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Full Download Solution Manual For Exploring Strategy Text Only 10 e PDF Full Chapter
Full Download Solution Manual For Exploring Strategy Text Only 10 e PDF Full Chapter
Illustration 1.2
Strategy statements
An important point in this illustration is to show how strategy applies to widely different kinds
of organisations – both a large technology company and a public university. Although the
precise content of the two organisation’s materials vary, they both cover the major issues involved
in a strategy statement: goals, scope and advantages/capabilities.
1. Construct short strategy statements covering the goals, scope and advantage of Samsung
and the University of Utrecht. How much do the different private and public-sector contexts
matter?
Strategy statements for Samsung Electronics and Utrecht University. Samsung is very clear
about its goals ($400bn in revenue, and top five brand by 2020; note its vision – ‘Inspire the
World, Create the Future’ – sounds more like a mission statement); its scope is clearly
expanding, from mostly consumer electronics into health, medicine and biotechnology; and
Samsung believes its competitive advantages lie in new technologies, innovative products,
creative solutions and the brightest talent in the world.
Utrecht University is clear about its mission (‘educate young people … address social issues’,
etc.) and adds some specific quantified targets (retain third place, etc.); its scope is equally
education, research, research training and addressing social issues; and its capabilities and
advantages (over some rivals at least) lie in its University-wide education model, its Summer
School and so on.
On the face of it, there is not much difference between Samsung and Utrecht: strategy
statements – and strategy – are relevant to both private and public sectors. However, you
might notice that Samsung features a financial goal (revenues), whereas Utrecht prioritises a
quality goal (the highest number of programmes rated good or excellent).
It might be worthwhile challenging the claims to competitive advantage of both Samsung
and Utrecht. How unique are Samsung’s competitive advantages (vis-à-vis Apple or HTC)?
Does Utrecht have very substantial competitive advantages over many other universities
internationally (for instance, your own!)? Here, one could refer forward to Chapter 3, and its
discussion of valuable, rare, inimitable and non-substitutable resources.
2. Construct a strategy statement for your own organisation (university, sports club or
employer). What implications might this statement have for your particular course or
department?
Strategy statements for students’ own organisations. This may well surface the fact that
some provide more public information than others, and are often vaguer about particular
issues, especially sources of competitive advantage. You might encourage students to
discuss the reasons for this. Clear statements of detailed strategy – competitive advantage,
precise objectives and so on – are rather more difficult to construct than broad claims about
where organisations want to go. Asking students why they think this is the case that should
surface issues of the complexity of strategy development, competition and accountability.
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© Pearson Education Limited 2014
th
Johnson, Whittington, Scholes, Angwin and Regnér, Exploring Strategy, 10 edition,
Instructor’s Manual on the Web
Illustration 1.3
Strategists
This illustration is intended to reinforce the theme that strategy is something that students could
get involved in personally – as a middle manager (Galina), as in some sense a strategic planner
(Masoud) or as a strategy consultant (Chantal). All of these roles are further discussed in
Chapter 15.
The two questions ask students to think about strategy in relation to their own education and
careers. The references at the end of the chapter point them to the major consulting firms’ websites
and graduate employment website www.vault.com, all of which have an abundance of interesting
and attractive material relating to strategy consulting in particular.
The three strategists also usefully raise concepts and techniques that appear later in the book. You
might like to note particularly how Galina raises issues to do with the role of strategic planning
versus emergence (Chapter 12) and Masoud talks about the importance of operations and delivery.
Video assignment
The British Heart Foundation is a large UK charity focused on research into coronary heart
disease. It was founded in 1961 by a group of medical professionals wanting to fund extra
research into the causes, diagnosis, treatment and prevention of heart and circulatory disease. In
2012, the BHF raised over £128m to fund its activities. The BHF not only funds a high proportion
of the UK’s research into cardiovascular disease (over 50%), but also undertakes a lot of
education and care activity. Peter Hollins is the Chief Executive who, as the video says, is
responsible for the strategy and its delivery on behalf of the BHF trustees and the stakeholders.
1. Section 1.2.3 gives a clear summary of what is meant by a strategy statement – it should
have three main themes: the fundamental goals (mission, vision or objectives) that the
organisation seeks; the scope or domain of the organisation’s activities; and the particular
advantages or capabilities it has to deliver all of these. Students will have their own ideas on
how to construct this statement – it probably works best if you let them have a go at this
without much prior discussion or research and then discuss the outcomes. However, if the
students are given time to research the subject there is plenty of relevant material on the
BHF website (http://www.bhf.org.uk/pdf/BHF%20Report%20and%20Accounts%202012).
Our vision is a world in which people do not die prematurely of heart disease.
Our mission is to play a leading role in the fight against disease of the heart and circulation
so that it is no longer a major cause of disability and premature death.
Our objectives are:
• To pioneer research into the causes of heart disease and improved methods of
prevention, diagnosis and treatment
• To provide vital information to help people reduce their heart health risk
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© Pearson Education Limited 2014
th
Johnson, Whittington, Scholes, Angwin and Regnér, Exploring Strategy, 10 edition,
Instructor’s Manual on the Web
• To help attain the highest possible standards of care and support for heart patients
• To reduce the inequalities in levels of heart disease across the UK
• To press for government policies that minimise the risk of heart and circulatory disease.
The scope of BHF’s activities are clearly defined and limited by its charitable status – it is
primarily focused on research into one set of related diseases and its activities are limited to
the UK (although of course the benefits of research can be global).
The BHF has distinct capabilities that arise from its pre-eminent position as a well established
charity (over 50 years) and its links with the top cardiovascular physicians in the UK. Its
trustees and council members represent the best doctors in the field.
2. Figure 1.3 shows the Exploring Strategy model which is the framework on which the whole
textbook is founded so it is useful to make sure students are familiar with its elements. A
useful approach is to take each element of the model (or selected elements if time is short)
and give relevant examples from BHF to illustrate the point. For example, the changes in
the economic environment (recession) create opportunities and threats for the BHF – as
Peter Hollins says recession can hit the amount raised in fundraising activities but provides
opportunities in the retail sector (more customers in their charity shops and better deals on
rents). A crucial part of strategy choice for the BHF is how best to invest the funds it raises.
In 2012, the BHF spent 71% of its funds on research and 29% on prevention and care –
including a high profile advertising campaign with the footballer Vinnie Jones which some
students may remember. The BHF wants to avoid plugging holes from a shortfall in
Government funding of research whilst at the same time supporting its fundamental
mission. It should be possible to introduce the idea of multiple stakeholders at this point and
engage in a discussion of multiple objectives and constraints. If time permits discuss some
issues around putting strategies into action – an aspect of the CEO’s job that Peter Hollins is
well aware of. The annual report gives a full account of the work that the BHF did in
meeting its objectives and how they did it.
Assignment 1.1
Strategy statements
The purpose of this assignment is to get students to engage with strategy in real organisations.
These could be their own university or – better, in order to get a range – their actual employer or a
desired employer. Students should be told to expect that the extent of information is likely to be
variable. Students could be asked to ponder why some organisations are more informative than
others. Published strategy information is often particularly deficient in two areas:
• Details with regard to objectives: vision and mission statements are common. However,
organisations are often reluctant to reveal much about their detailed objectives both for fear
of giving clues about their precise strategy to competitors and because they do not wish to
be held tightly accountable should they fall short.
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© Pearson Education Limited 2014
Another random document with
no related content on Scribd:
“‘Alas! alas! dead is my chief!
Dead is my lord and my friend!
My friend in the season of famine,
My friend in the time of drought,
My friend in my poverty,
My friend in the rain and the wind,
My friend in the heat and the sun,
My friend in the cold from the mountain,
My friend in the storm,
My friend in the calm,
My friend in the eight seas.
Alas! alas! gone is my friend,
And no more will return!’
Dead chiefs sat in state until they gave out an ill odour. Then their
bodies were wrapped in mats, put into canoe-shaped boxes along
with their meris, and deposited on stages nine feet high, or
suspended from trees in the neighbourhood of villages, or interred
within the houses where they died. Here, after daylight, for many
weeks the nearest relatives regularly bewailed their death with
mournful cries. Persons tapued from touching the dead were now
made clean. Carved wooden ornaments, or rude human images
twenty or forty feet high, not unlike Hindoo idols, were erected on the
spots where the bodies were deposited. Mourning head dresses
made of dark feathers were worn; some mourners clipped half their
hair short, and people talked of the dead as if they were alive.
The bodies were permitted to remain about half a year on the
stages, or in the earth, after which the bones were scraped clean,
placed in boxes or mats, and secretly deposited by priests in
sepulchres, on hill tops, in forests, or in caves. The meris and
valuable property of chiefs were now received by their heirs. To
witness this ceremony of the removal of bones neighbouring tribes
were invited to feasts, called the hahunga; and for several
successive years afterwards hahungas were given in honour of the
dead, on which occasions skulls and preserved heads of chiefs were
brought from sepulchres, and adorned with mats, flowers, and
feathers. Speeches and laments delivered at hahungas kept chiefs’
memories alive, and stimulated the living to imitate the dead.
In Borneo when a Dayak dies the whole village is tabooed for a
day; and within a few hours of death the body is rolled up in the
sleeping mat of the deceased, and carried by the “Peninu,” or sexton
of the village, to the place of burial or burning. The body is
accompanied for a little distance from the village by the women,
uttering a loud and melancholy lament. In one tribe—the Pemujan—
the women follow the corpse a short way down the path below the
village to the spot where it divides, one branch leading to the burning
ground, the other to the Chinese town of Siniawau. Here they mount
upon a broad stone and weep, and utter doleful cries till the sexton
and his melancholy burden have disappeared from view. Curiously
enough, the top of this stone is hollowed, and the Dayaks declare
that this has been occasioned by the tears of their women, which,
during many ages, have fallen so abundantly and so often as to wear
away the stone by their continual dropping.
In Western Sarawak the custom of burning the dead is universal.
In the district near the Samarahan they are indifferently burnt or
buried, and when the Sadong is reached, the custom of cremation
ceases, the Dayaks of the last river being in the habit of burying their
dead. In the grave a cocoa nut and areca nut are thrown; and a
small basket and one containing the chewing condiments of the
deceased are hung up near the grave, and if he were a noted warrior
a spear is stuck in the ground close by. The above articles of food
are for the sustenance of the soul in his passage to the other world.
The graves are very shallow, and not unfrequently the corpse is
rooted up and devoured by wild pigs. The burning also is not
unfrequently very inefficiently performed. “Portions of bones and
flesh have been brought back by the dogs and pigs of the village to
the space below the very houses of the relatives,” says Mr. St. John.
“In times of epidemic disease, and when the deceased is very poor,
or the relatives do not feel inclined to be at much expense for the
sexton’s services, corpses are not unfrequently thrown into some
solitary piece of jungle not far from the village, and there left. The
Dayaks have very little respect for the bodies of the departed, though
they have an intense fear of their ghosts.
“The office of sexton is hereditary, descending from father to son;
and when the line fails, great indeed is the difficulty of inducing
another family to undertake its unpleasant duties, involving, as it is
supposed, too familiar an association with the dead and with the
other world to be at all beneficial. Though the prospect of fees is
good, and perhaps every family in the village offers six gallons of
unpounded rice to start the sexton in his new and certainly useful
career, it is difficult to find a candidate. The usual burying fee is one
jav, valued at a rupee; though if great care be bestowed on the
interment, a dollar is asked; at other places as much as two dollars is
occasionally demanded.”
On the day of a person’s death a feast is given by the family to
their relations: if the deceased be rich, a pig and a fowl are killed; but
if poor, a fowl is considered sufficient. The apartment and the family
in which the death occurs are tabooed for seven days and nights,
and if the interdict be not rigidly kept, the ghost of the departed will
haunt the place.
Among the Sea Dayaks, as we are likewise informed by Mr. St.
John, human bodies are usually buried, although, should a man
express a wish to share the privilege of the priests, and be, like
them, exposed on a raised platform, his friends are bound to comply
with his request.
Immediately after the breath has left the body, the female relations
commence loud and melancholy laments; they wash the corpse and
dress it in its finest garments, and often, if a man, fully armed, and
bear it forth to the great common hall, where it is surrounded by its
friends to be mourned over. In some villages a hireling leads the
lament, which is continued till the corpse leaves the house. Before
this takes place, however, the body is rolled up in clothes and fine
mats, kept together by pieces of bamboo tied on with rattans, and
taken to the burial-ground. A fowl is then killed as a sacrifice to the
spirit who guards the earth, and they commence digging the grave
from two and a half to four and a half feet deep, according to the
person’s rank: deeper than five feet would be unlawful. Whilst this
operation is going on others fell a large tree, and cutting off about six
feet, split it in two, and hollow out the pieces with an adze. One part
serves as a coffin and the other as the lid; the body is placed within,
and the two are secured together by means of strips of pliable cane
wound round them.
After the coffin is lowered into the grave, many things belonging to
the deceased are cast in, together with rice, tobacco, and betel-nut,
as they believe they may prove useful in the other world.
It was an old custom, but now falling into disuse, to place money,
gold and silver ornaments, clothes, and various china and brass
utensils in the grave; but these treasures were too great temptation
to those Malays who were addicted to gambling, and the rifling of the
place of interment has often given great and deserved offence to the
relations. As it is almost impossible to discover the offenders, it is
now the practice to break in pieces all the utensils placed in the
grave, and to conceal as carefully as possible the valuable
ornaments.
The relatives and bearers of the corpse must return direct to the
house from which they started before they may enter another, as it is
unlawful or unlucky to stop, whatever may be the distance to be
traversed. Sea Dayaks who fall in battle are seldom interred, but a
paling is put round them to keep away the pigs, and they are left
there. Those who commit suicide are buried in different places from
others, as it is supposed that they will not be allowed to mix in the
“Seven-storied Sabayau,” or Paradise, with such of their fellow-
countrymen as come by their death in a natural manner, or through
the influence of the spirits.
Black is the sign of mourning among the Indians of North
America, as among us; but among these savage populations grief is
manifested by other signs than the gloomy colour of the dress. The
Crows cut part of their hair on the death of a relation. The widows of
the Foxes, as a sign of mourning, remain several months without
changing their clothes, or paying any other attention to their dress.
This custom is common to many tribes of the north. Among the
Shahonees and several other of the western population, those who
have lost one of their relatives manifest their grief by inflicting on
themselves mutilations and wounds. The mourning of an Indian for
the loss of a relative continues for at least six months. It generally
consists in neglecting his person, and painting his face black. A
widow will generally mourn the loss of her husband for a year. During
all this time she appears sincerely affected, never speaking to any
one unless she is forced to do so from necessity or propriety. She
always seeks solitude, and desires to remain alone, in order to
abandon herself more freely to her affliction. After her mourning is
over, she resumes her best garments, and paints herself as
coquettishly as possible, in order to find another husband.
The customs observed in the burial of the dead differ in different
tribes. The only observance common to them all is the singular one
of painting the corpses black. The Omahas swathe the bodies with
bandages made of skins, giving them the appearance of Egyptian
mummies. Thus enveloped they are placed in the branches of a tree,
with a wooden vase full of dried meat by their side, and which from
time to time is renewed. The Sioux bury their dead on the summit of
a hill or mountain, and plant on the tomb a cedar tree, which may be
seen from afar. When no natural elevation exists, they construct a
scaffolding two or three yards high.
The Chinooks, says the Abbé Dominech (from whose account of
Indian burial customs this description is chiefly derived), and some
other populations of Columbia and Oregon, have a more poetical
custom. They wrap the bodies of their dead in skins, bind their eyes,
put little shells in their nostrils, and dress them in their most beautiful
clothes; they then place them in a canoe, which is allowed to drift at
the pleasure of the winds and currents, on a lake, a river, or on the
Pacific Ocean.
When there is neither lake nor river nor sea near the village, the
funeral canoe is attached to the branches of the loftiest trees. These
aërial tombs are always so placed that the wild animals cannot reach
them; the favourite spots are solitary and wooded islands. These
sepulchral canoes are often moored in little bays, under shady trees
whose thick foliage overhang them like a protecting dome. There are
islands on the large rivers of Columbia where as many as twenty or
thirty of these canoes are attached to the cedars and birches on the
banks.
Not far from Columbia is a rock which serves as a cemetery for
the people of the neighbourhood. One perceives, on examining this
village of death, that the tribes of fishermen bestow the same
religious care on the dead as do the various tribes of hunters. In one
case, as in the other, the favourite objects he used while alive are
placed by his side in death. In Columbia, the oar and the net lie by
the fisherman in his funereal canoe; in the Great Prairies, the lance,
the bow and arrows, and often the war-horse, are buried in the grave
with the hunter. To the east as to the west of the Rocky Mountains,
the savages venerate, respect, and take care of their friends and
relatives even after death. The lamentations and prayers of the
survivors are heard each day at dawn and dusk wherever there are
tombs.
In New Mexico the whites have singularly modified the customs of
the Indians; what remains of their ancient practices bears the
impress at once of the superstitious character of the natives, and of
the habits of the Spaniards. Thus, the inhabitants of Pueblo de
Laguna, who are half Christians, half followers of Montezuma, wrap
the body of the deceased in his ordinary garments, lay him in a
narrow grave of little depth, and place bread and a vase of water
near him. They then throw huge stones upon him with such violence
as to break his bones, with the notion that any evil spirit remaining in
the carcase may be driven out in the process.
The Sacs and Foxes place their dead, wrapped in blankets or
buffalo skins, in rude coffins made out of old canoes or the bark of
trees, and bury them; if the deceased was a warrior, a post is
erected above his head, painted with red lines, indicating the number
of men, women, and children he has killed during his life, and who
are to be his slaves in the land of shadows.
The Tahkalis burn the bodies of their dead. The medicine-man
who directs the ceremony makes the most extraordinary
gesticulations and contortions, for the purpose, as he pretends, of
receiving into his hands the life of the deceased, which he
communicates to a living person by laying his hands on his head,
and blowing on him; the person thus endowed takes the rank of the
deceased, whose name he adds to that he bore previously. If the
dead man had a wife, she is obliged to lay down on the funeral pyre
while it is set on fire, and to remain there till she is almost suffocated
with smoke and heat. Formerly, when a woman endeavoured to
escape this torture, she was carried to the fire and pushed in, to
scramble out how she might. When the corpse is consumed it is the
duty of the widow to collect the ashes, place them in a basket and
carry them away. At the same time she becomes the servant of her
husband’s family, who employ her in all sorts of domestic drudgery,
and treat her very ill. This servitude continues during two or three
years, at the expiration of which period the relatives of deceased
assemble to celebrate the “feast of deliverance.” At this solemnity a
pole five or six yards in height is fixed in the ground, to sustain the
basket containing the ashes of the deceased, which remain thus
exposed till the pole, destroyed by time and the elements, falls down.
The widow then recovers her liberty, and can marry again.
Mr. Paul Kane, in his “Wanderings of an Artist,” describes much
such a ceremony as observed by him in New Caledonia, which is
east of Vancouver’s Island and north of Columbia. Among the tribe
called “Taw-wa-tius,” and also among other tribes in their
neighbourhood, the custom prevails of burning the bodies, with
circumstances of peculiar barbarity to the widows of the deceased.
The dead body of the husband is laid naked upon a large heap of
resinous wood; his wife is then placed upon the body, and covered
over with a skin; the pile is then lighted, and the poor woman is
compelled to remain until she is nearly suffocated, when she is
allowed to descend as best she can through the flames and smoke.
No sooner, however, does she reach the ground, than she is
expected to prevent the body from becoming distorted by the action
of the fire on the muscles and sinews; and wherever such an event
takes place, she must with her bare hands restore the burning body
to its proper position, her person being the whole time exposed to
the intense heat. Should she fail in the performance of this
indispensable rite, from weakness or the intensity of her pain, she is
held up by some one until the body is consumed. A continual singing
and beating of drums is kept up throughout the ceremony, which
drowns her cries.
Afterwards she must collect the unconsumed pieces of bone and
the ashes, and put them in a bag made for the purpose, and which
she has to carry on her back for three years; remaining for a time a
slave to her husband’s relations, and being neither allowed to wash
nor comb herself for the whole time, so that she soon becomes a
very unpleasant object to behold. At the expiration of three years a
feast is given by her tormentors, who invite all the friends and
relations of her and themselves. At the commencement they deposit
with great ceremony the remains of the burnt dead in a box, which
they affix to the top of a high pole, and dance round it. The widow is
then stripped and smeared from head to foot with fish-oil, over which
one of the bystanders throws a quantity of swans’-down, covering
her entire person. After this she is free to marry again, if she have
the inclination and courage enough to venture on a second risk of
being roasted alive and the subsequent horrors.
It has often happened that a widow, who has married a second
husband in the hope perhaps of not outliving him, commits suicide in
the event of her second husband’s death, rather than undergo a
second ordeal.
A Mandan Chief.
Among the Mandans, another tribe of North American Indians,
burial is unknown. A tract of land is set apart, and is known to all the
tribes as the “village of the dead.” When a Mandan dies he is
wrapped in the hide of a freshly-slaughtered buffalo, which is
secured by thongs of new hide. Other buffalo skins are soaked until
they are soft as cloth, and in these the already thoroughly enveloped
body is swathed till the bulk more resembles a bale of goods packed
for exportation than a human body. Within the bundle are placed the
man’s bow and quiver, shield, knife, pipe and tobacco, flint and steel,
and provisions enough to last him some time “on his long journey.”
Then his relatives bear him on their shoulders, and carry him to the
cemetery, “where,” says Catlin, “are numerous scaffolds, consisting
of four upright poles some six or seven feet in height. On the top of
these are small poles passing around from one corner post to
another; across these are placed a row of willow rods, just strong
enough to support the body.”