Smoking Ban Essay Example | Topics and Well Written Essays - 1000 words

Smoking Ban - Essay Example The public was, however, largely ignorant to this fact the medics became viewed with skepticism. It took a number of long years for people to pay attention to the medics. Medical science has, nevertheless, proved beyond a reasonable doubt that smoking kills (Susman, 2012). A lot of smokers claim that it is by choice that they smoke this might be the case, but what if the person smoking is a female who is pregnant, or what if the smoker sits in a room full of young children and inflicts that choice of hers to the children. Smoking has since the early 1990’s, become antisocial and the voice of the non smokers can largely be heard (European Society of Cardiology, 2012). Smoking ban infringes on human rights to enjoy their freedom. A lot of people believe that putting smoking bans in a number of public areas is a harsh measure and that it will affect them profoundly. There is also the other group that accepts putting bans in all public places is the way to go. The question I ask is, why do people smoke. From my research, I uncovered a couple of that lead people to smoke; First of all young people smoke because it makes them feel mature, look like their friends or even experiment (Susman, 2012). Adults, on the other hand, smoke to reduce stress or pressure (Hinds & First, 2000). Carrying a couple of smokes to work is a reward to all smokers, most of them would not think of carrying them to work if they did not have a reason too. Smoking enables one to kick back, relax and enjoy him or herself for a few minutes. I must acknowledge that sitting with a group of people with a smoke is a terrific way to relax. The other group of people says that smoking is a social thing. For example, if a person is outside having a smoke and spots another person also having a smoke, it is always an easy and  pleasant way of starting a conversation. Especially in social places like bars or clubs, these are the places, to meet people and socialize over a smoke and a drink. Smoking is

Kindergarten History Essay Example for Free

Kindergarten History Essay The development of early childhood education in the United States has been spearheaded by the need for an emerging society to cope with social and economic challenges. There are at important reasons why early childhood education gained more acceptance through the years. As society opened up to accepting women as part of the workforce, working mothers demanded more institutions that can accept early education for their children. The desire of the government to make their citizens more globally competitive increased thereby supporting education from the very young levels of citizenry. Educators and leaders believed that poor communities have better chances of development if illiteracy is arrested the earliest possible time. And best reason why early childhood education has developed is the great response in children that all programs have been challenged to sustain. Caldwell shares her thoughts on how parents and teachers could sustain this excitement for learning innate in children. â€Å"Yes, its thrilling to be part of that excitement for learning. I think the first thing that adults have to do is respect it. Curiosity is an absolutely wonderful thing, yet sometimes parents and teachers find it annoying-the 50th why question of the day, for example. Parents want to pull out their hair and say, Oh come on, weve talked about that enough. So the most important thing for that excitement and curiosity is to reward it, to let children know that we are impressed that they are curious about something. † (Mabie, 2001) Kindergarten is an educational program for students aged three to seven. Programs usually last from half to full days. Educators believe that the kindergarten is a venue for developing early knowledge, skills and attitude of children that will help them get a jump start at formal education. The origins of early childhood education in the US can be found in Europe. Jean Fredrick Oberlin founded a school in 1767 in France. His wife, Madame Madeleine Oberlin taught children from two to three years old. The school focused on exercise and play and handicrafts. It was more popularly known as the â€Å"knitting† school. In 1837, Freidrich Froebel put up the first school to be called a â€Å"kindergarten† in Blankenburg, Germany. His school became the first school in the world to envision education primarily for children in the pre-schooling age. Froebel is known as the creator of Kindergarten. His concept involved theories of childhood teaching and teaching material development. He also wrote the first Syllabus of Education of Man that listed basic theories of childhood education that guided schools worldwide. Early Childhood School in the US started as early child health centers. They were patterned after the French ‘cribs’ in Paris in 1844 where governments put up these centers to care for children of mothers who had to work. Whether these centers were first found in Philadelphia or New York, where women had to work during the Civil Wars, it is important to note that these centers were focused on caring for these children rather than educating them. But due to the migration of Germans to America, the concepts of kindergarten soon landed on American soil through Margarethe Schurz. In 1856, she put up the first American kindergarten in Watertown, Wisconsin. The school used German as the medium of instruction. â€Å"The first English-speaking kindergarten was found in Boston in 1860 by Elizabeth Peabody. For many years, she traveled throughout the United States, speaking about the purpose of kindergartens and their benefits to children. She helped establish kindergartens wherever she went. The first public school kindergarten was established in 1873 in St. Louis. Susan Blow, the teacher, lectured and taught kindergarten education, continuing to be a champion of Froebelian kindergarten education throughout her life. † (Spodek, 1991) By the late 1920’s, the centers realized that besides keeping the children clean and fed, there was the opportunity to transform the venue to serve for educational needs. â€Å"The average poor child in 1860s St. Louis completed three years of school before being forced to begin work at age 10. Susan Elizabeth Blow addressed that problem by offering education to children earlier. Applying Friedrich Froebels theories, she opened the United States first successful public kindergarten at St. Louis Des Peres School in 1873. Blow taught children in the morning and teachers in the afternoon. By 1883 every St. Louis public school had a kindergarten, making the city a model for the nation. Devoting her life to early education, Susan Blow was instrumental in establishing kindergartens throughout America. † (Watson, 1997) Maria Montessori has been a household name in early childhood education because of the amount of work and research that Maria Montessori has brought into early childhood education. As a physician working in a psychiatric clinic in Rome, she discovered that it was possible to train mentally defective children in order for them to be safer and become part of a productive sector of society. Her success of handicapped children led into her to be hired to help non-handicapped children as well. Her practice and further research helped Montessori develop a curriculum for children that helped them maximize their full potentials in reading and learning. Montessori schools began to get established in the United States before the World War. Although crash in the economy led these Montessori schools to fade in the 1930s, there came a resurgence of Montessori institutions by the 1950s. Though the Montessori Method was very popular, it would be best to note that some Montessori associations are purist of the methods while others were not. Today, early childhood educators are serious and committed in developing the kindergarten in helping future citizens of the country in becoming productive and responsible citizens. References: Watson, Bruce. 1997. Kindergarten. http://www. geocities. com/Athens/Forum/7905/fblkind. html Mabie, Grant E. 2001. A life with young learners: an interview with Bettye M. Caldwell. The Educational Forum. http://findarticles. com/p/articles/mi_qa4013/is_200110/ai_n8999175 Spodex, Bernard. 1991. Foundations of Early Childhood Education. Allyn and Bacon. Boston.

Cultural Differences in Midwifery Care

Cultural Differences in Midwifery Care Introduction The provision of holistic midwifery care is a fundamental role of the midwife (NMC, 2004). However, holistic care must encompass a wide range of practices, including care for the psychosocial and spiritual needs of the women and families within their caseload. One concept which arises within the general healthcare debate and within professional midwifery practice is the notion of cultural competence. This essay focuses on a critique of one article from the midwifery literature which addresses of the needs of one distinct religio-cultural group. Leishman (2004) demonstrates the complex nature of the provision of healthcare in a multi-cultural society. Inequalities exist in the provision of care to diverse ethnic and cultural groups (Salt, 1997). The article being critiqued addresses two issues – the provision of care to parents who have been bereaved, and specifically, the preferences, beliefs, behaviours and needs of one group of clients, those of the Muslim faith. It is publi shed in a midwifery journal and specifically deals with aspects of care which would come under the remit of the midwife within the UK, as specified by the NMC (2004). Discussion The title of the article is clear and simple, and defines the client group as religiously distinct (which also implies cultural distinction) and in a particular state of need due to bereavement. That the client group is defined as Islamic, however, does not take into account the different cultural and racial associations of those who practise Islam. A broad spectrum of cultures and races are associated with the Islamic, faith, suggesting that Islamic people are not a homogenous group. Conversely, it has also been argued that it is important to distinguish between culture (which has racial and religious overtones) and religion as a separate form of difference or identification (Eade, 1997). The failure of research on ethnic and racial or cultural lines to distinguish between religion and culture is notable (Eade, 1997), and it may be the intention of the authors of the critique article to ensure that the distinction is both clear and unequivocal. It may also be another example of the prioritisation of Islam over other social identities which is found so often in the literature (Eade, 1997). The authors further identify the group under consideration as those originating from migrants from the Indian Sub-Continent in the 1950s (Arshad et al, 2004). This group is limited to Asians (2nd and 3rd generation) originating directly or indirectly from this area (Arshad et al, 2004). Such a distinction may be important. Marks and Worboys (1997) discuss the fact that multiple meanings can be attached to the terminology surrounding discussions of culture and ethnicity, terms such as ‘migrant’ and also ‘minority.’ In order to attain cultural competence in the provision of healthcare, it is important to understand the distinctions between those terms utilised within the debate (Srivastava, 2007). Race is usually associated with biological, genetic and physical distinguishing characteristics (Srivastava, 2007). Ethnicity is associated with commonalities of birth, descent, kinship and cultural traditions (Srivastava, 2007). However, culture is harder to define, and includes racial, social, linguistic and other common patterns or characteristics within groups (Srivastava, 2007). This level of ambiguity within the debate does not help illuminate the current situation. By so clearly defining the focus of the client group in this article, the authors are claiming association with religious meaning (Islam) and racial and ethnic groupings (Asian, Indian Sub-Continent). They also support their focus with figures from the locality in question, thus establishing this group further as being of one predominant ethnic group, that of people of Pakistani origin (Arshad et al, 2004). This author can only question whether this adds to the understanding of the reader or further confuses the issue. The group are clearly defined, but what distinguishes them from other Muslims, or even from other ethnic groups from Asia, is not defined at all. Given the continued lack of understanding or awareness of cultural difference in the NHS in the UK (Le Var, 1998), further elucidating details might have been useful here. However, Cortis (2004) found that deficits exist in Registered Nurses knowledge about Pakistani patients in the United Kingdom, which might suggest that a greater understanding of this particularly group is necessary for all healthcare professionals. The Healthcare Commission (2006) found in their investigation of 10 maternal deaths in one hospital trust that women from minority ethnic groups are at higher risk of a pregnancy-related death. In this report, 9 out of the 10 women who died in the time period 2002 to 2005 were from minority ethnic groups, and seven out of these were from Asia (Healthcare Commission, 2006). This would suggest that the maternity care provided to women from these ethnic groups needs to be explored, evaluated and improved. This perhaps relates to the continued drive towards cultural competence in the healthcare services (Srivastava, 2007). It also suggests that there is a need for more specific information and evidence regarding distinct sub-groups within the ethnic mix of clients of the NHS. This article provides information, but its status as a form of evidence could be somewhat questionable. This is a descriptive article containing practical details for the maternity care professional to be able to provide culturally or religiously competent care for Muslims who experience the loss or death of a baby or fetus. Callister (2005) describes descriptive literature in this field as literature which identifies cultural practices to increase understanding of how nurses can more effectively provide culturally competent care for specific racial/ethnic and/or cultural groups of women and children. Establishing the client group’s distinctions early on, however, does not achieve much more than also establishing the authority of the authors in the writing of such an article, as it contains some references, but not as many as would be expected in a research-based article. There is no critical review of the literature, and very little critique or discussion, but rather a presentation of the (assumedly) accepted facts that relate to care for the family and dead infant. As such, th is is useful and informative, but the critical reader cannot but be aware of the lack of reliable evidence. The authority of the authors must be trusted here. Cortis (2003) suggests that culture furnishes the beliefs and values that give individuals a sense of identity, self-worth and belonging, as well as providing rules and guidelines or standards for behaviour. If we believe that culture is something commonly understood by those who share it (Srivastava, 2007), then it could be that a common understanding of Pakistani emigrant Muslim culture exists between the authors of the article, to such an extent that they fail to illuminate certain perhaps important details that would inform the general reader. This is a significant issue in the light of the continued debate about the nature and importance of culture in how people engage with healthcare services and each other. Recent views on culture, although not discarding the importance of a persons cultural inheritance of ideas, values, behaviour and practices, also acknowledge that culture can be affected dynamically by social transformation, social conflicts, power relationships and migrati on (Cortis, 2003). Yet there is no notion of that here, perhaps because the authors are dealing with the strictures of faith rather than culture. There is some statistical evidence of the rates of pregnancy loss infant death in the locality in question, but again, this is poorly related to the rest of the article and seems perhaps a token gesture towards relevance and importance of the information. Also, these statistics refer to White British, Pakistani and Other (Ashard et al, 2004), without making any further distinctions. Without such distinctions, the reader can only understand part of the picture. The ‘Other’ group might also contain people of the Muslim faith, as might the White British group. Again, the authors could have included more critical discussion here of ethnic mix. Some readers might consider that, having identified the group in question, the authors have gone far enough in setting the context of the paper. However, this author also feels that there is a degree of ambiguity in the presentation of this article. By distinguishing the client group to such a degree, it could be assumed that the customs, rites and beliefs referred to in the article are peculiar to this particular ethnic group who subscribe to the Muslim faith. However, it could also be that readers would assume that because the terms used in the article are more general, referring to Muslims as a religious group rather than making ethnic distinctions, these are guidelines to be applied to all Muslims. This ambiguity does not assist the reader in understanding how best to apply this information. Similarly, there is no real acknowledgement of the issue and dangers of stereotyping. Stereotyping has been described as a limiting and intellectually crude way of seeming to understand individuals (Schott and Henley, 1996). There is a tendency for people to stereotype those in groups that they do not belong to or know little about (Schott and Henley, 1996). Again, a critical reader could infer from this article that the authors have stereotyped the client group in question as being similar to all other Muslims. However, the article does raise some other issues which may not be explicit, including the importance and behaviours of family and friends in Islam during such a challenging time (Arshad et al, 2004). There is a clear undertone here that all Muslims behave in this manner because of their common faith. The article is referenced correctly but not very well referenced. Conversely, Leishman (2004) carries out a literature review which highlights some of the more topical issues surrounding the notion of culture and the needs of distinct diverse groups within the healthcare system. One issue that Lieshman (2004) raises is the fact that there is a need not only for health professionals to be aware of other cultures and belief systems, but also to be aware of their own. Addressing this issue, of understanding one’s own reaction to the beliefs and practices of others, might be raised in this article when discussing the practices and behaviours that are associated with Muslim clients following the death of a baby. This would be a useful and relevant practice point for midwives and other healthcare professionals to consider. Another point raised by Lieshman’s (2004) literature review is the need to take into account the past and experiences of ethnic groups, particularly those who, for example, have entered this country as asylum seekers. Similar issues have been raised by other literature (Maternity Alliance, 2004). The group in the critique article are not asylum seekers, but their parents, grandparents, family and friends may be, and the experiences and shared realities may affect their relationship with healthcare services and professionals. Such a potential is highlighted by a report by the Maternity Alliance (Maternity Alliance, 2004). Discounting this issue leaves out the level of detail midwives may require to fully understand and respond to the needs of diverse ‘minority’ groups, perhaps even promoting stereotyping rather than combating it. Thus it can be seen that another author, utilising a more critical and academic approach to the topic, can provide more of a discursive u nderstanding of relevant issues. Similarly, Callister (2005) reviews the literature on cultural competence in the care of women and children, and draws conclusions about the nature of that literature. Through this detailed examination the author is able to define and suggest potential outcomes for clinical care, for education of the professionals who deliver that care and for nursing research to properly explore the most important issues (Callister, 2005). Again, this article misses important opportunities to link the issues of concern to the current literature and to opportunities to develop better practice through educational development and research. For example, Callister (2005) suggests that studies are needed exploring organisational and work environment issues to better promote cultural competence. Simply being conversant with the basics of Islamic beliefs and practices surrounding death is not enough to promote true sensitivity and individualised care. Cultural sensitivity has been described as the attitudes, values, beliefs and personal insight of healthcare providers (Doorenbos et al, 2005). Such sensitivity involves acknowledgement of personal heritage and beliefs, openness to otherness, and respect for the complex ways in which cultural issues influence every aspect of healthcare (Doorenbos et al, 2005). However, the Arshad et al, (2004) article does not deal with the challenges of promoting cultural sensitivity, not does it distinguish between the different kinds of knowledge, understanding and skills necessary to provide care for this client group in these circumstances. A thorough, critical literature review, especially perhaps of any research or case studies that might illuminate the issues, would have considerably enhanced the paper. Doorenbos et al (2005) highlight and discuss existing models of cultural competence within healthcare, and evaluate one of the models used to assess one cultural competence assessment instrument. Application of such models to the situations described by Arshad et al (2004) might also have enhanced the quality of their argument and elevated their paper into the realms of evidence for practice rather than information for practice. Doorenbos et al (2005) describe cultural competence of healthcare providers as being central to the healthcare system’s ability to provide access to and provision of high-quality healthcare services, and link it to the drive to reduce health disparities. Srivastava (2007) links cultural competence to respect, knowledge and skills, and the ability to use them effectively in cross-cultural care situations. Some discussion of cultural competence in the Arshad et al (2004) article might also have perhaps allowed a more critical awareness of the subject. The conclusions the authors draw are that individuals have unique responses to grief and loss, regardless of religious background or belief systems (Arshad et al, 2004). This is no innovative or surprising finding, but the fact that they make no other conclusions is surprising. They also conclude that the resulting distress is often overwhelming (Arshad et al, 2004), another generalisation which is not new and does not really add anything to the debate. These conclusions do not really relate to the rest of the article, which is chiefly concerned with describing the beliefs and practices of Muslim people around the death of a child (Arshad et al, 2004). They also highlight that health professionals may not feel properly equipped or be well enough informed to support families of different faiths at such a time (Arshad et al, 2004). This is a fact well established by a range of other literature within healthcare and within midwifery (Srivastava, 2007; Marks and Worboys, 1997; Schott and Henley, 1996). The recommendations which are given are similarly brief and somewhat vague. Arshad et al (2004) suggest that an insight into religious beliefs and practices can only be beneficial when delivering care in the field of loss and bereavement. This is a rather sweeping statement, because while they do take into account the need to avoid generalisation, they have in fact generalised throughout the article and failed to provide any critical evaluation or insight into, for example, the differences in culture, race, background and practices that may exist between people who nevertheless subscribe to Islam. However, this may be this author’s own ethnocentrism surfacing – it could be that the expression of Islamic faith is universal and changes little between ethnic, racial or cultural groups. This article might be simply stemming from such a simple fact. The Maternity Alliance (2004) found that serious inequalities still exist in the provision of maternity care to women from minority ethnic groups, especially women who were asylum seekers. There is a need for more investigation of the reasons why staff are still improperly equipped to provide the highest standard of individualised care free of bias, prejudice or stereotyping. There is also a need to investigate the reasons for continued inequalities in access to and experience of healthcare, and any possible links between the two. There are a number of implications for midwifery practice, though these are not as explicitly stated within the article as they could be. The main and most useful implication is the need to provide correct and sensitive care for Muslim clients when they experience pregnancy loss or the death of an infant. This article is ideal to use to inform midwives of this. Other implications for midwifery practice are inherent in the article, and include, for example, implications for the practicalities of care provision in often busy maternity units within the NHS. The placing of the body so that it is facing Mecca, for example, is an important consideration for midwives who are usually the professionals who prepare the body of an infant or fetus following death. Another consideration is the fact that the whole of the body including the placenta and umbilical cord, should be buried (Arshad et al, 2004). It would be easy for a midwife to cause significant distress to a family by following usual hospital protocol for disposal of placenta, membranes and cord. There may also be issues of health and safety to be considered in the storage and transport of these tissues. If a midwife was aware of these particular religious practices, she might be able to discuss them with the client at an appropriate time and ensure that all their needs are met. Cortis (2003) suggests that nurses should appreciate how the domains of culture need to be used for data collection to identify specific cultural needs. It is through this process that important domains health beliefs, communication, spirituality, death and dying distinguish the needs of patients (Cortis, 2003). Cultural assessment also offers midwives and other healthcare professionals the opportunity for identifying potential differences between theirs and their patients’ value systems (Cortis, 2003). Chenowethm et al (2006) describes the common clash between healthcare professional’s perceptions of the professional responsibility to deliver care in a particular way, and the patient’s view of how they wish to be cared for. Such clashes are somewhat inevitable, but if anything can help t o overcome them or minimise them, it can only be of benefit to the midwifery profession. Chenowethm et al (2006) suggest one way to ensure cultural sensitivity is to access community resources appropriate to the cultural or ethnic group under consideration. This issue, however is not explicitly addressed in the Arshad et al (2004) article. More general issues for midwifery are those which apply to the broader, clinical governance spectrum of the maternity services as part of the healthcare services. The Department of Health (2007) in its operating framework for 2007-08 lay out core principles for the provision of care in the NHS. These include individualised care, partnership working, respecting dignity, reducing inequality and providing access to all based on need (DOH, 2007). Such a vision is nothing new, but does once again remind midwives of the need to provide both culturally sensitive and appropriate services. The information in this article may contribute to the development of such services, but it is the opinion of this author that it is still inadequate in addressing the complexity of the issues. However, Arshad et al (2007) do not address a range of other issues which can be found in the literature. For example, Park et al (2007) state that recruitment and retention efforts for non-white midwives, regular edu cation for cultural competence of midwives, and provision of culturally and linguistically appropriate care for women from ethnic minorities should be considered in future provision of maternity services. Neile (1995) also pinpoints education as important in supporting midwives gain a realistic insight into how the needs of the multiracial community may be met. There appears to be a need for a comprehensive programme of multicultural education for all midwifery professionals (Neile, 1996), a view which is echoed by Campinha-Bacote (2006) and Brathwaite and Majumdar (2006). If the Arshad et al (2004) article more directly targeted itself at professional education, it might have greater impact on the improvement of services. The Arshad et al (2004) article was published in the British Journal of Midwifery, which claims to be the leading clinical journal for midwives (BJM, 2007). This is well known as the pre-eminent peer-reviewed Journal for midwives in the United Kingdom, and the editorial board contains a range of the most senior and well respected midwives and midwifery academics in the country (BJM, 2007). The article is available by subscription online and in print, and is available in most Universities and Trust libraries. Contents, discussions and abstracts can also be found online, making this very accessible. This would give the article a degree of weight and authority, and as the BJM has such a large distribution – national and international – this adds further authority to the article. The writers themselves appear well qualified to write an article on this topic, in that it is written by two Muslim chaplains (one of whom is an Imam) and one bereavement support midwife. Thus the reader would be more inclined to accept and use their assertions in practice. This may explain why such a respected, peer-reviewed journal has accepted an article which is not related to research or a literature review. The authors do not appear to have published in other peer-reviewed journals but have contributed to the development of Trust policies and publications locally (Bradford NHS Trust, 2007). The rationale for the article seems sound. Arshad et al (2004) suggest that supporting parents who are bereaved following pregnancy loss can be complicated by a lack of knowledge and understanding of specific spiritual needs, leaving professionals feeling helpless and families feeling dissatisfied. The purpose, therefore, of their article is to provide information to address this issue (Arshad et al, 2004). This proposal seems reasonable and even necessary, given the need for improved understanding, knowledge, awareness and attitudes highlighted by the literature (Srivastava, 2007; Marks and Worboys, 1997; Schott and Henley, 1996). Cortis (2004) highlights the fact that there is a continued need for research into multi-cultural aspects of care. Through one research study, Cortis (2004) also identifies the danger of ethnocentrism in the health services, suggesting that it may contribute to racism, as ethnocentric practice fails to recognize significant cultural differences and their importance for the people concerned. If this is true, then such an article, informative and descriptive in nature, may contribute to the quality of care by informing those with ethnocentric tendencies of important details relating to this client group. However, in the provision of individualised care, this article may not supply the level of critical detail that the truly client-centred midwife would need to fully enhance their practice in this area. They also claim that the rituals and beliefs of Islam in these circumstances are complex and may appear strange to the uninitiated (Arshad et al, 2004). Conclusion As has been demonstrated, this article provides a descriptive, factual picture of the beliefs, practices and behaviours that Muslims experiencing pregnancy loss or infant death might display. It is of some use to midwives in an informative manner, but also does not seem to address the complex and challenging nature of the provision of care to a range of clients whose only common factor may be their Islamic faith. It does not address the issue of evidence-based care, and fails to engage in any real critique of the evidence base, literature or debate which does exist around this topic. It also fails to highlight some key terms of the current debate, including notions of cultural competence and cultural sensitivity, to any great degree. There are a range of issues which could have been highlighted such as education, communication and immigration. However, any truly client-centred midwife can only conclude that the information itself is vital to the provision of midwifery care to such cl ients and it also serves to highlight the notion of the great differences that exist in responses to and behaviours around pregnancy bereavement within different racial, ethnic and religious groups in society. Any such article has a place in the drive to improve care standards and quality, and should be incorporated into client-centred care. References Arshad, M., Horsfall, A., Yasin, R. () ‘Pregnancy loss- the Islamic perspective.’ British Journal of Midwifery 12 (8) 481-484. Bradford NHS Trust (2007) www.meded.bradfordhospitals.nhs.uk/DesktopModules/ViewDocument.aspx? Brathwaite, A.C. Majumdar, B. (2006) ‘Evaluation of a cultural competence educational programme.’ Journal of Advanced Nursing 53 (4) 470–479. British Journal of Midwifery (2007) http://www.britishjournalofmidwifery.com/ Accessed 6-5-07 Callister, L.C. () ‘What has the literature taught us about culturally competent care of women and children?’. Maternal Child Nursing 30 (6) 380-388. Campinha-Bacote, J. (2006) ‘Cultural competence in nursing curricula: how are we doing 20 years later?’ Journal of Nursing Education. 45(7) 243-4. Chenowethm, L., Jeony, H., Goff, M. Burke, C. (2006) ‘Cultural competency and nursing care: an Australian perspective. International Nursing Review 53 24-40. Cortis, J.D. (2004) ‘Meeting the needs of minority ethnic patients.’ Journal of Advanced Nursing . 48(1) 51-58. Cortis, J.D. (2003) ‘Managing societys difference and diversity’ Nursing Standard 18(14-15-16) 33-39. Dennis, S. (2004) ‘Transcultural nursing resources’ Nursing Standard 19(6) 25 Department of Health (2007) The NHS in England: the operating framework for 2007-08’ http://www.dh.gov.uk/en/Consultations/Liveconsultations/DH_064732 Dimond, B. (2002) ‘Race relations and the law.’ British Journal of Midwifery 10 (9) 580-583. Doorenbos, A.Z., Schim, S.M., Benkert, R. and Borse, N.N. (2005) ‘Psychometric Evaluation of the Cultural Competence Assessment Instrument Among Healthcare Providers.’ Nursing Research 54 (5) 324-331 Eade, J. (1997) ‘The power of the experts: the plurality of beliefs and practices concerning health and illness among Bangladeshis in contemporary Tower Hamlets, London.’ In: Marks, L. Worboys, M. (1997) Migrants, Minorities and Health: historical and contemporary studies London: Routledge. Healthcare Commission (2006) Investigation into 10 maternal deaths at, or following delivery at, Northwick Park Hospital, North West London Hospitals NHS Trust, between April 2002 and April 2005. www.healthcarecommission.org.uk/_db/_documents/Northwick_tagged.pdf -. Accessed 6-5-07. Le Var, R.M. (1998) ‘Improving educational preparation for transcultural health care.’ Nurse Education Today. 18(7) 519-33 Lieshman, J. (2004) ‘Perspectives of cultural competence in health care. Nurisng Stanard. 19 (11) 33-38. Marks, L. Worboys, M. (1997) Migrants, Minorities and Health: historical and contemporary studies London: Routledge. Neale, E. (1996) ‘Investigating midwifery education in a multiracial and multicultural society.’ In: The art and science of midwifery gives birth to a better future. Proceedings of the International Confederation of Midwives 24th Triennial Congress, 26-31 May 1996, Oslo. London: International Confederation of Midwives. 1996, pp 171-175. Neale, E. (1995) ‘The maternity needs of the Chinese community.’ Nursing Times 1 (4) 34-35. Papadopoulos, I., Tilki, M. and Lees, S. (2004) Promoting cultural competence in healthcare through a research-based intervention in the UK. Diversity in Health Social Care. 1(2). Park, J-H., Vincent, D. and Hastings-Tolsma, M. (2007) ‘Disparity in prenatal care among women of colour in the USA.’ Midwifery 23 (1) 28-37. Salt, K. (1996) ‘African-American midwifery: past, present and future.’ Midwifery Today 38 25-27. Schott, J. Henley, A. (1996) Culture, Religion and Childbearing in a Multiracial Society: A handbook for health professionals Oxford: Butterworth-Heinemann. Srivastava, R.H. (2007) The Healthcare Professional’s Guide to Clinical Cultural competence Toronto: Mosby Elsevier. Weller, P., Feldman, A. and Purdam, K. (2001) Religious Discrimination in England and Wales: Home office Research Study 220. London: Home Office Research, Development and Statistics Directorate.

How Technology Has Positively Impacted Society on Defense :: Argumentative Persuasive Papers

How Technology Has Positively Impacted Society on Defense Defense Technology has come a long way since the early nineteen hundreds.With the invention of tanks and planes our country felt it had an adaquate defense, but as technology improved on the opposition side so came the demand for more improved defense measures. For instance in World War II Germany was developing mass amounts of war machinery that was bigger and better than ours. The Invention of the radar played a significant role in defense against these odds. Radar was fully developed by 1942 and was extremely instrumental in Britains defense against German bombers. This technology was developed into anti ship and submarine radar, by the United States Navy, which has been used successfully since then. The US Army also used radar, initially to aim searchlights so the soldier aiming the gun could see where to fire, but the systems evolved into fire control radar that aimed the guns automatically. When the United States came under attack by the Japanese in 1941 all of North America became concerned about homeland defense and imminent attack,society demanded protection. The Japanese had a large Navy very capable of just such a task. As the war escalated it was clear that the US had to develop better technology and fast. In the skies Japanese planes were anilating American aircraft. Technology was again depended upon by society to find a match for the zero, thus came about the F4U corsair. This had a positive effect on society as it created a more secure feeling of defense. US citizens still demanded a quick end to the war so the defense department went to work on the atomic bomb, of course the results would change the world forever. As Americans felt more secure with its new technology in defense a new danger developed in Russia, thus was the beginning of the cold war, perhaps the worst scenario of all. As the world entered the 1950's it was commonplace to see bomb shelters in a lot of backyards. Propaganda was at a new high and fear spread throughout the world. Regardless both countries felt confident of the latter. Society demanded again that higher technology was there only defense. The United States started to develop spy techniques as did the Russians to keep a close eye on each other's progress, this seemed to be the only way to keep the power in balance.

Kung Fu Panda: Convergence and Interactivity

Convergence means coming together, merging or meeting. Advancement in technology has allowed bringing together different media to a single platform thus providing more functionality and services to the consumers (Convergence, 2004).Interactivity is the â€Å"degree to which users can make choices within an environment† (Web3D Part5: Glossary, 2006).   Interactivity has always existed to a degree in one form or another however with the Internet and advancement in media users have more choice and flexibility and they can also modify content to suit their own requirements.This paper presents a critical analysis of a website and assesses how convergence has allowed using old media in new ways and affected user interactivity.Traditionally movies have been advertised through billboards, pamphlets, posters, advertisements on radio, television and in newspapers and also short trailers at cinemas prior to the start of another movie. These advertising methods have been costly, as othe r than the production cost they also involve high broadcasting costs. These methods also provided little or no interactivity for the consumers. Popularity of the internet, and remarkably lesser production and broadcasting costs have resulted in internet advertising becoming necessary for economic survival in the competitive world of movie distribution. TNS Media Intelligence (Foote, 2007) forecasts increase in US advertisements, with Internet advertising continuing with double digit growth.Kungfupanda.com is an example of a website which has converged, brought together, images, text, audio and video from the traditional mediums of movie advertisement to a single platform, the Internet, providing consumers with enhanced levels of functionality, services and interactivity.On visiting the KungfuPanda website the user is presented with an introductory screen which states the release date of the movie in US and also has a link to the worldwide movie release dates. If the user is interest ed in viewing the webpage in another language, there is a choice of 8 different languages. The user can simply select the country’s flag and a new KungfuPanda window opens in that language. With traditional medium the movie distribution company would be required to produce advertising material separately for each of the 8 languages which would be costly. With the Internet it is relatively easy to translate a webpage in different languages.If the user is only interested in viewing the trailer for the movie they can click on the link, however, for a user who is interested in finding more about the movie he/she can click on the ‘Enter the Site’ link. In this way KungfuPanda website has provided interactivity and given its customers flexibility and control of how they view the website and how long, or in much detail they view the website.On clicking the ‘Enter the Site’ link the viewer is presented with an array of humorous and colourful animation. The s ite has very strong visual and auditory impact. The user can scroll back and forth along the linear window through the animated scenery and can choose a character or a building. Upon clicking on an object the user is sent to an additional page dedicated to the chosen character.It gives an account of the various strengths and weaknesses and hopes and aspirations of the character. It also gives the viewer the option to download emoticons, wallpapers, screensavers etc. This functionality of each character breaking apart into a separate page gives the advertiser far more scope to sell the character and to brand it.  Ã‚   To promote the movie and make it more appealing for the children the site also provides activity sheets and colouring pages.The site is not fully complete as on number of links it states ‘coming soon’. The site also assumes that the users have high speed internet connection. A website with such strong visuals and animation would take very long to load wit h a slow dialup connection which could prove to be very frustrating for the users. The users should have been given a choice to select the kind of internet connection they have and the site then presented accordingly.There are a number of negative social implications that can be associated with this website. The premise of the KungfuPanda website is purely economic gains; it is wrapped up in a colourful product aimed at children.   By having a good understanding of the child psychology, the advertisers have used â€Å"pester power†, â€Å"brand recognition† strategies to target the children. This endeavour of using child psychology for a successful marketing campaign has been deemed unethical by some (How Marketers Target Kids, n.d.).It should be noted that martial arts can be considered a violent sport. KungfuPanda site however depicts martial arts in a comedic light and encourages teachers, parents and martial arts instructors to bring children in groups. The site has an external link for group sales.By giving users free downloads they may be tricked into thinking that these are sincere gifts from the movie distributors/advertisers, but in fact they are being used by the advertiser to broaden their campaign. Being an award winning site, KungfuPanda has succeeded in further spreading its advertising tentacles by being listed on the creative website awards (CWA) and favorite website awards page (FWA). The technical and visual prowess of the site  helps more people to learn about the product it sells, in turn creating a reciprocal  type of advertising to the site that hosts the awards.Kungfupanda.com is a good example of how movie advertisement has converged from the traditional mediums and has had economic effects on distribution costs. All the previous methods of film advertising have converged into a slick portal with the added layer of interactivity and user choice. However, with convergence, increased flexibility and interactivity there are also many social implications that must be given careful consideration.ReferencesConvergence, (2004), [Internet], [email  protected] Available from: [Accessed 15th March 2008].Foote, A. (2007), News, [Internet], TNS Media Intelligence. Available from:< http://www.tns-mi.com/news/01082007.htm> [Accessed 15th March 2008].How Marketers Target Kids, (n.d.), [Internet], Media Awareness Network, Available from: < http://www.media-awareness.ca/english/parents/marketing/marketers_target_kids.cfm>  Ã‚   [Accessed 15th March 2008].Web3D, Part 5: Glossary, (2006), [Internet], Reality Prime, Available from: < http://www.realityprime.com/articles/web-3d-part-5/>   [Accessed 15th March 2008].

Definition and Examples of Intensifiers in English

Definition and Examples of Intensifiers in English In English grammar, an intensifier is a word that emphasizes another word or phrase. Also known as a booster or an amplifier. Intensifying adjectives modify nouns; intensifying adverbs commonly modify verbs, gradable adjectives, and other adverbs. Contrast with downtoner. Etymology From the Latin, stretch, intend Examples and  Observations Oh, I am so not in the mood for this. Ive just been shot!The woodwind has a slightly greater scope than the violin.The women I had as very close friends were very independent women, very progressive. Theyre very sensitive about social change. Functions of Intensifiers To some degree, an intensifier acts as a signal: it announces that the word following it is worn out and that it should be understood as inadequate. For example, in the phrase an utterly beautiful night, the author is saying, Look, I mean something beyond beautiful, even if I dont have the precise word; try to imagine it... Versatile Adverbs Intensifiers are morphologically perhaps  the most versatile category of adverbs in English. A glance at their history would appear to support the layering hypothesis.  There are intensifiers  that may be called fused forms, such as the suffixless very and compound somewhat, which both go back to Late Middle English, whereas the phrasal expressions sort of and kind of are more recent. Boosters and Language Change Humans are indeed natural-born exaggerators, and this trait is one of the main driving forces behind language change. Nowhere is this more obvious than in the constant renewal of intensifying words, or what are sometimes called boosters. These are the little words that fortify adjectives. They express a high point along a scale. Something isnt just good but awfully good, terribly good or even bloody good. Inevitably, such dramatic words wear out with time and become mundane. Alternative expressions then have to be found. This has already happened to boosters like awfully, terribly and horribly. You can see that at the root of these expressions are words like awe (originally, fear, dread), terror and horror. So they had strong, even gruesome beginnings. But overuse bleached them of this energy and force, and before long they meant little more than very. Repeat Intensifiers The sheer number of [intensifiers], all with more or less the same meaning, is significant. If you havent made your case, you have to pound the adverbial drums, the same way the boy in the story had to insist that this time, there really, really, really was a wolf. Strunk and White on Intensifiers Rather, very, little, pretty- these are the leeches that infest the pond of prose, sucking the blood of words. The constant use of the adjective little (except to indicate size) is particularly debilitating; we should all try to do a little better, we should all be very watchful of this rule, for it is a rather important one and we are pretty sure to violate it now and then. William Cobbett on the Adverbs of Exaggeration (1818) Be rather sparing than liberal in the use of Adjectives. One which expresses your meaning is better than two, which can, at best, do no more than express it, while the additional one may possibly do harm. But the error most common in the use of Adjectives is the endeavoring to strengthen the Adjective by putting an adverb before it, and which adverb  conveys the notion that the quality or property expressed by the Adjective admits of degrees: as very honest, extremely just. A man may be wiser than another wise man; an act may be more wicked than another wicked act; but a man cannot be more honest than another; every man who is not honest must be dishonest, and every act which is not just must be unjust. Sources: Meg Masters in  Supernatural, 2005 John Philip Sousa Toni Morrison Arthur Plotnik,  Spunk Bite: A Writers Guide to Punchier, More Engaging Language Style. Random House, 2005 Terttu Nevalainen, Three Perspectives on Grammaticalization.  Corpus Approaches to Grammaticalization in English, ed. by  Hans Lindquist and Christian Mair. John Benjamins, 2004 Kate Burridge,  Gift of the Gob: Morsels of English Language History. HarperCollins Australia, 2011 Ben Yagoda,  When You Catch an Adjective, Kill It. Broadway Books, 2007 William Strunk, Jr., and E.B. White,  The Elements of Style. 1972 William Cobbett,  A Grammar of the English Language in a Series of Letters, 1818