Dq-8-Terence Coursework Example | Topics and Well Written Essays - 2000 words

Dq-8-Terence - Coursework Example The characteristic of believing on internet communication over traditional boardroom meetings is both beneficial and disadvantageous to the generation. For instance, another trait that this generation has is being team oriented. The ladies and gentlemen who fall in this group are always striving to be part of the taskforce in charge of doing various assigned duties. It can be argued that this trait was obtained when these people were growing up as they played in teams and everyone struggled to participate. The millennial has grown up to be a generation that supports teamwork due to this factor. Being on the internet for close to 24 hours is one way through which this group enhances teamwork. Internet communication channels create a platform where people coordinate their work despite the distances. The Y generation is also characterized with boys and girls who love being given attention so much. The individuals in this age group will always struggle to seek attention through what they say, their dress code, and how they socialize. Due to this, the millennial generation is always engaging in extra ordinary deeds so that they can be noticed by everyone around. This can be beneficial in the sense that workers from this generation can be innovative. However, it can also be the cause of many uncalculated steps being taken by people in the society just for the sake of seeking attention. Some changes maybe observed in work environments as the Y Generation enters managerial posts, some of these changes maybe positive while others maybe negative. Implementation of the positive changes on certain fields may better the organizational success. For instance, since this is an ambitious generation, the productivity of the organization is likely to be seen that is when they really push their stuff to work harder and achieve higher

Research paper related to economic history Example | Topics and Well Written Essays - 1000 words

Related to economic history - Research Paper Example For instance, in the case of natural resources, a country that exploits its resources efficiently will be more industrialized and developed as compared to a country that has left its resources idle. Therefore, the topic of economic performance in a country mainly deals with economic growth and development. The economic performance of a country refers to a combination of the country’s economic growth and development. Economic history asserts that a country’s economy could be growing yet leaving the country underdeveloped. Therefore, in order to assess the country’s economic performance, it is essential to address both the level of growth, and the level of development (Grabowski et al. 18). Generally, countries develop depending on the available growth. In economic history, different scholars define economic performance differently. For instance, while the physiocrats viewed agriculture as the main source of wealth, Adam Smith defined labor as the key source of wealth in a country. History of economic thought also identifies other economists such as Thomas Malthus who discussed population as being a key factor, which could hinder economic performance in a country. Malthus viewed population as a factor that a country ought to control in order to improve economic performance. Therefore, combining the works of all previous economists, economic history identifies the key factors affecting the economic performance of a country as discussed below. The level of the population in a country determines the overall production of the country. In addition, it also determines the GNP per capita of a country thus, determining the economic performance (Grabowski et al. 30). In economic history, the mercantilists asserted that high population was indeed favorable for the growth of the country since, it would ensure sufficient labor supply. On the other hand, other economists in economic history such as Adam Smith asserted that a high population is not a surety of

The conscience is the voice of reason Essay Example for Free

The conscience is the voice of reason Essay Critically assess the claim that conscience is the voice of reason. [35] The origin of the conscience is much debated by both secular and religious beliefs. One may insist that the conscience is the voice of reason and this can be supported by Aquinas’ belief in the recta ratio. One may however discuss that the conscience is the voice of God, supported b y the Butler and Newman, or is influenced mainly by society, parents or authority figures, usually supported by secular views. This essay will critically asses these claims. Aquinas believed that the conscience is the right reason (recta ration) and this reason is central to moral life to aid the conscience in choosing right from wrong. If man can use reason correctly, in line with the conscience, then it can help us to understand what it is God sees as good. We must use reason to what is good as some may perform bad actions due to faulty reasoning and thus commit sins; for example this is seen in the event of the man who slept with another man’s wife believing that is was his own wife and thus did not believe he was committing a sin. As this is faulty reasoning, the conscientia helps to distinguish between right and wrong. Along with the Synderesis rate it is vital for making moral decisions. Aquinas states that the conscience is the voice of reason as it enables man to fully assess good actions before taking them. Others if religious belief may argue that the conscience is the voice of God rather than the voice of reason. Both Newman and Butler argue that the conscience is the actual voice of God and thus makes us different from animals. As the conscience is seen as God-given, it is understandable for one to also believe that it must be his voice, and that by following our conscience we are effectively following divine law. Believing this, Newman went on to say that man must also use reason to enable man to decide what God’s voice guides man towards. For Newman, God’s voice gives moral direction and for us to recognise the goodness of the Pope’s teachings, we must recognise this if from both his understanding of Biblical teachings and his understanding of the voice of God: ‘I toast the Pope, but I toast the conscience first’. Newman’s reasoning to believe that the conscience is the voice of God outweighs the belief that it is purely the voice of reason and consequently disagrees with the beginning statement. To reason and rationalise makes man different from animals and thus one may argue that the conscience is the voice of this reason, however Butler believes that it is the voice of God which man must then apply reason to. As the ultimate authority in moral judgements, one may argue that it must be given that it must be given by the ultimate authority in the universe: God. It is ‘our natural guide, the guide assigned to us by the author of our nature’ that author is God and his voice will guide man to make the right decisions. For instance as man is motivated by both self-love and benevolence, as a benevolent God He will guide man away from selfish love and towards a benevolent society that will ultimately focus on happiness. As God’s purpose for man is to reach eudemonia it is understandable why Butler and Newman may believe that it is God’s voice that guides us towards this through the conscience. A secular approach may deny Aquinas’ belief that the conscience is the voice of reason (given by God) and Newman/Butler’s belief that it is the voice of God. For thinkers like Fromm, Freud and Piaget the conscience is instilled by society, authority figures and parents. Fromm believed that the society and authority around us from a young age, influences man to believe that if society accepts/denies something then this is likely to be right/wrong; this is the authoritarian conscience. Like Piaget, Fromm believed that this influence of beliefs and morals will be internalised over time. Piaget and Kohlberg believed that it is the authority figures in our life, most specifically our parents, which will influence the morals of our conscience. Between the ages of 5 and 10 our conscience is still immature and under the influence of our parents, to shows us the punishments for rules being broken; Heteronomous. From the age of 10 we gain Autonomous morality, as this initial teaching of morals and influence of the conscience is replaced with the child developing their own understanding of morals. It is clear that the ‘voice of reason’ in the conscience is in fact the voice of authority figures in society, and the voice of our parents prescribing their beliefs onto their children, therefore Fromm, Piaget ad Kohlberg disagree with the statement. Rather than parents and authority figures dictating the morals of man, under Piaget and Fromm, Freud argues that the conscience is the product of the mind that will be influenced by the values of the society they live in. Man’s personality is made from the Super-ego, ego and the id; the super-ego specifically sets moral codes that are given by outside influences. This understanding of the conscience rejects the idea that the conscience is the voice of reason but rather the implementation of a variety of outside secular influences, ranging from parents and teachers to society as a whole. If societies hold different morals, then the use of reasoning (given by God) cannot be implemented universally as this is proven to be insufficient. Though all of mankind possess reason it is the influences of outside agencies that allows man to use the ‘conscience’ in line with what they have been taught as right and wrong; therefore it cannot be the voice of reason. By discussing Aquinas’ support for claiming that the conscience is the voice of reason and analysing it with the concept of the conscience being the voice of God, viewed by Newman and Butler, and the concept that it is instilled by society, viewed mainly by those of secular beliefs. From this one may finally come to the conclusion that the conscience is not the voice of reason. Although it is still much debated, it is clear through history that society and authority figures play a major role in deciding what is morally right or wrong. In addition to Fromm’s authoritarian conscience there is the negative authoritarian conscience that misleads groups of people into doing sinful things; for example the Rwanda genocide in 1994. If all mankind posses reason how can one truly believe that the killing of innocents is the best thing for society.

Power And Resistance In Human Society

Power And Resistance In Human Society Where there is power, there is resistance, and yet, or rather consequently, this resistance is never in a position of exteriority in relation to power (Foucault, 1978: 95-96). In human sciences one of the main issues has always been the relationship of resistance to power. Where there is power, there is resistance; power affirms that there exists resistance and visa versa. But before starting to think about resistance, we have to take in mind that power is no longer considered a unitary, constant force that emanates from a particular social class or institution, rather it is seen as a more tenuous fabric of hegemonic forms (Constable, 2007: 11). Foucault (1978: 95-96) questions our assumption that power is always and essentially repressive, he wants to show how power also can be positively in a way that it can produce forms of pleasure, systems of knowledge, goods, and discourses and that it not only works negatively, by denying, restricting, prohibiting and repressing (Abu-Lughod, 1990: 42). The focus within studies of resistance recently shifted from large-scale collective revolts to more unlikely forms of resistance such as subversions and small or loca l resistances which do not especially aim to overthrow the system and which do not result from ideologies of emancipation (Abu-Lughod, 1990: 41). Hence both concepts have turned to be more complex than initially supposed, but this makes it even more interesting and more widely applicable to various situations where people try to construct their life within structures of power. Resistance The term resistance has been used by many scholars to describe a wide range of actions and behaviours in all aspects of human social life and in different settings. Hollander and Einwohner (2004: 534) illustrated how everything from revolutions to hairstyles has been described as resistance. Consequently following from the diversity of actions and behaviours which used to be named as resistance, they found in their analysis of the concept that there is little agreement on the definition (ibid: 234). Therefore it is important to outline the range of characteristics that can exist within the concept of resistance. First of all the scale whereat the resistance occurs has not always the same size; acts of resistance may be for example individual or collective, widespread or limited to local areas. Levels of coordination are also variable, in some situations there will be a higher extent in which the resisters intentionally act together, than in other. Thereby the targets where resistance is directed to also differs, they vary from individuals to groups and from organizations to institutions and social structures. As well the direction or goals are variable, while resistance mainly is understood to be aimed at achieving some sort of change, sometimes it is possible that the behaviour described as resistance aims to constrain change. Finally, while resistance is generally understood to be a political action, some writers suggest that resistance can also be identity-based (ibid: 536-537). Action and Opposition After having observed the dimensions of variation of resistance Hollander and Einwohner (ibid: 537) tried to describe the core elements of resistance to see how all these phenomena can be described with the same term. They identified action and opposition as two core elements within the discussions of resistance where authors seem to agree on. Resistance is not a quality of an actor or a state of being, but involves some active behaviour, whether verbal, cognitive, or psychical, and another component common to almost all uses is a sense of opposition. After having identified these core elements, the lines of disagreements became clearer, which made them realize that several debates of resistance above all differed in their position on two central issues: recognition and intent (ibid: 537). Recognition and Intention Acts of resistance are not always equally visible, their variation in visibility becomes clearer when we analyze the contrast between everyday resistance and more (and more obviously contentious) forms of political mobilization. Sometimes the intention of resistance is to be recognized, while other resistance is purposefully hidden, so recognition depends in part on the goals of the people who resist (ibid: 540). While Scott (1985) in his book about modes of everyday resistance among peasant workers argues that resistance need not to be recognized as such and that it may remain relatively invisible to the powerful, other scholars define resistance as necessarily provoking recognition and even reaction from others (Hollander Einwohner, 2004: 541). This level of recognition also varies depending on the two different groups of others who can identify an act as resistance, to wit targets and observers. The first group contains those to whom the act is directed and the second group can comprise the general public, members of the media and researchers (ibid: 542). After the question if oppositional action must be readily apparent to others, and if it must in fact be recognized as resistance, Hollander and Einwohner wonder if the actor must be aware that she or he is resisting some exercise of power and intending to do so for an action to qualify resistance (ibid: 542). Also on this matter scholars do not completely agree, roughly classified Hollander and Einwohner (2004) distinguish three different views. The first group of scholars believes that the actors conscious intent is a core element to be able to classify certain behaviour as resistance. The second group thinks that measuring intent is difficult or even impossible, as resistance not only arises in public, but also privately. People in these cases may be conscious of oppression and may intend to resist in some fashion, but this will not be visible and therefore impossible to measure. Following to the last group of scholars we must not focus on the intent, as resistance can occur cons ciously or unconsciously, concentrating on intent will neglect important forms of resistance (ibid: 542). Types of Resistance Hollander and Einwohner (2004) didnt want to define the verities and the falsities among all possible meanings and contends of the term resistance. Therefore they decided to analyse the various opinions to see if it would be possible to describe different forms of resistance without judging what is wrong and what is not. They already observed that all scholars seemed to agree that resistance implied oppositional action of some kind. Leaving discords about whether resistance must be intended by actors or whether it must be recognized by targets and/or observers. They therefore argue that it is useful to think of resistance in terms of distinct types, each defined by a different combination of actors intent, targets recognition, and observers recognition. Not all scholars will agree that all behaviours summarized in Table 1 should be called resistance, but it will help to emphasize again the core elements of resistance. The first type, overt resistance, comprises for example social movements and revolutions, and individual acts of refusal. It is visible behaviour, which is recognized by both targets as observers as resistance and is also intended to be recognized as such. Covert resistance refers to acts as gossip and subtle subversion in the workplace; they are intentional but go unnoticed by their targets. However they are recognized as resistance by culturally aware observers. These two forms of intentional forms of resistance are followed by some unintentional forms of resistance. The first one is recognized as resistance by both the observers as the targets but is not meant as such. And the second one contains so called self-defined targets who may be the only ones who recognize certain behaviour as resistance (target-defined resistance). A separate category contains externally-defined resistance, these are acts of resistance that are neither intended nor recognized as resistance by actors or their targets, but are labelled by third parties. The last two forms of resistance go to a certain degree unnoticed by others. If recognized by their target but unrecognized by third-party observers, they have called it missed resistance. If an actors intent ional act goes unnoticed by both targets and observers alike, it may be classified as attempted resistance (ibid: 544-547). Interaction Understanding the interaction between resisters, targets, and third parties plays a central role in the comprehension of resistance. Resistance is socially constructed; resisters, targets, and observers all participate in this construction (ibid: 548). Of course often there is no overall agreement on the question if certain behaviour can be seen as resistance or not. What one observer (or participant) sees as resistance, another may see as accommodation or even domination this does not only happen between the different participative groups but also within the parties there is variation. Resistance is a complex set of thoughts and behaviours (Ortner, 1995: 175). Dichotomizing resistance and dominators ignores the fact that there are multiple systems of hierarchy, and that individuals can be simultaneously powerful and powerless within different systems (Hollander Einwohner, 2004: 548). I n her article about resistance and the concept of dà ©brouillardise (a way of social manipulation) used by Auvergnat farmers in rural France, Deborah Reed-Danahay (1993: 223) describes how Kondo (1990: 221) based on her research in Japan also emphasizes the intertwining of power and meaning, so that no one can be without power. Everyday Resistance After appointing the different types of resistance, it is necessary to take a first glimpse into possible forms of resistance among undocumented migrants to see on what kind of forms we have to continue focussing. First of all, it is obvious that undocumented migrants wont participate in any overt form of resistance (i.e. demonstrations) because it probably endangers their precarious situation. Therefore it is not very likely that the target of the resistance will recognize their acts as such. It will also vary if the acts are intended as resistance. Consequently, it is more likely that possible forms of resistance among undocumented migrants will be: covert resistance, attempted resistance and externally-defined resistance. Especially the first two forms of resistance are familiar to Scotts concept of everyday resistance. He describes: What everyday forms of resistance share with the more dramatic public confrontations is of course that they are intended to mitigate or deny claims made by superordinate classes or to advance claims vis-à  -vis those superordinate classes. Where institutionalized politics are formal, overt, concerned with systematic, de jure change, everyday resistance is informal, often covert, and concerned largely with immediate, de facto gains (Scott, 1990: 32-33). Scott points out different expressions of everyday resistance: foot dragging, dissimulation, false compliance, smuggling, etc. He refers to these practices as hidden transcripts (Scott, 1990) that are not easily visible in official transcripts and those on-stage behaviours controlled by elites (Reed-Danahay, 1993: 222). He described the existence of a too strongly focus on official and public transcripts of culture resulting in an underestimation of subordinated people and argued for a look into the unofficial transcripts to see the variety of forms of resistance taking place in this area of social life (ibid: 223). Though, Reed-Danahay (ibid: 223) points at a, ly to her, disturbing simplification [by Scott] by describing resistance as something which can be found in the hidden transcripts of the weak while only conformity becomes visible in the public transcripts of both the weak and the strong. This derives from the fact that he sees ideology as a coherent message, while there is c ontradiction and ambiguity in any discourse (ibid: 223) Everyday Practices Similar to Scotts everyday resistance is Michel de Certeaus (1984) concept of everyday practices. He divides strategies and tactics and explains why many everyday practices are not strategic but tactical in character. A strategy is the calculus of force-relationships which becomes possible when a subject of will and power can be isolated from an environment. Strategies possess their own place which forms a starting point from where relations with the outside can be generated. Tactics on the other hand, do not possess their own place, so the other cannot be singled out as a visible totality. Tactics constantly manipulate events to turn them into opportunities. De Certeau (ibid: xix) describes: A tactic insinuates itself into the others place, fragmentarily, without taking it over in its entirety, without being able to keep it at a distance. Everyday practices are a gathering of ways of operating characterized by victories of the weak over the strong and consisting of clever tricks, knowing how to get away with things, hunters cunning, manoeuvres, polymorphic situations, etc (De Certeau, 1984: xix). Tactics produce a certain movement within the system. They show to what extent it is possible to use intelligence to consort power within the daily struggle. Strategies, on the contrary, have a rather ambiguous relation with power. They use the instruments of the power for their own purposes. Hence, the structure of power where the strategies compete against at the same time sustains them (De Certeau, 1984: xviii). Scotts concept of everyday resistance, consisting of practices as foot dragging, dissimulation and smuggling tends to be more similar to strategies than to tactics. While De Certeaus concept of ways of operating (or everyday practices), like knowing how to get away with things, are more tactical in character. We could say that strategies aspire to undermine the structures of power and thus are more saturated with a notion of resistance, whereas tactics not only aim to resist, but also comprise an accommodating component. Cunning Despite their differences, De Certeau and Scott are concerned with the same kind of behaviour. Reed-Danahay (1993: 222) presupposes to use the concept of cunning to refer to this behaviour. ly to her, Detienne and Vernants (1978: 3-4 in Reed-Danahay: 1993: 222) description of the Greek quality of mÄâ€Å"tis summarizes accurately the significance of cunning: [it] combine(s) flair, wisdom, forethought, subtlety of mind, deception, resourcefulness, vigilance, opportunism, various skills and experience acquired over the years. It is applied in situations which are transient, shifting, disconcerting, and ambiguous, situations which do not lead themselves to precise measurement, exact calculation, or rigorous logic (1978: 3-4; quoted in Scott 1990: 164 in ibid: 222). Also De Certeau (1984: xix) is conscious about the connection between mÄâ€Å"tis and his ways of operating. Together with cunning, mÄâ€Å"tis refers to the idea of Goffmans concept of making do in difficult situations and overcoming hardships (Reed-Danahay, 1993: 223). ly to Reed-Danahay, resistance suggests a mechanical metaphor of solid bodies coming into contact. Unlike resistance, cunning includes some fluidity in social life, leaving room for play or manipulation (ibid: 223). Dà ©brouillardise Reed-Danahay therefore speaks of a more complex notion of power and resistance, where forms of power lay both with agents of the dominant culture and with the resisting people themselves (ibid: 224). In her fieldwork in a mountain valley in the Auvergne region of central France she describes how people from a place fictionally named Lavialle have adopted a stance of resistance to agents who threaten their cultural autonomy. She shows how these farmers use the French concept of dà ©brouillardise as a manner to talk about social manipulation expressing accommodation, resistance, cunning, ways of making out and ways of making do (ibid: 221). Dà ©brouillardise connotes both resisting domination and other forms of social manipulation or even partial accommodation. It is a form of everyday resistance and it is a way of taking advantage of a situation that presents itself. Dà ©brouillardise has a dual nature, it consist of both making out and making do and is associated with both defensi ve postures and coping strategies in everyday life (ibid: 224). Conclusion Migrants and Resistance Abu-Lughod and romanticizing resistance With the concept of dà ©brouillardise Reed-Danahay tries to cover the gap between theory and practice. This is viable because the villagers she observes are actually using the concept in their ordinary language. According to her dà ©brouillardise refers to a more complex form of power than the theories of Scott (ibid: 224). Dà ©brouillardise Accomodation The ethnographic literature also contains examples of positive values associated with behaviours interpreted as everyday resistance when no native term or vocabulary for it is present. (223) Even while resisting power, individuals or groups may simultaneously support the structures of domination that necessitate resistance in the first place. Various authors have referred to this complexity as accommodation (e.g., Sotirin and Gottfried, 1999; Weitz, 2001), ambiguity (Trethewey, 1997), complicity (Healey, 1999; Ortner, 1995), conformity (St. Martin and Gavey, 1996), or assimilation (Faith, 1994).These authors stress that a single activity may constitute both resistance and accommodation to different aspects of power and authority (Hollander Einwohner, 2004: 549). Nevertheless it is easy to romanticize resistance as Abu-Lughod says, to view its forms as signs of ineffectiveness of systems of power and of the resilience and creativity of the human spirit in refusal to be dominated, to focus on successful forms of resistance and neglecting to consider accommodation, passivity or acquiescence adequately (In: Constable, 2007: ). It is only valuable if we can find a way between romanticizing resistance and portraying young migrants as passive oppressed victims.

Identity in Hurtson’s Their Eyes Were Watching God, Kingston’s Woman Wa

Identity in Hurtson’s Their Eyes Were Watching God, Kingston’s Woman Warrior, and Spiegelman’s Maus Despite being a very diverse literature genre in terms of influence and inspiration, North American literature encompasses many works that share some very common thematic elements. Though there are several themes shared, one in particular can be found in most any work – the importance of identity. Particularly in some selected pieces yet to be named, identity is a very important element, not only because it is a necessity for a main character in any work of literature, but because these works express ideas about identity as being very individualistic – as opposed to being a mere result of cultural surroundings. Zora Neal Hurtson’s Their Eyes Were Watching God, Maxine Hong Kingston’s Woman Warrior, and Art Spiegelman’s Maus; these three works illustrate identity in this manner – a development of self, influenced yet not controlled by elements of relevant cultures. Hurtson’s tale tells a fictional account of Janie Crawford, a middle-aged black woman who goes through a search, and a struggle through opposing forces in her surrounding culture, in her quest to celebrate her own individual identity. The opposing cultural influence begins right from her childhood – her grandmother who raises her, whose cultural views are influenced by the common ideas of the outside world, seeks out to find a man she can marry to secure her a strong social status. She marries her off to a man name Logan Killicks, a successful farmer, and Janie begins to realize that the role that culture sees fit for her makes her very unhappy. Logan does not treat her very respectfully, and sees her as a mere fixture in the household, such as was the common cultur... ...dual identities sought by their respective protagonists. These identities all become realized and celebrated through these stories in some way shape or form. Not only are these expressions of who they are, but they show a desire to go against cultural backdrops that dictate their identities to be something they do not want them to be. Identity is a necessity in literary works, but it does not always take on this kind of thematic meaning. In these stories, identity is a struggle that culminates with a celebration of self; that very struggle makes these stories what they are, and radiate the ideal of individuality. Works Cited: Hurston, Zora Neale. (1937). Their Eyes Were Watching God. J.B. Lippincott Inc. Kingston, Maxine Hong. (1975). Woman Warrior. New York, Toronto: Random House, Inc. Spiegelman, Art. (1973). Maus. New York, Toronto: Random House, Inc.

Blending Face-to-Face and Distance Learning Methods in Adult and Career-Technical Education :: Learning Adult Education Essays

Blending Face-to-Face and Distance Learning Methods in Adult and Career-Technical Education Strengths and Limitations of the Two Methods In theory, the advantages of face-to-face and distance learning methods complement each other (Leung and Tran 2000). In classroom learning, face-to-face contact both in and out of class can help motivate and involve students; active learning can engage students in thinking and interaction through questioning, discussion, small-group presentation, role play, and case studies. In distance learning via ICT, technology makes material available anytime and anywhere; multimedia (e.g., video and audio) can engage multiple brain channels; graphics can help understanding of complex concepts; interactive activities can involve students in dynamic learning through a cycle of questions/answers/feedback; discussion and work groups allow students to evaluate their performance against that of peers. It is important to note, however, that those two sets of complementary advantages are sometimes only theoretical (Cutshall 2002; McKavanagh et al. 2002). In practice, both face-to-face and ICT distance programs often rely on transmissionist, teacher-centered provision of information rather than on interactive, student-centered construction of knowledge; students may end up receiving passively both online and in the classroom. Nevertheless, two themes clearly emerge as the most frequently cited strengths: the personal contact allowed by face-to-face classroom learning and the flexibility allowed by distance learning. An interesting wrinkle is that different distance learning methods can offer different combinations of personal contact and flexibility (Cutshall 2002; McKavanagh et al. 2002; Miller and Webster 1997; Perraton 1991; Zirkle 2002). In synchronous distance methods (e.g., satellite TV, audioconferencing, videoconferencing, live Internet chat), learners and/or instructors are all engaged in the activity at the same time, restricting flexibility; flexibility is further restricted by methods like audioconferencing or videoconferencing in which participants must be at a physical location with necessary technology and hook-ups. However, asynchronous methods allow learners and instructors to participate at different times. Learners can listen to audiotapes, view videotapes, check e-mail, log on to a threaded discussion, or visit webpages anytime; the necessary technology is widely—although not universally—available. The ultimate in flexibility is the "anytime anywhere" availabili ty of a web-based course or course components. It may be surprising that studies examining the connection between learning style and success among distance learning students yield mixed results. Aragon, Johnson, and Shaik (2000) found no correlation between learning style preference and course grade among online adult students in advanced technology education, in spite of differences in learning style preferences between online and face-to-face students enrolled in the program. Blending Face-to-Face and Distance Learning Methods in Adult and Career-Technical Education :: Learning Adult Education Essays Blending Face-to-Face and Distance Learning Methods in Adult and Career-Technical Education Strengths and Limitations of the Two Methods In theory, the advantages of face-to-face and distance learning methods complement each other (Leung and Tran 2000). In classroom learning, face-to-face contact both in and out of class can help motivate and involve students; active learning can engage students in thinking and interaction through questioning, discussion, small-group presentation, role play, and case studies. In distance learning via ICT, technology makes material available anytime and anywhere; multimedia (e.g., video and audio) can engage multiple brain channels; graphics can help understanding of complex concepts; interactive activities can involve students in dynamic learning through a cycle of questions/answers/feedback; discussion and work groups allow students to evaluate their performance against that of peers. It is important to note, however, that those two sets of complementary advantages are sometimes only theoretical (Cutshall 2002; McKavanagh et al. 2002). In practice, both face-to-face and ICT distance programs often rely on transmissionist, teacher-centered provision of information rather than on interactive, student-centered construction of knowledge; students may end up receiving passively both online and in the classroom. Nevertheless, two themes clearly emerge as the most frequently cited strengths: the personal contact allowed by face-to-face classroom learning and the flexibility allowed by distance learning. An interesting wrinkle is that different distance learning methods can offer different combinations of personal contact and flexibility (Cutshall 2002; McKavanagh et al. 2002; Miller and Webster 1997; Perraton 1991; Zirkle 2002). In synchronous distance methods (e.g., satellite TV, audioconferencing, videoconferencing, live Internet chat), learners and/or instructors are all engaged in the activity at the same time, restricting flexibility; flexibility is further restricted by methods like audioconferencing or videoconferencing in which participants must be at a physical location with necessary technology and hook-ups. However, asynchronous methods allow learners and instructors to participate at different times. Learners can listen to audiotapes, view videotapes, check e-mail, log on to a threaded discussion, or visit webpages anytime; the necessary technology is widely—although not universally—available. The ultimate in flexibility is the "anytime anywhere" availabili ty of a web-based course or course components. It may be surprising that studies examining the connection between learning style and success among distance learning students yield mixed results. Aragon, Johnson, and Shaik (2000) found no correlation between learning style preference and course grade among online adult students in advanced technology education, in spite of differences in learning style preferences between online and face-to-face students enrolled in the program.

Does My Head Look Big In This by Randa Abdel Fattah Essay

The beginning of discovering identity leads to the process of one’s journey. Refer to the novel â€Å"Does My Head Look Big In This† by Randa Abdel Fattah, highlights a personal journey throughout the main character, Amal. Randa Fattah explores the relationship between, identity, perspectives and journey in the theme of individuals should not be judged by appearance, traditional culture, stereotype and gender roles can not limit individuals from becoming who they truly are and others’ perspectives cannot prescribe an individuals’ identity. She clearly revealed the beginning of Amal’s discovery of her own identity through the destinations of the journey. In the journey of life others’ perspectives always judge on Individual’s external features. However, Individuals should not be judged by their appearance. Others should create a balance between external and internal features when judging an individual accurately. In chapter twenty-one of the novel Does My Head Look Big In This, Amal has forced to visit Mrs. Vaselli at her house. She found out that an old lady with a serious and unfriendly look who always put all the negative things in this world in her head and the one who talks harshly to others without caring, is the one who actually cares of Amal. It is evident throughout the novel when Amal realised that Mrs. Vaselli does smoking too, she was a little bit angry as Mrs. Vaselli is the one who smokes but why does she keep on blaming Amal. She finally speaks out that â€Å"smoking for girl, it look like street woman. No nice! † The composer demonstrates that Mrs.  Vaselli has a caring nature especially to Amal. Clearly, individuals should not be judged by their appearance, because even a bad appearance can’t prevent one from being such a nice person in one’s eyes. Traditional culture, stereotype and gender roles cannot limit individuals from becoming who they truly are. Of course these things provide effects on individuals but, it cannot restrict them from their self-identity. Referring to the novel Does My Head Look Big In This, Randa Fattah has shown this theme throughout chapter sixteen. The evidence is when Tia and Adam asked Amal about the Doco on Muslim fundamentalists on T. V. last night in the tone of lacking in believed. She explodes â€Å"I’m Muslim doesn’t mean I’m a walking TV guide for dealing with the Muslim dilemma! † it creates sympathy for Amal, wanting freedom from stereotyping. The composer tries to communicate to the audience that self-identity cannot be restricted despite the stereotypes. In the process of individuals finding their true identity they should not be judged by others’ perspectives. In the other words, others’ perspectives cannot be prescribed an individuals’ identity. During the journey of life, individuals are often imposed by other’s thoughts. Randa Fattah has also included this theme in to the novel, Does My Head Look Big In This through chapter three. It is evident when Amal decided to wear the Hijab as a full timer. It seemed that her parents are not agree with her opinion. She explodes â€Å"Yeah right! How can they stop me?! the composer demonstrates that Amal’s determination is resolved as she’s being strong and confident of what she has decided to do. Individuals experienced a lot of challenges throughout the life’s term and that is how we assumed the process of journey. Randa Abdel Fattah highlights these challenges via the main character Amal, such as; the perspectives from others effects on individuality and the way finding their true identity. Once one’s being conscious to resolve the problems, there’ always an exit ways through to the journey’s destinations.