Plan to Parent Children and Why
Joy Marie Prior
Brigham Young University
SFL 240 Section 2
Student Number 1-8384-1836
Magic fairy dust, that was the solution. The kind that you can sprinkle over someone without them realizing it. For some reason I believed that the instant someone had a child that person was sprinkled by magic fairy dust and that is what turned them into a loving parent. After learning more, I realized the patience, understanding, and tenderness are attributes a parent developed before their child were born. Even basic parenting characteristics such as listening to wheels on the bus over-and-over, picking child up from dance practice every week, and putting Band-Aids over scrapes seemed daunting to me as I realized there was no magic fairy dust that was going to save me. In this spirit I began to research several important parenting concepts and decided that reading with children and teaching children delayed gratification were the two I would discus in this essay because prior I did not think either was vital to raising children.
Reading
Beyond Cognitive Ability Development
It is important for mothers to read with their children not simply to increase cognitive ability, but it develops morals and values in a child. For parents and children reading together is a memorable family activity that costs nothing but time and love (Johnson, 1977). The beauty of reading as a family is that the energy it takes to read with children cannot be subsided by money. Unless a parent is reads with their children no matter how expensive the books on the shelf are the books will always remain completely useless if the parent does not sacrifice the time and energy to read with their child. I want to show my children that I am willing sacrifice my time to be with them.
A parent is able to convey and teach beliefs to their children while they read. Parents teach more than the strategies and mechanics of literature but they are able to express their worldviews and values while reading (Neuman, 1996, p. 4985). This can be done simply through the books that are read during reading time and the voice fluctuation.
Gatekeeper of What is Read
The parent is the gate keeper of what books are read during reading time with their child (Davison, & Lawson, 2006). The books read to children should be age appropriate. Children develop not only acquire the foundational writing and reading skills but also analytical skills while reading with a parent (Schickedanz, 1999). It is important for parents to stop and talk about the characters in the story to help children develop reasoning skills that will enable them to question proposals and presentations imposed upon them throughout life their adult life. Parents are responsible to teach child to question why Alexander was having a terrible, horrible, no good, very bad day and not simply that he had a bad day (Viorst, 1972).
Voice Fluctuation
The way a reader depicts the characters through their voice sets the mood for the plot and development. In a movie the audience becomes fully engaged in the characters and plot because of the intensity and mood set by the music (Chen, Kuo, Chu, & Wu, 2006). Just like music brings a movie to life the reader can bring the story to life by how they read. The way a reader depicts the characters through voice fluctuation does more than maintain interest, but it develops a sense of how the reader views society and the morals in the story (Hanney, Kozlowska, 2004). Because children can match a parent’s happy voice and happy face by the time they are six months old, children are highly capable of recognizing a happy or sad character (Flavell, 1999). The characters that a parent chooses to portray as good or happy will influence how the child perceives the message and morals of the story.
Importance and Personal Significance
There are many opportunities for children to learn to read in classrooms, in preschool, with teachers, but I think that parents are encouraged to read with their child for more than just cognitive development. The books that I chose to read with my children and how I read to my children will greatly influence the morals and views that they develop. The more opportunities that I take with my children to spend time and energy with them the more opportunities I will have to teach them and show them how much I love them. Money can send children to the best school, private tutors can drill children in the most rigorous manner, but nothing can teach a child how much their parents love them as spending time with them. A great way to show this love is through reading time.
Delay Gratification
Delayed Gratification
Children who can learn to delay gratification have been shown to be better able to control their ego tendencies and are considered more socially adapt (Funder, Block, Block, 1983) An individual who is capable of delayed gratification is conscious of how present choices influence the future and is able to deny current pleasures in order to obtain higher goals. It is important for children to develop delayed gratification in preparation for the dedication and determination needed to progress in employment, education, and relationships during adulthood.
The Development of the Self Identity
The development of the self as an individual is a vital and a presumably gradual development that begins in early infancy (Bertenthal, Fischer, 1978, p. 44). It is simply the ability for someone to recognize and identify themselves as a unique individual with personality, strengths, weaknesses, likes, and dislikes (Wong, 2003). It is important for children to develop a self identity to enable them to consciously make responsible choices that consider their specific personality, each of their strengths and weaknesses, as well as what they enjoy.
The Development of the Future-oriented Self
The development of the future-oriented self, or the concept that an individual’s current actions will affect the future, has become so centralized to the theories of socialization and even the very essence of the development of an individual’s identity that future-orientation coexists with the reasoning behind one’s behaviors (Walter, Shoda, Rodriguez, 1989). It seems impossible for an individual to comprehend the idea of a future self if that person is unable to grasp their individual identity in the present moment. Children with a sense of a self identity can begin to make choices in their current situation that conscious considers the wellbeing of their future-oriented self.
Values
An individuals values or undermines will determine exactly what the individual is willing to sacrifice. Children learn to value even such simple things as food. In the case of obese children who struggle with delaying their desire for food simply because of the strong value they have placed on food in their lives they are unable to develop proper eating habits in childhood that can follow them into adulthood (Bonanto, Boland, 2003). The strongest influence on children’s values are the values the parent’s model in their behavior (Whitbeck, Gecas, p. 829). Parents need to make a conscious effort in their own lives to sacrifice money and prestige in order to have family relationships if family is what the parents want their children to value.
Goal Setting Conscious of the Future-oriented Self
It is important for children to actively set minor and major goals. Children who are active in self goal setting have shown higher self-efficiency than the children who did not participate in setting goals and the children who had no goals at all (Schunk, 2010). Effective goal setting contain self and future-oriented awareness and also the sedimentation of values and morals. Prior to the development of delayed gratification a child must be capable of understanding and constructing goals. The ability to delay gratification is the conscious choice to put off initial desires in order to obtain a more valuable goal in the future.
Importance and Personal Significance
I want my children to understand the significance of delaying immediate gratification to obtain valuable goals. As a parent I can only rely on my child’s outward accomplishments or what I believe is their ability level, but my child can rely on their own self-efficacy beliefs and aspirations when they set goals for themselves. (Autumn, 1992, p. 663). I want my children to learn how to develop themselves independently. By setting goals in areas such as academics, athletics, diet, and performance I can help my children to recognize that they are empowered when they are able to delay gratification.
Both reading and the ability to develop delayed gratification are important aspect in a child’s development. There does not seem to be any magic fairy dust. It seems like the only thing that gets sprinkled over good parents when their children are born is an extra measure of love and willingness to sacrifice.
References
Autumn (1992). American Educational Research Journal. American Educational Research Association, 29, 663-676. Retrieved from: http://www.jstor.org/stable/1163261.
Berk, Laura E. (1986). Relationship of Elementary School Children's Private Speech to Behavioral Accompaniment to Task, Attention, and Task Performance. Developmental Psychology, 22, 671-680.
Bertenthal, Bennett I, Fischer, Kurt W. (1978). Development of Self-Recognition in the Infant. Developmental Psychology, 14, 44-50.
Bonato, Daniela P., Boland, Fred J. (2003). Delay of Gratification in Obese Children. Ontario, Canada: Elsevier Science Ltd.Queen’s University.
Chen, Yu-Hao, Kuo, Jin-Hau, Chu, Wei-Ta, Wu, Ja-Ling (2006). Movie emotional Event Detection Based on Music Mood and Video Tempo. Las Vegas, NV.
Davison, Kirsten Krahnstoever, Lawson, Catherine T. (2006). Do attributes in the physical environment influence children's physical activity? A review of the literature. International Journal of Behavioral Nutrition and Physical Activity, 3. doi: 10.1186/1479-5868-3-19.
Flavell, JH (1999). Cognitive development: Children’s knowledge about the mind. Annual review of psychology. Retrieved from: Questia.com.
Funder, David C., Block, Jeanne H., Block, Jack (1983). Delay of gratification: Some longitudinal personality correlates. Journal of Personality and Social Psychology. Harvard University, 44, 1198-1213. Retrieved from: http://www.sciencedirect.com/science.
Hanney, Lesley, Kozlowska, Kasia (2004). Healing Traumatized Children: Creating Illustrated Storybooks in Family Therapy. Family Process, 41, 37-65. doi: 10.1111/j.1545-5300.2002.40102000037.x.
Johnson, Moulton A. (1977). I Had a Mother Who Read to Me. Ensign. Retrieved from: http://lds.org/ldsorg/v/index.
Loewenstein, Goerge, Elster, Jon. (1992). Choice Over Time. New Your, New York, Russell Sage Foundation.
Nueman, Susan B. (1996). Children Engaging in Storybook Readings: The Influence of Access to Pring Resources, Opportunity, and Parental Interaction. Early Childhood Research Quarterly, 11, 4985-513. Retrieved from: http://www.sciencedirect.com/science.
Schickedanz, Judith A. (1999). Much More Than the ABCs: The Early Stages of Reading and Writing. Washington, N.W.: NAEYC.
Schunk, Dale H. (2010). Participation in Goal Setting: Effects On Self-Efficacy and Skills of Learning-Disabled Children. The Journal of Special Education: A Journal of the Hammill Institue on Disabilities. Texas, Houston: University of Houston.
Viorst, Judith (1972). Alexander and the Terrible, Horrible, No Good, Very Bad Day. New York, New York: Avenue of the Americas.
Walter, Mischel, Shoda, Yuichi, Rodriquez, Monica L. (1989). Delay of Gratification in Children. Science, 244, 933-938.
Whitebeck, Les B., Gecas, Viktor. Value Attributions and Value Transmission between Parents and Children. Journal of Marriage and Family, 50, 829-840. Retrieved from: http://www.jstor.org/pss/352651.
Wong, Alan S. (2003). Self-Awareness. Self-Awareness Life Skills. Retrieved from: http://www.vtaide.com/lifeskills/index.htm.
Tuesday, November 23, 2010
Monday, November 22, 2010
SPAN 105 section 007 Essay
Joy Prior
Spanish 105
Section 007
Durante yo preparaba mi redacción yo estudiaba en la Internet. Yo tuve el encuentro esta cita, “En primer lugar, mis disculpas por cualquier problema notable con la traducción. No hablar o escribir español, así que lo que usted ve aquí es la función de un traductor en línea. Con mayor razón se debe aprender Inglés.” El autor quiere dicir, “First, my apologies for any noticeable problems with the translation. I do not speak or write Spanish, so what you see here is the function of an online translator. All the more reason you should learn English.” ¡hala!
Por qué él piensa ser Americano algún necesita hablar Inglés. Una persona habla Inglés o habla español no es importa el problema con inmigración illegal. El problema es solamente las personas viven en los ustadosunidos sin los papels legal. Muchos gente tiene los papels legal pero no habla Inglés. Otros gente no tiene los papels legal alunque habla Inglés. Cual lengua una persona habla no tiene una relación con los papels legal.
¡Se da tanta vergüenza! No me gusta leer los artículos que no habla el problema de inmigración illegal por qué el autor escribió un artículo sin respeto por la lengua de Espanola o la cultura. La lengua no es el problema. Yo quiero leer los artículos que dicir los efectos o las estadística de inmigración illegal en México, Cuba, y los Estados Unidos. Inmigración illegal no es una oportunidad atacar la cultura de un país.
Yo sé todos los artículos no atacan la cultura. Inmigración es importante por qué es un ley pero es mas importante cuando nosotros hablamos de inmigración illegal recordamos es un problema de el ley y no es un problema de la lengua o la cultura.
Spanish 105
Section 007
Durante yo preparaba mi redacción yo estudiaba en la Internet. Yo tuve el encuentro esta cita, “En primer lugar, mis disculpas por cualquier problema notable con la traducción. No hablar o escribir español, así que lo que usted ve aquí es la función de un traductor en línea. Con mayor razón se debe aprender Inglés.” El autor quiere dicir, “First, my apologies for any noticeable problems with the translation. I do not speak or write Spanish, so what you see here is the function of an online translator. All the more reason you should learn English.” ¡hala!
Por qué él piensa ser Americano algún necesita hablar Inglés. Una persona habla Inglés o habla español no es importa el problema con inmigración illegal. El problema es solamente las personas viven en los ustadosunidos sin los papels legal. Muchos gente tiene los papels legal pero no habla Inglés. Otros gente no tiene los papels legal alunque habla Inglés. Cual lengua una persona habla no tiene una relación con los papels legal.
¡Se da tanta vergüenza! No me gusta leer los artículos que no habla el problema de inmigración illegal por qué el autor escribió un artículo sin respeto por la lengua de Espanola o la cultura. La lengua no es el problema. Yo quiero leer los artículos que dicir los efectos o las estadística de inmigración illegal en México, Cuba, y los Estados Unidos. Inmigración illegal no es una oportunidad atacar la cultura de un país.
Yo sé todos los artículos no atacan la cultura. Inmigración es importante por qué es un ley pero es mas importante cuando nosotros hablamos de inmigración illegal recordamos es un problema de el ley y no es un problema de la lengua o la cultura.
SFL 240 2nd rough draft
Reading
Beyond Cognitive Ability Development
I believe that it is important for mothers to read with their children not simply to increase cognitive ability, but I believe that reading with my child helps relationship development. Reading together is a memorable family activity that costs nothing but time and love (Johnson 76). The beauty of reading as a family is that the energy it takes to read with children cannot be subsidies by money. Unless a parent is willing to read with their children no matter how expensive the books are on the shelf the books will always remain on the self and completely useless if the parent does not sacrifice the time and energy to read with their child. I want to spend time with my children and to show them that I am willing sacrifice my time to be with them.
When I read with my children I will be able to convey the meaning of values and morals to my children. A parent is able to convey and teach beliefs to their children while they read. Parents teach more than the strategies and mechanics of literature but they are able to express their worldviews and values while reading (Neuman, 498). This can be done simply through the books that are read during reading time and the voice fluctuation.
Gatekeeper of What is Read
The parent is the gate keeper of what books are read during reading time with their child (Davison & Lawson, 2006). The books read to children should be age appropriate. Children will be able to emerge into literacy if not only the foundational knowledge and writing skills are developed but the complexity is developed according to the appropriate level (Schickedanz, 1999). It is important to me that when I read to my children we can stop and talk about the characters in the story so that my children can being to develop reasoning and analytical skills. I want my child to wonder why Alexander was having a terrible, horrible, no good, very bad day (Viorst, 1972).
Voice Fluctuation
I like to imagine that how I read a story to my child has a simular affect as good music does during a movie. In a movie the audience becomes fully engaged in the characters and plot because of the intensity and mood set by the music (Chen, Kuo, Chu, & Wu, 2006). Just like music brings a movie to life how the reader can bring the story to life is by will bring the characters to life. The way a reader depicts the characters through voice fluctuation does more than maintain interest, but it develops a sense of how the reader views society and the morals in the story (Hanney, Lesley, Kozlowska, Kasia, 2004). Because children can match a parent’s happy voice and face by the time they are six months old my children will be able to know when I am reading a happy or sad character (Flavell). Without even being consciously aware I can covey subliminal messages to my children about how I believe the characters in the story should be acting. I want to read to my children with voices that have energy and rhythm because I recognize how I read to my children influences how they feel and think about what I am reading.
Importance and Personal Significance
There are many opportunities for children to learn to read in classrooms, in preschool, with teachers, but I think that parents are encouraged to read with their child for more than just cognitive development. The books that I chose to read with my children and how I read to my children will greatly influence the morals and views that they develop. The more opportunities that I take with my children to spend time and energy with them the more opportunities I will have to teach them and show them how much I love them. Money can send children to the best school, private tutors can drill children in the most rigorous manner, but nothing can teach a child how much their parents love them as spending time with them.
Delay Gratification
The Development of the self
The development of the self as an individual is a vital and presumably gradual development that begins in early infancy (Bertenthal, Bennett I, Fischer, Kurt W., 1978, 44). It is simply the ability for an individual to recognize and identify themselves as a unique individual with personality, strengths, weaknesses, likes, and dislikes (Wong, Alan S., 2003). It is important to me that my children are aware that they are an individual because I want them to utilize agency in making choices while they are aware of who they are, their specific personality, each of their strength and weaknesses, as well as what they enjoy .
The Development of the future-oriented self
The development of the future-oriented self, or the concept that an individual’s current actions will affect the future, has become so centralized to the theories of socialization and even the very essence of the development of an individual’s identity that future-orientation seems to coexist with the reasoning behind one’s behaviors (Elster, 148). It seems impossible for an individual to comprehend the idea of a future self if that person cannot grasp their individual identity in the present moment. I want my children to know that they are an individual and I hope that by helping them to recognize that they are an individual that they will begin to set goals for themselves. I think that part of helping my child to discover who they are is to talk about them with them to help encourage private speech (Berk). I want to asking questions like; “How come you liked soccer practice so much today?”, “What did you learn in school today?”, and “Why did you enjoy Grandma’s house?” to help my children explore private speech. By doing this I hope that they will begin to develop a sense of identity.
I think that it is important that my children assets their own skill level and set their own individual goals. In a study done on sixth-grade children who struggled with math the children who set their own performance goals had higher self-efficacy than the children who had goals set for them and the children who had no goals at all. (Schunk) I want my children to set their own goals, because it is important to me that they learn how to delay their gratification and put what they desire in the future above their initial wants. I want my children to be aware of who they are now and who they want to become so that goal setting can be introspective and help them to learn to develop themselves and not a matter of outward performance or judgmental comparisons to their peers. As a parent I can only rely on my child’s grade accomplishments or what I believe is their ability level, but my child can rely on their own self-efficacy beliefs and my aspirations when they set goals for themselves. (Autumn, Pages 663-676). I want my children learn to develop themselves and that is why I want them to begin setting goals in minor areas such as academics, athletics, diet, and performance.
To help my children place value on high morals and positive social interaction I need to model delayed gratification. The strongest influence on what my children will value is the values that I model in my behavior. (Whitbeck, Les B. page 829). I want my children to have high moral values. Children learn to value even such simple things as food. In obese children they struggle with delaying their gratification for food related items possibly because of the strong value of food in their lives. (Bonanto, Boland)
Children who can learn to delay gratification have been shown to be better able to control their ego tendencies and are considered more socially adapt. (Funder, Block, Block) That is the type of children I want raise.
Importance and Personal Significance
It is one of the most stereotypical sociology studies: give a child one M&M and tell them when you come back if they have not eaten the M&M they will get three more. I remember when I was in Jr. High and I came home from my sociology class and told my mom about the test. She smiled and said, “You waited until I got back to eat the marshmallow when I tried that test with you.” In Jr. High I felt puzzled by how pleased she seemed that I passed such a strange test, but now that I have begun to feel the pressure of college exams I can understand how vital it is that children understand how to delay gratification. I want my children to understand the importance of delaying gratification and I want to develop this understanding by talking to my children about their potential and by being an example of setting and obtaining goals myself.
Davison, Kirsten Krahnstoever, Lawson, Catherine T., (2006). Do attributes in the physical environment influence children's physical activity? A review of the literature. International Journal of Behavioral Nutrition and Physical Activity, 3. Doi: 10.1186/1479-5868-3-19
Schickedanz, Judith A., (1999). Much More Than the ABCs: The Early Stages of Reading and Writing. NAEYC, 1509 16th Street, N.W., Washington. ISBN-0-935989-90-0
Viorst, Judith (1972). Alexander and the Terrible, Horrible, No Good, Very Bad Day. Avenue of the Americas, New York, New York. ISBN: 978-4169-8595-2. Print.
Chen, Yu-Hao, Kuo, Jin-Hau, Chu, Wei-Ta, Wu, Ja-Ling, (2006). Movie emotional Event Detection Based on Music Mood and Video Tempo. Las Vegas, NV. IOB: 10.1109/ICCE.2006.1598355
Hanney, Lesley, Kozlowska, Kasia, (2004). Healing Traumatized Children: Creating Illustrated Storybooks in Family Therapy. Family Process, 41, 37-65. DOI: 10.1111/j.1545-5300.2002.40102000037.x
Bertenthal, Bennett I, Fischer, Kurt W., (1978). Development of Self-Recognition in the Infant. Developmental Psychology, 14, 44-50.
Wong, Alan S. (2003). Self-Awareness. Self-Awareness Life Skills. Retrieved from: http://www.vtaide.com/lifeskills/index.htm
Beyond Cognitive Ability Development
I believe that it is important for mothers to read with their children not simply to increase cognitive ability, but I believe that reading with my child helps relationship development. Reading together is a memorable family activity that costs nothing but time and love (Johnson 76). The beauty of reading as a family is that the energy it takes to read with children cannot be subsidies by money. Unless a parent is willing to read with their children no matter how expensive the books are on the shelf the books will always remain on the self and completely useless if the parent does not sacrifice the time and energy to read with their child. I want to spend time with my children and to show them that I am willing sacrifice my time to be with them.
When I read with my children I will be able to convey the meaning of values and morals to my children. A parent is able to convey and teach beliefs to their children while they read. Parents teach more than the strategies and mechanics of literature but they are able to express their worldviews and values while reading (Neuman, 498). This can be done simply through the books that are read during reading time and the voice fluctuation.
Gatekeeper of What is Read
The parent is the gate keeper of what books are read during reading time with their child (Davison & Lawson, 2006). The books read to children should be age appropriate. Children will be able to emerge into literacy if not only the foundational knowledge and writing skills are developed but the complexity is developed according to the appropriate level (Schickedanz, 1999). It is important to me that when I read to my children we can stop and talk about the characters in the story so that my children can being to develop reasoning and analytical skills. I want my child to wonder why Alexander was having a terrible, horrible, no good, very bad day (Viorst, 1972).
Voice Fluctuation
I like to imagine that how I read a story to my child has a simular affect as good music does during a movie. In a movie the audience becomes fully engaged in the characters and plot because of the intensity and mood set by the music (Chen, Kuo, Chu, & Wu, 2006). Just like music brings a movie to life how the reader can bring the story to life is by will bring the characters to life. The way a reader depicts the characters through voice fluctuation does more than maintain interest, but it develops a sense of how the reader views society and the morals in the story (Hanney, Lesley, Kozlowska, Kasia, 2004). Because children can match a parent’s happy voice and face by the time they are six months old my children will be able to know when I am reading a happy or sad character (Flavell). Without even being consciously aware I can covey subliminal messages to my children about how I believe the characters in the story should be acting. I want to read to my children with voices that have energy and rhythm because I recognize how I read to my children influences how they feel and think about what I am reading.
Importance and Personal Significance
There are many opportunities for children to learn to read in classrooms, in preschool, with teachers, but I think that parents are encouraged to read with their child for more than just cognitive development. The books that I chose to read with my children and how I read to my children will greatly influence the morals and views that they develop. The more opportunities that I take with my children to spend time and energy with them the more opportunities I will have to teach them and show them how much I love them. Money can send children to the best school, private tutors can drill children in the most rigorous manner, but nothing can teach a child how much their parents love them as spending time with them.
Delay Gratification
The Development of the self
The development of the self as an individual is a vital and presumably gradual development that begins in early infancy (Bertenthal, Bennett I, Fischer, Kurt W., 1978, 44). It is simply the ability for an individual to recognize and identify themselves as a unique individual with personality, strengths, weaknesses, likes, and dislikes (Wong, Alan S., 2003). It is important to me that my children are aware that they are an individual because I want them to utilize agency in making choices while they are aware of who they are, their specific personality, each of their strength and weaknesses, as well as what they enjoy .
The Development of the future-oriented self
The development of the future-oriented self, or the concept that an individual’s current actions will affect the future, has become so centralized to the theories of socialization and even the very essence of the development of an individual’s identity that future-orientation seems to coexist with the reasoning behind one’s behaviors (Elster, 148). It seems impossible for an individual to comprehend the idea of a future self if that person cannot grasp their individual identity in the present moment. I want my children to know that they are an individual and I hope that by helping them to recognize that they are an individual that they will begin to set goals for themselves. I think that part of helping my child to discover who they are is to talk about them with them to help encourage private speech (Berk). I want to asking questions like; “How come you liked soccer practice so much today?”, “What did you learn in school today?”, and “Why did you enjoy Grandma’s house?” to help my children explore private speech. By doing this I hope that they will begin to develop a sense of identity.
I think that it is important that my children assets their own skill level and set their own individual goals. In a study done on sixth-grade children who struggled with math the children who set their own performance goals had higher self-efficacy than the children who had goals set for them and the children who had no goals at all. (Schunk) I want my children to set their own goals, because it is important to me that they learn how to delay their gratification and put what they desire in the future above their initial wants. I want my children to be aware of who they are now and who they want to become so that goal setting can be introspective and help them to learn to develop themselves and not a matter of outward performance or judgmental comparisons to their peers. As a parent I can only rely on my child’s grade accomplishments or what I believe is their ability level, but my child can rely on their own self-efficacy beliefs and my aspirations when they set goals for themselves. (Autumn, Pages 663-676). I want my children learn to develop themselves and that is why I want them to begin setting goals in minor areas such as academics, athletics, diet, and performance.
To help my children place value on high morals and positive social interaction I need to model delayed gratification. The strongest influence on what my children will value is the values that I model in my behavior. (Whitbeck, Les B. page 829). I want my children to have high moral values. Children learn to value even such simple things as food. In obese children they struggle with delaying their gratification for food related items possibly because of the strong value of food in their lives. (Bonanto, Boland)
Children who can learn to delay gratification have been shown to be better able to control their ego tendencies and are considered more socially adapt. (Funder, Block, Block) That is the type of children I want raise.
Importance and Personal Significance
It is one of the most stereotypical sociology studies: give a child one M&M and tell them when you come back if they have not eaten the M&M they will get three more. I remember when I was in Jr. High and I came home from my sociology class and told my mom about the test. She smiled and said, “You waited until I got back to eat the marshmallow when I tried that test with you.” In Jr. High I felt puzzled by how pleased she seemed that I passed such a strange test, but now that I have begun to feel the pressure of college exams I can understand how vital it is that children understand how to delay gratification. I want my children to understand the importance of delaying gratification and I want to develop this understanding by talking to my children about their potential and by being an example of setting and obtaining goals myself.
Davison, Kirsten Krahnstoever, Lawson, Catherine T., (2006). Do attributes in the physical environment influence children's physical activity? A review of the literature. International Journal of Behavioral Nutrition and Physical Activity, 3. Doi: 10.1186/1479-5868-3-19
Schickedanz, Judith A., (1999). Much More Than the ABCs: The Early Stages of Reading and Writing. NAEYC, 1509 16th Street, N.W., Washington. ISBN-0-935989-90-0
Viorst, Judith (1972). Alexander and the Terrible, Horrible, No Good, Very Bad Day. Avenue of the Americas, New York, New York. ISBN: 978-4169-8595-2. Print.
Chen, Yu-Hao, Kuo, Jin-Hau, Chu, Wei-Ta, Wu, Ja-Ling, (2006). Movie emotional Event Detection Based on Music Mood and Video Tempo. Las Vegas, NV. IOB: 10.1109/ICCE.2006.1598355
Hanney, Lesley, Kozlowska, Kasia, (2004). Healing Traumatized Children: Creating Illustrated Storybooks in Family Therapy. Family Process, 41, 37-65. DOI: 10.1111/j.1545-5300.2002.40102000037.x
Bertenthal, Bennett I, Fischer, Kurt W., (1978). Development of Self-Recognition in the Infant. Developmental Psychology, 14, 44-50.
Wong, Alan S. (2003). Self-Awareness. Self-Awareness Life Skills. Retrieved from: http://www.vtaide.com/lifeskills/index.htm
Friday, November 19, 2010
SFL 240 #10 for real
Reaction Note #10 – Adolescents
I do not think too much about raising my children while they are in their adolescents because frankly I am still in my adolescents. In the little examples given in class about positive parents working with their children all I can think is, “oh! That happened to me like what yesterday,” but then again this probably is the best time to hear how to teach adolescents when I can still remember what it feels like to be an adolescent. When I look back on my own life I know that the times that I felt the most love from my parents was when I was an adolescent. I would like to claim that I was a typical teenager, but I was probably brattier than a typical teenager. I truly did know everything and how everything should be.
One of my most cherished memories of my mother holding me was when I was a senior in high school. I was seventeen and at my full height; I thought that I was mature and I believed that I was on my way to complete independence. After getting into a very aggressive and reveling argument with a friend’s father about how I should be acting I drove myself home and wanted to handle the argument maturely and brave, but the instant I saw my mother sitting on the couch I burst into tears. She held me in her arms while I cried. My face paint smeared all across her shirt but she did not care. There we sat until I had told her everything. She stroked my hair with her fingers and dried my tears with her hand and helped me to pick up the pieces of my broken heart by telling me how much she loved me and how much she cared for me.
I never have been a really talented driver. When I started driving I honestly had these daydreams about being a racecar driver, but in all truth the only thing racecar driving would race me towards was a speedy death. One night I was off to a youth group meeting. As usual it was ten minutes past when I was supposed to be to the meeting and I was not there, my hair was still wet from my shower, and I had not eaten dinner. I screamed at my mom that I was going over the roar of the car engine in the garage. She tried to yell something to me from the kitchen door, but I was not listening. Without looking behind me I through the car into reverse, and took my hands off the wheel while I tried to apply on some makeup. There was a loud thump-crash sound. I turned around to see the white garage door bent and broken. I pulled the car forward slightly, pressed the open garage door button, and locked the car doors. Before I had time to escape my mom was standing at the kitchen door screaming my name, but I just kept backed up and drove off.
I never made it to my meeting. I just drove around town for a while, and when I rolled back into the drive way my mom had not left her post. When I get upset I start cleaning, and so within the next ten minutes I was dusting every picture frame in the entire house with orange spray. I was so humiliated and I knew that I must be the worst child on the face of the whole plant. My plan was to run away as soon as I was eighteen and get a job at Amber’s Dinner. I could go to a community college and then my parents would not have to worry about me ruining their lives anymore. There was no way in my mind that my parents would ever want me after that.
As I was forming this plan I literally turned right into my father after wiping down a picture frame for the fifth time. He was standing there in the down stairs hallway just watching me. My Dad has rheumatoid arthritis. He walks with a cane and he has metallic knees to help support his weight. Any time that my dad goes up and down stairs is a big effort, and there he was that night in the down stairs hall way staring at me. I started my prepared speech about how I was sorry, how I knew that he did not want me anymore because I was such an awful child, and how I was going to run away so he did not have to be even disgraced by my presence. All I got out was a soft whispered dad before I collapsed in his arms and started to cry. He just held me there. I don’t even think that he said anything, but he never brought up the garage door. In a few days there was a new garage door.
These moments changed my life. I have some cherished memories about my parents when I was a child, but my memory is not good enough to recall those times. I can distinctly remember these moments though when I knew that my parents loved me and would always love me. What kind of parent would ever believe that they can stop showing affection to their child simply because they are older? The same principles of parenting apply with adolescents as with children and not because I think that adolescents are just big children, but because I honestly feel like adults, retired businessmen, and even garbage men we are all more like children than we want to admit. There is not magic fairy dust that is sprinkled over a teenager that makes them not want to be loved any more than the next person. What does change is how we express that love. I am sure that it is a struggle to learn how to express to a teenager how much you love them. If my children are anything like me I know that it will be a challenge, but it can be done and needs to be done. I know that I am were I am because of how often my parents expressed to me and continue to express to me that they love and care for me.
I do not think too much about raising my children while they are in their adolescents because frankly I am still in my adolescents. In the little examples given in class about positive parents working with their children all I can think is, “oh! That happened to me like what yesterday,” but then again this probably is the best time to hear how to teach adolescents when I can still remember what it feels like to be an adolescent. When I look back on my own life I know that the times that I felt the most love from my parents was when I was an adolescent. I would like to claim that I was a typical teenager, but I was probably brattier than a typical teenager. I truly did know everything and how everything should be.
One of my most cherished memories of my mother holding me was when I was a senior in high school. I was seventeen and at my full height; I thought that I was mature and I believed that I was on my way to complete independence. After getting into a very aggressive and reveling argument with a friend’s father about how I should be acting I drove myself home and wanted to handle the argument maturely and brave, but the instant I saw my mother sitting on the couch I burst into tears. She held me in her arms while I cried. My face paint smeared all across her shirt but she did not care. There we sat until I had told her everything. She stroked my hair with her fingers and dried my tears with her hand and helped me to pick up the pieces of my broken heart by telling me how much she loved me and how much she cared for me.
I never have been a really talented driver. When I started driving I honestly had these daydreams about being a racecar driver, but in all truth the only thing racecar driving would race me towards was a speedy death. One night I was off to a youth group meeting. As usual it was ten minutes past when I was supposed to be to the meeting and I was not there, my hair was still wet from my shower, and I had not eaten dinner. I screamed at my mom that I was going over the roar of the car engine in the garage. She tried to yell something to me from the kitchen door, but I was not listening. Without looking behind me I through the car into reverse, and took my hands off the wheel while I tried to apply on some makeup. There was a loud thump-crash sound. I turned around to see the white garage door bent and broken. I pulled the car forward slightly, pressed the open garage door button, and locked the car doors. Before I had time to escape my mom was standing at the kitchen door screaming my name, but I just kept backed up and drove off.
I never made it to my meeting. I just drove around town for a while, and when I rolled back into the drive way my mom had not left her post. When I get upset I start cleaning, and so within the next ten minutes I was dusting every picture frame in the entire house with orange spray. I was so humiliated and I knew that I must be the worst child on the face of the whole plant. My plan was to run away as soon as I was eighteen and get a job at Amber’s Dinner. I could go to a community college and then my parents would not have to worry about me ruining their lives anymore. There was no way in my mind that my parents would ever want me after that.
As I was forming this plan I literally turned right into my father after wiping down a picture frame for the fifth time. He was standing there in the down stairs hallway just watching me. My Dad has rheumatoid arthritis. He walks with a cane and he has metallic knees to help support his weight. Any time that my dad goes up and down stairs is a big effort, and there he was that night in the down stairs hall way staring at me. I started my prepared speech about how I was sorry, how I knew that he did not want me anymore because I was such an awful child, and how I was going to run away so he did not have to be even disgraced by my presence. All I got out was a soft whispered dad before I collapsed in his arms and started to cry. He just held me there. I don’t even think that he said anything, but he never brought up the garage door. In a few days there was a new garage door.
These moments changed my life. I have some cherished memories about my parents when I was a child, but my memory is not good enough to recall those times. I can distinctly remember these moments though when I knew that my parents loved me and would always love me. What kind of parent would ever believe that they can stop showing affection to their child simply because they are older? The same principles of parenting apply with adolescents as with children and not because I think that adolescents are just big children, but because I honestly feel like adults, retired businessmen, and even garbage men we are all more like children than we want to admit. There is not magic fairy dust that is sprinkled over a teenager that makes them not want to be loved any more than the next person. What does change is how we express that love. I am sure that it is a struggle to learn how to express to a teenager how much you love them. If my children are anything like me I know that it will be a challenge, but it can be done and needs to be done. I know that I am were I am because of how often my parents expressed to me and continue to express to me that they love and care for me.
SFL 240 #9
Reaction Note #9 – Maternal Employment
I think that the question, "should a mother work," is really mind envocking. It seems like a big issue, and one that people feel really passionate and personal about. After considering the pros and the cons I came to the conclusion that it does not matter specifically if the mother or father has a job but the reason why they have that job and how much time with their children for that job.
The sentence that was running over and over in my head after class was to the effect that, "my child will be the same tomorrow, but this job opportunity will never come agian." I thought over my own life and could not help but wonder how especially a mother could feed herself this lie!
I am not even a mother and I recognize how valuable childhood moments are. On Sunday I was sitting on the pew with my nephew, he just got into first grade, and he sits quietly on the church pew now. Every sunday for the past two years my nephew would come over to me, sit on my lap, hand me a pen, and ask me to draw a train on his hands. I got really good at drawing tains, but I just noticed this week that he does not ask me to draw trains on his hands any more. In the few momments while I watched him pick up the hymn book and turn the pages all of those trains I had drawn seemed more valuable than my notes or textbook every could be worth. My nephew is not even my own child and I can recognize that there will never be another time in his or my life when I will draw a train on his cubby little hands. There must be an innumerable experiances like this one for a mother.
That is what really got me thinking about mothers who work. I know that growing up my mom worked a few hours, but she was always a mother first. She had few opertunities to get more hours and a heigher pay but she never took them. In my family I have sister-in-laws who work a few hours here, and sisters who do not have a job. There are women who are at-home-mothers who from what I can observe do not sacrafice as much time or energy for their children as women who work. Converstaionally there are women who work and do not sacrafice time or energy and sometimes not even money for their children. In short I think that if a mother goes to work or not should not be the real question to ask ourselves. The real question I think that we should ask ourselves is why the mother is going to work, and what the mother is willing to sacrafice for her children.
I would do not want to exclued fathers from this, because the truth is that I think the same truth applies to fathers as well. If a father is not willing to sacrafice his own pride, money, and a job title to spend ample time with his children to help them improve, feel supported, and know that they are loved then I believe that he should recieve the same judgement. I know that there needs to be an income coming into the home, but there also needs to be time and energy and love in the home and those are the things that make children develop into mature adults.
I think that the question, "should a mother work," is really mind envocking. It seems like a big issue, and one that people feel really passionate and personal about. After considering the pros and the cons I came to the conclusion that it does not matter specifically if the mother or father has a job but the reason why they have that job and how much time with their children for that job.
The sentence that was running over and over in my head after class was to the effect that, "my child will be the same tomorrow, but this job opportunity will never come agian." I thought over my own life and could not help but wonder how especially a mother could feed herself this lie!
I am not even a mother and I recognize how valuable childhood moments are. On Sunday I was sitting on the pew with my nephew, he just got into first grade, and he sits quietly on the church pew now. Every sunday for the past two years my nephew would come over to me, sit on my lap, hand me a pen, and ask me to draw a train on his hands. I got really good at drawing tains, but I just noticed this week that he does not ask me to draw trains on his hands any more. In the few momments while I watched him pick up the hymn book and turn the pages all of those trains I had drawn seemed more valuable than my notes or textbook every could be worth. My nephew is not even my own child and I can recognize that there will never be another time in his or my life when I will draw a train on his cubby little hands. There must be an innumerable experiances like this one for a mother.
That is what really got me thinking about mothers who work. I know that growing up my mom worked a few hours, but she was always a mother first. She had few opertunities to get more hours and a heigher pay but she never took them. In my family I have sister-in-laws who work a few hours here, and sisters who do not have a job. There are women who are at-home-mothers who from what I can observe do not sacrafice as much time or energy for their children as women who work. Converstaionally there are women who work and do not sacrafice time or energy and sometimes not even money for their children. In short I think that if a mother goes to work or not should not be the real question to ask ourselves. The real question I think that we should ask ourselves is why the mother is going to work, and what the mother is willing to sacrafice for her children.
I would do not want to exclued fathers from this, because the truth is that I think the same truth applies to fathers as well. If a father is not willing to sacrafice his own pride, money, and a job title to spend ample time with his children to help them improve, feel supported, and know that they are loved then I believe that he should recieve the same judgement. I know that there needs to be an income coming into the home, but there also needs to be time and energy and love in the home and those are the things that make children develop into mature adults.
Thursday, November 18, 2010
BIO 100
I heard the, “clomp, bump, clomp,” of my boots while I walked down the cement cattle manger. One of my boots must have been my older brothers, but I did not care because the bigger it was the louder, "clomp," it made when I walked. Some were behind the rows of locked in cattle I heard my dad yell for me to come and tell him the number of a particular cow. I stuck my hands out while I turned around on the manger and picked my way back. After telling him the number he slapped the cow and told me to put her number on the list she needed to be breed. Despite my gloves my fingers still fumbled like ice-cubes in my coat pockets for the 3 inch piece of paper. I guess that natural selection never really bothered me because that is what fathers are supposed to do… breed animals together. The Origin of Species seems to be a heated debate centered on God and nature, but if humans have been practicing artificial selection for thousands of years I believe it is possible that God could use the same methods.
Historical Context
Charles Darwin did not even want to publish The Origin of Species until after his death because he anticipated the volumes of attacks against him, but even his death did not stop him from being scrutinized. There are so many emotions that seem to explode when someone simply says evolution. The two teams line up with evolutionist on one side and the divine interventionist on the other. Pathetically it seems that the God is the ball kicked between the two sides. I can almost hear the commentators now, “evolutionist has the ball, but here comes a divine interventionist with another publication from Texas.” It is a truly degrading game, and almost seems impossible for mankind not to play especially in the case of Charles Darwin’s The Origin of Species.
Context
Charles Darwin starts his book as if he were starting a dinner conversation. The first chapter of The Origin of Species is all about artificial selection. Darwin takes particular detail to explain domestic dogs and how different these breeds are than the wild breeds. He then talks about how particular breeders are when selecting dogs for breeding. Then he decides the great diversity of domestic breeds as a result of the breeders. Artificial selection is a subject that people are familiar with.
The first chapter of The Origin of Species hit home for me. While I was growing up I can remember dinner conversations about cattle, breeding, and bulls. My dad and brothers would sit around the table while we ate stake and talk: who the bull was, how old the cow was, and what kind of calves she had while we were eating. Although I would never recommend this topic of conversation on a date it was a relatively natural conversation in our home. There were magazines full of statistics and percentages in the mailbox every month advertising bull’s semen. Artificial selection was just another everyday topic of conversation.
I only bring up this memory to illustrate how mild Darwin begins his book. When critiques mention Darwin the first chapter is hardly even summarized, because there does not seem to be an argument about mankind’s ability to take a husky dog and breed it with a husky dog. No one seems eager to debate if a breeder wanted to have grey pigeons the breeder would breed grey pigeons with grey pigeons. There does not even seem to be a debate there. Humans accept their able to do artificial selection.
Humans are capable of artificial selection and God (mankind’s father and creator) must also be able to use artificial selection. Charles Darwin wrote, “How fleeting are the wishes and efforts of man! How short his time! And consequently how poor will his products be, compared with those accumulated by nature during whole geological periods. Can we wonder, then, that nature’s productions should be far “truer” in character than man’s productions; that they should be infinitely better adapted to the most complex conditions of life, and should plainly bear the stamp of far higher workmanship?” This quote taken from The Origin of Species does not seem to dismiss God from the creation process, but to glorify His involvement in the creation through the process of natural selection, a process similar and far more complex than artificial selection.
Personal
I really enjoy the subjects of natural selection, evolutions, and genetic drift. The more that I learn about each of these subjects the more I find great comfort in my God. In my opinion there is not anything more impressive than a God who can not only understand evolution, but can utilize it. Humans have been using artificial selection for thousands of years, and what do we have to say for it: dogs on our front porch that cannot catch a Frisbee let alone their own dinner and giant tomatoes in our gardens that have no taste. I do not want to put the reader under the impression that I am against artificial selection. There are good examples of artificial selection such as whole wheat bread, corn on the cob, and brightly colored flowers. What I do want the reader to understand is that I think humans have a lot to learn about creation, before we can get it right. If humans have been using artificial selection to make different species I believe that God is very capable of breeding animals together to make different species.
This paper’s purpose is not to proclaim that God used natural selection to create mankind, but I believe that if humans are capable of taking a wild animal and breeding that animal with another to the point that there are two species my Heavenly Father must also be capable of taking a species and over time create another species. I would not lower my God’s intelligence below that of mankind’s intelligence of the creation. There never really was a struggle for me to understand natural selection, because I know that my father, Paul Albert Prior, is able to breed a cow with a bull to create what his ideal image of a cow should be. It seems blasphemies to claim that an all knowing God could not use a similar process to create any species He wished into His ideal image. Like I mentioned before I do not profess to know that God used natural selection in the creation process, but I do believe that He is capable of using natural selection if He wished.
Historical Context
Charles Darwin did not even want to publish The Origin of Species until after his death because he anticipated the volumes of attacks against him, but even his death did not stop him from being scrutinized. There are so many emotions that seem to explode when someone simply says evolution. The two teams line up with evolutionist on one side and the divine interventionist on the other. Pathetically it seems that the God is the ball kicked between the two sides. I can almost hear the commentators now, “evolutionist has the ball, but here comes a divine interventionist with another publication from Texas.” It is a truly degrading game, and almost seems impossible for mankind not to play especially in the case of Charles Darwin’s The Origin of Species.
Context
Charles Darwin starts his book as if he were starting a dinner conversation. The first chapter of The Origin of Species is all about artificial selection. Darwin takes particular detail to explain domestic dogs and how different these breeds are than the wild breeds. He then talks about how particular breeders are when selecting dogs for breeding. Then he decides the great diversity of domestic breeds as a result of the breeders. Artificial selection is a subject that people are familiar with.
The first chapter of The Origin of Species hit home for me. While I was growing up I can remember dinner conversations about cattle, breeding, and bulls. My dad and brothers would sit around the table while we ate stake and talk: who the bull was, how old the cow was, and what kind of calves she had while we were eating. Although I would never recommend this topic of conversation on a date it was a relatively natural conversation in our home. There were magazines full of statistics and percentages in the mailbox every month advertising bull’s semen. Artificial selection was just another everyday topic of conversation.
I only bring up this memory to illustrate how mild Darwin begins his book. When critiques mention Darwin the first chapter is hardly even summarized, because there does not seem to be an argument about mankind’s ability to take a husky dog and breed it with a husky dog. No one seems eager to debate if a breeder wanted to have grey pigeons the breeder would breed grey pigeons with grey pigeons. There does not even seem to be a debate there. Humans accept their able to do artificial selection.
Humans are capable of artificial selection and God (mankind’s father and creator) must also be able to use artificial selection. Charles Darwin wrote, “How fleeting are the wishes and efforts of man! How short his time! And consequently how poor will his products be, compared with those accumulated by nature during whole geological periods. Can we wonder, then, that nature’s productions should be far “truer” in character than man’s productions; that they should be infinitely better adapted to the most complex conditions of life, and should plainly bear the stamp of far higher workmanship?” This quote taken from The Origin of Species does not seem to dismiss God from the creation process, but to glorify His involvement in the creation through the process of natural selection, a process similar and far more complex than artificial selection.
Personal
I really enjoy the subjects of natural selection, evolutions, and genetic drift. The more that I learn about each of these subjects the more I find great comfort in my God. In my opinion there is not anything more impressive than a God who can not only understand evolution, but can utilize it. Humans have been using artificial selection for thousands of years, and what do we have to say for it: dogs on our front porch that cannot catch a Frisbee let alone their own dinner and giant tomatoes in our gardens that have no taste. I do not want to put the reader under the impression that I am against artificial selection. There are good examples of artificial selection such as whole wheat bread, corn on the cob, and brightly colored flowers. What I do want the reader to understand is that I think humans have a lot to learn about creation, before we can get it right. If humans have been using artificial selection to make different species I believe that God is very capable of breeding animals together to make different species.
This paper’s purpose is not to proclaim that God used natural selection to create mankind, but I believe that if humans are capable of taking a wild animal and breeding that animal with another to the point that there are two species my Heavenly Father must also be capable of taking a species and over time create another species. I would not lower my God’s intelligence below that of mankind’s intelligence of the creation. There never really was a struggle for me to understand natural selection, because I know that my father, Paul Albert Prior, is able to breed a cow with a bull to create what his ideal image of a cow should be. It seems blasphemies to claim that an all knowing God could not use a similar process to create any species He wished into His ideal image. Like I mentioned before I do not profess to know that God used natural selection in the creation process, but I do believe that He is capable of using natural selection if He wished.
Wednesday, November 17, 2010
SFL 210 final
Development of Social Competence Paper
Joy Marie Prior
Brigham Young University
SFL 210, Section
183841836
The purpose of this paper is to apply the research and theories from Human Development lectures into practice by describing eight socially competent characteristics of an adolescent and identifying the development or lack of these characteristics in young children. After identifying, defining, and giving a brief example of eight characteristics of a socially competent adolescent there is an analysis of the competence of these characteristics in young adults ages three to four followed by specific factors that seem to make some children more socially competent than their peers.
Summary of Social Competence
Honest
Individuals should be honest with themselves. It is simpler to characterize the traits of dishonesty in order to define honesty, because dishonesty is to engage in behavior that the individual recognizes and defines as morally wrong (Mayhew, Hubbard, Finelli, Harding, Trevor, Carpenter, Donald, 2009, page 441). An example of dishonesty is cheating on an exam, and justifying the action either because others are doing it, out of fear of failing, or by blaming others (Rogers, 2010, page 243). In this same example an honest individual would be not cheat on the exam even if everyone else is and accept the score as a result of his or her own actions.
Develop Intimate Friendships
Socially competent individuals can develop intimate friendships. A friendship is a relationship between two people that does not demand or pretend perfection, recognizes individual thoughts and feelings, and exemplifies honesty and unity (Hanks, 1984). One example of friendship is when two teenagers go to a college late night party and after realizing there is obscene behavior the two decided to go home instead of remain at the party.
Turn-about
Turn-about is important to develop. This is the socially sequence of altering the talk and the silence among the parties in a conversation, and the way such transfers are coordinated (Sacks, Schegoloff, & Jefferson, 1974, page 696). An example of turn-about is when at parent teacher conferences the teacher asks a student how they feel about the material in class and the student not only answers the direct question but includes a follow up question or statement of the same nature, such as how the teach feels about the student’s participation (Schegoloff & Jefferson, 1974, page 696).
Delay Gratification
A social competent child can delay gratification. Delay gratification is the ability to prioritizing goals in such a manner that one can resist momentary temptations in a given situation in order to obtain longer term goals (Fish Bach & Shah, 2010, page 820). An example of delaying gratification is when someone sacrifices watching a favorite television series in order to complete term paper that will affect the individuals final grade in a class (Fish Bach & Shah, 2010, page 821).
Distribution of Justice
Individuals should reason through the motivations of the distribution of justice. The distribution of justice is the reasoning that justifies divided resources, particularly limited resources, in a group depending on need, power, or function (Froehlich & Oppenheimer, 1994, page 147). An example of the distribution of justice is if teenage students feel that a teacher should be speed more special attention, energy, and time with a student who does not understand the material or to continue to teach the entire class at the same level (Tirri, 1998).
Emotional Self-regulation
In adolescents an individual should be maintains emotional self-regulation. Someone has emotional self-regulation when that individual is able to initiate emotional and behavioral changes during emotionally intensive situations in order to meet goals and manage impulses (Dennis, 2010, 84) An example of emotional self-regulation is a part-time cashiers who works a few hours after school is dealing with a difficult customer but despite an increased heart rate the cashier remains polite and cordial with the customer (Bono, 1999, 177).
Share
A well developed individual is able to share. An individual is able to share when that person can give personal material possessions to benefit another, particularly when sources are limited or during confrontation (Birch, 1986, page 387). An example of sharing is when a student donates a portion of his or her personal earnings to a charity (Poulos, 2010, page 403).
Compromising
Someone who can reach a compromise in a confrontational situation is socially developed. A compromise is a solution agreed to by all parties, and a compromising individual is capable of discovering and supporting mutually accepted solutions (Morrison, 2008, Page 974). An example of compromising is when a group of students who carpool to school agree that each member will pay for a portion of the monthly gas bill (Geoke, 2010).
Observations of in Young Adults
Honest
In my observations none of the children portrayed dishonesty, and I assumed from this observations that the children were developing honesty. The children did not try to sneak a toy into their backpack, take something from the shelf without asking, or lie to a teacher. The lack of dishonesty caused me to conclude that the children were capable honesty.
Develop Intimate Friendships
The children interacted with one another but none of the children seamed to have intimate or personal, but playful friendships. While at recess Child C played in the group, with the girls, with the boys, with the children on the tricycles and with the children on the slide and did not express a strong personal connection with any particular child. This leads me to believe that Child C is developing the ability to have friendships but that ability is not fully developed.
Turn-about
Turn-about seemed particularly immature in all of the children. Although Child C communicated the most with peers Child C used short sentences such as: “hurry,” “I don’t want to play that,” or “let’s go”. In contrast Child A even when Child A’s guardian came Child A did not answer a single question verbally but with head nods and by pointing his finger. None of the children seemed capable of turn-about.
Delay Gratification
I observed times that the children were capable of delayed gratification, but only in very minimal examples. When it was time to go outside and play for recess Child A was the second child in line. It was apparent that Child A wanted to go out a play, but instead of rushing out of the door Child A waited patiently until the teacher opened the door and said that it was alright to go out.
Distribution of Justice
When the children divided snacks or toys among themselves it was because they were prompted by a teacher. I wonder if the children are capable of distributing justice or if the children are simply obeying. At snack time Child B ate the gram-cracker and all the children got the same size of gram-cracker. Although Child B was content with the way the gram-crackers were distributed Child B was not involved in the distribution, and I was unable to observe a situation when the children would need to be the distributor. Emotional Self-regulation
The children were capable of self-regulation for short periods of time, and none of the children had tantrums or needed to be soothed. When Child A was listening to the teacher read a story Child A sat quietly, with legs crossed, and did not speak to the other children. I believe that the preschool’s schedule helped the children to develop self-regulation because it each activity was relatively short.
Share
The children were able to share when prompted. Child B was playing with the balls while outside on the playground even though there were children around Child B did not pass the ball until the teacher asked if the children wanted to play catch. Once prompted Child B enjoyed playing catch, and that leads me to believe that the children were capable of sharing but still developing the ability to initiate sharing.
Compromising
The children did not compromise, because there did not seem to be a desire to compromise. While playing Child C wanted to play in the sandbox and called a friend over but when the friend did not response Child C joined the other children. Instead of attempting to compromise the children moved on. The lack of this development could be linked to the inability to develop intimate friendships, because the children did not seem to care enough about specific relationships to desire a compromise.
The Most competent Child
Child C
From my observations I would say that Child C was the most socially competent child. It was really interesting to see that because Child C was social with the other children Child C had more opportunities to work on developing positive social behavior. Because Child C was on the interacting with the other children there were opportunities to build vocabulary, share, compromise, and interact. In contrast Child B preferred to play with the teacher even when there were children near by. Child B did not go out and interact with the other children. These observations made the 'snowball' affect a reality.
After completing the research for the eight characteristics in socially competent adolescents and making observations in the Brigham Young University preschool for the development of these characteristics it was interesting to see the obvious, subtle, and lack of development of these eight characteristics in the young adults. It was particularly interesting to note that Child C was probably the most socially competent because Child C was able to interact well with peers Child C was able to practice and develop better pro-social competence. This practice in young adulthood seems to be putting Child C on a very positive path that will lead Child C to becoming a very socially competent adolescent.
References
Fishbach, Ayelet, Shah, James Y. (2010 ). Self-Control in Action. Journal of personality and social psychology, 90, 820-832.
Stein, Mark S. (1958). Distributive Justice & disability utilitarianism against egalitarianism. New Haven: Yale University Press.
Markovits, Daniel (2005). Quarantines and distributive Justice. The Journal of Law, Medicine & Ethics, 33, 323-344.
Mayhew, Matthew J., Hubbard, Steven M., Finelli, Cynthia J., Harding, Trevor S ., Carpenter, Donald D. (2009). Using Structural Equation Modeling to Validate the Theory of Planned Behavior as a Model for Predicting Student Cheating. The Review of Higher Education, 32, 441-468.
Rogers, Laura (2010). Ethical dilemmas in education: standing up for honesty and integrity. Journal of moral education, 39, 243 -248.
Gutierrez, Lorinda A. (2007). The development of READY-A (Ready Inventory for Adolescents): an assessment of adolescent relationship competence. Provo, Utah: Brigham Young University.
Hanks, Marion D. (1984). Marriage. Latter Day Saints General Conference, 47.
Sacks, Harvey, Schegoloff, Emanuel A., Jefferson, Gail (1974). Language: A Simplest Systematics for the Organization of Turn Taking for Conversation. Linguistic Society of America, 50, 696-735.
Schegloff, Emanuel A. (2000) Overlapping talk and the organization of turn-taking for conversation. Language in Society, 29, 1-63.
Birch (1986). Preschool Children's Food Sharing with Friends and Acquaintances. Child development, 57, 387-395.
Poulos (2010). Influence of modeling, exhortative verbalization, and surveillance on children's sharing. Developmental psychology, 6, 402-408.
Morrison (2008). The relationship between emotional intelligence competencies and preferred conflict-handling styles. Journal of nursing management, 16, 974 -83.
Geoke, Morey (2010). Children and Marital Conflict Resolution. Journal of family psychology, 21, 744 -753.
Fawcett (1992). Conceptual models and nursing practice: the reciprocal relationship. Journal of advanced nursing, 17, 224-228.
Shpayer, Makov (2009). Journalists and Police Detectives in Victorian and Edwardian England: An Uneasy Reciprocal Relationship. Journal of Social History, 42, 1527-1897.
Dennis, Tracy (2010). Emotional Self-Regulation in Preschoolers. Developmental, 42, 84 -97.
Bono, Joyce E. (2010). Personality and Emotional Performance. Journal of occupational health psychology, 12, 177-192.
Joy Marie Prior
Brigham Young University
SFL 210, Section
183841836
The purpose of this paper is to apply the research and theories from Human Development lectures into practice by describing eight socially competent characteristics of an adolescent and identifying the development or lack of these characteristics in young children. After identifying, defining, and giving a brief example of eight characteristics of a socially competent adolescent there is an analysis of the competence of these characteristics in young adults ages three to four followed by specific factors that seem to make some children more socially competent than their peers.
Summary of Social Competence
Honest
Individuals should be honest with themselves. It is simpler to characterize the traits of dishonesty in order to define honesty, because dishonesty is to engage in behavior that the individual recognizes and defines as morally wrong (Mayhew, Hubbard, Finelli, Harding, Trevor, Carpenter, Donald, 2009, page 441). An example of dishonesty is cheating on an exam, and justifying the action either because others are doing it, out of fear of failing, or by blaming others (Rogers, 2010, page 243). In this same example an honest individual would be not cheat on the exam even if everyone else is and accept the score as a result of his or her own actions.
Develop Intimate Friendships
Socially competent individuals can develop intimate friendships. A friendship is a relationship between two people that does not demand or pretend perfection, recognizes individual thoughts and feelings, and exemplifies honesty and unity (Hanks, 1984). One example of friendship is when two teenagers go to a college late night party and after realizing there is obscene behavior the two decided to go home instead of remain at the party.
Turn-about
Turn-about is important to develop. This is the socially sequence of altering the talk and the silence among the parties in a conversation, and the way such transfers are coordinated (Sacks, Schegoloff, & Jefferson, 1974, page 696). An example of turn-about is when at parent teacher conferences the teacher asks a student how they feel about the material in class and the student not only answers the direct question but includes a follow up question or statement of the same nature, such as how the teach feels about the student’s participation (Schegoloff & Jefferson, 1974, page 696).
Delay Gratification
A social competent child can delay gratification. Delay gratification is the ability to prioritizing goals in such a manner that one can resist momentary temptations in a given situation in order to obtain longer term goals (Fish Bach & Shah, 2010, page 820). An example of delaying gratification is when someone sacrifices watching a favorite television series in order to complete term paper that will affect the individuals final grade in a class (Fish Bach & Shah, 2010, page 821).
Distribution of Justice
Individuals should reason through the motivations of the distribution of justice. The distribution of justice is the reasoning that justifies divided resources, particularly limited resources, in a group depending on need, power, or function (Froehlich & Oppenheimer, 1994, page 147). An example of the distribution of justice is if teenage students feel that a teacher should be speed more special attention, energy, and time with a student who does not understand the material or to continue to teach the entire class at the same level (Tirri, 1998).
Emotional Self-regulation
In adolescents an individual should be maintains emotional self-regulation. Someone has emotional self-regulation when that individual is able to initiate emotional and behavioral changes during emotionally intensive situations in order to meet goals and manage impulses (Dennis, 2010, 84) An example of emotional self-regulation is a part-time cashiers who works a few hours after school is dealing with a difficult customer but despite an increased heart rate the cashier remains polite and cordial with the customer (Bono, 1999, 177).
Share
A well developed individual is able to share. An individual is able to share when that person can give personal material possessions to benefit another, particularly when sources are limited or during confrontation (Birch, 1986, page 387). An example of sharing is when a student donates a portion of his or her personal earnings to a charity (Poulos, 2010, page 403).
Compromising
Someone who can reach a compromise in a confrontational situation is socially developed. A compromise is a solution agreed to by all parties, and a compromising individual is capable of discovering and supporting mutually accepted solutions (Morrison, 2008, Page 974). An example of compromising is when a group of students who carpool to school agree that each member will pay for a portion of the monthly gas bill (Geoke, 2010).
Observations of in Young Adults
Honest
In my observations none of the children portrayed dishonesty, and I assumed from this observations that the children were developing honesty. The children did not try to sneak a toy into their backpack, take something from the shelf without asking, or lie to a teacher. The lack of dishonesty caused me to conclude that the children were capable honesty.
Develop Intimate Friendships
The children interacted with one another but none of the children seamed to have intimate or personal, but playful friendships. While at recess Child C played in the group, with the girls, with the boys, with the children on the tricycles and with the children on the slide and did not express a strong personal connection with any particular child. This leads me to believe that Child C is developing the ability to have friendships but that ability is not fully developed.
Turn-about
Turn-about seemed particularly immature in all of the children. Although Child C communicated the most with peers Child C used short sentences such as: “hurry,” “I don’t want to play that,” or “let’s go”. In contrast Child A even when Child A’s guardian came Child A did not answer a single question verbally but with head nods and by pointing his finger. None of the children seemed capable of turn-about.
Delay Gratification
I observed times that the children were capable of delayed gratification, but only in very minimal examples. When it was time to go outside and play for recess Child A was the second child in line. It was apparent that Child A wanted to go out a play, but instead of rushing out of the door Child A waited patiently until the teacher opened the door and said that it was alright to go out.
Distribution of Justice
When the children divided snacks or toys among themselves it was because they were prompted by a teacher. I wonder if the children are capable of distributing justice or if the children are simply obeying. At snack time Child B ate the gram-cracker and all the children got the same size of gram-cracker. Although Child B was content with the way the gram-crackers were distributed Child B was not involved in the distribution, and I was unable to observe a situation when the children would need to be the distributor. Emotional Self-regulation
The children were capable of self-regulation for short periods of time, and none of the children had tantrums or needed to be soothed. When Child A was listening to the teacher read a story Child A sat quietly, with legs crossed, and did not speak to the other children. I believe that the preschool’s schedule helped the children to develop self-regulation because it each activity was relatively short.
Share
The children were able to share when prompted. Child B was playing with the balls while outside on the playground even though there were children around Child B did not pass the ball until the teacher asked if the children wanted to play catch. Once prompted Child B enjoyed playing catch, and that leads me to believe that the children were capable of sharing but still developing the ability to initiate sharing.
Compromising
The children did not compromise, because there did not seem to be a desire to compromise. While playing Child C wanted to play in the sandbox and called a friend over but when the friend did not response Child C joined the other children. Instead of attempting to compromise the children moved on. The lack of this development could be linked to the inability to develop intimate friendships, because the children did not seem to care enough about specific relationships to desire a compromise.
The Most competent Child
Child C
From my observations I would say that Child C was the most socially competent child. It was really interesting to see that because Child C was social with the other children Child C had more opportunities to work on developing positive social behavior. Because Child C was on the interacting with the other children there were opportunities to build vocabulary, share, compromise, and interact. In contrast Child B preferred to play with the teacher even when there were children near by. Child B did not go out and interact with the other children. These observations made the 'snowball' affect a reality.
After completing the research for the eight characteristics in socially competent adolescents and making observations in the Brigham Young University preschool for the development of these characteristics it was interesting to see the obvious, subtle, and lack of development of these eight characteristics in the young adults. It was particularly interesting to note that Child C was probably the most socially competent because Child C was able to interact well with peers Child C was able to practice and develop better pro-social competence. This practice in young adulthood seems to be putting Child C on a very positive path that will lead Child C to becoming a very socially competent adolescent.
References
Fishbach, Ayelet, Shah, James Y. (2010 ). Self-Control in Action. Journal of personality and social psychology, 90, 820-832.
Stein, Mark S. (1958). Distributive Justice & disability utilitarianism against egalitarianism. New Haven: Yale University Press.
Markovits, Daniel (2005). Quarantines and distributive Justice. The Journal of Law, Medicine & Ethics, 33, 323-344.
Mayhew, Matthew J., Hubbard, Steven M., Finelli, Cynthia J., Harding, Trevor S ., Carpenter, Donald D. (2009). Using Structural Equation Modeling to Validate the Theory of Planned Behavior as a Model for Predicting Student Cheating. The Review of Higher Education, 32, 441-468.
Rogers, Laura (2010). Ethical dilemmas in education: standing up for honesty and integrity. Journal of moral education, 39, 243 -248.
Gutierrez, Lorinda A. (2007). The development of READY-A (Ready Inventory for Adolescents): an assessment of adolescent relationship competence. Provo, Utah: Brigham Young University.
Hanks, Marion D. (1984). Marriage. Latter Day Saints General Conference, 47.
Sacks, Harvey, Schegoloff, Emanuel A., Jefferson, Gail (1974). Language: A Simplest Systematics for the Organization of Turn Taking for Conversation. Linguistic Society of America, 50, 696-735.
Schegloff, Emanuel A. (2000) Overlapping talk and the organization of turn-taking for conversation. Language in Society, 29, 1-63.
Birch (1986). Preschool Children's Food Sharing with Friends and Acquaintances. Child development, 57, 387-395.
Poulos (2010). Influence of modeling, exhortative verbalization, and surveillance on children's sharing. Developmental psychology, 6, 402-408.
Morrison (2008). The relationship between emotional intelligence competencies and preferred conflict-handling styles. Journal of nursing management, 16, 974 -83.
Geoke, Morey (2010). Children and Marital Conflict Resolution. Journal of family psychology, 21, 744 -753.
Fawcett (1992). Conceptual models and nursing practice: the reciprocal relationship. Journal of advanced nursing, 17, 224-228.
Shpayer, Makov (2009). Journalists and Police Detectives in Victorian and Edwardian England: An Uneasy Reciprocal Relationship. Journal of Social History, 42, 1527-1897.
Dennis, Tracy (2010). Emotional Self-Regulation in Preschoolers. Developmental, 42, 84 -97.
Bono, Joyce E. (2010). Personality and Emotional Performance. Journal of occupational health psychology, 12, 177-192.
Human's are familure with artificial selection for generations. There were always magazines around our house with pictures of a huge bulls acomponied by pages of statistics and percentages. I can remember dinners were my brothers and Dad talked about selection, bulls, and so on. After being so familure with artificual selection natural selection did not seem quite as schocking. That is probably why Darwin started Chapter I with domestic breeding and artificial selection, it's a dinner converstation, unthreating, and something that people are familuar with. He takes maticulous detail in expounding on how breeders take deomestic pegions and domestic dogs.
SFL 210 endding
After completing the research for the eight characteristics in socially competent adolescents and making observations in the Brigham Young University preschool for the development of these characteristics it was interesting to see the obvious, suddle, and lack of development of these eight characteristics in the young adults. It was particularly interesting to note that Child C was probably the most socially competent because Child C was able to interact well with peers Child C was able to practice and develop better prosocial competence. This practice in young adulthood seems to be putting Child C on a very positive path that will lead Child C to becoming a very socially compotent adolesent.
SFL 210 second draft of second section
Honest
In my observations none of the children portrayed dishonesty, and I assumed from this observations that the children were developing honesty. The children did not try to sneak a toy into their backpack, take something from the shelf without asking, or lie to a teacher. The lack of dishonesty caused me to concluded that the children were all developing and capable of being honest.
Develop Intimate Friendships
The children interacted with one antoher but none of the children seamed to have intimate or personal, but playful friendships. While on the playground Child C knew the other children's names. Child C raced the other children around the sidewalk on a tricycle and followed the other children around the playground equipment. Child C played in the group, with the girls, with the boys, with the children on the tricycles and with the children on the slide and did not express a strong personal connection with any particular child. This leads me to believe that Child C is developing the ability to have friendships but that ability is not fully developed.
Turn-about
Turn-about seemed particularly immature in all of the children. Although Child C communicated the most with peers Child C used short sentences such as: “hurry,” “I don’t want to play that,” or “let’s go”. In contrast Child A was observed during snack time and although that did not allow for many opportunities to communicate when Child A’s guardian came Child A did not answer a single question verbally but with head nods and by pointing his finger. Although all of the children understood what was being said: went to the rug, got coats, sat down, and so on none of the children seemed capable of turn-about.
Delay Gratification
I observed times that the children were capable of delayed gratification, but only in very minimal examples. When it was time to go outside and play for recess Child A was the second child in line. It was apparent that Child A wanted to go out a play, but instead of rushing out of the door Child A waited patiently until the teacher opened the door and said that it was alright to go out.
Emotional Self-regulation
The children were capable of self-regulation for short periods of time, and none of the children had tantrums or needed to be soothed. When Child A was listening to the teacher read a story Child A sat quietly, with legs crossed, and did not speak to the other children. The story time was relatively short; the snack time was short; the recess was long; and the teachers were very involved in making sure that the preschool kept moving throughout the day. I believe that the preschool’s schedule helped the children to develop self-regulation because it took into account the children’s short attention spans.
Distribution of Justice
When the children divided snacks or toys among themselves it was because they were prompted by a teacher. I wonder if the children are capable of distributing justice or if the children are simply obeying. At snack time Child B ate the gram-cracker and all the children got the same size of gram-cracker. Although Child B was content with the way the gram-crackers were distributed Child B was not involved in the distribution, and I was unable to observe a situation when the Child would need to be the distributor. There were many opportunities for the teacher to be the distributor. The children obeyed the way the teacher distributed the gram-crackers, but this could be obediance and not the distribution of justice.
Share
The children were able to share when prompted. Child B was playing with the balls while outside on the playground even though there were children around Child B did not pass the ball until the teacher asked if the children wanted to play catch. Once prompted Child B enjoyed playing catch, and that leads me to believe that the children were capable of sharing but still developing the ability to iniciate sharing.
Compromising
The children did not compromise, because there did not seem to be a desire to compromise. While playing Child C wanted to play in the sandbox and called a friend over Child C when the friend did not responsed Child C gave up and joined the friend. This was the only occasion for a possible compromise, because the remaining time the children interacted with each other until something new appeared. Instead of attempting to compromise the children moved on. The lack of this development could be linked to the inability to develop intimate friendships, because the children did not seem to care enough about specific relationships to desire a compromise.
The Most compotent Child
From my observations I would say that Child C was the most socially comptoent child. It was really interesting to see that because Child C was social with the other children Child C had more opertunities to work on developing positive social behavior. When Child C was on the playground interacting with the other children there were opertunities to build vocabulary, share, compromise, and interact. In contrast Child B prefered to play with the teacher even when there were children near by.Child B did not go out and interact with the other children.
I also realized how important play time is because I observed Child A when it was snack time and reading time. In these times there were really not a lot of opertunites for Child A to portray pro-social behavior because the snack time was structured, and the reading time was struckered. It also made me realize how biased my observations could be because of the simple times that I observed each child.
In my observations none of the children portrayed dishonesty, and I assumed from this observations that the children were developing honesty. The children did not try to sneak a toy into their backpack, take something from the shelf without asking, or lie to a teacher. The lack of dishonesty caused me to concluded that the children were all developing and capable of being honest.
Develop Intimate Friendships
The children interacted with one antoher but none of the children seamed to have intimate or personal, but playful friendships. While on the playground Child C knew the other children's names. Child C raced the other children around the sidewalk on a tricycle and followed the other children around the playground equipment. Child C played in the group, with the girls, with the boys, with the children on the tricycles and with the children on the slide and did not express a strong personal connection with any particular child. This leads me to believe that Child C is developing the ability to have friendships but that ability is not fully developed.
Turn-about
Turn-about seemed particularly immature in all of the children. Although Child C communicated the most with peers Child C used short sentences such as: “hurry,” “I don’t want to play that,” or “let’s go”. In contrast Child A was observed during snack time and although that did not allow for many opportunities to communicate when Child A’s guardian came Child A did not answer a single question verbally but with head nods and by pointing his finger. Although all of the children understood what was being said: went to the rug, got coats, sat down, and so on none of the children seemed capable of turn-about.
Delay Gratification
I observed times that the children were capable of delayed gratification, but only in very minimal examples. When it was time to go outside and play for recess Child A was the second child in line. It was apparent that Child A wanted to go out a play, but instead of rushing out of the door Child A waited patiently until the teacher opened the door and said that it was alright to go out.
Emotional Self-regulation
The children were capable of self-regulation for short periods of time, and none of the children had tantrums or needed to be soothed. When Child A was listening to the teacher read a story Child A sat quietly, with legs crossed, and did not speak to the other children. The story time was relatively short; the snack time was short; the recess was long; and the teachers were very involved in making sure that the preschool kept moving throughout the day. I believe that the preschool’s schedule helped the children to develop self-regulation because it took into account the children’s short attention spans.
Distribution of Justice
When the children divided snacks or toys among themselves it was because they were prompted by a teacher. I wonder if the children are capable of distributing justice or if the children are simply obeying. At snack time Child B ate the gram-cracker and all the children got the same size of gram-cracker. Although Child B was content with the way the gram-crackers were distributed Child B was not involved in the distribution, and I was unable to observe a situation when the Child would need to be the distributor. There were many opportunities for the teacher to be the distributor. The children obeyed the way the teacher distributed the gram-crackers, but this could be obediance and not the distribution of justice.
Share
The children were able to share when prompted. Child B was playing with the balls while outside on the playground even though there were children around Child B did not pass the ball until the teacher asked if the children wanted to play catch. Once prompted Child B enjoyed playing catch, and that leads me to believe that the children were capable of sharing but still developing the ability to iniciate sharing.
Compromising
The children did not compromise, because there did not seem to be a desire to compromise. While playing Child C wanted to play in the sandbox and called a friend over Child C when the friend did not responsed Child C gave up and joined the friend. This was the only occasion for a possible compromise, because the remaining time the children interacted with each other until something new appeared. Instead of attempting to compromise the children moved on. The lack of this development could be linked to the inability to develop intimate friendships, because the children did not seem to care enough about specific relationships to desire a compromise.
The Most compotent Child
From my observations I would say that Child C was the most socially comptoent child. It was really interesting to see that because Child C was social with the other children Child C had more opertunities to work on developing positive social behavior. When Child C was on the playground interacting with the other children there were opertunities to build vocabulary, share, compromise, and interact. In contrast Child B prefered to play with the teacher even when there were children near by.Child B did not go out and interact with the other children.
I also realized how important play time is because I observed Child A when it was snack time and reading time. In these times there were really not a lot of opertunites for Child A to portray pro-social behavior because the snack time was structured, and the reading time was struckered. It also made me realize how biased my observations could be because of the simple times that I observed each child.
SFL 210 second section
Honest
None of these children portrayed any apparent dishonesty, and I therefore assumed from the observations that each of child was developing honest characteristics. None of the children tried to sneak a toy into their backpack, take something from the shelf without asking, or lie flat out to a teacher. The lack of dishonesty that I observed caused me to concluded that the children were all developing and capable of being honest.
Develop Intimate Friendships
The children were able to show friendships but none of the friendships seamed intimate or personal, but playful. Child C showed the greatest ability to create friendships. While on the playground Child C knew the other children by name that Child C interacted with while playing an imaginary game of pirate ships, and Child C raced the other children around the sidewalk on a tricycle. Child C played in the group, with the girls, with the boys, with the children on the tricycles and with the children on the slide and did not express a strong personal connection with the any particular children. This leads me to believe that Child C is developing the ability to have intimate friendships but that ability is not fully developed.
Turn-about
Turn-about seemed particularly immature in all of the children. Although Child C communicated the most with peers Child C used one sentence ideas, “hurry,” “I don’t want to play that,” or “let’s go”. In contrast Child A was observed during snack time and that did not allow for many opportunities to communicate, but when Child A’s guardian came Child A did not answer a single question verbally but with head nods and pointing. All of the children understood what was being said: went to the rug, got coats, sat down, and so on, and this would indicate that the children are learning to understand. None of the children seemed capable of turn-about yet though.
Delay Gratification
There were signs that the children were capable of delayed gratification, but only in very minimal examples. When it was time to go outside and play for recess Child A was the second child in line. It was apparent that Child A wanted to go out a play, but instead of rushing out of the door Child A waited patiently until the teacher opened the door and said that it was alright to go out.
Distribution of Justice
The examples of the children using the distribution of justice were monitored, and that lead me to wonder if the children are capable of distributing justice or if the children are simply obeying. At snack time Child B took ate the gram-cracker, and did not ask for seconds until the teacher offered the students a second one because there were extra. Although Child B was content with the way the gram-crackers were distributed Child B was not involved in the distribution, and I was unable to observe a situation when the Child would need to be the distributor. There were many opportunities for the teacher to be the distributor, and the children obeyed the way the teacher distributed the gram-crackers.
Share
The children were able to share when prompted. Child B was playing with the balls while outside on the playground but Child B did not pass the ball to the teacher or student nearby until the teacher asked if the child wanted to play catch. Once prompted Child B enjoyed playing catch, and that leads me to believe that the children were capable of sharing but still developing the ability.
Compromising
The children did not compromise. While playing Child C wanted to play in the sandbox and after calling a friend over Child C with no response Child C gave up and joined the friend. This was the only occasion for a possible compromise, because the remaining time the children interacted with each other until something new appeared. The lack of this development could be linked to the inability to develop intimate friendships, because the children did not seem to care enough about specific relationships to desire a compromise. Instead all the children picked moved on to a new toy or play group when the former group was no longer interesting.
Emotional Self-regulation
The children were capable of self-regulation for short periods of time, and none of the children had tantrums or needed to be soothed. When Child A was listening to the teacher read a story Child A sat quietly, with legs crossed, and did not speak to the other children. I was very impressed. Afterwards I took into consideration that the story time was relatively short, the snack time was short, the recess was long, and the teachers were very involved in making sure that the preschool kept moving throughout the day. I believe that the preschool’s schedule helped the children to develop self-regulation because it took into account the children’s short attention spans.
None of these children portrayed any apparent dishonesty, and I therefore assumed from the observations that each of child was developing honest characteristics. None of the children tried to sneak a toy into their backpack, take something from the shelf without asking, or lie flat out to a teacher. The lack of dishonesty that I observed caused me to concluded that the children were all developing and capable of being honest.
Develop Intimate Friendships
The children were able to show friendships but none of the friendships seamed intimate or personal, but playful. Child C showed the greatest ability to create friendships. While on the playground Child C knew the other children by name that Child C interacted with while playing an imaginary game of pirate ships, and Child C raced the other children around the sidewalk on a tricycle. Child C played in the group, with the girls, with the boys, with the children on the tricycles and with the children on the slide and did not express a strong personal connection with the any particular children. This leads me to believe that Child C is developing the ability to have intimate friendships but that ability is not fully developed.
Turn-about
Turn-about seemed particularly immature in all of the children. Although Child C communicated the most with peers Child C used one sentence ideas, “hurry,” “I don’t want to play that,” or “let’s go”. In contrast Child A was observed during snack time and that did not allow for many opportunities to communicate, but when Child A’s guardian came Child A did not answer a single question verbally but with head nods and pointing. All of the children understood what was being said: went to the rug, got coats, sat down, and so on, and this would indicate that the children are learning to understand. None of the children seemed capable of turn-about yet though.
Delay Gratification
There were signs that the children were capable of delayed gratification, but only in very minimal examples. When it was time to go outside and play for recess Child A was the second child in line. It was apparent that Child A wanted to go out a play, but instead of rushing out of the door Child A waited patiently until the teacher opened the door and said that it was alright to go out.
Distribution of Justice
The examples of the children using the distribution of justice were monitored, and that lead me to wonder if the children are capable of distributing justice or if the children are simply obeying. At snack time Child B took ate the gram-cracker, and did not ask for seconds until the teacher offered the students a second one because there were extra. Although Child B was content with the way the gram-crackers were distributed Child B was not involved in the distribution, and I was unable to observe a situation when the Child would need to be the distributor. There were many opportunities for the teacher to be the distributor, and the children obeyed the way the teacher distributed the gram-crackers.
Share
The children were able to share when prompted. Child B was playing with the balls while outside on the playground but Child B did not pass the ball to the teacher or student nearby until the teacher asked if the child wanted to play catch. Once prompted Child B enjoyed playing catch, and that leads me to believe that the children were capable of sharing but still developing the ability.
Compromising
The children did not compromise. While playing Child C wanted to play in the sandbox and after calling a friend over Child C with no response Child C gave up and joined the friend. This was the only occasion for a possible compromise, because the remaining time the children interacted with each other until something new appeared. The lack of this development could be linked to the inability to develop intimate friendships, because the children did not seem to care enough about specific relationships to desire a compromise. Instead all the children picked moved on to a new toy or play group when the former group was no longer interesting.
Emotional Self-regulation
The children were capable of self-regulation for short periods of time, and none of the children had tantrums or needed to be soothed. When Child A was listening to the teacher read a story Child A sat quietly, with legs crossed, and did not speak to the other children. I was very impressed. Afterwards I took into consideration that the story time was relatively short, the snack time was short, the recess was long, and the teachers were very involved in making sure that the preschool kept moving throughout the day. I believe that the preschool’s schedule helped the children to develop self-regulation because it took into account the children’s short attention spans.
Monday, November 15, 2010
SFL 210 rough draft of 1st section
The purpose of this paper is to apply the research and theories from Brigham Young University School of Family Living 210 Human Development lectures and material into practice by describing eight socially competent characteristics of an adolescent and identifying the development or lack of these characteristics in young children. After identifying, defining, and giving a brief example of eight characteristics of a socially competent adolescent there is an analysis of the competence of these characteristics in young adults ages three to four followed by specific factors that seem to make some children more socially competent than their peers. The observations taken of from three Brigham Young University preschool children is also included at the end of the report.
Summary of Social Competence
Honest
Individuals should be honest with themselves. It is simpler to characterize the traits of dishonesty in order to define honesty, because dishonesty is to engage in behavior that the individual recognizes and defines as morally wrong (Mayhew, Hubbard, Finelli, Harding, Trevor, Carpenter, Donald, 2009, page 441). An example of dishonesty is cheating on an exam, and justifying the action either because others are doing it, out of fear of failing, or by blaming others (Rogers, 2010, page 243). In this same example an honest individual would be not cheat on the exam even if everyone else is and accept the score as a result of his or her own actions.
Develop Intimate Friendships
Socially competent individuals can develop intimate friendships. A friendship is a relationship between two people that does not demand or pretend perfection, recognizes individual thoughts and feelings, and exemplifies honesty and unity (Hanks, 1984). One example of friendship is the Varsity catcher on the school baseball team catching for Junior Varisty Pitcher outside of the regular practice time because both players want to improve (Gutierrez, 2007).
Turn-about
Turn-about is important to develop. This is the socially sequence of altering the talk and the silence among the parties in a conversation, and the way such transfers are coordinated (Sacks, Schegoloff, & Jefferson, 1974, page 696). An example of turn-about is when at parent teacher conferances the teacher asks a student how they feel about the material in class and the student not only answers the direct question but includes a follow up question or statement of the same nature, such as how the teach feels about the student’s participation (Schegoloff & Jefferson, 1974, page 696).
Delay Gratification
A social competent child can delay gratification. Delay gratification is the ability to prioritizing goals in such a manner that one can resist momentary temptations in a given situation in order to obtain longer term goals (Fish Bach & Shah, 2010, page 820). An example of delaying gratification is when someone sacrifices watching a favorite television series in order to complete term paper that will affect the individuals final grade in a class (Fish Bach & Shah, 2010, page 821).
Distribution of Justice
Individuals should reason through the motivations of the distribution of justice. The distribution of justice is the reasoning that justifies divided resources, particularly limited resources, in a group depending on need, power, or function (Froehlich & Oppenheimer, 1994, page 147). An example of the distribution of justice is if teenage students feel that a teacher should be speed more special attention, energy, and time with a student who does not understand the material or to continue to teach the entire class at the same level (Tirri, 1998).
Share
A well developed individual is able to share. An individual is able to share when that person can give personal material possessions to benefit another, particularly when sources are limited or during confrontation (Birch, 1986, page 387). An example of sharing is when a student donates a portion of his or her personal earnings to a charity (Poulos, 2010, page 403).
Compromising
Someone who can reach a compromise in a confrontational situation is socially developed. A compromise is a solution agreed to by all parties, and a compromising individual is capable of discovering and supporting mutually accepted solutions (Morrison, 2008, Page 974). An example of compromising is when a group of students who carpool to school agree that each member will pay for a portion of the monthly gas bill(Geoke, 2010).
Emotional Self-regulation
In adolescents an individual should be maintain emotional self-regulation. Someone has emotional self-regulation when that individual is able to initiate emotional and behavioral changes during emotionally intensive situations in order to meet goals and manage impulses (Dennis, 2010, 84) An example of emotional self-regulation is a part-time cashiers who works a few hours after school is dealing with a difficult customer but despite an increased heart rate the cashier remains polite and cordial with the customer (Bono, 1999, 177).
Analysis of Social/Emotional Competence in Young Children
Honest
Develop Intimate Friendships
Turn-about
Delay Gratification
Distribution of Justice
Share
A well developed individual is able to share. An individual is able to share when that person can give personal material possessions to benefit another, particularly when sources are limited or during confrontation (Birch, 1986, page 387). An example of sharing is when a student donates a portion of his or her personal earnings to a charity (Poulos, 2010, page 403).
Compromising
Someone who can reach a compromise in a confrontational situation is socially developed. A compromise is a solution agreed to by all parties, and a compromising individual is capable of discovering and supporting mutually accepted solutions (Morrison, 2008, Page 974). An example of compromising is when married couple discusses and agrees to attend one in-laws home for Thanksgiving and the other in-laws for Christmas (Geoke, 2010).
Emotional Self-regulation
In adolescents an individual should be maintain emotional self-regulation. Someone has emotional self-regulation when that individual is able to initiate emotional and behavioral changes during emotionally intensive situations in order to meet goals and manage impulses (Dennis, 2010, 84) An example of emotional self-regulation is from a cashier is dealing with a difficult customer but despite an increased heart rate the cashier remains polite and cordial with the customer (Bono, 1999, 177).
Summary of Social Competence
Honest
Individuals should be honest with themselves. It is simpler to characterize the traits of dishonesty in order to define honesty, because dishonesty is to engage in behavior that the individual recognizes and defines as morally wrong (Mayhew, Hubbard, Finelli, Harding, Trevor, Carpenter, Donald, 2009, page 441). An example of dishonesty is cheating on an exam, and justifying the action either because others are doing it, out of fear of failing, or by blaming others (Rogers, 2010, page 243). In this same example an honest individual would be not cheat on the exam even if everyone else is and accept the score as a result of his or her own actions.
Develop Intimate Friendships
Socially competent individuals can develop intimate friendships. A friendship is a relationship between two people that does not demand or pretend perfection, recognizes individual thoughts and feelings, and exemplifies honesty and unity (Hanks, 1984). One example of friendship is the Varsity catcher on the school baseball team catching for Junior Varisty Pitcher outside of the regular practice time because both players want to improve (Gutierrez, 2007).
Turn-about
Turn-about is important to develop. This is the socially sequence of altering the talk and the silence among the parties in a conversation, and the way such transfers are coordinated (Sacks, Schegoloff, & Jefferson, 1974, page 696). An example of turn-about is when at parent teacher conferances the teacher asks a student how they feel about the material in class and the student not only answers the direct question but includes a follow up question or statement of the same nature, such as how the teach feels about the student’s participation (Schegoloff & Jefferson, 1974, page 696).
Delay Gratification
A social competent child can delay gratification. Delay gratification is the ability to prioritizing goals in such a manner that one can resist momentary temptations in a given situation in order to obtain longer term goals (Fish Bach & Shah, 2010, page 820). An example of delaying gratification is when someone sacrifices watching a favorite television series in order to complete term paper that will affect the individuals final grade in a class (Fish Bach & Shah, 2010, page 821).
Distribution of Justice
Individuals should reason through the motivations of the distribution of justice. The distribution of justice is the reasoning that justifies divided resources, particularly limited resources, in a group depending on need, power, or function (Froehlich & Oppenheimer, 1994, page 147). An example of the distribution of justice is if teenage students feel that a teacher should be speed more special attention, energy, and time with a student who does not understand the material or to continue to teach the entire class at the same level (Tirri, 1998).
Share
A well developed individual is able to share. An individual is able to share when that person can give personal material possessions to benefit another, particularly when sources are limited or during confrontation (Birch, 1986, page 387). An example of sharing is when a student donates a portion of his or her personal earnings to a charity (Poulos, 2010, page 403).
Compromising
Someone who can reach a compromise in a confrontational situation is socially developed. A compromise is a solution agreed to by all parties, and a compromising individual is capable of discovering and supporting mutually accepted solutions (Morrison, 2008, Page 974). An example of compromising is when a group of students who carpool to school agree that each member will pay for a portion of the monthly gas bill(Geoke, 2010).
Emotional Self-regulation
In adolescents an individual should be maintain emotional self-regulation. Someone has emotional self-regulation when that individual is able to initiate emotional and behavioral changes during emotionally intensive situations in order to meet goals and manage impulses (Dennis, 2010, 84) An example of emotional self-regulation is a part-time cashiers who works a few hours after school is dealing with a difficult customer but despite an increased heart rate the cashier remains polite and cordial with the customer (Bono, 1999, 177).
Analysis of Social/Emotional Competence in Young Children
Honest
Develop Intimate Friendships
Turn-about
Delay Gratification
Distribution of Justice
Share
A well developed individual is able to share. An individual is able to share when that person can give personal material possessions to benefit another, particularly when sources are limited or during confrontation (Birch, 1986, page 387). An example of sharing is when a student donates a portion of his or her personal earnings to a charity (Poulos, 2010, page 403).
Compromising
Someone who can reach a compromise in a confrontational situation is socially developed. A compromise is a solution agreed to by all parties, and a compromising individual is capable of discovering and supporting mutually accepted solutions (Morrison, 2008, Page 974). An example of compromising is when married couple discusses and agrees to attend one in-laws home for Thanksgiving and the other in-laws for Christmas (Geoke, 2010).
Emotional Self-regulation
In adolescents an individual should be maintain emotional self-regulation. Someone has emotional self-regulation when that individual is able to initiate emotional and behavioral changes during emotionally intensive situations in order to meet goals and manage impulses (Dennis, 2010, 84) An example of emotional self-regulation is from a cashier is dealing with a difficult customer but despite an increased heart rate the cashier remains polite and cordial with the customer (Bono, 1999, 177).
final Isaiah
Joy Prior
Rel A 304 #3
Professor Ludlow
Project: Dance
I preformed a dance for the Brigham Young Universtiy Culture of Honor on November 10th. My audience was those in attendance at the Cultural of Honor, and I choreographed a Native American Hoop dance from the symbols I found in Isaiah 60.
If you have ever listened to Pow Wow music you can imagine the pounding of the drums filling your whole soul to the point that your heart thunders a steady 1-2-1-2-1-2 with the rhythm. From there you add the way your toes feel like butterfly wings as they tap the earth beneath you and the surge of pleasure that drizzles sugar through your eardrums and into your pounding heart when you hear the snap of your hoops as you complete a formation. That is what it feels like to hoop dance. I chose this for my Isaiah project because I feel like it describes Isaiah 60. This chapter is about the gathering of Israel. In the dance I performed for the Culture of honor I created formations that I found in these versus to represent both my part in the gathering of Israel, the glory of God’s kingdom, and my sacrifices.
I have honey blond hair, turquoise eyes, strawberry cream skin, and I love to Native American Hoop dance. After finding a white copy paper flyer about Native American Dancing I went to a the club practice, and expected to try a piece of free fry bread and receive a forgetful message about enjoying people’s heritage. Instead I went to the club meeting and made my first set of Native American Hoops. I felt like I was Neil Armstrong returning to earth after visiting the moon when I walked home after that first night, simply because the music, the steps, and the rhythm of the dance felt so foreign to my body. Of course I was at the club dance practice the next week, and the next. Now I cannot even imagine my life without Native American Hoop dancing; I live with the friends I found in that class; I am planning to do my internship on the Navajo Reservation; and I still dance Native American Hoop.
I am Irish, English, Dutch, and Swedish. There is not a drop of Native American blood in me. I love my ancestors and my heritage, and I do not want to mock their sacrifices by saying that I wish I had a different heritage! That being said, there are a very limited number of times that I can perform Native American Hoop dancing. In order to perform in a tribal Pow Wow you have to have proof of Native American blood, and I do not. This project was a unique opportunity for me to perform. I was the first number in annual Culture of Honor at Brigham Young University on November 10th in the Wilkinson Student Ballroom.
I practice cultural dance every Tuesday and Thursday from seven until eleven with a nonprofit organization. There are about forty members in the group of all diverse backgrounds and heritages. Our purpose is to spread the gospel while we perform in firesides and productions throughout the school year. More meticulous details about the group can be found at www.roctheplanet.org. On Sunday we practice our fireside songs from eight to ten, and on Friday we teach dance at the Provo Middle School. Without including extra practices or fundraisers I am at practice a minimum of ten hours a week. Not all of the time is spent on Hoop dancing, because we learn a wide variety of dances. Dance practice was a natural time to practice and cerograph the Hoop solo I performed. I learned my formations, a better understand of the rhythm, and I became familiar with the mood of the dance every week at practice.
To remind ourselves why we are there every practice we recite Joseph Smith’s The Standard of Truth which is, “The Standard of Truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done.” We also recite First Nephi 6:4 which reads, “For the fullness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved.” After wards we have a brief devotional though, two people bear their testimonies, and we close with a prayer. The entire group is about testifying and becoming an example. While I danced it was impossible not to think of the words of Isaiah: missionaries, gathering Israel, or glorifying God and consequently I began to choreograph a hoop dance about one of my favorite sections in Isaiah.
The actual dance that I preformed was centered on Isaiah 60. The night of the performance I had my mother video tap the dance… but she forgot to turn on the video recorder. I apologize, but I was really unable to include the performance because it was never recorded. Instead I have explained why I chose the formations and patterns that I did in the dance and their application to Isaiah 60 and I attached drawn pictures of the formations that I used to depict the verses. I have also handed in my hoops with my paper.
The research that I have done for this project is informal, because most of it is based on traditions. I learned to Hoop dance from my friends and they learned to dance from their friends, their friends learned from their siblings, who learned from their parents and so on. No one is even sure if Hoop dancing originated from the Navajo or Hopi tribes. The lessons that I have learned from hoop have been given to me orally and imitation. I tell you all of this because I am not quite sure how to cite or credit my research, but I feel that in order for you to understand why I chose to choreograph my dance in the way that I did I need to share what information I know about hoop dancing with you.
The Hoops themselves symbolize eternity, and healing. Some dancers prefer to have all of their hoops white to represent purity, and others decorate their hoops in patterns and colors that signify their ancestors and heritage. Whichever pattern a dancer chooses to decorate their hoops in is highly symbolic. In honor of my Irish heritage I taped my hoops in four-leaf-clover pattern. Supposable when St. Patrick was teaching the Irish he used the three-leaf-clover to depict how God, Jesus, and the Holy Ghost could be individual and still one in puropse just as the leaves on a three-leaf-clover are separate and yet on the same clover. A four-leaf-clover is considered lucky because the fourth leaf represents the person who found the clover, and it shows that they are one in purpose with God, Jesus, and The Holy Ghost. I like my hoops in this pattern because it reminds me that I should give all of my heart, might, and mind to God in everything that I do.
After you have danced for a while you can recognize how different your hoops are. Simply the way you taped or bent each hoop begins to form them distinctly different. There are some hoops that I like to use for back supporters, and others that I think are better at flipping. The beautiful lesson is that just as I know were each of my hoops needs to be positioned in a pattern God knows were to position me in his patterns. Most all of my hoops are cluttered with gold and white tape strips but one, and for some reason I feel like this hoop can magically bend and snap in any position for a formation. This hoop is plan black with only the four-leaf-clover patter, but the pattern is why I feel endured to this hoop. I call it the “me” hoop. There is so much that I need to learn that I often feel empty, just as my “me" hoop looks so empty. I will forever feel endured to this simple hoop that taught me how precious and significant I can become in God’s hands despite my ignorance.
In this particular hoop dance I began and ended using my “me” hoop. When I started I began with just my “me” hoop, but in my final formation I ended with my “me” hoop and another hoop interlaced in a sunrise poses to represent the sealing power being the triumph of creation.
My favorite things about hoop dancing is the freedom it a lots the dancer. One of those freedoms includes were to lay down my hoops. For this piece I laid my hoops in a complete scattered mess. There were hoops on the right side of the stage, and others on the left. I wanted the disorganization because I wanted to depict scattered Israel and to express the literal gathering of Israel when I picked up each hoop and added it to my designs.
Hoop is a dance about the power of creation, and not simply expression. When you first start dancing you only have one hoop, because in life you need to learn how to juggle one thing before you can add more things to your life. As your talent improves you being to add more hoops to your patterns and conversely the same can be said about life. The more hoops the more you can create. I typically dance with eight to ten hoops, but my favorite formations are with only five hoops.
Each formation is a representation of nature: animals, places, and plants. The dancer tries to mimic the animal in their movements. For example one of my favorite formations is the butterfly, and as a dancers moves into the butterfly they keep very fluid movements, with a high arched back, and dance high on their toes as if they were a butterfly. Compare the butterfly to the alligator, which is a very heavy and low movement design. Unlike ballet or ballroom dance there are no standard names for the formations. The exact same position could be called the eagle by one dancer and the dove by another. The formations that I used throughout the number will now be drawn next to the verses that inspired their movements and formations.
Rel A 304 #3
Professor Ludlow
Project: Dance
I preformed a dance for the Brigham Young Universtiy Culture of Honor on November 10th. My audience was those in attendance at the Cultural of Honor, and I choreographed a Native American Hoop dance from the symbols I found in Isaiah 60.
If you have ever listened to Pow Wow music you can imagine the pounding of the drums filling your whole soul to the point that your heart thunders a steady 1-2-1-2-1-2 with the rhythm. From there you add the way your toes feel like butterfly wings as they tap the earth beneath you and the surge of pleasure that drizzles sugar through your eardrums and into your pounding heart when you hear the snap of your hoops as you complete a formation. That is what it feels like to hoop dance. I chose this for my Isaiah project because I feel like it describes Isaiah 60. This chapter is about the gathering of Israel. In the dance I performed for the Culture of honor I created formations that I found in these versus to represent both my part in the gathering of Israel, the glory of God’s kingdom, and my sacrifices.
I have honey blond hair, turquoise eyes, strawberry cream skin, and I love to Native American Hoop dance. After finding a white copy paper flyer about Native American Dancing I went to a the club practice, and expected to try a piece of free fry bread and receive a forgetful message about enjoying people’s heritage. Instead I went to the club meeting and made my first set of Native American Hoops. I felt like I was Neil Armstrong returning to earth after visiting the moon when I walked home after that first night, simply because the music, the steps, and the rhythm of the dance felt so foreign to my body. Of course I was at the club dance practice the next week, and the next. Now I cannot even imagine my life without Native American Hoop dancing; I live with the friends I found in that class; I am planning to do my internship on the Navajo Reservation; and I still dance Native American Hoop.
I am Irish, English, Dutch, and Swedish. There is not a drop of Native American blood in me. I love my ancestors and my heritage, and I do not want to mock their sacrifices by saying that I wish I had a different heritage! That being said, there are a very limited number of times that I can perform Native American Hoop dancing. In order to perform in a tribal Pow Wow you have to have proof of Native American blood, and I do not. This project was a unique opportunity for me to perform. I was the first number in annual Culture of Honor at Brigham Young University on November 10th in the Wilkinson Student Ballroom.
I practice cultural dance every Tuesday and Thursday from seven until eleven with a nonprofit organization. There are about forty members in the group of all diverse backgrounds and heritages. Our purpose is to spread the gospel while we perform in firesides and productions throughout the school year. More meticulous details about the group can be found at www.roctheplanet.org. On Sunday we practice our fireside songs from eight to ten, and on Friday we teach dance at the Provo Middle School. Without including extra practices or fundraisers I am at practice a minimum of ten hours a week. Not all of the time is spent on Hoop dancing, because we learn a wide variety of dances. Dance practice was a natural time to practice and cerograph the Hoop solo I performed. I learned my formations, a better understand of the rhythm, and I became familiar with the mood of the dance every week at practice.
To remind ourselves why we are there every practice we recite Joseph Smith’s The Standard of Truth which is, “The Standard of Truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done.” We also recite First Nephi 6:4 which reads, “For the fullness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved.” After wards we have a brief devotional though, two people bear their testimonies, and we close with a prayer. The entire group is about testifying and becoming an example. While I danced it was impossible not to think of the words of Isaiah: missionaries, gathering Israel, or glorifying God and consequently I began to choreograph a hoop dance about one of my favorite sections in Isaiah.
The actual dance that I preformed was centered on Isaiah 60. The night of the performance I had my mother video tap the dance… but she forgot to turn on the video recorder. I apologize, but I was really unable to include the performance because it was never recorded. Instead I have explained why I chose the formations and patterns that I did in the dance and their application to Isaiah 60 and I attached drawn pictures of the formations that I used to depict the verses. I have also handed in my hoops with my paper.
The research that I have done for this project is informal, because most of it is based on traditions. I learned to Hoop dance from my friends and they learned to dance from their friends, their friends learned from their siblings, who learned from their parents and so on. No one is even sure if Hoop dancing originated from the Navajo or Hopi tribes. The lessons that I have learned from hoop have been given to me orally and imitation. I tell you all of this because I am not quite sure how to cite or credit my research, but I feel that in order for you to understand why I chose to choreograph my dance in the way that I did I need to share what information I know about hoop dancing with you.
The Hoops themselves symbolize eternity, and healing. Some dancers prefer to have all of their hoops white to represent purity, and others decorate their hoops in patterns and colors that signify their ancestors and heritage. Whichever pattern a dancer chooses to decorate their hoops in is highly symbolic. In honor of my Irish heritage I taped my hoops in four-leaf-clover pattern. Supposable when St. Patrick was teaching the Irish he used the three-leaf-clover to depict how God, Jesus, and the Holy Ghost could be individual and still one in puropse just as the leaves on a three-leaf-clover are separate and yet on the same clover. A four-leaf-clover is considered lucky because the fourth leaf represents the person who found the clover, and it shows that they are one in purpose with God, Jesus, and The Holy Ghost. I like my hoops in this pattern because it reminds me that I should give all of my heart, might, and mind to God in everything that I do.
After you have danced for a while you can recognize how different your hoops are. Simply the way you taped or bent each hoop begins to form them distinctly different. There are some hoops that I like to use for back supporters, and others that I think are better at flipping. The beautiful lesson is that just as I know were each of my hoops needs to be positioned in a pattern God knows were to position me in his patterns. Most all of my hoops are cluttered with gold and white tape strips but one, and for some reason I feel like this hoop can magically bend and snap in any position for a formation. This hoop is plan black with only the four-leaf-clover patter, but the pattern is why I feel endured to this hoop. I call it the “me” hoop. There is so much that I need to learn that I often feel empty, just as my “me" hoop looks so empty. I will forever feel endured to this simple hoop that taught me how precious and significant I can become in God’s hands despite my ignorance.
In this particular hoop dance I began and ended using my “me” hoop. When I started I began with just my “me” hoop, but in my final formation I ended with my “me” hoop and another hoop interlaced in a sunrise poses to represent the sealing power being the triumph of creation.
My favorite things about hoop dancing is the freedom it a lots the dancer. One of those freedoms includes were to lay down my hoops. For this piece I laid my hoops in a complete scattered mess. There were hoops on the right side of the stage, and others on the left. I wanted the disorganization because I wanted to depict scattered Israel and to express the literal gathering of Israel when I picked up each hoop and added it to my designs.
Hoop is a dance about the power of creation, and not simply expression. When you first start dancing you only have one hoop, because in life you need to learn how to juggle one thing before you can add more things to your life. As your talent improves you being to add more hoops to your patterns and conversely the same can be said about life. The more hoops the more you can create. I typically dance with eight to ten hoops, but my favorite formations are with only five hoops.
Each formation is a representation of nature: animals, places, and plants. The dancer tries to mimic the animal in their movements. For example one of my favorite formations is the butterfly, and as a dancers moves into the butterfly they keep very fluid movements, with a high arched back, and dance high on their toes as if they were a butterfly. Compare the butterfly to the alligator, which is a very heavy and low movement design. Unlike ballet or ballroom dance there are no standard names for the formations. The exact same position could be called the eagle by one dancer and the dove by another. The formations that I used throughout the number will now be drawn next to the verses that inspired their movements and formations.
Isaiah project
Joy Prior
Rel A 304 #3
Professor Ludlow
Project: Dance
My audience was those in attendance at the Cultural of Honor. I learned how to bear my testimony of Isaiah 60 through Native American Hoop dancing.
If you have ever listened to Pow Wow music you can imagine the pounding of the drums filling your whole soul to the point that your heart thunders a steady 1-2-1-2-1-2 with the rhythm. From there you add the way your toes feel like butterfly wings as they tap the earth beneath you and the surge of pleasure that drips like sugar through your eardrums and into your pounding heart when you hear the snap of your hoops when you complete a formation. That is what it feels like to hoop dance. I chose this for my Isaiah project because I feel like it describes Isaiah 60. This chapter is about the gathering of Israel. In the dance I performed for the Culture of honor I created formations that I found in these versus to represent both my part in the gathering of Israel, the glory of God’s kingdom, and my sacrifices.
I have honey blond hair, turquoise eyes, strawberry cream skin, and I love to Native American Hoop dance. After finding a white copy paper flyer about Native American Dancing I went to a the club practice, and expected to try a piece of free fry bread and receive a forgetful message about enjoying people’s heritage. Instead I went to the club meeting and made my first set of Native American Hoops. I felt like I was Neil Armstrong returning to earth after visiting the moon when I walked home after that first night, simply because the music, the steps, and the rhythm of the dance felt so foreign to my body. Of course I was at the club dance practice the next week, and the next. Now I cannot even imagine my life without Native American Hoop dancing; I live with the friends I found in that class; I am planning to do my internship on the Navajo Reservation; and I still dance Native American Hoop. Everything that I have learned about Native American Hoop dance has come from my friends and our own experimentation with formations and designs.
I am Irish, English, Dutch, and Swedish. There is not a drop of Native American blood in me. I love my ancestors and my heritage, and I do not want to mock their sacrifices by saying that I wish I had a different heritage! That being said, there are a very limited number of times that I can perform Native American Hoop dancing. In order to perform in a tribal Pow Wow you have to have proof of Native American blood, and I do not. Fortunately, this year I was asked to perform in first annual Culture of Honor at Brigham Young University on November 10th in the Wilkinson Student Ballroom. I decided to use this opportunity to perform for my Isaiah project.
I practice cultural dance every Tuesday and Thursday from seven until eleven with a nonprofit organization. There are about forty members in the group of all diverse backgrounds and heritages. Our purpose is to spread the gospel while we perform in firesides and productions throughout the school year. More meticulous details about the group can be found at www.roctheplanet.org. On Sunday we practice our fireside songs from eight to ten, and on Friday we teach dance at the Provo Middle School. Without including extra practices or fundraisers I am at practice a minimum of ten hours a week. Not all of the time is spent on Hoop dancing. It was natural timing to practice and cerograph the solo I performed during these practices. I was able to learn more formations, better understand the rhythm, and become familiar with the mood of the dance while I practiced cultural dance for the past few months.
To remind ourselves why we are there every practice we recite Joseph Smith’s The Standard of Truth which is, “The Standard of Truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done.” We also recite First Nephi 6:4 which reads, “For the fullness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved.” After wards we have a brief devotional though, two people bear their testimonies, and we close with a prayer. The entire group is about testifying and becoming an example. While I danced it was impossible not to think of the words of Isaiah: missionaries, gathering Israel, or glorifying God and consequently I began to choreograph a hoop dance about one of my favorite sections in Isaiah.
The actual dance that I preformed was centered on Isaiah 60. The night of the performance I had my mother video tap the dance… but she forgot to turn on the video recorder. I apologize, but I was really unable to include the performance because it was never recorded. Instead I have explained why I chose the formations and patterns that I did in the dance and their application to Isaiah 60 and I attached drawn pictures of the formations that I used to depict the verses.
The research that I have done for this project I feel is a little informal, because most of it is based on suppressions and traditions. I learned to Hoop dance from my friends and they learned to dance from their friends. No one is even sure if Hoop dancing is from the Navajo tribe or the Hopi tribes. The lessons that I have learned from hoop have been given to me orally. I tell you all of this because I am not quite sure how to cite or credit my research, but I feel that in order for you to understand why I chose to choreograph my dance in the way that I did I need to share what information I know about hoop dancing with you.
The Hoops themselves symbolize eternity, and healing. Some dancers prefer to have all of their hoops white to represent purity, and others decorate their hoops in patterns and colors that signify their ancestors and heritage. Whichever pattern a dancer chooses to decorate their hoops in is highly symbolic. In honor of my Irish heritage I taped my hoops in four-leaf-clover pattern. Supposable St. Patrick used the three-leaf-clover to represent how God, Jesus, and the Holy Ghost could be like the individual leaves on a three-leaf-clover and yet one in purpose. The four-leaf-clover was considered lucky because the fourth leaf was supposed to represent the person who found the clover, and it showed that they were one in purpose with God, Jesus, and The Holy Ghost. I like my hoops in this pattern because it reminds me that I should give all of my heart, might, and mind to God. Although the only formations that I can make with my hoops are momentary designs my pattern reminds me that what I make in this life should glorify the God Head.
After you have danced for a while you can recognize how different your hoops are. Simply the way you taped or bent each hoop they begin to form them into distinct and individual hoops. There are some hoops that I like to use for back supporters, and others that I think are better at flipping. Most all of my hoops are cluttered with gold and white tape strips but one, and for some reason it feels magically universal and can fit in all of my formations. This hoop is plan black with only the four-leaf-clover patter, but the pattern is why I feel endured to this hoop. I call it the “me” hoop. There is so much that I need to learn that I often feel empty, just as my “me" hoop looks blank. The beautiful lesson is that just as I know were each of my hoops needs to be positioned in a pattern God knows were to position me in his patterns. Despite my ignorance He can use me in his divine creations. I will forever feel endured to this simple hoop that taught me how precious and significant I can become in God’s hands.
In this dance I began and ended using my “me” hoop. When I started I began with just my “me” hoop, but in my final formation I ended with my “me” hoop and another hoop interlaced to represent the sealing power as the triumph of creation.
My favorite things about hoop dancing is the freedom it a lots the dancer. One of those freedoms includes were to lay down your hoops. For this piece I laid my hoops in a complete scattered mess. There were hoops on the right side of the stage, and others on the left. I wanted my hoops disorganized because I wanted to depict scattered Israel, and as I moved throughout the number I wanted to express the literal gathering of Israel.
Hoop is a dance about the power of creation, and not simply expression. When you first start dancing you only have one hoop, because in life you need to learn how to juggle one thing before you can add more things to your life. As your talent improves you being to add more hoops to your patterns and conversely the same can be said about life. You can progressively add more to your life once you are able to control one aspect of your well. I typically dance with eight to ten hoops, but my favorite formations are with only five hoops.
Each formation is a representation of nature: animals, places, and plants. The dancer tries to mimic the animal in their movements. For example one of my favorite formations is the butterfly, and as a dancers moves into the butterfly they keep very fluid movements, with a high arched back, and keep high on their toes just as if they were a butterfly. Compare that to the alligator which is very heavy and low movements. Unlike ballet or ballroom dance there are no standard names for the movements or formations. The exact same formation could be called the eagle by one dancer and the dove by another. It is the dancer’s responsibility to create the animal through their movements.
The formations that I used throughout the number will now be drawn next to the verses that inspired their movements and formations.
Rel A 304 #3
Professor Ludlow
Project: Dance
My audience was those in attendance at the Cultural of Honor. I learned how to bear my testimony of Isaiah 60 through Native American Hoop dancing.
If you have ever listened to Pow Wow music you can imagine the pounding of the drums filling your whole soul to the point that your heart thunders a steady 1-2-1-2-1-2 with the rhythm. From there you add the way your toes feel like butterfly wings as they tap the earth beneath you and the surge of pleasure that drips like sugar through your eardrums and into your pounding heart when you hear the snap of your hoops when you complete a formation. That is what it feels like to hoop dance. I chose this for my Isaiah project because I feel like it describes Isaiah 60. This chapter is about the gathering of Israel. In the dance I performed for the Culture of honor I created formations that I found in these versus to represent both my part in the gathering of Israel, the glory of God’s kingdom, and my sacrifices.
I have honey blond hair, turquoise eyes, strawberry cream skin, and I love to Native American Hoop dance. After finding a white copy paper flyer about Native American Dancing I went to a the club practice, and expected to try a piece of free fry bread and receive a forgetful message about enjoying people’s heritage. Instead I went to the club meeting and made my first set of Native American Hoops. I felt like I was Neil Armstrong returning to earth after visiting the moon when I walked home after that first night, simply because the music, the steps, and the rhythm of the dance felt so foreign to my body. Of course I was at the club dance practice the next week, and the next. Now I cannot even imagine my life without Native American Hoop dancing; I live with the friends I found in that class; I am planning to do my internship on the Navajo Reservation; and I still dance Native American Hoop. Everything that I have learned about Native American Hoop dance has come from my friends and our own experimentation with formations and designs.
I am Irish, English, Dutch, and Swedish. There is not a drop of Native American blood in me. I love my ancestors and my heritage, and I do not want to mock their sacrifices by saying that I wish I had a different heritage! That being said, there are a very limited number of times that I can perform Native American Hoop dancing. In order to perform in a tribal Pow Wow you have to have proof of Native American blood, and I do not. Fortunately, this year I was asked to perform in first annual Culture of Honor at Brigham Young University on November 10th in the Wilkinson Student Ballroom. I decided to use this opportunity to perform for my Isaiah project.
I practice cultural dance every Tuesday and Thursday from seven until eleven with a nonprofit organization. There are about forty members in the group of all diverse backgrounds and heritages. Our purpose is to spread the gospel while we perform in firesides and productions throughout the school year. More meticulous details about the group can be found at www.roctheplanet.org. On Sunday we practice our fireside songs from eight to ten, and on Friday we teach dance at the Provo Middle School. Without including extra practices or fundraisers I am at practice a minimum of ten hours a week. Not all of the time is spent on Hoop dancing. It was natural timing to practice and cerograph the solo I performed during these practices. I was able to learn more formations, better understand the rhythm, and become familiar with the mood of the dance while I practiced cultural dance for the past few months.
To remind ourselves why we are there every practice we recite Joseph Smith’s The Standard of Truth which is, “The Standard of Truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done.” We also recite First Nephi 6:4 which reads, “For the fullness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved.” After wards we have a brief devotional though, two people bear their testimonies, and we close with a prayer. The entire group is about testifying and becoming an example. While I danced it was impossible not to think of the words of Isaiah: missionaries, gathering Israel, or glorifying God and consequently I began to choreograph a hoop dance about one of my favorite sections in Isaiah.
The actual dance that I preformed was centered on Isaiah 60. The night of the performance I had my mother video tap the dance… but she forgot to turn on the video recorder. I apologize, but I was really unable to include the performance because it was never recorded. Instead I have explained why I chose the formations and patterns that I did in the dance and their application to Isaiah 60 and I attached drawn pictures of the formations that I used to depict the verses.
The research that I have done for this project I feel is a little informal, because most of it is based on suppressions and traditions. I learned to Hoop dance from my friends and they learned to dance from their friends. No one is even sure if Hoop dancing is from the Navajo tribe or the Hopi tribes. The lessons that I have learned from hoop have been given to me orally. I tell you all of this because I am not quite sure how to cite or credit my research, but I feel that in order for you to understand why I chose to choreograph my dance in the way that I did I need to share what information I know about hoop dancing with you.
The Hoops themselves symbolize eternity, and healing. Some dancers prefer to have all of their hoops white to represent purity, and others decorate their hoops in patterns and colors that signify their ancestors and heritage. Whichever pattern a dancer chooses to decorate their hoops in is highly symbolic. In honor of my Irish heritage I taped my hoops in four-leaf-clover pattern. Supposable St. Patrick used the three-leaf-clover to represent how God, Jesus, and the Holy Ghost could be like the individual leaves on a three-leaf-clover and yet one in purpose. The four-leaf-clover was considered lucky because the fourth leaf was supposed to represent the person who found the clover, and it showed that they were one in purpose with God, Jesus, and The Holy Ghost. I like my hoops in this pattern because it reminds me that I should give all of my heart, might, and mind to God. Although the only formations that I can make with my hoops are momentary designs my pattern reminds me that what I make in this life should glorify the God Head.
After you have danced for a while you can recognize how different your hoops are. Simply the way you taped or bent each hoop they begin to form them into distinct and individual hoops. There are some hoops that I like to use for back supporters, and others that I think are better at flipping. Most all of my hoops are cluttered with gold and white tape strips but one, and for some reason it feels magically universal and can fit in all of my formations. This hoop is plan black with only the four-leaf-clover patter, but the pattern is why I feel endured to this hoop. I call it the “me” hoop. There is so much that I need to learn that I often feel empty, just as my “me" hoop looks blank. The beautiful lesson is that just as I know were each of my hoops needs to be positioned in a pattern God knows were to position me in his patterns. Despite my ignorance He can use me in his divine creations. I will forever feel endured to this simple hoop that taught me how precious and significant I can become in God’s hands.
In this dance I began and ended using my “me” hoop. When I started I began with just my “me” hoop, but in my final formation I ended with my “me” hoop and another hoop interlaced to represent the sealing power as the triumph of creation.
My favorite things about hoop dancing is the freedom it a lots the dancer. One of those freedoms includes were to lay down your hoops. For this piece I laid my hoops in a complete scattered mess. There were hoops on the right side of the stage, and others on the left. I wanted my hoops disorganized because I wanted to depict scattered Israel, and as I moved throughout the number I wanted to express the literal gathering of Israel.
Hoop is a dance about the power of creation, and not simply expression. When you first start dancing you only have one hoop, because in life you need to learn how to juggle one thing before you can add more things to your life. As your talent improves you being to add more hoops to your patterns and conversely the same can be said about life. You can progressively add more to your life once you are able to control one aspect of your well. I typically dance with eight to ten hoops, but my favorite formations are with only five hoops.
Each formation is a representation of nature: animals, places, and plants. The dancer tries to mimic the animal in their movements. For example one of my favorite formations is the butterfly, and as a dancers moves into the butterfly they keep very fluid movements, with a high arched back, and keep high on their toes just as if they were a butterfly. Compare that to the alligator which is very heavy and low movements. Unlike ballet or ballroom dance there are no standard names for the movements or formations. The exact same formation could be called the eagle by one dancer and the dove by another. It is the dancer’s responsibility to create the animal through their movements.
The formations that I used throughout the number will now be drawn next to the verses that inspired their movements and formations.
REG
Project: Dance
Audience: Professor Ludlow and Teacher Assistants
Objective: To learn how to bear my testimony through dance and song, specifically through Native American Hoop dance
Research: The research that I have done for this project I feel is a little informal, because most of it is based on suppressions and traditions. I learned to Hoop dance from my friends and they learned to dance from their friends. No one is even sure if Hoop dancing is from the Navajo tribe or the Hopi tribes. The lessons that I have learned from hoop have been given to me orally. I tell you all of this because I am not quite sure how to cite or credit my research.
This fall I joined the Remembering Our Culture nonprofit dance group and travel across the nation singing and dancing traditional style dances: Latin, Asian, Native American, African, Pacific Islands, and Indian. There are about forty members in the group of all divers backgrounds and heritages. Our purpose is to spread the gospel while we perform in firesides and productions through out the school year. More meticulous details about the group can be found at www.roctheplanet.org, but for this paper I would like to focus on my personal connection between Remembering Our Culture and Isaiah.
I have honey blond hair, turquoise eyes, strawberry cream skin, and I love to Native American Hoop dance. After finding a white copy paper flyer about Native American Dancing I went to a the club practice, and expected to try a piece of free fry bread and receive a forgetful message about enjoying people’s heritage. Instead I went to the club meeting and made my first set of Native American Hoops. I felt like I was Neil Armstrong returning to earth after visiting the moon when I walked home after that first night, simply because the music, the steps, and the rhythm of the dance felt so foreign to my body. Of course I was at the club dance practice the next week, and the next. Now I can not even imagine my life without Native American Hoop dancing; I live with the friends I found in that class; I am planning to do my internship on the Navajo Reservation; and I still dance Native American Hoop.
If you have ever listened to Pow Wow music you can imagine the pounding of the drum filling your whole soul to the point that your heart thunders a steady 1-2-1-2-1-2 with the rhythm. From there you add the way your toes feel like butterfly wings as they tap the earth beneath you and the surge of pleasure that drips like sugar through your eardrums and into your pounding heart when you hear the snap of your hoops when you complete a formation. That is what it feels like to hoop dance. I chose this for my Isaiah project because I feel like it describes Isaiah 60. This chapter is about the gathering of Israel. In the dance the I preformed for the Culture of honor I created formations that I found in these versus to represent both my part in the gathering of Israel, the glory of God’s kingdom, and my sacrifices.
The Hoops themselves symbolize eternity, and healing. Some dancers prefer to have all of their hoops white to represent purity, and others decorate their hoops in patterns and colors that signify their ancestors and heritage. Which ever pattern a dancer chooses to decorate their hoops in is highly symbolic. In honor of my Irish heritage I taped my hoops in four-leaf-clover pattern. Suposably St. Patrick used the three-leaf-clover to represent how God, Jesus, and the Holy Ghost could be like the individual leaves on a three-leaf-clover and yet one in purpose. The four-leaf-clover was considered lucky because the fourth leaf was suppose to represent the person who found the clover, and it showed that they were one in purpose with God, Jesus, and The Holy Ghost. I like my hoops in this pattern because it reminds me that I should give all of my heart, might, and mind to God. Although the only formations that I can make with my hoops are momentary designs my pattern reminds me that what I make in this life should glorify the God Head.
After you have danced for a while you can recognize how different your hoops are. Simply the way you taped or bent each hoop they begins to form them into distinct and individual hoops. There are some hoops that I like to use for back supporters, and others that I think are better at flipping. Most all of my hoops are cluttered with gold and white tape strips but one, and for some reason it feels magically universal and can fit in all of my formations. This hoop is plan black with only the four-leaf-clover patter, but the pattern is why I feel endured to this hoop. I call it the “me” hoop. There is so much that I need to learn that I often feel empty, just as my “me“ hoop looks blank. The beautiful lesson is that just as I know were each of my hoops needs to be positioned in a pattern God knows were to position me in his patterns. Despite my ignorance He can use me in his divine creations. I will forever feel endured to this simple hoop that taught me how precious and significant I can become in God’s hands.
Hoop is a dance about the power of creation, and not simply expression. When you being dancing you start with only one hoop, because in life you need to learn how to juggle one thing before you can add more things to your life. As your talent improves you being to add more hoops to your patterns and conversely the same can be said about life. You can progressively add more to your life once you are able to control one aspect of your well.
Goal: I am Irish, English, Dutch, and Swedish. There is not a drop of Native American blood in me. I love my ancestors and my heritage, and I do not want to mock their sacrifices by saying that I wish I had a different heritage! That said, there are a very limited number of times that I can perform Native American Hoop dancing. In order to perform in a tribal pow wow you have to have Native American blood, and I do not. Fortunately this year I was asked to perform in first annual Culture of Honor at Brigham Young University on November 10th in the Wilkinson Student Ballroom.
Plan: As a members of Remembering Our Culture we practice our dances every Tuesday and Thursday from seven until eleven. On Sunday we practice our fireside songs from eight to ten, and on Friday we teach dance at the Provo Middle School. Without including extra practices or fundraisers I am at practice a minimum of ten hours a week. Not all of the time is spent on Hoop dancing, but I was able to practice and cerograph a solo that I preformed at the Culture of Honor night on November 10th at the Brigham Young Student Ballroom.
Event: I sat in the backstage dressing room fidgeting with the tape around my hoops. My outfit was borrowed. The beadwork on the front was of a horse when my friend
Every practice we recite Joseph Smith’s The Standard of Truth which is, “The Standard of Truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done.”
We also recite First Nephi 6:4 which reads, “for the fulness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved.”
We practice our dance routines every Tuesday and Thursday from seven until eleven. On Sunday we practice our fireside songs from eight to ten, and on Friday we teach dance at the Provo Middle School.
Audience: Professor Ludlow and Teacher Assistants
Objective: To learn how to bear my testimony through dance and song, specifically through Native American Hoop dance
Research: The research that I have done for this project I feel is a little informal, because most of it is based on suppressions and traditions. I learned to Hoop dance from my friends and they learned to dance from their friends. No one is even sure if Hoop dancing is from the Navajo tribe or the Hopi tribes. The lessons that I have learned from hoop have been given to me orally. I tell you all of this because I am not quite sure how to cite or credit my research.
This fall I joined the Remembering Our Culture nonprofit dance group and travel across the nation singing and dancing traditional style dances: Latin, Asian, Native American, African, Pacific Islands, and Indian. There are about forty members in the group of all divers backgrounds and heritages. Our purpose is to spread the gospel while we perform in firesides and productions through out the school year. More meticulous details about the group can be found at www.roctheplanet.org, but for this paper I would like to focus on my personal connection between Remembering Our Culture and Isaiah.
I have honey blond hair, turquoise eyes, strawberry cream skin, and I love to Native American Hoop dance. After finding a white copy paper flyer about Native American Dancing I went to a the club practice, and expected to try a piece of free fry bread and receive a forgetful message about enjoying people’s heritage. Instead I went to the club meeting and made my first set of Native American Hoops. I felt like I was Neil Armstrong returning to earth after visiting the moon when I walked home after that first night, simply because the music, the steps, and the rhythm of the dance felt so foreign to my body. Of course I was at the club dance practice the next week, and the next. Now I can not even imagine my life without Native American Hoop dancing; I live with the friends I found in that class; I am planning to do my internship on the Navajo Reservation; and I still dance Native American Hoop.
If you have ever listened to Pow Wow music you can imagine the pounding of the drum filling your whole soul to the point that your heart thunders a steady 1-2-1-2-1-2 with the rhythm. From there you add the way your toes feel like butterfly wings as they tap the earth beneath you and the surge of pleasure that drips like sugar through your eardrums and into your pounding heart when you hear the snap of your hoops when you complete a formation. That is what it feels like to hoop dance. I chose this for my Isaiah project because I feel like it describes Isaiah 60. This chapter is about the gathering of Israel. In the dance the I preformed for the Culture of honor I created formations that I found in these versus to represent both my part in the gathering of Israel, the glory of God’s kingdom, and my sacrifices.
The Hoops themselves symbolize eternity, and healing. Some dancers prefer to have all of their hoops white to represent purity, and others decorate their hoops in patterns and colors that signify their ancestors and heritage. Which ever pattern a dancer chooses to decorate their hoops in is highly symbolic. In honor of my Irish heritage I taped my hoops in four-leaf-clover pattern. Suposably St. Patrick used the three-leaf-clover to represent how God, Jesus, and the Holy Ghost could be like the individual leaves on a three-leaf-clover and yet one in purpose. The four-leaf-clover was considered lucky because the fourth leaf was suppose to represent the person who found the clover, and it showed that they were one in purpose with God, Jesus, and The Holy Ghost. I like my hoops in this pattern because it reminds me that I should give all of my heart, might, and mind to God. Although the only formations that I can make with my hoops are momentary designs my pattern reminds me that what I make in this life should glorify the God Head.
After you have danced for a while you can recognize how different your hoops are. Simply the way you taped or bent each hoop they begins to form them into distinct and individual hoops. There are some hoops that I like to use for back supporters, and others that I think are better at flipping. Most all of my hoops are cluttered with gold and white tape strips but one, and for some reason it feels magically universal and can fit in all of my formations. This hoop is plan black with only the four-leaf-clover patter, but the pattern is why I feel endured to this hoop. I call it the “me” hoop. There is so much that I need to learn that I often feel empty, just as my “me“ hoop looks blank. The beautiful lesson is that just as I know were each of my hoops needs to be positioned in a pattern God knows were to position me in his patterns. Despite my ignorance He can use me in his divine creations. I will forever feel endured to this simple hoop that taught me how precious and significant I can become in God’s hands.
Hoop is a dance about the power of creation, and not simply expression. When you being dancing you start with only one hoop, because in life you need to learn how to juggle one thing before you can add more things to your life. As your talent improves you being to add more hoops to your patterns and conversely the same can be said about life. You can progressively add more to your life once you are able to control one aspect of your well.
Goal: I am Irish, English, Dutch, and Swedish. There is not a drop of Native American blood in me. I love my ancestors and my heritage, and I do not want to mock their sacrifices by saying that I wish I had a different heritage! That said, there are a very limited number of times that I can perform Native American Hoop dancing. In order to perform in a tribal pow wow you have to have Native American blood, and I do not. Fortunately this year I was asked to perform in first annual Culture of Honor at Brigham Young University on November 10th in the Wilkinson Student Ballroom.
Plan: As a members of Remembering Our Culture we practice our dances every Tuesday and Thursday from seven until eleven. On Sunday we practice our fireside songs from eight to ten, and on Friday we teach dance at the Provo Middle School. Without including extra practices or fundraisers I am at practice a minimum of ten hours a week. Not all of the time is spent on Hoop dancing, but I was able to practice and cerograph a solo that I preformed at the Culture of Honor night on November 10th at the Brigham Young Student Ballroom.
Event: I sat in the backstage dressing room fidgeting with the tape around my hoops. My outfit was borrowed. The beadwork on the front was of a horse when my friend
Every practice we recite Joseph Smith’s The Standard of Truth which is, “The Standard of Truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done.”
We also recite First Nephi 6:4 which reads, “for the fulness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved.”
We practice our dance routines every Tuesday and Thursday from seven until eleven. On Sunday we practice our fireside songs from eight to ten, and on Friday we teach dance at the Provo Middle School.
Saturday, November 13, 2010
SFL 210 essay write up for three others
Individuals should be honest with themselves. It is simpler to characterize the traits of dishonesty in order to define honesty, because dishonesty is to engage in behavior that the individual recognizes and defines as morally wrong (Mayhew, Hubbard, Finelli, Harding, Trevor, Carpenter, Donald, 2009, page 441) An example of dishonesty is cheating on an exam, and justifying the action either because others are doing it, out of fear of failing, or by blaming others (Rogers, 2010, page 243) In this same example an honest individual would be not cheat on the exam even if everyone else is and accept the score as a result of his or her own actions.
Mayhew, Matthew J., Hubbard, Steven M., Finelli, Cynthia J., Harding, Trevor S ., Carpenter, Donald D. (2009). Using Structural Equation Modeling to Validate the Theory of Planned Behavior as a Model for Predicting Student Cheating. The Review of Higher Education, 32 (4), 441-468. Retrieved from http://sfx.lib.byu.edu/index.php
Rogers, Laura (2010). Ethical dilemmas in education: standing up for honesty and integrity. Journal of moral education, 39 (2), 243 -248. Retrieved from http://sfx.lib.byu.edu/index.php
Socially competent individuals can develop intimate friendships. A friendship is a relationship between two people that does not demand or pretend perfection, recognizes individual thoughts and feelings, and exemplifies honesty and unity. (Hanks, 1984) One example of friendship is marriage. It is not simply the legal union to two individuals that creates a friendship in a marriage but the relationship that is defined above (Gutierrez, 2007).
Gutierrez, Lorinda A. (2007). The development of READY-A (Ready Inventory for Adolescents) : an assessment of adolescent relationship competence. Provo, Utah: Brigham Young University. Retrieved from http://sfx.lib.byu.edu/index.php
Hanks, Marion D. (1984). Marriage> Latter Day Saints General Conference. October. 47. Retrieved from http://sfx.lib.byu.edu/index.php
An important communication cerateristic is turn-about. This is the socially comfortable sequence of the altering talk and silences among the parties in a converstation, and the way such transfers are coordinated (Sacks, Schegoloff, & Jefferson, 1974, page 696). An example of turn-about is when at a ward opening social the bishop asks a new ward member where they are from and the person responds does not only by answering the question but includes a follow up question of the same nature, such as if the bishop has lived here their whole life (Schegoloff & Jefferson, 1974, page 696).
Sacks, Harvey, Schegoloff, Emanuel A., Jefferson, Gail (1974). Language: A Simplest Systematics for the Organization of Turn Taking for Conversation. Linguistic Society of America, 50 (4), 696-735. Retrieved from http://www.jstor.org
Schegloff, Emanuel A. (2000) Overlapping talk and the organization of turn-taking for conversation. Language in Society, 29, 1-63. Retrieved from http://www.jstor.org
Mayhew, Matthew J., Hubbard, Steven M., Finelli, Cynthia J., Harding, Trevor S ., Carpenter, Donald D. (2009). Using Structural Equation Modeling to Validate the Theory of Planned Behavior as a Model for Predicting Student Cheating. The Review of Higher Education, 32 (4), 441-468. Retrieved from http://sfx.lib.byu.edu/index.php
Rogers, Laura (2010). Ethical dilemmas in education: standing up for honesty and integrity. Journal of moral education, 39 (2), 243 -248. Retrieved from http://sfx.lib.byu.edu/index.php
Socially competent individuals can develop intimate friendships. A friendship is a relationship between two people that does not demand or pretend perfection, recognizes individual thoughts and feelings, and exemplifies honesty and unity. (Hanks, 1984) One example of friendship is marriage. It is not simply the legal union to two individuals that creates a friendship in a marriage but the relationship that is defined above (Gutierrez, 2007).
Gutierrez, Lorinda A. (2007). The development of READY-A (Ready Inventory for Adolescents) : an assessment of adolescent relationship competence. Provo, Utah: Brigham Young University. Retrieved from http://sfx.lib.byu.edu/index.php
Hanks, Marion D. (1984). Marriage> Latter Day Saints General Conference. October. 47. Retrieved from http://sfx.lib.byu.edu/index.php
An important communication cerateristic is turn-about. This is the socially comfortable sequence of the altering talk and silences among the parties in a converstation, and the way such transfers are coordinated (Sacks, Schegoloff, & Jefferson, 1974, page 696). An example of turn-about is when at a ward opening social the bishop asks a new ward member where they are from and the person responds does not only by answering the question but includes a follow up question of the same nature, such as if the bishop has lived here their whole life (Schegoloff & Jefferson, 1974, page 696).
Sacks, Harvey, Schegoloff, Emanuel A., Jefferson, Gail (1974). Language: A Simplest Systematics for the Organization of Turn Taking for Conversation. Linguistic Society of America, 50 (4), 696-735. Retrieved from http://www.jstor.org
Schegloff, Emanuel A. (2000) Overlapping talk and the organization of turn-taking for conversation. Language in Society, 29, 1-63. Retrieved from http://www.jstor.org
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