Elephants Sub Sahara Africa - 1719 Words

Jonty Chimbera INQ 270 Elephants in Sub Sahara Africa Poaching, which transcends beyond the loss of a specific animal has led to negative effects economically, politically and socially. It has greatly affected Africa, and the biodiversity of its animals. Elephants continue to still travel around Africa in large herds but they remain vulnerable to habitat loss, poaching and the interaction between humans and wildlife. Scientific Description The African elephant is part of the Big Five group of animal species that include the rhino, leopard, lion and the buffalo. They are the largest land animals on land reaching the size of 8 meters long and 8 tones in weight. The elephant’s trunk is used to communicate and to hold food and other things. They differ from the Asian elephants in the sense that the African elephant’s trunks are extended meaning they are longer than the Asian elephant which has one extension making it shorter. Elephants love water and they show their love by spraying themselves and use their trunks to shower. The trunk is also used for â€Å"smelling, breathing, trumpeting, drinking, and also for grabbing things—especially a potential meal† (National Geographic). The trunk is a very special part of the body where it has over 50, 000 muscles. There are two different types of elephant species in Africa, the (Loxodonta Africana Africana) which is found in the savannah and also lives in the woodlands and the grassy plains theShow MoreRelatedWhy Were Many African Civilizations Prosperous?1422 Words   |  6 Pagesprosperous? Why between the Mediterranean and the Sahara? What is a plateau? *The Sahara covers  ¼ of Africa! *AFRICA IS A CONTINENT !!! *Sahel is a word for shore (in Arabic) which are lands surrounding the Sahara *Jungle is a place with dense plants and trees which prevents sunlight from reaching through the tall trees onto the forest floor Lake Victoria that is in east central Africa is one of the world’s biggest lakes Africa still has some active volcanoes! LinguistsRead MoreThe Trans Saharan Trade Routes1573 Words   |  7 Pagesran across the Sahara between the Mediterranean countries and West Africa. In the beginning stages of the Trans- Saharan trade many small trade routes were being used throughout the period. this is because travelling across the Sahara before the domestication of the camel was difficult. The Trans-Saharan trade route did more than attract traders. This route was an economical boost for many and also connected the West African people with the Mediterranean people. Trade across the Sahara existed for manyRead MoreGeographical Location Of Ancient Africa Essay1824 Words   |  8 PagesGeographical location: Ancient Africa is nearly 5,000 miles from north to south, Africa that lies south of the Sahara desert is the second-largest continent and was the home of some of the earliest and most advanced cultures of the ancient world. Most of the rivers and streams in the Sahara are seasonal or intermittent, the chief exception being the Nile River, which from its origins in central Africa, crosses the desert underground before emptying into the Mediterranean. Climate: Africa contains both the world’sRead MoreThe Lion s Body1546 Words   |  7 PagesLions mainly live in Angola, Tanzania, the Central African Republic, South Sudan and other parts of sub-Saharan Africa. They used to roam in Africa, Asia, and Europe, but now they are only found in only two areas of the world and classified into two subspecies. The two subspecies are Asiatic and African. Asiatic lions live in India s Gir Forest while African lions live in central and southern Africa. Lions and hyenas account for around 85 percent of the predation of the Serengeti’s large herbivoresRead MoreThe Lion s Body1604 Words   |  7 PagesLions mainly live in Angola, Tanzania, the Central African Republic, South Sudan and other parts of sub-Saharan Africa. They used to roam in Africa, Asia, and Europe, but now they are only found in only two areas of the world and classified into two subspecies. The two subspecies are Asiatic and African. Asiatic lions live in India s Gir Forest while African lions live in central and southern Africa. Lions and hyenas account for around 85 percent of the predation of the Serengeti’s large herbivoresRead MoreRural Poverty Alleviation in Nigeria10400 Words   |  42 Pagesis an inexact term that can mean different thing to different people. For example, what is considered rural in a place like United States of America and United Kingdom may not resemble what is considered rural in a place like Nigeria and other West Africa countries. However, for the purpose of this paper efforts will be made to describe the word Rural and the general Characteristics of rural areas. Rural is the opposite of urban or city; it refers to a place with small population size and consistsRead MoreSummer Internship Project11120 Words   |  45 Pages Key Players in Mutual Funds Sector in India †¢ ABN AMRO Mutual Fund †¢ Birla Sun Life Mutual Fund †¢ Bank of Baroda Mutual Fund(BOB Mutual Fund) †¢ ING Vysya Mutual Fund †¢ Prudential ICICI Mutual Fund †¢ Sahara Mutual Fund †¢ State Bank of India Mutual Fund †¢ Tata Mutual Fund 1.5 DEMAT ACCOUNT AND INDIA There are quite a few institution that are directly and /or indirectly connected with dematerialized operations of securitiesRead MoreOne Significant Change That Has Occurred in the World Between 1900 and 2005. Explain the Impact This Change Has Made on Our Lives and Why It Is an Important Change.163893 Words   |  656 Pages1890s—were institutionalized on a global basis by the establishment of the League of Nations and its subsidiary agencies in the aftermath of the catastrophic war that engulfed much of the world between 1914 and 1918. Though the colonized peoples of Africa and Asia and the peasants and laborers that made up much of the world’s population in the postwar decades derived little benefit from the interwar campaigns for human rights and dignity, principles were enunciated and precedents established that

Boundless Lack Of Freedom And Inferiority - 848 Words

Boundless limitations existed in society, which in turn caused inequality, a lack of freedom and inferiority to occur. Immanuel Kant (2016) explores and deconstructs the notion of enlightenment in ‘An Answer to the Question: What is Enlightenment?† by claiming that people with power cause fear in others, which has created a society that has restrictions and rules to control and ‘guide’ the general public. On the other hand, Mary Wollstonecraft (2016) highlights the inferior status that has been imposed upon women by those with power, which she further emphasizes in ‘A Vindication of the Rights of Woman’. Although, both authors have clearly demonstrated their perspectives on freedom, there is a dissimilar concept they both debate upon throughout their respective texts. Fear can be a powerful limiter that restricts one from establishing a higher sense of wellbeing and ultimately a state of ‘enlightenment’. There is a common occurrence for the general public to be afraid of venturing into the unknown world as they would instinctively rely on the dependence of those with authority for guidance. Kant claims that fear is instilled in people because of the influence of the power the ‘guardians’ have in society. This fear in these individuals would be associated with the lack of desire to progress forward due to the anxiety of having undesirable results. Kant (2016) stresses that it is practically unlikely for man to â€Å"work himself out of immaturity† because they have becomeShow MoreRelatedRastafarian79520 Words   |  319 Pagesonly indicator of the routinization of new movements. In contrast, this interpretive study unequivocally asserts the routinization of the movement. Of course the use of Webers theory of routinization is somewhat problematic, because Rastafari lacks the institutional structures that Weber posits as the evidence of routinization. However, I am afï ¬ rming that, even without these structures, Rastafari has carved out a niche for itself and has become embedded in the social and cultural fabric of

Relating Philosophy to Pedagogy free essay sample

Within any early childhood education (ECE) setting the pedagogy of the educators will have great impact on the programmes and philosophies which the children within that setting will be influenced by. Teachers have a responsibility to build and maintain authentic, open, reciprocal relationships with children, families and the community (Gailer, 2010). This is not only an integral part of the early childhood curriculum Te Whariki which has relationships as one of its four foundation principles (Ministry of Education [MoE], 1996) but also part of the teaching standards and ethics. As a teacher I relish in the chance to build relationships with many different children, all unique in their culture, strengths, ideas and way of being. The importance I place on relationships sits well with both Vygotsky’s and Bronfenbrenner’s sociocultural theories. Vygotsky emphasised the importance of the people surrounding a child, seeing them crucial for supporting and enhancing the child’s development. Bronfenbrenner extended this into a model of contextual factors, using ideas about five kinds of contexts surrounding the individual child including their micro- and meso-systems where the interactions of their day-to-day realities occur (Drewery amp; Bird, 2004). These theories have been vital in the development of New Zealand’s early childhood curriculum, Te Whariki, and so my understandings of these and with my personal philosophy I hope to have the skills to be able to build respectful reciprocal relationships with all learners. Building these relationships however is not as easy as people outside of the profession often assume. Appendix 2 shows Suzie Gailer’s (2010) article on being professional, the article discusses how professional integrity of practice is reliant on teachers having a particular set of values, respect, authenticity, empowerment and transparency. The image of the child is culturally constructed and linked to our time and place in history, the image I have as a teacher today of children is very different to that of which I was viewed as a child. My image of the child has altered as I have gained both practical and theoretical teaching experience. In my first practicums I did not necessarily know what to expect about building initial relationships with children but as I have gained knowledge I now know that children can be trusted to build these relationships in timeframes which are right for them. Te Whariki (MoE, 1996) presents the image of children as competent learners and communicators and I now uphold this image in my teaching practice and as a parent (Appendices 3, 4 amp; 5), along with the values of respect which I have articulated through the following of Magda Gerber’s work. From my own relatively limited practical experience and theoretical knowledge I can relate to the notion of Edwards amp; Nuttall (2005) where â€Å"the pedagogy, or ‘the act of teaching’, is not only mediated by educators’ understandings about the children, learning, and the curriculum; their understandings about the social settings in which they work, their personal experiences beyond the workplace and their engagement with the centre’s wider community all have a role in determining the educator’s actions† (p. 36). My own underlying beliefs, values and philosophies all impact on my teaching style and, although often unconsciously, on the way I relate to individuals. Commitment to reflective practice, the personal philosophy I have articulated and the desire for professional development will aid me in holding true to a pedagogy which is responsive in time as well as to individuals. This pedagogy with its identified aspects of assessment, planning, implementation and evaluation is influenced by my values and experiences and I attempt to explain and reflect upon these in this essay. The main assessment process I use is ‘Learning Stories’, an approach developed by Dr. Margaret Carr. Learning stories show a snapshot of a learning experience which has been shared with the child or children involved and are a record of the interests and strengths of the child. Research shows that learning is more effective when it is derived from interests, encouraging motivation and the sense of confidence that comes from working within one’s own strengths. The learning story framework is based on the belief that developing good learning dispositions is the most important skill in early childhood and this fits well with my values of respect and having the Te Whariki image of the child, a confident, competent learner and communicator. The foundations of learning stories are the dispositions found in Te Whariki and in my own learning stories these are highlighted, showing fellow educators, parents and whanau how I work to support children’s learning in all aspects of the programme and curriculum (Appendices 4, 6 amp; 7). Upholding this image of children in practice is however met with challenges. Woodrow (1999) describes how there are resulting constructions of childhood based on how individuals experienced childhood, on cultural artefacts and on professional knowledge, Ellen Pifer (2000) also describes these conflicting images in her book Demon or Doll (Appendix 8) which has truly opened my mind to ways of seeing individuals. Other teaching professionals may hold different images of children such as the child as innocent or as an embryo adult and this will impact on the way they act around and towards children. Having a commitment towards reflective practice and regularly evaluating my personal pedagogy will allow me to deal with these challenges, giving me the skills to explain my viewpoint and understand that of others so that the best possible outcome is achieved. To undertake such assessment it is important to build a relationship with the children and these reciprocal relationships are another key part of my philosophy. This value has changed with my experience and theoretical knowledge, in my initial practicum I was unsure about how to go about building relationships that are both respectful and reciprocal (Appendices 9 amp; 10) but my confidence in this has, and will continue, to grow (Appendix 11). I believe that building a reciprocal relationship means sharing aspects of my life with children and not expecting them to reveal themselves without the favour being returned. I have a huge passion towards animals and I have shared this with the children on my last two practicums by taking along my guinea pigs (Appendix 12). The children feel aspects of empowerment and trust as I allow them to be intimately involved with a very important part of my personal life. Building such relationships prior to undertaking assessment highlights the spiral nature of teaching and the aspects of pedagogies. Taking the guinea pigs to the centre required planning and careful implementation, including discussion with staff and families to ensure cultural needs were met. Some cultures do not agree with the keeping of animals as pets and in order to uphold the respectful image of the child and relationships with the family and community I needed to accept and respect this belief. The centre policies and legislation also play a role in planning and implementation, health and hygiene regulations needed to be considered for this activity and for others many different policies will come into play. For further assessment and planning the involvement of colleagues and whanau in the learning stories and other documentation would play a vital role in the continuation of the interest but unfortunately the short nature of the practicum did not allow for this. Cultural needs and matches weight heavily in the planning and implementation stages of my pedagogy. This is linked to all the values in my philosophy; relationships, respect and equity. These values mean that I believe in focussing on skills and talents rather than on deficiencies to create learning environments, for example respecting that crying is a valid attempt at communication and can be a qualified learning experience (Appendix 11). Nyland (2004) describes how the participation rights and contexts of infants’ knowledge can be overlooked in childcare settings. On-line discussions with fellow students regarding this reading give support to the idea that disrespectful environments adversely affect the identity and participation of children. What happens in an environment when an identity is missing altogether and children are faced with images of white middle class able bodied members of society? What message is that giving to these children and their families? You don’t belong? You are not a real member of our society? We don’t value you? The environments we plan for the children speak volumes about how we view society and the people we respect and value (Ellis, R. , Fuamatu, P. Perry Smith, A. M. Moodle; September 2011). During planning I therefore need to think ahead about resources which reflect the cultures within the setting and the community. This can be achieved through communication with other educators in the setting, parents, and other members of the community such as kaumatua or the local priest. Planning for social occasions is also important to me as I feel they link the ECE setting with the wider community and social values. This includes events such as Mother’s and Father’s day (Appendix 13) as well as cultural occasions such as the Lantern Festival, Diwali and Pasifika events. Although during such planning I am mindful of the goals and learning outcomes which Te Whariki and the teaching standards present I also constantly remind myself of the holistic nature in which the learning will occur. Lawrence (2004) describes the shift in thinking and programme planning in ECE settings over the past two decades, from keeping children busy to planning cycles and then Te Whariki. Lawrence clarifies that although the word planning is still used; it is not in the traditional sense of the word but rather can be seen as â€Å"reflectively responding to children’s thinking (p. 16). † An example in her rticle shows how the learning experience of children can be very different to that pre-planned or expected by the teacher (Appendix 14). A challenge presents itself where teachers have been trained and had experience in times where different planning programmes were utilised, disagreeing views and beliefs can lead to conflict within teaching teams and a dedicat ion to reflective practice is required by all parties if favourable outcomes are to be reached. This reflective practice is a vital part of the evaluation process of my pedagogy. What worked? What didn’t work? Where do I go from here? Schon (2002) described how the entire process of reflection-in-action, where our knowing is in our action, is central to the skill practitioners have in dealing with situations of uncertainty, instability and uniqueness as well as valuing conflict. Holding true to a value where children are respected as individuals and valued for their own unique set of skills, uncertain and unique situations are inevitable in the day-to-day practice of an ECE setting. With the set of reflective skills I now possess I hope to be able to turn these situations of uncertainty into ones of learning, for both myself and children involved. With continuing professional development and an ever increasing amount of practical experience I feel I am in good stead to continue my career as an early childhood educator and support the children within my influence to grow up in line with the aspirations of Te Whariki, â€Å"competent and confident learners and communicators †¦ a valued contribution to society†.

Theories of Social Inequality free essay sample

Karl Marx’s theory to explain social inequality is based on the unequal division of resources between two groups: bourgeoisie and the proletariat, or the wealthy/business owners and the laborers. According to Marx, the bourgeoisie have the monetary power to gain economical resources, as they own the businesses where the proletariat must work to gain money to survive. The bourgeoisie maintains this position by paying the proletariat just enough to provide for his or her basic needs of survival. Marx states that the bourgeoisie create the social rules, cultural values and norms, and the proletariat goes along with it. This idea is the basis for what Marx calls, â€Å"false consciousness,† which is the idea that the† system† is working and there is no reason to change it because the proletariat hopes that one day he will become the bourgeoisie; this false hope is what keeps social inequality in a perpetual cycle. We will write a custom essay sample on Theories of Social Inequality or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Marx believed that social inequality can be resolved through the abolishment of capitalism altogether. He suggested that this could be made possible if the proletariat would stand up and revolt, and rise up against capitalism by refusing to work and sell their very valuable labor, which the bourgeoisie needs in order to survive. Marx did not see social inequality as inevitable, unlike Max Weber. The basis for Weber’s theory can be found in Karl Marx’s theory, but takes it a step further and breaks the social structure up even more. According to Max Weber’s theory behind social inequality, there are three major components that play into creating an unequal division in society: social class, status in society, and political parties. Each group directly relates to one another, although they are not all the same thing. Weber contends that social classes are divided because of certain lifestyles or opportunities that are given to a person. If a person is born into a wealthy family, he or she is automatically provided with a lifestyle that will propel him or her into success through money and/or properties, which inevitably creates an opportunity for power. This demonstrates how money and power clearly shapes classes. Classes do not always make up communities though. Communities are shaped by social status, which is one thing that Weber is clear about. Social status is defined by the opportunity for a wealthy lifestyle. The main difference between status and class is that of the value system within each of the groups. Through a lifestyle that one lives, ideals and values are developed, which creates one’s political stance. Political parties are a direct reflection of the pattern that creates class and social status. They are all intermingled: class determines social status, which shapes ideals within a political party. Weber makes a strong argument that social stratification is inevitable or â€Å"guaranteed† because lifestyles (which you are born into) create status groups and once those are established, over a period of time, the people accept them as status quo. Once a standard of life is set, it is rarely moved. Karl Marx’ theory behind social inequality is most compelling. It explains that social inequality, which is detrimental to so many, can be resolved. His theory gives hope for resolution and even offers a plan of action to do so, yet there have been little done by those who feel like they are oppressed by the unjust division of resources to rise up and change the system which oppresses them. Marx’ theory is timeless and continues to speak to those issues which are seen in today’s society.