Twitter Meg Hemmerlehttps://www.tcu360.com/author/meg-hemmerle/ ReddIt ReddIt LEAPS makes sites more relational Twitter Facebook TAGStext only Movember 5K brings awareness to men’s health Meg Hemmerlehttps://www.tcu360.com/author/meg-hemmerle/ Linkedin Previous articleTCU Sizzle Reel (Ep. 06 – Fantastic Beasts, DCTV, trailers and more )Next articleTCU student arrested for breaking into Texas Capitol, breaking portrait Meg Hemmerle RELATED ARTICLESMORE FROM AUTHOR Welcome TCU Class of 2025 printThis year the Collaborative Greek Alliance is hoping to educate Greek chapters at TCU about one another and build a stronger Greek community through Greeks in the Streets.Greeks in the Streets is a day of community service that focuses on getting Greek students on campus to collaborate and volunteer together in Fort Worth.Over 50 percent of TCU’s population is affiliated with a Greek chapter in one of the 41 different organizations on campus.There are two different volunteer shifts for the event, a morning shift from 9 a.m. to 12 p.m. and an afternoon shift from 1 p.m. to 4 p.m.“A couple of the sites have different hours, like Habit for Humanity is all day because they have to get the house together so that’s from 7:45 to 4, but it’s all on our website,” said Danielle Payon, director of education for the Collaborative Greek Alliance.Payon is a part of the Alliance because she “wanted to see the greek community on campus come together more and have everyone working together, not just Panhellenic and IFC, but the other councils too.”This year Greeks in the Streets and LEAPS are being held on the same day, Oct 15. Both are days of service providing students with the opportunity to volunteer, but Payon said that by having people participate in Greek in the Streets, it’s not just building a community within the Greek chapters on campus, but it’s “a way to have greeks together while giving back.”Greeks in the Streets is not new to the TCU campus. TCU has held the event before but has not had it the past few years. The Alliance is waiting to see how successful this semester’s event is before planning another. Payon said they are hoping to eventually have Greeks in the Streets every semester.The Alliance set a goal of having roughly 500 students participate and currently have a little over 200 signed up.To sign up for Greek in the Streets visit orgsync and email Danielle Payon for more information. Meg Hemmerlehttps://www.tcu360.com/author/meg-hemmerle/ + posts TCU places second in the National Student Advertising Competition, the highest in school history Linkedin Zeta hosts Bright Pink workshop Facebook World Oceans Day shines spotlight on marine plastic pollution Meg Hemmerlehttps://www.tcu360.com/author/meg-hemmerle/ Meg Hemmerle LEAPS, Reading Frogs volunteer at Paschal High School
As part of the Kellogg Institute’s lecture series, professor of economics and international studies Bruce Wydick from the University of San Francisco gave a talk titled “Does Fair Trade Coffee Work? The Taste of Many Mountains, a Novel about Fair Trade Coffee, Globalization and the Poor” on Tuesday afternoon at the Hesburgh Center for International Studies.The lecture addressed the theme of globalization and poverty in developing nations with particular emphasis on the fair trade coffee movement and Wydick’s novel on the topic.Noting the contrast between the efforts of wealthy countries and the results of poverty alleviation efforts, Wydick said “what makes us feel good may not be what they need at all” and posed the question “Do we want to help the poor or just feel better in the belief that we have helped the poor?” To illustrate this point, Wydick asked the audience to think of three consumer products they bought for themselves and three donations or consumer choices they made to help the poor and to what extent they had thought about their effectiveness.“We often do not make the same effort to investigate if things like Tom’s shoes or fair trade coffee worked well as we do with our own personal products,” he said.Wydick spoke about aid programs that seem to have no beneficial effect and those that do. He said, “programs like one laptop for every child, free shoes and micro finance have been shown by randomized control trials to have no effect.” In contrast, “mosquito bed nets, unconditional cash grants and de-worming programs are the most effective.”Wydick addressed the paradox between the failure of microfinance and the success of unconditional cash grants.“Ten years ago, everyone thought microfinance was a silver bullet,” he said.However, Wydick said cash grants succeed because they increase the purchasing power of poor families.Turning to the issue of fair trade coffee, a system intended to help poor farmers by selling coffee at a guaranteed price, Wydick listed 10 reasons why the well-intentioned program does not work.“It encourages people to grow more coffee, lowering prices and farmers’ profits. The flawed design of the system undermines its own benefits; the cost of certification for fair trade standards alone can eliminate the price advantage,” he said.Wydick also cited a study that found the net income of fair trade farmers did not change over 14 years. He said fair trade incentivizes the use of poor-quality beans and “the cost of environmental sustainability maintained by the system is imposed on the poor.”“It does not help the poorest growers” Wydick said, pointing to how fair trade focuses on Latin America but largely ignores destitute areas of Africa.He said fair trade lacks transparency and funding often goes to administrative costs and dubious projects.“It is inefficient at transferring consumer goodwill to coffee growers, and it addresses superficial poverty issues instead of root causes,” he said.He said there is a stark contrast between the marketing, on which fair trade spends millions, and its measured impact, and said “direct trade is arguable better for the poor than fair trade.”Tags: Bruce Wydick, fair trade coffee, Hesburgh Center for International Studies, Kellogg Institute, poverty
By Julieta Pelcastre / Diálogo December 16, 2019 Evo Morales’ resignation as Bolivia’s president, amid electoral fraud and a serious administrative crisis, has worsened the social and economic unrest that afflicts Latin America. As a response, Cuba, Nicaragua, and Venezuela have intensified repression against their citizens.The former Bolivian president was a member of the so-called Pink Tide, when a wave of leftist regimes reached power in Latin America in the early 2000s.“The events in Bolivia are creating a negative reaction against the regimes of the so-called 21st century socialism, which [in 2019] worsened their repression against the population, because they are not capable of [carrying out] their governing agenda,” said Daniel Pou, associate researcher at the Latin American Social Sciences Institute (FLACSO, in Spanish) in the Dominican Republic.Morales tried to win the presidential elections for a fourth consecutive term on October 20, 2019, with 46 percent of the votes, refusing to accept a runoff. His opponent, Carlos Mesa, got 37 percent. Electoral law in Bolivia states that a candidate needs to get 50 percent of the votes plus one, or to get 40 percent and be at least 10 percentage points ahead of their closest rival, to win the elections.The events in Bolivia are encouraging the opposition in Nicaragua and Venezuela to restore democracy, but they inconvenience Daniel Ortega in Nicaragua and Nicolás Maduro in Venezuela.During the VIII Extraordinary Meeting of the Political Council of the Bolivarian Alliance for the Peoples of Our America (ALBA, in Spanish) on November 14, 2019, Ortega said that if he didn’t win the elections by electoral means, “the people should feel entitled, even obligated, to seize arms and take power by revolutionary means,” said State-owned Nicaraguan portal El 19 Digital.On November 11, Maduro threatened the Venezuelan opposition through State-sponsored media outlet Telesur, discouraging the opposition from getting enthusiastic about Morales’ demise. “I tell the fascist right: They know who we are, don’t make a mistake, don’t miscalculate with us.” Venezuela will have legislative elections in 2020, to renew the Venezuelan National Assembly.“Cuba, Nicaragua, and Venezuela are isolated, with weakened international organizations,” said Pou. “Three regimes with little capacity to extend this political agony of a lack of democracy, of making consensus that favor their close entourage. Faced with this lack of capacity, their only resource is repression.”“These regimes are sustained by models of internal social control, such as a monopoly on violence and constant military surveillance,” said Eliseo Núñez, an activist belonging to Nicaragua’s Broad Front for Democracy.With Morales’ exit, Bolivia’s current interim government broke relations with Venezuela, left ALBA, and is considering leaving the Union of South American Nations (UNASUR, in Spanish). These institutions don’t have an impact in terms of regional and economic policy, and they are a “political safeguard of socialist leaders, not mechanisms for regional integration,” Pou and Núñez agreed.For Jorge Serrano, a scholar at the Center for Higher National Studies in Peru, the most important thing to do now is to strengthen democracy in Bolivia. He added that the resistance we see to the transitional government is a plan B, designed and implemented with Cuban guidance.“Latin America is now in upheaval; Cuban and Venezuelan intelligence services are also trying to destabilize Chile and Colombia with the help of large transcontinental powers like China, Iran, and Russia,” Serrano said. “Latin American countries need to strengthen their intelligence agencies, both in legal and structural terms.”The Bolivian situation is part of a regional trend where the panorama is changing, with instability that negatively affects the dynamics and balance of some economies, Pou said. “This scenario forces the Cuban, Nicaraguan, and Venezuelan regimes to reconsider a negotiated exit, which will bring the benefit of new democratic processes,” he concluded.
Mobility and hospitality were two key concepts at the roots of many mythologies and today are the essence of tourism. Hospitality once meant the cessation of conflict or the root of hostility, and therefore myths are important for the way society will understand its existence in this world. We learn from myths that not hosting a stranger was a sin and that meant incurring the wrath of the gods. Hospitality in the true sense of the word allows the guest a certain degree of closeness to the host, the natural and cultural environment. The essence of tourism is that the visitor seeks social contacts that are honest and even intimate in an environment that is unusual and attractive. Tourists should be allowed to be more than an observer and to become real actors in their journey by establishing social contact with the local population. The exchange, because the tourist is also a transmitter of his spirit and culture, enables better mutual understanding. Communication is a basic prerequisite for tourism development It is important not to lose sight of the fact that human behavior and customs, as well as tourism and the need for rest, are typified in the myths of all civilizations. On this evolutionary path, sustainable tourism has the power of transformation, ie liberation, so that its main goal is to change tourists / travelers but also service providers, ie the local community from passive beings within the phenomenon of tourism – into subjects, into exchanges of tourist events. achieved true communication with tourists. When a member of one culture creates a symbol, message or information for another member of another, different cultures and their interaction and communication is actually intercultural communication. In contact with the “other” value systems are often destroyed, changed or supplemented, the individual’s horizons are broadened, stereotypes are erased and finally – persons or individuals change through intercultural communication, and this is the most important thing in intercultural communication, ie cognition. modifying and changing. In cultural contact in a tourist destination, it is important to distinguish between the local population and their culture; tourists and tourist culture (common to most tourists); residual culture (unique to each tourism market), tourism workers (who provide services to tourists and act as intermediaries between the host and guest population) and their managerial and business culture, etc. Photo: Pexels.com / Illustration: HrTurizam.hr As the world becomes more connected, globalized and liberal, and culturally and anthropologically more developed – it survives only in diversity and pluralism, not in sameness and monism, so in this sense intercultural communication – in tourism and beyond – becomes necessary and necessary. for many individuals, or for an increasing number of people. The development of tourism began in the 19th century and with its leisure philosophy it followed the technological development so that it became a market for several types of entertainment. In the name of happiness, the society of hyperconsumption is expanding, so tourism is becoming more massive, however, although it is produced and consumed, we are increasingly entering a crisis of materialistic culture of happiness where the gap between rich and poor deepens, closeness is lost and new technologies bringing people together becomes a means of alienation. Therefore, a situation occurs in which, by communicating interculturally, individuals respect each other and, by looking at each other, see themselves as they really are. This component of tourism is actually a sociological and anthropological category of self-knowledge. In tourism, communication can take place on several levels and in several dimensions. Through tourism and local culture, we send a message to the world with words, images and figures that stem from our history and point to the appeal of the space for all those creatives and curious people who strive for an authentic experience of original values. The emphasis is on originality and identity because they are written in our cellular memory and collective memory. Sending and receiving messages is reflected in the identity, attitudes and opinions of an individual who is original and unique. Today, travelers are motivated by the desire to get to know a culture different from their own in a place that cannot be replaced by any other tourist destination – Dr. sc. Romana Lekić Intercultural communication as a form of communication that takes place in tourism, it represents communication between different cultures, more precisely between people who come from different countries and cities or cultures and make mutual contacts and interaction in a certain area. Such communication involves the interaction of people whose cultural perceptions and symbolic systems are different enough to change the act of communication. . At the very beginning, communication is needed to present the offer to a potential tourist and during the stay of tourists in the destination. Thus, communication has an important role in the development of tourism because it serves not only to communicate and transmit information but also to get to know the culture and create interpersonal relationships. Tourism mixes people and cultures, forms and forces unique to each individual local community, ie tourists, and a better understanding of these cultures will lead us to understand tourism as a factor of change in the community and beyond – tourism in this way gets transformative and healing power – dr. sc. Romana Lekić Author: dr. Sc. Romana Lekić, Assistant Dean for Tourism Studies at Edward Bernays College of Communication Management in Zagreb In 2010, the European Commission recognized tourism as a means of strengthening the cohesion of European citizens by encouraging contacts and exchanges between countries and people, regardless of differences in language, culture or tradition. The European Tourism Forum in 2013. suggests tourism as “A POWER FOR ECONOMIC GROWTH, SOCIAL CHANGE AND WELL-BEING”. The criteria of the World Tourism Organization (UNWTO) point out that for the practice of sustainable tourism it is important to meet the criteria of respect for local culture and tradition so that foreign visitors need to learn local behavior, language and culture, but also the local population learns about different expectations. Furthermore, as the UNWTO points out, we should strive for quality, not quantity, and that the success of tourism can be measured by the length of stay, consumption and quality of the tourist experience, and not just the number of visitors and the number of nights. Also, UNWTO emphasizes satisfaction, because a satisfied visitor when he returns home, will recommend an unforgettable destination to his relatives and friends, which allows further business of these destinations, therefore increasingly emphasizing the quality of tourist experience and experience based on authenticity and tradition.