Executive Summary of the Hispanic Market Essay -- Hispanic Culture Mar

Executive Summary of the Hispanic Market â€Å"Latinos are changing the way the country looks, feels, and thinks, eats, dances, and votes. From teeming immigrant meccas to small-town America, they are filling churches, building businesses, and celebrating this Latin heritage.... In America, a country that constantly redefines itself, the rise of Latinos also raises questions about race, identity, and culture – and whether the United States will ever truly be one nation.† (Larmer, pg. 50) This passage aptly describes the dawning of a new ‘enlightenment’ era in the United States. Marketers are beginning to focus on an emerging market known as the Hispanic/Latino community. The sheer strength of the Hispanic market can no longer be avoided as marketers are realizing that traditional methods of reaching a generalized market segment do not apply to the complex Hispanic culture. In the last half of the 20th century, the size of the Hispanic market in America grew exponentially. Traditional attempts to capitalize on the Hispanic market failed in large part to stereotypes and cultural myths. A new focus was necessary to attract, reach and retain the market. In order tackle this potentially lucrative market, marketers need to understand the cultural attributes that define the Hispanic market. Their primary focus is to understand the statistical values that characterize the group. Census figures over the last thirty years clearly illustrate a pattern of growth, not only in population, but in wealth and education as well. Clearly, this is becoming a stronger, savvier and better-educated market. As marketers become better acquainted with the Hispanic market, they have found several attributes that are typical of the Hispanic culture and influence in America. They first need to understand that the term â€Å"Hispanic† is a broad generalization of several cultures and races, each with distinct characteristics and values. Once an understanding that many subcultures encompass the Hispanic community, marketers can disseminate the target market and address those characteristics shared amongst the Hispanic community. Level of acculturation, brand loyalty, language, religion and a strong sense of family are those shared traits that need further study in order to properly understand what Hispanics believe, care for and personify. Once a deeper comprehension of the Hispa... ...d Asians. New York, NY: American Marketing Association. 1987. Guernica, Antonio. Reaching the Hispanic Market Effectively; The Media, the Market, the Methods. New York, NY: McGraw-Hill Book Co. 1982. Larmer, Brook. Latino America. Newsweek, July 12, pg. 50-58. 1999. Noriega, Chon and Ana M. Lopez, Eds. The Ethnic Eye: Latino Media Arts. Minneapolis, MN: University of Minnesota Press. 1996. â€Å"Riverside† Webster’s Tenth New Collegiate Dictionary. 1998 Rodriguez, America. Making Latino News; Race, Language, Class. Thousand Oaks, CA: Sage Publications. 1999 Roslow, Peter, and Janel Therrien Decker. A Guide to Building Market Dominance: Case Histories in Hispanic Marketing. Roslow Research Group Inc., 1998. United States Census Bureau. â€Å"Census 2000†. Washington: Census.gov. 2002. http://www.census.gov. (30 Sep. 2002) United States Census Bureau. â€Å"Historical Income Tables-Households†. Census.gov. 2002. http://www.census.gov/hhes/income/histinc/h05.html. (30 Sep. 2002) Valdes, M. Isabel. â€Å"Marketing to American Latinos; A Guide to the In-Culture Approach†. Ithaca, NY: Paramount Market Publishing, Inc. 2000. Whitefield, Mimi. â€Å"Mining the Market† The Miami Herald 17 Oct. 2001, C1+

Pregnancy and Little Boy

I always had this preconceived idea of how wonderful pregnancy would be. Had so often heard of the pregnancy â€Å"glow', having razz cravings, being able to eat anything wanted because, of course, I was now eating for two. Grew up hearing my mother tell me how she loved being pregnant. Sways so happy to be starting my new journey. My pregnancy didn't quite go that way. When I was pregnant with my son, it seemed as if those nine months dragged on forever. Morning sickness began 24/7 the day after I found out to the day I went into labor.I talked to so many people, read so many articles and books, and just kept looking and waiting for that â€Å"Honeymoon Trimester,† the second trimester, when everything was owing to get better, and it would be the best experience ever. Was one of those rare cases that, until my son was born, the sickness wouldn't stop. I ended up at nine months pregnant being thirteen pounds less than my pre- pregnancy weight because of being so sick every da y. Atone point, I remember thinking I would give anything to do an â€Å"l Dream of Jeannie† blink to make that time disappear.Because of that, started having doubts that I would be a good mother and even be able to handle the responsibility of it all. Finally, the time came. Went into labor the evening of 26 February 2011. Not only was finally not going to be sick every day anymore, but I was going to finally going to meet the little man I had been so anxiously waiting to meet the last nine months. 27 February 2011 at 3:23 pm, I gave birth to the most beautiful baby I had ever seen. It was one of the most exciting experiences of my life!The moment the doctor put my 6 pound 13 ounce, 19 h inch long son in my arms became a moment I will never forget I felt complete and utter overwhelming joy. As I looked into those big blue eyes, I forgot about everything. It was worth every second! I would do it all over again. At that very moment, looking at the beautiful newborn baby boy th at I created, I realized what true love was. It was the most amazing feeling. Having my son at the young age of 20 has given me a different perspective on life, even a little more patience.Sometimes, I believe it has made me a better person and made me appreciate life and its challenges so much more. I am a better mom because Of it. I absolutely love all the challenges and rewards that motherhood brings. Instead of neatness, order, and everything in its place in y home, I now find Ninja Turtles in my shoes and socks hanging on the Christmas Tree. My purse has Batman band-aids, fruit snacks, and crayons in it. And I wouldn't have it any other way! One of the best things about being a mom is discovering my hidden abilities.Things I never could have imagined being capable of doing, I do without even thinking about it. Who knew a person could blow dry their hair, play Ninja Turtles, and brush their teeth all at the same time, or that an entire meal could be cooked with only one hand whi le holding a baby in the other? Not in my wildest dreams could I have imagined that my kisses on a little forehead or an owe could have such a healing power. Also found out that I am the queen of multitasking. I can get more done in a couple of hours that used to take a whole day to get done.The little miracle I gave birth to has also showed me that I can manage with a mere four hours of sleep, or even less. Who knew? Watching Chase grow from a happy, playful baby into a very active, outgoing, silly, loving, smart little boy is an amazing experience. Love watching him learn and create and grow into the beautiful little boy he was created to be. He is all this and so much more. My life is so much richer, fuller, and more meaningful because I have the privilege of being a mother, his mother. I cherish every moment, every day.Being a mom has made me into the person was meant to be. It teaches me that it's the little things that matter most. It has taught me that true happiness does not come from material items or the money I have in my pocket. Happiness is seeing his face light up with a big smile on his face. I love that motherhood has taught me to slow down, not to sweat the small stuff, and appreciate the days, not marked y one or two spectacular moments, but rather just by the simple joy, peace, and fulfillment we get by being together as a family.Motherhood is a roller coaster ride of emotions, one where I learn on the go and just pray that I'm doing it right, but it is also the best thing that has ever happened to me. I can't put into words how wonderful this journey of motherhood has been so far or how much I am looking forward to all the experiences yet to come as my son grows. I couldn't imagine my life without my little boy, the little boy who has made me a better person. Not only am I Chases hero, he is mine.

Christian Counseling Methods Essay

Introduction Christian counselors are doing God’s work and must use the Spiritual Gifts with which they were blessed to be able to reach their clients. While it may be difficult to always reach a client right away, when a Christian counselor can be effective and help someone understand what God desires for them, it can be a very fulfilling and satisfying experience. But the Christian counselor must know what method they plan to use with each client and figure out quickly if they need to switch methods to become more effective in reaching the client. As is the case with secular counseling, Christian Counseling has many different methods that can be used. While some of these methods are preferred by more counselors than others, they all have some similarities and some differences, including in their goals, concepts, strategies, and how to develop a counseling program within a church community. This paper will attempt to explain those similarities and differences, with the methods being compared to Lawrence Crabb, Jr.’s method that he wrote about in his 1977 book entitled Effective Christian Counseling. Part I: Goal of Christian Counseling From the very beginning of his book, Crabb tells Christian counselors that they must ask the question â€Å"What is the client ultimately asking for?† (Crabb, 1977, p. 20). Christian counselors must try to determine what a client is trying to get out of counseling. If the client is attempting just to receive happiness out of counseling, they may not have the correct mindset as they start counseling. One of the goals that clients should have is to become closer to Christ. As Crabb states, â€Å"An obsessive preoccupation with â€Å"my happiness,† however, often obscures our understanding of the biblical route to deep, abiding joy† (p. 20). Counselors must direct their clients to follow the Word of God and to follow in the path that He has set down for them. Christians are told that if seek the Lord and wind up sitting  at His right for all of eternity, this will grant us eternal happiness. To be able to realize this, Crabb tells Christians that they must strive for and obtain spiritual and psychological maturity. To obtain this, Christian counselors need to push their clients to do two things. Crabb says that Christians, to mature, they must obey God in the present moment and also strive for â€Å"long-range character growth† (p. 23). If Christians mature spiritually, it will make it easier for them to follow the path God has set down for them and their happiness, in this life as well as the next, will increase. Rogers’ Client-Centered Therapy (RCCT), Cognitive-Behavioral Therapy (CBT), and Rational Emotive Behavior Therapy (REBT) all have very similar goals. All three methods speak less about concentrating on long-term (next life) goals and focus much more on the immediate goals that a client wants in the near future. Instead of maturing spiritually and psychologically, RCCT, CBT, and REBT focus more on just corrective actions and teach that â€Å"undesirable responses can be unlearned and replaced with more desirable ones† (Andrews, 2010, p. 112). Clients are taught ways to avoid continuing the same behaviors that they may have acted on in the past instead of learning why God wants Christians to obey Him. Learning how to be more like Christ and what rewards await us in the next life is a great motivator to help Christians mature and achieve all of their goals for this life and all eternity with God. While Christian counseling may have a different overall goal than RCCT, CBT, or REBT, this does not mean that Christian counseling cannot use some of the concepts of the other methods. Using multiple methods and finding the right method to reach each client should be the overall goal of any type of counseling, be it religious or secular. If this is not the overall goal of the counselor, the client may want to consider finding another counselor who will better assist them. Part II: Basic Concepts One of Christian counseling’s most important basic concepts is getting deep into a person’s psyche and figuring out exactly what is missing from them not just mentally, but spiritually that may make them less happy than God  desires them to be. As Crabb (1977) describes, Christian counselors must figure out what kind of personal worth does a client sets in themselves, how significant do that client consider themselves in the grand scheme of God’s creation, and how secure is the client in their own skin (p. 61). Every client may have a different way of defining their own personal worth, and this is something that a Christian counselor must be able to recognize. Effective Christian counselors will be able to figure out where their client feels the safest and where the client feels like they have the most significance within God’s Kingdom. Without being able to do this, it will be very difficult for a Christian counselor to effectively reach their client and initiate change within that person’s life or actions. REBT can be very effective when used in coordination with Christian counseling. Although the founder of REBT, Albert Ellis, was originally staunchly anti-religion, â€Å"his philosophical stance toward religious beliefs has somewhat softened† (Johnson, Ridley, and Nielsen, 2000). Mr. Ellis has even stated â€Å"that even devout religious commitment may be helpful for many clients† (Johnson, et. al.). This shows that even someone who originally rejects the idea of God being helpful to those suffering in their lives can be shown the light. The basic concept of REBT began by stating that people shaped their views and actions by the culture within which they were brought up. Depending on a person’s culture, that can help determine their self-worth, their own significance within their culture, and how secure they feel within their culture because of their place in society. Christian counseling can be used to help them understand that God views everyone, no matter what skin color, age, or social class, as equal and as His children. Christian counseling may have differing concepts from RCCT, CBT, and REBT at times. All counseling concepts, however, look to assist the client in their lives. By using the methods together, the Christian counselor may be able to find that the client is more receptive to the advice that is being given to them and more apt to act on that advice. Part III: Basic Strategy The main strategy of Christian counseling is to help the client identify issues going on in the client’s life and how the client can improve their  actions to be more like Christ. Identifying issues, behaviors, mindsets surrounding actions can help to change a person’s actions when the same situation may arise in the future. As Crabb (1977) states, one of the most important strategies later in counseling is to â€Å"plan what your client will do differently now that his thinking has changed† (p. 157). The importance of identifying the poor thinking processes and figuring out how to correct those processes cannot be understated. Just because the thinking has been identified does not mean a person will act on changing it unless some sort of plan is put into place with the counselor. RCCT has what could be described as a very unorthodox strategy of helping the client. RCCT states one of the strategies is that â€Å"the therapist, in no way, should judge or evaluate the individual† (Kensit, 2000). This seems a very strange request to make of a therapist. While it is good for the client to determine the direction of each counseling session and what they feel like disclosing to their counselor, not allowing a counselor to evaluate the client seems a very dangerous strategy. The client may be more open to their counselor, but they are also not receiving any feedback, be it positive or negative, and may not be able to determine for themselves how their actions need to be corrected and how they can improve their lives. Christian counseling seems to have the more effective strategy when it comes to helping clients improve their lives and mindset for the long term. Having a counselor help identify should be more effective than just having a counselor sit and listen and not give any true feedback. Without some feedback from the counselor, the client may as well not come into counseling, as they are not truly getting much out of it. Part IV: Developing a Counseling Program in the Local Church Christian counseling is really the only method where the church is used and where programs are developed. While it was written nearly 30 years ago, Crabb (1977) states that â€Å"In the churches particularly, group work and peer counseling have spread in epidemic fashion† (p. 163). This seems to still hold true today. There are many different types of peer support groups in church, such as young married couples, men’s groups, women’s groups,  divorced groups, and many more, and they all use Christian counseling methods to support each other within the group. Having someone who is in the same or a similar situation that you may be in is helpful. While many of the people in these groups may not have any sort of true schooling in counseling methods, often times there is a moderator who will help move things along and can offer assistance to those who may need a professional to talk to in addition to their peer group. By using the Spiritual Gifts with which members of the church are equipped, peer counseling and having counseling programs within a church community can be just as effective as having individuals seek professional help. Conclusion Christian counseling would appear to get deeper into a client’s psyche than secular counseling. While RCCT, CBT, and REBT can be effective in helping someone change their actions for the short term, Christian counseling should prove to be more effective for most clients. Christian counseling looks much longer term than the other styles of counseling. Using Christian counseling in coordination with some of the other methods may assist RCCT, CBT, or REBT to be more effective and successful. Having a basis in looking towards the long term future and figuring out what God wants for His people will never be a bad method of counseling, just so long as you find a way to reach the person, use the resources around them, and are able to figure out what a client uses to determine their own value in God’s creation. References Andrews, L. W. (2010). Cognitive-Behavioral Therapy. In Encyclopedia of Depression (Vol. 1, pp. 112-113). Santa Barbara, CA: Greenwood Press. Retrieved July 23, 2014, from http://go.galegroup.com.ezproxy.liberty.edu:2048/ps/i.do?action=interpret&id=GALE%7CCX1762700076&v=2.1&u=vic_liberty&it=r&p=GVRL&sw=w&authCount=1 Crabb, L. J. (1977). Effective biblical counseling. Grand Rapids, MI: Zondervan Publishing House Johnson, W. B., Ridley, C. R., & Nielsen, S. L. (2000). Religiously sensitive rational emotive behavior therapy: Elegant solutions and ethical risks. Professional Psychology: Research and Practice, 31(1), 14-20. doi:10.1037/0735-7028.31.1.14 Kensit, D. A. (2000). Rogerian theory: a critique of the effectiveness of pure client-centred therapy. Counselling Psychology Quarterly, 13(4), 345-351. Retrieved July 23, 2014, from

Shiva Nataraja

Hinduism is not one religion but many related beliefs and numerous factions. There are various deities but there are only three gods that are the most well-known. Shiva is one of the three most popular Hindu deities. He is usually depicted in small statues that show him performing the Cosmic Dance. The statues all impose unique movements, his anatomical features, and their functions that unite all of its qualities together. Shiva Nataraja has a stunning presentation and elaborate movements as he performs the Cosmic Dance. Shiva's dance has cosmic significance, as it symbolizes the creation, preservation, and destruction of the universe in an endlessly repeating cycle. He is depicted dancing with his left foot kicked in the air with his right foot is planted on top of a dwarf. Two of his arms are stretched out and two are pulled in close to his body. The way he is shown does indeed suggest this god is dancing. He is enclosed inside a circle of flames and in one of His upper right arms he holds a drum, the beating of which creates the universe, while on one of his upper left arms he holds a ball of flame that will eventually destroy it. n one of his right arms he carries a drum and in one of his left arms he carries a flame. His lower right hand displays the gesture of reassurance, while his lower left points to the ground as an indication of his power and strength. The Shiva Nataraja statues have many anatomical features and not very complicated material techniques. Shiva wears a short loincloth; a rib bon tied above his waist, and delicately tooled adornments. The scant clothing reveals his perfected form with its broad shoulders thinning to a limber waist. The jewelry is unemotional and the detail does not detract from the beauty of the body. He has his face rotated toward the onlooker, thus appearing like a king but still conscious of his compassionate role. Nearly all of the Shiva Nataraja statues are made out of bronze. The process to create these bronze statues is called lost-wax casting, and sometimes called by the French name of cire perdue. This is the process by which a brass or bronze sculpture is cast from an artist's sculpture. Other metals such as silver and gold are also ast. Intricate works can be achieved by this method, primarily depending on the carver's skills The significance of the Nataraja sculpture is that it is seen as the image of his rhythmic play which is the source of all movement within the universe, represented by the arch of flames. The purpose of the dance is to release men from illusion of the idea of the â€Å"self† and of the physical world. The cosmic dance was performed in Chidambaram in South India, called the center of the universe by some Hindus. The gestures of the dance represent Shiva's five activities, creation (symbolized by the drum), protection (by the â€Å"fear not† hand gesture), destruction (by the fire), embodiment (by the foot planted on the ground), and release (by the foot held aloft). As Nataraja, Shiva represents apocalypse and creation as he dances away the illusory world of Maya transforming it into power and enlightenment. The symbolism of Shiva Nataraja is religion, art and science merged as one. In God's endless dance of creation, preservation, destruction and paired graces is hidden a deep understanding of our universe. Nataraja, the King of Dance, has four arms. The upper right hand holds the drum from which creation issues forth. The lower right hand is raised in blessing, betokening preservation. The upper left hand holds a flame, which is destruction, the dissolution of form. The right leg, representing obscuring grace, stands upon Apasmarapurusha, a soul temporarily earth-bound by its own sloth, confusion and forgetfulness. The uplifted left leg is revealing grace, which releases the mature soul from bondage. The lower left hand gestures toward that holy foot in assurance that Siva's grace is the refuge for everyone, the way to liberation. The circle of fire represents the cosmos and especially consciousness. The all-devouring form looming above is Mahakala, â€Å"Great Time. † The cobra around Nataraja's waist is kundalini shakti, the soul-impelling cosmic power resident within all. Nataraja's dance is not just a symbol. It is taking place within each of us, at the atomic level, this very moment. The Agamas proclaim, â€Å"The birth of the world, its maintenance, its destruction, the soul's obscuration and liberation are the five acts of his dance. â€Å"

Arabic Culture Assignment Example | Topics and Well Written Essays - 500 words

Arabic Culture - Assignment Example Also, Arabic traditions and cuisine is largely influenced by the geographic regions that constitute the Arab region (Ayalon 14). This paper will look at three cultural practices that are impacted by history and geography. First, Brides all over the Arab region take part in the customary henna ceremony or party. All the countries in the Arab region consider henna as both decorative and carrying fertility and good luck to the women who are going to be married (Ayalon 31). In some Arab regions, females go to a party shortly prior to the wedding where the feet and hands of the bride are painted with elaborate outlines. The henna paste is applied in a cautious manner and should stay untouched on the skin for a number of hours to form a stout dark blemish. During this period the bride is kept company by her family and friends and this is her last chance to socialize without the watch of her companion and, finally, a household. In other Arab regions, the application of henna may be applied directly before the wedding or constitute part of the ceremony. Second, Muslim eating practices exist all over the Arab region. Arab Muslims do not consume any alcohol or eat meat from pigs. In addition, these people keep the left hand at the side and eat with the right one during meals. This is because Muslim Arabs in all regions perceive the left hand as unclean. They are also extremely cautious not to point the sole of their feet at another person during meals, if they are sitting on the floor. This is presumed to be offensive (Ayalon 38). Arab cuisine is also a mixture of richly different cuisines from all over the Arab region from northern Africa to the Middle East. They also consume lots of tea or coffee before, during, or after meals. Finally, Arab communities have an extremely strict policy regarding female and male interaction. A large part of the Arab region is made up

PHILOSOPHY FINAL EXAM PAPER Essay Example | Topics and Well Written Essays - 2000 words

PHILOSOPHY FINAL EXAM PAPER - Essay Example One hand writes â€Å"red.† The other writes â€Å"blue†. The left brain is able to enunciate â€Å"I see red.† The verbal component is important, because Parfit’s definition of identity is that identity exists because we talk about it, we name it. So the split-brain, Parfit says, represents two streams of consciousness. Both hemispheres are conscious as long as they are intact. Parfit then says this dual consciousness equals two people in the same body. Then he says that in the sense that identity is a named collection of objects (memories, thoughts, emotions) there are no identities here, because the original person has been split in two. I believe that consciousness equals identity, but more on that later. Stairs posits the Ego Theory, where the existence of the ego explains the existence of the person. Parfit’s shallow definition of personal identity as a named collection of parts is put to the test. Stairs wants Parfit to look at the complexity of the collection: â€Å"we do make a distinction†¦between mere assemblages and things that have a coherence or unity†¦From the mere fact that a thing is compound, it simply does not follow that its existence as a thing is merely nominal† (Stairs). ... Parfit says that a person is a long series of experiences, thoughts and feelings. Memory is â€Å"a causal relation that ties together the items in the series† (Stairs). In Bundle Theory, this group or series of feelings has certain facts that can describe them, as well as describe the causal relationships between them (Stairs). Parfit does an â€Å"either or† or false dilemma argument between Ego Theory and Bundle Theory, stating: â€Å"Either P or Q Not--P Therefore, Q Either the Ego Theory or the Bundle Theory is correct The Ego Theory is not correct Therefore, the Bundle Theory is correct.† (Stairs). Is the premise true? No. It is a false dilemma: Either A or B. No alternate explanations are provided, even though they may exist. The form of the argument is correct, but the initial premise is false. The argument is invalid. Stairs disagrees with Parfit in the example of identity as memory: â€Å"The process that led from your experience to my memory [of you t elling me about your experience] is not the right sort to bring two events into the series that composes a life† (Stairs). My memory of your story of your experience is not the same as your experience, or your memory of your experience. I can’t get past the idea that the identity does not survive, yet something survives. Here are some arguments. On page 5: In hoping for both to survive, I would be preferring death (for one half--my addition) to survival. Definition of terms: survival=one half survives. I=ego presupposing my existence=me. If survival is possible for me if one half survives and If survival is impossible for me if both halves survive Then I would hope for one half to survive. Wishing for both to survive implies a death wish until survival

Testing Research Paper Example | Topics and Well Written Essays - 2000 words

Testing - Research Paper Example Test methods include, but are not restricted to, the process of using an application or program with the aim of finding software errors, bugs or other defects (Humble & Farley, 2010). Testing begins the same time as the system design. Test groundwork is carried out by a unique group to make sure that each and every element is correctly handled. Unit test is managed by the programmer who creates the code. Every programmer tests their own code. Any bug found is rectified by the programmer, and the programs are reevaluated till clean (Humble & Farley, 2010). When testing has been done to all the programs, and no error has been found, the test begins. The division of debugging from testing was originally introduced, in 1979, by Glenford Myers (Ammann & Offutt, 2008). Even if, his goal was on breakage testing ("an effective test is one that locates a bug") it demonstrates the need of the software engineering society to divide fundamental development actions, such as repairing, from that o f authentication. Concerning the periods and the diverse objectives in software testing, diverse roles have been set: manager, test lead, test designer, test analyst, tester, test administrator and automation developer. Ammann & Offutt (2008) classified the goals and phases in software testing in the following stages: Debugging oriented (1956) Demonstration oriented (1957–1978) Destruction oriented (1979–1982) Evaluation oriented (1983–1987) Prevention oriented (1988–2000) How Testing is Controlled Test control can be considered as the test management tasks needed throughout the test procedure so as to keep the testing aligned to the software development procedure, the requirements of the project, and the requirements of the firm wanting to use the software (Miller, DeCarlo & Mathur, 2004). These tasks take place as stipulated, based on the decision of the test manager, as well as other associates of the project team, and can also occur on a premeditated basis (Miller, DeCarlo & Mathur, 2004). Testing is controlled by ensuring that Software Quality Control is set up. Software Quality Control refers to a set of protocols used by companies to make sure that a software product will fulfill its quality objectives at the best value to the client, and frequently to improve the firm’s capacity to produce more software products in the future. Software quality controls are specified requirements, both functional and non-functional, such as supportability, usability and performance (Cangussu, DeCarlo & Mathur, 2002). It also refers to the capacity for software to perform effectively in unpredictable scenarios and maintain a fairly low fault rate. These premeditated procedures and requirements bring about the idea of software testing, Validation and Verification It is different from software quality assurance, which incorporates reviews of the quality management system alongside a standard. While software quality control refers to contr ol or management of products, software quality assurance, on the other hand, is a control of processes. This function checks whether or not a software project follows its premeditated procedures and processes, and that the project brings out the anticipated internal and external products (output) (Miller, DeCarlo & Mathur, 2004). Managing Creativity When managing creativity with regards to software management, it is vital to differentiate two main viewpoints: activity-level (or task-level) analysis, as well as process-level analysis. The activity-level viewpoint pertains to the issues of how pockets of creativity are typified and how they can be endorsed (Sommerville, 2006). The process-level