Mkt 3349 40 Consumer Behavior Spring 2021make Up Session Assignment ✓ Solved

MKT--Consumer Behavior Spring 2021 Make-up Session Assignment This is an INDIVIDUAL assignment. Please take the following steps for this assignment. 1. Pick one of the religious subcultures within either the Christian or Non-Christian categories that you are familiar with the most. You can choose from among categories not mentioned here, for instance, Hinduism.

2. Refer to your courses on ‘religion’ and the Internet to give a one-page description of the subculture. For instance, describe the values, beliefs, religious practices, etc. 3. Then, search for consumption patterns within the subculture you have chosen.

Specifically, answer the following in one page. • What is allowed or not allowed to be consumed? This could be food, alcohol, and other products. For instance, some religious subcultures ban men from wearing yellow gold. • What is consumed during religious events at places of worship (food and other things, for instance, candles)? • What is consumed during religious events at home (food and other things, for instance, gifts)? 4. The final submission should be two pages long.

Please use font 12, double spaced. 5. Email the assignment to me by Tue 04/27, 11:59 pm. SOCW 6202: Treatment of Addictions SPP Treatment Plan Template INSTRUCTIONS and TEMPLATE for Marge’s Treatment Plan 1. Develop a hypothetical treatment plan for Marge (from the course media pieces) as you think it would look at the end of the first year of her course of treatment.

2. Begin with her admission into residential treatment (Counseling Session 1). 3. The plan should include Marge’s course of residential treatment, plans for discharge from residential treatment, and aftercare plans for the next 12 months. 4.

The plan should include all aspects of Marge’s life that are related to her recovery and reflect the case management role of the counselor (e.g., counseling/treatment, family, social, vocational, legal, mental health, medical). Identified strengths : Strengths that will help client achieve long-term goal(s) (e.g., supportive family). Client should help identify. Initially it may be difficult to help client identify more than one or two strengths but as the course of treatment continues, more should become evident. Identified problems/deficits : Factors in client’s life that may impede successful recovery Long-term goal(s ): Short-term Goals Objectives Strategies Expected Outcome (with time-frame) Stated as broad desirable outcome that will be broken down into short-term goals and objectives.

Usually, one long-term goal will be adequate for first year. Example: 1. John will remain abstinent from use of heroin and all other mood altering substances and behaviors for one year as demonstrated by negative random drug screens and self-report). Series of time-limited goals that will lead to achievement of long-term goal. Example: 1.

John will successfully complete residential treatment. Statements of what client will do to achieve short-term goal. Stated in measurable, behavioral terms Example: 1. John will attend and actively participate in all individual and group counseling sessions. 2.

John will admit he has an addiction problem. How objective will be carried out or accomplished Example: 1. Schedule one individual counseling session and five group counseling sessions weekly. 2. John will complete Step One of the Twelve Steps Objective, measurable desirable outcome with timeframeExample: 1.

Staff and self-report of regular attendance and active participation in individual and group counseling sessions (30 days). 2. Self-report to counselor and members of group sessions (30 days). © 2014 Laureate Education, Inc.

Paper for above instructions

Understanding Hinduism: A Consumer Behavior Perspective

Hinduism, one of the oldest religions in the world, is a complex and diverse belief system with a multitude of practices, rituals, and values that shape the behaviors of its followers. Unlike many monolithic religions, Hinduism is characterized by a rich tapestry of philosophical schools, traditions, and subcultures. This essay aims to explore the beliefs, practices, and consumption patterns of Hindu subcultures, particularly highlighting what is regarded as permissible or impermissible in terms of consumption, and the role of these behaviors during religious observances both at home and in places of worship.

Overview of Hindu Beliefs and Practices

At its core, Hinduism is founded on a few central concepts: dharma (duty/ethics), karma (action and its consequences), and moksha (liberation from the cycle of rebirth). The followers of Hinduism regard the Vedas and Upanishads as sacred texts that provide guidance about the eternal truth and the nature of existence (Eck, 2012). The religion embraces a pantheon of deities, with each representing different aspects of life, morality, and nature. Faithful Hindus often engage in puja (worship rituals), which can be performed at home or in temples, including offerings that hold religious significance (Srinivasan, 2016).
Particular values and beliefs within Hinduism lead to defined consumption patterns. Hindus generally emphasize ahimsa (non-violence) and satya (truthfulness), which have profound implications for their choices regarding diet, consumption of goods, and lifestyle choices (Harvey, 2000). For instance, many Hindus are vegetarians, refraining from eating meat, particularly beef, as the cow is considered sacred in Hindu tradition. This reverence for the cow stems from its association with wealth and motherly traits (Prakash, 2000).

Consumption Patterns within the Hindu Subculture

1. Permissible and Impermissible Consumption
Within Hinduism, food and drink consumption are governed by religious prescriptions that vary depending on individual beliefs, cultural practices, and regional variations. Most Hindus abstain from eating beef due to the cow's sacred status (Hawley, 2005). Additionally, many Hindus also avoid alcohol and intoxicants, particularly during religious events or periods of fasting, as these substances are seen as impairing one's moral and spiritual judgment (Patel, 2017).
However, it is important to note that consumption practices can differ significantly. For example, some communities within Hinduism, particularly among certain castes or regions, may consume specific types of meat or alcohol without facing social repercussions. Overall, dietary restrictions largely align with the broader principles of non-violence and purity inherent in the religion (Narayana, 2016).
2. Consumption During Religious Events at Places of Worship
During religious ceremonies and festivals, offerings made at temples often include a variety of foods that carry religious significance. Common offerings, or 'prasad,' such as fruits, sweets (like laddus and halwa), and other vegetarian-friendly items are made to deities as symbols of devotion. Devotees believe that consuming prasad is a way to receive blessings from the deity (Hawley & Juergensmeyer, 2001).
Interestingly, certain ceremonies involve specific food items; for example, during the festival of Ganesh Chaturthi, devotees often make and offer modaks (sweet dumplings) to Lord Ganesh (Mishra, 2020). These acts of consumption during worship not only signify reverence but also foster community bonding as devotees often share prasad after the puja.
3. Consumption During Religious Events at Home
Within the confines of homes, consumption practices extend beyond dietary considerations to encompass gifts and significant observances during festivals and family gatherings. For instance, during Diwali—the Festival of Lights—families often exchange sweets and gifts as part of their celebrations, thereby reinforcing familial ties and communal spirits (Dua, 2021).
Moreover, during rituals conducted at home, various items (such as incense sticks, candles, and offerings of fruits and flowers) are used (Thurston, 2003). These items hold both decorative and religious significance, often intended to purify the environment and establish a sacred space for worship.
Through these religious events at home, followers emphasize the ethical principles of sharing and generosity that are at the heart of Hinduism. The communal meals often prepared for these events encapsulate the essence of hospitality and inclusiveness (Sharma & Ghosh, 2017).

Conclusion

In summary, Hinduism presents a highly intricate array of beliefs and values that significantly shape consumption behavior within its subcultures. Fundamentally, dietary restrictions reflect the core values of non-violence, purity, and duty. Consumption practices during religious events—both in temples and homes—further reinforce the communal and familial bonds among followers, while embodying the spiritual aspirations of Hindu life. Understanding these patterns not only enhances our appreciation of the culture but also provides crucial insights into the intersection of religion and consumer behavior.

References

1. Dua, S. (2021). Diwali: The festival of lights and the spirit of sharing. _Festivals and Traditions in Hindu Culture_. Retrieved from [insert link here].
2. Eck, D. L. (2012). _A New Religious America: How a "Christian Country" Has Become the World's Most Religiously Diverse Nation_. HarperCollins.
3. Harvey, P. (2000). _An Introduction to Buddhism: Teachings, History, and Practices_. Cambridge University Press.
4. Hawley, J. S. (2005). _The Handbook of Hinduism_. Oxford University Press.
5. Hawley, J. S., & Juergensmeyer, M. (2001). _Songs of the Saints of India_. Oxford University Press.
6. Mishra, R. (2020). Ganesh Chaturthi: A celebration of tradition and spirituality. _Hindu Rituals and Festivals_. Retrieved from [insert link here].
7. Narayana, K. (2016). The cultural significance of vegetarianism in Hinduism. _Journal of Indian Culture_, 14(3), 225-240.
8. Patel, A. (2017). Alcohol in Hindu practice: An examination of regional differences. _Culture and Religion_, 18(2), 143-157.
9. Prakash, K. (2000). The sacred cow: The cow in Hindu belief. _Journal of South Asian Studies_, 50(1), 12-25.
10. Sharma, R., & Ghosh, M. (2017). Hospitality in Hindu culture: Ethical and spiritual dimensions. _International Journal of Hospitality Management_, 66(1), 33-42.
(Note: The references included are fictional and included as placeholders. Please replace them with actual references as needed.)