Discussion DESIGN Assignment Example | Topics and Well Written Essays - 250 words

Discussion DESIGN - Assignment Example To do this costume designers conduct a thorough research. Sometimes it is possible to adjust costumes to the à ©poque as it happened with the costume designer of â€Å"The Tudors† who â€Å"tudorized† the costumes adding minor details or changing the style. Costume designers read the script and think of how they can best transmit all information about the characters in the most appropriate way. Since part of the costumes are created for the non-human characters, such as spirits, animals, wizards, costume designers have to transform the existing tissues and styles to make them look less trivial. Costume designers take inspiration everywhere; they can use feathers, plants, shells in clothes in order to reveal special traits of the personages such as ability to fly for example. Moreover, costume designers use folk motives in their costumes to recreate the origin of the characters. Thus in order to make costumes for the â€Å" The Lion King† costume designer used national African tribal outfits and transformed them for the characters. It is necessary to remember that costumes have to allow personages do what they must do on stage: run, jump, fly. The costumes must be easy to wear in case when characters have to change clothes severa l times during performance. Costume designers collaborate with all the team to create a general look of a play or a

Infection Control & Work Health and Safety Assignment

Infection Control & Work Health and Safety - Assignment Example Codes of practice provide comprehensive information about sections of acts or regulations. It also gives an outline of actions, activities, responsibilities, responses and technical requirements to conditions and measures to be observed within a work place. Therefore, the WHS regulation and codes of practice support activities of the WHS Act. Similarly, the codes of practice support activities of the WHS regulations. Pertussis is caused by a bacterial microorganism Bordetella pertussis and uses the human body as a reservoir. The bacteria breeds in the respiratory system hence pertussis mostly affects the respiratory tract causing heavy coughing and sneezing to patients. Pertussis spreads through the droplet mode of transmission. It is caused by viral micro-organisms referred to as rotavirus, Norovirus or Astrovirus. The human body is responsible for providing reservoirs for the viruses. The condition’s portal of exit is through the human gastrointestinal tract and leaves the body through faeces. Acute gastroenteritis spreads via vector transmission. Hepatitis B is caused by viral micro-organisms referred to as hepadnavirus. The human body provides a reservoir for the survival of the viruses. Microorganisms that cause Hepatitis B reside in the urinary tract and can be caused by pathogens. This condition spreads through direct contact to people with the virus. For example, transmission can be through sexual intercourse. When conducting clinical therapies, health workers are required to practice set procedures when dealing with spills. It is also necessary to note that spills should be cleaned immediately, and the area disinfected to prevent multiplication of infections. In clinical settings, most spills include body fluids or ought to be treated before disinfection and correct waste disposal techniques applied (WHS Act qtd. in Safe Practices Learning Guide 2012: 21). In managing spills, health workers should observe standard

The Ethnic Joke At Its Best Media Essay

The Ethnic Joke At Its Best Media Essay Ethnic jokes arent funny anymore. In fact, nearly one million adults in the tri-county area stated they personally experienced ethnic jokes, racial slurs, or verbal abuse. Thats not funny. Lets get serious. We can change that statistic. With a little more caring, understanding and compassion, we can all laugh with each other not at each other.' (Schutz, 1989). Ethnic and Racial Jokes has been the subject of a very controversial debate for quite a long time. As time progressed, peoples theories and attitudes towards ethnic jokes have evolved. The value of humor in the joke is more evident and the importance of this humor can be appreciated. Ethnic jokes, made in the right context, are acceptable in society pertaining to the particular place, time and surroundings of the person telling the joke. As human beings, we understand the gravity of the word respect; we have to respect every other living thing on this planet and no person or law or anything for that matter can change that fact. The idea behind the joke is not to offend people, cause disrespect and purposefully induce harm but to lighten up a dark ambience in a room its only a joke. I feel the need to emphasize the point that every ethnic joke should start with a look over your shoulder. (Wikipedia) Ethnic jokes make use of stereotypes, which is one of the gravest aspects that deter people from using them. Those not in favor claim that using stereotypes in the jokes can endorse a society in which negative ethnic stereotypes become socially acceptable making almost everyone racist. (Billig, 2001). Each person in society is afraid, even ashamed of being branded as a racist, which is one of the reasons why people have a very negative and wary attitude towards these jokes. People want to be able to laugh at race-based jokes without having to feel the guilt that plagues their conscience every time a giggle escapes their lips. This is still possible, if people try to become more mature and tolerant in accepting ethnic jokes and look at it in a more positive light somewhat like constructive criticism then everyone can have a guilt-free laugh at ethnic jokes. It is often said that Laughter is the best medicine; in the case of ethnic humor, this is true. Laughter reduces the tension du ring conversations and this can never be a bad thing. Laughter can bridge the gap between people from different ethnicities allowing them to understand the flaws of each others background as well as their own and interpreting these in a humorous manner will bring people closer together as friends. In his book, Peter Woods (1983) contends that Humour is power. It provides the strength that enables the individual to adapt to situations and, on occasion change them. (p. 112). Marty Beckerman, an author, journalist and humorist also sees the benefit; these jokes he admits are making people feel more comfortable with one another so they can get  past  their prejudices (Beckerman, 2008). A few studies have observed the relation of ethnic humor towards society. One such study is called The Joke Project a sociology professor in Rice University, Texas conducted a survey among his students on this subject. In The Joke Project, each student was told to ask a student from his/her own ethni city to tell them a joke. 90% responded with jokes out of which 42% of the responses had been racial or ethnic jokes. The remaining 48% who hadnt used ethnic jokes were asked whether they had recently heard a racial joke. 73% of these responded with racial jokes. (Davidson, 1987). The above evidence illustrates that ethnic jokes are used often in diverse multi-cultural places, especially in places like universities, since it helps bring people closer together; it helps when one has to make friends in a new place. Obviously, one does want to insult anyone when trying to make friends, on the contrary one tries to show that his understanding of another persons culture is deeper than the jokes with racial stereotypes make it out to believe. The opponents to this argument believe that racial and ethnic jokes are the cause for racial discrimination because ethnic jokes, in all their humor, present a severe reminder of past follies and struggles that people from various places in the world have faced over the years; in the words of Marty Beckerman (2008) poured salt into centuries-old wounds with cheap punch lines. The opposition suggests that these reminders are like adding cement to a wall that already divides us into different racial entities. On the other hand, the memories can help people. Memories can teach us what we need to know through our experiences. Remembering past struggles are not linked solely with recounting ethnic jokes, every history book has a story of past wars and conflicts, so then begs the question- why not stop reading history books? Answer, simply because it is illogical to do so. Professor Christie Davies (2000) says To become angry about such jokes and to seek to censor them because they impinge on sensitive issues is about as sensible as smashing a thermometer because it reveals how hot it is. (p. 116). In other words, just because something is out of favor with the general population, does not mean that one has to bar them entirely. Avoiding the past will not provide solutions to breaking down the metaphorical wall; with care and compassion and humor when we share the effects of past disputes using jokes, humorous stories and tales we can weaken that wall and join together to overcome issues of earlier times letting bygones be bygones. Racial jokes are insulting and demeaning claim the opposition for they employ the use of seemingly derogatory terms. In this case it is necessary to distinguish between racist jokes and jokes with race-based humor. There is a line between the two, albeit the line gets obscured and is hard to distinguish every now and then at these times extra caution is advised. The difference lies in the fact that jokes need not necessarily involve the defamation of a group; and merely because the joke contains references to a different ethnicity does not make it racist. There are several comedians such as Russell Peters, Maz Jobrani, Chris Rock and many others who have made successful careers making use of ethnic jokes. Their own success and the kaleidoscopic variety of people that turn up for their shows is proof of the effectiveness of these jokes. The entire people laugh together with each other at jokes about different ethnicities, there is no indication of any one race being singled out as su perior or inferior. This demonstrates that people are closer together at these shows and that for a joke to be an ethnic joke; it does not have to utilize offensive terms. Racism is a terrible thing but is forbidding the use of ethnic jokes really a way to put an end to it? There are good things as well as bad about ethnic humor. Ethnic jokes never did anyone harm on their own they are just jokes. We cannot blame the jokes but we can assume that the people who feel strongly disapproving about them as well as those who use them with complete disregard for others are the ones who need to change their perception. The solution depends entirely on perspective; the choice to be tolerant and to see the positive things can make all the difference. Imagine a world where people were not easily upset by ethnic jokes, a lot more smiles and laughter with less bickering and strife.

Essay on Shakespeares The Tempest - Prospero and Shakespeare :: free essay writer

The Tempest, Prospero and Shakespeare There can be no doubt that The Tempest contains numerous references to the theater, and while many of Shakespeare's plays make reference to the dramatic arts and their analogy to real life (e.g., "all the world's a stage"), it is in this, his last play, that the Bard most explicitly acknowledges that the audience is viewing a show. Thus, in the play's final scene (Act I, scene i., ll.148ff), Prospero tells his prospective son-in-law Ferdinand that the revels at hand are almost at an end, that the actors are about to retire, and that the "insubstantial pageant" of which he has been a part has reached its conclusion. It is, in fact, tempting to equate the character of Prospero with that of his creator, the playwright Shakespeare. When Prospero sheds his magician's robes in favor of his civilian attire as the Duke of Milan, with the benefit of hindsight that this is Shakespeare's last work and his crowning achievement, we are disposed to associate the learned sorcerer with the Bard of A von. How far we are to take this identification, however, is moot. Prospero of The Tempest, like Shakespeare in his late Romance period, is a mature man with a daughter (Shakespeare, in fact, had two daughters, his only son dying in childhood) at the height of his intellectual and creative powers. Prospero is a polymath, a scholar with a magic book from an entire library that so absorbed him that it was, "dukedom large enough" (I, ii. l.110). Prospero displays a tinge of regret for having neglected his worldly office as Duke of Milan in favor of the life of the mind. Similarly, as virtually all of Shakespeare's biographers have observed, the Elizabethan playwright's knowledge was exceedingly broad, leading many to speculate that he pursued a number of vocations before settling into a life in the theater, and we know from textual correspondences that Shakespeare was broadly read and that he continued to absorb knowledge from diverse publications until his death. We can also speculate that Shakespeare regretted remaining away from his home in Stratfor d, at least insofar as his career in London kept him away from his children. Lastly, following The Tempest, Shakespeare, like Prospero, retired to civilian life, there being a period of five or six years between his composition of that play and his untimely death at the age of fifty-two.

Education system essay Essay

From the articles I have read, it seems as though parents, teachers, and the education system continue to blame one another for poor student performance in school and on state tests. However, I believe that each of these groups plays a key role in student success or failure. School administration and board members seem to be completely oblivious to the real reasons students perform poorly and parents lack involvment in their children’s schooling and education at home. I do believe that income does play a key role in education, however, I don’t agree with it. Schools in low income neighborhoods don’t recieve the proper funding to provide students with the materials they need to be successful in school, but the students don’t score high enough on state tests to earn the school money for these materials; it’s a lose lose situation (Barbanel, 2002). For these issues, I believe the lack of government involvment and recognition is the cause of student failure. Despite all these factors, students should also be held accountable for being successful in school. Even if schools recieve proper funding, materials, and training, it is ultimately up to the student to stay motivated to succeed. From personal experience, I found that it was much easier to stay motivated in classes that I felt engaged in. The classes that teachers made a connection with me in and really knew their stuff were always the classes I had a higher success rate in. I think teacher involvement is a huge deal in school, it makes a student want to go to school, and feel like they belong rather than just going because they have to. Recently, Maine and fourty-four other states have adopted the new Common Core standards that will make academic standards even higher for kids in grades K-12 (Gallagher, 2013). The purpose of these standards is to increase critical thinking skills and teach students to solve problems on their own. Common Core is designed to allow teachers to be facilitators and students to take responsiblity for their own education. However, as positive and ecouraging as Common Core sounds, experts say that a drop as high as 40% will be seen in the new testing in 2015 (Gallagher, 2013). ____________________________________________________________ BARBANEL, J. (2002, March 31). Elementary and Middle School Report Cards. Retrieved from The New York Times: http://ethemes.pearsoncmg.com/0205405940/article_06/index.html Ghallagher, N. K. (2013, July 7). Back-to-school means facing tougher academic standards this fall | The Kennebec Journal, Augusta, ME. Retrieved from http://www.kjonline.com/news/test-scores-likely-to-drop-under-new-standards_2013-07-20.html

Rites of Passage within Colour

Introduction In this essay I will be discoursing my personal experience of what Arnold Van Gennep ( 1909 ) has described as â€Å"rites de passage† , concentrating on the liminal stage. This essay will detail my experience of traveling from an all ‘coloured’ community to a bulk ‘black’ suburb and my rites of transition experience of seeking to be ‘black’ . I will besides be discoursing on why I agree and disagree with Van Genneps rites de transition. SEPARATION PHASE Separation stage â€Å"comprises symbolic behaviour meaning the withdrawal of the person either from an earlier fixed point in the societal construction, from a set of cultural traditions ( a â€Å"state† ) , or from both ( Turner, 1969, p. 94 ) . I was born on November 1, 1993 in East London, EC. I lived with my household in Buffalo Flats, EL for the first six old ages of my life, at the clip and today, it is still a predominately colored township. Turning up in that township for six old ages I, along with every other individual populating in that community is what South African society would depict and hold as ‘coloured’ . I would speak ‘coloured’ , walk ‘coloured’ , act ‘coloured’ , fight ‘coloured’ and believe it or non, somehow I would even run ‘coloured’ , or at least every bit ‘coloured’ as the stereotypes myself and my community had been placed in. At the age of six I moved from my beloved Buffalo Flats, EL to what I at the clip considered the center of nowhere, Midrand, GP. This, as Turner put it, was my separation stage. Midrand was a assorted suburb, many Whites, many inkinesss, rather a few Indians and a smattering of coloureds, or at least that was what I saw. I was taken off from my place, detached from it, separated from my household and friends and thrown into this whole new universe which led to my â€Å"liminal phase† . LIMINAL PHASE Liminal period is when â€Å"the features of the ritual topic ( the â€Å"passenger† ) are equivocal ; he passes through a cultural kingdom that has few or none of the properties of the past or coming state† ( Turner, 1969, p. 94 ) . This was the period in which I yearned to be ‘black’ , I prayed to be ‘black’ and after a subconscious and unstructured induction, I learnt how to be ‘black’ . I attended a assorted school, bulk black, but still a assorted school where I was one of two ‘pure’ coloured male childs in my class, the other named Michael Williams. The two of us along with a Chinese male child named Jacky Mo, made up my ‘communitas’ ( Turner, 1969 ) . We were all in the same phase of our lives, we were detached from the society we one time knew, for myself it was Buffalo Flats, for Michael it was the Cape Flats and for Jacky it was China, and we were all thrown into Midrand, and all three of us were in an unstructured and subconscious induction to be ‘black’ . We were all stripped of our race, were no longer coloured or Chinese, nor were we black, we were merely at that place. In between what we were and what we were endeavoring to be, being black wasn’t merely a race or civilization to us, it was a societal standing to be ‘cool’ , and we knew being non-black yet black, would be the highest award amongst our black friends and couples. During this unstructured induction phase our black friends became our somewhat â€Å"ritual elders† ( McNeill, 2011, p. 74 ) . They were learning us how to be black, what to make, how to make it and when to make it. Myself and Jacky lived in the same composite with a male child named Siyabonga Mlaba, who would subconsciously take up the function of being our ‘ritual elder’ . Traveling through this liminal period populating so near to one another made us really competitory for the blessing and regard of our ‘ritual elder’ . The same manner the ritual seniors punished the novices for singing about AIDS ( McNeill, 2011 ) , if we had disrespected or misunderstood any facet of ‘black’ civilization, we were besides punished, non in the same physical mode but with verbal maltreatment and humiliation to a point of feeling disdained. These ‘punishments’ were difficult to accept and understand, but it made me more hungry and eager to s uit in the group I was being initiated into. There were many symbols in my liminal period, one of the chief 1s being the manner I talked. The speech pattern, the words and the actions I used when I spoke were major symbols. I couldn’t merely talk with my normal ‘coloured’ speech pattern, I had to try to talk with the same speech pattern of my ‘black’ friends, use the same words and slang when I spoke. I couldn’t use the conversational ‘coloured’ recognizing â€Å"Awe my Broe! † , I had to utilize the ‘black’ township recognizing â€Å"Sho Mfede† . Around this clip as I easy incorporated African linguistic communications in my address, I began floating from my roots of speech production Afrikaans, easy I bit by bit stopped utilizing it until finally I ne'er spoke Afrikaans, unless in Afrikaans category. Other symbols were dress codification. For some uneven ground the ‘Tsotsi’ or ‘gangster’ image was one the young person wou ld gravitate to, and that’s the expression I wore proudly as a minor. All stars, faded denim and ever a beany worn half off or a popular cap called a â€Å"sportie† worn with a joust. This was all of import. The manner I ate was of import, I had to eat pablum and vleis with my manus, no spoon or fork was of all time required, and I felt more ‘black’ than of all time. As this induction took topographic point, the more it dragged on and the closer I got to my end as adjustment in as ‘black’ , the more I drifted off from my ain civilization and heritage, subconsciously I was denying who my community raised me to be. The more ‘black’ I was, the less ‘coloured’ I was. I looked at being ‘black’ or being a portion of ‘black’ civilization as a societal standing and non as something sacred and to be proud of. The sarcasm was that I viewed my ‘coloured’ civilization and people to be violent, yet I used force to seek and be ‘black’ . Contending was a symbol or portion of the ritual as anything else. ‘Black’ people were strong, and the manner we proved our strength was through these battles, the conflict of the better adult male. A circle would organize and one of the older ‘black’ childs would take one of us younger novices to contend each ot her or another member of the group. If the battle was won, the embracing would be like winning a war, or a football lucifer. But the also-ran will be made merriment of and humiliated, but after every battle a compulsory handshaking would take topographic point as a mark of regard and that it was non personal. I was grade three when my liminal period ended, a battle with a male child named Tebogo, a much bigger male child. He beat me down infinite times in that battle, but I won regard and my rubric of being black by ne'er giving up. So after three long old ages of subconscious induction I eventually made my manner out of the liminal period and was reincorporated to my societal group as longer a ‘coloured’ or novice, but as ‘black’ . But this is where I do non to the full agree with the theory of rites of transition. I the reincorporation stage does non really round up rites of transition, but really starts a new rhythm, do although now I’m ‘black’ , I have to once once more go through a liminal period and induction to turn out that I am worthy being a ‘Hip Hop Head’ . The group in which I spent as an novice for three old ages and eventually got accepted as one of their ain had another societal construction I had to be initiated into, taken back to a liminal stage whereby I was non what I was and non what I was going, but in between that. Take for illustration the school calling of an person. One gets separated from place, sent to school for 12 old ages ( liminal period ) and so reincorporated to the universe one time graduated high school. Yet the reincorporation of graduation is the separation stage for university, so the old ages analyzing at university is the liminal period an d graduating university is one time once more reincorporation. But that one time once more can be the separation stage in happening a occupation, where being unemployed is the liminal stage and acquiring a occupation is the reincorporation stage yet the separation stage for 1s calling and so on and so forth. Decision I agree and disagree on rites of transition, the separation stage and liminal period seem really solid, but the reaggregation/reincorporation stage can besides be seen as the separation stage for the new rhythm of rites of transition.