Process and Outcome Evaluations Essay Example for Free

Process and Outcome Evaluations Essay A Process Evaluation is relatively used to monitor as well as document the planning, implementation, and interrelationship of the components of the proposed project are the focus of the process evaluation. The process evaluations main focus is to assist with the description of program interventions’ development, as well as its activities, also to provide quantitative and qualitative data on many services that are to be rendered and their effectiveness. A Process Evaluation is also responsible to document the acceptability of a specific program within the programs targeted community. An Outcome Evaluation is what is known to be based on the project’s ecological systems social constructionist theoretical orientations and its focus on the peer, family, individual, as well as school domains, the outcome evaluation will provide better understanding to some of the key evaluation questions and its effectiveness. Some examples of process evaluations are: 1. A program that provides addiction recovery services to the communities children ask the clients and their parents to fill out survey forms to specify if the program was helpful for their family to help them to meet specific goals. 2. The children participating in sports work with their coaches to fill out questionnaires about the program services they receive. Examples of an outcome evaluation are: 1. The number of high school students that are graduating goes up after the school implements an after school program to assist children struggling with grades 2. The city was able to increase its funding to the school from $3,000 to 15,000 after implementation of the after school program showed  improved graduation References Yuen, F., Terao, K. (2003). Practical grant writing and program evaluation. . Pacific Grove, CA: Brooks/Cole Thomson Learning.

Hunger Essay -- World Hunger Poverty Food Essays

Hunger Hunger is an issue which many people think lies little importance. Im going to give you a look at World Hunger as a Picture of Poverty, how it affects Third World Nations, and How World Hunger is a disease that is plaguing our society. "Food is more than a trade commodity," pleaded Sir John Boydorr in 1946. "It is an essential to life." The first director-general of the new Food and Agriculture Organization of the United Nations, Boydorr fruitlessly proposed plans for a World Food Board to protect nations and people from hunger in the world market system. That market system does not distribute food on the basis of nutritional need. This is one of the most troubling and complex realities of the world hunger problem. During recent famines in Ethiopia, in another example of the workings of the marketplace, foreign food aid begins trucked to famine areas from ships at the docks passed food leaving the famine areas on other vehicles. Merchants were taking food from famine areas to parts of the country where there was no famine. World Hunger and poverty can be seen in many ways. But first lets establish a solid definition of poverty : Poverty is a state in which the ability of individuals or groups to use power to bring about good for themselves, their families, and their community is weakened or blocked. When someone lacks food, this is referred to as material poverty. This sort of poverty can hurt people in many ways, it can hurts people's self esteem and it can also hurt their outlook on life. Lets say you come home from work to see your family, instead of seeing a family which is happy because it has a roof over its head you come home to see that your children don't have enough food on the table to keep them properly nourished. This hurts familys and tears some of them apart. It is also just a very cruel punishment because after a while of being hungry, you start to starve to death and when you starve, the body just starts to eat itself up to find the nourishment it needs. It can also effect people's outlook on life and on people in a major way. People who are denied food can start to hate life and everyone around them. There's also two instincts in life that will always kick in when your hungr y: The survival instinct which is to survive no matter what the situation is and the instinct to provide food for your family. I am not a father myself, ... ...itary force and start trying to live like Jesus would want us to and help our fellow brothers in Christ. Due to many self-centered greedy people, we have fellow humans starving to death. This can't keep going on because every time someone starves, we are not just hurting that person but we are also hurting ourselves. We all live in the world as one race with different sections. The sections being the different nationalities we have in the world. And whenever one division gets hurt, the whole gets weakened. We need to depend on each other to survive from day to day healthy. It is true the poverty is a main cause of world hunger but it isn't the only cause. If the economy was serving the people and not the other way around then more people would have the money needed to buy food to live from day to day. And if greedy governments gave some of he people money or food they would have money to buy food. If the Military stopped using so much money to make machines that kill, there would be more money for people to buy food with. And if more people cared there would be a lot less starving peopl e in this world. If this hunger doesn't end, I can see a very pathetic world in our future. Hunger Essay -- World Hunger Poverty Food Essays Hunger Hunger is an issue which many people think lies little importance. Im going to give you a look at World Hunger as a Picture of Poverty, how it affects Third World Nations, and How World Hunger is a disease that is plaguing our society. "Food is more than a trade commodity," pleaded Sir John Boydorr in 1946. "It is an essential to life." The first director-general of the new Food and Agriculture Organization of the United Nations, Boydorr fruitlessly proposed plans for a World Food Board to protect nations and people from hunger in the world market system. That market system does not distribute food on the basis of nutritional need. This is one of the most troubling and complex realities of the world hunger problem. During recent famines in Ethiopia, in another example of the workings of the marketplace, foreign food aid begins trucked to famine areas from ships at the docks passed food leaving the famine areas on other vehicles. Merchants were taking food from famine areas to parts of the country where there was no famine. World Hunger and poverty can be seen in many ways. But first lets establish a solid definition of poverty : Poverty is a state in which the ability of individuals or groups to use power to bring about good for themselves, their families, and their community is weakened or blocked. When someone lacks food, this is referred to as material poverty. This sort of poverty can hurt people in many ways, it can hurts people's self esteem and it can also hurt their outlook on life. Lets say you come home from work to see your family, instead of seeing a family which is happy because it has a roof over its head you come home to see that your children don't have enough food on the table to keep them properly nourished. This hurts familys and tears some of them apart. It is also just a very cruel punishment because after a while of being hungry, you start to starve to death and when you starve, the body just starts to eat itself up to find the nourishment it needs. It can also effect people's outlook on life and on people in a major way. People who are denied food can start to hate life and everyone around them. There's also two instincts in life that will always kick in when your hungr y: The survival instinct which is to survive no matter what the situation is and the instinct to provide food for your family. I am not a father myself, ... ...itary force and start trying to live like Jesus would want us to and help our fellow brothers in Christ. Due to many self-centered greedy people, we have fellow humans starving to death. This can't keep going on because every time someone starves, we are not just hurting that person but we are also hurting ourselves. We all live in the world as one race with different sections. The sections being the different nationalities we have in the world. And whenever one division gets hurt, the whole gets weakened. We need to depend on each other to survive from day to day healthy. It is true the poverty is a main cause of world hunger but it isn't the only cause. If the economy was serving the people and not the other way around then more people would have the money needed to buy food to live from day to day. And if greedy governments gave some of he people money or food they would have money to buy food. If the Military stopped using so much money to make machines that kill, there would be more money for people to buy food with. And if more people cared there would be a lot less starving peopl e in this world. If this hunger doesn't end, I can see a very pathetic world in our future.

The Place of Factor X in Friedman and Albright’s Conflict

Three scholars namely Thomas L. Friedman, Madeleine Albright and Francis Fukuyama have offered related thoughts which policy-makers could learn to use in conflict resolution. To all of them, respecting human dignity is apparently the key to conflict resolution. Also, they all try to explain moral choices as the type of choice that must surface in the society to create a harmonious society. However, they have presented different sources for which people reflect on in making moral judgments like identity, rationality and freedom. The articles they have written which are; The Dell Theory of Conflict Resolution, Faith and Diplomacy and The Posthuman Future, respectively have tackled distinct issues but they derive their arguments from human nature. The first article for example discusses about the impacts of economic globalization on state and group collaboration; the second deals with how expertise and consideration of religion could facilitate in the understanding of cultural and religious differences to arrive at peace and settlements thus preventing wars; the third concerns itself with dissecting human nature to prove that technological and scientific development should be regulated to preserve the innate characteristics of humans and maintain their aspirations for unity. I would like to emphasize however that using the third article, Posthuman Future by Francis Fukuyama, the two articles are similar in that they refer to some aspects of human nature that Fukuyama referred to in his study as part of Factor X. But at the same time, I would like to present a personal analysis that Friedman and Albright in their discussions of economic-political behaviour and religious beliefs, are able to introduce although implicitly another aspect of human nature that Fukuyama might have not fully underscored- the human interactions that produce, mould, shape and influence beliefs, behavior, ideologies that yields to mobilization, organization, even conflict and its resolution. Let me begin by sharing what Fukuyama has to say about human dignity. How is moral choice determined? Francis Fukuyama in his new book the â€Å"Posthuman Future† tries to give a fresh perspective on the nature of humans and human values that eventually leads to a discussion of a kind of moral choice that is rooted in human dignity. Fukuyama says that human values are rooted in human nature which in turn is rooted in our genes. Fukuyama defines human nature as â€Å"the sum of the behavior and characteristics that are typical of the human species, arising from genetic rather than environmental factors.† Humans as complex wholes with a range of capacities like rationality, moral choice, sociability, sentience, consciousness, language, and so on that exceed those located among non-human animals is what gives humans moral worth. So while non-humans may possess nature as well, only humans possess dignity. Dignity is what gives humans the following: â€Å"superior†¦ moral status that raises us all above the rest of animal creation and yet makes us equals of one another qua human beings.† Fukuyama believes that dignity resides in what he refers below as Factor X: â€Å"a mysterious ‘Factor X' which is the ‘essential human quality' that remains after ‘all of a person's contingent and accidental characteristics' have been stripped away.† Fukuyama claims that: â€Å"Factor X cannot be reduced to the possession of moral choice, or reason, or language, or sociability, or sentience, or emotions, or consciousness, or any other quality that has been put forth as a grounds for human dignity. It is all of these qualities coming together in a human whole that make up Factor X† It is Factor X that Fukuyama wants to conserve from the command of biotechnologists. In this given equation, biotechnology which consists of the alteration of our biological nature would also alter human nature, transforming human values and undermine capitalism. He further notes that: â€Å"What is ultimately at stake with biotechnology is the very grounding of the human moral sense. We therefore need international regulation to obstruct any technological advance that might ‘disrupt either the unity or the continuity of human nature, and thereby the human rights that are based upon it.† (Fukuyama, 2002) Francis Fukuyama seemingly concerned with the natural order of things fears that with artificial actions like those presented in medicines, cloning and genetic engineering, what could have been naturally designed as the end in our society would change as we intervened in the natural course of events. This assumption leads him to some policy prescriptions as regards the limitations of these developments. One can deduce from his assumptions that our morality and our moral choices will also be affected with these perceived changes. The resolution for Fukuyama in all of humans’ worries that provoke biotechnology is seen in his statement, â€Å"There are good prudential reasons to defer to the natural order of things and not to think that human beings can easily improve upon it through casual intervention† Having read the Dell Theory of Conflict Resolution, one can judge at the outset that the intention was to rationalize the behavior of people and organizations which due to globalization and   in the consideration of their best interests have resorted to collaboration, thus making their human nature progress into economically defined configurations and abstain from war and other skirmishes. Richard Cobden said: â€Å"Free trade is God’s diplomacy. There is no other certain way of uniting people in the bonds of peace† (cited in the Dell Theory of Conflict Resolution). If I were to put it simply, I’d say Friedman as he appears a liberal to me wishes to promote for the sake of resolving conflict among groups and states, human’s embedded rationality as the aspect that makes us unique and thinking life-forms. He is saying that economically speaking, we would rather choose the best possible choice- that one that will entail the least costs and risks and the greater benefits. The least harm would be to preserve the freedom of choice and inherent rights of humans -characteristic of a capitalist system and even prospered in free trade. Now, this has become not only a rational choice for him, but also a moral choice; and dignity derives itself from the consideration of other people’s rights to personal property, opportunity to engage in the globalizing system as free and rational beings and appreciation of what others could do to help others at the same time helping their own selves (comparative advantage). In this case, conflict arises when disrespect against other humans in the form of illegal transactions, abuse of power, unfair decisions and agreements take place. Hence, as far as foreign policy is concern, time has come for policy-makers to lose interest in hard security issues like war but focus on meaningful and friendly trade treaties and the like. On the other hand, the article Faith and Diplomacy by Madeleine Albright takes faith in religion as the basis of human’s moral choices. Looking at human’s capacity and nature to reason and feel- this must be provoked to make people make better assessment of their actions and decisions. It is the domination of a common identity as humans created in the likeness of God that could fashion an intensive dislike to killing other humans and hurting them. The ultimate reason to abhor war and fighting must come from the nature of humans to feel sympathy, pain, sadness from the makings of their religious differences. Hence, international diplomatic relations faced with religious-based insurgencies must take this tactic to eliminate the perspective of dehumanization in wars as an opportunity to maintain order. Human dignity in this case is taken away when one treats another human non-human. He says in the article: â€Å"When participants in a conflict claim to be people of faith, a negotiator who has the credentials and the credibility to do so might wish to call their bluff† Humans have the nature to realize mistakes after some moments of reflection based on reason and sentiments. However as Fukuyama states, Factor X is the totality of human natures, the sum of all parts. Although a lot of other scholars still contest and rebut Fukuyama’s exaggeration of the impacts of biotechnology on the human qualities, I may not delve into those criticisms although one thing is clear to me: that all of these scholars have faith in what humans can do both negative and positive. Conflict is caused by human qualities and characteristics as rational, free beings capable of innovation and complex organizing. What must be given emphasis however more than human nature is human interaction. Their social nature is what brings them to form distinct religious groups and organizations, influence each other to develop new traditions, norms and structures, cooperate and not to cooperate depending on mainstream beliefs and ideologies. I would say Friedman and Albright’s thoughts on moral choice, human dignity and conflict resolution are not isolated from the human aspects that Fukuyama is talking about, although in a separate discussion, they have perhaps unintentionally promoted another way of looking at conflict which transcends the explanations made by Fukuyama.       .   

The Country Of South Africa - 2267 Words

South Africa, a nation that is located at the tip of the African Continent. The economy of South Africa is based almost completely on mining and the production of minerals. With a rich history of colonization and independence, along with a fight for freedom. Widely diverse with many ethnicities and languages, the people come from many different places into one. The capital of South Africa is Pretoria, the city has a population of 1,209,000 as of 2005. Two other major cities in South Africa are Cape Town and Johannesburg with populations of 3,103,000 and 3,228,000 as of 2005. South Africa is located south of Botswana and Zimbabwe, to the Southwest of Namibia and to the Southeast of Mozambique. To the East is the Indian Ocean, to the West is the Atlantic Ocean, and to the South is the confluence of the two oceans. It is about twice the size of Texas. The physical makeup of the nation is that there are the Eastern and Western Plateau Slopes along with the Kalahari Basin starting in the South and ending in the North-Central region. Located in the East lies a mountain range by the name of the Drakensberg Mountains, tallest of which is Mt. Injastu. The Western Cape province is very fertile, producing citrus fruits and grapes. The two most important rivers in the country are the Orange and the Limpopo Rivers. In the central region of South Africa are the Little and Great Karoo Highlands. South Africa is located completely in the Southern Temperate zone with minimum temperatures ofShow MoreRelatedThe Country Of A Country South West Africa1785 Words   |  8 PagesNiger, a country located in North West Africa, is simply one of the poorest countries in the world. With the majority of its land occupied by dry, infertile desert, finding a secure source of food is next to impossible for many (Burki 1). 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