A professionally presented essay 1,500 words in length (+/- 10%) that answers these questions while using the theory of Two-Sided Markets:
A) Given the performance of PayPal between 2015 and 2018, in your view, is PayPal better off independent of eBay? Why or Why not?
B) Given the performance of PayPal between 2015 and 2018, in your view, what have been the successes and failures to implement the “new vision” described in the case.
C) What do you see as the greatest risk(s) for Dan Schulman in the five years to 2024? Why? D) How is(are) the risk(s) identified in C above, different or similar to those described in the case study? Why? E) How should PayPal respond to the launch of apple pay and android pay?
F) Delineate a plan for the company suggesting how PayPal should confront one of the following challenges: a. how can PayPay mitigate fraud and cybercrime for individuals?; b. how can PayPal insert itself in the B2B market?; c. will the acquisition of iZettle be enough for PayPal increase its presence amongst small business and microfinance institutions — traditionally the most cash-reliant merchants?; d. how can PayPal alleviate financial inclusion?
Postcolonialism is basically worried about the south, the subaltern and its past in light of the fact that as Abrahamsen contends, “Any comprehension of contemporary IR requires a watchful record of the numerous and various power connections that interface the North and the South, both in the pilgrim past and the postcolonial present.” (Abrahamsen, 2007) Postcolonialism discovers its sources in work finished so as to give a voice to the historical backdrop of the south and the subaltern that was not heard as it was hushed, even choked by the activities of colonialist Europe. “Postcolonial hypothesis puts the south and the subaltern at the focal point of examinations.” (Abrahamsen, 2007) It is a logically new territory of hypothesis inside the circle of global relations that has risen out of scholarly and social investigations. “The most huge development that started postcolonial work was (and still is) the subaltern investigations gather that (re)examined Indian history and historiography.” (Goss, 1996) The association postcolonialism imparts to Indian historiography originates from the counter domineering yearnings shared by both, “Postcolonialism has solid affinities with Indian historiography, which has been propelled by a longing to retell history from the counter-authoritative viewpoints of the colonized.” (Abrahamsen, 2007) overall postcolonialism does not, in any case, require the arrival to a “flawless, untainted pre-frontier culture,” (Abrahamsen, 2007) and many even case this would be unfavorable if certainly feasible. I will investigate postcolonialism through taking a gander at a portion of the key supporters of postcolonial ponder, to be specific Fanon and Said with a briefer take a gander at Spivak and Bhabha. Inside this I will contact upon the impacts that originated from the field of post-structuralism with essayists, for example, Lacan, Faucault and Derrida. I will at that point take a gander at the ideas of hybridity, ethnicity and area that have turned out to be updated and this additionally convincing in late postcolonial work before at last taking a gander at some analysis that has been gone for postcolonial hypothesis, quite from Hobson. Fanon was an exceptionally powerful piece of early postcolonialism; his work can be isolated into three separate segments, examining dark personality, the opposing colonization and the procedure of decolonisation. Fanon’s ‘look for dark character’ is best shown in his work Black Skin, White Masks. In this work Fanon recommends that expansionism and its profound established thoughts of “white racial prevalence” (Fanon, 1967) over non-white individuals has shaped a feeling of severance and alienation in the self-personality of the non-white colonized individuals. The history, culture, language, traditions and convictions of the white colonizer are, under provincial principle, to be viewed as general, the standard and preferable or higher over those of the indigenous colonized individuals. This delivers a solid feeling of deficiency all through the colonized and in the end, so as to neutralize these sentiments of insufficiency, this leads the colonized to embrace the way of life and traditions of the colonizers. Inside the colonized this structures an isolated feeling of self in personality forming and a sentiment of estrangement from their very own way of life. Fanon likewise proposes that the going up against of the colonizer’s language and types of portrayal is furthermore unfavorable to the indigenous individuals as illustrative generalizations are made which were as a general rule pondered the colonized as crude and ignoble, as Fanon puts it, “As I start to perceive that the Negro is simply the image of transgression, I discover abhorring the Negro. Be that as it may, at that point I perceive that I am a Negro.” (Fanon, 1967) It is certain that Fanon is significantly affected regarding the matter of character by post-sctructuralist mastermind Lacan. Especially Lacan’s idea of the ‘reflect arrange’ of personality development, which happens in early adolescence and is connected to the possibility of a ‘picture of culmination’s in the body of someone else autonomous of oneself. Fanon’s second period of work identifies with the “battle against expansionism” (Fanon, 1967), which has solid connects to his contribution in the Algerian War of freedom which in the end observed him ousted from Algeria. His work on this region can be found for the most part in his books Dying Colonialism and Toward the African Revolution, and with the progressive nature and setting in which these works were composed it isn’t astounding to find they were intensely affected by Karl Marx and Western Marxism. Fanon’s seemingly most huge work on the ‘battle against expansionism’ was his advantage and worry with history, quite a bit of which in his book The Wretched of The Earth. Fanon trusted that the battle against imperialism critically included the colonized ‘asserting back’ their history from the negative or non-existent records that had been molded by the colonizers. He underscores the critical noteworthiness of the way of life and portrayals of their past being basic to the development of both new positive types of personality arrangement and new types of social association which are required in the recently free post-pioneer period (Fanon, 1967). It is the procedure of decolonisation which portrays Fanon’s third phase of basic work. Alongside the recuperation and “reproduction of their own history and culture as the establishment for the new post-frontier types of country and national character”, (Fanon, 1967) Fanon likewise considers two extra thoughts which are of focal enthusiasm to later postcolonial work. These two thoughts are the ideas of ‘pioneer space’ and thoughts identified with the job of the white collar class intellectual elite, once in a while called the comprador bourgeoisie, in new postcolonial countries. Both of these thoughts were conceived out of Fanon’s conviction that it is key for the countries that the world has brought forth in the postcolonial time to make unique types of social majority rule government as opposed to utilizing existing pioneer foundations and just swap indigenous individuals into effectively existing regulatory positions. Fanon utilizes the case of city structure to propose that these frontier organizations are on a very basic level supremacist since they imitate, rehash and (re)create the ideas and thoughts of the colonizers. This can be exhibited through the way that most pioneer urban areas include territories inside them where the pilgrim organization and businesspeople live and work. These are districts of benefit which frequently dismiss indigenous individuals and in doing as such reaffirm the belief systems of the colonizers. Fanon has faith in a “vast scale reconstructing” (Fanon, 1967) of these urban regions and every other sort of frontier organization and government in a methodology which will make increasingly law based, postcolonial types of social association, so as to deliberately dismiss the belief systems which bolster provincial standard. Fanon likewise includes that the informed gatherings of the colonized populace need to perceive that their training is established on the philosophies and the convictions of the individuals who colonized them and despite the fact that they themselves are the indigenous individuals, they should be mindful so as not to replicate the colonizer’s ideas and convictions while reproducing in the postcolonial period. Said is, alongside Fanon, a standout amongst the most imperative scholastics inside postcolonial hypothesis, “It is Ahmad who has distinguished Said’s enduring commitment, as the first to give, ‘an entire basic mechanical assembly to characterize a postmodern sort of hostile to expansionism’ which, additionally out of the blue, had nearly nothing (assuming no) connection to Marxism” (Goss, 1996) Said’s most celebrated work, Orientalism, was a spearheading examination of the generalizations and frontier suppositions that are characteristic in Western portrayals of the ‘Orient’. For Said the ‘Orient’ was the general population and societies that reached out from North Africa and the Middle East. In Orientalism, the contention he makes is that that the portrayal of the orient in the West has been as the ‘parallel inverse’ of the West or ‘Occident’. Said looks at the West’s perspective of the Orient and trusts that the manner in which the Orient is seen by the west is as exemplifying all that they discover clumsy or disrupting to their prevailing picture. The West tasks this ‘dream’ picture onto the to a great extent obscure arrange and in this sense it is viewed as the occident’s other. Said pursues this on with an exchange of how the western portrayals of the orient work to re-force ‘frontier control’ by utilizing their own western convictions and culture as a method for balancing the lacking, possibly unsafe characteristics of neighborhood, ‘substandard’ societies. Said likewise trusts that this Orientalism he talks about comes in two separate structures, drawn from Freudian thoughts Said marks them inactive and show Orientalism. Said portrays inactive and show orientslism individually as, “an oblivious (and unquestionably a distant) energy and the different expressed perspectives about Oriental society, dialects, written works, history, humanism, etc.” (Said, 1973) Essentially idle Orientalism is, as Kennedy puts it, “a group and oblivious shared arrangement of pictures and frames of mind that does not change through time.” (Kennedy, 2000) Manifest Orientalism pursues on from this as the articulation in words and activities of dormant Orientalism. The negative portrayals and generalizations contacted upon by Said are analyzed further by McLeod in Beginning Postcolonialism. He takes a gander at the abusive manner by which the Middle-East is depicted from an ‘orientalist’ point of view. A summation of the manners by which the East is spoken to by the West is exhibited by Mcleod, “The orient is immortal for example without an idea of history until given one by the west, odd, female, and ruffian. To put it plainly, the East is everything ethically negative in contrast with the West’s ethical prevalence.” (McLeod, 2000) The establishments on which Said manufactures his work on the portrayals of the East by those in the West are altogether affected by French>