Impact Of Smuggling In The Philippines Economics Essay

Impact Of Smuggling In The Philippines Economics Essay Raymond Palatino (2008), reports The extent and impact of smuggling in the Philippines that Smuggling is a serious problem that hurts the country in many ways. It deprives government of revenues from uncollected taxes and customs duties. It affects local industries by distorting prices of commodities. Smuggling causes production slowdown, which leads to mass lay-offs, reduced consumer spending, bankruptcies, and lower tax collection. Smuggling has especially benefited from weak governance and chronic political instability. The author further added that when the government reduced the tariff rates on imported articles, many economists and merchants expected a decline in smuggling activities. They believed the tariff reduction would have discouraged illegal importation of goods since there will be fewer taxes to pay on the part of importers. But even with reduced tariff rates, smuggling persists up to this day. From used clothing to shoes, second-hand and luxury cars, agricultural products, garments, ceramic tiles and jewelries, cheap smuggled contraband are flooding the local market, which wipes out the earnings of small honest traders. The author compared the import-export data; Data show the disparity of import-export figures between the Philippines and its trading partners. In 2000, trading partners reported that they exported $45-billion worth of goods to the Philippines, but government figures registered only $34-billion worth of imports. This means that more than $10-billion worth of goods were unaccounted, undervalued or misdeclared. In 2002, China exported 3.9 million square meters of ceramic tiles to the Philippines, but only 600,000 square meters were recorded in the Bureau of Customs. The following year, 4 million square meters of ceramic tiles were exported to the Philippines, but only 300,000 square meters were recorded in the BOC. From January 2001 to June 2003, authorities confiscated a total of 1,517,387 bags of smuggled rice worth P1.18 billion. Since 2006, a total of 100,000 smuggled vehicles were shipped into Subic Bay Freeport. Last year (2007), 4 billion liters of oil were lost to smuggling. The author concluded that Smuggling clearly destroys the local economy and exacerbates poverty in the country as manifested by the closure of local industries, decline in agricultural production, uncompetitive agricultural products, loss of jobs, unfair competition, loss of government revenues, heightened corruption in the bureaucracy, and risks in consumer welfare. Milton Ayoki (2003), explained in his Paper The hidden costs of doing business in Uganda that the problem of smuggling has been particularly serious for goods like petroleum fuels, cigarettes, sugar and other highly taxed or potential revenue sectors such as steel, leather, wood, textiles, bicycles and chemicals as major deterrents. The author further added that apart from the huge revenue losses involved, smuggling is killing local businesses and causing great inequality and other effect is that illegally imported goods are steadily displacing some locally produced goods in the market place. This is adversely affecting both employment and profit margins in domestic industries. Luk Joossens (2003), written in his article Vietnam: smuggling adds value that Internal British American Tobacco (BAT) documents have been explicit about the knowledge of cigarette smuggling into Vietnam. 555 cigarettes is the major smuggled brand and there is no doubt it has a tremendous image and sales potential in the country. The author added that BAT documents describe in a detailed way the smuggling route for 555: cigarettes were produced in the UK, shipped to Singapore, sold to importers and traders in Cambodia, and then transported illegally across the border to Vietnam. Joossens argued that the industry has always claimed that smuggling is the result of taxes being too high. UNDP (1995) viewed the taxes on opium exports to the mainstay of Taliban income and their war economy. It revealed that Afghanistan-Pakistan drugs exports were earning some 50 billion rupees (US $ 1.35 billion) a year. Alongside the drug trade, the traditional Afghans smuggling trade through Pakistan and now the Gulf States, expanded under the Taliban, creating economic havoc for the neighboring states. This trade was estimated be the largest trade source of official revenue for the Taliban and generated an estimated US $ 3 billion annually for the afghan economy; UNDP disclosed that through the customs officials in Kandahar, Kabul and Herat refused to disclose their daily earnings, but with some 300 trucks a day passing through Jalalabad and Kabul to the north, daily earning were considerable. The illegal trade in consumer goods, food and fuel through Afghanistan crippled industries, reduced state revenues and created periodic food storages in all neighboring countries. The World Bank (1997) report on Afghanistan Pakistan Trade Relations as a part of its watching brief strategy for Afghanistan, accounts for the total trade between Afghanistan and Pakistan at $2.5 billion in which the unofficial re-export from Afghanistan to Pakistan has the loins share. The study assessed that the long and porous border between the two countries, the need for basic goods in Afghanistans warn-torn economy, weak border controls, high import tariffs in Pakistan on goods prone to smuggling and the low cost risks were important reasons behind the large and growing unofficial trade between the two countries. This report further added that there was an evidence of expansion of official and unofficial trade in locally produced goods between the two countries, which was likely to increase substantially if there was peace and post-war reconstruction in Afghanistan. In Pakistan, the imports competing industries have been harmed. The study also estimated that the government of Pakistan had been loosing substantial revenues due to tax evasion and fungibility of routes through which un-official imports enter the country. Rashid (1999) in his book Taliban, recorded that the smuggling trade to and from Afghanistan became the most devastating manifestation of the losses being sustained by the government of Pakistan during the Taliban regime. According to him, this trade, which now extends to central Asia, Iran and Persian Gulf, represented a crippling loss of revenues for all these countries, but particularly Pakistan, where local industry has been decimated by the smuggling of foreign goods. Rashid elaborates further, What is euphemistically called the afghan transit trade (ATT) has become the biggest smuggling racket in the world and has enmeshed the Taliban with Pakistani smugglers, transporters, drug barons, bureaucrats, politicians, police and army officers. This trade became the main source of official income for the Taliban even as it undermined the economies of neighboring states. Rashid also points out that the border post between Chaman, in Balochistan province, and Spin Boldak, in Afghanistan, is a prime location for watching the rackets at work. His estimates accounts for 300 trucks crossing from Afghanistan to Pakistan on a good day. The goods which these trucks carry, have no invoice and cross up to six international frontiers without having route permits, driving license or passports. The consignments on these trucks range from Japanese camcorders to English under-wear and Earl gray tea, China silk to American computer parts, Afghan heroin to Pakistani wheat and sugar, East European Kalashnikovs to Iranian petroleum and nobody pays custom duties or sales tax. Inter press service, a news agency (2001), found Indian drugs to have found ways to Pakistani markets, adding yet another dimension to the cross border illegal trade to and from Afghanistan. The agency named aspirin, Amoxiline, Ampiciline, Corimaxazole, Laxotanill, Cyprafloxine, Renitidine, Fametidine and Cemedtidine to be selling in prominent medicines shops of the province. The agency further disclosed that unlike the settled areas, where the sale of Indian drugs was banned and those found guilty of conduct were liable to severe penalties, the tribal areas were quite immune to such repercussions. Like all other duty free smuggled goods, Indian drugs were evaluated by the agency to be 10 times cheaper than the drugs of the same brand and effect, produced by multinational companies (MNCs) in Pakistan. Citing reasons for this price disparity, the agency added that unlike India, where the MNCs were bound to use raw materials from India, the government of Pakistan allowed them to import raw materials from their parent countries which entailed heavy tariff duties. Similarly, quoting the findings of international regional office for Asia and pacific, the agency counted 26 commonly consumed drugs to have very high prices in Pakistan as compared to India. The agency while discussing the transportation of drugs, revealed that along with other goods, Indian drugs were smuggled into Afghanistan, to Pakistans tribal areas and then finally to Peshawar. The report also disclosed that Afghanistan received thousands of US dollars worth of medicines, each month, from Indian, under a bilateral agreement, but some unscrupulous agencies in Kabul were apparently making huge profits from selling them in tribal areas. The report further discovered that due to the mutual collusion of the MNCs, health department functionaries, and other government officials, the measure of the government to import drugs from china, Bangladesh, Bulgaria, Poland and Yugoslavia to counter the smuggled and low priced Indian drugs, has miserably failed. Awan (2001) put the Pakistan bound transit goods to Afghanistan at Rs 14.97 billion during 1998-99. Prominent among these goods were safety razors, worth Rs 120 million, cosmetics Rs 150 million, minerals water, Rs 200 million, electronics worth Rs 300 million and telephone sets worth 160 million. The report pointed out that this trade, which has been conducted for the last 50 years, fetched billions of rupees to the tribal traders, related to the afghan counterparts and as much to the Pakistani customs and other law enforcing agencies, who facilitated this black trade. Awan also disclosed that previously, for decades, these Afghanistan bound transit goods were leaked into Pakistani markets before reaching Afghanistan. Owing to strict regulations imposed on the transit trade, it was very recently that the Afghanistan bound goods, at least, started crossing the border and then re-exported illegally to Pakistan. Awan pointed out that due to the high financial stakes of various interest groups, law, customs and state machinery have lost their efficacy. Keeping the adverse fall out of the abuse of afghan transit trade agreement on the industrial sector of Pakistan, Awan suggested that other neighboring countries with sea-coast should also shoulder the responsibility of transit facilities to Afghanistan. The News, in its march 2, 2002 issue, reported that there has been an unprecedented increase in the smuggling of tea, spices and other utilities, through the afghan transit trade, during the last two years. This rise has been attributed to the massive under-valuation of these items at the countrys dry ports, especially Lahore, Gujranwala, Faisalabad, Quetta and in other cities, which were basically established for providing facilities to the local traders at their door steps. The report added that these smuggled items are now openly sold at the Jodia bazaar, the traders from various parts of the country have opened their offices, which deal exclusively in smuggled items, mostly tea and spices through Quetta dry port into the city the dry ports established in various parts of the country have become a major source of smuggling, mis-declaration, under-invoicing, tax evasion and theft, detrimental to the government treasury, it alleged. The repot revealed that since 1988, the smugglers switched to smuggling of eatable products as they found this proposition to be highly lucrative. The smuggling of items originates from Dubai, via port Bandar Abbas in Iran, to Afghanistan and ends up into Pakistan. Probing the matter, the report discovered five percent increase in the custom duty during the 2001 budget, plus the total tax increase of 70 percent, to be the main reasons for the rise in smuggling. Daily Aaj, on 16 July, 2009 reported that during the year 2008-09, eight hundred million kg of tea is smuggled into the country, only 4.9 million kg smuggled tea is less then from the total imported tea. This year government losses Rs 5 billion in shape of tax evasion due to smuggling of tea. Through reliable sources, Afghan Transit Trade (ATT) is the main source of tea smuggling in the country. The total import of tea was 10 million kg during the period of July 2007 to June 2008. This was imported in one year from Kenya about 53.9 % while in previous year that was 61% from the same country. Which was 7% dropped in tea imports.

Response to The Yellow Wallpaper by Charlotte Perkins Gilman

Response to "The Yellow Wallpaper" The woman behind this work of literature portrays the role of women in the society during that period of time. "The Yellow Wallpaper" written by Charlotte Perkins Gilman, is a well written story describing a woman who suffers from insanity and how she struggles to express her own thoughts and feelings. The author uses her own experience to criticize male domination of women during the nineteenth century. Although the story was written fifty years ago, "The Yellow Wallpaper" still brings a clear message how powerless women were during that time. Women were regard as a second class of people. They had neither legal right nor respect from their male counterparts. When the narrator's husband, John, a physician, placed the narrator in the horrid room with yellow wallpaper, and bed-rested, he claimed that he knew what is best for his wife. The narrator had no choice but to obey her husband since her brother, who was a male physician, was convinced by her husband's theory. "So I take phosphates of phosphites-whichever it is-and tonics, and air and exercise, and journeys, and am absolutely forbidden to "work" until I am well again" (pg277). Male domination is clearly seen here as the males claimed that their decision was always the right choice. "I thought it was a good time to talk, so I told him that I really was not gaining here, and that I wished he would take me away"(pg283). The narrator tried to convince her husband to change his treatment because she thought that her husband's prescription was not working for her, instead her husband asked her to go to sleep. Her husband's ignorance clearly shows that even the narrator herself had no power over her own health. She just simply said, "But ... ...perhaps to show John and Jennie that she was no longer weak like she used to be and was now free. In conclusion, the yellow wallpaper is a brilliant work literature of which depicts a woman as a permissive and controlled by her dominant husband. While women now enjoyed freedom and peace in a liberal nation like America, we must not forget in the impoverish states like Afghanistan or Pakistan, women are still being enclosed behind the bars of the "Yellow Wallpaper." They, just like in the past, have no right in their society and have no idea that women can actually enjoy the kind of freedom like their male counterparts. "The Yellow Wallpaper" does not only serve as a witness of what has happened in the past, it has also served the purpose of a reminder of what we must be doing in the future to bring freedom and rights to women all over the world. (779 words)

Syncretism

Religious syncretism exhibits blending of two or more religious belief systems into a new system, or the incorporation into a religious tradition of beliefs from unrelated traditions. In the case of Haitian Vodou, Vodou blends two or more religious beliefs into one system, therefore it can be characterized has syncretism. Vodou is a syncretic system derived from deeply rooted African beliefs and colonial French Catholicism. As a reaction to being torn violently from their roots, the slaves tried to resume their cultural and religious traditions.Ancestral spirits were invoked and celebrated in secret, far from the master's eyes. The worship of saints and the Catholic sacraments served as a screen and a support for African beliefs. The creation of a coherent belief system was extremely important in the development of a feeling of unity among the slaves which would provide them with a sense of self and community. The process of syncretization among the African religions helps to explain why Vodou found it relatively easy to accept and integrate parts of Christian religious belief and practice into the local religious activity.Resistance to conversion was met with terrible violence, so Africans already saddled with the horror of being a slave would also suffer extra depreciations because they wished to celebrate their native religion. A solution fell into place though, and this solution was nearly identical all across the Americas. The Africans would pretend to convert to Catholicism, and secretly continue their religious traditions under the guise of Christian worship. Catholic symbols, like the Eucharist and the Saints, came to have double meanings.Initially this integration was purely functional, providing a cover of legitimacy for religions that were severely proscribed. Naturally, most Africans did not want to leave behind their old traditions. But after a few generations a real syncretism became part of the duality of beliefs of the slaves themselves, who soo n found it possible to accommodate both religious systems. One way in which one can see clearly an example of syncretism is that Vodou recognizes a supreme deity and so does Catholicism.However, this god does not interact directly with humanity. Humans must rely on lesser celestial beings known as laws; and in Roman Catholicism humans must rely on lesser celestial beings known as angels and saints. These creatures might appear as gods, though they are more like helpers and messengers for the supreme creator. It was a simple matter of marrying the imagery of lwas with saints and angels. Then it was simple to go to Church and pray to St. Patrick to invoke Damballah, or pray to St. Anthony to invoke Legba.There was also no need to change the structure of the supreme deity. Vodou does not reject the idea that the Christian god is any different than their supreme deity. How did Haitian Vodou come to this point? Vodou’s evolution is marked by four major developments. The first one is the integration of African beliefs and practices around the dominant Fon religion. The second was the classification of gods and emergence of new ones. The third one was the synthesis of Catholic elements; and finally the fourth one was appropriating Amerindian religious symbols.The reason that the Fon beliefs became the dominant ones was for the simple fact that the Dahomean culture was the most populous. Vodou gained the majority of its deities from the Fon received from other African religions are the terms for gods (laws), mambos, the Congo word for priestess, and special deities lie Ogun, which absorbs the place of Gu in Dahomey. The classification for gods/laws changed over the time of Vodou’s development. At first it was classified according to African ethnic origins: Rada, Kongo, Nago, and Ibo.Later, with the emergence of new deities in Haiti two major categories of deities emerged: Rada and Petwo deities. The Rada deities originate from Africa while the Petwo deit ies originated in Haiti, but are still believed to visit from Africa (nan ginen). Synthesis of the Catholic faith with Vodou began with the Code Noir in 1685. This code outlawed all religions except for Catholicism. According to the Code Noir, slaves must be baptized. It stated that each slave’s acceptance into the church must be preceded by a period of religious instruction in the Catholic faith.This led to restrictions for the slaves. Some of these restrictions included slaves not being able to leave the plantation, prohibit slaves from night gathering, rituals, dances, etc. , and the sale of goats were prohibited. Three theories could explain what happened. The first one simply states that both fused together to make one. The second theory, symbiosis, explains that African elements and Catholic elements existed side by side as part of a mosaic, not having true fusion.The third theory, merely draped over the African dissimulation, states that Catholic elements of ritual wer e merely draped over the African ones in efforts to conceal traditional religious practices in an environment that was hostile to their survival. The last theory is what I think explains this scenario the best. Vodou is more closely related to African traditions than the Catholic faith; Vodou just used the Catholic faith as a disguise.I believe if the Catholic faith was not there, it Vodou could have still emerged under Islam or Judaism, but it would have been much harder since the two latter religions are not as universal as Catholicism. The final step in the development of Vodou is the synthesis of Amerindian religions. Symbols for Vodou originated here and not in Africa. Things like the asson, the sacred rattle of the priests, and the objects used in rituals. One can conclude that Vodou started as a religion from mainly three other religions, but now Vodou has evolved into a new and unique religion.

Divorce And Its Effect On Society - 1019 Words

Divorce has been on a rise in America since the past thirty years. Almost every person might be having a divorced member in its family. Divorce has been reported to be the major cause of suicide as well. Many factors lead to divorce, some of which are online dating, financial problems and physical abuse. In the ancient Roman Republic, a simple statement for divorce was sufficient for the dissolution of a marriage. Some local Church councils even had the equivalent of no-fault divorce, in which a couple was allowed to get divorced after swearing that ‘‘communal life has become impossible between us’’ or that ‘‘there is no charity according to God’’ in the marriage (Gies Gies, 1987, 56). Through most of the history, reasons of divorce†¦show more content†¦In ancient India, it was seen as an antisocial act if a couple fell in love before marriage. In seventeenth century Europe and America, Catholic theologians advised people to marry someone whom they could learn to love, but warned that after marriage too much love should be avoided, as it was a form of idolatry. In the present years, the reasons for divorce have somewhat changed. Nowadays, divorce is the effect of financial incompatibility, sexual and domestic violence, misunderstandings and differences in interests. Though in some undeveloped countries, couples still get divorced due to the inability of the woman to give birth to a male. Getting divorced by mutual consent is also very common these days. Reasons for marriage have also somewhat changed in the recent years. Nowadays, people marry each other for their personal satisfaction and because they love each other. Some people also marry to start a family. Now, marriage is taken as a relationship between two individuals which requires love, understanding and value, whereas earlier, couples thought of marriage as a necessity. This change, in the way people think, has reduced the number of divorces now, but since the past few years, divorce rates have gone up again. Online dating, which is very common in America is a major cause of divorce. People see each other online and figure out if they are best for each other or not. The