The New Zealand Social Worker Social Work Essay

The New Zealand Social Worker Social Work Essay Pà ¼ao-te-Ata-tà ¼ (daybreak) was a report requested by the Minister of Social Welfare in 1986, that investigated the ways in which they could better support MÄ ori clients and address the social needs of the MÄ ori people (Hollis, 2005). The report stated that MÄ ori were not being consulted on any decisions regarding education, social welfare and justice and that decisions were being made for, rather than by, MÄ ori people (Ministerial Advisory Committee, 1988, p. 18). It was the beginning of a period of change for the government of New Zealand, which challenged social workers and Aotearoa New Zealand institutions to examine themselves for institutional, cultural and personal racism (Nash, Munford, ODonoghue, 2005, p. 20). Historically Pà ¼ao-te-Ata-tà ¼ was the MÄ ori perspective for the Department of Social Welfare and the Children and Young Persons Act 1974 (Keddell, 2007). The report states throughout colonial history, inappropriate structures and Pakeha involvement in issues critical for MÄ ori have worked to break down traditional MÄ ori society by weakening its base-the whÄ nau, the hapÃ…Â «, the iwi (Ministerial Advisory Committee, 1988, p. 18). It was initiated due to the high amount of MÄ ori children in the care of the state, and because it was felt at the time, that the social welfare system was not inclusive of whÄ nau (Cram, n.d.). Cram states at the heart of the issue is a profound misunderstanding or ignorance of the place of the child in MÄ ori society and its relationship with whÄ nau (Families Commission, 2012). The Pà ¼ao-te-Ata-tà ¼ report was delivered to the Minister in 1988, made thirteen recommendations which focus ed upon the need for the department to function in a bicultural manner and to share responsibility and authority for decisions with appropriate MÄ ori people (Waitangi Tribunal , 2012, p. 107). New Zealand had an obligation to the Te Tiriti O Waitangi (Treaty of Waitangi), which protects the rights of MÄ ori (tangata whenua) and provides validation for tauiwi (all those who have settled in this land after the arrival of MÄ ori) to live in this land (Nash et al., 2005. p. 160-161). With focus on bicultural practice, the government was duty-bound to make changes so that MÄ ori could be involved in decisions regarding MÄ ori, resulting in MÄ ori being involved in planning and service delivery at the tribal and community level (Ministerial Advisory Committee, 1988, p. 18). A review of the Children, Young Persons Act 1974 was necessary. The Children, Young Persons, and Their Families Act 1989 relate to children and young persons who are in need of care or protection or who offend against the law (Harris Levine, 1994, p. 75). It was established to regulate how the government responded toward children that had been abused or neglected or who were at risk of being youth offenders (Ministry of Social Development, n.d.). The Act introduced principles that changed the way decisions were made about children and young people, enabling family to become partners in the decision-making process to resolve family issues (Ministry of Social Development, n.d.). New Zealands obligation to the Te Tiriti O Waitangi has led to more culturally aware policies and practices. Historically the Children and Young Persons Act 1974 was thought to reinforce institutional racism, and didnt take into account the culture of the differing minorities throughout New Zealand (Keddell, 2007). MÄ ori felt their cultural values, that encompass the collective not the individual, were not being considered leading to unhappiness with the governmental institutions. (Keddell, 2007). The Pà ¼ao-te-Ata-tà ¼ report had caused a paradigm shift in social work thinking (Nash et al., 2005. p. 20) and the New Zealand government had to make changes to recognise this. A change to policies caused a change in practice, therefore, the Code of Ethics became inclusive of MÄ ori culture and the Bicultural Code of Ethics was established. The Aotearoa New Zealand Association of Social Workers Code of Ethics was founded on the guidelines enumerated by the International Federation of Social Workers (ANZASW, 2008). Its purpose is to: provide a definition of ethical social work, offer guidance, inspire and promote professionalism, guide social work students, underpin everyday practice and development and incorporate bicultural practice (ANZASW, 2008). Historically the ANZASW Code of Ethics was first developed in 1964, where the ANZASW was called NZASW and Code of Ethics was the Interim Code of Ethics (ANZASW, 2008). In 1976 after a conference in Puerto Rico it was decided to adopt the International Federation of Social Workers code, this transcended the Interim Code of Ethics (ANZASW, 2008). In 1993 a new code of ethics was developed, this was the first ANZASW Code of Ethics and Bicultural Code of Practice which recognises Te Tiriti O Waitangi to foster equitable collaboration between the diverse realities of its membership who are Tangata Whenua and Tauiwi (Aotearoa New Zealand Association of Social Workers, n.d.). The Pà ¼ao-te-Ata-tà ¼ report was the foundation for bicultural practice in social work practice with MÄ ori and wider communities. Ruwhui (as cited in Nash et al., 2005) maintains biculturalism as being the relationship between cultures co-existing alongside one another (p.97). The advent of biculturalism caused government agencies and social workers to reflect on the practices they employed and the ones they reproduced from overseas to see if they demonstrated the same cultural principles that New Zealand now practiced (Nash et al., 2005). Social workers are now guided by new principles that recognise family as being an integral part of MÄ ori culture, the Children, Young Persons and Their Families Act 1989 states the principle that the primary role in caring for and protecting a child or young person lies with the childs or young persons family, whÄ nau, hapÃ…Â «, iwi, and family group (New Zealand Legislation, n.d.). The Act has introduced family group conferences where family, extended family and community representatives meet together and discuss the consequences for care and protection cases or when the child has been involved in illegal behaviour so that the court is not necessarily involved (Levine, 2000). This has proved worthwhile and Maxwell and Morris (2006) state both the philosophy underpinning this system and the use of family group conferences exemplify a restorative justice approach that has now been adopted in many other countries (p. 239). The ANZASW Code of Ethics and Bicultural Code of Ethics has impacted the development of social work practice in MÄ ori and wider social work communities by incorporating the Te Tiriti O Waitangi and its commitment to creating a more anti-racist practice (ANZASW, 2008). Social workers now are responsible for the promotion of change in mono-cultural agencies and organisations therefore assisting in the protection of the integrity of Tangata Whenua (ANZASW, 2008, p. 7). Webster and Bosmann-Watene (as cited in Nash, et al., 2005) state the challenge for practitioners is to provide appropriate interventions that meet the cultural and clinical needs of MÄ ori (p. 20). The ANZASW uses bicultural practice to foster equitable collaboration between the diverse realities of its membership who are Tangata Whenua and Tauiwi (Aotearoa New Zealand Association of Social Workers, n.d.). According to Barker (as cited in Sheafor and Horejsi, 2008) social justice is an ideal condition in which all members of a society has the same basic rights, protection, opportunities and social benefits (p.22). In order for the fair and equal treatment of MÄ ori in New Zealand the Pà ¼ao-te-Ata-tà ¼ report recommended that the Department of Social Welfare improve its training methods of practitioners in the social work field (Ministerial Advisory Committee, 1988). The Department of Social Welfare needed to identify suitable people to institute training programmes to provide a MÄ ori perspective for training courses more directly related to the needs of the MÄ ori people impacted social workers commitment to social justice (Ministerial Advisory Committee, 1988). The Children, Young Persons, and Their Families Act 1989 impact social workers commitment to social justice, in how they advocate for children and their families. As a social worker one needs to be able to challenge governmental policies and structures that are ineffective. The social worker must be aware of not only the individual experience to the broader structural issues but how the individual and the social structures relate to one another (OBrien, 2011, p. 71). The Children, Young Persons, and Their Families Act 1989 could be considered an example of social justice as it publicised the racism that was thought to be in government institutions and practice, which made anti-racism towards the minority cultures part of the objective. The ANZASW Code of Ethics has impacted social workers commitment to social justice in that they now advocate social justice and principles of inclusion and choice for all members of society (ANZASW, 2008, p. 8), particularly minority races and the disadvantaged. Social workers must recognise and value clients, integrating anti-discriminatory practice, the practice in which a social work practitioner strives to reduce, undermine or eliminate discrimination and oppression (Thompson, 2006). In conclusion key principles like the Pà ¼ao-te-Ata-tà ¼ report, the Children, Young Persons and Their Families Act 1989, and the ANZASW Code of Ethics have introduced biculturalism by honouring the Treaty of Waitangi. The Pà ¼ao-te-Ata-tà ¼ report has brought about the inclusiveness of MÄ ori with regard to decision making in policies that involve them. Similarly, The Children, Young Persons, and Their Families Act 1989 have included whÄ nau, hapÃ…Â « and iwi in decision making while the ANZASW Code of Ethics focuses on anti-discriminatory practice to provide fair bicultural service to clients of all cultures. This has impacted social work in New Zealand by creating a more accepting culturally aware practice. Social workers now consider MÄ ori as a collective rather than as individuals and through training and commitment can provide a more encompassing and holistic service.

Pathos for the Native American Indian Essay

â€Å"Brother, our seats were once large, and yours were very small; you have now become a great people, and we have scarcely a place left to spread our blankets; you have got our country, but are not satisfied; you want to force you religion upon us† (177) Long before the white man appeared, Native Americans owned the great and vast lands, relying on and praising the Great Spirit for sun, rain, and life. Upon crossing the seas, the white man was welcomed and befriended. As the white men grew in numbers, so did their appetite for land and control. The Caucasians brought contention, confusion, distrust, and problems. As though all of this were not enough, they also brought a new, â€Å"superior† religion. Red Jacket, an eloquent chiefly orator, finally spoke up for the Native population in his Speech of Red Jacket, the Seneca Chief to a Missionary. Red Jacket effectively appeals to pathos using comparison, sufficiency, and tone to convince white missionaries that Native Americans do not wish to worship as the white man, to destroy his religion, or to take it from him; but only to enjoy their own. Red Jacket relies on pathos to convince the white missionaries that the Native’s religion must be saved and guarded. Where there was no common ground between the Caucasians and the Indians, Red Jacket chose to relate to his audience through universal human emotions. His speech allows the listener or reader to visualize the injustices felt by a nation of people who had their homelands stolen from them. To convey the importance of saving their religion, Red Jacket compares the Indian’s religion and the Caucasian’s religion. Instead of focusing merely on the Indian’s noncompliance to the white man’s religion; he braces his arguments in describing his own religion. The contrast between the two beliefs is as distinct as the contrast between their skins. Red Jacket opens his speech saying, â€Å"Friend and Brother, it was the will of the Great Spirit that we should meet together this day† (176). He continues  describing the Great Spirit as a great being with immense love for his red children. It is the Great Spirit that brings the sun up each morning and down each night; it is the Great Spirit who created the buffalo, deer, and all other animals; it is the Great Spirit that taught them to hold a great reverence for life and earth. From this description of the Great Spirit, several themes can be seen that coincide between the Indian’s beliefs and their actions. The Native’s compassionate, respectful, and thankful nature correlates with their humble belief in the Great Spirit. Compare that to the Caucasian’s greedy, proud, ethnocentric nature. These traits are contradictory between the their beliefs and actions. By contrasting, Red Jacket shows that the white man’s presentation of Christianity was h ypocritical in that their words conflict with their actions. Red Jacket’s most powerful comparison of the two cultures’ religion is found in his conclusion: â€Å"Brother, if your white men murdered the son of the Great Spirit, we Indians had nothing to do with it, and it is none of our affair. If he had come among us we would not have killed him; we would have treated him well, you must make amends for that crime yourselves† (178). In this inference to the crucifixion, Red Jacket makes a subtle but distinct statement about the difference between the Caucasians and the Indian. In essence, he is saying that only the white man is capable of murdering their own savior; an accusation that undoubtedly solicited a strong reaction. To raise the awareness of the grievous deeds done to the Indians by the Caucasians, Red Jacket uses sufficient evidence of the white man’s dealings with the Natives to exemplify the lies told by the Caucasians to the Indian. He specifically describes the ways in which the white man has taken advantage of the Indians trust to invoke sympathy from the reader. First, Red Jacket effectively leads into his injuries from the white man by illustrating the Indian’s initial hospitality to the Caucasians. Speaking of the Caucasian’s arrival, Red Jacket states: â€Å"They found tribes, and not enemies; they sat down among us. We did not fear them; we took them to be friends; they called us brothers; we believed them† (177). But this first encounter between red and white skin would later be known as an evil day. In  Red Jacket’s words: â€Å"We gave them corn and meat; they gave us poison in return† (177). He tells how the Indians were deceived, giving all they had to the white newcomers who took and took until the Indians had nothing left. The white men crowded them out, claimed their lands, brought with them liquor, contention, and confusion. All of the evidence Red Jacket includes sufficiently shows the reader how the Caucasian stripped the Indian’s of everything, even their culture and religion. Use of such evidence entices the reader’s empathy. Red Jacket is selective in the tone of his text to ensure that he speaks to the white man in equality with respect. Despite the Caucasian’s tendency to talk down to the Native’s, Red Jacket speaks as though on the same level. This equality is apparent throughout the entire text as Red Jacket consistently addresses the white man as â€Å"Brother†. As he was a victim, one would assume that Red Jacket’s reply would be livid, however, he delivers his speech in a very patient, respectful, and firm tone. In doing so, Red Jacket demonstrates an awareness of his audience. He surely knew that speaking words of hostility would only solicit an equal and opposite reaction that would have no chance of fostering change. Never once does he criticize or try to press his own beliefs on the Caucasians; he simply declines to accept Christianity. â€Å"Brother, the Great Spirit has made us all; but he has made a great difference between his white and red children; he has given us a different complexion, and different customs. Since he has made so great a difference between us in other things, why may we not conclude that he has given us a different religion according to our understanding; the Great Spirit does right; he knows what is best for his children; we are satisfied† (178). This exemplifies Red Jacket’s tone in his speech. A level of tolerance can be seen in this quote, which has a pacifying affect on the reader. His firm and civil tone makes his point successfully. Whether or not Red Jacket’s oratory caused much change in the Caucasian’s dealings with the Native Americans, it made a strong statement concerning the Indian’s stance on religious values. His speech is persuasive, considerably due to his ability to play on the pathos of the listener or  reader. In contrasting religions through beliefs and actions, providing sufficient, convincing, and supporting evidence, and speaking in a tone appropriate to his audience; Red Jacket makes it very clear why the Indian’s have no desire to adapt the white man’s religion. Through pathos, he draws the reader’s sentiments to see their case. â€Å"We also have a religion which was given to our forefathers, and has been handed down to us their children. We worship that way. It teaches us to be thankful for all the favours we receive; to love each other, and to be united† (178). In Speech of Red Jacket, the Seneca Chief to a Missionary, it becomes obvious t hat religion is a deep rooted part of Native American culture that should be protected at all costs.

Courage (To Kill A Mockingbird) Essay

The dictionary definition for courage is- Courage is the quality of mind that enables one to face danger or difficulty with confidence, resolution, and gain a firm control of oneself. Many of the characters in To Kill a Mockingbird show courage in their own way. Courage can come in many different forms: physical, mental, emotional and moral. Atticus shows courage throughout the novel while he stands up for what he believes is right even though he knows the majority of people disagree with his views. Atticus sees differently because he went to university and he got an education where he learnt about values and equality whereas the people of Maycomb who do not have the same education are basing their decision on what their family taught them and being from the south they have been taught to discriminate against which is why they treat Tom Robinson so unfairly. Atticus is also forced to shoot the mad dog (106-107) which is against his moral standards but he knew he had to kill it, not only to protect the people of Maycomb, he also had to put the dog out of its misery which took a lot of his strength and courage. Mrs Dubose shows courage and determination when she recognises that she has a flaw and that she has to fix it. She is addicted to Morphine and makes a goal to die free of her weakness. She goes through a time of withdrawal that is difficult to survive. She finishes her goal before she dies. She enlists Jem to read to her every Saturday as a way of distracting herself. It still takes a great amount of self-confidence to be able to recognise that one has a flaw and even more to do something about it. Scout shows a large amount of courage in the scene where Atticus goes down to the jailhouse in an attempt to try and protect Tom Robinson. After he arrives at the jail, a group of men appear in the jail with the intention of killing Robinson. Atticus is prepared to defend him, but he is thrown off guard when his children enter the situation. This makes Atticus nervous that his children are in danger. That was when Scout stepped up to the men and talked them down from attacking Tom and Atticus. Another example of courage is when Scout rolls the tire into the Radley yard. She is terrified when she realises where she is and her immediate reaction is to run straight back to the street. When she gets back Jem tells her to go back and get the tyre but Jem ends up doing it anyway. When Jem returns he accuses Scout of being a sissy girl. What he doesn’t know because Scout decided not to tell him is that Scout heard laughter from inside the house. That is why she ran out so fast, forgetting the tyre. But she chose not to explain this to them.

Learning How to Fear in Popular Media Essay - 652 Words

Popular media is known for reproducing gender ideologies via lyrics and music video productions. P.I.M.P (Remix) reproduces patriarchal gender ideologies both lyrically and visually. However, the production has incorporated a pimping is fun and prestigious theme that trivializes crime, and does not elicit a fear of crime. This paper will primarily focus on Randol Contreras article Damn, Yo-Whos that Girl? to elaborate on the male dominant gender ideology expressed in this prompt. The music video begins with 50 Cent in the company of women in lingerie. In addition to the lyrical hook, the theme has been firmly introduced where 50 Cent is the dominant male figure because he is a pimp, while his female company is playing the gender†¦show more content†¦50 Cent plays the same role because he reveals that he does not actually care for shortys sexuality; but just wants to use her to make money. This is visualized as 50 Cent leads the way while his women follow him submissively. In conclusion, this prompt reproduces male dominant gender ideologies. The following scene takes place at the Headquarters Pimp Legion of Doom, where there is a room full of pimp, with Snoop Dogg being the chosen one, Big Jeffery. This situation involves some sort of a trial that 50 Cent must pass to be a member of the pimp legion of doom. Initially, 50 Cent is considered to be fresh game to the table, due to having a uniqueness to him because he dont drive a Cadillac, he dont got a perm. However, 50 Cent elaborates that he has achieved fast progress because of this unique lifestyle and his magic stick, a symbol of power and skill. In terms of gender ideologies, this scene suggests that masculinity is attained based on the Code of the Street theory. Basically, 50 Cent has proven that he does not have to fit in to be a successful pimp and this is a way of commanding respect from the pimp legion of doom. 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Marketing Analysis Using Bcg Matrix - 1760 Words

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Literary Devices Used By Edgar Allan Poe - 986 Words

In poetry, everything has a meaning. Poetic writers use many elements to signal the audience in whichever direction they wish to. They use these elements to get their messages across so the readers understand the poem in a much deeper stance. One great poet that uses such intricate writing in his poems is Edgar Allan Poe. Edgar Allan Poe uses several different literary devices in his major 1849 poem Annabel Lee. In his text he incorporates theme with imagery, symbolism, and form. These literary devices help lead the audience to the understanding of the overall meaning of the poem. Edgar Allan Poe s use of symbolism allows for the audience to understand how this gentleman feels about Annabel Lee. In the poem, the author uses symbolism when the narrator states, â€Å"For the moon never beams without bringing me dreams Of the beautiful Annabel Lee; And the stars never rise but I see the bright eyes Of the beautiful Annabel Lee† (Poe 1849). By doing so, the narrator is using the moon and the stars as a symbol of the love he feels for Annabel Lee. The light of their existence is eternal as is the love this man felt for Annabel Lee. Tying into symbolism, the author uses the theme of love to get the message across that he loves Annabel dearly. He does this by using word repetition in his form of writing the poem. He repeats the words â€Å"love† and the name of his love, â€Å"Annabel Lee† along with the repetition of where this all took place, â€Å"in a kingdom by the sea†. He does this to getShow MoreRelatedLiterary Devices Used By Edgar Allan Poe1500 Words   |  6 PagesPoets use literary devices to turn their poems into a movie in the reader’s mind; to allow the reader to visualize the story unfolding before them, and maybe even have the reader feel like they are there in the story, witnessing the events firsthand. Edgar Allan Poe does a good job of using literary devices to absorb the reader into his stories, like in â€Å" The Raven.† Narrated by a man trying to fall asleep late at night when a raven begins to pester him, only answering his questions with, â€Å"nevermoreRead MoreEdgar Allan Poe Revlutionized Literature in the 19th Century665 Words   |  3 PagesEdgar Allan Poe revolutionized the literary world of the nineteenth century. Poe is a well-known author from the early 1800’s, who was part of the dark romanticism movement. While later in life he was a brilliant writer, Edgar Allan Poe faced many problems in his early life. Although Poe experienced death within his family at a young age, the hardships he encountered are thought to have influenced his dark writing style. These death inspired elements within Poe’s writing were ahead of their timeRead MoreEdgar Allen Poe and His Dark Stories673 Words   |  3 PagesEdgar Allen Poe, an amazing writer and poet, known for his dark themes and use of literary elements. Many individuals read his stories and poetry, but do not k now who Edgar Allen Poe is, aside from being a writer and poet. They also do not know why he wrote this way. The amount of time it took for him to be able to publish his first book or how sad he felt when his wife died, people do not know these things. These are the events that helped him become so determined and write so sorrowfully. Read MoreEdgar Allan Poe Was A Master Of The Literary Elements And1092 Words   |  5 PagesEdgar Allan Poe was a master of the literary elements and used them greatly in all of his works. In the story, â€Å"The Cask of Amontillado,† Poe uses these literary devices to really grab the audience and keep them wanting more. This skillful building of suspense is what makes this story so interesting and easy to keep reading. Poe drops small hints throughout the story in order to give the reader a little glimpse of how the story will come to an exciting end. With all of these elements coming togetherRead MoreAnalysis of Edgar Allan Poe ´s Literature888 Words   |  4 PagesEdgar Allan Poe has a unique writing style that uses several different elements of literary structure. He uses intrigue vocabulary, repetition, and imagery to better capture the reader’s attention and place them in the story. Edgar Allan Poe’s style is dark, and his is mysterious style of writ ing appeals to emotion and drama. What might be Poe’s greatest fictitious stories are gothic tend to have the same recurring theme of either death, lost love, or both. His choice of word draws the reader inRead MoreEdgar Allan Poes The Cask of the Amontillado Essay1520 Words   |  7 PagesSomething Unexpected Poe has written a several different stories relating to being buried alive, â€Å"The Premature Burial† and â€Å"The Cask of Amontillado† being the most popular. Edgar Allan Poe â€Å"was one of the seminal American poets and short story writers of the nineteenth century† he was an influencer for writers like Charles Baudelaire and Jules Verne. Poe lost both of his parents as a child and was raised with a foster family and lost his foster mom early, too. He lost many of his loved onesRead MoreLiterary Analysis : The Raven By Edgar Allan Poe727 Words   |  3 Pagesâ€Å"The raven† by Edgar Allan Poe Example: â€Å"Once upon a midnight dreary while I pondered weak and weary (1); rare and radiant maiden (11); And the silken sad uncertain rustling of each purple curtain (notice the deft use of consonance as well) (13); Deep into that darkness peering, long I stood there wondering, fearing, / Doubting, dreaming dreams no mortal ever dared to dream before (19-20)†. Analysis : â€Å"The raven† is a poem written by Ellan Edgar Poe. The reason why using alliteration is importantRead MoreLiterary Analysis of Annabel Lee by Edgar Allan Poe Essay1313 Words   |  6 PagesAnalyzing of Annabel Lee by Edgar Allan Poe Edgar Allan Poe in this poem â€Å"Annabel Lee† written in 1849, and first published shortly after his death in Sartain’s Union Magazine, is a story of true love and great loss where a man loves a woman so deeply and is devastated when she dies but holds on to that love even after death. No one really knows whom exactly Poe wrote this poem about, whether or not it was actually inspired by someone he truly loved due to his death right after he wrote it. ThereRead MoreLiterary Art : Edgar Allan Poe1195 Words   |  5 PagesEdgar Allan Poe is one of the best writers of any generation; he has contributed many devices such as â€Å"ratiocination† to the literary world (Corneilus 6). Poe had and used his own writing methods and he had many rules and guidelines to follow when writing a short story or even a detective story. He used the tragic events of his childhood, and used that for â€Å"fuel† to create the plot lines in his stories. He used the dark and som ber events of his childhood and turned it into literary art to be rememberedRead MoreMood of Obsession in Berenice by Edgar Allan Poe968 Words   |  4 PagesMadelyn Fontenot English III Vara March 29, 2013 Mood of obsession: Use of literary devices to enhance the mood of â€Å"Berenice† Famous author and poet Edgar Allan Poe is well known for his writing of ill-minded scenarios and grotesque circumstances. Poe, one of America’s most ailing writers, made use of many different literary devices to develop his popular, eerie, and suspenseful mood. In â€Å"Berenice† (1835), Edgar Allan Poe creates a perturbed mood to uniquely describe love, life, and death through

Ecosystem Services Value

Question: Do Ecosystem Services have Economic Value? Explain. Answer: Yes: There are certain environmental critics, who believe that the economic valuations of the ecosystem services are beneficial for the nature as it helps in protecting the natural resources of the nature. The economic valuation of the ecosystem services helped in protecting it resources by stating the fact that if there is an economical valuation of the natural resources then it will affect the human behavior. No: There are certain environmental critics who believe that the economical valuations of the ecosystem services are harmful for the nature. According to these critics it would encourage the capitalist mind set of the master-servant relationship and would encourage people to go for the protection of only those environmental resources, that good for the human kinds but not for the society in general. The task of ecosystem valuation is a topic that is controversial in nature. There are few economists, who believe that, the nature is something, where there should not be a price tag. Thus, the economists believe that there should not be any price tag attached with the ecosystem. On the other hand, there is another group of environmental economists, who believe that the ecosystem should have an economic value and only then, it could be protected for the future generation and for the greater human kind. The role of valuation of the ecosystem is a recent issue in the environmental philosophy, and thus it plays an important role in the environmental policy and decision-making process. The debate that is there on the value of ecosystem can be derived from two very different points of views and those are the anthropocentric and the non-anthropocentric view. The non-anthropocentric view stresses on the fact that the non-human species have certain values as well as moral in them. The anthropocentric view on the other hand, had an economic approach to the valuation of the ecosystem. A committee charged the first view or the non-anthropocentric view, while they try to assess the value of both the aquatic and the terrestrial ecosystem with the help of the economic method. Therefore, the report that was presented by the committee is mainly focused on that ecological system that can be captured by the economical value. The people who believe that the ecosystem or rather the ecosystem services should have an economic value, state the fact that the moral values could not reduce the destruction of the nature. Along with the economic growth and the growth of the population, depletion has increased and the moral argument became insignificant and insufficient. The only hope therefore, was, realizing the fact that the nature is essential for the overall economical development. The message that these environmental economists tried to convey was that without the nature there would be nothing left for the economy. Therefore, it is important to create a bridge between economy and ecology, so that both could go in hand in hand. Thus, the nature or the ecosystem is being provided with an economic valuation, which will help in the protection of the nature or the ecology. The people who have used the resources of the nature for economic purpose, they could only be convinced to protect the resources of the nature, by conveying the message that the natures resources have tangible financial values. Therefore, the values of the resources are the measurable values and thus, they should preserve and protected. In case of convincing the people who are using the natural resources for the economical purpose, moral argument would not be sufficient and thus there is a need to have an economic valuation of the ecosystem services. If this is one way of looking at the issue then there is another way to look at this issue as well. Another way includes the viewpoint of those environmental economists who have associated the dangerous side of this particular valuation of the ecosystem services. According to many environmental economists is if there is a price tag on the nature, then it will, have a negative consequences as well. One of the main reasons behind this is the PES or the payment for ecosystem services, which the environmentalists had criticized because they think that it is quite an alarming thing for the world. The rhetoric is a heated rhetoric and this particular rhetoric even prevented the Britain government to ell of their national forest even under fierce public opposition. According to many environmental critics, the PES transaction could even go wrong at certain circumstances, and this could happen mainly because of the question of the price that is attached to it. According to environmental criti cs even if a price is given to the ecological resources or to the ecosystem the question that remains whether any one has the legitimate right to sell of the natural resources or not. Especially in case of the developing countries, it is difficult to find legitimate owner for the natural resources because of the issues related to lack of documentation and political influence. The risk of perverse incentive remain attached to the payment schemes because if the system ask any landowner to create carbon bank then the land owner may plant genetically modified and even to non-native species to create it. At the same time, the economical valuation of the ecosystem services could discourage those phenomena that are good for the biodiversity but could bring in a bad effect for the human community. The things include disasters like fire, flood and other things. Moreover, the environmentalists point out that the climate is a joker and could change the whole array of this particular construction. The environmental critics do not support the system of providing economic value to the ecosystem services because they think that it is completely a capitalist view that could help in establishing the master-servant relationship again. The critics provide the examples of some past revolutions, such as the enclosure of common land during the eighteenth century in Britain, the industrial revolution of the nineteenth century, shattered the relationship human beings had with the nature. The farmers are turned to factory workers, who use to serve for the capitalist purpose. The critics believed the economic valuation of the ecosystem service would come at the cost o cultural and psychological upheaval. They feel that there will be a major new wave of capture and enclosure of Nature by capital. Can Cities be Made Sustainable? Yes: Lavelle, Marianne. "Big Energy Question: How Do We Make Cities Sustainable?". National Geographic. N.p., 2016. Print. No: Cohen, Steven. "Sustainable Cities Are Where Human Potential Can Be Realized". The Huffington Post. N.p., 2016. Print. Issue Summary Yes: The critics argue that it would not be very difficult in creating the sustainable cities by following some simple measures, such mass transit and preserving the heritage and the architecture of the city. No: Critics argue that most of the developing countries have such an infrastructure that creating sustainable cities is an impossible thing. According to the United Nation organization by the year 2050, the number population in the cities will be around 6.3 million. The huge population in the cities pose a question, whether or not there will be a quality life in the city. The quality life in the city is possible if the cities are clean, and if the difference between the number or poor and the rich people living in the cities are less. According to many critics and scholars if in the urban areas there is, a positive impact on the poor as well as on poverty then that would lead to the sustainable development of the cities. Therefore, sustainable developments of the cities are required because it would help in reducing the usage of those agricultural lands that are unnecessarily being used for the purpose of urbanization. The sustainable urban development make sure that the good quality of life is being offered to the people currently in the city and at the same time it ensures that the future generation could enjoy the same thing at the same time. Making the cities sustainable for the people include many things, such as mass transit. The use of public transit is a way to reduce traffic congestion that is there in the city. The use of public transit could actually help in reducing and could make the process of moving towards a sustainable city possible. The critics also believed that the process of making a sustainable city is possible by making more efficient building. According to the critics most of the buildings in this developed world, are responsible for the emission of the carbon dioxide. The carbon dioxide, emission, is there because of the cooling, powering and the heating buildings. If the buildings are made in a better as well as in an insulated way then it would not have been very difficul t for the world to create sustainable cities, where there can be a quality of life, which would help the people living in the cities. Another way of making the cities sustainable is by preserving the historical structures and the architecture. Most of the cities due to the growing population could preserve its culture and architecture, but if they could preserve it then they could actually help in creating a sustainable city for the both the present and the future generation. There is although, another view, through which it is possible to look at this particular point and that is unless the population of the whole world is reduced it is impossible to make the cities sustainable. According to critics the sustainability of the world or rather the cities are affected because of the growth of the population. The growth of the population led to the huge consumption of the natural resources and the fossil fuels, which has prevented the sustainable growth of the urban areas. Another most important argument that is being put forward by the critics against the possibility of making a sustainable city is the fact that most of the developing countries in the world provide a poor working condition to the worker. The working conditions are not only poor but at the same time, they are oppressive and dangerous. The sustainable development of the city based on the brain-based, economy, the infrastructure, the educational and the health care facility that is being given to the people and the social services that is being provided to the people. In most of the developing countries, the infrastructure is such that the social services and the health care facility that is being given to the people are poor; things like proper sanitation facilities are not there in the developing countries. Therefore, it could be reason behind the impossibility that is associated with making cities sustainable, according to few critics and scholars. If most of the cities in the world, be it the developing countries or the developed countries; do not have proper facility to treat the sewage and solid waste, then creating a sustainable city will again be an impossible thing for the human kind. Making a sustainable city not only requires clean air, food and water but it is lot more than that. The making of the sustainable city requires good amount of investment, of time and money as well as the investment of the energy at the same time. In the 20th century, such types of investment were readily acceptable and such a kind of investment occurred at the same time. Now, with the change in time, things have changed a lot as well. Today, people have forgotten to invest their money in these things and thus it has become impossible to create a sustainable city for both the future and the present generation. There is another important thing that is required for the sustainable growth of the cities and that is the good governance. Most of the critics are of the opinion that the developing countries have an instable political environment that could not help in creating a sustainable government, which would help in creating the sustainable cities. References Agardy, Tundi. "Opinion: The Value Of Ecosystem Services Valuations - Ecosystem Marketplace". Ecosystem Marketplace. N.p., 2016. Print. "BBC - GCSE Bitesize: Sustainable Cities". Bbc.co.uk. N.p., 2016. Print. Cohen, Steven. "Sustainable Cities Are Where Human Potential Can Be Realized". The Huffington Post. N.p., 2016. Print. Conniff, Richard. "WhatS Wrong With Putting A Price On Nature? By Richard Conniff: Yale Environment 360". E360.yale.edu. N.p., 2016. Print. "Facts And Forecasts: Economic Imbalances Are Growing In Cities Worldwide". Siemens.com. N.p., 2016. Print. Juniper, Tony. "We Must Put A Price On Nature If We Are Going To Save It | Tony Juniper". the Guardian. N.p., 2012. Print. Lavelle, Marianne. "Big Energy Question: How Do We Make Cities Sustainable?". National Geographic. N.p., 2016. Print. Pagiola, Stefano, Konard vo Ritter, and Joshua Bishop. "Assessing The Economic Value Of Ecosystem Conservation". N.p., 2016. Print. "PBS - Bill Moyers Reports: Earth On Edge - Agricultural Ecosystems". Pbs.org. N.p., 2016. Print. Population Distribution, Urbanization, Internal Migration And Development: An International Perspective. 1st ed. Department of Economic and Social Affairs Population Division: N.p., 2016. Print. "Sustainable Cities: Challenges And Opportunities In Jakarta On Vimeo". Vimeo.com. N.p., 2015. Print. "Valuing Ecosystem Services". (2004): n. pag. Web. 27 May 2016.