Anthropology Final Exam Essay Example | Topics and Well Written Essays - 1500 words

Anthropology Final Exam - Essay Example Humor is used in every level of society, in every country in the world. It may be seen as a ploy to garner the interest or desire of other people, namely women, as it is often quoted as being a prerequisite for a man to make a woman laugh. According to the website www.makewomenlaugh.org (2010), â€Å"humor is the key to attracting women.† It is seen as a huge role taker in life in attraction in meeting as well as relationships. Humor begets laughter, begets attraction and so on. â€Å"Men who can make women laugh are irresistible†¦Ã¢â‚¬  (www.makewomenlaugh.org, 2010). In a study performed by Martin & Gray, (1996), they sought to prove that humor might not be appreciated without a boost from audience laughter in situation comedies. Martin & Gray state in their hypothesis that â€Å"genuinely funny material† would be shown to the test group, with the existence of audience laughter will increase the natural occurrence of laughter of the individual. Although publish ed in a renowned periodical, I believe that Martin & Gray are right in this hypothesis, which they later proved. However, what may be â€Å"genuinely funny material† to one person may be dry, boring and dull to another. Humor is not something that can be categorized into any single section. Although similar to the aforementioned comparison of beauty, what is funny to one may be offensive to another. Therefore, it appears that the influence of the masses is what makes a mass produced bit of material funny or not. This closes many doors to those who find humor in otherwise unfunny circumstances. When it comes to humor, I completely support taking the First Amendment as it is written. There are no exceptions needed to employ it in regards to humor. We were given the protected right of freedom of speech, regardless of whether one person or millions agree or disagree. It is no different than watching a television program, which is known by the popular masses to be funny, while oth ers see no humor in it whatever. If you do not like what you are watching or hearing, change the channel or walk away. It is that simple. We as humans do that every single day, in the grocery store, at work or at home. If we do not like it, we can either do something to try changing it or walking away from it. If our attempts at changing the circumstance we do not like fail, we still have the option of protecting ourselves from it by ignoring it. The right to the freedom of speech was granted us by our Founding Fathers and by God Himself, in His provision of free will. We as humans should be afforded this right at any cost, as the right to speak freely is as important as the right to walk down the street of our neighborhood or use the restroom as we need. It may offend some or make others cry with laughter, but it is a protection that we were first given by God and was reiterated into law by our Founding Fathers. It often appears that women find different types of humor less funny t han others do, while men see things differently. Women tend not to engage in public rituals of humor with the result of embarrassment or insult. Men seem to have the market cornered on this. Men more typically employ â€Å"verbal duels, ritual insults, practical jokes, pranks, slapstick, institutionalized clowning and institutionalized joking†¦Ã¢â‚¬ , whereas women generally focus on the activities and appearance of the men in

Presidential Campaign Ads Essay Example for Free

Presidential Campaign Ads Essay Presidential campaign commercials are truly an efficient means to persuade voters to give their full support of the candidates. Aside from posters and town-to-town campaigns, these political commercials give additional projection to the candidates and also influence the people’s mind to win their ballots. On the site’s examples, the presidential candidates’ ads were somewhat similar to each other. They exhibit the candidates’ short biography, their visions and missions. Despite the soaring price needed to produce these ads, politicians still prefer these kinds of campaign paraphernalia because almost all households have televisions. These commercials are successful, given that the candidate with the more accurate and understandable ad would most likely make it to the presidential throne. The 1984 Presidential Commercial The 1984 ads were effective on Reagan’s campaign for presidency. Along with his undisputed public appeal, he was able to win the votes of his countrymen. The ad’s themes, â€Å"Prouder, Stronger and Better,†, for example, signified Reagan’s commitment to develop the country more, fulfill his citizens’ pleas and to continue his unfinished tasks since it was his second term. With these ads, people would surely be convinced of Reagan’s instincts on political ethics. Reagan, who was also referred as the â€Å"Teflon President† because of his viable abilities in resolving national problems, made a record for having one of the landslide wins in the election since 1936. On the other hand, the opposition, which was led by Vice President Mondale, experienced turmoil during his campaign for presidency. Aside for his unproven charisma, his campaign tactics were also unenviable which caused him his downfall and his chance to sit on the presidential throne. His ads were nothing compared to Reagan’s. They were not that understandable and accurate.

Garden for the Blind :: Architecture Design Essays

Garden for the Blind â€Å"Some great gardens unfold like a narrative or a piece of music as we move through them and view their carefully choreographed wonders.† â€Å"To really know why San Francisco is not Paris you must sense it.† These words, quoted by Moore, Mitchell and Turnbull and Malnar and Vodvarka respectively (in Sensory Design), are what inspired me to create not only a garden for the blind, but a sense of place and feeling for those lacking sight. While reading the selected excerpts from both Sensory Design and The Rise of the Creative Class I realized that there is more to designing a garden for the blind than simply selecting plants with specific textures and scents; it is creating an entire place, a gestalt of the senses if you will, that creates a whole sense of being in the garden. Florida refers to creativity as â€Å"the process of destroying ones gestalt in favor of a better one.† My ideal garden for the blind creates a gestalt without a visual field. Using th e kinesthetic sense of the distinctive land behind Hume, along with carefully selected auditory, olfactory, and tactile experiences, the garden for the blind will create a gestalt of its own, where even a seeing person feels they no longer need their sight. I want to appeal to the senses, but not overwhelm them. This is why I decided to divide the garden almost into sections. The only predominate sense not divided at all will be sound. Ideally, in the center of the garden will be beautiful statue, with many curves and crevices, that also has running water (a bird bath would be perfect). While this might not work on the slopping land behind Hume, hopefully at least a small structure will be feasible and provide something else for the hands to explore as well as the constant, pleasing sound of running water. When walking through the butterfly rainforest with my eyes closed, my favorite part was when I was near water. The sound of water truly made me feel like I was in a nature scene; it also gave me a sense of direction and was remarkably soothing in a somewhat stressful situation (I do not normally walk through unfamiliar areas with my eyes closed). The sound of water is a must for my garden. Also providing sound, I want to attract birds. I read that Bee Balm is an excellent attractor of hummingbirds and butterflies (which I learned from the butterfly rainforest can create quite a sensation when they land on you). Garden for the Blind :: Architecture Design Essays Garden for the Blind â€Å"Some great gardens unfold like a narrative or a piece of music as we move through them and view their carefully choreographed wonders.† â€Å"To really know why San Francisco is not Paris you must sense it.† These words, quoted by Moore, Mitchell and Turnbull and Malnar and Vodvarka respectively (in Sensory Design), are what inspired me to create not only a garden for the blind, but a sense of place and feeling for those lacking sight. While reading the selected excerpts from both Sensory Design and The Rise of the Creative Class I realized that there is more to designing a garden for the blind than simply selecting plants with specific textures and scents; it is creating an entire place, a gestalt of the senses if you will, that creates a whole sense of being in the garden. Florida refers to creativity as â€Å"the process of destroying ones gestalt in favor of a better one.† My ideal garden for the blind creates a gestalt without a visual field. Using th e kinesthetic sense of the distinctive land behind Hume, along with carefully selected auditory, olfactory, and tactile experiences, the garden for the blind will create a gestalt of its own, where even a seeing person feels they no longer need their sight. I want to appeal to the senses, but not overwhelm them. This is why I decided to divide the garden almost into sections. The only predominate sense not divided at all will be sound. Ideally, in the center of the garden will be beautiful statue, with many curves and crevices, that also has running water (a bird bath would be perfect). While this might not work on the slopping land behind Hume, hopefully at least a small structure will be feasible and provide something else for the hands to explore as well as the constant, pleasing sound of running water. When walking through the butterfly rainforest with my eyes closed, my favorite part was when I was near water. The sound of water truly made me feel like I was in a nature scene; it also gave me a sense of direction and was remarkably soothing in a somewhat stressful situation (I do not normally walk through unfamiliar areas with my eyes closed). The sound of water is a must for my garden. Also providing sound, I want to attract birds. I read that Bee Balm is an excellent attractor of hummingbirds and butterflies (which I learned from the butterfly rainforest can create quite a sensation when they land on you).

Models and Theories Essay

New technological advances have changed the way organizations are preparing for the future. Management must focus on the human implications resulting from the implementation of new technology and be prepared for resistance and human implications resulting from technological changes. The way management prepares for the change can create a smooth transition or failure. Many theories and models for change have been created to help this transition. Choosing the right model or theory for your work place depends on the type of organization. Although you do not know how the workforce will react to the change, it is important to implement a strategy that will help foster the change. Many factors needed to be weighed to implement a successful change strategy. Management needs to look at the organizational culture, the challenges of implementing the change and the tactics they will use to overcome resistance of the change. There are many different models and theories involving change management. The first model is appreciative inquiry. â€Å"Appreciative inquiry is a form of action research that attempts to create new theories, ideas and images that aid in the developmental change of a system (Bushe, Gervase, 2001). † Appreciative inquiry is a collection of people’s positive experiences and tries to find ways to emulate them. A disadvantage to appreciative inquiry is that there is no set way of collecting data. â€Å". The basic process of appreciative inquiry is to begin with a grounded observation of the â€Å"best of what is†, then through vision and logic collaboratively articulate â€Å"what might be†, ensuring the consent of those in the system to â€Å"what should be† and collectively experimenting with â€Å"what can be (Cooperrider & Srivastya, 1990)†. An advantage to appreciative inquiry is that organizations can build from previous positive experiences. This method also promotes group cohesiveness and bonding over shared experiences. The open-systems theory is a model that seeks to omprehend the interdependencies between the organization and its environment. â€Å"To conceptualize an organization as an open system is to emphasize the importance of its environment, upon which the maintenance, survival, and growth of an open system depend. A systems approach to organizations begins with the postulate that they are open systems which, of necessity, engage in various modes of exchange with their environment (Katz and Kahn, 1966)†. The open-systems method developed by Bertalanffy in 1956, uses action plans and problem solving techniques. Considering the task elements involved for groups, collective efficiency perceptions of groups may influence their effectiveness (Gibson, 1999). Leaders in an organizational change will face many different kinds of resistance. These changes arise from perceived threats and changing of their normal work routine. According to Lewins force field analysis, â€Å" an issue is held in balance by the interaction of two opposing sets of forces, those seeking the change and those attempting to maintain the status quo; the resisting forces† (Lewin, Kurt). The change model by Beckhard, states, â€Å"employee involvement is essential in understanding the connection between employee empowerment and organizational success†. The three components of overcoming resistance in this method are dissatisfaction with the current situation, vision of the future, and achievable steps to reaching this vision. The catastrophe theory looks at change in a mathematical formula. The catastrophe theory states that once an organization is out of its stable or preferred state there is no continuous way back.

Hazara people Essay

1. Friendship, guilt, redemption â€Å"He knew about Assef, the kite, the money, the watch with the lightning bolt hands. He had always known. ‘Come. There is a way to be good again,’ Rahim Khan had said on the phone just before hanging up. Said it in passing, almost as an afterthought. † (Chapter 14, pg 202). This quote symbolizes how Amir strived to do everything to forget, all he needed to do was to fly to Pakistan and see what Rahim Khan wanted him to do. So that’s exactly what Amir did. Rahim Khan tells Amir that â€Å"there is a way to be good again†. Amir knew straightaway what he was talking about. He realizes, that all of those years, Rahim Khan had known about Assef, the kite, the money, the watch with the lightning bolt hands. He had always known. Rahim Khan had knew about Hassan getting raped. He needs to go to Afghanistan and talk about the ‘unspoken secret’ they both knew about. After the phone conversation, Amir keeps remembering Hassan saying ‘for you, a thousand times over! ’ Thinking of this, he knows he has to go to Afghanistan, see Rahim Khan, uncover the secrets and do whatever he asks to ‘be good again’. By this he means that Amir has the opportunity to make up for his betrayal of Hassan by saving his son, Sohrab. Rahim Khan knows what really happened to Hassan and also knows that this has been bothering Amir for years so he is basically implying that Amir can still redeem himself if he goes back to Afghanistan. When Amir ran, he ran from jealousy and fear; fear of Assef and fear of his own reputation as a Pashtun standing up for a Hazara. The negativity of the social setting influenced Amir’s rash decision on betraying Hassan. The prevailing theme of guilt and redemption is weaved through the journey of Amir’s life, influenced by the society, where Hazaras are betrayed. 2. Parental relationships â€Å"Here is another cliche my creative writing teacher would have scoffed at; like father like son. But, it was true, wasn’t it? As it turned out, Baba and I were more alike than I’d ever known. We had both betrayed the people who would have given their lives for us. And with that came this realization: that Rahim Khan had summoned me there to atone not just for my sins but for Baba’s too. † (Chapter 18, pg 238) I chose this quote because not only is it ironic in and of itself, but it also ironically characterizes all the characters in the novel. Amir felt his â€Å"sin†Ã¢â‚¬â€betraying Hassan—made him so different from his father. He has spent much of his life trying to please Baba and mimic his father’s life. It is ironic that now, all these years later, when he discovers he and had father were so similar, it sickens him rather than bringing him joy. In the novel, he continually states that he would’ve never would have dreamed that Baba’s greatest sin would be theft on so many different levels (stealing wife, purity, truth) and gone against the nang and namoos, he so adamantly preached to his son. Amir and Baba’s relationship changes throughout the novel. The novel starts out with Amir doing whatever he could to win his father’s attention, which includes betraying his best friend, Hassan. He betrayed Hassan for his father’s full attention. He then earns it when Hassan and Ali move out and Baba and Amir move to America. This quote shows that Amir and Baba are very alike. They both betrayed their best friends. Baba betrayed Ali by sleeping with his wife, and Amir betrayed Hassan by not standing up for him while getting assaulted. Then they both try to redeem themselves with doing other good deeds. Baba, running an orphanage, and Amir going back to Kabul to save Sohrab, Hassan’s son. 3. Maturing â€Å"Earlier in the morning, when I was certain no one was looking, I did something I had done twenty-six years earlier: I planted a fistful of crumpled money under a mattress† (Chapter 19, pg 254) This quote shows how Amir had changed and grew more mature than before. In Kabul, before he had done the same thing to kick out Ali and Hassan. â€Å"I lifted Hassan’s mattress and planted my new watch and a handful of Afghani bills under it. I waited another thirty minutes. Then I knocked on Baba’s door and told what I hoped would be the last in a long line of shameful lies. † (pg. 110) Before, when he put the money under Hassan’s mattress, it was a coward move. He did it so Baba would get rid of both Hassan and Ali. Amir kept trying to cover up his past and get rid of it by setting Hassan up. He thought if Hassan left, then everything would go back to normal, but it didn’t. Now, Amir had a heart. Rahim Khan told Amir to come back to Afghanistan to rescue Hassan’s son Sohrab. Amir stayed with Wahid’s family. They didn’t have much at all. They served Amir all their food they had. Amir felt guilty for all the riches he had. Living in America, without war, having sanitary living conditions and enough food for meals three times a day. So, when it was time for Amir to leave, he snuck a fistful of money under the mattress. This time, it wasn’t a coward who had done it, it had been a loving, but guilty man. Amir was slowly paying back his dues and hardships he had created in the past. 4. Strength of the human spirit â€Å"Then I told him I was going to Kabul. Told him to call the Caldwells in the morning. ‘I’ll pray for you, Amir jan,’ he said. †(Chapter 18 pg 239) Not only did Amir not stand up for himself, he did not stand up for others either (like Hassan when he got raped). Amir didn’t dare to say his opinion, to the public, or to Assef that he and Hassan are friends because Hassan is Hazara and always was going to be. Later that changes. He fights for Sohrab, in fact what he really is doing is fighting back for all the times he didn’t fight for Hassan, against Assef. In the fight he gets hare lipped just like Hassan, I think that’s a symbol. A symbol that says that he has become as brave as Hassan. Another thing that indicates this change is that in the dreams he used to have where he couldn’t part his father from the bear he later dreams of himself as the bear. He always admired his father, and his father was very brave. Bears are significant as brave and fearless. Back in Kabul, it seemed like Amir was finally doing something good in his life. After some misgivings, Amir agrees to rescue Hassan’s son, Sohrab, from an orphanage in Kabul. Amir even fights against a Taliban official who turns out to be Assef in order to save Sohrab. This reminds Amir and the readers that this time it wasn’t Hassan who was in Assef’s fist, it was his son and Amir had to save Sohrab because he couldn’t save Hassan last time. This is action instead of inaction; bravery instead of cowardice; selflessness instead of self-absorption. Perhaps this streak of good deeds will make up for his betrayal of Hassan. It’s almost as if the confident Amir combines with the helpless and coward childhood Amir. While saving Sohrab, Amir makes a huge mistake and goes back on a promise to Sohrab. As a result, Sohrab tries to commit suicide. We’re watching Amir repeat mistakes from the past even as he attempts to put the past to rest. This is Amir at his best and worst and perhaps this is the real Amir that really combines all the previous versions of him. He’s weak and blind, but also essentially kind. He’s jealous, but in the end only wants to be loved. Even though sometimes during the book, we would want to scream at Amir, but as we know that he’s an utterly human character, and can’t blame him for anything. 5. ‘Discrimination and prejudice â€Å"True, I hadn’t made Ali step on that land mine, and I hadn’t brought the Taliban to the house to shoot Hassan. But I had driven Hassan and Ali out of the house. Was it too far-fetched to think things might have turned out differently if I hadn’t? Maybe Baba would have brought them to America. Maybe Hassan would have a home of his own now, a job, a family, a life in a country where no one cared that he was a Hazara, where most people didn’t even know what a Hazara was. Maybe not. But maybe so. † (Chapter 18, pg 238) The Kite Runner tackles the issue of discrimination in Afghanistan with an example of the relationship between Pashtuns and Hazaras. Baba’s father sets an example for Amir of being kind to Hazara people, even though they are historically not appreciated and persecuted. Baba could have easily sent Ali to an orphanage after his parents’ death, but he chose not to and picked the decision of raising him in his household. Baba does the same with Hassan, although this is because of the fact that Hassan is actually his son after all. Even in Baba’s house, the house of best intentions, the class barrier between the Pashtuns and Hazaras endures. Ali is as dear to Baba as a brother. Baba calls him â€Å"family. † But Ali still lives in a hut and sleeps on a mattress on the floor. He tends the garden, cooks, and cleans up after Baba, and raises Hassan to do the same. So strong is Hassan’s identity as a servant that even as an adult, when Baba is gone, he has no sense of entitlement. He insists on staying in the hut and doing housework. When Hassan dies defending Baba’s house, he does so not because he feels it belongs to him, but because he is being loyal to Baba and Amir. Discrimination is everywhere and nowhere at the same time. Assef tells Amir, â€Å"Afghanistan is like a beautiful mansion littered with garbage, and someone has to take out the garbage. † Like his idol, Hitler, he feels entitled to killing those he deems unworthy of living in his land. He even relishes the term â€Å"ethnic cleansing† because it goes so well with his garbage metaphor. Like Baba, many people do not mention the Hazaras’ history of persecution. The author shows that the persecution of the Hazaras is not new, but a greatly intensified outgrowth of long-held discrimination. 6. Man’s inhumanity to man â€Å"How could he have lied to me all those years? To Hassan? He had sat me on his lap when I was little, looked me straight in the eyes, and said, There is only one sin. And that is theft†¦ When you tell a lie, you steal someone’s right to the truth. Hadn’t he said those words to me? And now, fifteen years after I’d buried him, I was learning that Baba had been a thief. And a thief of the worst kind, because the things he’d stolen had been sacred: from me the right to know I had a brother, from Hassan his identity, and from Ali his honor. His nang. His namoos. † (Chapter 18, pg 237) Until Rahim Khan reveals Baba’s secret, Amir thinks he is the only sinner among his family and friends. The biggest shocker to Amir was that Hassan was really his half brother. After Amir’s mother died, Baba had slept with Hassan’s mother and got her pregnant. All along Baba knew that Hassan was his son and Ali covered as his father and the two of them were servants in Baba’s house. Amir thought about the reason why Baba was so worked up over Amir’s mentioning of getting new servants was because he would be losing his son that way. There were so many signs he realizes like the plastic surgery and always inviting Hassan to events. Amir was filled with anger and he felt betrayed by Rahim and especially Baba. The regret is even greater in his life that he had driven out his own half brother and did not even know it, and now there is no way to make things right because Hassan is dead. Amir is shocked, taken back, and deeply hurt. Even before Amir betrays him, Hassan makes him feel guilty simply by being such a righteous person. Amir is constantly trying to measure up to Baba, because he does not realize that Baba is so hard on him because of his guilt over his own sin. Amir feels as though his entire life has been a cycle of betrayal, even before he betrayed Hassan. But having a taste of betrayal himself does little towards redeeming Amir. In Ghazi Stadium, the Taliban skews the words of Muhammad in order to justify murdering the alleged adulterers. The mullah announces that every person should have a punishment befitting his sin. Although he would not want to compare himself to the Taliban, Amir believes this in regards to his own sin. When he tried to get Hassan to pelt him with pomegranates, he was expressing his feeling that in order to be forgiven for hurting Hassan, Hassan must hurt him. When Assef almost kills Amir, he felt â€Å"healed,† as though now that Assef has hurt him, it is fair. He even tells Farid that in the room with Assef, he â€Å"got what he deserved. † In the end, Amir finds out that punishment is not what will redeem him from his sin. It is not even saving Sohrab. In order to make up for his sin and Baba’s before him, Amir must erase the lines of discrimination he has lived with all his life by giving Sohrab an equal chance at success and happiness.

Inner Speech - Definition and Uses

Inner Speech - Definition and Uses Inner speech is a form of internalized, self-directed dialogue: talking to oneself in silence. The phrase inner speech was used by Russian psychologist Lev Vygotsky to describe a stage in language acquisition and the process of thought. In Vygotskys conception, speech began as a social medium and became internalized as inner speech, that is, verbalized thought (Katherine Nelson, Narratives From the Crib, 2006). See Examples and Observations, below. See also: DialogueInterior MonologueLanguageMemorySpeechTelegraphic Speech Examples and Observations: Dialogue launches language, the mind, but once it is launched we develop a new power, inner speech, and it is this that is indispensable for our further development, our thinking. . . . We are our language, it is often said; but our real language, our real identity, lies in inner speech, in that ceaseless stream and generation of meaning that constitutes the individual mind. It is through inner speech that the child develops his own concepts and meanings; it is through inner speech that he achieves his own identity; it is through inner speech, finally, that he constructs his own world. (Oliver Sacks, Seeing Voices. University of California Press, 1989)If inner speech is marked by the intimate sense of my active thinking, is also quite concretely a thinking in a language. (Don Ihde, Listening and Voice: Phenomenologies of Sound. SUNY Press, 2007)Difficult as it is to study inner speech, there have been attempts to describe it: its said to be a shorthand version of real speech (as one researcher put it, a word in inner speech is the mere skin of a thought), and its very egocentric, not surprisingly, given that its a monologue, with the speaker and the audience being the same person.  (Jay Ingram, Talk Talk Talk: Decoding the Mysteries of Speech. Doubleday, 1992) Inner speech comprises both the inner voice we hear when reading and the muscle movements of the speech organs that often accompany reading and that are called subvocalizations. (Markus Bader, Prosody and Reanalysis. Reanalysis in Sentence Processing, ed. by Janet Dean Fodor and Fernanda Ferreira. Kluwer Academic Publishers, 1998) Vygotsky on Inner Speech Inner speech is not the interior aspect of external speechit is a function in itself. It still remains speech, i.e., thought connected with words. But while in external speech thought is embodied in words, in inner speech words die as they bring forth thought. Inner speech is to a large extent thinking in pure meanings. It is a dynamic, shifting, unstable thing, fluttering between word and thought, the two more or less stable, more or less firmly delineated components of verbal thought. (Lev Vygotsky, Thought, and Language, 1934. MIT Press, 1962) Linguistic Characteristics of Inner Speech Vygotsky identified a number of lexicogrammatical features which are foregrounded in both egocentric speech and inner speech. These features include omission of the subject, the foregrounding of predication, and a highly elliptical relationship between these forms and the speech situation (Vygotsky 1986 [1934]: 236). (Paul Thibault, Agency and Consciousness in Discourse: Self-Other Dynamics as a Complex System. Continuum, 2006)In inner speech the only grammatical rule at play is association through juxtaposition. Like inner speech, film uses a concrete language in which sense comes not from deduction but from the fullness of the individual attractions as qualified by the image which they help to develop. (J. Dudley Andrew, The Major Film Theories: An Introduction. Oxford University Press, 1976) Inner Speech and Writing Writing is part of the process of finding, developing, and articulating inner speech, that reservoir of internalized thought and language on which we depend for communication. (Gloria Gannaway, Transforming Mind: A Critical Cognitive Activity. Greenwood, 1994)Because it is a more deliberate act, writing engenders a different awareness of language use. Rivers (1987) related Vygotskys discussion of inner speech and language production to writing as discovery: As the writer expands his inner speech, he becomes conscious of things which he was not previously aware. In this way, he can write more than he realizes (p. 104). Zebroski (1994) noted that Luria looked at the reciprocal nature of writing and inner speech and described the functional and structural features of written speech, which inevitably lead to a significant development of inner speech. Because it delays the direct appearance of speech connections, inhibits them, and increases requirements for the preliminary, internal prep aration for the speech act, written speech produces a rich development for inner speech (p. 166).  (William M. Reynolds and Gloria Miller, eds., Handbook of Psychology: Educational Psychology. John Wiley, 2003)

Integrative Bargaining Example

Integrative Bargaining Example Integrative Bargaining – Coursework Example Integrative Bargaining al Affiliation) Integrative Bargaining Distributive and integrative negotiation skills are broad categories of negotiation skills. Distributive negotiation/bargaining occurs when the parties involved compete for fixed resources and thus a gain by one party usually results in a loss by the other party, hence the name distributive bargaining, as both parties seek to distribute the resources between them (Carrell & Heavrin, 2008). This type of negotiation has both parties establishing a start point and both gradually making concessions until they reach an agreement (Notini, 2008). It usually occurs where there is no relationship between the parties and they do not intend to establish one. Integrative bargaining however seeks to improve the outcome of the negotiation by bringing together/integrating the interests of both parties to the negotiation process (Carrell & Heavrin, 2008). Both parties are completely honest and do not just think of their interest. One part y may be willing to make a compromise if the solution will benefit both of them. This type of negotiation occurs where the parties have a relationship that they are willing to keep (Notini, 2008).Negotiation researcher Leigh Thompson came up with a pyramid that describes agreements that could arise from the process of integrated negotiations (Carrell & Heavrin, 2008). There are three levels of the Thompsons Pyramid Model. Level 1 is the lowest in satisfaction to both parties and level three having an outcome that benefits both parties fully. Beyond level 3, one party will lose something while the other gains (Carrell & Heavrin, 2008). Level three, Parietal Optimal derives the best outcomes to both parties. Level two, Superior Agreement creates a satiation of value addition to both parties in relation to the agreements achieved (Carrell & Heavrin, 2008). In Level 1, Agreement, the results exceed the expectations of both parties in terms of ZOPA, which is the zone of possible agreemen t (Notini, 2008).ReferencesCarrell, M.R.., & Heavrin, C. (2008). Negotiating essentials: Theory, skills, and practices. Upper Saddle, NJ: Pearson Prentice Hall.Notini, J. (2008). Negotiation Essentials. Retrieved from http://postdocs.stanford.edu/education/Scientific%20Management%20Series/2009_Negotiation_Skills.pdf