More Cultural identity on the other hand can be described as an essential part of a person’s psyche that serves to identify with one’s own culture, and is usually an outcome of cultural interaction (Tarabichi 102). It is important to note that cultural identity is subject to changes when a person is exposed to different cultural environments. Some of the components that make the cultural identity include religion, beliefs, practices, rituals, language and so on (Tarabichi 105). Islam is usually perceived as a social religion because it lays emphasis on the group life instead of basing on an individualistic approach; this has played a significant role in shaping the Islamic cultural identity, which is supposed to be observed by the entire Muslim community (Mazrui 145). A core aspect of the Muslim culture is that it entails a vibrant aspect of moderation, implying that it attempts to harmonize both the spiritual and material aspects of the individual p ersonality. The Muslim culture is does not just impose sheer limitations on their beliefs and practices. The cultural identity of the Muslim can be argued to be based on a dynamic pattern, which in most cases is misunderstood by the secular population and sometimes the Muslim community itself (Mazrui 150). The significant difference that exists between the secular western culture and the Islamic culture is the emphasis on the devotion to one God. It is arguably evident that Islamic faith is applicable to all aspects of life of its believers such as spiritual beliefs and practices, law, governance and way of life. Despite the fact that Muslims across the global divide have different cultural traits, it is evident that they share some universal cultural identity, beliefs and practices owing to the fact that they are all Muslims (Mazrui 163). For example, the cultural characteristics of the Muslim community in Malaysia are not similar to the cultural characteristics of the Muslim commu nity of Saudi Arabia. Irrespective of this, they are both guided by the universal principle and values in accordance with Islamic religion. The Islamic cultural identity has core foundations on faith, emphasis on constructive work and humanism, which are used to strengthening the optimism, confidence, and righteousness, appreciation of beauty, flexibility and openness (Tarabichi 136). The relationship between globalization and the cultural identity of the Islam religion Globalization serves to accelerate the domination of western culture across the globe. In fact, globalization is one of the direct outcomes of the spreading out of the concept of westernization as evident through economic dominance, colonization and cultural retribution (Mazrui 158).Advertising Looking for research paper on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More As a result, the western culture is gradually being integrated into the Muslim world, implying the meaning and the significance attached to the Islam cultural identity is bound to be lost during the process of globalization. The basic implication from this is that globalization poses a significant challenge to the integrity of minority cultures (Tarabichi 180). The Islam cultural distinctiveness has faced some significant cultural pressures from the western culture. Because of globalization, the cultural uniqueness of the Islam religion has been faced with two conflicting alien cultures, which mainly comprises of the secularized pop culture that has been accelerated by the media, and the American (western) culture, which has been imposed by increasing modernization that is bound to integrate the values of the western culture into the Islamic culture. Globalization has resulted into an inclination of nons of this include the global brands such as Coca-Cola, Pepsi, Nike, Adidas and ma ny more. These global brands are founded on the values of the western culture, with their premise focusing on a world culture that embraces materialism and strives towards the achievement of greater wealth (Tarabichi 175). The implication here is that the culture of the west is characterized by a hegemonic power, which results to an increase in the domination of the culture in the rest of the rest of the globe as it is becoming assimilated by people. The Muslim community is not an exception to hegemonic nature of the culture, beliefs and practices of the west. The culture of the west is considered to be a value-free culture, sometimes referred to as an open culture that embraces all the other cultural variables on an easy access platform (Tarabichi 201). As a result, there are minimal or complete restrictions concerning the display of pornographic content. This is widely evident as the numerous television broadcasters. Movies, books, websites and magazines are promoting and commerci alizing pornographic content. The young generations are usually the prey of such a rotted culture. The worldwide media is under the control of the west because they are the key determinants of what is published, watched and learned. The Muslim community on the other hand lacks a powerful media that can help in influencing and competing with the global media moguls (Mazrui 200). Because of this, there is a likely hood that the aspect of western media hegemony is likely to continue, which can result to a replacement of the Islamic cultural identity, values, practices and beliefs. In this era of globalization, the media is an important factor that shapes the way of life ranging from eating, dressing, behavior patterns, family matters (Mazrui 201). The international media and the increasing popularity of the culture of the west have played a significant role in spreading the western values. An observation of the current trends reveals that the there is cultural identity crisis, which is likely to affect cultural groups that are more conservative such Islam cultural identity. For instance, the introduction of the TV show named American Idol resulted to an introduction of the same in Malaysia, which was called the Malaysian Idol. In addition, the recent ignorance of the aspect of female covering, referred to as ‘awrah’, which is one of the most serious violations of the Islamic values and principles (Tarabichi 214). Despite the fact that globalization has some additional benefits to some of the elements of the core Islamic beliefs and practices; regarding culture, aspects of education and information, globalization is arguably a challenge, and in most cases not compatible with the general Islamic aspects of human life, patterns of behavior, values and cultural principles (Mazrui 200). This is because through the concept of globalization, the western culture gets to spread throughout the world and undermine the Islamic values and principles. An overview of the global pattern for exchange of information reveals that most of the information contests are under the control of the westerners. An outcome of this is that the core aspects of Islamic religious values and principles do not have any adequate presentation in the media. Instead, the Muslim and Islamic culture is presented negatively in the theatres, movies and some television broadcasting channels. The most common form of presentation of the Muslim culture is associating Islamic religion as a whole with the terrorism and people who are backward in their undertakings. The implication from these findings is that the Islamic values and principles are being challenged by the concept of globalization, resulting to a dreadful portrayal of the Islamic values, beliefs and principles (Tarabichi 220). In the current context of a world characterized by globalization, most of the members of the Muslim community have disregarded their authentic cultural identity as most of them are influenc ed by the hegemony of the western culture through aspects such as music, lifestyle and dressing. Some of the western pop culture entails heavy metal music, obscene music and rap music. In addition, the traditional Arabic songs are gradually adopting the musical aspects of the western culture such as sexual contents (Tarabichi 236). The underlying reason for prohibiting heavy metal music in Islamic culture is that it usually derails the mind from remembering the cultural values and principles of the Islam religion, which means that they result to lack of celebration of Allah, which in turn results to profanity (Mazrui 230). The eclipse of other cultures, especially the Islamic principles, beliefs and practices can be attributed to the onset of the western way of life because the Islamic youth are gradually lured to the generational change initiated the concept of cultural globalization. Symbols associated with the western culture are found almost everywhere in the world, implying tha t people around the globe have embraced the western way of life. For instance, most of the young populations across the global divide are always listening to music from pop artists such as Michal Jackson, living their lifestyle in accordance with the western celebrities and so on (Tarabichi 258). An inference that can be made from this observation is that cultural globalization is simply accelerating the process of domination of the western culture. An outcome of this is that cultures are bound to be westernized in almost every aspect of life, and the Islamic cultural identity is the most susceptible to this westernization of cultures across the globe. Owing to the fact that the larger Muslim community is against this aspect of cultural globalization, the Islamic culture as a whole, beliefs and practices are negatively affected and in most cases looked down upon as being behind the changing times. The Muslim community is gradually being assimilated to the western culture. Therefore, it can be inferred that globalization is a challenge to the Islamic cultural identity, values, principles, beliefs and practices (Mazrui 238). One of the core aspects of culture that is facing a challenge by the concept of globalization is language. Currently, English is perceived as the global language, which in most cases takes an American form and is constantly trying to serve as a replacement for other authentic languages in the globe. English is basically used for global communication as evident in the electronic media, print media, educational institutions and most of the avenues through which global affairs are communicated. However, according to the Islamic practices and beliefs as in the Holy Quran, Arabic language is mainly for people to have an understanding of the Quran and other important aspects of the Islamic culture (Mazrui 241). Arabic also requires a similar accord since it is an important aspect of the language culture of the Islamic religion that should not be o verlooked. Furthermore, most of the educational curriculums deployed in most parts of the globe are based on English and the western form of education. This curriculum is not compatible with the Islamic cultural identity because it incorporates aspects such as secular values of the western culture, which are in contrary with the spiritual and divine principles and values of the Islamic culture (Mazrui 201). Most of the Muslim scholars have argues that fast food chains such as Mc Donald’s have played a significant role in facilitating cultural imperialism. Constant eating at the fast food outlets usually develop individualist behavior among individuals, which is not in concurrence with the Islamic values, principles, beliefs and practices. For instance, the speedy lifestyle means that members in a family cannot find enough time take their meals together. The fast food culture is affecting mostly the young generations, and it servers to undermine the family values of taking mea ls together. The consequence of the speedy lifestyle is not always visible in the Islamic culture; it has significant effects through the creation of a society that is individualistic, and devoid of social bonding at the family level (Tarabichi 239). It is arguably evident that cultural globalization is a significant challenge to the larger Islamic values, principles, patterns of behavior, beliefs, practices and the way of life. As noted above, globalization serves to accelerate the hegemony of the western culture that perceives the Islamic values, principles, beliefs and practices as being backward, and therefore, the Islamic cultural aspects are significantly looked upon. In addition, cultural globalization facilitates the spread of societal culture that is devoid of moral values, which are mostly strange and incompatible with the Islamic cultural identity (Tarabichi 258). Irrespective of the negative influences of the cultural globalization on the Islamic cultural values, beliefs and practices, some scholars have stated that the cultural globalization has significant benefits at the individual and national level. The cultural globalization process has resulted to positive influence at the cultural identity of a person. Most of them argue that the positive influences of globalization outweigh the negative influences of globalization. For instance, they propose that cultural hegemony is beneficial owing to that fact that it results to cultural integration and elimination of cultural barriers, which is essential in fostering brotherhood among the human population (Tarabichi 248). The proposition that cultural globalization serves to reformulate the Islamic cultural identity in the sense that Islam is not only perceived as a religion, rather a complete way of life, which is mostly referred to as ‘one religion, one culture’ in the context of Islamic discourse. Furthermore, cultural globalization also tends to enhance individual freedom and helps in the revitalization of cultural aspects and beliefs (Tarabichi 157). However, the basis of this essay is that despite the healthy cultural exchange associated with cultural globalization; most of the instances have negative influences on the values, principle, beliefs and practices of the Islamic religion. Cultural globalization is perceived as the process through which the western cultural values are distributed across the globe (Tarabichi 263). The basic argument is the globalization is one of the contributing factors that accelerate the process of westernization across the global divide, which results to the domination and the strengthening of the western cultural aspects compared to cultures that are less dominant at the global context such as the Islamic cultural identity and their associated religious beliefs, values and practices. For instance, the aspect of female covering is widely considered as backwardness in the context of the western culture, while at the same time mingl ing with people of opposite sex freely is considered a cultural practice that is superior. This is a perfect example of the dilution of the Islamic cultural values and identity. In addition, this serves to compromise the Islamic religion culture, and poses as a threat to the core Islamic practices and beliefs (Mazrui 270). Furthermore, cultural globalization fosters the creation of a secular society that is devoid of the religion, implying that the there is a possibility of the role of Islam religion being subject to diminish, which is likely completely destroy the Islamic culture. The recurring fact from this is that the aspect of cultural globalization is a challenge that the Muslim community must face in order to preserve the cultural identity of the Islamic religion. As a result, the Muslim community across the global divide has to re-evaluate the western culture, and be satisfied with the spiritual guidelines, beliefs, principles and practices that are outlined in the Holy Qura n. Additionally, negative aspects of a specific culture should be removed before being assimilated into the Islamic way of life. Revitalization of the cultural identity of the Islamic religion It is arguably evident that the cultural identity of the Islamic religion is facing a crisis in this current era of globalization. The Muslim community needs to re-examine the approaches regarding the aspect of negative influences of cultural globalization on their religious beliefs, values and practices. In this era of globalization, it is important for Muslims to stick strictly to the teachings of Islam as outlined in the Holy Quran, which is the only effective way of maintaining the cultural identity (Mazrui 258). The cultural aspect of acquiring knowledge is required in Islamic discourse in this current era of globalization. It is arguably evident that this is the most significant crisis that the Muslim community is currently facing. Because of the moral and social connotations associated with knowledge, the Prophet suggests that knowledge acquisition is mandatory for every Muslim individual (Tarabichi 256). The increasing levels of development that are witnessed in the west can be related back to the focus towards knowledge acquisition an effective manner. The significant limitation to this approach is that most of the Muslim countries are still functioning under the old traditional methodologies in most of the educational curriculum and syllabus, with limited interest concerning research. This implies that it is essential for the Muslim community to develop a new curriculum that integrates both rational knowledge and revealed knowledge, which will in turn encourage the larger Muslim community towards research. It is arguably evident that a partial lack of critical thinking is one of the contributing factors that resulted to the cultural identity crisis that the Muslim community is currently facing (Tarabichi 235). Muslims in this current era of globalization tend t o disregard their Islamic cultural practices and beliefs and follow the western culture without taking into consideration the negative consequences of the western culture. In addition, the paper has proved that a majority of the aspects of western culture are not compatible and appropriate with the values, beliefs and practices of the Islam religion; as a result, they are not appropriate for emulation by the Muslims. The Muslim community should aim at following cultural traits that conform to the teachings of Islam and their ideologies of religion as outlined in the Quran and Allah’s prescriptions. The Muslims should also evaluate every cultural traits, beliefs and practices basing on the divine guidance outlined in the Quran and Sunnah, which will play an important role in increasing their ability to handle the increasing pressures of cultural globalization on the entire Islamic cultural values and redirect it towards appropriate direction. With these in practice, cultural g lobalization can have positive impacts through influencing universal unity of the human race, in combination with a cultural exchange that is healthy and prosperous. However, the Muslims must clearly and rationally evaluate the cultural aspects that are being embraced at the global arena. Cultural globalization is an inevitable force in the present times, and this has played a significant role in integrating all the aspects of human life such as behavioral patterns, governance, lifestyle and social relations (Tarabichi 270). As a result, this is a perfect opportunity for the Muslim community to propagate its Islamic cultural traits, values, beliefs and practices to a global level. Spreading the Islamic culture is in concurrence with the teachings of Islam, with the main objective of influencing the world using the various aspects of Muslim culture. It is for this reason that the Muslim community needs to adhere strictly to their cultural identity in all aspects of human life. Basica lly, Muslims need to be vigilant concerning emerging cultural trends that are bound to have a negative effect on the Islamic religious values, principles, beliefs and practices (Tarabichi 280). Presently, the Muslim community comprises of different sects and groupings, which are mostly due to selfish reasons and personal interests. This means that the larger Muslim community should attempt at establishing a supreme Ummatic cultural identity and focus on brotherhood with the principal objective undertaking the task as ‘Khalifah’ during the human life on earth. Their main duty is to achieve the pleasure of Allah by use of commitment and dedication, which are one of the core Islamic principles. As a result, all elements that attempt to enhance individualism among the members of the Muslim community should be eliminated at all costs. Media is one of the principle facilitators of culture transmission across the globe; basing on this, the Muslim community is required to have many media houses that are dominant and influential within the global context in order to facilitate competition with the dominant world cultures such as the western culture. For instance, Iran has undertaken initiatives to develop movies that have portray the values, beliefs and practices of the Islamic religion. A development of a strong and influential media is one of the most effective initiatives that the Muslim can use to influence the global culture and spread its values, beliefs and practices to the global level (Tarabichi 254). The development of a strong moral trait by the members of the Muslim community helps in protecting them from the influences of the immoral cultural traits. Morality and value-based Islamic culture that integrates with all the aspects of life is integral in ensuring that the Islamic values and principles are strictly followed by the Muslim community, since it will help in the rejection of other cultures that serve to undermine the Islamic values and b eliefs during this era of globalization (Mazrui 258). The family set up is an important element of the Islamic cultural identity that should be relied on fostering positive moral values and teachings of Islam. In addition, it is a potential method that can be used for enhancing social bonding, which is important in upholding the Islamic values. In the context of Islamic discourse, the family is perceived as a unique institution that can be used for transmitting the Islamic social values, principles, beliefs and practices, language and influencing individual patterns of behavior. The significant limitation witnessed in the present Muslim world is that increasing tendency of the family set up to be broken down in many of the Muslim nations, which has negative influences on the young generation of the Muslim community. The basic argument is that members of the Muslim community have the responsibility of strengthening the ties within the family set up in order to enhance the Islamic cul tural identity (Mazrui 287). Proper dressing codes for both the Muslim males and females are required and should be followed strictly among the Muslim community. In essence, clothing is not supposed to be closely fitting in order to eliminate the potent of unwanted attention because of the revealing of the body curves. The marriage institutions are also regulated in accordance to the values and principles of Islamic culture, and the instances associated with the breaking of the family set up and weakening of the family ties should be eliminated at all costs. This means that the purity of marriage requires adequate protection. This entails prohibition of same sex marriages and controlling the aspect of sexual liberalization. It is also important that Muslim women should not be limited only to the family life because they need to benefit from the aspect of freedom of choice and work in accordance to the limitations imposed by the Shari’ah law by upholding decency and humility ( Mazrui 258). Muslim reactions to the onset of globalization There are diverse reactions of the Muslim society towards globalization; with a general consensus being that the Muslims reactions towards globalization is defensive, with the principal reason for this rejection being the penetration of the western culture into the Islamic cultural values, institutions and customs. This means that globalization is perceived as a form of surrendering to a dominant standpoint that lacks authenticity as expected in Islamic beliefs and practices (Tarabichi 257). Islam is a religion that functions under its own set of laws that are vital in shaping the way of life of the Muslim community. The rejection towards globalization by the Islamic religion based on the viewpoint that most of the elements of the concept of globalization are not concurring with the Islamic law, resulting to an Islamic community that is constantly defensive towards the perceived influences that globalization, or rather west ernization is likely to have on the Muslim beliefs and practices. Conclusion This paper analyzed the impacts associated with cultural globalization in the context of Muslim world. The analysis identified two potential influences of cultural globalization, with the first perspective being that cultural globalization has positive impacts because it helps in the development of cultural exchange and integration that is health. The second standpoint identified is that cultural globalization has negative influences on the Islamic cultural values, beliefs and practices, because they are constantly degrading the religious values of Islam (Tarabichi 236). This paper stands for the latter viewpoint that cultural globalization is detrimental to the Islamic values, beliefs and principles. It is evident that cultural globalization serves to accelerate the spread of western culture across the globe, which serves to replace the traditional Islamic cultural identity, values, beliefs and practices w ith a post modern culture that undermine the Islamic way of life (Mazrui 258). In addition, the western culture brings secular values into the Islamic culture, resulting to a diluted Islamic culture that is different from the authentic Islam culture that is value-based. The aspect of western culture hegemony in the Muslim world has been driven by media, which are based on the secular values and principles of the west. The basic argument is that the core beliefs, principles, values and practices of the Islamic cultural is being conceded into the western culture, meaning that there is an increasing need for the Muslim community to revitalize the cultural identity of Islam. Therefore, globalization is a challenge towards the Islamic core beliefs and practices that are determined by the Islamic cultural identity. This is because globalization has accelerated the aspect of western homogeny in the Muslim world. As a result, it can be perceived as a threat to the Islamic values and princip les. Despite this potential threat, it is arguably evident that globalization cannot be avoided; as a result, the Muslim community can grab the opportunity presented by globalization to spread the Islamic beliefs, practices and cultural identity at the global level. Mazrui, Ali. Globalization from the Islamic perspective. London: Westminister university, 2000. Print. Tarabichi, George. From Araba renaissance to apostacy: Arab Culture and its discontents in the age of globalization. Beirut: Saqi Books, 2000. Print.