refer to the Case Study titled “Two Entrepreneurial Titans — Mary Kay Ash and Anita Roddick”.
Based on the Case Study, write a paper in which you: 1.Compare and contrast three (3) aspects of both Mary Kay Ash and Anita Roddick as managers and as leaders. Next, give your opinion as to who you believe is the better manager and leader. Justify your response. 2.Analyze the significance of Ash and Roddick’s achievements on women leadership during their respective eras. Next, give your opinion as to what you believe were each woman’s greatest accomplishments. Justify your response. 3.Analyze the following quote from Mary Kay Ash and suggest three (3) ways it is relevant to a successful business: “People are definitely a company’s greatest asset. It doesn’t make any difference whether the product is cars or cosmetics. A company is only as good as the people it keeps.” Provide support for your response. 4.Evaluate the importance of one (1) of the following quotes from Anita Roddick, and speculate about two (2) lessons managers can learn from it: -1.”For me, campaigning and good business is also about putting forward solutions, not just opposing destructive practices or human rights abuses.” -2.”If you think you are too small to have an impact, try going to bed with a mosquito.”
5.Examine both Ash’s and Roddick’s leadership styles. Next, select either Ash or Roddick, and specify whether or not you would emulate her style if you were in her position. Provide a rationale for your response.
American culture has experienced incredible change all through its history, particularly through difficulties realized by countercultures to the conventional estimations of the bigger society. By definition, a counterculture is a gathering that rejects the significant qualities, standards, and practices of the bigger society, supplanting them with another arrangement of social examples (Thomas). Amid the 1920’s, Americans saw the ascent of one specific counterculture that would challenge the customary estimations of ladies in a fundamentally humble society. Flappers, they were nicknamed, comprised of northern, urban, white collar class ladies who challenged the customary Victorian sexual orientation parts of the time wherein ladies were relied upon to act and act in an unobtrusive, preservationist way. The once ladylike perfect of remaining at home and out of the workforce would definitely change socially and politically as Flappers started an existence of smoking, drinking, moving, and voting. They challenged traditionalist qualities by trimming their hair, wearing cosmetics, and going out on a limb (Rosenberg). While trying to free themselves and dispense with social twofold norms, the Flappers made another part for ladies in the public arena to play. With World War I in progress, young fellows were being sent off to battle for the beliefs and slip-ups of the more established age, while young ladies assumed control over their employments and entered the workforce (Rosenberg). Amid the war, almost a whole age of young fellows had passed on, leaving about a whole age of young ladies who turned out to be altogether autonomous and directed far from the regular marriage standards of finding an adequate suitor and beginning a family (Rosenberg). The arrival home from the war demonstrated that settling again into regularity would be troublesome for the young fellows AND ladies after each had effectively broken out of the structure of society (Rosenberg). These freed young ladies had risen up out of the fallout of World War I and hopped directly into the Jazz Age and a period of Prohibition. They embraced their cheerful mentalities particularly in this period of liquor, jazz music, moving, and, obviously, disobedience. The Jazz Age motivated an adjustment in style and dress that at last turned into the shocking Flapper look, veering enormously from the customary style and dress of early American ladies. A key supporter of the Flapper culture was Cara Bow, the absolute most popular Flapper of the time, featuring in films and rousing the more youthful ages to embrace the lighthearted way and style of the new ladies’ time. Maybe the most huge verifiable occasion that urged Flappers to advance their reason for taking out social twofold benchmarks was the death of the nineteenth Amendment, which finished ladies’ suffrage and gave ladies the privilege to vote (Independence Hall Association in Philadelphia). With a specific end goal to build up a superior comprehension of the mindset of the Flappers, it is imperative to see the conduct of the gathering efficiently, or through a sociological viewpoint (Thomas 4). Particularly through the interactionist point of view, Max Weber states that people demonstration as per their understandings of the importance of their reality through representative collaboration (Thomas 17). And afterward, utilizing sociological creative abilities, those people can see the association between the bigger world and their own lives (Thomas 5). Amid World War I, young ladies started deciphering the world somewhat not quite the same as previously. Flappers fundamentally understood that life was too short to carry on with a bound life and sit tight for a spouse who may never return home; flappers felt legitimately qualified for settle on their own choices in regards to how to experience their lives (Celania). Filling in as an image of opportunity, the innovation of the vehicle is a case of how Flappers were given the freedom to go and do anything they satisfied (Rosenberg). In any case, vehicles were not just utilized for movement and escape, and the flapper was less reluctant to explore sexually than past ages. Flappers started to understand that the bigger world was keeping them down, so they revolted and pointed out themselves which realized major social change. America experienced major social changes due to the Flappers states of mind and totally reclassified the part of ladies in the public arena on the loose. Notwithstanding their disobedience of traditionalist qualities, Flappers likewise received another sexual straightforwardness that extended the eyes of the more seasoned age. Numerous more established age traditionalists were the ones who created ethnocentric perspectives towards the stunning sensual and sexually charming conduct of the Flappers (Kennedy and Cohen, Lizabeth). By definition, ethnocentrism is the inclination to see one’s own particular culture and gathering as better than every single other culture and gatherings (Thomas 35). The more established ages viewed themselves as gatekeepers of respectability and ethical quality, along these lines they looked adversely on and were perplexed by the dress and jokes of the Flappers (Kennedy and Cohen, Lizabeth 710). Truth be told, conventional moralists were affronted by their activities and states of mind. Their sentiments of ethnocentrism originated from the possibility that a solitary kiss had once been what might as well be called a proposition to be engaged, and now Flappers were parading and abusing their bodies more than ever (Kennedy and Cohen, Lizabeth 709). Stuffy traditionalists kept on guarding the unobtrusive and ordinary lifestyle that they trusted ladies should lead. For instance, the Flappers started brandishing the one piece swimsuit on shorelines amid the summers; be that as it may, they were disturbed in their relaxation and estimated from the knee up to guarantee that not all that much leg was appearing (Kennedy and Cohen, Lizabeth 710). Out of unadulterated disobedience to stuffy moralists, flappers embraced the short hairdo, leaving the long, wavy, customary bolts on the floors of hairstyling salons all over the place (Celania). Similarly as ladies do today, ladies of the 1920’s felt limited to act and carry on a specific way. Their opportunities to communicate had been reduced the greater part of their lives by a conventional childhood. Social relativism is the conviction that societies ought to be judged by their own guidelines, and not by the models of others (Thomas 36). Through social relativism, the bigger society can comprehend why flappers carried on in the way in which they did. Sigmund Freud guarantees that the drive was a standout amongst the most normal of human needs that enabled Flappers to investigate and test sexually (Independence Hall Association in Philadelphia). He trusted that an assortment of anxious and passionate ills came specifically because of sexual suppression, inferring that Flappers were not carrying on of the standard for simple joy alone, yet for wellbeing reasons too. (Kennedy and Cohen, Lizabeth 708). By the Flappers guidelines, they had been denied sexual delight and freedom every one of their lives. When they got that little taste of independence and energy that accompanied the consequence of World War I, these ladies couldn’t fix themselves and chose to totally resist sexual orientation standards, along these lines making the evidently ostentatious Flapper culture. Despite the fact that I am not a bad-to-the-bone women’s activist, I certainly concur with the Flapper rationality of communicating independence and putting a conclusion to social twofold gauges. Ladies should convey what needs be, at home, as well as in the workforce also. Flappers did not really challenge or effectively take an interest in ladies’ developments that offered ascend to imperative turning points; be that as it may, the Flapper was an image of strengthening and freedom that changed the course of a lady’s part in America. Truth be told, I won’t not have the flexibilities I do today if flappers had chosen to stay quiet and adhere to the present state of affairs. I incredibly appreciate them finding a way to break out of the form that ladies had been molded into. As a man who covers herself in schoolwork, I particularly appreciate the cheerful and fun disposition of the Flapper and I get a kick out of the chance to think about their maxim as living without bounds which unquestionably makes life all the more energizing if took after as the flappers had. I likewise concur that suppression causes insubordination, and, along these lines, the Flapper had a privilege to test and discover a life for herself, as indicated by her own particular measures. Despite the fact that ladies still have far to go, the Flapper culture most certainly motivated ages of ladies to leave the wood work and convey what needs be as enabling people. References>