Business M2 Essay Example | Topics and Well Written Essays - 250 words

Business M2 - Essay Example Features that can be added to the website are such as virtual help desks, whereby a customer can access real time customer care services. In this case, this requires embedment of a chat widget, where they can initiate a chat with an online operator. Businesses have derived substantial benefits from their websites, whereby they are able to promote their services and products. Other uses their websites to conduct online transactions that contribute to overall sales for the company (Smith, 2012). On the other hand, they can communicate to their customers through the website and this leads to increased efficiency. Customers are provided with a platform through the website where they can communicate effectively and send their complaints, facilitate processing of orders, following up and seeking other services (Smith, 2012). Moreover, customers are able to gather information concerning the business that can be used for making relevant decisions such as selection of vendors. Smith, D. (2012). IT and Business Working Together for Better Compliance. In Defense of Data. Retrived from:

Technology management Blog Essay Example | Topics and Well Written Essays - 500 words

Technology management Blog - Essay Example Money has a time value. This means the holder of the money has to make timely considerations when making financial decisions. This is used in our information technology sector. The information technology sector is a business and has to take into considerations the importance of making investment decisions. The time value of money is the fundamental mathematics that revolves around investing and it forms the basis of the financial calculations. Most significantly, it expounds on the concept of compound returns, which is the basic driving force of the investments growth overtime. There are several indicators of the time value of money. They include, net present value, present value, and future value. The present value is the current worth of future sum of money or cash inflows that are attained at a specific rate of return. Future cash flows are discounted at a certain discount rate. This means that the higher the discount rate, the lower the net present value of the future cash flows. The present value of an annuity is the sequence of equivalent payments that are paid at equal time intervals. An example of this is the lease and the rental payments made to house owners. Thirdly, there is the present value of perpetuity. This is an endless and a constant stream of identical cash flows. The last feature of time value of money is the future value. This is the future value of an asset or cash at a specified date that is to occur in the future that should be equal to the value of money at a specified sum now. This includes the future value of an annuity. This is the future value of a sequence of payments known as annuities that assumes the payments are invested at a given rate of interest (ROI). The importance of time value of money is that they provide an insight on the information on the risk of an investment. This helps the investor in being able to assess his business risks that faces him. Secondly, it provides a crude

Anti-Colonialism and Education Essay Example for Free

Anti-Colonialism and Education Essay In Anti-Colonialism and Education: The Politics of Resistance, George J. Sefa Dei and Arlo Kempf have given us a stimulating intellectual account of the issues surrounding the active attempt for educational liberation. The authors who have contributed to the volume have been well chosen to present creative approaches to this abiding problem in most of the world. As we engage the legacies of colonialism we are more certain today that the nonmaterial legacies are as important in our thinking as the material ones when we engage questions of resistance and recovery. The colonizer did not only seize land, but also minds. If colonialism’s in? uence had been merely the control of land that would have required only one form of resistance, but when information is also colonized, it is essential that the resistance must interrogate issues related to education, information and intellectual transformations. Colonialism seeks to impose the will of one people on another and to use the resources of the imposed people for the bene? t of the imposer. Nothing is sacred in such a system as it powers its way toward the extinction of the wills of the imposed upon with one objective in mind: the ultimate subjection of the will to resist. An effective system of colonialism reduces the imposed upon to a shell of a human who is incapable of thinking in a subjective way of his or her own interest. In everything the person becomes like the imposer; thus in desires, wishes, visions, purposes, styles, structures, values, and especially the values of education, the person operates against his or her own interest. Colonialism does not engender creativity; it sti? es it, suppresses it under the cloak of assistance when in fact it is creating conditions that make it impossible for humans to effectively resist. And yet there has always been resistance and there are new methods of resistance gaining ground each day. The intricacies of engaging colonialism are as numerous as the ways colonialism has impacted upon the world. Indeed, the political-economic, socialbehavioral, and cultural-aesthetic legacies of the colonizing process have left human beings with a variety of ways to confront the impact of those legacies. What we see in Anti-Colonialism and Education is a profound attempt to capture for the reader the possibilities inherent in educational transformation through the politics of resistance. Professors Dei and Kempf have exercised a judicious imagination in selecting the authors for the chapters in this book. Each author is an expert in the area of the topic, skilled in presentation of the facts based upon current theories, and articulate in the expression of a need for educators to understand the pressures ix FOREWORD both for and against colonialism. However, they all take the position that it is necessary to explore all formulations that might achieve a liberated sphere of education. Since education normally follows the dominant political lines in a country where you have colonial political principles you will ? nd colonial education. If you have the vestiges of past colonial practices, you will see those practices re? ected in the educational system. I remember a colleague from Algeria saying to me that when the French ruled the country the students learned that their ancestors were the Gauls. When independence came to Algeria, he said, the people were taught that their ancestors were Arabs. The fact that this was only true for those individuals who had Arab origins, and thirty percent did not have such ancestry, was uninteresting to the political agenda. And so it has been in every nation where you have a political intention to mold a country on the basis of domination you will also have resistance. One seems to go with the other regardless to how long the process seems to take to commence. This is not just an exciting work intellectually; it is a beautiful book edited with intelligence and executed with the kind of research and scholarship that will bring us back to its pages many times. Each author seems to feel the same desire to teach us to be truly human; that is enough for us to inaugurate our own anti-colonialism campaign in our schools and colleges. I shall gladly join the fray to make the world better. Mole? Kete Asante Elkins Park, PA 19027 USA x ACKNOWLEDGEMENTS This book could not have been completed without the political interest and will of the many people who shared their knowledge in this joint undertaking. While the task of re-visioning schooling and education for the contemporary learner and teacher may be daunting at times, we believe strongly that it is by no means insurmountable. In fact, we have a wealth of knowledge with which to help transform education into a process and practice that serves the needs of the collective. We hope this book will contribute to the debate and discussion of how to address not only the imperialization of knowledge but also the various forms of intellectual colonization that mask themselves as everyday academic truth and valid knowledge. George Dei would like to thank the students of his graduate level course, SES 3914S: â€Å"Anti-Colonial Thought and Pedagogical Challenges† in the fall of 2004 whose insights and discussions helped propel the vision for this collection. Arlo Kempf would like to thank Lola Douglas, Meghan Mckee and Randy Kempf for their support and loveliness. He would also like to thank George Dei and the contributors for their ideas and hard work over the duration of this project. We both owe a great deal of intellectual depth to our colleagues, peers and friends who constantly challenge us to think more deeply and avoid academic closure. It is in the actions and resistance of the people that theory is born and takes life – to all who struggle against colonialism without the privilege of a pen in hand, we thank and salute you. Our academic objective for the book was also shaped by a desire to let our community politics inform intellectual pursuits at all times. We want to thank Geoff Rytell, who initially helped proofread sections of the book, as well as Cheryl Williams for her ongoing support. Finally we say â€Å"thank you† to Joe Kincheloe, Shirley Steinberg and Peter de Liefde who made this book a reality. George Dei Arlo Kempf xi GEORGE J. SEFA DEI INTRODUCTION: MAPPING THE TERRAIN – TOWARDS A NEW POLITICS OF RESISTANCE INTRODUCTION I begin this chapter with a question germane as to why and how we articulate anticolonial thought. Informed by Steven Biko’s (1978) earlier work, I ask: â€Å"Why is it necessary for us as colonized peoples to think and re? ect collectively about a problem not of our creation i. e. , the problem of colonialism? † This question is central since colonialism has not ended and we see around us today various examples of colonial and neo-colonial relations produced within our schools, colleges, universities, homes, families, workplaces and other institutional settings. It is often said that globalization is the new word for imperialism. History and context are crucial for anti-colonial undertakings. Understanding our collective past is signi? cant for pursuing political resistance. Haunani-Kay Trask (1991) writes about the importance of the past to Indigenous peoples as a way to challenge the dominant’s call to amputate the past and its histories. For the people of Hawaiia, Trask notes that â€Å"we do not need, nor do we want [to be] liberated from our past because it is source of our understanding . . . [We] . . . stand ? rmly in the present, with [our] back to the future, and [our] eyes ? xed upon the past, seeking historical answers for present-day dilemmas† (p. 164). In order to understand the knowledge and resistance of the past as it relates to contemporary politics of resistance, one has to know and learn about this past. As noted elsewhere (Dei, 2000, p. 11), for colonized peoples decolonization involves a reclamation of the past, previously excluded in the history of the colonial and colonized nations. They must identify the colonial historical period from the perspectives of their places and their peoples. Knowledge of the past is also relevant in so far as we as people must use that knowledge â€Å"responsibly†. But our situatedness as knowledge producers and how we perform â€Å"the gaze† on subjects, at times accord power and privilege to some bodies and not others. Therefore, an anti-colonial struggle must identify and de? ne a political project and show its connections to the academic engagement. Franz Fanon and Karl Marx have both cautioned us that â€Å"what matters is not to know the world but to change it†. This assertion calls for a recognition of the multiple points/places of responsibility and accountability. For example, what does it mean to talk of accountability as far as identity and subjectivity, however complex? It may well mean taking the stance that in political work for change, certain issues are not negotiable. In other words, we need to see there are limits and possibilities of â€Å"negotiating† in anti-colonial struggles and politics. As Howard (2004) asks: How much can be G. J. S. Dei and A. Kempf (eds. ), Anti-Colonialism and Education: The Politics of Resistance, 1–23.  © 2006. Sense Publishers. All rights reserved. DEI accomplished if we decide to â€Å"negotiate† around domination or oppression? Are we negotiating as part of a democratic exercise? Rabaka (2003) has argued that â€Å"one of the most important tasks of a critical anti-colonial theory . . . is to capture and critique the continuities and discontinuities of the colonial and neocolonial in order to make sense of our currently . . . colonized life and . . . worlds† (p. 7). Therefore as we begin to ? esh out anti-colonial theory and practice, it is ? tting to ask some critical questions (see also Butler, 2002): Is there still a colonized South? What about a colonized North? Do we think of neo-colonialism/colonialism/post-colonialism as bridges, as new articulations, or as a continuation with no marked differentiation? What is â€Å"post† about/in the â€Å"post-colonial†? Is the theoretical distinction between neo-colonialism and colonialism spurious at best? What are the purposes and underlying intentions of making such distinctions? What are the convergences and the divergences in post-colonial and anti-colonial thoughts? Does â€Å"neo† in neo-colonial mean â€Å"new†, or â€Å"transformed†? What is neo-colonialism? What are its antecedents and its marked practices? What are the mechanisms and institutions that constitute neo-colonialism? Why do we speak of neo-colonialism and not anti-colonialism? Are the structures, practices and ideas which enable colonialism really that different from those of neo-colonialism? Are the differences between neo-colonialism and colonialism more than theoretical? Whose interests are advanced in speaking of neo-colonialism/post-colonialism? What are the [dis]junctures and [dis]continuities between colonialism and neo-colonialism? How do discursive forces and material aspects interact to further our understanding of colonial? How do we speak of power, coercion, subjectivity, agency and resistance in anti-colonial discursive practice? What are the relations between neo-colonialism and White supremacy? The book does not presume to offer full answers to all these questions. But it is hoped the discussions that follow offer some entry points into a new politics of engagement towards the formulation of a critical anti-colonial lens. The power of the anti-colonial prism lies in its offering of new philosophical insights to challenge Eurocentric discourses, in order to pave the way for Southern/indigenous intellectual and political emancipation. In this discussion, anti-colonial is de? ned as an approach to theorizing colonial and re-colonial relations and the implications of imperial structures on the processes of knowledge production and validation, the understanding of indigeneity, and the pursuit of agency, resistance and subjective politics (see also Dei and Asgharzadeh, 2001). Colonialism, read as imposition and domination, did not end with the return of political sovereignty to colonized peoples or nation states. Colonialism is not dead. Indeed, colonialism and re-colonizing projects today manifest themselves in variegated ways (e. g. the different ways knowledges get produced and receive validation within schools, the particular experiences of students that get counted as [in]valid and the identities that receive recognition and response from school authorities. The anti-colonial prism theorizes the nature and extent of social domination and particularly the multiple places that power, and the relations of power, work to establish dominant-subordinate connections. This prism also scrutinizes 2 INTRODUCTION and deconstructs dominant discourses and epistemologies, while raising questions of and about its own practice. It highlights and analyzes contexts, and explores alternatives to colonial relations. Loomba (1998) sees colonialism as signifying â€Å"territorial ownership† of a place/space by an imperial power, while imperialism on the other hand is the governing ideology for such occupation. Anti-colonial thought works with these two themes/projects – colonialism and imperialism as never ending. The colonial in anti-colonial however, invokes much more. It refers to anything imposed and dominating rather than that which is simply foreign and alien. Colonialism reinforces exclusive notions of belonging, difference and superiority (Principe, 2004). It pursues a politics of domination which informs and constructs dominant images of both the colonizer and the colonized (Memmi, 1969). Colonialism is not simply complicit in how we come to know ourselves and its politics. It also establishes sustainable hierarchies and systems of power. Colonial images continually uphold the colonizers’ sense of reason, authority and control. It scripts and violates the colonized as the violent â€Å"other†, while, in contrast, the colonizer is pitted as an innocent, benevolent and [imperial] saviour (see also Principe, 2004). This historical relationship of the colonizer and colonized continues to inform contemporary subject identity formation and knowledge production. It shapes and informs identities by recreating colonial ideologies and mythologies (Tuhiwai-Smith, 1999). In theorizing the anti-colonial discursive framework, I would highlight some key salient points. All knowledge can be located in the particular social contexts from which it emerges. Such location shapes the ways of knowing and understanding the social and political relations at play in constructing social realities. The anti-colonial prism takes the position that all knowledges are socially situated and politically contested. The anti-colonial discourse is situated in colonial relations of power that are contested through resistant practices against domination and oppression. In working with resistant knowledges, the liberating in? uence of critical anti-colonial discourse becomes clear. The anti-colonial discourse works with the idea of the epistemological power of the colonized subjects. The colonial knowing is situated and informed within particular social contexts (see also Harding, 1996). Such â€Å"situated knowledges† (hooks, 1991; Collins, 1990) also point to the importance of subjectivity, positionality, location and history. In this regard, the anti-colonial referent is to the epistemologies about, and of, marginalized, colonized subjects. Particular and different interests are served by knowledge systems, and the anti-colonial aim is to subvert dominant thinking that re-inscribes colonial and colonizing relations. The ability and strength of the anti-colonial prism to draw upon different discursive traditions to explain social and political phenomena is an important strength for multiple knowings. But anti-colonial thought, while borrowing from other theoretical frameworks, is not constrained by dominant epistemologies. It calls for a critical awareness of the social relations and power issues embedded in the ways of organizing the production, interrogation, validation and dissemination of knowledge in order to challenge social oppression and 3 DEI consequently subvert domination. It also calls for acknowledging accountability and power. Since the burden of oppression is not shared equally among groups, and that even among the oppressed we are not all affected the same way (see also Larbalestier, 1990), we must all be able to address questions of accountability and responsibility of knowledge. It is within such a context that one must evaluate the politics of anti-colonial thought, in its call for a radical transformation of the analytical and conceptual frames of reference, used both in the academy and in mainstream public discourse so that the minoritized, subjugated voice, experience and history can be powerfully evoked, acknowledged and responded to. Unless we are able to articulate the grounds on which we share a dialogue and challenge the power relations of knowledge production, we will be shirking the responsibility of acting on our knowledge. The academic project of anti-colonial thinking and practice is to challenge and resist Eurocentric theorizing of the colonial encounter. Such Eurocentric theorizing is best captured in representations of minoritized/colonized bodies and their knowledges, and through the power of colonial imageries. The anticolonial critique also deals with interrogations of colonial representations and imaginaries examining processes and representations of legitimacy and degeneracy through the mutually constitutive relations of power. Colonialisms were/are practised differently; they differ in their representations and consequently have myriad in? uences, impacts and implications for different communities. Colonial practices can be refracted around race, gender, class, age, disability, culture and nation as sites of difference. In many ways the â€Å"anti-colonial thought† is the emergence of a new political, cultural and intellectual movement re? ecting the values and aspirations of colonized and resisting peoples/subjects. The Western academy cannot continue to deny the intellectual agency of colonized peoples. As resisting subjects, we will all have to confront and deal with the historic inferiorization of colonial subjects, and the devaluation of rich histories and cultures. What is required is critical educational praxis that is anchored in anti-colonial thought to challenge and subvert the â€Å"Western cultural and capital overkill†, and shed the insulting idea that others know and understand us [as colonized subjects] better than we understand ourselves (see also Prah, 1997, pp. 19–23). Colonized peoples require an anti-colonial prism that is useful in helping to disabuse our minds of the lies and falsehoods told about our peoples, our pasts and our histories (see also Rodney, 1982). We need to present anti-colonial discourse as a way to challenge Eurocentric culture as the tacit norm everyone references and on which so many of us cast our gaze (Kincheloe and Steinberg, 1998, p. 11). This approach to anti-colonial discursive thought and practice is also informed by the academic and political project calling for knowledge that colonised groups can use to ? nd authentic and viable solutions to our own problems. In this struggle we can point to some positive developments. For example everywhere today, we (as colonized peoples) are reclaiming and reinvigorating our marginalised, and in some cases, lost voices and are speaking for ourselves. Within educational academies in North America and in the South, there 4

Gender Stereotypes in Advertising

Gender Stereotypes in Advertising The term gender stereotype is used to denote a set of beliefs held about the characteristics, traits, behaviours and roles that, within a specific culture, are considered socially appropriate for men and women. This advertisement for Gardenburgers found in the August 1997 edition of the American magazine Vegetarian Times is reminiscent of the advertising of the 1950s. In this post World War II era, gender stereotyping was common in advertising. The emphasis was on male superiority and feminine domesticity and submissiveness. These stereotypes restricted men and woman to predetermined roles. Roles which, especially for women, were often degrading and humiliating. Far from reinforcing the stereotypical gender representations of men and women during this era, this advertisement is, in fact, portraying the antithesis of these traditional stereotypes. It denounces the stereotype of the ideal woman of the 1950s, whose whole identity revolved around her house, her husband and her appearance. This advertisement turns the tables on man. It emasculates him and creates a sad little life for him in which, just like the women of the 1950s, he subordinates his interests to those of his wife. The hidden intent of this advertisement is to show that just as we should not accept how media constructs and reinforces traditional ideas about women and femininity and men and masculinity, we should not accept that the backyard barbecue is only complete with a traditional meat burger. Just as it is about time that the traditional gender stereotype that empowered men be replaced by a new gender stereotype that empowers women, it is about time that the traditional all American, all meat burger be replaced by the all natural, all vegetable Gardenburger. This advertisement is a satirical look at gender stereotyping. The play on gender stereotypes, the reversal of gender roles is seen in the image used, the headline and the content of the copy. The stereotypical American Dream, created in the 1950s, was to marry the perfect someone, to have a house in the suburbs complete with a white picket fence, an average 2.2 children, a dog and a cat, and to spend weekends in the backyard barbecuing. The image in the advertisement is intended to depict this American dream. You can almost see the white picket fence. While the proverbial man of the 1950s was bringing home the bacon, his wife was cooking it. The stereotypes in advertising in the 1950s limited the role of the woman. She was portrayed as the caring mother, the serving housewife, eager to please, without looking too intelligent. She was pretty and powerless, and she was usually placed in a subordinate position to her husband. However, in this image the stereotypical gender roles have been reversed. It is the man that has been domesticated. He is weak and innocent. With a humbly, obedient, closed mouthed, little smile on his face his ultimate goal is to be a good husband. His place is in the home, cooking and cleaning for his family. The woman, on the other hand, is displaying more active behaviour, a confident, opened mouthed smile and wave of the hand, she is exercising more authority. As if having an authoritarian wife is not emasculating enough, he is portrayed carrying a cooking utensil. All he is missing is his pinny. The theme of advertising in the 1950s was one of contentment and complacency. Despite the degrading portrayal of women, and the disrespectful tone of many of the advertisements, the image conveyed was one of the perfect all American family where both mummy and daddy were happy in the roles society had assigned them. In this advertisement, the headline Fred and Fran are so happy is parodying this idea. Satire is used here to show us that, in fact, in all is not well in the world, the line is even repeated at the end of the copy to highlight this contradiction. Even if [t]hey are having a BBQ, Fred and Fran should not be happy in an environment where gender inequalities exist. Just as the consumer should not be happy in an environment where animals are not respected, especially when meatless Gardenburgers are available wherever frozen foods are sold. Finally, the content of the copy in this advertisement continues the satirical look at the gender inequality of advertising in the 1950s, where women were portrayed as stupid and infantile, men as dominant and macho. The copy in this advertisement is a far cry from the 1950s the foot is now on the other shoe. According to our modern day susceptibility, the tone of the copy is actually quite condescending and offensive. However, just as the women in advertising in the 1950s were more like objects to be looked at, rather than intelligent people to be talked to, in this advertisement it is the mans turn to be dumbed down. How, if he is considered too stupid to hold a job, is poor Fred expected to understand that it is possible to have burgers with no meat? From her position as provider, protector, and boss of the home Fran tells him to shut up and eat it already and in his role as the perfect, submissive husband, always wanting to please his wife Fred always listens to Fran/He eats and eats and eats. The colour and bold type in the first line of the copy Fred lights the fire! Fran claps her hands! continues this idea of gender inequality. Fran condescendingly claps her hand as she is so amazed that Fred can actually light a fire. This advertisement is trying to counter stereotyping by using satire to ridicule the stereotypes that are so prevalent in advertising. Media uses stereotypes as a quick way of getting an audience to understand a person or a group of people based on their class, race, gender, social class and/or occupation. However, by doing so they maintain social prejudices and inequalities. The Gardenburger advertisement wants to open the consumers eyes to the dangers of stereotyping. The advertisers hope that by using satire, irony, ridicule and exaggeration consumers will question stereotypes in advertising and think about healthy alternative advertisements that promote fairness and equality. Just as they are proposing a healthy alternative to the traditional all meat burger, which for decades the food industry has encouraged us to eat despite the dangers for our health. Reference Wholesome Hearty Food, Inc. (1997, August). Gardenburgers. Vegetarian Times, p. 97

Analysis of Do not go Gentle into that Good Night :: Do Not Go Gentle into That Good Night

"Do not go Gentle into that Good Night" is written in lyric style. The poem is written by Dylan Thomas who is expressing his thought’s and experiences of death. The title disclosed the poet’s thoughts about death and the importance of fighting to live life to the fullest. The poem speaks of different views of death from different people who all demonstrated one common struggle - to hold on to life. The poem is fairly short and the language is figurative. The poet uses simile to compare death to a good nigh. There is also foreshadowing is the first verse. The poet opens the poem with "Do not go gentile into that good night" which right away indicates that the poet is referring to not taking death lying down. The reader is given a sense of growing old. In the first stanza of the poem describe old age, "Old age should burn and rave at close of day" As you get old there is a daily struggle against death; you should fight for your life and take it day by day. In the second stanza the poet says "Though wise men at their end know dark is right, because their words had forked no lighting they don not go gentile into that good night" I thin what the poet is trying to say is even though you’re getting older and you know the time is coming you haven’t shown a sign of death you ‘re still have life so fight against death. Then in third stanza the poet describes someone w ho lived a good life but doesn’t want to let go "Good men, the last wave by, crying how bright their deed might have danced in a green bay, rage rage against the dying of the light." It was as if he was saying had he lived longer things could haven been better. In the fourth stanza " Wild men who caught and sang the sun in flight, and learn, too late they grieved it on its way, Don not go gentile into that good night. The poet is saying Sinners who led a bad life learn too late that they could have led a better life so they fight against death in hopes for a second chance. In he fifth stanza the poem talks of someone who has had a near death experience "Grave men, near death, who see with the blinding sight Blind eyes could blaze like meteors and be gay, rage rage against the dying of the light.

How Golding Presents the Decline from Civilisation to Savagery in Lord

How Golding Presents the Decline from Civilisation to Savagery in Lord of the Flies Lord of the Flies is the name given to the inner beast, to which only Simon ever actually speaks. As Simon's waits for the beast's arrival near the bloody sow's head on the stake (buzzing with flies), The Lord of the Flies speaks to him, warning him not to get in its way or else he shall be killed by the boys. The Lord of the Flies name comes from the sow's head and the countless flies buzzing about it, which soon move from the sow's head to swarm around the head of Simon as the Lord of the Flies tells him, "I'm a part of you." In biblical texts, the Lord of the Flies is the title of Beelzebub (a direct translation of his name), a demon of Hell. There is a clear distinction between this book and The Coral Island. There is no separation between boys and savages, good and evil, Christianity and cannibalism, British and savages in this book, where as in the Coral island this distinction comes out many times. Jack is the novel's primary representative of the instincts of savagery, violence, and the desire for power, which is shown from the beginning. When the idea of having a Chief is mentioned, Jack speaks out immediately. "I ought to be chief," Jack says with simple arrogance, "because I'm chapter chorister and head boy." He is furious when he loses the election to Ralph, which subtly begins their conflict, and continually pushes the boundaries of his subordinate role in the group. Jack and his compatriots are portrayed as militaristic and aggressive, with Jack's bold manner and the choir marching in step with one another. They are the first concrete entrance of civilization onto the island and a decidedly negative one; ... ... is the conflict between two competing impulses that exist within all human beings: the instinct to live by rules, act peacefully, follow moral commands, and value the good of the group on the one hand; and the instinct to gratify one's immediate desires, act violently to obtain supremacy over others, and enforce one's will on the other. These two instincts may be called "the instinct of civilization" and "the instinct of savagery," as one is devoted to values that promote ordered society and the other is devoted to values that threaten ordered society. Throughout the novel, the instinct of civilization is associated with goodness, while the instinct of savagery is associated with evil, and the latter prevails. It is only at the very end of the book that the group is drained of savagery, as the captain pictures these small, ragged, confused little boys.

Virtual Child

My Virtual Child Assignment Name: ___________________________________________ Section: ______ Complete the following questions in the space provided, based on the information that was provided to you at nine months (end of eight month period) and again at 19 months. The Question| Your Response| Reference (text) & pg. #| Mark| 1. How does your baby's eating, sleeping and motor development compare to the typical developmental patterns? (2 marks)| | | No substance0| Weak1| Adequate1. 5| Well done2| | 2.At 8 months of age was your child an â€Å"easy†, â€Å"slow-to-warm-up†, or â€Å"difficult† baby in terms of Thomas and Chess's classic temperamental categories? On what do you base this judgement? (2 marks)| | | No substance0| Weak1| Adequate1. 5| Well done2| | 3. How is your child's attachment to you and your partner developing? What is happening at the 3-month and 8-month periods that might affect attachment security according to Bowlby and Ainsworth, and various research studies? (2 marks)| | | No substance0| Weak1| Adequate1. 5| Well done2| |At 9 Months At 19 Months The Question| Your Response| Reference (text) ; pg. #| Mark| 1. Describe and give examples of changes in your child's exploratory or problem solving behavior from 8 through 18 months and categorize them according to Piagetian and information processing theories. Note that 8 months is included, so you'll need to use the time-line to look back at 8 months for examples. (3 marks)| | | No substance0| Weak1. 5| Adequate2. 5| Well done3| | 2. Analyze your baby's temperament in more detail at 18 months than you did at 8 months. How would you describe your baby in terms of the five aspects of temperament utilized by the Virtual Child program (activity, sociability, emotionality, aggressiveness vs. cooperativeness, and self-control)? Has your baby's temperament been stable over the first 18 months? A blurb defining and providing examples of the five aspects of temperament is provided at 12 months, but you should seek out further explanations of temperament from your textbook.Explain how the concept of goodness of fit (also discussed in the blurb on infant temperament) applies to your interactions with your child. (3 marks)| | | No substance0| Weak1. 5| Adequate2. 25| Well done3| | Excellent (3) Good (2. 5) Satis. (2) Weak (1) Excellent = 3 Good/Satisfactory = 2 Weak = 1 Excellent (3) Good (2. 5) Satis. (2) Weak (1) Excellent = 3 Good/Satisfactory = 2 Weak = 1 Reference(s): Mark: /12 (content) + /3 (writing) Total /15