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The Farrow’s Bank Business Ethics Case Case Study

Table of Contents Corporate Culture, Leadership, and Motivation Ethical Decision-Making Pressures Assumptions Conclusion References The case of the Farrow’s Bank is a vivid example of managerial hubris executed by the head of the company. Nonetheless, Thomas Farrow employed such a conduct due to a number of reasons that lie both in the inside and outside bank environment. The purpose of this paper is to review the case and analyze the strategy applied by Thomas Farrow. Corporate Culture, Leadership, and Motivation It should be noted that various factors have influenced and contributed to the emerging managerial hubris exhibited by Farrow. In general, the bank lacked effective corporate culture. The senior leadership disregarded the daily supervision and adherence to the essential practices, which gave latitude to the emergence of hubris. Apart from that, Farrow was overly conscious about the way others perceived him and was incapable of outlining the company performance with the business setting (Hollow, 2014). However, most importantly, he did not abide by the existing policies and regulations, which resulted in non-compliance with the law. For instance, he tried to conceal his losses by preparing misleading balance sheets that did not correlate with the reality. When accused of fraud, he would refuse having committed anything wrong, which evidenced his arrogance as both a manager and a person. As stated by Hollow (2014), Farrow had “an overwhelming concern with his own self-image; a pronounced tendency view the world in heavily moralistic and grandiose terms; a total disregard for rules and regulations; and an increasing detachment from reality” (p. 174). The underlying cause for such conduct was the desire of this individual to maintain a particular image he could not lose under any circumstances, which led him to conviction. Another significant factor was the weak or insufficient external control mechanisms over the company, which had given him an immense power over the bank and its affairs. For example, the bank had more loose auditing regulations than its rivals did (Hollow, 2014). Many years of unfair competition resulted in his strong belief that he was above the law. Ethical Decision-Making Importantly, ethical decision-making and managerial hubris are two mutually exclusive domains. Ethical decision-making implies that the company leadership outlines the behavior and company performance with the postulates promoted by such corporate culture that is based on the common human values. In addition, it enables all the key stakeholders to become active participants in decision-making, which, in return, provides the leadership with the variety of different ideas and options (Shaw, 2013). Managerial hubris disregards the opinions of others and centers on the manager’s conduct and solutions. In the case of Farrow, he did not consider the opinions of the co-workers due to existing vacuum. Apart from that that, his decisions were unethical since he provided misleading information and based the further course of action in accordance with the initially false data. Therefore, it can be assumed that managerial hubris employed by Farrow gradually led to disruptive business practices, inefficient corporate culture, and undermining of the corporate social responsibility (Hollow, 2014). It resulted in the formation of such business environment in which the bank could no longer remain competitive and trustworthy. Pressures It should be stressed that, initially, the company was filed as a “credit bank”, which implied less strict and rigid regulations regarding the accounting practices (Hollow, 2014, p. 172). Notably, it also meant that the company leadership was less liable to their shareholders. For these reasons, the accounts of the bank were not subjected to external auditing, which gave latitude to unethical measures. Therefore, such setting did not pose any harsh pressures at Farrow’s Bank. Get your 100% original paper on any topic done in as little as 3 hours Learn More The governmental regulation was rather weak, and the bank did not have to sustain responsibility to the customers as its competitors did. In fact, the absence of external pressure resulted in losing the ethical safeguards (Shaw, 2013). The real pressure that Farrow was experiencing was the need to continue exhibiting unethical decision-making to proceed to cover the misleading practices. Assumptions It can be stated that the level of managerial hubris would be decreased if the bank had ethical business culture. At present, the USA have a particular governmental policy (ethical protocol) that ensures the banks meet and follow ethical guidelines in their practices. This regulator could serve as an external force of ensuring ethical business culture with which Farrow’s Bank would be obliged to comply and execute decision-making within certain boundaries (Shaw, 2013). Moreover, ethical operations of a company provide an opportunity to establish a business setting, which is characterized by integrity and credit. Having a highly ethical corporate culture, the bank would be able to prevent the emergence of hubris. Notably, such a setting would provide Farrow with the awareness and comprehension of the importance of including stakeholders in shared decision-making (Shaw, 2013). In its turn, ethical business culture would drive the leadership towards cooperation and prioritization. Such awareness of the senior management would allow the company to become self-sustaining. Thus, high business ethics would prevent the emergence of managerial hubris in Farrow and lead to sustainability. Conclusion Therefore, it can be concluded that Thomas Farrow did exhibit managerial hubris. The absence of strict external pressures and insufficient corporate culture have resulted in managerial vacuum in which the course of action depended on the leader solely, and the key stakeholders were unable to share the responsibility of decision-making. If the bank had strong ethical business culture, the outcome would be different since the company would become self-sustainable and preserve its integrity. References Hollow, M. (2014). The 1920 Farrow’s bank failure: A case of managerial hubris? Journal of Management History, 20(2), 164-178. Shaw, W. (2013). Business ethics (8th ed.). Boston, MA: Cengage Learning.

GCCCD The Varna and Jati Division Based System in Hindu Society Discussion

GCCCD The Varna and Jati Division Based System in Hindu Society Discussion.

I’m working on a history discussion question and need a sample draft to help me study.

Please provide an essay answer to the following question. This essay is worth 20 points. It should not be a list, but rather composed on sentences. A minimum of two paragraphs, but a minimum is not a guarantee of credit as I am expecting details about who, what, the , where, how, why, and why important:
Discuss the caste system (varna and Jati) being sure to include details about who belonged to the levels, the names of the levels, their occupations, when and where it was developed, as well as the positive and negatives of the system. Also, tell me about the untouchables.
GCCCD The Varna and Jati Division Based System in Hindu Society Discussion

Hierarchical Linear Regression and Multilevel Modelling Report (Assessment)

research paper help Major Concept of Hierarchical Linear Regression This type of regression forms a basis for comparing models. Thus, several regression models are created by adding variables to the previous model. Further, the addition of variables into the model is not done by the software like the case of stepwise regression. Hierarchical linear regression plays a key role in determining whether adding independent variables lead to an improvement in the coefficient of determination (Verbeek, 2017). In the paper a three-step hierarchical linear regression is carried out and the results are discussed below. Results The results are presented in the attached hierarchical linear regression.spv file. Discussion of Results The dependent variable is awareness of cultural barriers. Social desirability is entered as the independent variable in the first block. Two independent variables were added in the second block. These are experience in mental health and whether or not the practitioners had received training in multicultural counseling. The three variables that were added in the third block are institutional discrimination, ethnic identity exploration, and collectivism. The correlation results show that there is a weak association between awareness of cultural barriers and the explanatory variables. All the correlation coefficients are less than 0.5. Further, the correlation coefficient for social desirability and experience in mental health are not statistically significant. The results for the first block shows that R square is low at 0.002. The value of F-calculated is 0.870, while the significance level is 0.352. This implies that the overall regression line is not statistically significant. Further, the t-test shows that social desirability is not statistically significant. In the second block, the value of R-square has improved to 0.030. The ANOVA table shows that F-calculated is 3.84, while significance F is 0.010. This indicates that the overall regression line is statistically significant. From the results of the t-test, it can be deduced that attendance of multicultural workshop is the only statistically significant variable. The other two variables are not statistically significant. In the final block, the value of R square increases further to 0.276. This implies that the explanatory power of the independent variables has improved. From the ANOVA table, the value of F-calculated is 22.902, while the significance level is 0.000. This implies that the regression line is statistically significant. The t-test shows that institutional discrimination, ethnic identity exploration, and collectivism are statistically significant. Addition of variables in the regression blocks increases the explanatory power of the independent variables. However, the coefficient of determination shows that all the independent variables explain only 27.6% of the variations in the dependent variable. In addition, collectivism, institutional discrimination, and ethnic identity exploration have a significant effect on awareness of cultural barriers (Meyers, Gamst

Locate the Campbell Soup Case 4-4 on page 272 of your text. Be sure to submit thoughtful and substantial answers to the questions following each case.

Locate the Campbell Soup Case 4-4 on page 272 of your text. Be sure to submit thoughtful and substantial answers to the questions following each case..

Unit 4 Assignment: Campbell Soup Case 4-4
In this Assignment, you will explore the asset structure of Campbell Soup and how it measures
their use effectively. This will prepare you to view any company with the same scrutiny.
Locate the Campbell Soup Case 4-4 on page 272 of your text. Be sure to submit thoughtful and
substantial answers to the questions following each case.
This is a challenging activity. You should prepare to spend substantial time working on your
Directions for Submitting Your Assignment
Compose your Assignment in a Microsoft Word document and save it as Username- MT482
Assignment-Unit 4.docx (Example: TAllen- MT482 Assignment Unit 4.docx). Submit your file
by selecting the Unit 4 Assignment Dropbox by the end of the unit.
Unit 4 Assignment: Campbell Soup Case 4-4 Points
Content, Analysis, and Effective Writing Skills
The response successfully answers Assignment questions for
this case.
Working capital, inventory analysis, and fixed assets.
LIFO and FIFO comparison. 12
The response to the questions exhibits strong critical thinking
and appropriate analysis.
Inventory policy, and tax impact.
Reported transactions impacting intangible assets. 6
Sentences are clear, concise, and direct; tone is appropriate.
Grammatical skills are strong with almost no errors per page.
Total Points 45
Locate the Campbell Soup Case 4-4 on page 272 of your text. Be sure to submit thoughtful and substantial answers to the questions following each case.

The Day Of The Dead In Mexico

“Every Mexican is closely acquainted with death, jokes about it, caresses for it, sleeps with it, celebrates it,” – said the Mexican poet Octavio Paz (Kuhn. 2006). Day of the Dead (Spanish: Día de los Muertos) is a holiday, festival which is dedicated to the memory of the dead people, and is held on the 1st -2nd of November in Mexico. There is a belief that the souls of dead people come to their relatives` homes these days (Williams, 1998). The origin of the holiday goes back to the tribes of Maya, Purépech, Naun and Totonac. These people had been praising the dead during more than 3 thousand of years. The Aztecs considered that the death was more important than the life. The life was worth of nothing, and they believed that leaving, a man was going through the nine lower worlds in Miktlan, which is the shelter of the dead people. No matter how people lived, it is important how they were dying; it influenced their fate in the netherworld. It is also said that the Day of the Dead was brought to Mexico by Spanish people. But the Catholic Church is not able to eradicate pagan holidays till the end. Day of the Dead is a dangerous mix of Christian traditions of the conquerors and the ancient Aztec customs. Talking about the history of this holiday, it is necessary to mention that the life for the inhabitants of ancient Mexico was just a moment. Death was waking dreams in the present, in order to enter the world of the dead and appear in front of the other gods, depending on the type of case, which took away their lives. Those who have been sacrificed or died in a result of the war, went to the sun after death, the same fate awaited the women who died, giving life to the child. Those who have drowned found themselves in paradise (Smith, 2005). The souls of the dead children were regarded as precious, that’s why they stayed in the house; the soul that was not chosen by God was left in the underworld. In order to help souls to travel from this world into the world of the dead, without delay, people who died were buried or burned, along with things, food, a dog as a companion and water for the road. In the sixteenth century, when the conquest and colonization began, the widespread dissemination of the Catholic religion also started. People were afraid of death and hell that time. But in the eighteenth century, two types of attitude toward death were intertwined in a single cult. Skeletons and bones appeared again, but with a festive and the comic mood, in addition, the Catholic symbols appeared in the local crafts and foods. Now it is a popular holiday, which involves all segments of society. It is believed, the souls of the dead people return to the world of alive in order once again to see their families for two days. Houses in these days look like the crypts, but the graves are decorated with flowers and ribbons, and all the relatives and friends come to honor the memory of dead people. And in order their souls which are returning to earth in the form of butterflies or hummingbirds don’t get lost, candles are lit everywhere, pointing them the way home (Verti, 1993). The holiday gathers the friends and family together in order to remember and pray for those have already died. The cult of the dead was very important for Indian tribes, which are why nowadays ceremonies, rituals and traditions come from that time. One of the mysteries of the holiday is the altar, which is traditionally built on October 31. The Aztecs believed that the dead are returning home in order to take the necessary things for the journey to the world of the dead: el Mictlon. Now to build the altar is an unusual way to show the deceased relatives, friends, that they are remembered and loved. Each component of the altar has a special meaning. The altar stands on a table covered with an embroidered cloth. The most important component is the bread which has the shape of the human body and has the name of the deceased. The bread is surrounded by orange flowers of calendula, symbolizing the sadness. Candles should be burning around the altar (each of them gets the name of the deceased). In some homes the road from the entrance door to the altar is sprinkled with petals of calendula, in order the deceased not to get lost. On the 1st of November Mexicans go out, meet friends, and then have dinner at home, telling funny stories. Usual altar, which Mexicans have on The Day of Dead has such things as: calaveras, fruit, nuts, candles, bread of dead, alcohol, cigarettes, papel picada (perforated paper) and a lot of petals of flowers (Conklin, 2001). And on the 2nd of November people bring rice with milk, sweets, tequila, cigarettes and coffee to altar. The bottom of the altar is decorated with pumpkins and rolls of various shapes and colors. Sometimes the part of the altar, is carried to the grave of the deceased… decorating tracks of cemetery with candles. In those days, people treat each other on behalf of the deceased, in the hope that in the future the deceased will help in a difficult moment. The first day of the holiday is called “Día de los Angelitos” (Day of angels) and is dedicated to the commemoration of little children. For adults is meant to be the second day; which is in fact, the Day of the Dead. All major events and celebrations are on the second day. It is the day when street marches, especially in small towns and villages are arranged. The way of the celebration can be very different: in some areas of the country the residents organize sad solemn torch procession, the type of funeral, while others prefer the burlesque fun, bright colors, dances and songs. Usually people dress up as skeletons and at night the whole country under the light of torches rushes to the graves of relatives, taking traditional tequila, favorite food of the deceased and sugar skulls with the names of dead people on forehead. In the night, it looks like a fiery river flows in the direction of the cemetery. At cemeteries people drink, eat, and dance (Greenleigh, 1998). On the Day of the Dead it is common to write humorous epitaphs and draw caricatures of the deceased. Thus, during the holiday people can buy sugar and chocolate skulls of all sizes, marzipan coffins, skeletons and marmalade in every shop. Women bake cakes and donuts with the pattern of bones, the crosses of the dough, and other decorations for the altar, for the picnic at the cemetery. The Day of the Dead is the most popular holiday in Mexico. Mexicans` attitude to the death is not usual; it is not tragic, but joyous day for meeting with those who were dear for them. It is not a tragic holiday, but triumphant festival, with the colorful costumed procession and the music. This holiday is so significant, unusual, and colorful, that in 2003, “it was declared the heritage of mankind by UNESCO” (Kuhn, 2006). It is very beautiful and interesting to walk at Mexican cemetery at the Day of Dead. Every grave is a peace of art, which can form an idea about the dead person: whether he was a carpenter, or a watchmaker… There is a small building at every cemetery, which looks like a room with a hole in the ceiling. This is a special place which people use in order to talk to dead people. If someone has something important to tell to the dead people, he can go into this room and whisper his important information. And if the teller is sincere, then he will be always heard by the deceased person. There is a need to say that while celebration, people cook sweets in the form of skulls, make special figurines of dressed female skeletons Katrina (Spanish: La Calavera de la Catrina). In 2004 the students of the National Autonomous University of Mexico, built a wall from 5,667 sugar, chocolate and caramel skulls, which is 2,667 skulls more than the former wall. The wall has become one of the records from the Guinness Book of Records (Brandes, 2006). Mexicans have very specific attitude to death, that is why their holiday Day of the Dead is one of the best and popular holidays in their culture. As famous Mexican poet Octavio Paz wrote: “Fearless Mexican doesn’t feel confused when death comes, he is ready to move forward it, to teas, tempt it, squeeze it in his arms, lie down with it in bed; it is his favorite toy and the last love.” Work Cited Brandes, Stanley. “Skulls to the Living, Bread to the Dead.” Blackwell Publishing. ISBN 1405152478. 12.15 (2006). pp. 232. Conklin, Paul. “Death Takes A Holiday.” U.S. Catholic 66 (2001): 38-41. Greenleigh, John., Beimler, Rosalind Rosoff. The days of the dead: Mexico’s Festival of Communion with the Departed. (1998). p. 56. Kuhn, John. “Making a night of Day of the Dead.” Los Angeles Times 18. 10 (2006). Smith, Fiona. “Bolivians Honor Skull-Toting Tradition”. Associated Press. 11.08 (2005). Verti, Sebastián. Mexican traditions. (1993). pp. 112-115. Williams, Rick. “The Day of the Dead, Halloween, and the Quest for Mexican National Identity.” Journal of American Folklore 442 (1998). pp. 359-80.

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