Did Europe created the problem that sit faces today? Has European racism and xenophobia led to the ongoing terror crisis on the continent? And how should the US respond? Particularly since many experts believe that our danger from terrorism is NOT from refugees (not immigrants but refugees. Please don't forget there's a difference.) from the region though there certainly is debate (the current vetting process is extraordinarily detailed and thorough).

Classify the following items as: (1) prepaid expense, (2) unearned revenue, (3) accrued expense, or (4) accrued revenue.

Fees received but not yet earned: _______________________________

Fees earned but not yet received: _______________________________

Paid premium on a one-year insurance policy: _____________________

Sales tax owed to be paid beginning of next year: __________________

Select and describe a leader you admire. Your selected leader may be either a real-life individual or a fictional character from television, the movies, or a book. Using leadership theories, analyze your selected leader to identify characteristics and provide specific examples of leadership qualities you think contributed to that person's success.

Evaluate your own leadership style. Select a mentor, and hold a discussion with that individual about your own leadership characteristics.

Write a paper no more than 1,000 words, in which you explain your leadership style and your ideas for improving your effectiveness as a leader based on your comparison with the admired leader and what you learned through your discussion with your mentor.

For each employee listed, use the wage-bracket method to calculate federal income tax withholding.

1:Phil McGlynn (Married; 3 federal withholding allowances) earned weekly gross pay of $750.

Federal income tax withholding = $

2:Gary Williams (single; 1 federal withholding allowance) earned biweekly gross pay of $1,920. He participates in a flexible spending account, to which he contributes $50 during the period.

Federal income tax withholding = $

3:Lila Downing (single; 2 federal withholding allowances) earned monthly gross pay of $1,285. For each period, she makes a 401(k) contribution of 8% of gross pay.

Federal income tax withholding = $

4:Billie Hall (married; 2 federal withholding allowances) earned semimonthly gross pay of $2,250. She participates in a cafeteria plan, to which she contributes $250 during the period.

Federal income tax withholding =

King Solomon is a rich farmer in Tetebia, a town in the Asou Municipal Assembly. He owns over 100,000 hectares of farmlands. However, he fears the worst might happen and wants to do some investments to secure his future and that of his children. He is contemplating some long term investments he could undertake to secure his future and that if his children. He is now 50 years old and he plans to retire in 10 years from active farm work. He expects to live for another 25 years after he retires –that is, until age 85. He was advised by a friend that an investment in the financial market will help him plan his retirement well. He has no idea about financial markets and how they operate. You recently graduated and have just reported to work as an investment advisor at the brokerage firm of Cenden Ltd. King Solomon has approached your company for advice. Your boss after a discussion with King Solomon could gather the following information. King Solomon wants his first retirement payment to have the same purchasing power at the time he retires as GHȼ 40,000 has today. He wants all of his subsequent retirement payments to be equal to his first retirement payment. (Do not let the retirement payments grow with inflation: King Solomon realizes that the real value of his retirement income will decline year by year after he retires.) His retirement income will begin the day he retires, 10 years from today, and he will then receive 24 additional annual payments. Inflation is expected to be 5% per year from today forward. He currently has GHȼ 100,000 saved up, and he expects to earn a return on his savings of 8% per year with annual compounding.

Again, he wants to have a secure university education for his lovely daughter Daisy. His daughter is now 13 years old. She plans to enroll at the University of Professional Studies, Accra in 5 years, and it should take her 4 years to complete her education. Currently, the cost per year (for everything – her food, clothing, tuition, books, transportation, and so forth) is GH¢ 12,000 per year. This cost is expected to remain constant throughout the four-year university education. The daughter recently received GH¢ 7,500 from her grandfather’s (King David’s) estate; this money will be invested at a rate of 8% to help meet the costs of Daisy’s education. The rest of the costs will be met by money King Solomon will deposit in a savings account which also earns 8 percent compound interest per year. He will make 5 equal deposits into the account, one deposit per annum starting one year from now until his daughter starts university. These deposits will begin one year from now. (Assume that school fees are paid at the beginning of the year).

Again, King Solomon is interested in buying a bond issued by Zenzo Pharma Ltd. Zenzo Pharma intends to use the proceeds of the bonds to finance the production of its new vaccine for COVID 19. The bond has a face value of GH¢10,000 at a coupon rate of 12% and a term to maturity of 10 years. The bond expects to pay coupons annually. Included in the bond indenture are call and sinking fund provisions. The required rate of return on the market for bonds with similar features is 18% per annum. Your boss had asked you to advice King Solomon based on the information he provided

Required
a. Explain to King Solomon what financial markets mean and which three (3) financial instruments he can invest in.                                                                                   
b. To the nearest cedi, how much must he save during each of the next 10 years (with equal deposits being made at the end of each year, beginning a year from today) to meet his retirement goal? (Note: Neither the amount he saves nor the amount he withdraws upon
retirement is a growing annuity.)                                                                           

c. What will be the present value of the cost of 4 years of education at the time the daughter
Daisy turns 18?                                                                                                          
d. What will be the value of the GH¢ 7,500 that Daisy received from her grandfather’s estate
when she starts college at 18?                                                                                   
e. If King Solomon is planning to make the first of 5 deposits one year from now, how large must each deposit be for him to able to put his daughter through college?            

Mini Case: Nike and Sweatshop Labor

Nike, a company headquartered in Beaverton, Oregon, is a major force in the sports footwear and fashion industry, with annual sales exceeding $ 30 billions, more than half of which now come from outside the United States. The company was co-founded in 1964 by Phil Knight, a CPA at Price Waterhouse, and Bill Bowerman, college track coach, each investing $ 500 to start. The company, initially called Blue Ribbon Sports, changed its name to Nike in 1971 and adopted the “Swoosh” logo—recognizable around the world—originally designed by a college student for $35. Nike became highly successful in designing and marketing mass-appealing products such as the Air Jordan, the best selling athletic shoe of all time.

Nike has no production facilities in the United States. Rather, the company manufactures athletic shoes and garments in such Asian countries as China, Indonesia, and Vietnam using subcontractors, and sells the products in the U.S. and international markets. In each of those Asian countries where Nike has production facilities, the rates of unemployment and under-employment are relatively high. The wage rate is very low in those countries by U.S. standards—the hourly wage rate in the manufacturing sector is less than $ 2 in each of those countries, compared with about $ 35 in the United States. In addition, workers in those countries often operate in poor and unhealthy environments and their rights are not particularly well protected. Understandably, host countries are eager to attract foreign investments like Nike’s to develop their economies and raise the living standards of their citizens. Recently, however, Nike came under worldwide criticism for its practice of hiring workers for such a low rate of pay—“next to nothing” in the words of critics—and overlooking poor working conditions in host countries.

Initially, Nike denied the sweatshop charges and lashed out at critics. But later, the company began monitoring the labor practice at its overseas factories and grading the factories in order to improve labor standards. Nike also agreed to random factory inspections by disinterested parties.

Discussion questions:

1. Do you think the criticism of Nike is fair, considering that the host countries are in dire needs of creating jobs?
2. What do you think Nike’s executives might have done differently to prevent the sensitive charges of sweatshop labor in overseas factories?
3. Do firms need to consider the so-called corporate social responsibilities in making investment decisions?

Read the article and give answer of 3 question which are given below

Religion Versus the Charter: Canada’s commitment to multiculturalism is being tested in new and unexpected ways

By Janice Gross Stein

University of Toronto Magazine

Winter 2007

1. Canadians are proudly multicultural. Along with publicly funded health care, multiculturalism has become part of the sticky stuff of Canadian identity. Section 27 of the constitution, the Canadian Charter of Rights and Freedoms, provides that the charter “shall be interpreted in a manner consistent with the preservation and enhancement of the multicultural heritage of Canadians.”
2. Canada is unique among western democracies in its constitutional commitment to multiculturalism – a commitment that has worked extraordinarily well in practice. In our large cities, many cultures live peacefully with one another. One need only watch World Cup soccer in Toronto to testify to the city’s cultural diversity. Bystanders are welcomed and invited to join Ghanaians, French, Italians, Portuguese and Koreans, who take to the streets to wave flags in celebration. At its best, multiculturalism in Canada is inclusive, rather than exclusionary.
3. Despite extraordinary successes, the Canadian commitment to multiculturalism is being tested in unexpected ways. A resurgence of orthodoxy in Christianity, Islam and Judaism is sharpening lines of division between “them” and “us.” Canadians are uncertain about what limits, if any, there are to embedding diverse religious as well as cultural traditions within the Canadian context. We know pretty well what the “multi” in multicultural means, but are much less confident about “culture.” Does culture in Canada mean just a respect for pluralism and difference? Or, is there more? Have we produced a broader set of shared values that must, at some point, bump up against the diversity and difference that we celebrate as an important part of who we are?
4. There is a sniff of smugness in our celebration of our successes as a multicultural society. That smugness, a culturally sanctioned political correctness, is becoming less acceptable as real divisions creep into the debate about cultural and religious difference. How far can respect for difference go? When does it constrain freedom of expression? That issue boiled over when a Danish newspaper published cartoons that Muslims considered defamatory. Anti-Semitic cartoons have provoked similar debates. Does freedom of expression permit one group to insult and stereotype another? And when does stereotyping subtly become incitement to hatred?
5. These questions are not important if multiculturalism is largely restricted to the celebration of song, dance, literature, language and food. It is this kind of celebration that is the stuff of the official multiculturalism policy in Canada’s large cities. On one July afternoon in Toronto, for example, residents could choose between the Corso Italia Toronto Fiesta and Afrofest.
6. We are on far more difficult terrain when we ask more serious questions about traditions of the church – and synagogue and mosque – and the state. How committed are we in Canada to the secularization of public space? Do we welcome multiple religious symbols in public squares in December or do we ban them all? How far can religious practice and celebration extend into public space? To what extent will the state, in the service of the freedom of religion, continue to allow churches, synagogues and mosques to uphold policies that have an impact on the fundamental rights of Canadians? And can public officials refuse to perform certain duties because of private religious beliefs? To the surprise of many Canadians who come from quite different ends of the political spectrum, the relationship between equality rights and the right to freedom of religion is now on the public agenda.
7. *In Canada, we would not think of enforcing restrictions against Hebrew skullcaps, Christian crosses or Muslim hijabs in our public schools. On the contrary, we celebrate almost everyone’s religious and national holidays. Where we are reluctant to go, however, is the conflict between the universal human rights that we treasure and different religious and cultural traditions. One obvious fault line – one that we tiptoe around – is the rights of women in different religious and cultural traditions in our midst.

(FYI *Recently in Quebec the passage of Bill 62 disallows face coverings when giving/receiving a public service and during protests.)

8. Women in Canada are guaranteed equal treatment and an equal voice in the determination of our shared vision of the common good. We respect rights and we respect diversity, but at times the two compete. How do we mediate these disputes? What to do about private religious schools, for example, that meet government criteria by teaching the official curriculum but segregate women in separate classrooms? Should universities make space available to student groups that segregate women in worship? The University of Toronto allows religious organizations to determine how they use the space they are given for prayer. Currently, Jewish and Islamic services separate men from women in religious services held on campus. McGill University in Montreal, by contrast, maintains that as a non-denominational university, it is not obligated to provide prayer space for any religious group.
9. These questions are not abstract, but very personal to me. When I challenged my rabbi recently about his long-standing refusal to give women in my congregation the right to participate fully and equally in religious services, he argued: “I have not taken the position of ‘separate but equal,’ although I believe that a case can be made for this perspective. I have not argued for a fully egalitarian expression of Judaism, although I believe that a case can be made for this perspective. Instead, I have pressed for increased inclusion.”
10. Indeed, under his leadership our congregation now permits a greater degree of involvement for women in daily services, in public readings and in leading parts of the liturgy. These are far more than cosmetic changes, but to me, as significant as these changes are, they are not enough. Women are still not counted as part of the 10 people who must be present before prayers can begin. Only men count. I have had the extraordinary experience of sitting in a chapel and watching the leader of prayers count the men in the room, his eyes sliding over me as he counted. For all intents and purposes, not only did I not count, I was invisible.
11. Contrary to my rabbi, I do not think that any argument at all can be made for separate but equal treatment. This kind of argument has a long and inglorious history of discrimination that systematically disadvantages some part of a community. Nor is it obvious why greater inclusion should be capped short of full status, where women count as equals in constituting a prayer group. What principle is at work here? Even though the charter strictly applies only to public space, I take its spirit and its values seriously.
12. My religious obligation clashes openly and directly with values that I hold deeply as a Canadian. Fortunately, there are Jewish congregations in Toronto that are fully egalitarian. My cultural and religious community is sufficiently pluralistic that I can choose among a wide variety of options. A resolution of my personal dilemma is available to me – I can vote with my feet – but the issue is public as well as private.
13. These religious institutions that systemically discriminate against women are recognized, at least implicitly, by governments. They enjoy special tax privileges given to them by governments. Religious institutions do not pay property tax and most receive charitable status from the federal government. If religious institutions, for example, are able to raise funds more easily because governments give a tax benefit to those who contribute, are religious practices wholly private even when they benefit from the public purse? Are discriminatory religious practices against women a matter only for religious law, as is currently the case under Canadian law which protects freedom of religion as a charter right? Or should the equality rights of the charter have some application when religious institutions are officially recognized and advantaged in fundraising? Does it matter that the Catholic Church, which has special entitlements given to it by the state and benefits from its charitable tax status, refuses to ordain women as priests?
14. How can we in Canada, in the name of religious freedom, continue furtively and silently to sanction discriminatory practices? I have deliberately chosen a personal issue – the issue of women’s participation in religious services in my own synagogue – to open up this difficult discussion of the desirable balance between the right to freedom of religion and other charter rights. Some would urge silence and patience until a new social consensus emerges, until we rebalance. Opening difficult conversations too early can fracture communities, inflict deep wounds and do irreversible damage to those who are most open to experimentation. In my own congregation, I have been counselled for the last five years to be patient. Give it time, I’m told, and the synagogue will become fully egalitarian.
15. I find it hard to be patient into the indefinite future, with no commitments from my religious leadership. I worry that change will stall unless we keep a civil but difficult conversation going. There is no question that there is a conflict between equality rights, on the one hand, and the right to freedom of religion, on the other. The law recognizes that conflict, but we need to ask hard questions about the appropriate balance. If I am expected to be patient, almost endlessly patient, then religious leaders must be cognizant of the responsibilities of their organizations that receive charitable status and public benefit to engage with Canadian culture as it is expressed in our most fundamental laws.

Janice Gross Stein is the Belzberg Professor of Conflict Management and director of the Munk Centre for International Studies. This article is adapted from a longer essay about multiculturalism that appeared in the September issue of the Literary Review of Canada.

Questions

1. Paragraph 6: What is now on the public agenda.
2. Paragraph 7: What is there a conflict between? What is the ‘fault line’ that we tiptoe around?
3. Paragraphs 8 and 13: Stein notes in Paragraph 11 that the Charter only strictly applies to public space. However, these issues are now spilling out into other spaces such as private religious schools, universities, and churches. Yet, she argues that the Charter actually does apply to private religious schools, universities, and churches. Summarize how Ms. Stein explains the conflicts that are arising in these each of these ‘private’ spaces.