On-the-Go Software, a start-up company in your community, would like to develop a new mobile phone app that will be profitable. As part of the company’s preliminary planning. the CEO, Etta Hawkins, has hired you to research the most popular apps for iPhones and other mobile devices and to analyze why you believe these apps are successful. As you research, identify who is buying these apps and hypothesize why. Also identify features that have received positive comments and hypothesize why these features are important.
Address your report to Etta Hawkins, On-the-Go Software. 1111 Main Street, MyTown, MyState, MyZip.
Write a three- to five-page business report to present the results of your research. Use all of your resources from the chapter, internet searches, white papers, business magazines, etc.. to assist in your writing. You may include an appropriate and relevant number of graphs, charts, etc. as long as your written message is clear, concise and answers the instructions of the assignment. Use APA format for citing and references. Your separate title and reference pages will not be counted as part of the 3-5 pages of your actual report. For clarification, if you write a two page report with a separate reference page, the report will be counted as two pages and will not meet the minimum requirement for this assignment. This report will be uploaded via Canvas.
A SECOND OPINION: EVANGELICAL CHRISTIANITY AND CLIMATE CHANGE POLICY IN AMERICA Presentation As the biggest chronicled supporter of environmental change in the course of the most recent two centuries (Matthews et al. 5), America has an extraordinary obligation to address this squeezing worldwide issue. Be that as it may, it additionally faces a remarkable test to doing as such from vocal religious sections of its populace. This paper investigates the association between Evangelical Christianity and environmental change strategy in America, trying to see how religious convictions show in the political circle to help certain arrangement positions over others. It starts by analyzing proof for the well known presumption that Evangelical Christian convictions and environmental change approaches are in a general sense contradictory. At that point, it thinks about the religious clarifications for this position and more extensive connects to monetary and political interests. In conclusion, it plots the elective story of a developing Evangelical development in help of natural activism. This investigation will contend that as opposed to traditional convictions, Evangelical Christianity and environmental change strategy are not incongruent. Or maybe, translations of sacred text can be viably used to assemble Evangelicals towards supporting ecological causes. Fervency and environmental change strategy as contradictory In 2014, seven out of ten Americans recognized as Christian, with Evangelicals specifically including roughly a fourth of the national populace (Smith 3). These socioeconomics make them a veritable casting a ballot power on any political issue. Be that as it may, concerning environmental change strategy, American Evangelicals have a notoriety of taking positions against ecological guideline and are known for preventing the presence from claiming man-made environmental change. These positions are seen among Evangelicals at the individual, congregational, world class, and national levels. For example, a 2015 Pew Report dependent on an overview of 2002 grown-ups the nation over found that white Evangelicals were the to the least extent liable to accept the Earth was getting hotter because of human movement contrasted with different religious affiliations (Funk and Alper 33). Just 28% of the gathering bolstered this conviction, which is essentially lower than the general normal of half out of all grown-ups overviewed (Funk and Alper 33). White Evangelicals were likewise the gathering with the most astounding extent of respondents that felt there was no strong proof of a worldwide temperature alteration (Funk and Alper 33). Strikingly, this gathering was the most strong of earth ruinous exercises, for example, seaward oil boring too, with 70% of respondents supporting the training (Funk and Alper 37). Significantly, even subsequent to "controlling for political and statistic factors," evangelicals were more strong of seaward boring than the religiously unaffiliated (Funk and Alper 37). Measurably at that point, it seems individual Evangelical Americans will in general hold feelings situating them contrary to environmental change arrangement. At the congregational level, an investigation of two Evangelical houses of worship in the American Southwest fortifies these discoveries. Looking at natural perspectives between a for the most part white, working class Southern Baptist church and a lower financial status African American Baptist church, the investigation found steady dispositions of lack of concern towards the earth (Peifer, Ecklund, and Fullerton 378). Meetings uncovered purposes behind this indifference as being religious in nature, yet in addition attached to political affiliations and negative impression of the atmosphere issue as only Democratic (Peifer, Ecklund, and Fullerton 388). Besides, among individuals from the African-American Baptist church talked with, pioneers accepted the lack of care got from "troublesome material conditions" of people who did not have the financial way to settle on star natural decisions, while the common people frequently illustrated "low degrees of logical information" all in about the current issue (Peifer, Ecklund, and Fullerton 390). Despite these varieties in reasons, racial and financial contrasts between the two gatherings did not change generally negative suppositions toward ecological assurance. With respect to Evangelical elites taking a comparative position, the Cornwall Alliance for the Stewardship of Creation is a key a valid example. Oneself declared "system of more than 60 Christian scholars, regular researchers, financial specialists, and different researchers" is driven by Edward Calvin Beisner (Cornwall Alliance, "Our identity") and known for its enemy of ecological work. For example, its September 2015 request entitled "Overlook Climate Change, Energy Empowers the Poor" asserted that environmental change arrangements "battle a non-issue" and redirect assets from "[helping] the world's poor meet significantly more dire needs" (Cornwall Alliance, "Appeal"). A later production by Beisner in March 2017 has likewise upheld President Donald Trump's "Official Order on Energy Independence," lauding its empowering of progressively extreme hydrocarbon fuel advancement, which will as far as anyone knows make occupations and lessening imports from nations supporting fear based oppression ("Trump's Energy Independence Order"). As observed through its drives, this system of Evangelicals holding master assignments inside their fields takes a vocal position against atmosphere strategies. At the national level, the present executive of the Environmental Protection Agency (EPA), Scott Pruitt, is a dedicated Evangelical Christian, having filled in as a minister for the First Baptist Church of Broken Arrow in his home province of (Oklahoma Office of the Attorney General, "About Scott Pruitt"). His enemy of atmosphere approach position can be followed back to his time as Attorney General, when he was known for recording various difficulties to the EPA for the benefit of the oil and gas industry (Pooley, "Donald Trump's EPA Pick"). As leader of the EPA, he has since openly condemned the Paris Agreement as being "a terrible arrangement," (Johnson, "Paris Climate Change Agreement") and guaranteed carbon outflows in America were down to worthy pre-1994 levels because of vitality division advancements taking into account clean coal consuming rather than government guidelines (Lee, "EPA Administrator Scott Pruitt"). While Pruitt's perspectives on the earth and environmental change are not really illustrative of those of all Evangelicals, he in any case flaunts support from a noteworthy number of them. For example, an open letter supporting his arrangement to his present position was marked by 143 "master underwriters", just as 355 residents as of April 8, 2017 (Cornwall Alliance, "Sign Open Letter Supporting Scott Pruitt for EPA Administrator"). Philosophical clarifications for contradictory position Breaking down meetings with and productions by these people, assemblies, and associations, there give off an impression of being three fundamental religious supports against environmental change approach and natural guideline. These incorporate the dread of polytheism, a particular elucidation of sections in the Book of Genesis to accentuate territory, and eschatological convictions. Concerning the main avocation, Christianity is characterized by monotheism particular from early Pagan religions that embodied nature into numerous divine beings (Zaleha and Szasz 21). All things considered, it thinks about the Creator as discrete from its creation (Phillips 321), with people possessing the various leveled position "a little lower than God" yet over the remainder of his manifestations (Zaleha and Szasz 21). Ecological activism, as per a few understandings of this chain of importance, comprises a reversal of this progressive system, with people venerating nature rather than the Creator. Subsequently, it is condemned by some Evangelicals as "polytheism" or "agnosticism" (Simmons 45). As for the subsequent support, Evangelicals have translated sections in Genesis to underscore mankind's rights rather than obligations over nature. They accentuate Genesis 1:28 and the natural ideal to "standard" and "repress" the earth and its assets, rather than Genesis 2:15 and the duty to "tend" and "keep" the Garden of Eden (Wilkinson 70). Henceforth, gatherings, for example, Southern Baptists have comprehended the sacred text as justifying their unobstructed possession and access to normal assets for monetary advancement (Zaleha and Szasz 24). Beisner of the Cornwall Alliance has gone further to superimpose the soul of the primary section onto the second, proposing that people are intended to change wild into greenhouse without agonizing over outcomes of natural disintegration (McCammack 648). Under this elucidation, stewardship isn't tied in with utilizing normal assets in a reasonable way however about "[exercising] dynamic territory" over them for the sole motivation behind satisfying human interests (McCammack 648). With respect to the third legitimization, some Evangelicals utilize their eschatological convictions to legitimize aloofness towards the earth. This is partially because of the rationale that since mankind is inclined to "unavoidable and up and coming joy," with the world to be "totally demolished," it is aimless to be worried about the earth (Simmons 63). Rather, it is contended that Evangelicals ought to concentrate on additionally squeezing issues in the time being, for example, changing over whatever number individuals as could be expected under the circumstances to the confidence (Simmons 63). Eschatological convictions likewise add to the attestation that contrasted with the size of the "coming enormous dramatization," natural issues are not huge and don't warrant much consideration, regardless of the squeezing reports of the mainstream media (Zaleha 25). This last classification of philosophical supports for natural negligence shows up the most outrageous and hard to challenge. Political and financial associations In any case, philosophical clarifications in confinement don't completely represent the situation of Evangelicals who restrict actio>GET ANSWER