The Government Intervention on Private Residential Property after Essay

The Government Intervention on Private Residential Property after Economic Turmoil - Essay Example This paper declares that  the economic turmoil in Asia, commonly known as the Asian economic crisis took over the continent in 1997, submerging most sectors in a type of economic upheaval whose repercussion sustained even years after the termination of the crucial phase. The four South-East Asian tigers were the most deeply affected in the region. Soon after the popularization of the concept of export-led growth, the region got engrossed in paving out strategies of attaining fast growth through this channel.  This study highlights that the South East Asian tigers of Singapore, Taiwan, Hong Kong, and South Korea., soon started concentrating in building up a comparative advantage in the manufacture of electronic goods that led to the inflow of enormous amounts of foreign exchange into the region. The short term success that the region saw generated perceptions among the external economies about the investment potentials bestowed in the region. Quite naturally, this observation led to a rise in the inflow of resources into the economy in the form of foreign direct investment of which the real estate sector was one of the pioneer one. The real estate sector especially bore its roots in the economy of Hong Kong, which had a relatively more relative trade environment than its neighbors, which is why it was almost like a haven for foreign real estate developers, despite the active participation of the domestic government in the sector.

How Lack of Education Affects Children in India Research Paper

How Lack of Education Affects Children in India - Research Paper Example Education in India is catered for in most cases by the government through public schools and by private providers under the umbrella of private schools (Chamberlain, 2000). Funding for education, in this case, comes from three distinct sources namely the federal, state and local governments in respective areas. Both Union and state government have control over education in the country with a clear division of roles that are to be performed by each division of the government. Access to basic education is one of the fundamental rights that have been entrenched in the constitution of India where it is clearly stated that every citizen has a right to getting access to quality education in the country. Statistics indicate that for the past two decades, India has made tremendous progress in terms of access to primary education (Chamberlain, 2000). However, there have been areas where access to education has been hindered by several factors that have affected children in one way or the othe r. Despite a lot of developments in areas that of innovation and accessibility, India continues to face several challenges in terms of access to basic education especially to children in remote areas. Research shows that despite continued investment in education, at least 25% of school-age children in India are still illiterate. The government of India has placed a lot of emphasis on primary school education which is popularly referred to as elementary education in India. In an effort to ensure high levels of turnout at elementary levels, the government of India has moved to ensure that child labor in the country has been banned and that no school-age child is left behind.  Ã‚     

Problems Approaching Ancestral Worship In The Korean Protestant Religion Essay

Problems Approaching Ancestral Worship In The Korean Protestant Religion Essay This paper will examine the challenges in the Korean Protestant community dealing with ancestral worship. South Korea still remains to be a strong Confucianism state, which contains rich systems of rituals. However since the Protestant church rejects all practices of ancestral worship it has become a serious problems in the Korean Christian community. Some families within the Christian community still remains to practice ancestral worship and others have switched to chudoyebe. The question of the day is, is ancestral worship a sin to honor your parents? The paper will reveal new ideologies towards ancestral worship in the Korean content, starting with the keyword ancestral worship (jesa). First lets determine whether ancestral worship fits into the Korean ritual practice of their ancestors. This paper will distinguish between the ancient practices with the contemporary practices. Normally, this worship is practiced eight times a year on the death commemoration days from the fourth generation beyond his parents and the other four includes seasonal holidays.  [1]  Many scholars who studied ancestor worship identify there are two types of spirits (good or benevolent ancestor and evil spirit or ghost). These distinctions are made through the cause of their death. For example bad spirits is when a person commits suicide or dies in an accident and it is predicted that these spirits wonder around the world and do harm to people. However good spirits protect their descendants and family and these deaths are normal deaths.  [2]  But the contemporary ancestral worship has changed in recent years. Confucian funerals are no longer practiced since it deals with complex sta ges.  [3]  This represents a huge transformation in our society: concepts, values, and norms of funeral had changed which can imply our society is changing. Therefore we can also examine if ancestral worship had changed. Ancestral Worship in Korea Korea is known for its mixture of beliefs, such as up to the 14th century Korea was a Buddhist country up to the 14th century. During the Joseon dynasty (1392) the government adopted Korea as a Confucian government and even today Korea is one of the most Confucianism countries in East Asia. Ancestral worship is one of the four important Confucian rituals and it is prevalent in many countries around the world. The families make regular visits to their ancestral graves and perform the ritual. Korean families who perform these rituals perform during January 1 (sul), August 15 (chusok, lunar calendar), Hansik Day in March. Funeral rites in a Confucianism tradition is when a person dies, the body is brought to the family and is dressed in a clean cloth. The children then will watch at the deathbed and is to fulfill obligations such as writing down the last words of their parent. Date and time is very important at death, for example they will put the clean cloth before the late breathe. When the death is confirmed, ornaments are removed and hair is loosened and the children weep bitterly. One of the family member will take the upper garment and go outside facing north and climb up on the roof and call the deceased name and repeat the name pok which means return (this is called ko bok).  [4]   When these ceremony is over the family prepares food for the messenger (saja) who escorts the dead body to the other world (the food is prepared with three bowls of rice, vegetables, soy sauce, money and three pairs of straw shoes). Then the body is removed from the deathbed and the body is turned to the north and thumbs are tied together. The mourner will put only put one sleeve of upper garment (left side if it is father and right side if it is mother). A person who is experience will make a spirit called honbaek with string and paper. These string and paper is placed on a small box called honbaek (spirit box). People believe in three spirits and seven souls. One will disappear with the messenger after death, one will stay with the body, and the other will wander around the world. The spirit box protects this last spirits. The seven souls are two eyes, two nostrils, two ears and the mouth. These seven souls are attached to the body after death. The next important stage is sup washing of the body of the deceased. One man will bring warm water brewed with mugwort or juniper and other helpers will hold the corners which was used to cover the body. The body will be washed with a clean piece of cloth that has been soaked in water.  [5]  When the washing process is finished, finger nails and hair is cut and placed into a four small bags known as choballang, which later is placed into the coffin. After the body is washed, the corpse is dressed in grave clothes and before the face is covered, a person will place rice on the corpse mouth and say a hundred sacks of rice and second time, a thousand sacks of rice and for the last time ten thousand sacks of rice. After this is done, a coin in placed on the mouth. The body is bounded with a long cloth known as yom, where both sides are twisted so that friends and family can put money into the twisted section. This body is used to pass the twelve gates of the other world. Then the corpse is placed into the coffin, where the body is covered with coverlets (two coverlets are used one is called the coverlets of earth and the second one is called coverlet of heaven). The deceased clothes are placed into the coffin. The coffin is bound with a straw rope around its upper, middle, and lower parts. After the coffin is bound, a screen is placed in front of the coffin and a big red cloth (the deceased name) is hung. A small table is placed where the spirit box is displayed, sometimes there are materials that the deceased person uses. There are five different kinds of clothes (obok), The chief mourner wears the coat, hat, and leggings which are made all from hemp. The mourner needs to have a cane made from bamboo if his father has died and a cane made from paulownia if the mother deceased. When approaching the deceased, there will be three dedications of wine and two ritual bows. After this performance, the person meets with the deceased family. Food and wine is served to the people who comes to visit the funeral and at all times the visitor wears black clothing. The last ceremony is when the four men will carry the coffin and shake it slowly up and down the four corners of the room and this is suppose to drive evil from the room. The first rite of requiem is held on the day of the burial in front of the mourning shrine. The second rite and the third rite follow. These rites are called samu-je. After these rites the process of ancestor worship follows the normal way, namely three dedications of a glass of wine and two bows. After three months is selected to perform the chokoh-che or final rite of weeping. People are allowed to weep continuously and after this time the mourners weeps only three times a day when he/she dedicates meals. The day after the final rite of weeping, the rite of attachment of the ancestor tablet (pi-ju) is held in cases where there is a family shrine for the ancestors at home. With the rite of the new deceased becomes an ancestor of the family. The first anniversary of the death is called sosang (small commemoration) and the second death anniversary is called taesang (large commemoration). When this is done properly that he will perform the rite of good fortune on the one hundredth day after large commoration. These methods and rituals portray negativity in the Christian community however we should know it also represents a special relationship with the family. There are three importance of ancestral worship, 1. Tradition-this is how our ancestor have lived and its a continuation of our traditions passing on to the next generation. 2. Filial propriety (hyo)- Korean system is made up with Confucian structure, for example younger people bow down to elders. The Korean social system is hierarchy with age. Therefore the term respect portrays solidly in the system. 3. Inter-family relations-the family can come together during the ritual time and spent time with their family. For example this would be thanksgiving in the United States, where food is prepared for all families. Re-examining the terminology ancestral worship The Catholic Church started to understand the Korean culture after 1900. A new paradigm was made towards ancestral worship. Father Thomas Anthony and Father Chang Song were ignorant about memorial rituals. Foreigners saw memorial ritual as an idol worship. When Korea was colonized by Japan and Koreans were forced to believe Shinto, Catholic had greater understandings of rituals and traditions. Bowing down was a problem but eating the food was a problem to the Christian community. Later, St. Paul said, Now, the matter about food offered to idols. It is true, of course, that all of us have knowledge as they say. Such knowledge, however, puffs a man up with pride but love builds up. The person who think he knows something really doesnt know as he ought to know. But the man who loves is known by him. So then man who loves God is known by him. So then, about eating the food offered to idols: We know that an idol stand for something that doesnt exist; we know there is only the one God. Eve n if there are so called gods whether in heaven or on earth, and even though there are many these gods and lords yet there is for us only one God, Jesus Christ, whom all things were created and through whom we live. (Pauls First Letter to the Corinthians, 8:1-6).  [6]  This is was the starting point, when Catholic community started to understand the implication that arises when taking something special from a culture and resolved this problem by accepting their culture. Unless the memorial rites are resolved, Korea will be hard country to send missionaries. The Catholic church accepted memorial rites (ancestral worship) under certain conditions and prohibited some issues regarding memorial rites. They accepted 1. Bowing before the body, a tomb, and photograph of the decreased and a table bearing the name of the deceased. 2. Incense burning during a ritual before the body. 3. Preparing meals for the memorial rites. However they prohibited any kind of cooked or water soaked rice, paper money, shellfish or a pearl into the mouth of the dead person. 2. Offering three pairs of straw shoes for the underworld guides. 3. Cannot call out the name of deceased outside for the his soul which may be hovering in the sky. 4. Prohibits the ideal that the dead comes to the table to eat the food and lastly chanting any prayers during the memorial rite is prohibited.  [7]   The Korean Protestant came up with an alternative which was called chudoyebe.. It was a Christian memorial service for their family. This memorial service was to replace ancestral worship. Christians were prohibited to perform Confucian ancestral ritual on the anniversary of heir ancestors death. It would be disrespect to their parents and ancestors if nothing happened. The chudoyebe was first introduced when Dr. J. W Heron passed away in July 1980.  [8]  The new Christian method to replace ancestral rite spread along the Korean protestant. It included seven sections; hymns, opening prayer, reading from passages, recollection of the deceased, another hymn, silent prayer and the prayer of dismissal.  [9]  Christian homes were encouraged to carry out chudoyebe instead of practicing ancestral worship. However the dilemma here is, Korean Christians practice ancestral worship according to the 2005 government consensus. According to Professor Chang Won Parks article on Between God and ancestors: ancestral practice in Korean Protestantism 77.8 percent of the Korean population practice ancestral worship but looking in the total Korean population, Christians make up 29 percent. Therefore we can conclude that Christians participate in ancestral practices. The Korean protestant community needs to acknowledge somethings cannot be taken away and perhaps accepting the culture and tradition might increase the Christian population. The Catholic Church understanding of the Korean culture has changed over time. Ancestral worship has defined another terminology to memorial rites. There were little minor revisions to fit into the Catholic Church however the culture and traditions has not changed significantly. The Korean Protestant church also needs to revise some parts of the memorial rites since Christians in Korea still remains to carry out memorial rites and it is impossible for the Christian population to grow without tradition and values of their culture such as ancestral worship (memorial rites). Implications with the Protestant Church There are three reasons why the protestant missionaries rejected ancestor worship. They first thought the religious sacrifice to the deceased spirit was in conflict with the commandants. 1st Commandant states, You shall have no other gods before Me, and the second commandant states, You shall not make for yourself a carved imageany likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Secondly, even though the ancestor worship supported the tenet of the immortality of the soul, the protestant missionaries did not accept the idea of how the soul could reside in a tablet in shrine, also eat the food after the worship was over, bless the deceased. The ideology that the ancestors four generations souls exist is the opposite of what the Christian teaching tell. The Christian bible states there are two locations after death (heaven and hell). Thirdly, the belief that ancestral worship degraded women and accepting the first born male or sons as the heir to continue the family linage created problems. Therefore the Christian were also prohibited to eat the food or touch the food during the ritual. This was also repeated through missionaries because the bible states eating sacrificial food is against the will of God as worshipping the idol (this passage is in I Corinthians 10:21, Acts 15:29 and revelations 2:14). The missionaries and the church stately clear to prohibit the ancestral worship through published tracts, which stated it is a form of idolatry; this document was called the Nevius Errors of Ancestor Worship, even though the Protestant church understands filial piety, they believed the best method was to perform good while the parents were still alive. This document failed to address any alternative method to serve after the parents passed away. This caused many criticizes to the public. In September 1, 1920 there was a written article on this issue in Dongah Daily. Refusing and prohibiting ancestor worship was a social problem and it portrayed Christians that filial piety no longer existed. Any bows below the waist was an act of ancestor worship to any kind of picture. This made Korean Christians uncomfortable since they could not perform any sign of respect after their parents had passed away (their loyalty was not expressed to the ones they loved). A New Paradigm for Ancestral Worship As the Catholic Church, the Protestant Church must acknowledge the ancestral worship. At this time lets call the ancestral worship as deceased memorial rites because it can be referred to as tradition and culture instead of religion. First we must discuss what is acceptable and not acceptable to the deceased memorial rites. The bible has different passages against the deceased memorial rites however as mentioned many times in this paper, these tradition has existed before and after the missionaries had arrived in Korea. Therefore it is best if there was some solutions found between the Korean society and the Protestant Church. The Korean society filial piety is very important, as seen in many places, Korean people bow down to everyone. Starting from birth and the age of five, the child bows down to parents and families members. During the preschool years, the teacher is the higher authority in school therefore students show respect to the teachers, this goes on to college. The important idea here is everyone, who is older is respected and younger generations are taught to bow and show some kind of respect. Even in the Korean church, we bow down to pastors, elders, deacons and Sunday school teachers as a sign of respect. If you deny to bow down then its shows a sign of disrespect; so the question here is we bow down in our daily life however once our elders pass away then that principle is taken away from us. Therefore this section of the paper will discuss these ideas of what not to do and what should be allowed. First lets start with bowing down to the deceased family members, this should be allowed because it shows some sign of respect for taking care of their children. The Korean society spends massive money on their children especially education and if the deceased family are forgotten and not taken care of after their death how will the grandchildren remember their family members. Secondly, as the Catholic church states also, we should allow incense burning and the stage of preparing food should be allowed. It is the least that a son or daughter can do for their deceased however it shouldnt be only the son (heir) but the whole family members. The women shouldnt be degraded in part of the deceased memorial rites. The second part is what should not be done in the deceased memorial rites. Descentants should not believe in spirits, for example thinking that the deceased will come down to eat the food. The memorial rite should only be done as a sign of respect and not for believing spirits. The whole idea of calling out the name to call the spirit, sending out messengers, escorts, giving them the straw shoes, the toll money to pass the gates should be all prohibited. The ideology of spirits should be diminished and as mentioned before it is for fulfill filial piety and to show sign of respect to the parents. These cannot be all the ideas however the purpose here is to come up with some solution for the Korean Protestant Church so that it does not cause any more social problems or dilemmas living as a Korean Christian. Conclusion The Korean Protestant Church faced tremendous dilemma towards ancestral worship and even today, these issues are not resolved. Within Christian families, ancestral worship is still practiced and some perform chudoyebe. The Catholic Church later reversed ancestral worship and accepted the Korea tradition and ritual however the Korean Protestant Church is far from creating a new understanding of Korea. If the Korean Protestant Church maintains to accept ancestor worship as a form of idolatry then the Christian population will continue to decline. If simple changes and revisions were made such as deceased spirit is alive and since the bible states clearly that they cannot communicate with the living and there is only heaven or hell after death. For example the family cannot believe in any forms of spirits. The deceased memorial rites is a sign of respect and there cannot be any belief regarding spirits. It is not that simple of course but what I am trying to get through is compromise an d understanding of each culture and traditions since Korea is unlikely to give up ancestral rites for a very long time. This paper has examined the background of Korean Ancestral Worship and explained why it needed to re-examine this terminology in the Korean context and lastly it explained the implications with the Korea Protestant Church. Every culture is different and unique and its our culture that shapes and molds our identity. Confucianism had been in Korea for a very long time and still holds and exists in our community. A new paradigm and understanding is need in our multicultural environment for the Korean Protestant Church to survive.

Essay --

Ocean Carriers Case Report Hunter Taylor Cases in Financial Management 2/25/2014 Executive Summary The Ocean Carriers brand is looking into the profitability and risk associated with purchasing a new capesize carrier for use in an initial three year lease. At the moment, Ocean Carriers does not have any boats capable of meeting the size requirements that the lessee needs in order to fill their obligations. My analysis of this case brought the conclusion that there is no viable way to project the NPV of this project out of the red, or anywhere close to where it needs to be considering the risk associated with the building, leasing, and maintenance of the boat. If any ship is to be built, which is not my overall suggestion, it should be built in Hong Kong where no tax rate is applied. This is the only situation where the NPV of the project is positive, yet by just the slightest of margins. The Ocean Carriers company is responsible for determining if these small margins and NPV are worth the risk associated with this project. Scrapping at any year before or after 25 years would be non-optimal. Although the NPV increases each projected year in each possible scenario, the life span of the carrier is not infinite, and the costs associated with running the ship past 25 years far negate the increase in NPV. Assumptions & Problem Statement As with any projection of future events, assumptions had to be made in order to make sensible estimations. I used an expected 9% discount rate at 3% inflation per year. The working cap of the firm will grow at this inflation rate and cash flows will be discounted at 9%. Analysis Scenario 1: Operate carrier for 25 years and scrap. This situation proved to be one of the least attractive options.... ...rease 15% Changing Cells: Hire Rate 20,000 21,000 22,000 23,000 Hire Rate 20,200 21,200 22,200 23,200 Hire Rate 20,400 21,400 22,400 23,400 Result Cells: NPV 422,697 1,183,299 1,943,902 2,704,505 Conclusion If any ship is to be built, which is not my overall suggestion; it should be built in Hong Kong where no tax rate is applied. This is the only situation where the NPV of the project is positive, yet by just the slightest of margins. Following this recommendation would be the only scenario where Ocean Carriers sees a positive net present value of the investment. Aside from this somewhat formidable option, it is my suggestion that Ocean Carriers neglect this project.

Informal Leadership Essay

The employees with the largest amount of status in the informal organization usually become its informal leader. Some of the advantages of informal leadership are that the informal leader is someone within an organization or work unit who, by virtue of how he or she is perceived by his peers (or others in the organization) is seen as worthy of paying attention to, or following. The major thing that distinguishes an informal leader from a formal one is that the informal leader does not hold a position of power or formal authority over those that choose to follow him or her. The ability for an informal leader to influence or lead others rests on the ability of that person to evoke respect, confidence, and trust in others, and it is not uncommon for an informal leader to not intentionally try to lead. Informal leaders can be exceedingly valuable to organizations, and to the success of formal leaders, or, if informal leaders do not support the formal leaders and their agendas and vision, they can function as barriers in the organization. The reasons for the drawbacks in informal leadership are because informal standards: personal goals and interests of workers differ from official organizational goals, also, informal communication: changes of communication routes within an enterprise due to personal relations between coworkers. In an informal group: certain groups of coworkers have the same interests, or (for example) the same origin. The informal leaders: due to charisma and general popularity, certain members of the organization win more influence than originally intended. There are different interests and preferences of coworkers as well as different status of coworkers. Lastly, the work requirements are difficult and their conditions of work are unpleasant. On balance, I feel that informal leadership is good for the organization because it plays several useful roles for a work unit. For example, the informal leader is expected to model and explain the key norms (informal standards of behavior) of the informal group for new members. If someone fails to comply with the groups norms, the informal leader will most likely play a dominant role in applying various forms and degrees of pressure or punishment to the individual to induce the desired behavior in the future.

To Tax or Not to Tax

To Tax or Not to Tax: The Problem of America Money, like a cookie, is something everybody wants, and when it is gone a person blames everybody else for its absence; realizing later they were the one to consume it in the first place. Taxes, since the beginning of an organized economy, have been argued over for centuries. At the end of 2012 after surviving the â€Å"end of the world,† tax payers were faced with another apocalyptic situation, the Fiscal Cliff.It had the potential to raise taxes to outrageous rates, and despite the dismissal of the Cliff, the issue had just been pushed onto the back burner of the economy and will be readdressed later this year. On one hand, by keeping low taxes the state is unable to create a sufficient amount of money to pay off its debt. Instead, many people argue that by raising taxes the increased prices of items will actually harm the nation’s economic recovery (Russell).Taxes should be increased because facing the national debt is ine vitable and the country is will be unable to recover from the mounting debt until it’s citizens help bring it back from its economic grave. Taxes are directly connected to the economy of a nation, and due to this many people argue that the government needs to cut spending on government programs that are causing the debt to increase. Yet, it was revealed that automatic budget cuts were part of the Fiscal Cliff, and would have saved $109 billion in federal spending on defense and non-defense programs alike. â€Å"President To Make Argument For Fiscal Cliff  Plans†). Ironically, people argued that the government needs to cut, but as it was revealed that is exactly what the cliff was aiming to do. The Fiscal Cliff could have cut unnecessary costs causing the debt to lessen, and in turn reduced swollen deficits (Dixon). This reduction can decrease the debt but even with the removal of these programs the large debt the nation has would be unable to be quickly and efficient ly taken care of at current tax rates.This proves that cutting costs can not solely help the economic situation. Despite this, the resulting chain reaction caused by cutting certain budgets benefits the United States overall because it organizes the spending of the nation and can prevent unnecessary costs. By going over the Cliff, one possibility is that the nation could fall into a recession. Yet, the government discussed the possibility of raising taxes on the rich to make up for taxes that could be placed on the middle class.Economists, who have analyzed the possible effects of going over this â€Å"cliff,† argue that this would result in preventing the economy from completely going over (Cohen). Although, taxes will have to be raised on everybody anyways due to newly enacted health care programs. This tax raise is justifiable because these new programs are meant to help citizens but it is unlikely for things to come without a price, â€Å"though the people support the go vernment; the government should not support the people,† (Cleveland).This plan to raise taxes by 39% is actually an advantage for tax payers because it will be made permanent meaning that after families adjust to the new income amount they will receive, after taxes have been removed from the overall amount, they will not have to worry about being faced with another scramble to extend tax policies in the future (Ohlemacher). The certainty this can provide families with a regular tax plan they can adjust to without major changes in the future. The economic world can be both a clam sea and a brewing storm, although with a consistent tax plan tax payers will be able to comfortably sail this reliable ocean.Often, before acting, one looks to the examples of others for guidance; for the mistakes of others will not be theirs. Britain has remained the main nation America looks at when discussing politics and this was proven no different when discussing economics. Conceders have argued that raising taxes would not fix anything, as proven by the British example. In 2010 Cameron took office, axing the government’s budget, a potential plan in the Fiscal Cliff, yet the gross domestic product is below the level it had been at when Cameron had started (Brown).This comparison proves inaccurate because governments are individualistic and many factors, such as the executives chosen in the government and the differing economies or markets in each country, could affect the result of certain decisions. Britain’s ailment is specifically due to a lack of demand not of supply, Adam Posen, a specialist in British economics, argued, and the U. S. cannot be properly compared to the parliamentary government of Britain (Brown). If the government was to raise taxes it is not guaranteed that it would result negatively on the economy as a whole.Actually, by raising taxes the nation is being given a chance to reform the tax code and broaden the base in the future (Cohen). A trip to the drawing board of economics combined with an on the dot tax plan could revolutionize the economy of America instead of resulting in disaster as many people against the raise in taxes have argued. To tax or not to tax; that is the problem. Despite arguments for a decrease in taxes it is clear that if the government ignores the demand for money to appease the increasing debt then the economy will fall into a harsh depression that will become harder to fix.Citizens put their safety in the hands of the government, they put their children’s safety in the hands of the government, they put their education in the hands of the government, and they put their money in the hands of the government. Why then can they not put their trust? Taxes should be raises so that the deficit does not increase to a larger rate. It is time to start refilling the empty bank of American. Works Cited Brown, Abram. â€Å"The Argument Against Fiscal Cliff Austerity: Just Look At Britain's Mess. â€Å"Forbes.Forbes Magazine, 24 Dec. 2012. Web. 24 Jan. 2013. Cleveland, Grover. Quote – Though the People Support the Government; the Government Should Not Support the People†¦ on Quotations Book. N. p. , n. d. Web. 16 Feb. 2013. Cohen, Tom. â€Å"Fiscal Cliff: What Isn't Said Tells More than Actual Words. †Ã‚  CNN. Cable News Network, 07 Dec. 2012. Web. 24 Jan. 2013. Dixon, Kim. â€Å"Analysis: â€Å"Fiscal Cliff' Deal Called a Dud on Deficit Front. †Ã‚  Chicago Tribune. Chicago Tribune, 01 Jan. 2013. Web. 24 Jan. 2013. Dubay, Curtis S. â€Å"Send This Report to a Friend.   The Heritage Foundation. The Heritage Foundation, 9 Jan. 2013. Web. 24 Jan. 2013. Ohlemacher, Stephen. â€Å"Fiscal Cliff Deal Will Raise Taxes On 77 Percent Of Americans: Tax Policy Center Analysis. †Ã‚  The Huffington Post. TheHuffingtonPost. com, 02Jan. 2013. Web. 24 Jan. 2013. â€Å"President To Make Argument For Fiscal Cliff  Plans. †Ã‚  Breaking News for Bla ck America. News One, 27 Nov. 2012. Web. 24 Jan. 2013. Russell, Don. â€Å"A Clear Concise Look at the ‘Fiscal Cliff' Controversy. †Ã‚  Examiner. com. Examiner, 4 Dec. 2012. Web. 24 Jan. 2013.