WTO Dispute Settlements and Members' Legal Capacity Dissertation

WTO Dispute Settlements and Members' Legal Capacity - Dissertation Example By removing economic and trade barriers, the contemporary period has given rise to a global market that has flattened the world (Friedman, 2010). WTO is the international economic organization, which is deemed, by some, as the organization that can provide the venue for member States as they address issues with other States pertinent to trade concerns (Soros, 2002). In fact, WTO is hailed as the ‘rule of law’ in international economic trade. In this regard, WTO opens the opportunity for the power of might to end and the rule of law to prevail in international economic trade (Shaffer, 2009). This view is attached to WTO because WTO is the plane or the platform where governments enter into trade negotiations with other countries. It lays down the legal framework with which trading transactions among countries are grounded and when trading conflicts ensues between countries, WTO helps settle the dispute (Understanding WTO, 2010). WTO Dispute Settlement is a unique mechanism that allows member States to resolve trade disputes through judicial system (Sattler & Berneur, 2010). However, despite the promise of the rule of law through this legal mechanism, it has been observed that there is a disparity in terms of availing this legal recourse between developed countries and developing countries (Bohl, 2009; Busch, Reinhard & Shaffer, 2009; Sattler & Berneur, 2010). As such, this research will look into WTO Dispute Settlement and members’ legal capacity. Background of the Study On January1, 1995, World Trade Organization (WTO) came into being. It replaced the General Agreement on Tariffs and Trade (GATT). This changed was a considered as a welcome modification on the supposition that GATT was an international agreement, which was primarily not created in becoming an international organization, but was to remain as an agreement among nations (Hamid & Sein, 2006). On the other hand, the WTO is an international organization. The Agreement Establishing t he World Trade Organization (the WTO Agreement) created the WTO as a full-fledged international organization with a legal personality, legal capacity, and privileges and immunities (Article III 1 – 5). An international or

Critically discuss with reference to the car industry e.g (Toyota), Essay

Critically discuss with reference to the car industry e.g (Toyota), the Japanese Lean production revolution - Essay Example The meiji restoration transformed the Japanese empire into an industrial world power. With new found pride in their country, and their culture, the Japanese flexed their muscles overseas. After the first Sino-Japanese War (1894-95), and the Russo-Japanese War (1904-05), Japan conquered a part of China, some parts of Russia, Taiwan and Korea. These territorial conquests provided Japan with valuable raw material and cheap labor for industries back home. In turn , these occupied territories were fertile markets for Japanese products. The relentless hunger for territorial expansion found expression in Japan's annexing of Manchuria in 1931. In 1937, Japan occupied more territories in China by waging a war on that country for the second time ( Second Sino-Japanese War, 1937-45). All these aggressive expansionist plans brought Japan in direct conflict with the U.S and its allies. Japan joined the Axis powers- Germany and Italy, in 1941.The same year, Japan declared war on the U.S. The war with Japan ended after the atomic bombing of Hiroshima and Nagasaki in 1945. Between 1945 and 1952, post-war Japan was administered by the U.S government .To help Japan stand on its own feet, American financial and technical aid were provided to Japanese business and industry. As part of the technical assistance , the U.S government brought in industrial and managerial experts from the U.S, to train Japanese companies on modern management and production methods. One of the most definitive techniques that influenced Japanese manufacturing, and made Japan the powerhouse that it is today , was the 'Training Within Industry', concept. Training within industry (TWI) service, was a creation of the U.S Department of War, to meet wartime needs. During war, manpower was required by the armed forces to fight the enemy. At the same time, industry which provided key material and equipment to the defense forces, faced a shortage of hands to finish production. Therefore, to optimize the productivity of U.S workforce, a program for training supervisors and workers in indus trial establishments was devised. The training was to be done by experts drawn from universities and businesses. The aim of this program was to improve productivity and quality. The basic concept of the training consisted of the following sequences: a. study and understand the process b. break up the process into its sub-components. c. Educate the supervisor and the worker on the process and its sub-components. d. Train the supervisor and the worker to work efficiently and without wastage. e. Train the worker to evaluate the end result and suggest corrective steps. f. Training the supervisor to deal with workers effectively and fairly. g. Training managements to develop newer and better training programs. The essential elements of the TWI program were similar to the principles laid down by Frederick w.Taylor (1856-1915), father of scientific management. In his book, 'The principles of scientific management (1911), Taylor proposed the following: a. replace rule of thumb work methods with methods based on scientific study of the task. b. Scientifically select , train, and develop each employee rather than passively leaving them to train themselves. c. Divide work equally between managers and workers so that

The Search for Spiritual Identity in Adolescents Essay Example for Free

The Search for Spiritual Identity in Adolescents Essay It’s a puzzle with us trying to find the right fit, size and shape where the pieces will fit to make us whole. So we begin by growing, and developing, and learning and moving, and thinking and tasting, and touching and testing, and hugging and loving! We go through different stages of growth and growing, and learning and maturing and changing and aging and ultimately death. This writer believes we are searching for our spiritual identity. The NIV Bible says that the Lord God formed man from the dust of the ground and breathed into his nostrils the breath of life, and man became a living being. Man’s spiritual identity comes from God! Jesus was about twelve years old according to the NIV Bible when he began his quest for spiritual identity. Luke 2:49 reads: Why were you searching for me? he asked. Didnt you know I had to be in my Fathers house? After a female egg becomes fertilized by a male sperm it becomes a zygote. This living organism is a product of each parent’s chromosomes. This zygote begins a two week period of rapid cell division which eventually becomes an embryo. Eventually, this embryo will become a living being which was produced and created by its two parents. This child’s physical identity comes from his parents! I use the term parent’s very loosely because I am aware that his identity comes from his bloodline or his genes. I am making a point. By far the most provocative theory of identity development is Erik Erikson’s. It was Erikson who first understood how central questions about identity are to understanding adolescent development. Erikson’s fifth developmental stage (identity versus identity confusion) says during this time adolescents (between the ages of eleven to young adult hood) are faced with who they are, what they are all about and where they are going. Erikson framed the best of maturity in the ego identity of what he called the moral-ethical, spiritual human. This human is one with a horizontal, earthly identity and a vertical, transcendent identity, meaning an identity both religious and spiritual that embraces non-physical manifestation. As adolescents search for their spiritual identity researchers have found that various aspects of religion are linked to positive outcomes in adolescents. Religion has been proven to play a role in adolescent’s health and whether or not they engage in problem behaviors (Cotton amp; others, 2006). For example, in a recent national random sample of 2000 11-18 year olds, those who were higher in religiosity were less likely to smoke, drink alcohol, use marijuana, not be truant in school, not engage in delinquent behavior and not be depressed as compared to their counterparts with lower religiosity (Sinha, Cnaan, amp; Gelles, 2006). The initiator of the Baha†i movement, Baha†Ã¢â‚¬ u â€Å"llah in 1863 believed that there were seven mystical stages to human development and he believed as does most Muslims today that human development is closely linked to religious development. He referred to those stages as â€Å"The Seven Valleys and the Four Valleys†. They are: * The Valley of Search * The Valley of Love * The Valley of Knowledge * The Valley of Unity * The Valley of Contentment * The Valley of Wonderment * The Valley of the True Poverty and Absolute Nothingness He believed that one has not truly developed unless he has entered in or experienced each of hese stages. During my years of adolescence I was considered somewhat of a spoiled child. My mother sent me to a modeling school to become a trained runway model. By the time I was 13 I have performed in more than 100 different fashion shows in and around Michigan, Illinois and New York. Needless to say my environment consisted of my peers b eing much older than myself. I was constantly traveling and partying and dating older men. When I would return home I would become angry with my mother because she forced me to attend church. Church was always the center of our home. My mother was the secretary at our church for over forty years so we were always there. It seemed as if we were preparing our clothes for church 7 days in advance. So I ravished the opportunity to be out of town or on a modeling assignment on Sundays. When were taught to pray daily, morning, noon and night. My mother always told us the story of Daniel in the bible who prayed three times a day every day. And that is what she expected of us. I was a typical teenager who thought it was a waste of time. By the time I was 16 years old I became pregnant. My worst nightmare had come true. I remember my mother telling us that we should always pray. I began to pray daily asking God to show me how to tell my mother that I had ruined my life. I can almost remember the calm that would come over me whenever I was in prayer. Soon I realized that if God could listen to me and love me and allow that peace to come over me that there really was a God, an everlasting father and a true friend. I got the courage to talk to my mother and tell her how sorry I was and confess to God about the things that I had done knowing that they were not His will. This was the beginning of my transformation. My search had just begun. This began to give me answers to all of my seeking and questioning of myself, my world, my purpose. This bought purpose and stability into my life. Today I can say that I am a Minister of the Gospel and I do not believe I would be where I am not had not I gone through the experience of searching, seeking and finding during my adolescent and young adult years. This is just my story, no theory, just the facts. As man seeks and searches for his spiritual identity his mortality also surfaces. The NIV Bible allows us a peek into ourselves in I Corinthians 13:12, for now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully. As we are seeking to understand adolescent behavior we must remember that they are seeking and searching for who they are and whose they are. During this search they shall encounter experiences that they may not understand, they may even become people that you don’t understand, but with patience, love, guidance, education and prayer you can help them become the person they are looking for and want to become. Sometimes we as parents forget that our children not only need to be educated in the ways of the world and how to become successful healthy, productive adults but they also need to be taught about their spirit man. That part of them they cannot see but they can project in their life style. The part of them that no one else can even know or understand. The loving giving life that was breathed into them by the lover of their soul. The concept of a higher being. The ability to know and to understand that they have to answer to someone greater than themselves. The knowledge of understanding that life does not just revolve around them. This seeking and searching has a beginning but should never have an end. James Fowler believed that one had to go through 6 stages of Faith in order to find their own spiritual identity. | Stage| Description| Simplified version by M. Scott Peck| Stage 1| Intuitive-Projective| This is the stage of preschool children in which fantasy and reality often get mixed together. However, during this stage, our most basic ideas about God are usually picked up from our parents and/or society. | I. Chaotic-Antisocial| People stuck at this stage are usually self-centered and often find themselves in trouble due to their unprincipled living. If they do end up converting to the next stage, it often occurs in a very dramatic way. | Stage 2| Mythic-Literal| When children become school-age, they start understanding the world in more logical ways. They generally accept the stories told to them by their faith community but tend to understand them in very literal ways. [A few people remain in this stage through adulthood. ]| | | Stage 3| Synthetic-Conventional| Most people move on to this stage as teenagers. At this point, their life has grown to include several different social circles and there is a need to pull it all together. When this happens, a person usually adopts some sort of all-encompassing belief system. However, at this stage, people tend to have a hard time seeing outside their box and dont recognize that they are inside a belief system. At this stage, authority is usually placed in individuals or groups that represent ones beliefs. [This is the stage in which many people remain. ]| II. Formal-Institutional| At this stage people rely on some sort of institution (such as a church) to give them stability. They become attached to the forms of their religion and get extremely upset when these are called into question. Stage 4| Individuative-Reflective| This is the tough stage, often begun in young adulthood, when people start seeing outside the box and realizing that there are other boxes. They begin to critically examine their beliefs on their own and often become disillusioned with their former faith. Ironically, the Stage 3 people usually think that Stage 4 people have become backsliders when in reality they have actually moved forward. | III. Skeptic-Individual| Those who break out of the previous stage usually do so when they start seriously questioning things on their own. A lot of the time, this stage ends up being very non-religious and some people stay in it permanently| Stage 5| Conjunctive Faith| It is rare for people to reach this stage before mid-life. This is the point when people begin to realize the limits of logic and start to accept the paradoxes in life. They begin to see life as a mystery and often return to sacred stories and symbols but this time without being stuck in a theological box. | IV. Mystical-Communal| People who reach this stage start to realize that there is truth to be found in both the previous two stages and that life can be paradoxical and full of mystery.

The Call :: Essays Papers

The Call Touching Christ Jesus’ initial call is not to believe, but to come. The disciples have no answers when they leave their families and their occupations, merely a person and a promise. Faith, therefore, is not professing a certain checklist of dogma or signing a statement (as schools like Wheaton require for entrance). As James May put so eloquently in his fall chapel talk, the person of faith, as demonstrated by the woman with hemorrhaging in Mark 5:25-34 dares to touch Christ amidst the masses swirling around him. It was in the doing that she encounters Jesus, and he responds: â€Å"Your faith has made you well.† Therefore, I agree with Stassen and Gushee, who challenge,â€Å"[T]here is not authentic Christianity, discipleship or Christian ethics apart from doing the deeds he taught his followers to do† (S&G 486). Faith does not require an action; it is an action. So how do we touch a Christ who is no longer physically present with us, especially when clouds of opinion about him swirl around us? As the disciples were asked to trust the promise that Jesus would recreate their identities as â€Å"fishers of men,† we must begin our journey of discipleship by examining what promises we have been given as God’s people. The Word of God Certainly, most Christians would agree that these are most readily found in the Bible. But as I have been challenged more recently, and as Stassen and Gushee articulate, â€Å"It is not possible in principle to set limits on where God’s truth might be discovered, and thus to place some ultimate outer boundary on the ‘sources of authority’ for Christian ethics† (S&G 90). While I think Stassen and Gushee make some bold claims about the Bible being the â€Å"sun around which all other sources of authority are to orbit† (isn’t Jesus the Son around which all authorities are brought into proper order (Philippians 2.5-11)?), they do emphasize the balance of seeing God’s Word as neither an ancient, irrelevant relic nor an answer-book for all present-day circumstances. To practice Christian ethics, then, Christianity must understand the Bible as only one means of revelation, and a means that requires constant scrutiny and guidance to understan d if we’re really hearing the fullness of God’s Word within its complex pages. Thus, Christians can understand that the promises of God are neither restricted to the Bible (where would the illiterate of the world be?

A Journey: Analisys

A Journey A Life is all abort accepting how our lives have turned out. Sometimes life makes us wonder whether we have made the right decisions or not. All the decisions life throws at us is only to make us stronger as a person. After we have made a big decision all of us come do doubt whether we have chosen the right thing to do. This mental journey of self-assessment is what the protagonist, Mary, experiences in the short story â€Å"A Journey† by Colm Toibin from 2006 Mary has had a hard life, she has seen how hard can be, she has a clinically depressed son, and a paralyzed husband and during the long drive back from the hospital whith her son in the back seat, she think about how her life has turned out to be. The story is told by a limited third person narrator, and seen from the mother, Mary’s point of view. By observing Mary’s thoughts, it becomes easy to see how much her choices in life has meant to her and how much she still think about them. Especially when it comes to the son’s diseases – it is something she is very concerned with. Her main concern is whether she and her husband had something to do with his condition. â€Å"Were they to blame, she and Seamus, and in what way, for the fact that their twenty-year-old son whom she was driving home from the hospital had spent the last seven months there suffering from silence, as she called it; the doctors called it depression†[1] Mary searches her memory to find answers to the many questions she had build op in her mind though the years. Through a number of flashbacks she is trying to find some clues as to what could be the cause of her and David's condition. It is questions like whether Mary and Seamus perhaps gas spent to little time at home while Mrs. Redmond babysat David, and whether hey should not have sold the old shop. Mary and Davis’s relationship is tens; Mary is trying to break the ice between them by asking David for a cigarette. The relationship between them develops throughout the journey from the hospital. Even though Mary has made some wrong decisions in life, she does not complain about it, but she tries to repair her relationship with her son. Mary is stopped in her life as she stops the car, and she is now trying to change things, starting with the relationship with his son. This goes hand in hand with the poem Lucinda Matlock by Edgar Lee Masters' from 1916. In the poem the speaker also talks about how she has lived her life, and how there has been good times and bad times. She has enjoyed her life, but she has still lost eight of her twelve children. Lucinda argues that you have to take charge of your life and take the good times with the bad. As she finishes her poem, â€Å"it takes life to love life†[2] When she decides to stop the car, she finally makes a breakthrough in their communication. Mary is not only using this mental journey to think about her son, but also about her life with her husband, whom she thought she knew. Once again she thinks back on her life with Seamus and thinks about all the happy times they had together. Seamus is much like David, he does not give her any attention. The thoughts Mary deals with in regards to her son and husband are very well illustrated in Andrew Sean Greer's The Story of a Marriage from 2008. â€Å"We think we know the ones we love [†¦] But what we love turns out to be a poor translation a translation we ourselves have made, from a language we barely know†[3] She feels that they ignore her and do not appreciate her, not only by her by husband, but also by her son. Mary is moving one step closer to taking her fate into her own hands. Finally it dawns on Mary, that no matter how many downs you have in life, it will still be her life. And when her life has not come to an end yet, she is forced to take her life into her own hands and decide whether she will live life with two people who do not show their love for her or whether she will take a decision to live a life alone. We as readers do not know the ultimate ending to the short story, as it is an open ending. It is up to the reader to decide how it should end. B Flashback is one way for the author to tell whether an episode has happened in the past that has significance for the present. It gives us as readers a better understanding of why Mary thinks like she does. The flashbacks in â€Å"A Journey† are not very long, but despite that they give away a lot of information. Some of Mary’s flashback shows a life with happiness, but some of them do also show a life with difficultness. The first flashback, we get in the short story is when you get an insight into David's childhood from Mary's point of view. Because we see it from Mary's point of view we need to make our own impressions. The flashbacks deals with the important things in her life, most of them are a contrast to how her life has become. The Flashback is about her dead mother in her father's old shop, the rather pleasant experience of taking care of here father on his deathbed, and joyous occasions with her son and husband. Some of the flashback shows a life with happiness, but some of them do also show a life with difficultness. An example of a one of the positive flashback could be when she imagined the time where her father bought a house to her and Seamus. This flashback shows us that she had a wonderful life with Seamus before he got sick â€Å"She pictured as well their first sighting of the old two-story house beside the school that her father had bought for them when they got married. She remembered the atmosphere inside the house the day they went to look at it [†¦]†[4] All the flashback, we get in the story come on the trip home from the hospital with her son. She sees herself in him and want him to get out of his little shell, so he can experience the wonderful world we actually live in. She knows how it feels to live a hard life. She got over her mother's death, so he need to get over his father's illness – If it is the reason why he is so mentally closed. ———————– [1] P. 1 L 30-33 [2] p 6 l. 22 Text 2 [3] P 7. L 1-3 text 3 [4] P 2. L 55

True Freedom; Peace of Mind

True Freedom: Peace of Mind In A Narrative of the Life of Frederick Douglass: An American Slave, Frederick Douglass sees true freedom as more than being a free man. Just because you are not owned by someone does not mean you are free; just because you are owned by someone does not mean you are enslaved. Douglass states, â€Å"I endured all the evils of a slave, and suffered all the care and anxiety of a freeman. I found it a hard bargain. But, hard as it was, I thought it better than the old mode of getting along. It was a step towards freedom to be allowed to bear the responsibilities of a freeman, and I was determined to hold upon it† (221).Douglass is referencing the time in his life that he was working for Master Hugh shortly before his escape into a free state. To Douglass slavery was not being owned by someone; freedom was not being able to work for your own wages; nor was freedom given to you by your master. Freedom is crafted by ones own willpower and inner self. Thoug h Douglass is still a slave he is able to make his own living by hiring himself to Master Hugh. Even though he is still enslaved to Hugh Douglass has his own freedoms in the form of being able to do the work as he pleases as long as he makes enough to pay his master every week.He is on the line of being free and being a slave at the same time. Douglass exemplifies his freedom of working on his own accord by saying, â€Å"I was ready to work at night as well as day, and by the most untiring perseverance and industry, I made enough to meet my expenses, and lay up a little money every week† (221). This is not the true freedom that Douglass wishes but it is a degree of freedom that must not be overlooked easily. The little freedom he is allocated allows him to make enough money to escape from his enslavement. Generating ones own profit and working to live has its own freedoms, but it is not truly being free.Douglass claims, â€Å"Rain or shine, work or no work, at the end of eac h week the money must be forthcoming, or I must give up my privilege† (221). He is expressing the fact that at any point in time the few freedoms that he has can be ripped from him like a lion stealing meat from the bones of its prey. He may not fight back against his master, he can only sit there, letting everything he worked so hard to achieve be taken from him as he watches it disappear. If at any point in time your freedoms can be stripped of you, then you are not truly free at all. To be truly free one must allow themselves to desire that freedom at any cost.Douglass is able to endure the hardships of this labor because it provides a means, in the form of currency, to escape. His wish to be free is not as much a desire for physical freedom as it is a desire of inner peace of mind. Douglass comes to this realization after he has escaped and is at an anti-slavery meeting. He says, â€Å"The truth was, I felt myself a slave, and the idea of speaking to white people weighed me down. I spoke but a few moments, when I felt a degree of freedom, and said what I desired with considerable ease† (235). It is not until the moment he allows the freedom the seep into his soul that he truly becomes a free man.He is able to open up his mind and express his views and experience only after his desires to be free are accepted by himself and he truly sees the meaning of being free. Slavery and freedom are more alike than one would presume. As in this day and age, a family living in the ghetto is similar to a family securing only enough money to pay for their housing; both are living similar lifestyles of poverty and without any luxury. The difference is that one family is working on their own to earn and provide that housing while the other is just being given it.Slavery, in itself, is being dependent on a higher power to provide for you while you do what they tell you to do. Freedom is the ability to earn what you receive and having the peace of mind that you d eserved it. Douglass worked hard to earn his freedom and supply for his own family on his own accord. To Douglass slavery was not being owned by someone; freedom was not being able to work for your own wages; nor was freedom given to you by your master. True freedom is what Douglass earned through his trials and deserved as a man who achieved his goals and finally has achieved freedom and peace in his own mind.

The History of Latin America in the Colonial Era

The History of Latin America in the Colonial Era Latin America has seen wars, dictators, famines, economic booms, foreign interventions, and a whole assortment of varied calamities over the years. Each and every period of its history is crucial in some way to understanding the present-day character of the land. Even so, the Colonial Period (1492-1810) stands out as being the era that did the most to shape what Latin America is today. There are six things you need to know about the Colonial Era. The Native Population Was Wiped Out Some estimate that the population of Mexico’s central valleys was around 19 million before the arrival of the Spanish. It had dropped to two million by 1550. That’s just around Mexico City. Native populations on Cuba and Hispaniola were all but wiped out, and every native population in the New World suffered some loss. Although the bloody conquest took its toll, the main culprits were diseases like smallpox. The natives had no natural defenses against these new diseases, which killed them far more efficiently than the conquistadors ever could. Native Culture Was Forbidden Under Spanish rule, native religion and culture were severely repressed. Whole libraries of native codices (they’re different than our books in some ways, but essentially similar in look and purpose) were burned by zealous priests who thought that they were the work of the Devil. Only a handful of these treasures remain. Their ancient culture is something that many native Latin American groups are currently trying to regain as the region struggles to find its identity. The Spanish System Promoted Exploitation Conquistadores and officials were granted encomiendas, which basically gave them certain tracts of land and everyone on it. In theory, the encomenderos were supposed to look after and protect the people that were in their care, but in reality, it was often nothing more than legalized slavery. Although the system did allow for natives to report abuses, the courts functioned exclusively in Spanish, which essentially excluded most of the native population, at least until very late in the Colonial Era. Existing Power Structures Were Replaced Before the arrival of the Spanish, Latin American cultures had existing power structures, mostly based on castes and nobility. These were shattered as the newcomers killed off the most powerful leaders and stripped the lesser nobility and priests of rank and wealth. The lone exception was Peru, where some Inca nobility managed to hold onto wealth and influence for a time, but as the years went on, even their privileges were eroded into nothing. The loss of the upper classes contributed directly to the marginalization of native populations as a whole. Native History Was Rewritten Because the Spanish did not recognize native codices and other forms of record-keeping as legitimate, the history of the region was considered open for research and interpretation. What we know about pre-Columbian civilization comes to us in a jumbled mess of contradictions and riddles. Some writers seized the opportunity to paint earlier native leaders and cultures as bloody and tyrannical. This, in turn, allowed them to describe the Spanish conquest as a liberation of sorts. With their history compromised, it is difficult for today’s Latin Americans to get a grasp on their past. Colonists Were There to Exploit, Not Develop The Spanish (and Portuguese) colonists who arrived in the wake of the conquistadores wanted to follow in their footsteps. They did not come to build, farm, or ranch. In fact, farming was considered a very lowly profession among the colonists. These men therefore harshly exploited native labor, often without thinking about the long-term. This attitude severely stunted the economic and cultural growth of the region. Traces of this attitude are still found in Latin America, such as the Brazilian celebration of malandragem, a way of life of petty crime and swindling. Analysis Just as psychiatrists study the childhood of their patients in order to understand the adult, a look at the â€Å"infancy† of modern Latin America is necessary to truly comprehend the region today. The destruction of whole cultures - in every sense - left the majority of the population lost and struggling to find their identities, a struggle which continues to this day. The power structures put in place by the Spanish and Portuguese still exist. Witness the fact that Peru, a nation with a large indigenous population, finally elected the first native president in its long history. This marginalization of native people and culture is ending, and as it does many in the region are trying to find their roots. This fascinating movement bears watching in the years to come.