A Research On Risk Management - 1800 Words

Risk management is a paramount activity in order to ensure long-term survival in the banking industry. In order to remain as a going concern JPM has put in place vigorous infrastructure to mitigate and measure risks across the firm. Such infrastructure includes a risk department overseen by the Firm’s Chief Risk Officer (CRO) and an asset-liability committee (ALCO) which monitors the Firm’s balance sheet, liquidity risk and interest rate risk. The primary duties of the CRO as defined by JPM (2014 Annual Report, pg. 110) are as follows: †¢ Establishing a comprehensive credit risk policy framework †¢ Monitoring and managing credit risk across all portfolio segments, including transaction and line approval †¢ Assigning and managing credit†¦show more content†¦Credit Risk Define: Credit risk is defined by JPM as â€Å"the risk of loss arising from the default of a customer, client or counterparty (2014 annual report, pg. 110)†. This fairly broad definition encompasses large corporate clients, institutional clients and individual consumers. In addition, JPM identified that the primary drivers of credit risk arise from (1) residential real estate, (2) credit card, (3) auto loans, (4) business banking and (5) student lending businesses. In order to further define the characteristics of credit risk, the firm uses methodologies such as (1) a scored exposure rating, and (2) a risk exposure rating to estimate the likelihood of counterparty default. Scored Exposure As securities are underwritten and issued to customers, they are transferred or essentially securitized into a portfolio. Scored exposure is used a term that encompasses the scored portfolio held in consumer and community banking (CCB). This portfolio predominantly includes residential real estate loans, credit card loans, certain auto and business banking loans and student loans (i.e., the loans issued by consumer bank Chase, as acquired by investment bank JPM following the alleviation of the Glass Steagall Act). According to JPM, credit losses on their CCB loans are measured based on â€Å"statistical analysis of credit losses over discrete periods of time and estimated using portfolio modeling, credit scoring, credit scores, and other risk factors†.

To Kill A Mockingbird Empathy Analysis - 1174 Words

To Kill A Mockingbird Joni Smith Grade 9 One of the most important themes in this powerful text is that of empathy and understanding. Maycomb, as is shown in the text, is a society that is clearly split through class, race and numerous other distinctions. In such an environment of inequality, Atticus teaches his children the importance and value of empathy, and of trying to see the world through the eyes of other people. In the novel â€Å"To Kill A Mockingbird† by Harper Lee, learning to â€Å"walk about in someone’s skin† or feeling empathy and understanding their point of view is the main theme. Particularly as two of the main protagonist Jem and Scout learn to do this as they grow up throughout the book along with the reader. Atticus, the†¦show more content†¦He also defends Walter when Scout wants to fight him. Scout says, â€Å"I stomped at him to chase him away, but Jem put out his hand and stopped me.† By also having a sense of initiative and good morals, Jem knows to invite Walter back to the house with them for dinner to apologise and show courtesy towards him. Also, Jem knows that Walter will have no dinner that day and that the Cunninghams would not accept anything they couldn’t pay back. He also knows that his family couldn’t afford to eat as well as the Finches. By empathising with Walter, he sees how hungry he must be so invites him to eat with them. Finally Scout, empathises with Boo Radley by the end of the novel. 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By including this statement Lee presents to us the idea of empathy and that, in the words of author Madeleine L’Engle in her book A Wrinkle in Time, ‘people are more than just the way theyRead MoreThe Loss of Innocence and Maturity in to Kill a Mockingbird2128 Words   |  9 PagesThe Loss of Innocence and Maturity in To Kill A Mockingbird Harper Lee’s Pulitzer Prize-winning novel, To Kill a Mockingbird details the life and experiences of two children in a small town of Alabama. It describes how a series of events shakes their innocence, shaping their character and teaching them about human nature. In her novel, Lee demonstrates how these children learn about the essentiality of good and evil and the existence of injustice and racism in the Deep South during the 1930sRead MoreLiberalism and Realism Essay1249 Words   |  5 Pagesoutside the mind (Merriam Webster, 2012). A realist or the individuals that study realism affirms that they believe in the Correspondence Theory of Truth (Hilary Putnam, 1976). According to the teachings of Aristotle, this conjecture is the theoretical analysis to realize the truth without evidence to support the facts. This harmless clichà © is distinctive in holding the notion of perception according to ones’ belief system. The correspondence of truth is related to the w orld and how the world describesRead MoreMy Personal Writing Style1549 Words   |  7 PagesPlanning The Adventures of Huckleberry Finn essay, for example, I noticed that Huck’s emotion descriptions appear in critical situations regarding to Huck’s growth in empathy. A voice came through my ears asking me that are there any relation between Huck’s feeling and his growth? As a result, I wrote about how Huck learns empathy and grows through his sense of feelings. 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When Harper Lee wrote To Kill A Mockingbird, it was not a book writtenRead MoreJasper Jones Study Guide6848 Words   |  28 Pages................................................................................... 10 Race and Ethnicity................................................................................................................................. 11 To Kill a Mockingbird (TKAM)................................................................................................................ 12 Australian Culture ...................................................................................................

My Career As A Doctor - 1282 Words

My niece LuAnn has decided that she would like to have a career as a doctor. She is a very intelligent high-school student who is looking into her future and wants to make the right choices about her future. She has called me for advice about her pursuing a career in the medial field as a doctor. My niece LuAnn would like to find the best location for school and also a location for a medical career that goes beyond school. She knows I am taking a course in business economics and has asked me to put together a portfolio of information I gather on the market for physicians in terms of supply and demand, elasticity, economic profit and loss and cost of production. Of course as her aunt I am more than willing to help and I want my niece to be knowledgeable with the most up to date information and pertinent information possible on this career choice. I have decided to educate myself about the marker for this particular career and treat this project as if it was my own career choice. 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I’ve just always been drawn to it. I think that it also may have something to do with heredity. Both my mother and my grandm other have worked in the hospital; my mom in the mom and baby unit, and my grandmother as a floor nurse. However, that’s just a theory of mine. At the moment, I plan to go to college for four years or more to become a registered nurse. Read MoreMy Future Career As A Pediatric Cardiologist Doctor Essay918 Words   |  4 PagesI chose as my future career to be a pediatric cardiologist doctor. Medical field is a discourse community that resolves all physical and emotional problems. A community which gathers together to discus the level of care that each patient needs to receive in order to feel better. Doctors go through an intense medical program in college and extensive training to be able to treat the patients with the proper care. Medicine is considered an exciting profession and it provides plenty of rewards and challengesRead MoreWhy I Want to Be a Doctor1023 Words   |  5 PagesOpening- There are about 701,200 doctors in the United States. And I could be one of them. They treat people when they are sick or hurt. They give advice to patients to help keep them from getting sick. They bandage knees, prescribe medicine, sew up cuts. They bring new babies into the world and comfort older people who are sick or dying. And what made me go into this career was that I always wanted to do something in medicine. And I thought that why not become a M.D. And medicine is somethingRead MoreMy Career As A Career800 Words   |  4 Pagesgrow into a doctor, a fire fighter, or business owner lay a mystery in time. As I approach my time to attend college, I must choose what exactly I would study, so I could form a career out of it. 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A Sociological View of Rastafarianism Essay Example For Students

A Sociological View of Rastafarianism Essay Organized religion is a duality between the religion and the church which represents it. Sometimes the representation of the religion is marred and flawed to those who view it because of the bureaucracy contained within. Unknown to those who gaze upon the dissolved morals and values of what is perceived to be the contradiction known as modern religion, it was never intended to be this way. Most religions started off as a sect, a minor detail on the fringes of the society it never wanted to represent. Rastfarianism is such a sect. The differences between Rastafarianism and a normal mainstream religion are numberless, including: no set membership, no authoritative leader, no offices of authority, no trained clergy and no involvement with the world as a whole. Rastafarianism is based upon an underrepresented minority which needed hope in the face in utter demise. According to Max Weber, religion emerges to satisfy a social need. In treating suffering as a symptom of odiousness in the ey es of gods and as a sign of secret guilt, religion has psychologically met a very general need (Weber 271). Rastafarianism emerges in the slums of Kingston, Jamaica in the 1930s to meet the needs of the poor, unskilled black Jamaicans who needed a hope. The social situation which was emerging in the 1930s which called for this need was as follows. Jamaica was a commonwealth of the British Empire. It had recently, around 1884, received a write in clause to their constitution which stipulated if the new government did not succeed and the economic life of Jamaica were to suffer because of it, the political constitution would be amended or abolished to meet new conditions. Black Jamaicans had a taste for power in their mouths and in 1938, this erupted in labor riots and violence. This act did nothing for their cause. It would still be 30 years until Jamaica received its independence. Blacks in Jamaica were the victims of social stratification which left them at the bottom rung of the la dder. They had menial jobs such as field worker or an attendant at the sugar plant, if they had jobs at all. The blacks were suffering as a people and as an organized group. Ethopianism had been introduced to Jamaica in 1784 by George Liele, by adding it to the name of his Baptist church, hoping to graft itself onto the African religion of Jamaican slaves. But the movement to embody the Ethiopian ideology par excellence was the Back to Africa movement of Marcus Garvey (Barret 76). He saw African civilization as anterior to all others and used bible verses which were easily interpretable to portray Africans as the chosen people mentioned in the bible, as in Psalm 68: Princes shall come out if Egypt and Ethiopia shall stretch forth his hands onto God (Barret 78). Garveys persistence culminated in the crowning of Ras Tafari as Negus of Ethiopia. He took the name Haile Selassie and added King of Kings and the Lion in the Tribe of Judah, placing himself in the legendary line of King Solo man, and therefore, in the same line as Jesus Christ of Roman Catholicism. Out of this came Rastafarianism which took over Jamaica at a time when it was in a low tide economically and socially. Socially, people experienced the brunt of the Depression as well as disaster due to a devastating hurricane. Politically, colonialism gripped the country and the future of the masses looked hopeless. Any doctrine which that promised a better hope and a better day was ripe for hearing (Barret 84). Weber analyzed conditions such as these as a theodicy of suffering. One can explain suffering and injustice by refrying to individual sin committed in former life, to the guilt of ancestors . . . to the wickedness of all people. As compensatory promised one can refer to hopes of the individual for a better life in the future of this world or to the for the successors, or to a better life in the hereafter (Weber 275). In other words, those who are disadvantaged in a situation (the poor, hopeless, black Jamaicans) will be rewarded. The poor people have a decided advantage in the Rastas view, since they are forced to look into themselves and confront the basic reality of human existence and only there can God be found (Owens 173) Their negative situation will be turned into a positive one (transvaluation) because they are the truly righteous, or so they believed. Rastafarianism was more than a religion to the people of Jamaica, it was a hope. It was their escape from the the rational e veryday world. This theodicy of suffering, in which the underprivileged and underrepresented Jamaicans believed, was compensation for the deplorable state in which they found themselves. The Rastafarian way of living and their everyday activities began as a deviant social behavior, but rather was a routinization of the masses into one cohesive unit, following the same general creed under different principles. This point can be seen most specifically in the modern Rastafarian hairstyles. In traditional Rastafarianism most Rastas do not cut their hair but allow it to grow naturally long matted strands or locks. These locks are in accordance with the Leviticus 21:5: They shall not make baldness upon their head (Johnson-Hill 25). But in todays Rastafarianism, their are men who will not grow facial hair or locks in accordance to their position in the work place and in society, but still believe in the faith of and consider themselves a part of the Rastafarian religion. This process of electing points on a subject in which a followers ideas converge with is called elective affinity, as coined by Max Weber. This elective affinity concerning Rastafarianism was spurred by cha rismatic prophets of the belief system such as Marcus Garvey, Haile Selassie, and Samuel Brown. All of these men preached to the negatively privileged strata which existed in the Jamaican slums and the impoverished Jamaican parishes. The underprivileged strata became a status group in a sociological point of view when they selected Rastafarianism and Haile Selassie as their god. This annunciation and promise led these impoverished blacks into a status group known as Rastafarians. This elective affinity between underprivileged Jamaicans and Rastafarians was seen most directly in a change in diet to follow Kosher food laws, a change in hair style, the use of a different language, and a the use of a holy weed; ganja. These highly visible symbols served as a solidification of a persons elective affinity and a public statement of their beliefs. To become a member of the Rastafarian status group was to embrace the lifestyle and the conceptual livity of a personal relationship with nature, in a pure organic way (Johnson-Hill 25). The Rastafarian lifestyle, at its early core, was based upon responses to social actions cast forth by the Jamaican bureaucracy. These actions exist on the guise of a messianic hope which is generally known as Ethiopia or Africa (Barret 117). The first reaction is aggression, which was exemplified by the social struggles for equality or even acknowledgment by the economically challenged island residents. The second reaction is acceptance. This ambivalence toward the situation is more of a standstill than anything else. The act of accepting ones own unfortunate situation negates the aggression and action of the previous step. This is where the Messianic values began to seep into the Rastafarian watershed. With these people and this clear-cut fashion only among them and under other very particular conditions, the suffering of a peoples community, rather than the suffering of the individual, became the object of hope for religious salvation (Weber 273). Rastafarian men and women began to forget their own individual struggles and rely on the preaching from Haile Selassie to comfort them as a group. Individuality is looked down upon in the Rastafarian religion. The status group or strata will suffer as a whole, not as individual pieces of a puzzle. Every Rastafarian considers himself an authoritative spokesman for Selassie. It is consequently unthinkable that one of the brethren should assume special prerogatives in speaking for the Emperor (Owens 43). Matrix (496 words) EssayMarx and Weber also collide in beliefs on the idea of theodicy of suffering. Weber believed religion emerges to fulfill a social need. The poor, black, Jamaicans needed hope, and with their economic status, suffering was a major part. Taken on a face value then, the Jamaican culture can be divided into two distinct classes: theodicy of suffering and theodicy of good fortune. The former group, those who indirectly believe in a theodicy of suffering, are alienated from the latter group. Within the suffering group, there is alienation among members due to separation from product. The product, in this case, is their religion. Now all of the members of the Rastafarian status group belong to Rastafarianism as a whole, but there are sects within the sect, which are different from each other. For an example, the emergence of the uptown Rasta which differs in belief system from Rastafarianism as a whole. The alienation comes in the fact that the people, not as one un ified group, but as a large organization of individuals are single entities and none speak for the religion. Criticism of this can be found in a previously mentioned Joseph Owens quote (see page four, first paragraph). Although each member is a spokesman for Selassie, is unthinkable to assume each member of the brethren might have something different to say? This leads to alienation among those within the same sect. The previously stated belief contrasts with a Weberian point of view as well. In a Marxian view of thought, the poor should try to revolt against their ruling bureaucracy. This appropriation is further determined by the manner in which it must be effected. It can only be effected through a union, which by the character of the proletariat itself can again only be a universal one, and through a revolution . . . (Marx 192). There is a flaw under the question: how can a society revolt through Marxism and still be prone against change, an opiate in Marxian view, to their own standing within the community? Karl Marx would see this as a complete oxymoron. Rastafarianism should benefit the social group, not allow it to stop progression and merely graze the lips of those who chose it, giving them a short and unsatisfying taste of what is available to them. This yearning for more should lead the people into a full economic and political revolt against this bourgeoisie. While relatively similar to a Marxian point of view, Durkheimian sociology sees Rastafarianism as a social entity. This religion was originally associated as Jamaican poor and the term Rasta and poor, black Jamaican could be used interchangeable. And with this association, Rastafarianism emerged to regulate the desires of the Jamaican poor. It brought about a solidarity among the lowest status class which served as a jumping point into embracing their situations. Thus, the religion is inseparable from the groups which contain it. This occupies the ideas of Weber in that if the religion is inseparable from the groups which contain it, then, the religion will indirectly evolve as the group evolves. This basically complies with the Weberian point of view that religious beliefs change along with the strata which embody them. Also, if Rastafarianism is a social entity, it therefore must have risen out of the need for a social set of values, complying with the Weberian ideal of religion em erging to satisfy a social need. This Durkheimian point of view also crosses paths with the views of Karl Marx. If religion brings about solidarity among a status group which happens to be underprivileged, revolution is a possible following steps. One person may revolt, but one needs masses along the same ideals to successfully revolt. By integrating society, one brings the society or group on the same consciousness, although it may be a false consciousness. No matter rational or irrational, the motives exist and can be accomplished with aid of a charismatic prophet, in this case, Marcus Garvey or Samuel Brown. To update this idea, there is a popular t-shirt which states Never underestimate stupid people in large groups. The same could be applied to a Marxian and Durkheimian point of view. Their t-shirt might say Never underestimate the power of alienated oppressed on the same intellectual level.Durkheim and Weber do disagree on some levels. One of them being the role of individuality within religion. A Durkheimian point of view toward individuality could not characterize the Rastafarian movement because it believes one should embrace all the exists, but do not include each other. This directly violates the Rastafarians belief in an I-n-I mentality. This implies a three-fold relationship between any individual self, Jah God, and other selves (Johnson-Hill 23). Max Weber sees religion as a unification of a people, which is evident in his distinction between strata and status. Rastafarianism is a status group, individuality is left behind at the strata before seemingly advancing into a higher level of consciousness, complete with its own symbols, language and customs, especially marijuana usage. Although the beliefs of a religion change, the essence of the religion does not. This is supported by Weber with the idea that changes in a decisive stratum lead to a change of beliefs. This is opposed by Durkheim stating a religion as a whole has lasted because it performs a social function; it integrat es those involved within it. The falsity is what people believe. So, if people change, the religion changes with the people, not necessarily minor beliefs within it. It is a cycle which includes the transfer of old gods to new gods, completely changing the religion with society. Rastafarianism has not faded away, and in fact has spread its brethren among many areas of the world. The Rastafarian movement is no longer a mere revolutionary movement; it has become a part of the establishment, a part of officialdom (Barret 245). Rastafarianism may have started on the fringes of Jamaican society, but it now a representation of what it considered hell. In terms of an outsider, Jamaica is no longer Babylon, it is now Rastafaria, a step on the way to utopian Zion. Rastafarianism is now an integration of all of Jamaican society rather that just one social strata. Its changes have moved along with the changes of Jamaica as a nation. The people of Jamaica are interchangeable with Rastafarianism. It is ironic which a group so hating of their own environment would become such a force as to represent it to the world. Rastafarianism is truly by the people, for the people.