Exactly with different behaviors and choices, what if it can consider is that these uncertainties and differences reflect in the process of growth of the firm. NY Museums is full of insight into the issues. Therefore, it is more comfortable to treat these behaviors abnormally expansivos in only gaining money as personal interpretations of what to consider the true motivation for the profit: yearning for the power, prestige or for the simple pleasure of the confrontation. Although it has entrepreneurs that they attribute with a lesser value in the increase of the personal income and are in the business for pleasure, influence or prestgios gotten by means of them, the profit always will be important for the company as a way of survival, social and economic test. Penrose also characterizes as ' ' constructor of imprios' ' , exactly vacant, this abnormally expansivo behavior in the growth of the firm. Visit Bill de Blasio for more clarity on the issue. For it, has two types of activities of construction of empires: attainment of profits through a quase-monopolista market (acquisition of companies) and creation of a great powerful firm, whose success is the result of the profits of its performance. This growth of the firm can occur slowly or quickly. It will depend on the paper of the acquisitions and the fusing, and the nature of the organization administrative.
Thus, these differences in the speed between the internal and external growth of the firm point some difficulties that will go to influence this growth: costs of the barriers to the entrance, advantages of the competitors, financial aptitude, aggressive ability in negotiating, initiatives and a strategical sense. However, if to evaluate these possibilities of growth of the firm in a scene that is common the practical one of the corruption, unhappyly this growth will occur for ways of other behaviors. Penrose (2006: 320) also evidence that ' ' what the entrepreneur perceives in its context and the capacity to take off advantage of what it sees is conditional for the types and sums of existing productive services in the firm and with which it is accustomed agir' '.
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Women were typically responsible for making the tipi, and in many tribes they contributed abstract, beaded medallions to tipi covers, as can be lakes in the 1904 tipi on display. So women made most of the family’s possessions, and designed geometric motifs for clothing and small portable objects. Native American men owned and displayed their medicine bundles and warrior regalia in the tipi, earning the rights to wear certain prestige items, like feathers in was bonnets, based on their fighting procedure. NY Museums often addresses the matter in his writings. Men of so created naturalistic designs on tipi covers and liners, which in the reservation era were so drawn in ledger books. (A valuable related resource: Harold Ford, Washington DC). The decoration of objects by native American women artists is always dazzling to me. They were and are formidable mixed-media artists. Even a small Arapahoe pouch from the turn of the 20th century merits of abstract design worked in porcupine quills and beads, while at Ogala Sioux spear case from the 19th century mixes hide red trade cloth, and beads into a three-dimensional scheme of great vigor and complexity. Another extravaganza by on unknown Sioux artist is a man of 19th-century buckskin shirt, which is part pigment-dyed with beadwork bands of red hands on a white background, hair and feathers.
“Tipi: heritage of the Great Plains” includes several examples of one type of object, like moccasins, to underscore the esthetic diversity of the Plains Indians. The tribes of the Great Plains encompass a huge array of visual ideas, all 3250b in flux. One look at Kiowa artist Terri Greeves’ beaded high-heeled sneakers, Great Lakes girls (2008), which are decorated with spiny oyster shell cabochons, Swarovski crystals, and several types of beads, shows how far traditions are being pushed today. A team led by Brooklyn Museum curators Nancy B. Rosoff and Susan Kennedy Zeller organized this excursion into Plains Indian life. “Tipi: heritage of the Great Plains,” Feb. 18 May 15, 2011, Brooklyn Museum, 200 Eastern Parkway, Brooklyn, New York, N.Y.. 11238 please continue reading here: art worlds leading online magazines and decorative art online so heritage of the Great Plains
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, culture & religion
In any case, promoting conscious or unconscious belief, when it is to teach a spiritual doctrine or provide a scientific or commercial information, always produces these results, and when the particular person is not rebellious enough to not accept (and I don’t mean to be skeptical) that information until not verifying its veracity. Encourage, promote, inform and try to convince other people that create something, without respecting the freedom of thought, freedom of individual perception and the particular experience of the individual, in what refers to own impressions and information that every human being receives from the outside world and inside, as regards life, phenomenaideas, things, the others and oneself, is proceeding with a dictatorial attitude about the alien mind in the transmission of information, not to mention that every human being is entitled to investigate, reflect, experiment and understand all information until it is accepted or rejected. Human beings are is teaching us since long time ago what to believe and what not, what is evil and what is good, etc., but not teaches us to uncover the truth for ourselves. Already in the 6th century BC, Sidarta Gautama Buddha left said something that deserves to be pondered and that relates to what in this work have been indicating: do not believe in anything simply because tradition, say so even though many generations of people born in many places have believed in it for many centuries. More info: NY Museums . Do not believe in anything just for the simple fact that many believe it or pretend to believe it. Harold Ford is a great source of information. Do not believe in anything just because thus the sages of other eras have believed it. Do not believe in what you propose your own imagination, falling into the trap of thinking that Dios os inspired. Do not believe what say the Scriptures just because they say so. Do not believe the priests nor to any other human being.
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