Technology Research Museum s Mission - 1170 Words

Technology Research Museum audiences seek engaging activities. Museums seek opportunities to remain relevant to audiences. By providing educational opportunities in a relevant and current format, museums create new relationships with their audience. Technological advances over the last twenty years provide new tools that allow museums to engage audiences in educational and entertaining experiences. Technology changed the way in which people share information and learn (Russo 2011, 32). It is an exciting time with limitless possibilities for museums. A challenge occurs for museums to use the technology appropriately and in an effective manner that does not distract from the museum’s mission. While learning takes place in museums, these technological advances provide possibilities to create engaging exhibits and learning opportunities to audiences at the museum and beyond its walls. The technological advancements and rise in use of social media, provides museums opport unities for interaction with their audiences and their community. Engaging with the community through social media discussions, provides museums an opportunity to connect, and build relationships (Russo, 2011, 327). These conversations provide museums insight to the community’s needs and defines the services that museums should provide. These services include educational and cultural activities. Some examples of the educational experiences that museums provide beyond their walls are podcasts andShow MoreRelatedArt Museum Vs. Private Museum1276 Words   |  6 PagesMuseum Comparison This paper compares four separate museums. The first two compared, are private art museums in the United States, compared to a private art museum in another country. Secondly, a university natural history museum is compared to another university natural history museum in a foreign country. 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If it was more inclusive, it would be understandable to people outside to graffiti

Male and female gender constructs Essay - 1624 Words

Our cultural beliefs dictate that there are only two biological sexes corresponding to two genders (Newman, 2001). The male and female constructs often carry with them misconceptions and stereotypes, such as the belief that gender and sex are synonymous or that gender assigned at birth indicates a specific preference for toys, interest, clothes, and eventual erotic attraction (Newman, 2001). Males are expected to exhibit masculine personality traits and be attracted to women while females are expected to exhibit feminine personality traits and be attracted to men. Research in many countries reveals that stereotyping of personality traits increases steadily in middle adolescence, becoming adult like around age 11 (Berk, 2010). For example,†¦show more content†¦Gender Identity Disorder (GID) is characterized by a strong and persistent identification with the opposite sex, discomfort with one’s own sex, and a sense of inappropriateness in the gender role of that sex (APA , 2000). In boys, the cross-gender identification is manifested by a marked preoccupation with traditionally feminine games, activities, and toys (APA, 2000). They may express a wish to be a woman when they grow up, insist on sitting to urinate, and pretend not to have a penis by pushing it between their legs (APA, 2000). In girls with GID there is an intense negative reaction to parental expectations or attempts to dress in female attire, little interest in dolls and role playing games, and she may assert that she will grow up to be a man (APA, 2000). To make the diagnosis, there must be evidence of clinically significant distress or impairment in social, occupational, or other important areas of functioning (APA, 2000). The usual pubertal changes are twice fold for children who have chosen to assume the identity of the opposite sex. Transgender teens living as boys begin to grow breast and menstruate and transgender teens living as girls begin to experience the deepening of their voice and the immersion of an Adams apple. Transgender youth frequently report verbal and physical harassment assault and a lack of feeling safe at school and many wantShow MoreRelatedGender As A Socio Cultural Construct Of Female And Male Identity That Shapes How Individuals Live And Interpret The2518 Words   |  11 Pagesâ€Å"Gender is a socio-cultural construct of female and male identity that shapes how individuals live and interpret the world around them. Gender is not natural: it is learned in society through direct and indirect means† (Knapp, 1). The purpose of this paper is to provide an examination and a comparison of the gender roles and cultural differences among men and women in Mexico and China parti cularly in the areas of traditional customs, education, family structure/marriage and labor markets. 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The central idea of the paper is that gender has specific roles which are defined through their innate characteristics and social constructs. Since the start of feminist movements, a debate has arised on the behaviors and roles of genders. Feminist movements were purposed to achieve, the rights of women based on their roles equal to men in the society. Which led to debate over differences between abilities and preferences of gender that are theRead MoreDebating Sex and Gender and After Identity1486 Words   |  6 PagesName: Professor: Course: Date: In Debating Sex and Gender and After Identity, Dr. Warnke presents various arguments that demonstrate how sex, gender, and race are all social constructs. Do you agree or disagree with her argument, and why? Concepts of sex, gender and race in English language have undergone uncountable naturalization and universalities, to a point that they are now considered to have always been present. There are numerous arguments that revolve around the three conceptsRead MoreDebating Sex and Gender and After Identity1479 Words   |  6 PagesName: Professor: Course: Date: In Debating Sex and Gender and After Identity, Dr. Warnke presents various arguments that demonstrate how sex, gender, and race are all social constructs. Do you agree or disagree with her argument, and why? Concepts of sex, gender and race in English language have undergone uncountable naturalization and universalities, to a point that they are now considered to have always been present. There are numerous arguments that revolve around the threeRead MoreGender And The Early Developmental Stages Of An Adolescent s Life886 Words   |  4 Pagesâ€Å"Gender† is a social construct that is developed solely by our society and the early developmental stages of an adolescent’s life. 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Systems Theory and Human Relations free essay sample

Systems theory within organisations states that businesses retrieve inputs from the external environment, transform these inputs from processes and procedures and then out put them back into the environment. Below is a diagram to illustrate this with examples of each. The inputs generally come from other organistaions outputs, and the outputs of organisations tend to become inputs for other organisations. Within the organisation as a system, each of the different transformation activities may themselves may be looked at as individual sub-systems with their own inputs-transformations-outputs. They may also be looked at to interact with different sub-systems. The 5 main sub-systems are as follows: †¢Task – goals and objectives of the company †¢Technology – the tools and knowledge in which are used to carry out tasks †¢People – attitudes, skills, needs etc Structure – both formal and informal, flow of authority, grapevine etc †¢Management – co-ordination of the other 4 sub-systems and interactions with outside world Human relations approach pays greater attention to the social factors at work and the behaviour of employees. We will write a custom essay sample on Systems Theory and Human Relations or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Employees come to work for more than just monetary needs, they come to interact with each other also. Therefore employees need to be able to interact with each other and not be excluded, Hamiltons work plan enables this and also encourages this. One way by which Hamilton uses this approach is by humanising the workplace, recognising the importance of the informal structure and also giving concern for the manufacturing staff. Hamilton does many things to humanise the workplace, such as: †¢Regular walk abouts by directors †¢Quarterly updates/briefs †¢Nights of social events such as Christmas funded by the company †¢Attend certain MDW meetings †¢Works council to communicate to management about certain issues on shop floor †¢Birthdays always celebrated †¢Weddings and anniversarys celebrated †¢Shop sales Child care vouchers †¢Easter eggs provided by company These policies and procedures that are representative of the human relations approach, all help with the management of change within Hamilton. Below are some point and how they help with managing change: †¢Communication – By communicating with staff through quarterly briefs, team meetings and notice boards, all staff are aware of changes and why they are going to be made. †¢Multiskilling – By Hamilton training staff on at least 3 machines in the factory, this enables Hamilton help to manage production planning. It also helps make the employee feel needed by investing in them. †¢Production planning – Enables Hamilton to prduce there good more efficiently and to help cut down on set-up times and change over’s. †¢Works Council – Helps staff to communicate any issues with changes that are being made before they are being introdced. This then means they can rectify these issues which the staff have. †¢Social Events – Help keep staff morale high and help build relationships and work teams within the business. As I looked at one of the subsystems of management and how it relates to the external environment and how it manages changes in the environment, I realised Hamilton is effected a lot by external factors such as: †¢Social attitudes †¢Government policies – taxes †¢Trade unions †¢Customers †¢Other organisations †¢International relations †¢Economic climate – exchange rates †¢Suppliers †¢Technoligical innovations – dulux paint pod †¢Providers of finance One of the biggest external factors is the economic climate, the exchange rate with China is very poor at the minute. As you can see from the graph above Hamilton has seen a major drop in the exchange rate within the last 12 months. This therefore creates high production costs within the company, to try and reduce the impact the management has undertaken numerous actions such as: †¢Improve communications with suppliers †¢Improve technology internally and externally †¢New suppliers †¢Longer term agreements †¢Reduced spending †¢Production planning †¢Aggressive with suppliers †¢Re-structured sales force

A Study on Funeral Rites Workers in Tamil Nadu free essay sample

In the Hindu religion, the death of a person is followed by many rituals which have to be carefully attended to in order to pay the deceased person the last respects. Unlike many other cultures, which will either bury or burn the dead, the Hindu tradition believes in cremating the dead. This goes back to the belief that the human body is made up of the five elements earth, water, fire, air and space and shall return to those five elements after death. This happens much faster when cremated than when buried and is thus the better way to dispose of the dead body with respect and dignity to the deceased person. The Last Rites: When a person dies, the family and relatives prepare the dead body before taking it to the crematorium. For this they first wash the body and gather firewood to burn it. To prepare the wood, they take some sand and cow dung from nearby, mix it with water and paste it onto the wood. Often the family members will also put rice in the mouth of the dead person, symbolically showing the unity of the family; for the family members have taken care of that person and provided him with food while he was alive and will do so even after he is dead. They also use some dried leaves to put them with some more firewood on the body. According to the Hindu customs and tradition, the youngest son cremates the father and the eldest son does the same for the mother. The main work of the cremator is to attend to the dead bodies until they have fully burnt to ashes, with only the bones remaining whole. After the body is fully burnt, the cremators send a message to the family members and the sons will sacrifice their hair in order to pay their respects to the deceased person. Again, the younger son will let his hair be cut if the father died and the elder son if the mother died. To pay the barber for cutting the hair, each family member throws some money in a white cloth, which is then given to the barber. Three days after the cremation the family members sprinkle milk on the ashes and the remaining bones. This symbolizes finishing the circle of life and death. The human being has started his life with drinking milk and shall end it with milk too. Dark Uses: An interesting fact about the cremation was the use of the distilled blood which remains after the body is fully burnt. The thick, dark liquid is often collected by people for purposes of black magic use. This concentrated blood is then mixed with the blood of a cat, monkey, snake, dog and donkey and put on a cloth, which is then burned to obtain black ink with strong magical powers. People usually use the blood in order to obtain the love of the person they want to marry. For this purpose the black magicians will write the name of the person they want to marry with this black ink on a piece of paper and burn it in a copper plate. To make sure this will affect the right person, the person using black magic writes down the names of all the family members too. This is believed to succeed under all circumstances. The last Vettiyans: A musical tradition and a degraded low caste profession: As the feudal, caste-based organization of labor in village India has given way to capitalist market forces and wage labor relations, traditional low caste professions are beginning to disappear. One of these professions is the inherited, highly stigmatized office of funeral drummer and graveyard attendant, called Vettiyans. In Tranquebar, only one person from the Paraiyar caste is still serving as vettiyan, and even he dreams about a better future for his son. This article examines the gradual disappearance of the Vettiyans profession in Tranquebar and the neighboring villages in relation to the general changes in the economic, social, and symbolic status of the low castes. It looks into the ambiguous symbolic meanings of drums and drumming, and compares the Vettiyans profession to that of other drummers and musicians from the Paraiyar caste. The article focuses on the subtle cultural encounters between people, who belong to the same caste and share almost similar cultural backgrounds, but still define each other as ‘others’. It argues that the few remaining Vettiyans are used by their Paraiyar caste fellows as symbolic repositories of the negative, degrading connotations of untouchability and impurity that are still associated with their existence and which they vehemently strive to escape. The last remaining Vettiyans in Tranquebar also dreams of a better future for his son free from the regular abuses at the funeral ceremonies of mainly the fishermen community and from the social isolation at home in the Paraiyar street. He is therefore determined to be the very last Vettiyans in Tranquebar, despite the fact that his teenage son is a very talented tappu player, who often goes along with his father to play at local funerals. If the Vettiyans son manages to find an alternative source of livelihood, the Vettiyans profession will completely disappear in Tranquebar and with that a distinct musical tradition, which for centuries has been closely associated with the cultural and artistic traditions of the Paraiyar caste. Do you know that there are significant differences in the funeral customs among lower and upper caste families? I am talking about funerals in Tamil Nadu villages where the old customs are still practiced (not in metropolitan areas). In the so-called upper caste families, the dead body is taken to the final resting place without much fanfare. There is usually a small or large gathering of friends and family but the funeral procession is a sober, quiet affair. On the contrary, among the so-called lower castes (or untouchables or dalits), the funeral procession is accompanied by musical instruments and much noise. Do you know the reasons for this difference? I heard the following explanation years ago from Kumari Mainthan, a rather lesser known writer-speaker but with some good and original ideas. In the bad old days, lower caste families were not allowed to celebrate their wedding functions with music and gaiety. Only the upper castes were allowed that privilege. It bothered the lower castes and they longed for some gaiety in their functions too. So they decided to conduct their funerals with music and noise. This is the root for the diversity in funeral customs between the lower and upper castes. IMPORTANCE OF VETTIYANS: Importance of Vettiyans can be clearly explained through the following case. CHENNAI: It is not an easy end, both for the dead and their relatives who arrive at the graveyard located at Ambedkar Nagar in Tambaram as there is no employee or Vettiyans to do the final rites there for many years. The graveyard, located in the 20th ward at Tambaram, is more than five decades old and is under the control of the Tambaram municipality catering to the needs of both Hindus and Christians. Absence of a Vettiyans had raised many problems among the residents as the relatives have to make the pyre or bury the body themselves that sometimes leads to improper cremation or burial. Residents claim that the bodies were cremated in odd hours especially between 4pm and 1 am, as there is no one to maintain the yard or question the people. The five-acre site is used for cremation by over 10,000 families of Ambedkar Nagar, Bharathi Nagar, Avvai Nagar, MGR Nagar, Indra Nagar and Rajaji Nagar. According to the residents, at least two to three bodies were cremated a week there. There has been no Vettiyans or a watchman to maintain the graveyard for more than 20 years. We should bury the bodies ourselves and cannot obtain a burial certificate. The worst is, at times, stray dogs drag parts of bodies even as it is in the pyre,† said 40-year-old Prakash, a resident. â€Å"Sometimes, we won’t even know if the person being cremated had a natural death or committed suicide,â₠¬  the resident quickly added. Many local youth offer to cremate the bodies and take Rs 2,000 to Rs 3,000 but they don’t stay there till it burns completely, complain people. Repeated requests to the municipality to come up with halls to perform final rites and meditation have not been yielded any result. â€Å"We have invited applications for both watchman and Vettiyans job, but none approached us. But another ground with all facilities for funeral rites is under construction at West Tambaram. That will solve the issue once it’s ready,† said Lion E Mani, President, and Tambaram Municipality. HISTORY: In the Indian subcontinent, human bodies were either exposed to the elements of nature, and to the birds, or buried in the earth, in a river, and sometimes a cave or an urn. Centuries later, cremation became the usual mode of disposal of the dead bodies, with certain exceptions – the exceptions being bodies of infants, yogis, sadhus, and a few others. Cremation became popular due to the Hindu concept of detachment of soul from the body at the time of death, and the transmigration of the soul from one body to another. Stages: Hindu funeral rites may generally be divided into four stages: * The rituals and rites to be performed when the person is believed to be on the death bed. Rites which accompany the disposal of the dead body. * Rites which enable the soul of the dead to transit successfully from the stage of a ghost (preta) to the realm of the ancestors, the Pitrs. * Rites performed in honor of the Pitrs. Process Preparation of the body Immediately after the death, family members close the mouth and eyes of the deceased, and put the arms straight. The body is placed on the floor with the feet pointing towards the south which is the direction of the dead. An il lamp is lit and placed near the body which is kept burning continuously for the first three days following death. In Hinduism, the dead body is considered to be symbol of great impurity hence minimal physical contact is maintained, perhaps to avoid the spread of infections or germs. Most often the body is bathed by purified water, and then dressed in new clothes. If the dead is male or a widow then generally white clothes are used, whereas if the dead is a married woman with her husband still alive or a young unmarried girl, then the body is dressed either in red or yellow. Sacred ash (bhasma) is applied on the forehead of the deceased if they are worshippers of Lord Shiva (Saivites), otherwise sandalwood paste is applied to the forehead, if the dead was a worshipper for Lord Vishnu (Vaishnava). Further, a few drops of the holy Ganges water may be put into the mouth of the deceased so that the soul may attain liberation, also a few leaves of the holy basil (tulsi) are placed on the right side of the dead body. The body then may be adorned with jewels, and placed lying on a stretcher, with the feet still pointing towards the south or kept in a sitting position. The stretcher is adorned with different flowers including roses, jasmine, and marigolds, and the body is almost completely covered with the flowers. Thereafter, the close relatives of the deceased person carry the stretcher on their shoulders to the cremation ground. If it is located at a distance, traditionally the stretcher is placed on a cart pulled by animals such as bullocks. Nowadays vehicles are also used. Cremation: The cremation ground is called Shmashana (in Sanskrit), and traditionally it is located near a river, if not on the river bank itself. A pyre is prepared, on which the corpse is laid with its feet facing southwards; this is so the dead person can walk in the direction of the dead. The jewels, if any, are removed. Thereafter, the chief mourner (generally the eldest son for those who have children, husband for the childless married or brother for the unmarried) walks around the pyre three times keeping the body to his left. While walking he sprinkles water and sometimes ghee onto the pyre from a vessel. He then lights a small fire inside deceaseds mouth, this is known as mukh-aagni. The pyre is then set alight with a flaming torch. The eginning of the cremation heralds the start of the traditional mourning period, which usually ends on the morning of the 13th day after death. When the fire has consumed the body, which may take several hours, the mourners return home. During this mourning period the families of the dead are bound by many rules and regulations of ritual impurity. Immediately after the cremation the enti re family is expected to have a bath. One or two days after the funeral, the chief mourner returns to the cremation ground to collect the mortal remains and put them in an urn. These remains are then immersed in a river. Those who can afford it may go to special sacred places like Varanasi, Haridwar, Allahabad, Sri Rangam, Brahmaputra on the occasion of Ashokastami and Kanya Kumari to perform this rite of immersion of mortal remains. The preta-karma is an important aspect of Hindu funeral rites, and its objective is to facilitate the migration of the soul of the dead person from the status of a preta (ghost or spirit) to the abode of the ancestors (Pitrs)[citation needed]. It is believed that if this stage of the funerary rites are not performed or are performed incorrectly, the spirit of the dead person will become a ghost (bhuta)[citation needed]. The rites generally last for ten or eleven days, at the end of which the preta is believed to join the abode of the ancestors. Thereafter, they are worshipped during the sraddha ceremonies. Manual burning: The following is a general practice in India. The body is handed over to the Government officials at the crematorium. The officials will give consent to burn the body once you produce a doctors certificate of death. The person in charge of the actual burning covers the body with wooden logs and then with dried dung cakes. The face is closed at the last minute. The karta is given burning pieces of coal and he places the coal very tenderly on the chest of the departed. Then the face is covered with cloth. The funeral party returns home after this. The person in charge takes care of the further burning. He ensures that the body is fully burnt. Electric burning: The body is kept on a bamboo frame on rails near the door of the electric chamber. The door is opened, the frame is moved, the body is put into position and the frame is pulled back. Then the operator turns the switch on. The target temperature is around 500 degrees Celsius. The chamber coils are kept on right from the morning, body or no body. It takes around an hour for the body to burn. The black smoke can be seen from the very tall chimney above the chamber. (Here also, the karta puts the burning pieces of coal on the chest of the body before the body is pushed into the chamber). The ashes are given to the karta. Again there are some mantras and work on the ground. Once over, the karta goes to a water body, such as a beach, and immerses the ashes in the water (sanjayanam). For electrical burning the body should not be bathed. Hindu Rites amp; Rituals: After the death of a family member, the relatives become involved in ceremonies for preparation of the body and a procession to the burning or burial ground. For most Hindus, cremation is the ideal method for dealing with the dead, although many groups practice burial instead; infants are buried rather than cremated. At the funeral site, in the presence of the male mourners, the closest relative of the deceased (usually the eldest son) takes charge of the final rite and, if it is cremation, lights the funeral pyre. After a cremation, ashes and fragments of bone are collected and eventually immersed in a holy river. After a funeral, everyone undergoes a purifying bath. The immediate family remains in a state of intense pollution for a set number of days (sometimes ten, eleven, or thirteen). At the end of that period, close family members meet for a ceremonial meal and often give gifts to the poor or to charities. A particular feature of the Hindu ritual is the preparation of rice balls (pinda) offered to the spirit of the dead person during memorial services. In part these ceremonies are seen as contributing to the merit of the deceased, but they also pacify the soul so that it will not linger in this world as a ghost but will pass through the realm of Yama, the god of death. CHAPTER 2 INTRODUCTION amp; RESEARCH METHODOLOGY GENERAL INTRODUCTION: A funeral is a ceremony of sanctifying or remembering the life of deceased person. It comprises of many complex belief and various types of practices followed by peoples of various community. This event of sanctifying or remembering is on the hands of FUNERAL RITES WORKER (VETTIYANS). It is a service motive work which involves lots of ethical values and customs on religious aspect. This work is very dangerous and hazardous work but there is no proper recognization given to them neither from society nor from government here the importance and need of this study arises. In the Hindu religion, the death of a person is followed by many rituals which have to be carefully attended to in order to pay the deceased person the last respects. Unlike many other cultures, which will either bury or burn the dead, the Hindu tradition believes in cremating the dead. This goes back to the belief that the human body is made up of the five elements earth, water, fire, air and space and shall return to those five elements after death. This happens much faster when cremated than when buried and is thus the better way to dispose of the dead body with respect and dignity to the deceased person. When a person dies, the family and relatives prepare the dead body before taking it to the crematorium. For this they first wash the body and gather firewood to burn it. To prepare the wood, they take some sand and cow dung from nearby, mix it with water and paste it onto the wood. Often the family members will also put rice in the mouth of the dead person, symbolically showing the unity of the family; for the family members have taken care of that person and provided him with food while he was alive and will do so even after he is dead. They also use some dried leaves to put them with some more firewood on the body. According to the Hindu customs and tradition, the youngest son cremates the father and the eldest son does the same for the mother. The main work of the cremator is to attend to the dead bodies until they have fully burnt to ashes, with only the bones remaining whole. After he body is fully burnt, the cremators send a message to the family members and the sons will sacrifice their hair in order to pay their respects to the deceased person. Again, the younger son will let his hair be cut if the father died and the elder son if the mother died. To pay the barber for cutting the hair, each family member throws some money in a white cloth, which is the n given to the barber. Three days after the cremation the family members sprinkle milk on the ashes and the remaining bones. This symbolizes finishing the circle of life and death. The human being has started his life with drinking milk and shall end it with milk too. STATEMENT OF PROBLEM: There is a strong stigma on the Funeral Rites Worker through the ages. Most of the time they were all alone in the cremation ground and detached from the society. Though it is a dangerous and hazardous work government not provided any schemes and policies to the Funeral Rites Worker especially in rural setup. NEED OF STUDY: As per the Indian constitution Article 14 All human beings are equal in the eyes of law but these community people were highly exploited by the other people in various aspects like social, economical, political, psychological etc†¦.. Hence the need of this study arises. Definition: A funeral is a ceremony for celebrating, respecting, sanctifying, or remembering the life of a person who has died. Funerary customs comprise the complex of beliefs and practices used by a culture to remember the dead, from interment itself, to various monuments, prayers, and rituals undertaken in their honor. Customs vary widely between cultures, and between religious affiliations within cultures. The word funeral comes from the Latin funus, which had a variety of meanings, including the corpse and the funerary rites themselves. Funerary art is art produced in connection with burials, including many kinds of tombs, and objects specially made for burial with a corpse. GENERAL OBJECTIVE: * To study the status of Funeral Rites Worker (Vettiyans) SPECIFIC OBJECTIVES: * To study the living condition of F. R. W (Vettiyans) * To study the livelihood conditions of the respondents * To study about the social capital of the respondents * To study the grievances in relation to the respondents * To study the government initiatives towards the respondents * To study the F. R. W in human right perspective * To study the nature of service of the respondents To study the impact of caste on F. R. W * To study the problems and issues related to respondents in various aspects like health, psychological, economical, life threat. * To study the policy and legislation frame work for F. R. W (Material culture) RESEARCH METHODOLOGY: 1. FIELD OF STUDY. This study was conducted in Tiruvalangadu block, Thiruvallur district, Tamilnadu. This consists of 48 villages. 2. PILOT STUDY. The researcher done his pilot study on 18th July 2012 to know about the research area and to collect information from the local funeral rites workers of Tiruvalangadu block at Thiruvallur district. This pilot study was very much useful to know about the (FRW) i. e. in regional language VETTIYANS. This visit helped the researcher to frame the interview schedule to collect data. 3. RESEARCH DESIGN. The researcher adopted descriptive design which is used to describe more clearly about the research topic because the researcher felt that this design will help the researcher to fulfill the objectives of the research. 4. SAMPLING TECHNIQUE. The samples were segregated under area sampling. The researcher selected each respondent from each village; hence it is called as area sampling. 5. TOOL FOR DATA COLLECTION. Collection of data is the basis for any statistical analysis and the data collected must be accurate. Researcher adopted interview schedule to collect data. 6. SOURCES OF DATA. A. PRIMARY DATA These are the actual information’s which are received by the researcher directly from the field of research. These data’s are collected by the researcher for a specific purpose B. SECONDARY DATA Secondary data’s are available generally from the published and unpublished materials. The researcher collected data from the available books, journals, magazines, newspapers and in relevant websites. . PRE-TESTING. The pre-testing was conducted by the researcher on 6th January 2013, with 3 respondents from three villages. 8. ACTUAL DATA COLLECTION. The actual data collection starts from February 9th to 24th in Thiruvallur district, Tiruvalangadu block. LIMITATIONS OF THE STUDY: 1. It was very difficult to collect the information from the FRW because most of the time they were using alcohol. 2. Availability of the respondents. 3. Finding the right man is too much difficult. CHAPTER – 3 ANALYSIS amp; INTREPRETATION EDUCATIONAL QUALIFICATION OF THE RESPONDNTS TABLE 1 EDUCATIONAL QUALIFICATION OF THE RESPONDNTS| VARIABLES| NO. OF. RESPONDENTS| Percent| | ILLITERATE| 41| 77. 4| | PRIMARY EDUCATION| 8| 15. 1| | HIGHER SECONDARY| 1| 1. 9| | Total| 50| 100| | | | | | | | The above table and figure shows the educational qualification of the respondents. Almost majority of the respondents who involved in the funeral work are illiterate, i. e. 77. 4 % of the respondents were not studied at all. 15% of the respondents stopped their education in the primary level itself. Out of 50 respondents only 1 respondent studied higher secondary level. TABLE 2 MARITAL STATUS OF THE RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| | MARRIED| 49| 98| | WIDOW| 1| 2| | Total| 50| 100| | | | | | | | MARITAL STATUS OF THE RESPONDENTS This table shows the marital status of the respondents. From the above table and diagram we come to know that 98 % of the respondents were married and 2 % of the respondent is widow. TABLE 3 COMMUNITY OF THE RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| | SC| 40| 75. 5| | ST| 10| 24. 5| | Total| 50| 100| | | | | | | | COMMUNITY OF THE RESPONDENTS This table and chart shows that 75% of the overall respondents were coming under the category of schedule caste. Remaining 25% of the respondents are schedule tribes. This chart and table helps the researcher to prove the hypothesis that the funeral rites work is seemed to be a caste based job. TABLE 4 OCCUPATION OF THE RESPONDENT| VARIABLES| NO. OF. RESPONDENTS| Percent| | FARMER| 10| 18. 9| | COOLIE| 28| 52. 8| | LABOURERS| 12| 22. 6| | Total| 50| 100| | | | | | | | OCCUPATION OF THE RESPONDENT This chart helps us to find that 53% of funeral rites workers are working as a coolie. 3% of the respondents are working as a laborer and 19% of the respondents are farmers. Apart from the funeral work they are working no run their day to day life. TABLE 5 TYPE OF RESPONDENTS FAMILY| VARIABLES| NO. OF. RESPONDENTS| Percent| | NUCLEAR| 48| 96. 2| | JOINT| 2| 3. 8| | Total| 50| 100| | | | | | | | TYPE OF RESPONDENTS FAMILY This table and chart shows that out of 5o respondents 48 respondents ar e living as a nuclear family. Only 2 respondents are living in joint family. TABLE 6 ANNUAL INCOME OF THE RESPONDENT| | NO. OF. RESPONDENTS| Percent| | BELOW 24000| 50| 100| | | | | | | | ANNUAL INCOME OF THE RESPONDENT This table and figure clearly tells us that all the 50 respondents i. e. 100% of the respondents are earning below 24000 per annum which is very low in the present economic situation. TABLE 7 RELIGION OF THE RESPONDENTS| VARIABLE| NO. OF. RESPONDENTS| Percent| | HINDHU| 50| 100| | | | | | | | RELIGION OF THE RESPONDENTS This table and diagram shows the religion of the respondents. After data collection we come to know that all the respondents who are engaged in this cremation work are coming under Hindu religion. TABLE 8 MOTHER TOUNGE OF THE RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| | TAMIL| 48| 90. 6| | TELUGU| 2| 3. 8| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| MOTHER TOUNGE OF THE RESPONDENTS This table and diagram represents that the local language or the mother tongue of the respondents. The output is 48 respondents are speaking Tamil and 2 respondents speaking Telugu. TABLE 9 BOUNDNESS OF FAMILY MEMBERS OF THE RESPONDENTS| | NO. OF. RESPONDENTS| Percent| Valid| YES| 37| 69. 8| | NO| 13| 24. 5| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| BOUNDNESS OF FAMILY MEMBERS OF THE RESPONDENTS This diagram and chart represents the boundness of the family members with the respondents. After data collection we come to know that 37 respondents replied that they are having good relationship with the members of the family but rest of the respondents i. e. 13 respondents said that they are not recognized or there is no proper good relationship between the respondents and other family members. TABLE 10 NEIBHOURS RELATIONSHIP WITH RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| GOOD| 19| 35. 8| | BAD| 31| 58. 5| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. | NEIBHOURS RELATIONSHIP WITH RESPONDENTS This table implies the overall relationship of the respondents with their neighbors. The researcher come to know that 40% of the respondents only having a good relationship with their neighbors, but 60% of the respondents felt that they are not ok i. e. the relationship between them and neighbors. The same was represents in the diagram. TABLE 11 ENJOYING COM MON CELEBRATION WITH VILLAGE PEOPLES| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 7| 13. 2| | NO| 43| 81. 1| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| ENJOYING COMMON CELEBRATION WITH VILLAGE PEOPLES This table and diagram shows the respondents common celebration with the other members. It seems that only 7 respondents said that they are enjoying the common celebration in the village as like others, but 93 respondents said that they are not invited and they are not enjoying the common celebrations in the village. TABLE 12EARNINGS IN FUNERAL WORK| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| 2000 PER DEATH| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| EARNINGS IN FUNERAL WORK This table represents the income of the respondent per death for the cremation work. All the respondents said that they get Rs 2000 per death. TABLE 13 SATISFACTION OF THE RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 37| 69. 8| | NO| 13| 24. 5| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| SATISFACTION OF THE RESPONDENTS This table and diagram shows the satisfactory level of the respondents who are engaged in the funeral work. 37 respondents said that they are satisfied with the present occupation and 13 respondents are not satisfied in this work. TABLE 14 RESPONDENTS ENGAGED IN ASSOCIATION| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 11| 20. 8| | NO| 39| 73. 6| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| RESPONDENTS ENGAGED IN ASSOCIATION This table and diagram shows that respondents membership in association. 11 respondents are engaged in the associations. 39 respondents are not engaged in any kind of association. TABLE 15BENEFITS RECIVED FROM THE ASSOCIATION| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| FEES FOR CHILDREN| 3| 5. 7| | INSURANCE SCHEME| 5| 9. 4| | ACCIDENT CHARGES| 3| 5. 7| | NO| 39| 73. 6| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| BENEFITS RECIVED FROM THE ASSOCIATION This table represents the benefits received by the respondents from the associations. Only 11 respondents received benefits. Out of 11 respondents 3 respondents received fees for their children education from the society. 5 respondents received insurance from the association. 3 respondents received accident compensatation charges from the association. TABLE 16 AVAILING GOVERNMENT SUPPORT| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| NO| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| AVAILING GOVERNMENT SUPPORT This table represents the availability or support of government to the respondents. All the respondents said i. e. 100% of the respondents said that they are not getting any support from the government. TABLE 17 COMMON PROPERTY RESOURCES| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| WELLS| 20| 37. 7| | LAKES| 19| 35. 8| | PONDS| 11| 20. 8| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| COMMON PROPERTY RESOURCES This table represents the usage of common property resource of the village by the respondents. All the respondents replied that they are using the common properties of the village like wells, lakes, ponds etc TABLE 18PROBLEMS FACED BY THE RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| VOMITING| 13| 24. 5| | FIRE ACCIDENTS| 23| 43. 4| | RESPIRATORY PROBLEM| 10| 18. 9| | COUGH| 3| 5. 7| | OTHERS| 1| 1. 9| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| PROBLEMS FACED BY THE RESPONDENTS This table shows the risk faced by the respondents in funeral work. All the respondents said that they faced some kind of risks. 13 respondents said that they will get vomiting sensatation while engaged in the funeral work. 23 respondents faced fire accidents. 10 respondents having respiratory problem. 3 respondents having cough. TABLE 19 RESPONDENTS UNDERGONE TREATMENT| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| RESPONDENTS UNDERGONE TREATMENT This table represents the respondent’s undergone treatment for the health problems while engaged in the cremation work. All the respondents i. e. 100 % of the respondents undergone treatment. TABLE 20 PLACE OF TREATMENT| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| PHC| 24| 45. 3| | G. H| 26| 49. 1| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| PLACE OF TREATMENT This table shows the place of treatment where the respondents undergone the treatment. 45% of the respondent’s undergone treatment in the public health centers. 55% of the respondents undergone the treatment in the government hospital. TABLE 21 AWARNES ABOUT INFERIOR JOB| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 28| 52. 8| | NO| 22| 41. 5| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| AWARNES ABOUT INFERIOR JOB This table represents the awareness level of the respondents. 53% of the respondents said that they know that this cremation work is the inferior job. 7% of the respondents said that they don’t know that this is the inferior job. TABLE 22 AWARNESS LEVEL ABOUT BASIC WORK OF HUMAN BEINGS| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 17| 32. 1| | NO| 33| 62. 3| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| AWARNESS LEVEL ABOUT BASIC WORK OF HUMAN BEINGS This table represents the awareness level of the respond ents. 32% of the respondents said that they know that this cremation work is the basic work for human beings. 68% of the respondents said that they don’t know that this is the basic work for human beings. TABLE 23 AWARNESS LEVEL FRW IS WEPON TO SAFEGUARD THE BELIFS| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 20| 37. 7| | NO| 30| 56. 6| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| AWARNESS LEVEL FRW IS WEPON TO SAFEGUARD THE BELIFS This table represents the awareness level of the respondents. 38% of the respondents said that they know that this cremation work is a weapon to safeguards the beliefs of the traditions of the family. 52% of the respondents said that they don’t know that this is a weapon to safeguards the beliefs of the traditions of the family. TABLE 24 NEW GENERATION RESPECTING FRW| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 26| 49. 1| | NO| 24| 45. 3| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| NEW GENERATION RESPECTING FRW This table represents the relationship between the respondents and the new young generation peoples. 49% of the respondents said that there is a good relationship between them and new young generation. They said that they are also respecting them. 51% of the respondents said that there is a no good relationship between them and new young generation. They said that they are also not respecting them. TABLE 25 DISCRIMINATION TOWARDS RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 29| 54. 7| | NO| 21| 39. 6| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| DISCRIMINATION TOWARDS RESPONDENTS This table and diagram represents the level of discrimination faced by the respondents by other members. 55% of the respondents said that they faced discrimination in the society. 45% of the respondents said that they didn’t face any discrimination in the society. Chapter – 4 Main findings MAIN FINDINGS: 1. It was found that 78% of the cremation workers are illiterate. 2. Almost 95% of the funeral rites workers are married. 3. It seems that 100% of the respondents who are engaged in the cremation work are coming under the schedule caste and schedule tribes caste. 4. All the cremation workers are engaged in the additional occupation to meet their day to day life expenses. 5. Majority of the funeral rite worker are engaged as a coolie to earn additional income. 6. All most majority of the funeral rites worker i. e. 97 % of the cremation worker living as a nuclear family. 7. Majority of the funeral workers are earning below 24000 per annum. . Most of the cremation workers are following the Hindu religion. 9. After proper and systematic analysis we come to know that Almost 30% of the respondents’ families are not supporting them or we can say that there is no proper boundness between them. 10. Almost 59% of the respondents are not supported by the neighbors. 11. Funeral rites workers are not allowed to engage in the common celebration of the village. 12. 74% of the cremation workers are not engaged in any kind of association. 13. Government is not considering these people as human beings. Government is also not providing any kind of support to them. 4. All the cremation workers are highly affected by the health problems. 15. Funeral rites workers are not getting any safety measures due to this they are spending their major portion of income for medical expenses. 16. Based on the analysis this cremation work is caste based occupations. 17. There is no proper reorganization to these peoples since this job is the basic work for human beings and it safeguards the customs and belief. 18. Casteism plays a vital role in this job. 19. Finally we can say that they are the poorest of the poorer Chapter – 5 Suggestions and conclusion SUGGESTIONS: 1. Government should look after these people, who are engaged in the inferior job. It is the responsibility of the government to take care of each and every individual in the society, but the whole cremation workers community is suffering a lot. 2. Government should impose some laws to safeguard the funeral rites workers. 3. Special allowances, schemes, policies should be implemented to protect the funeral rites workers. 4. Government should properly supply the required materials which are required for the cremation work. 5. All the cremation grounds should come under the surveillance of the local supervisor or local authority. . Government should provide proper medical facilities and free health checkups to the cremation workers because it is highly hazardous job. 7. Severe punishments should be given to the general public who are discriminating the funeral rites worker. 8. Government should introduce some income generation program to the cremation workers to meet their daily expenses because it is a low income job. 9. Being this job is safeguarding the customs and beliefs of the traditional and cultural families, but the payment which is given to the cremation worker is very low. So government should increase and standardized the charges to support the cremation workers. 10. More number of associations must be formed. Funeral rites workers should take necessary steps to appeal any kind of support from the government or government supported agencies. 11. Ngo’s should come up to work for the welfare of the funeral rites workers. 12. Fixed salaries and uniforms should be provided to the funeral rites workers. APPENDIX A STUDY ON STATUS OF FUNERAL RITES WORKERS IN THIRUVALLUR DISTICT TIRUVALANGADU BLOCKS TAMILNADU- 631210 INTERVIEW SCHEDULE DEMOGRAPIC DETAILS: 1. NAME: . AGE: 3. EDUCATIONAL QUALIFICATION: A) ILLITRATE B) PRIMARY C) HIGHER SECONDARY D) UG/ PG E) OTHERS 4. MARITIAL STATUS: A) MARRIED B) SINGLE C) WIDOW D) OTHERS 5. COMMUNITY: A) SC/ST B) BC C) OC D) FC E) OTHERS 6. OCCUPATION: A) FARMER B) COOLIE C) LABOURERS D) BUSINESS E) OTHERS 7. TYPE OF FAMILY: A) NUCLEAR B) JOINT C) EXTENDED D) OTHERS 8. FAMILY DETAILS: S. NO| NAME amp;RELATIONSHIP WIT H HOF| AGE| QUALIFICATION| OCCUPATION| | | | | | | | | | | | | | | | 9. ANNUAL INCOME: SOCIAL CONDITIONS: 10. WHAT RELIGION YOU FOLLOW A) HINDHU B) MUSLIM C) CHRISTIAN D) BUDHIST E) OTHERS 11. WHAT IS YOUR MOTHER TOUNGUE: 12. IS YOUR FAMILY MEMBERS ARE CLOSE TO YOU A) YES B) NO 13. IF NO WHY? 14. HOW IS YOUR RELATIONSHIP WITH YOUR NEIBHOURS B) GOOD B) BAD C) SATISFIED D) NOT SATISFIED 15. HAVE YOU ENJOY JOINING THE COMMON CELEBRATION IN THE AREA WITH ALL THE PEOPLE A) YES B) NO 16. IF NO WHY? SOCIAL CAPITAL: 17. HOW MUCH YOU EARN IN FUNERAL WORK A) 1000 B) 2000 C) MORE THAN 2000 18. HOW MUCH ARE YOU EARNING IN OTHER ADDITIONAL OCCUPATION: 19. DO YOU SATISFIED WITH YOUR PRESENT OCCUPATION C) YES B) NO 20. IF NO, WHY? SOCIAL SUPPORT: 1. ARE YOU ENGAGED WITH ANY ASSOCIATION A) YES B) NO 22. IF YES WHAT IS THE NAME OF THE ASSOCIATION 23. WHEN IT STARTED 24. BENEFITS YOU RECIVING FROM THE ASSOCIATION 1) 2) 3) 4) 25. HOW MANY MEMBERS IN THE ASSOCIATION 26. ARE YOU GETTING ANY SUPPORT FROM THE GOVERNMENT OR GOVERNMENT AGENCIES D) YES B) NO 27. IF YES, WHAT TYPE OF SUPPORT COMMON PROPERTY RESOURSES: 28. ARE YOU AVAILING OR USING THE COMMON RESOURCES IN THE VILLAGE E) WELLS B) LAKES C) PONDS D) BORE WELL E) OTHERS 9. IF NO, WHY? RISK amp; NATURE: 30. WHAT TYPE OF RISK YOU FACED IN FUNERAL WORK F) VOMITING G) RESPIRATORY PROBLEM H) COUGH I) OTHERS J) FIRE ACCIDENTS 31. HAVE YOU UNDERGONE ANY TREATMENT? 32. IF YES, WHERE? K) PHC L) G. H M) LOCAL MEDICAL PRACTIONERS N) OTHERS 33. IF NO, WHY? 34. WHAT IS THE PROCESS IN YOUR WORK OR NATURE OF WORK 35. WHAT IS YOUR PSYCHOLOGICAL FEEL WHEN YOU ARE ENGAGED IN THIS WORK. HUMAN RIGHTS PERSPECTIVE: 36. DO YOU THINK, THAT THIS IS A INFERIOR WORK? O) YES B) NO 37. IF YES? GIVE 2 REASONS 1. 2. 38. DO YOU KNOW THAT FRW IS A BASIC WORK FOR HUMAN BEINGS P) YES Q) NO 39. DO YOU THINK YOU ARE THE WEAPON TO SAFEGUARD THE CUSTOMS AND BELIEF OF THE TRADITIONS? 40. DOES THIS GENERATION OF PEOPLE RESPECT YOU? R) YES S) NO 41. IF NO? WHAT IS THE REASON 42. DO YOU FACE ANY DISCRIMINATION IN THE VILLAGE T) YES U) NO 43. IF YES? WHAT KIND OF DISCRIMINATION 44. DO YOU BELIVE THAT THIS IS A CASTE BASED OCCUPATION? V) YES W) NO

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Do You Make Any Money Writing If you havent been asked this question, you will. Family, especially, are noted for asking if the time you invest in your work is worth the money derived from it. Its as if you are choosing to make what you do. Its as if you are too stupid to walk away when its the last thing you want to do. So, lets empower you a bit. The next time someone brings this question up, turn it around. Ask what they make in their job. Then ask if its the best they can make. Ask if they feel shortchanged. And when they say they deserve to make more, ask them why they arent hunting for another job. Then ask if the time they spend on their job is worth the money derived from it. Why are they working that job if they arent being compensated properly? Chances are, theyll tell you they have no choice. They need the work. They need the money. They hope to make more. They havent been able to find other work. Theyd leave if they could. Whatever the excuse, they will say the last thing they can do is quit. So, chances are theyll also add that they sure wish they could leave because they hate their situation, hate the boss, hate the grind. How do I know? Because 80 percent of people in the world hate their job. Thats when you say that you dont make what youd like to make either, but heaven forbid you have to quit because you love it so much. As a matter of fact, you are thrilled to be doing something you intensely enjoy, and it helps compensate for not making more money. On those days you feel you havent been paid enough, you still smile because thank goodness you are working in a profession you adore. That alone makes it all worthwhile. And then you add . . . you hope you never have to retire from it. Thatll shut them up.

Extended Schools in UK Essay Example | Topics and Well Written Essays - 4000 words

Extended Schools in UK - Essay Example It has thus a host of multifarious activities to perform as a 'cornerstone' of the emerging 'knowledge economy' and the 'hub' of the community life. In this essay we explore the theory and practice of, and the issues around, extended schooling. The discussion would be more meaningful against the background of the history of the concept of 'extended school' and its implementation. We, therefore, turn first to a short 'review of the literature' on extended school in the following section. The scheme of extended schooling first appeared as a 'full-service schooling' initiative in the United States and has been functioning there as part of the school system for a number of years. Some of these services have included the provision of welfare amenities of health and cleanliness, support services in the form of school counsellors, and various sports and youth activities. However, the recent interest in 'full-service' schooling has its origins in the remedial or ameliorative concerns, which appear to have been basically transplanted into the extended schools in England. The focus has been on the provision of health and social care services. The new community schools in Scotland (1999) was said to have been the first major implementation of the 'extended school' scheme in the UK. In Wales, the idea of community-focused schools has been used to investigate the need and feasibility of a similar provision. However, the idea of providing different services on school premises is hardly new (Walker et al., 2000; Tett, 2000; Raham, 1998, 2000; Smith, 2001). Since the nineteenth century there have been various examples of schools offering medical and welfare services alongside their traditional activities of teaching. Dryfoos has argued that the original model was that of the school-based health and social services centre where services were brought in by outside agencies in concurrence with school personnel ( Dryfoos,1994, p.142). They were to be 'one stop, collaborative institutions' (ibid, p.13). As to what elements should now be present in the concept, Dryfoos seems to be of the view that such a service package should include both 'quality education' and 'support services' (1994. p.13). The underlying principle behind the concept of the full-service or extended school is based on the recognition that schooling, for many, would become meaningful only when 'a range of welfare and health services were in place' along with quality teaching (Smith, 2001a). Soc ial disadvantage must be addressed in order to effectively tackle educational underachievement (Olasov and Petrillo, 1994; Carlson et al., 1995; Raham, 1998; Smith, 2001). Dryfoos (1993) has noted that the impetus for the development of the full-service school approach emanated from the recognition that the schools were often unable to cope adequately with individual student needs in areas such as the social, health, emotional and cultural requirements of their pupils. Hence, much of the literature is based on the premise that 'schools cannot do it alone' in the light of the multiple challenges they, and their students, families and communities face (Dryfoos, 1994,). Schools in UK have to cope with problems

1990s Hip Hop Term Paper Example | Topics and Well Written Essays - 1500 words

1990s Hip Hop - Term Paper Example The history of music is very long, and it is impossible to cover all the stages of its development in one essay. Donald Jay Grout wrote: â€Å"The history of music is primarily the history of musical style, and cannot be grasped except by first-hand knowledge of the music itself† (1937). In this abstract we will talk about the hip hop style and its origin. â€Å"Hip-Hop is a product of post-civil rights era America, a set of cultural forms, originally natured by African-American, Caribbean-American, and Latin-American youth in and around New York in the 70s. Its most popular vehicle for expression has been music, though, dance, painting, fashion, video, crime and commerce are also its playing fields† (Nelson George, 1998). It is a musical genre or form, which comprises the combination of four different styles and is represented by different forms of music, from "light" genres such as pop and rap, to aggressive ones - hardcore rap and so forth. The content of the songs v aries from the memories of the "good old days" to the raise of the social issues. The formation of hip-hop was influenced by other genres: rhythm and blues, soul, jazz, rock music, reggae and so forth. The subculture of this style of music appeared in 1974 in African-American and Latino neighborhoods of the Bronx. Hip-hop was developed in the streets of New York as a combination of four elements - MC, DJ, break dance and graffiti. However, these genres did not develop separately. At Jamaican parties, the deejays combined MC and Rap styles. Firstly, this method of creating tracks was used by Kool Herc. In 1970, the producer Sylvia Robinson created the label, called â€Å"The Sugar Hill† and numerous DJs began to work with it, developing a new style of music - a combination of scratching and recitative. The emergence of the "hip-hop" genre is dated from 1979. The basis of hip-hop was

Logistics and Supply Chain Management Essay Example | Topics and Well Written Essays - 3000 words - 1

Logistics and Supply Chain Management - Essay Example y method to achieve successful results in business performance, since it offers the basis for improving flexibility and maximizing the degree of firms’ responsiveness to external influences and changes in markets and demands. Finally, the issue of logistics in terms of functional and cross-functional organizational structure will be additionally discussed in order to reach conclusions upon the benefits attached to each case. The increased competition along with the globalization effect have undoubtedly set new grounds for conducting business. This situation actually urges corporations and organizations throughout the world to acquire and maintain competitive edges and core competencies that will eventually provide the basis for success. Around the globe companies are striving for profitability; a fact that logically tests and underlines the necessity for cost-cutting, innovative solutions and higher margins or returns to be achieved. Markets are expanding and constantly developing, creating new needs and opportunities for revenues. Nonetheless, the â€Å"price-wars† and the intense rivals among major players in all industries constitute a business environment that requires strategic approach on the part of corporations in order to maintain and sustain competitiveness. Supply chain management is a business area that has gained the attention of virtually all companies that attempt to increase efficiency gains through flexibility and responsiveness to changes in the market and the demand levels. For this very reason, strategic approach to SCM (supply chain management) has become integral part of the organizational planning. Voss (1987) defines JIT as a disciplined approach that eventually aims at improving business performance through increasing productivity and eliminating waste. In more details Just-in-Time actually targets maximization of production in a cost-effective manner, on the one hand, and delivery of sufficient quantity of products/parts on the other

Changes in the family structure | Analysis

Changes in the family structure | Analysis Many countries have experienced very significant changes in patterns of family formation and family structure. Great Britain is one of the countries where these changes have been particularly marked with the result that British families have become less stable . The roles of women and men with the parents or within the family have also changed. The last 100 years have seen changes in attitudes and expectations. Bruner, J. (1985) Vygotsk, the last 100 years have been seen in the structure of technology, attitudes and expectations. Families are mix of cohabiting parents, stepfamilies, single parent families, those living apart together and civil partnerships, as well as the traditional family. it was necessary to prove that in one of five ways such as unreasonable behaviour, desertion, adultery, two years separation with consent, five years separation without consent. J. (1985) Vygotsky, the public are divided into their views in which relaxation of societal attitudes towards marriage means it is no longer seen as unusual to be involved in a complicated family structure. Families are no longer just made up of married parents living with their children. Although seven in ten households are still headed up by married couples, this proportion has been declining for some time. Families are now a mix of cohabiting parents, stepfamilies, single parent families, those living apart together and civil partnerships, as well as the traditional nuclear family. The changes in marriage, divorce and cohabitation have contributed to the growing number of new types of family. Two in five of all marriages are now remarriages, which makes stepfamilies one of the fastest growing family forms in Britain. In the decade to 2006, the number of single parent families also increased to 2.3 million, making up 14% of all families. Consequently more and more children are now growing up in single parent families, and in stepfamilies. A growing number of couples are also now living apart together, often following failed marriages or cohabitations. Initial estimates suggest that around two million people have regular partners in other households excluding full-time students and people who live with their parents. In most cases this is due to working in a different location to the family home or because the relationship is still in the early stages . However, womens focus on their career may also be a factor. As women choose to focus on their career before set tling into a committed relationship, they are getting married and having children later in life. Finally civil partnerships between same sex couples have created a new type of family. By the end of 2007 there had been 26,787 civil partnerships since the law was introduced in December 2005. Teenage motherhood is one of the most distinctive features of British Demography. Without teenage pregnancies, Britains rate would fall from 1.8 to 1.68 (Coleman and Chandola, Chapter 2; also Coleman 1997). Teenagers throughout Europe both East and West now engage in sexual intercourse at earlier ages than their parents or grand-parents. In disapproval pre-marital sex . Marriage was broken, little remained to prevent young people who are physically ready to have sex from doing so. The analysis of European social attitudes data (Chapter 3; also Scott, Alwin, and Braun 1996) provides information about attitudes to pre-marital sex in various countries in 1994. In these information ,52 per cent were opposed to men, and 63 per cent opposed to women, having any pre-marital sex. Only a small number believed that pre-marital sex was natural (McKibbin 1998: 296) For teenage men and women in Britain today, the average age at à ¯Ã‚ ¬Ã‚ rst intercourse is 17. But whereas in most of Western Europe, rates of teenage motherhood have fallen as teenage sexual activity has risen. Demographically, Britain more closely resembles to Eastern Europe, where a tradition of marriage has long meant high teenage fertility rates (Coleman and Chandola, Chapter 2; also Coleman 1996b: 23).Almost all of the East European births are inside marriage while all of the Western are outside marriage with a large number being outside partnership as well. In Britain, teenage births account for just over one-à ¯Ã‚ ¬Ã‚ fth of all non-marital births 21 per cent while 80-90 per cent of teenage births are outside legal marriage. In 1996, there were 44,700 babies born to women aged 15-19. Although this represents a rise over the previous year. However, it is also the case that the number of teenage girls in the population was falling from the early 1980s onwards and that the rate at which 15-19 year olds become pregnant and remain pregnant .The conception rate and the abortion rate was stable or rising throughout the period and into the late 1990s (ONS 1997d: 62). Figure shows changes in the abortion rates for selected years since 1974.There was a large drop from 1974-84 when teenage births fell steadily. From 1984 onwards, however, conceptions have à ¯Ã‚ ¬Ã¢â‚¬Å¡uctuated around 60 and abortions around 35, per 1000 women aged 15-19. The stability of both the conception and abortion rates gives few grounds for thinking that in the short term at least . British teenagers will behave different than they have in the past. And as their numbers in the population are set to rise over the next decade and number of b abies born to teenagers (Craig 1997). Britain is also distinctive for its high divorce rate. Thirty years ago, there were two divorces for every 1,000 marriages. Liberalization of the divorce laws in the 1970s was sharp rise in divorce and by the mid-1980s about 1,000 marriages ended in divorce a rate (Pullinger 1998). The rate of increase is slower now than in the 1970s and early 1980s largely because the married population contains fewer of those at high risk (Murphy and Wang, Chapter 4). Nonetheless, 40 per cent of marriages will end in divorce measures of divorce per 1,000 marriages or per 1,000 population. Moreover, people are divorcing after shorter periods of marriage. One in ten marriages which took place in 1981 ended in divorce within 4.5 years, compared with one in ten divorcing within 6 years in 1971 and after 25 years in 1951 (Roberts 1996: 2). Early marriage have long been understood to be strongly associated with marital breakdown. The younger the age at marriage, the greater the likelihood of the marriage ending (Kiernan and Mueller, Chapter 16). Between 1971 and 1996, people under age 25 experienced the greatest growth in divorce rates with rates increasing for men and women (Pullinger 1998). The problem of lone motherhood is poverty. Research suggests that, as a group, lone mothers have few chances of obtaining other than low-paid work, often because they enter the labour market disadvantaged by their low level of qualià ¯Ã‚ ¬Ã‚ cations (Bryson, Ford, and White 1998). The majority, however, have young children to care for and thus need jobs which provide enough income to meet the costs of child care. Consequently, lone mothers in Britain are less likely to be employed than in most other case countries and in the 1970s and their employment rate has declined. The difference in economic activity between married and lone mothers is particularly sharp between women with children under age 5. In the 1970s, lone mothers with preschool children were more likely to be in work than married mothers This changed during the1980s, and during the 1990s married mothers with young children have been twice as likely as lone mothers to be economically active. During the1990s one in two m arried mothers with pre-school children have been in employment compared with fewer than one in four comparable lone mothers (Kiernan, Land, and Lewis1998: 128). Most of the fall in employment among lone mothers has come in full-time work while the full-time employment of married women has risen with part-time work remaining stable. People live alone for a variety of reasons. For example, living alone may be a permanent choice and for others , it may be a temporary. While there are more people living alone at all ages and the largest increases since 1971 have come among men and women under retirement age, particularly those aged under 40 (Hall and Ogden 1997). The increase in solo living among people under pension age rejects the way in which household change is some-times linked to economic change. Since 1970s ,the number of lone-parent families has been increased in Britain and also the proportion of children raised in such families (Coleman and Chandola, Chapter 2). In the late 1990s, 1.6million families in Britain with dependent children. During the 1960s, divorce overtook death as the primary source of lone-parent families while in the 1970s and 1980s, sharply rising divorce rates and falling remarriage rates furthered their growth (Kiernan, Land, and Lewis 1998; Murphy and Wang,Chapter4). From the mid-1980s, however, most of the growth in lone-parent families has come from never-married mothers as changing attitudes towards pre-marital sex. Nonetheless, there has been a substantial increase in the number of single women who become mothers while not living with a partner (Berthoud, McKay, and Rowlingson, Chapter 15). Since in 1990s, women who had never married before becoming mothers (Pullinger 1998). The parents who were working and busy of whole day to day responsibilities, grandparents could spend more time with their grandchildren and develop a special bond (Weissvourd, 1998). Children and their grandparents each were close to each other and were able to offer mutual support for each other. There were lot of facilities on the parents to teach their children even that grand parents played important role in this situation. This gave scope for reciprocal social relationships and joint interaction in learning and contrasts with the role of the parents as well as grand parents in learning (Bruner, 1985). In the context of the family, mutual trust and respect for each members perspective (Rommetveit, 1974, 1979) was a important to this process. Government has moved away from financial support for marriage towards families. Legislative changes have given families more flexibility to maintain their home and work lives and have a degree of choice in their options. The public would like to see support made available to families and delivered to the service provider and providing additional cash. In recent years the amount of money spent by government to support families has increased significantly but it has also been dramatically re-targeted which has the effect of shifting support from one type of family form to others. Up until 1999 the three key family benefits were Child Benefit (which began in 1975), Family Credit for low-income working families, Married Mans Allowance (it became the Married Couples Allowance in 1990). Family benefit as it is available to all those in employment with a low income including single people with no dependants. However, couples and single parents do get additional credit and there is a childca re element for those that have children.

James Joyces Araby and Eveline Essay -- Araby, Eveline Essays

James Joyce's "Araby" and "Eveline" In 'Araby' and 'Eveline' Joyce uses religious symbols to show the importance of the Catholic religion in both of the main characters' lives. Both of these stories take place in Dublin, Ireland, a place that is very strong in its belief in the Catholic religion. In 'Araby,' the imagery of the infamous 'Fall' is presented to the reader within the second paragraph to indicate its importance. The themes of religious masses can be found in 'Eveline.' The concept of the Catholic Ash Wednesday is presented throughout both 'Araby' and 'Eveline.'   Ã‚  Ã‚  Ã‚  Ã‚  The second paragraph of ?Araby? presents the idea of the Adam and Eve story known as ?The Fall.? ?The wild garden behind the house contained a central apple tree and a few straggling bushes under one of which I found the late tenant?s rusty bicycle pump.? (21/14-17). In the Catholic religion, the Adam and Eve story is thought to be the time when sin became present in the world. It is the time in Catholicism when the innocent life that Adam and Eve shared in the beautiful garden, violently changed into a life of responsibility, pain, heartbreak, suffering, and most important in the Catholic religion, separation from God. This transformation can not only be seen in the story of Adam and Eve, but in the change from the innocent life of a child to the turbulent life of an adult. The latter change is the one that the main character of ?Araby? is going through. Joyce is trying to show how important this theme was by repeating the word ?fall? throughout the entire story. Catholic religion plays an important role in the main character?s life, because the Catholic religion gives specific standards for believers to follow. This religion, along with its rules and regulations, is the one that the main character was raised by, and he feels obligated to follow them, even through the very tough time of adolescence. In the story, the boy becomes infatuated with a girl. This crush on Mangan?s sister is very tough on the main character for many reasons. The first being that she does not share the love he has for her, and secondly, his crush conflicts with his strict religion. He becomes obsessed with her, watching her every move. The girl has taken over his every thought, which is why the crush conflicts with the Catholic religion. Catholicism is the worship of a single, all-powerful God. When ... ...hooses to live the life of duty and responsibility, proving that her belief in the Catholic religion is indeed something she thinks is important; and also when she gives up her chance to escape to a carefree life, she gives up something else important to her, Frank.   Ã‚  Ã‚  Ã‚  Ã‚  The above examples come together to show that the Catholic religion plays a major role in the lives of Joyce?s main characters. He uses repeated words and religious symbols to show just how important Catholicism is to the lives of the population of Dublin, Ireland. Joyce intentionally uses religion as the main conflict in the situations in both of the stories. James Joyce believes Catholicism is important, and he uses the religion to affect the characters? lives. Without having the Catholic background both Eveline and the main character in ?Araby? have, their choices concerning their life would have been less difficult. Instead of having to decide between their religion and their desires, they would only have to consider their desires. Joyce believes that the Catholic religion affects the characters and their situations, which is the reason why he writes in religious symbols throughout ?Araby? and ?Eveline.? James Joyce's Araby and Eveline Essay -- Araby, Eveline Essays James Joyce's "Araby" and "Eveline" In 'Araby' and 'Eveline' Joyce uses religious symbols to show the importance of the Catholic religion in both of the main characters' lives. Both of these stories take place in Dublin, Ireland, a place that is very strong in its belief in the Catholic religion. In 'Araby,' the imagery of the infamous 'Fall' is presented to the reader within the second paragraph to indicate its importance. The themes of religious masses can be found in 'Eveline.' The concept of the Catholic Ash Wednesday is presented throughout both 'Araby' and 'Eveline.'   Ã‚  Ã‚  Ã‚  Ã‚  The second paragraph of ?Araby? presents the idea of the Adam and Eve story known as ?The Fall.? ?The wild garden behind the house contained a central apple tree and a few straggling bushes under one of which I found the late tenant?s rusty bicycle pump.? (21/14-17). In the Catholic religion, the Adam and Eve story is thought to be the time when sin became present in the world. It is the time in Catholicism when the innocent life that Adam and Eve shared in the beautiful garden, violently changed into a life of responsibility, pain, heartbreak, suffering, and most important in the Catholic religion, separation from God. This transformation can not only be seen in the story of Adam and Eve, but in the change from the innocent life of a child to the turbulent life of an adult. The latter change is the one that the main character of ?Araby? is going through. Joyce is trying to show how important this theme was by repeating the word ?fall? throughout the entire story. Catholic religion plays an important role in the main character?s life, because the Catholic religion gives specific standards for believers to follow. This religion, along with its rules and regulations, is the one that the main character was raised by, and he feels obligated to follow them, even through the very tough time of adolescence. In the story, the boy becomes infatuated with a girl. This crush on Mangan?s sister is very tough on the main character for many reasons. The first being that she does not share the love he has for her, and secondly, his crush conflicts with his strict religion. He becomes obsessed with her, watching her every move. The girl has taken over his every thought, which is why the crush conflicts with the Catholic religion. Catholicism is the worship of a single, all-powerful God. When ... ...hooses to live the life of duty and responsibility, proving that her belief in the Catholic religion is indeed something she thinks is important; and also when she gives up her chance to escape to a carefree life, she gives up something else important to her, Frank.   Ã‚  Ã‚  Ã‚  Ã‚  The above examples come together to show that the Catholic religion plays a major role in the lives of Joyce?s main characters. He uses repeated words and religious symbols to show just how important Catholicism is to the lives of the population of Dublin, Ireland. Joyce intentionally uses religion as the main conflict in the situations in both of the stories. James Joyce believes Catholicism is important, and he uses the religion to affect the characters? lives. Without having the Catholic background both Eveline and the main character in ?Araby? have, their choices concerning their life would have been less difficult. Instead of having to decide between their religion and their desires, they would only have to consider their desires. Joyce believes that the Catholic religion affects the characters and their situations, which is the reason why he writes in religious symbols throughout ?Araby? and ?Eveline.?

An Outline and Evaluation of Moral Development Through

An Outline and Evaluation of Moral Development through Piagets Theory and the Social Learning Theory Piaget (1932) developed a major theory based on children’s cognitive methodology when approaching particular moral situations; using the game of marbles and moral stories/dilemmas to evaluate the moral development a child. In his evaluation he categorised children into three stages of moral development i. e. pre-moral (0-5yrs), Moral Realism (5-8/9yrs), Moral Relativism (+9yrs).Concluding that children under five didn’t consider moral reasoning Piaget concentrated on the two latter stages. Piaget believed these stages are innate, they occur naturally; only through cognitive development will a child begin to move from moral realism to moral relativism. Moral realism is when a child has a heteronomous moral perspective with unilateral respect showing unconditional obedience to adults. They are egocentric and their moral judgement is based on consequences and intentions are not considered, with punishment being expiatory and usually unjustifiably severe.When a child reaches the stage of moral relativism, they have an autonomous moral viewpoint, they understand mutual respect and that rules are made through social agreement. They are able to recognise that there is a grey area between right and wrong and their moral decisions are based on intentions rather than consequences. Punishment is reciprocal i. e. shows balance between severity of the crime and the punishment received. He noted the importance of a child’s social environment and their interaction without an authority figure e. . in the school playground, here they learn to negotiate conflict and will start to understand resolution/compromise. According to Wright (1971) Piaget’s theory is supposed to show how a child’s practical moral development occurs but the evidence in fact was based on theoretical morality. Piaget linked this through the concept of conscious realization e. g. children can talk using the correct grammar long before they realize that there are rules that govern grammar.Implying that a child's practical morality shapes their theoretical morality; an adult’s moral influence won’t affect but will only help and guide a child’s theoretical morality catch up with their practical morality. Armsby (1971) suggests young children understand intention and show awareness to avoid damaging valued items, older children find it easier to differentiate the relation between intention and damage. Piaget’s stories confounds intentions and consequences, when approached separately Constanzo et al. 1973) confirmed that with adult disapproval six year olds judged on consequence regardless of intention but with adult approval they as with older children will consider intentions. Notably, social consequences are related to parental tendencies as children generally will have more experience in dealing with ill-intended acts. To sup port Piaget’s theory, Kruger (1992, cited in Gross, 1996) tested conflict resolution amongst children with and without an authoritarian figures involvement by giving them two moral dilemmas and questioning them afterwards.The children who had been paired with an adult had less real insight, lacking moral reasoning because they had given way to the adults understanding. When questioned afterwards, they had a less sophisticated stance-point than the children who had been paired together, showing the advantages attributable to egalitarian active discussion. As Piaget’s investigations were only based on a small amount of subjects, whereas Jose Linaza (1984) interviewed several hundred children in relation to a number of games; participants were from England and Spain, both boys and girls.He re-affirmed Piaget’s findings but found that depending on the games complexity this determined what age certain stages become more apparent, another notable finding was there was no difference between the English and the Spanish children. Turiel (1998) critic’s Piagets methods regarding the moral dilemma questions used as a child would find it difficult to be morally judgemental because of the drastic difference in consequence. i. e. fifteen cups versus one cup, thus tempting the child to ignore intention.Rule et el. (1974) shows that young children understand the difference in intention, particularly dependant on whether the act is pro-social or hostile i. e. if an aggressive act is in defence of another or not. Bandura, McDonald. (1963) doubted Piaget’s theory; in particular the concept of stages by explaining moral judgement through social learning theory, generally children imitated the models behaviour even if their reasoning differed.As social learning theory involves the key factors attention, retention, reproduction and motivation and children are said to be able to imitate others behaviour through observational learning, since moral b ehaviour can be observed and imitated there will be a definite link between SLT and moral development. Bandura et al(1961, cited in Haralambos & Rice, 2002) Bobo Dolls studies on SLT were criticised due to the artificial conditions i. e. he subjects were not geographically selected at random thus pre conditioning could have influenced results and because of the nature of the Bobo Dolls (they sprung back when struck) the children could then have perceived the aggression the models showed towards the dolls as a game. Therefore, the need to have an understanding for the aggression was lacking and since the children observed no vicarious punishment (verbal or physical) they would have no need to make a judgement, they didn’t have any reason to dissuade them from performing the behaviour.Interestingly, Langer (1975) replicating Banduras experiment concluded that his techniques confused the children. After viewing the model half of the children’s moral judgements remained th e same and when they did change their explanations didn’t. When a child is trying to form identification they will associate with and imitate/model themselves on other people’s behaviour/mannerisms. Though this is not confined necessarily and exclusively to parents as other family members, siblings in particular together with peers will play a significant part in a child’s behaviour.A child may imitate a complete stranger’s behaviour especially if vicarious reinforcement is shown as the child then has the motivation to imitate this particular behaviour. Children may imitate behaviour without the insight to make a moral judgement. Notably, Hoffman’s research observed that age dependant children are more likely to imitate a role models deviant behaviour rather than the models compliant behaviour, this emphasises a lack of moral development. (1970, cited in Bukatko & Daehler, 1998) Grusec et. l (1978) focused on whether or not a child would imitate a models good behaviour (donating/giving) with or without verbal instruction. What is shown in her results was that through observing, the majority of children, even without verbal instruction imitated the models behaviour. Nelson (1980) found that children as young as the age of three are able to make intentional based decisions regardless of consequence as long as information on intentions is made clear. Observational learning and principles of reinforcement can not adequately explain all aspects of moral development as a child’s cognitive processes are not fully explored.As explained by Turiel (1983) in this study, children who receive punishment too late for non-compliant behaviour seems to show a leniency towards deviant behaviour, the late timing mentioned only seems to confuse the children, once again showing a lack of understanding/judgement. Insightfully, the above-mentioned studies on moral development confirm clearly that children even from a very young age imitate o ther people’s behaviour and whether they understand the intentions or consequences of any particular behaviour is questionable especially at a young age.The concept of conscious realisation is a cognitive process which would only develop depending on the moral influences of a child’s socialization, emotional attachments, level of education and life experience. Bibliography Armsby, R. (1971) A re-examination of the development of moral judgements in children. Child Development, 42, 1242-1248 Bandura, A. & McDonald, F. J. (1963). Influence of social reinforcement and the behavior of models in shaping children's moral judgments. Journal of Abnormal and Social Psychology, 67(3),  274-281. Bukatko, D. & Daehler, M. W. (1998).Child Development: A Thematic Approach. New York; Houghton Mifflin. p. 410. Costanzo, P. , Coie, J. , Grumet, J. , & Farnill, D. (1973). A re-examination of the effects of intent and consequence on children's moral judgements. Child Development, 44(1) , 154-161. Gross, R. (1996) Psychology: The Science of Mind and Behaviour. London: Houghton & Stoughton. p. 696. Grusec, J. E. , Kuczynski, L. , Rushton, J. P. , & Simutis, Z. M. (1978). Modelling, direct instruction, and attributions: Effects on altruism. Developmental Psychology, 14, 51–57. Haralambos, M. A. & Rice, D. (ed) (2002).Psychology in Focus, Ormskirk; Causeway Press. p. 316-317. Langer, J. (1975). Disequilibrium as a source of development. In P. Mussen, J. Langer, & M. Covington (Eds. ), Trends and issues in developmental psychology (pp. 22-37). New York: Holt, Rinehart, & Winston. Linaza, J. (1984). Piaget’s marbles: the study children’s games and their knowledge of rules. Oxford Review of Education, 10, 271-4. Nelson, S. A. (1980). Factors influencing young children's use of motives and outcomes as moral criteria. Child Development, 51, 823-829. Piaget, J. (1952), Moral Judgement of a Child, London : Routledge and K.Paul Rule, B. G. , Nesdale, A. R . , McAra, J. R. (1974) Children’s Reaction to the Information about the Intentions Underlying an Aggressive Act: Child Development, 45(3) pp 794-798 Turiel, E. (1983)  The Development of Social Knowledge: Morality and Convention. Cambridge: Cambridge University Press, Turiel, E. (1998) Moral development, in: W. Damon (Ed. ),  Handbook of Child Psychology, 5th Edition, Volume 3: N. Eisenberg (Ed. ), Social, Emotional, and Personality Development, pp. 863-932 (New York: Wiley). Wright, D. (1971). The psychology of moral behavior. Middlesex, England: Penguin Books.