Cinematography Essays

Cinematography Essays Cinematography Essay Cinematography Essay Essay Topic: Film 1. Cinematography The main shot sizes of this scene in the movie are close-up shot and long shot. As this scene is about the emotional conflict between different characters, lots of close up shot size were frequently used to show the changes of characters facial expressions. This scene starts with a close up shot to show Mimis face which conveys the fact that he is extremely upset. Above all, after he walks toward his wife, he is in the dilemma of upholding his honor. At this point, the close up shot which shows his facial expression changing from angry to crying is a definite example why close up shots were used in this quarrel scene. In addition, during the time when the characters are talking, this shot size is matched with shot reverse shot. Another main shot size is the long shot to show characters action. During the quarrel, Mimis actions are vehement and drastic. Therefore, this kind of shot size is required to show all his assault and battery to his wife and her reaction. Whereas shallow focus is used in close up shots to exaggerate the characters face, deep focus is used in long shot to provide wide and overall view of the action and surroundings. Besides the depth of field, the camera position or characters position is also important. When Mimis wife agrees with him saying that she has dishonored him and deserves to die, Mimi is standing and suffering from the dilemma between his affair and her affair. As he is standing in front of the camera and the high angle is used, the audience can focus on Mimis action and facial expression more than his wife who is sitting down with her head hanging down. On the other hand, camera angle is also important to make the narrative clearly and dramatically. Overall, when the camera shoots Mimi, the low angle is used to make him look stronger and dominant, but the reverse is true for his wife. Not only in this scene but also in the whole movie, Italian masculinity is an overriding atmosphere. In particular, when Mimi is trying to strangle and urge her to tell him the story, the camera shoots him through an extremely high angle. These different camera angles tell us the relationship of the upper and lower positions between Mimi and his wife, Rosalia. When they are talking about the story of Rosalias affair, the camera shoots reverse shot. However, when Mimi confesses his affair with Fiore to prove that he is not a fag and impotent, the camera shoots only Mimis face and does not show the wifes reaction. This shot makes the knife strike and her anger unexpected and a surprise. As a consequence, the conflict becomes maximized at the next shot wh ich Rosalia is trying to kill Mimi. 2. Sound track The extract begins with the noise of people who try to make him stop. This noise stopped slowly when Mimi is walking toward Rosalia. After the noise stopped, there is no noise or background music. Only Rosalias weeping and Mimis snarling are able to be heard. In fact, the weeping crosses over to noise from the people. The noise is getting quieter, but the weeping is getting louder. The silence is broken by Mimis shout and the loud noise of an engineering tool being thrown. Interestingly, although the noise of the people can be heard while they are talking, this disappears after the door is closed and not able to be heard by the characters and audience as well until their conversation is finished and the action is shown. This kind of silence often appears because the following conversation is very serious and important to construct the narrative. Therefore, it is possible to say that this silence encourages the audience to concentrate on the characters conversation. Some digetic sounds are exaggerated thorough putting non- digetic sounds together. For example, when Mimi slaps Rosalias cheek, the supplementary non digetic sound is added to the slapping sound. As a consequence, the sound of slapping becomes much louder and gives the audience more emotional effect. Above all, when the knife is flying through the air and sticks into the wood, the sound can not be heard in the real world. This is actually the non digetic sound as well. However, interestingly, this is more realistic and actual sound than real sound. The change of the digetic sound to non digetic sound via adding effective sound can emphasize the reaction which is followed by hearing the sound. The most important sound in this extract is the orchestral background music which starts just after the knife strikes. Rosalias shout and holding a knife is shown with the music. This magnificent music is a bit fast and waved. That kind of tempo and atmosphere is quite enough to match with the fight of the last shot. The volume of music goes up and it is maximized when they fight violently. This is because the fight is the most berserk and the explosive climax of the conflict between Mimi and Rosalia. In other words, this climax of the extract is reinforced by the effect of the musical score and, as a consequence, the audience can be tense. This is a good example how the sound supplies the impact of the visual narrative. The extract is finished when the noise of the people outside is appeared again little by little under the background music. That is, the extract is started and finished with the same noise which is digetic sound. It shows that not only the camera work or editing but also sound including music can provide consistency to the film. 3. Ideology The periodic background of this film is in the 1970s when most Italian male workers move to the North of Italy from the South to get better income and workers rights. This pattern of industrial culture results in the tragedy in the family such as infidelity to the spouse because of the separation from the family. Not only this but also social disorganization, for example the violence of Mafia, is rose according to political conflicts between communism and capitalism or consumerism. The Trade Union was very strong at this stage in Italy and if somebody is not joined in Trade Union or a communist party, he or she can be alienated amongst workers. In addition, the extension of womens rights was increasing in this period. As most male workers moved to the north, there were many opportunities to get a job and earn money for women in the South. The worldwide tendency of womens participation in social movement also influenced Italian women to change their thinking. Women in this period tried to discuss and solve the sensitive issues like abortion, sex or divorce. Therefore, in this movie, Rosalia is changed like other women. Rosalia obtained a job, changed her external shape such as hair style and learnt to drive. She is also dissatisfied with having sex with Mimi because he is impotent. These factors lead to her having the affair with Finocchiaro. However, the interesting progress in this scene is that Rosalia confesses her affair and she says she is bad and he is right. Because of her saying, Mimi is caught in the dilemma of upholding his honor between him feeling guilty about the affair with Fiore and the fury because of Rosalias affair. Even though Rosalia is changed physically, she is still a house wife in a patriarchal society and beaten by her husband. It is possible to say that this situation represents the anomie of traditional value versus changing attitudes in modern Italy. (At the beginning of this film, the scene which she washed the legs of her husband shows us how Italy was a serious patriarchal society). Through the quarrel, Mimi can look back at his life and realize the sense of futility and the fact that working in the North was not the way. This depicts the modern society as a destructive period of essential humanity and depersonalization. He meets many people in the movie and there are many relationships with him. However, as can be seen at the end of the film, he is alone and foreign to others. The modernization encourages the disintegration and makes people individualistic. After all, Mimi is a lonely and an alienated victim of the modern society.

Analysis of Invitation Cards for Attending Wedding Ceremonies in the Jordanian Society Essay Example

Analysis of Invitation Cards for Attending Wedding Ceremonies in the Jordanian Society Essay Example Analysis of Invitation Cards for Attending Wedding Ceremonies in the Jordanian Society Essay Analysis of Invitation Cards for Attending Wedding Ceremonies in the Jordanian Society Essay The data are elicited through a questionnaire that consists of twenty five items compiled from invitation cards for both Muslims and Christians. The findings of the study show that the form of the invitation cards in Islam and Christianity in the Jordanian society is systematic and influenced by social, economic, and religious factors. Finally, this study recommends that further research to be conducted investigating other invitation cards for other events in the Jordanian society such as, invitation cards for attending meetings, lectures, celebrations, royal feasts and tribal reconciliation. 1. Introduction This paper reports on the results of a study which investigates the analysis of wedding invitation cards between Muslims and Christians in the Jordanian society. Also, it explores how the Christian and Muslim wedding invitation cards are structured. Al-Qudah (2001: 1) suggests that sociolinguistics is a relatively new branch of linguistics which deals with topics related to the interaction between society and language. Hymes (1979: 61) states that genres often coincide with speech events, but must be treated as analytically independent of them. Campbell and Jamieson (quoted in Swales 1990: 43) defined a genre as a group of acts unified by a constellation of forms that recurs in each of its members. These forms, in isolation, appear in other discourses. What is distinctive about the acts in a genre is a recurrence of the forms together in constellation. Nunan (1993) insisted that the term genre recently adapted by functional linguists who argue that language exists to fulfill certain functions, and that these functions will determine the overall shape or generic structure of the discourse Do the socio-cultural factors have a significant role in the organization and production of such wedding invitation cards? We have been thinking of this question for ages. The invitation cards have great communication potential(Willer 2001: 16). They represent a means to invite other people to attend the wedding ceremony which is arranged by the families of both the bride and the groom. Brown and Levinson (quoted in Haidarah 2001: 27) provide an insightful account of the various ways in which people can convey messages through invitation cards. The communicative purpose of such invitation is to inform people that a wedding part is going to be held in a specific time and place and to invite or call upon people to participate in this occasion by their presences. A wedding party is a significant event in the Islamic Jordanian society. the party will function as an announcement to the public that X and Y are a husband and wife from now on. A large group of people are invited in order to witness that event. It seems that this field of study is fairly new; it has not been investigated thoroughly. It is also clear that this topic has not been studied in Jordan. Hence, the need for such research in this area to identify the organization and production of such wedding invitation cards. An invitation card is considered one of the most important forms of genre. Scollon (1995) defines genre as a term borrowed from literature to refer to different conventional forms of speech events. For examples, jokes, lectures, sales letters, contracts, evaluation reports, advertising copies and so forth are all different genres found in every day professional communication. By genre we mean any speech event, whether it is spoken or in writing which has fairly predictable sets of speech acts, participants, topics, settings, or other regularly occurring and conventional form. Raheja and Puri (1995: 68) viewed that the wedding invitation card can be organized in a number of formats. However, the following important information must be included: (1) The fact that it is a wedding event; (2) the names of the hosts; (3) the names of the bride and the groom; (4) that data and the year; (5) the time; (6) address of the ceremony. The Jordanian society Jordan is a developing country, just like any other country in the Arab world. It has a rooted history that pushes to become one of the most advanced countries in the region. Socially, the traditional heritage in Jordanian society is that family members, relatives, friend, and neighbors should support each other morally and sometimes substantially in times of adversity and happiness. Friendship between people of the same sex is occasionally expressed by holding hands when walking in the street. Marriage is still common in Jordanian society. When two persons decide to become partners for life, the bond linking them is called marriage, which, ideally, is supported to last for a lifetime. Raheja and Puri (1995: 1) said that marriage is an institution; a union of two people; to love, cherish and obey. Marriage has become part of a tradition. Derived from the Latin word traditio, tradition encompasses to the cumulative social heritage in the form of habits, customs, attitudes and ways of life, which have been transmitted from one generation to the next either through written scripture or word of mouth. The marriage contract, in Jordan, is held between the brides father hand in hand with the bridegroom in the presence of the official judge and witnesses. Guthrie (2001: 15) indicated that the marriage contract included detailed trousseaux inventories and gifts to the bride from her own family, as well as the dowry (mahr), which was for her sole use and benefit. Religious language is repeated after the judge in this event, which is common in all Islam countries. Wedding celebration usually lasts three days and often involves over a hundred guests. Men and women usually celebrate separately in different places. The bridegroom and his family terminate the general celebrations with a big meal in the afternoon for guests, relatives, friends and others The bride celebrates in her parents house mostly together with a great number of female relatives and friends. . 3- Objectives The objective of this study is: 1- To describe the genre of wedding invitation cards within the Jordanian society. 2- To identify the distinctive features that form the structure of the invitation cards in Islam and Christianity. 3- To account for the socio-cultural factors that contribute to the production and organization of such genres. 4- To identify the religious factors that affect the identification of the genre of invitation cards. 4. Methodology. 4. 1. Population The population of this study consisted of all people living in the city of Jerash (males and females). Those people were from two religions Islam (Sunni and Circassian ) and Christianity . This population will help in showing the various forms of invitation cards for attending wedding ceremonies within the Jordanian society with reference to their religions. 4. 2. Sample The sample of this study has been chosen randomly for the questionnaire. The number of people involved for this questionnaire was 13 females and 37 males. Their ages ranged from 22 to 65. Non of them were illiterate, very few had only elementary education, some of them have only secondary education. As for higher education, some of the respondents have Diploma, some have B. A, others had Masters degrees, while few of them have doctoral degrees in different fields. Table (1) shows the distribution of this sample according to religion, sex, and number : Number of females |Number of males |religion | |2 |24 |Sunni |Islam | |5 |3 |Circassian | | |6 |10 |Christianity | |13 |37 |Total | Table (2) shows the distribution of this sample according to their education : Number of females |Number of males |educatio n | |0 |3 |Elementary | |5 |8 |Secondary | |3 |3 |Diploma degree | |4 |18 |Bachelors degree | |1 |3 |Masters degree |0 |2 |Doctoral degree | |13 |37 |Total | 4. 3. Data elicitation The data were elicited through a questionnaire which gives the informants the opportunity to respond frankly without embarrassment. On the first page of the questionnaire there are five questions that elicit demographic information about the subjects, i. e. sex, age, place of living (the city of Jerash) in addition to religion and educational levels. Religion is considered one of the most important variables in this study. The five questions investigate whether age, place of living, sex, educational levels and religion affect the form of the wedding invitation cards. The questionnaire consists of twenty five items investigating the structure and the form of the wedding invitation cards for both muslins and Christians. After careful observation of available invitation cards for attending wedding ceremonies, the researchers have written the twenty five items that were used to collect the data. The questionnaire items consisted of two types (Multiple-Choice and Yes/No questions). The subjects were asked to answer these questions carefully with the assistance of the researchers. 5. Results and discussion. The main focus of this paper was to analyze the invitation cards in Islam and Christianity within the Jordanian society. In order to achieve this objective, the researchers used a questionnaire as a tool to collect dada that would show any potential and significant differences between Muslims and Christians in this regard. The results of this tool will be presented in detail below. The analysis of the questionnaire results showed approximately similar differences between Islam and Christianity. Results of question one which was about the person who offers the invitation card showed that 57. 6% of Muslims wedding invitation cards were offered by the father, 30. 7% of them by the elder brother, 4% by the cousin, and 7. 7% by others, such as the bridegroom himself. As for, Circassians, analysis of results showed that 62. % of them was the father, 25% of them was the elder brother, and 12. 5% of them was the cousin. While Christians, analysis indicated that 75% of them was the father, 18. 7% of them was the elder brother, and 6. 3% of them was others. We have found that the father is the one who always off ers the wedding invitation cards for both Muslims ( Sunni and Circassian ) and Christians (see table 1). Table (1): The person who offers the wedding invitation card. |total |others |cousin |The elder brother |father |Who offered the invitation card? | |100% |7. 7% |4% |30. % |57. 6% |Sunni | |100% |0% |12. 5% |25% |62. 5% |Circassian | |100% |6. 3% |0% |18. 7% |75% |Christian | Question number two which asked about mentioning the name of the bride in the invitation card revealed that 46% of Muslims (Sunni) mentioned the brides name, 50% 0f Muslims (Circassian) also mentioned the brides name, while all of Christians mentioned the name of the bride in the invitation cards. It was found that more than half of Muslims didn’t mention the brides name because of either their social or religious contentments (see table 2). Table (2): Mentioning the brides name. |Disagree |Agree | | | | | | | | |Mentioning | | | |the brides name. | | | | | |Muslim | |Muslim | | |Christian | |Christian | | | | | | | | | | |Circassian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | | | |0% |50% |54% |100% |50% |46% | | With regard of those who did not mention the name of the bride, it was found that 85. % of Muslims (Sunni) used instead of the brides name the word: k? ri:m-? uhu (his wife), 14. 3% of them used the word: ibn-tuhu (his daughter). 75% of Muslims (Circassian) also used the word k? ri:m-? uhu (his wife), the rest used the word: ibn-tuhu (his daughter). Also we have found that some of them used the expression ? aqiqatuhu(his sister). As for Christians, they all mention the brides name. (see table 3). Table (3): The way the brides name is mentioned. |total |others |his brothers daughter |his daughter |his wife |How is the brides name mentioned instead? | |100% |0% |0% |14. 3% |85. % |Sunni | |100% |0% |0% |25% |75% |Circassian | |0% |0% |0% |0% |0% |Christian | Question four which asked about the reasons why the brides name wasn’t mentioned in the invitation card showed that 41. 6% of Muslims (Sunni) didn’t mention the brides name because of Social contentment, 58. 4 % of them was because of Religious contentment. Whereas, 100% of Circassians was because of only social contentment. In case of Christians, there were no reasons for not mentioning the brides name (see table 4). Table (4): The reasons why the brides name wasn’t mentioned in the invitation card. total |others reasons |religious |social contentment |Whatre the reasons for not mentioning the | | | |contentment | |brides name | |100% |0% |58. 4% |41. 6% |Sunni | |100% |0% |0% |100% |Circassian | |0% |0% |0% |0% |Christian | As for question five that was about the one who insists on not mentioning the brides name in the invitation card, findings showed that 14. % of Muslims (Sunni) was the grooms father who insists on not mentioning the brides name, 7. 1% was the brides family, and 78. 6% was the grooms himself. 75%of Muslims (Circassian) was the grooms himself and 25% was only the brides family. In comparison with Muslims, Christians had no reasons for not mentioning the brides name in the invitation card (see table 5). Table (5): The person who insists on not mentioning the brides name in the invitation card. |total |groom himself |brides family |rooms farther |Who insists on not mention ing the brides name? | |100% |78. 6% |7. 1% |14. % |Sunni | |100% |75% |25% |0% |Circassian | |0% |0% |0% |0% |Christian | By analyzing results of question six that was about mentioning the bride and grooms job title in the invitation card, it was found that 30. 7% of Muslims (Sunni) mentioned the job title, while 69. 2% refused to mention it. 50% of Muslims (Circassian) mentioned the job title and the rest didn’t. As for Christians, 43. 7% insisted on mentioning their job titles and 56. 3% didn’t. We have found that the reason behind mentioning the job title is prestigious one (see table 6). Table (6): The person who insists on not mentioning the brides name in the invitation card. Disagree |Agree | | | | | | | | | | | | |Mentioning the job | | | |title | | |Muslim | Muslim | | |Christian | |Christian | | | | | | | | | | |Circassian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | | | |56. 3% |50% |69. 2% |43. 7% |50% |30. 7% | | Question seven asked about beginning the invitation card with a verse of the Holly Koran. Analyzing the results showed that 53. 8% of Muslims (Sunni) usually began their invitation cards with the following verse of the Holly Koran: â€Å"wa men ayatehe an khalaqa lakum min anfusikum azwajan litaskunu elaiha waj? ala binakum mawadatan wa rahma ina fii ? aalika la’yaatin liqawmin yatafakaroon† And of his signs is this: he created for you helpmeets from yourselves that ye might find rest in them, and he ordained between you love and mercy. Lo, herein indeed are portents for folk who reflect. While 75% of Muslims (Circassian) used the same verse of Holly Koran. It seems that Muslims (Circassian and Sunni), who didn’t use the verse of the Holly Koran, tend to use a verse of poetry such as: Ya m ar ala? bab ha? ihi d? watii fatafaDalu litu? arikunii bah d? etii Oh, lovely people, this is my invitation come and share me my happiness Table (7 ): Beginning the invitation card with a verse of the Holly Koran. disagree |Agree | | | | | | | | |Beginning the invitation card| | | |with a verse of the Holly | | | |Koran. | |Muslim | |Muslim | | |Christian | |Christian | | | | | | | | | | |Circassian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | | | |NA |25% |46. 2% |NA |75% |53. 8% | | Question eight investigated if the invitation card began with a text of the Bible, results of their answers revealed that 100% of Christians used the following common text of the Bible: 1- â€Å"bilmd? di walkaramati kalilhuma† â€Å" marry them with glory and dignity 2- â€Å"ma d? ama? hu allaah la yufariquhu insan† † What God combines can not be separated by humans. 3- wlikai ya? lamu ana ismaka qad ? ukira ? la haa? a albeit al? ii banait To know that your name had been mentioned upon this house you built. 4- myahun ka? era la tastati:? an toTfe? almahaba wasyool la ta? moroha. Much water couldn’t put out love and flood cant overwhelm it. Whereas, Muslims used a verse of the Holly Koran and a verse of poetry. We have found that none of the Christians used a verse of poetry in their invitation cards (see table 8). Table (8): Beginning the invitation card with a text of the Bible. Disagree |Agree | | | | | | | | | | | | |Beginning the invitation card with| | | |a text of the Bible. | |Muslim | |Muslim | | |Christian | |Christian | | | | | | | | | | |Circassian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | | | |0% |NA |NA |100% |NA |NA | | Results of question nine which was about including the invitation card a verse of poetry showed that 7. 7% of Muslims (Sunni) mentioned a verse of poetry, while Muslims (Circassian) was 12. 5%. As for Christians, 6. 2% of them mentioned a verse of poetry such as: Ya m ar ala? bab ha? hi d? watii fatafaDalu litu? arikunii bah d? etii Oh, lovely people, this is my invitation come and share me my happiness Table (9): Including the invitation card a verse of poetry. |Disagree |Agree | | | | |Including the invitation card| | | |a verse of poetry. | | | | | |Muslim | |Muslim | | |Christian | |Christian | | | | |Circanssian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | | | |93. 8% |87. 5% |92. 3% |6. 2% |12. 5% |7. 7% | | As for question ten which was about if the invitation card included a statement to the invitees about not accompanying children, the results showed that 27% of Muslims (Sunni) mentioned a statement, while Muslims (Circassian) was 12. 5%. As for Christians, 18. 8% of them mentioned a statement. During our interview with the subjects, we have found that Christianity urges the family to accompany their children to the wedding ceremony (see table 10). Table (10): Including the invitation card a statement to the invitees about not accompanying children. |Disagree |Agree | | | | | | | | |A statement to the invitees about | | | |not accompanying children. | |Muslim | |Muslim | | |Christian | |Christian | | | | |Circassian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | | | |81. 3% |87. 5% |73% |18. 8% |12. 5% |27% | | Analyzing results of question eleven that investigated the statement that is used by those who didn’t like children to come to the wedding ceremony, showed that 57. 1% of Muslims (Sunni) and 100% of Muslims (Circassian) used the following direct statement: â€Å"yurd? a ? adam iSTi ab al? Tfaal† † Please, don’t accompany children. While 14. 2% of them used the following indirect statement which is more polite than previous one: â€Å"d? nat al aTfaal byuutahum† . † Children paradise is their homes In contrast with Muslims, Christians preferred to accompany thei r children to the wedding ceremony (see table 11). Table (11): Statements used by people who didn’t want children to come to the wedding. |total |Pleasant sleeping for|Children paradise is their|Not accompanying children |What is the statement used by people who didn’t| | |your children |homes | |want children to come to the wedding? | |100% |28. 7% |14. 2% |57. % |Sunni | |100% |0% |0% |100% |Circassian | |0% |0% |0% |0% |Christian | As for question twelve which was about if the invitation card contained a statement to the invitees about not shooting with a gun, the results showed that 53. 8% of Muslims (Sunni), 12. 5% of Muslims (Circassian), and 25% of Christians mentioned the following statement: â€Å"yurd? a ? adam iTlaaq al? yaraat alnaaryah† † Please, don’t shoot with a gun. Table (12): A statement to the invitees about not shooting with a gun Disagree |Agree | | | | | | | | |A statement to the invitees | | | |about not shooting with a gun. | | |Muslim | |Muslim | | |Christian | Christian | | | | | | | | | | |Circassian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | | | |75% |87. 5% |46. 2% |25% |12. % |53. 8% | | In regard to question thirteen that was about the price of the invitation card, analysis showed that the price of the invitation card of 57. 6 % of Muslims (Sunni), 62. 5% of Muslims (Circassian), and 50% of Christians were less than one dinnar. Whereas 38. 4% of Muslims (Sunni), 25% of Muslims (Circassian), and 50% of Christians were less than half dinnar. With relation of the rest of the subjects, the price of their invitation card was more than one dinnar (see table 13). Table (13):The price of the subjects invitation cards. |total |More than one dinnar. Less than half dinnar |Less than one dinnar |What was the price of the invitation | | | | | |cards? | |100% |4% |38. 4% |57. 6% |Sunni | |100% |12. 5% |25% |62. 5% |Circassian | |100% |18. 8% |31. 2% |50% |Christian | Findings of question fourteen that was about how the invitation card was formed showed that forming the invitation card of 27 % of Muslims (Sunni), 37. % of Muslims (Circassian), and 25% of Christians were between the brides family and the bridegrooms family. . Whereas 34. 6% of Muslims (Sunni), 50% of Muslims (Circassian), and 68. 7 % of Christians were between the bride and the bridegroom. In contrast, 38. 4% of Muslims (Sunni), 12. 5% of Muslims (Circassi an), and 6. 3 % of Christians invitation cards were formed by the bridegroom himself (see table 14). Table (14): Forming the invitation card. |total |the bridegroom only. |consultation between the |consultation between the brides |How was the invitation card | | | |bride and the bridegroom. family and the bridegrooms family. |formed? | |100% |38. 4% |34. 6% |27% |Sunni | |100% |12. 5% |50% |37. 5% |Circassian | |100% |6. 3% |68. 7% |25% |Christian | Analyzing results of question fifteen that was about Putting the invitation card in an envelope, it was found that 100% Muslims (Sunni), 87. 5% of Muslims (Circassian), and 93. % of Christians have put their invitation cards in an envelope. The rest offered the invitation cards without envelopes. (see table 15). Table (15): Putting the invitation card in an envelope . |Disagree |Agree | | | | |Putting the invitation card in | | | |an envelope. | | |Muslim | Muslim | | |Christian | |Christian | | | | | | | | | | |Circassian |Sunni | |Circ assian |Sunni | | | | | | | | | | | | |0% | | | | | |62% |12. 5% | |93. 8% |87. 5% |100% | | Considering results of question sixteen which was about if the invitation card was written in a language other than Arabic, it was found that most of the invitation card were written in Arabic. Whereas very few of them were written in English (see table 16). Table (16) Writing the invitation card in a language other than Arabic . |Disagree |Agree | | | | | | | | |Writing the invitation card in a | | | |language other than Arabic. | |Muslim | |Muslim | | |Christian | |Christian | | | | | | | | | | |Circassian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | | | |93. 8% |100% |100% |6. % |0% |0% | | Analyzing results of question seventeen which was about the way in which the invitation card was sent, it was found that 50% of Muslims (Circassian), and 18. 7% of Christians have sent their invitation cards by mail. As for 100% of Muslims (Sunni), and 50% of Muslims (Circassian), and 75% of Christians have sent their invitation cards by hand. Only 6. 3% of christens have sent their invitation cards by fax (see table 17). Table (17) The way in which the invitation card was sent. |total |by fax |by hand |by mail |How were the invitation cards sent? |100% |0% |100% |0% |Sunni | |100% |0% |50% |50% |Circassian | |100% |6. 3% |75% |18. 7 % |Christian | Considering results of question eighteen which was about if the name of the publishing house was mentioned in the invitation card , it was found that 88. 4% of Muslims (Sunni), 37. 5%of Muslims (Circassian), and 50% of Christians have mentioned the name of the publishing house in the invitation card (see table 18). Table (18) Mentioning the name of the publishing house in the invitation card. . |Disagree |Agree | | | | | | | | |Mentioning the name of the publishing| | | |house in the invitation card. | |Muslim | |Muslim | | |Christian | |Christian | | | | | | | | | | |Circassian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | | | |50% |62. 5% |11. 6% |50% |37. 5% |88. % | | As for question nineteen which investigated where the name of the publishing house appears in the invitation card, it was found that the name of the publishing house of 95. 4% of Muslims (Sunni), and 100% of both Muslims (Circassian) and Christians appeared Inside the invitation card, while only 4. 6% of Muslims (Sunni) appeared at Back of the invitation card (see table 19) Table (19): The place where the name of the publishing house appeared. |total |back of the invitation card |inside the invitation card |Where does the name of the publishing house appear? | |100% |4. 6% |95. % |Sunni | |100% |0% |100% |Circass ian | |100% |0% |100% |Christian | Results of question twenty which asked about if the invitation card finished with a statement of wishing happiness to the invitees showed that 80. 7% of Muslims (Sunni), 87. 5%of Muslims (Circassian), and 93. 8 % of Christians have finished their invitation cards with the following statement of wishing happiness to the invitees. Damat alafraa? ?alefat diarikum al? amira May happiness surrounds your inhabited homes Table (20): Finishing the invitation card with a statement of wishing happiness to the invitees Disagree |Agree | | | | |Question | | | |Items | | |Muslim | |Muslim | | |Christian | Christian | | | | | | | | | | |Circassian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | |Finishing the invitation card with a | |6. 2% |12. 5% |19. 3% |93. 8% |87. 5% |80. 7% |statement of wishing happiness to the| | | | | | | |invitees. | Analysis of answers of question twenty one which was about if the invitation card contained the place address of the event in the invitation card revealed that all of the subjects mentioned where the wedding ceremony was held in the invitation card (see table 21). Table (21): Mentioning the place address of the event in the invitation card. Disagree |Agree | | | | | | | | |Mentioning the place address of the | | | |event in the invitation card. | | |Muslim | |Muslim | | |Christian | |Christian | | | |Circassian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | | | |0% |0% |0% |100% |100% |100% | | In regard to question twenty two which was about if the invitation card contained information about the men party, results showed that 92. 3% of Muslims (Sunni), 100 %of Muslims (Circassian), and 68 % of Christians have mentioned information about the men party. The rest of subjects haven’t. (see table 21). Table (22): Mentioning information about the men party. Disagree |Agree | | | | | | | | |Mentioning information | | | |about the men party. | | |Muslim | |Muslim | | |C hristian | |Christian | | | | | | | | | | |Circassian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | | |31. 3% |0% |7. 7% |68. 7% |100% |92. 3% | | As for question twenty three which investigated if the invitation card included the time of the event, analysis of results showed that all of the subjects mentioned the time when the wedding ceremony was held (see table 23). Table (23): Mentioning the time of the event in the invitation card. |disagree |agree | | | | | | | | |Mentioning the time of the event in | | | |the invitation card. | |Muslim (34) | |Muslim | | |Christian | |Christian | | | | |Circassian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | | | |0% |0% |0% |100% |100% |100% | | Analysis of question twenty four which was about the place in which the wedding ceremony was held showed that 65. 3% of Muslims (Sunni) and 87. 5 %of Muslims (Circassian) held their wedding ceremonies in hotels. While, all Christians held it in churches. In contrast, the rest of Muslims(Sunni and Circassian) held the ceremony at their homes (see table 24). Table (24): The place of the wedding ceremony. | | | |Where was the wedding ceremony held? | |total |the bridegrooms house |church |hotel | | |100% |34. 7% |0% |%65. 3 |Sunni | |100% |12. 5% |0% |87. 5% |Circassian | |100% |0% |100% |0% |Christian | Finally, analysis of results of question twenty five, the last question, which was about if the invitation card contained a statement about having lunch, showed that 30. 7% of Muslims (Sunni), 25 %of Muslims (Circassian), and 43. 7% of Christians have mentioned a statement about having lunch in their invitation cards (see table 25). Table (25): Mentioning a statement about having lunch. |disagree |agree | | | | |Question | | |Items | | |Muslim | |Muslim | | |Christian | |Christian | | | | | | | | | | |Circassian |Sunni | |Circassian |Sunni | | | | | | | | | | | | | | | | |Mentioning a statement about | |56% |75% |69. 2% |43. 7% |25% |30. 7% |having lunch in the invitation | | | | | | | |card. | 6. Implications This study has shown that the main communicative function of wedding invitation cards is to invite people to attend wedding ceremonies. It has been observed through the analysis of the data that there are socio-cultural factors which affect the organization of invitation cards in the Jordanian society. The role of sex has proved to be an important factor especially in invitations for attending wedding parties. The name of the bride tends not to be mentioned when she belongs to a more socially conservative family. It, thus, substituted by an expression like: k? ri:- m-? uhu (his wife) or the expression ? aqiqatuhu(his sister). This is a tendency of the socially conservative Muslim families who don’t like to announce the names of their daughters or sisters to the public. However, the name of the bride tends to be mentioned when she is well-educated and belongs to a less conservative family. In contrast with Muslim families, all of Christian families tend to mention the name of their daughters in the invitation cards. The findings of this study reported here implied that the well educated people in Islam and Christianity tend to mention their job titles such as Sheikh, Doctor, Engineer†,† Lawyer, etc, in the invitation cards. And such titles are used and printed in large font and bold type to indicate high level of education and high social status. The discussion of the results of this study has shown that religious factors also seem to be of considerable importance. Muslim and Christian societies have its faith in Allah(God) deeply ingrained within its activities. This underlying Islamic and Christian values are reflected in the openings which utilize verses from the Holy Koran or texts from the Bible. for examples, Muslims usually begin their invitation card with the following verse of Koran: â€Å"wa men ayatehe an khalaqa lakum min anfusikum azwajan litaskunu elaiha waj? ala binakum mawadatan wa rahma ina fii ? aalika la’yaatin liqawmin yatafakaroon† And of his signs is this: he created for you helpmeets from yourselves that ye might find rest in them, and he ordained between you love and mercy. Lo, herein indeed are portents for folk who reflect. While Christians begin their invitation card with the following verses of Bible: 1- â€Å"bilmd? di walkaramati kalilhuma† â€Å" marry them with glory and dignity 2- â€Å"ma d? ama? hu allaah la yufariquhu insan† † What God combines can not be separated by humans. 3- wlikai ya? lamu ana ismaka qad ? ukira ? la haa? a albeit al? ii banait To know that your name had been mentioned upon this house you built. In addition, the analysis of the data indicated that the socio-economic status is also communicated in the invitation, and is found to be important in the description of the genre of invitation cards. This is revealed by the use of colorful and perfectly decorated invitation cards which include drawings such as hearts and bunches of flowers. Such invitation cards are expensive, and are meant to communicate other messages than inviting people to attend a wedding party, they tend to convey that the invitor enjoys a high economic status. 7. Conclusion The main focus of this study was analyzing invitation cards of Muslims and Christians for attending wedding parties in the Jordanian society. In order to find out any potential significant differences between wedding invitation cards of Muslims and Christians, a questionnaire as tool of collecting data was used. Data analysis revealed that there were significant differences in the way Muslims and Christians form their wedding invitation cards. The investigation of our data has shown that the communicative purpose of a text is the most important criterion for the identification of such wedding invitation cards. Dealing with various kinds of wedding invitation cards within the Jordanian Islamic and Christian societies, it has been revealed that other social, economic, and religious factors are also of great significance in the description of invitation cards. The results of this study indicated that there were significant differences between wedding invitation cards of Muslims and Christians, for instance, Muslims tend not to mention the name of the bride in the invitation cards, while Christians does. Also, Muslims tend to start their invitation cards with a verse of Koran or a verse of poetry, whereas Christians start them with only a text of Bible. In addition, Muslims tend to hold their wedding ceremonies whether in a hall (hotel) or in the grooms house, while all Christians hold it in a church. Finally, it can be said that form of invitation cards according to this study is systematic and affected by the social status, education, and religion. 8. Recommendations In light of this study and its significance, the following is recommended for future researchers in relation to invitation cards: It may be valuable to carry out research papers investigating other invitation cards for other events in the Jordanian society such as, invitatio n cards for attending meetings, lectures, celebrations, royal feasts and tribal reconciliation. 2- Carrying out research papers about invitation cards is a relatively new topic in the Arab world. Therefore, it is significant for future researchers to deal with this topic in depth. REFERENCES Al-Qudah, M. 2001. Congratulation patterns on happy occasions in Jordan. Unpublished M. A. thesis, Yarmouk university. Haidarah, H. 2001. Congratulation and condolence announcements in Yemeni newspapers. Unpublished M. A. thesis, Yarmouk university. Hymes, D. 1974. Foundations in scociolinguistics: an ethnographic approach. Philadelphia: University of Pennsylvania Press. Gutherie, S. 2002. Arab women in the middle ages: private lives and public roles. London: Westbourne Grove. Nunan, D. 1993. Introducing discourse analysis. Penguin Group Ltd. Raheji, N. and A. Puri. 1995. How to arrange a wedding. New Delhi: Palus Press. Scollon, R. 1995. intercultural communication: a discourse approach. Blackwell publishing Ltd. Swales, J. 1990. Genre analysis: English in academic and research settings. Cambridge: Cambridge University Press. Willer, L. 2001. warning: Welcome to your world baby, gender message enclosed: an analysis of gender messages in birth congratulation cards. Women and Language 24. 16-24.

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Market analysis of Sunfeast cookies

Market analysis of Sunfeast cookies The main objective of the report is to comply to the various marketing theories that has been prevailing in the market and get a proper understanding of the real market. With the help of the ITC Sunfeast various functions and strategies were being discussed and discussed in respect to policies and path they have followed since they have been a successful player in the market. The consumer insight is studied to get a sense of various needs, demands and mind set of them. This is done with the help of questioning people at different places so that there is a glimpse of their buying pattern. The people interviewed were from different places of Gurgaon. COMPANYS OVERVIEW ITC stands for Imperial Tobacco Company of India Limited is an Indian Conglomerate whose market capitalization is of US $14 billion and turnover of over US $ 51 billion. ITC is a largest private cigarette company with a diversified portfolio which comprises of hotels and paperboards, packaging, agri- business, packaged foods, confectionary, branded apparels, greeting cards and FMCG products. ITC group is the latest diversed form of FOOD DIVISIONS. The entry in beverage market was just to implement a new strategical decision to increase the market values. The core values of company lies in understanding the customer needs, reinventing brands and to establish the expertise brand. ITCs aimed at creating multiple drivers of growth anchored on its time-tested core competencies: unmatched distribution reach, superior brand-building capabilities, effective supply chain management and acknowledged service skills in hoteliering. SUNFEAST In July 2003, ITC entered in Biscuits market with the Sunfeast it was Glucose, Marie and cream biscuits. The brand connotes to happiness, contentment, satisfaction and pleasure since its mascot Sunny and slogan spread the smile. In 6 years Sunfeast has launched many new varieties and has it launched almost all types of biscuit categories. At that time, Britannia and Parle held. The rest too was firmly held by smaller players like Priya Gold which had a strong presence in the north.Things have lot changed after three year. The growth has been increased upto 12% and the overall pricing was Rs 4,000 crore ITCs Sunfeast is a different story to tell so far. The strategist looks at the game plan of a late entrant and how the biscuits industry has responded. MARKETING ENVIORMENT MACRO ENVIORMENT Developments and implementing marketing plans requires number of decisions. Making those decisions is both an art and science. To provide insight into and inspirations for marketing decision making, companies monitor customer needs and update themselves so that they can continuously adapt to the environment. In 2003 when ITC entered the market there was a organized sector of biscuits which was estimated to be 0.8 million tons with a value of Rs 45 billion and Britannia and Parle were the major competitors. But the company realized that urban India comprising 27% of the population accounts for 44% of biscuit composition that consumers are looking for innovation, variety and fun in the entire biscuit category which other biscuit companies lack. DEMOGRAPHIC ENVIORMENT Since India is diversified and demographically vivid, hence the need is therefore very different. So the company catered the need of every life cycle as there is a product for children and even for elders and also for older people. Hence there is something for everyone and by this ITC dominated the market completely. ECONOMIC ENVIORMENT The available purchasing power in an economy depends on current income, price, saving, debt and credit availability. The company realized the buying potential of the Indian market and accordingly price the biscuits in a way so that it does not push the consumer and the price corresponds to the price of the competitors. So this way the customers will have a value for money as in the same price they will have a new and a better product. Moreover the focus was on the urban population hence the price was not such a matter of importance as the people of this category has high purchasing power. SOCIO-CULTURAL ENVIORNMENT The society shapes the beliefs, values and norms that largely define consumer tastes and preferences. People absorb, almost unconsciously, a world view that defines their relationship to themselves, to other, to other organizations and to society. So ITC launched a product which was in accordance with the beliefs of India as the ingredients contained in the product are those which were generally used by the people and moreover satisfied them and it was in also tune with the changing taste and preferences of the consumers. ENVIORNMENTAL ITCs operation result mainly concern on three areas: (a) release of greenhouse gases for global warming; (b) consumption of water, both from surface and sub-surface sources, Global Warming:strategy used by company to lower the global effect are (a)Lower the energy used by improving technology and implementing it with new products. (b) greenhouse gases, especially carbon dioxide, through a large-scale forestry programme. Water Conservation: ITC is know about the fact that freshwater in the country is increasingly becoming a valuable resource given that India accounts for 18% of the worlds population but has only 4% of global freshwater resources. MICRO ENVIORNMENT ITCs employment practices are based on attracting and retaining talent only on merit. The Company leadership walking the talk and focusing on implementing the policy underlines the Companys approach to employment practices and creating a decent work environment. ITCs takes care of all human rights and employee satisfaction along with maintaining dignity. High standards of employment and EHS practices judge the Companys performance, help in the attraction and retention of quality talent, and enhance the equity of the Company as a responsible employer. The primary objective is to nurture a culture of meritocracy amongst a committed and enthusiastic workforce from diverse backgrounds. The organizational structure is as follows:- DISTRICT MANAGER REGIONAL BRANCH MANAGER BRANCH MANAGER ASSISTANT BRANCH MANAGER 3 CIRCLE INCHARGE (CITY, METRO UP COUNTRY) AREA EXECUTIVE SUPERVISOR SALES MAN MARKETING STRATEGY ITC is a nation company that is most valued because of its corporate culture. Chairman Y C Deveshwar considers the company as commitment beyond the market. The company seem to be committed with developing India and contributing in its own way not only to succeed in at a smaller level but making a difference at a global level in an international w STRATEGY With its one of its product which is Sunfeast the company is determined to give happiness, contentment, satisfaction and pleasure since its mascot is Sunny and slogan spread the smile which stood true to its name. The product Sunfeast was launched in the midst when the biscuit market in India was estimated to be about a value of Rs 45 billion and out of that Britannia and Parle held more than 80% of the organized sector in value terms. ITC therefore decided to enter the branded biscuits market with products that would reinforce the gratifying aspects of the brand as well as offer great taste and quality to customers. The ITC can be a classical example of study as a tobacco company who deals in various products can be successful in promoting in marketing biscuits? The core competencies on which ITC relies on the depth of distribution, brand building capability and ability of quality outsourcing which made it successful. Sunfeast which was launched in 2003 was one of its diversified arrays apart from a tobacco product leader to a FMCG player. IT has a well developed system of distribution which can only be compared only to HLL. As ITC was one company who has its intervene in all major fields so this establishes Sunfeast among all over India and as well outside India. The biscuit market is to be estimated about 4500-5000 crore with Parle and Britannia being the major players. The biscuit market has now moved to value added biscuits and key markets were U.P., Maharashtra and Tamil Nadu. While the rural market prefers Glucose biscuits and Urban market is fond of cream biscuits. The establishment of brand was never easy as the market is already having lead biscuit companies which were satisfying the needs of people. Sunfeast monitored the market demand and carefully handled promotion and brand building which made the brand to gain 10% market share. The product was made exciting by launching a series of convenience goods, new tastes and flavours which lead to an interest in the brand. The company continued a series of launching of products like Milky magic, coconut, strawberry, pineapple, butterscotch and cream and it also entered the premium biscuit category with Dark Fantasy. Moreover market research revealed that consumers were looking for innovation, variety, and fun in all the biscuits cateogries. A mascot, Sunny was chosen to convey these aspects of ITCs biscuit brands. Initial offerings included the Sunfeast Glucose biscuits, targeting children and their mothers; Sunfeast Orange Marie, targeting housewives and families; and Sunfeast Orange cream, Butterscotch cream and Bourbon Cream, targeting children. Over the last few years, the Sunfeast range has expanded with the introduction of the Sunfeast Dark Fantasy range in the premium segment; the Sunfeast Milky Magic in the milk biscuit category; the Snacky in salted crackers and cookies category. In addition, ITC entered the nutritional biscuit segment with launch of Sachins Fit Kit- a range of healthy products co-created with the cricket icon. In 2007 the brand has a value of Rs 5 billion and is growing at 15% per year. CONSUMER ANALYSIS The analyses showed that majorly people consumed Biscuits and are not fond of having the Sunfeast Pastas. About 63% of people prefer having Sunfeast Marie and Sunfeast Dream Cream is being preferd by only 25% of the consumers. The products like Sunfeast Special, Sweet n Salt, and Golden Bakery are not that much appereciated as only 13% of people prefer them. In dream Cream Butterscotch, Orange and Burbon were equally appreciated. Classic Snacky was more liked as compared to Chilli flakes in Snacky brand. 90% people prefer having Marie lite over Orange Marie and the product is not just consumed by Old but almost people of every age group. In Golden Bakery choco nut was mostly liked while there was no intrest in the rest of the choices. Coconut and Butter were equally liked in Special cateogary. 63% prefer Sunfeast because of its Taste and Flavour while 25% likes them because of price, packaging, quality. People also appereciated it because of availability of large variety. It was also observed from the survey, that the products were regularly by the customers, most of them going for weekly and fortnightly purchase of the product. The major competitors for the product are Parle and Britannia which were even a threat when the product was launched. The brand loyalty seems to very weak as when consumers were asked that would they continue to consume Sunfeast even if other products were at a discount, the answer came as No. The people were specific in the categories but not with the brand Sunfeast. The television seems to be most effective form of advertisement as it spread awareness in almost every age group and was the major promotional tool. The brand was easily available to people and even remotest to smallest shops have Sunfeast for sale. The people seem to be assured of quality and said that they would recommend their friends and relatives the product.