Educational psychology Essay Example for Free

Educational psychology Essay Role Responsibility and Relationship in life long learning Definition: Role and responsibilites To teach, asses and plan, deliver, and evaluate The following assignment will discuss the role and responsibility of a teacher in long life learning The role of a teacher in lifelong learning sector is to deliver curriculum set out by the awarding body. Their role is to maintain their responsibilities by providing learners with a suitable and safe environment, health and safety work act1974] recording changes by complying relevant admin ensures records are up to date,plan lessson. Prepare teaching materials, do research. assess learners . keep record of attendance. The main role is to encourage and facilitate communication in such a way that all learners can enter into a wider range surrounding of the topic they have choosen ,ensuring all session aims and objectives, are meaningful . fficeint and effective to learners ensuring the teaching roles incorporates with ongoing administration and assessment, The main responsibility of a teacher in the long life learning is to continually reassess a leaner development, and change during course the and create seamless transition to ensure smooth delivery as learners develop better understanding of aims and objectives ,their needs change and this must be identify in continual reassessment . Teachers responsibility to monitor evaluate and improve quality and effectiveness of their delivery by taking in account learners changing needs. Our responsibility is to keeping up to date in teaching [cpd]. maintaining high standards in your work and conducts, complying with the rules of the organization you are apart of as well as code of practice,every child matters (EMC),be safe ,be healthy. enjoy and achieve. Assess upon induction to the course , this will allow the teacher to pinpoint who needs additional support, Or one to one one choosing a learning style within a group ,considering learners motivation and previous experiences ,help identify various teaching methods ,as good teachers know that not all leaners ability to learn will be the same. The methods i will choose to use will help each learner individually. First step is to assess student include standardized test it can be formal or informal which is from text book or ciurriculum this assessment can give you ideas of their academic level these are some of the teaching methods that can be used [1] direct instruction is not t he most effective method ,inquiry-based learning method which is rapidly gaining popularity in the united state based on scienctific method, this teaching method can be used for virtually all subjects, it takes a lot of energy and planning but often effective, [2]Cooperate learning it another method that is consired highly effective ,where students are put in small groups to work together not group by ability. various teaching method can be used throughtout teaching program session incooperating visual, a visual learner learns through looking at images, mind maps demonstration and body language. Knessthetic learner learns best through doing and intracting ,auditory learns best through spoken words ,ensure all learne rs have an equal opportunity to re-valuate which method will satisfied their need. Maslow hierarchy of needs suggested that if a leaner basic needs are not met then they will not be able to function. The pyramid is useful model for teachers to use in lifelong learning sector to identify learners emotional and physical needs. One of the role of a teacher is to is not meeting his/or her requirement and their could be a need . so we can direct a learner to the right directon we must use our knowledge to structure the lesson plan and classroom enviroment and try to meet as many needs as possible especially safety and esteem . It is important to recognize the differences in the learners we teach as these may influence how we react with them. To act professionally as teachers we will want to ensure that we behave in ways acceptable to all our learners , how we communicate with learners, making sure they understand, use approite vocabulary and termanalogy ,ensure your comment will not be taken discrimmatory ,or offensive and that your body language is approiate ,taking into account race ,gender. age previous experience or background[equality and dirversity] Dirversity is defind by otherness or those human qualities that are different from our own and outside the group to which we belong yet we are present in other individuals or group says [University of Maryland 1995] stating that everyone is different regardless of skin,intellect,talent or years. Equality in education is not about treating everyone the same , it is about giving everyone an equal opportunity, to access learning experiences. In lifelong learning each individual must be treated fair regardless of their learning disability ,as teachers if a learner has a learning diability such as Dysiexia we must provide the leaner within their rights the support they may require such as a scribe to help with literacy/numeracy ,softwares, cd possibly using slide , to help that leaner to complete their work. and achieve their qualification. Involve Learners We need to involve all learners while teaching and so that they understand what is required of them ,this will give them inspiration and confidence to achieve their qualification. We need them to understand what is required of them . uch as getting them to read the criteria of their course the requirement of governing body,they must understand timing so they know how long they are allow to complete a task given and be aware of house rules, not eating and drinking in classroom , respecting rights of others, not being critical or bullying others in the groups. Importance of health and safety act . Evaluation is to review what we taught and wether we provide learners with correct information in the right way so we can continually inprove on teaching in the right way, it heps to understand our learners too As teachers its important to give feed back to learners so they know where they are going and what to improve on whilst working towards their qualification,we can use positive impression encouraging feedback and one of the negative areas to improve on without knocking their confidence. the positive way will motivate the leaner and build their confidence. My role as a tutour in long life learning is to the leaners the awarding body and the institute,college ect,keeping them safe by following , health and safety guidlines , identify individual learning needs ect. supporting their needs emotionally through their learning, promote Eguality and Diversity,learners confidentially,Data proctection. As a tutour my role and responsiblites is to up to date my skills required of us teachers ,in line with polices such as COSHH;and Health and Safety Guidelines then we are of good standard to our learners. My role and responsiblites is to follow the legilslation relating to Health and safety the responsibility to a safe environment to my leaners and myself Health amp;Safety Act 1999. Manual Operation. Management of the health amp;safety at work. Coshh, d isability Discrimination Act1995. code of practice special education needs. Equality Act 2006 There are professional boundries that we have to follow as teachers in lifelong sectors and must not cross. not socialise with learners talking about their personal affairs. exchanging contacts numbers . going out on dates if a learner has a person problem like domestic abuse they need to be reffered to the person in the institution which would give them the most suitable advise .

Measure for Measure Essay: Isabella’s Moral Dilemma -- Measure for Mea

Isabella’s Moral Dilemma in Measure for Measure "O cunning enemy that, to catch a saint, with saints dost bait thy hook." A disturbing tale of suspense, dark comedy and corruption, Shakespeare's Measure for Measure explores sexuality, morality and the law, exposing the abuse of authority in high places amid the seething underworld of Vienna. This essay will explore Isabella’s moral dilemma. In the play, Claudio has been sentenced to death for getting his fiancee pregnant (his crime was not so much getting her pregnant, but having sex with her at all). Claudio's sister, Isabella, who is in the process of joining a nunnery, feels that Claudio has done wrong, has sinned and committed a crime, but she feels that the sentence--death--is too strict. So, she goes to the ruler of the city, Angelo, to plead for her brother's life. The previously virtuous Angelo falls into lust with Isabella, and he propositions her to save her brother by having sex with him (Angelo). Now, remember that Isabella is in the process of becoming a nun. She, of course, rejects this propos...

Bowl & Edward Maulthrop

Edward Maulthrop is one of the renown member of an artistic family of the Moulthrops. It is a dynasty of both the son, father and grandfather who have highly contributed to the sculptural wood world. This chain of the art fellows share a common vision and have a common procedure. This family is a representation of a three generation wood sculptures. For instance Edward was in his teenage years during the years of 1930s. Philip was a teenager at the years of 1970s. The present generation holds its central representation of the Moulthrop family through the youngster Matt who is believed to have just begun his career.Edward is believed to be and considered as the grandfather of wood turning. More often it was noted that he produced a body or pieces of work that meditated on one of the best forms of the lathe represented in a variety of works found in his home in the state of Georgia. These are some of the preoccupations that both Philip and Matthew Moulthrop use as the basis for their w orks. Edward has used a feature of curving wood referred to as wood turning. He begun turning immediately he put together cash he made from the delivering of magazines.He purchased his first lathe at a cost of $16. 95. Wood turning is a feature that can be achieved through use of lathe which gives a perfect three dimensional art forms. Lathe is a special material that gives an artist the powers to use a stationery blade for carvings. This gives a block of wood a beautiful, revolving and even attribute. During his carvings and especially the Bowl sculpture, Edward Moulthrop was trying to express some ideas in a crafty form. The Bowl is a contemporary form that he uses as a medium or channel for communicating his own ideas.The treatment given to the surface of this figure is magnificent and the rich concentration of beauty given to the local wood is a renowned work. Among the works exhibited at the Hauston Center for Contemporary Craft situated in Hauston Texas is Edward Moulthropâ₠¬â„¢s untitled Bowl. This work is a display of a unique yet capturing technique that is different from sculptures done by other wood artists. A renowned wood artist referred to as Christian Burchard, born in the year 1955, uses an also interesting technique.He turns through the walled vessels made from wood burls when the wood is still green that is wet and this makes the wood warp and crinkle as they dry. At this exhibition is a display of vessels that have warped according to different sizes. The exhibit achieves a dynamic attribute and places the frozen vessels in a motion. But the Untitled bowl is user oriented and captures attention of a viewer not only of its tantalizing beauty but its amazing size. The sculpture is huge to be precise. The sculpture is made from a Tulip Wood tree that must have been huge.It is made of grains that are carefully knotted making magnificent grain knots. There is a pattern of knots and burrows created all around the bowl. Seemingly Edward was leavi ng the viewer to have his own judgments of whatever representation the sculpture had. No wonder he has given the title†untitled bowl† to the piece leaving anyone wop0ndering whether this was a misappropriate title. At its non representational interpretation, the piece, is a mere vessel that is very beautiful and appealing to any viewer. The artist has used light to give the vessel even more life.The pattern-styled use of multithreaded beads all over the vessel gives it a tantalizing attribute and any art for art’s sake person would describe the piece as marvelous. Though the piece is given the unexplainable title, a closer look at the work gives the lower or the forefront of the sculpture a bowl figure. The use of line quickly drifts the attention of a viewer to the upper part of the sculpture. He has waved the sculpture to make interest of a viewer peruse or go through the entire piece. Though the sculpture is huge, the waviness given to it makes it smaller when analyzing it hence concentration is given to the entire work.It might be that Edward Maulthrop was having the representation of a human figure when designing the art work. And to him maybe a very powerful female figure. This is because the woman figure is represented as a wavy figure. The richness of rings used adds the attribute of beauty. The use of light represents the full life in this flexible and very beautiful female figure. There is a mixture of light and dark to bring out contrast in the art piece. But richness of beauty is still perceived through the fully filled sculpture having a nice pattern of rings all over it. References1. Rebecca S Cohen, Art Gudo Texas, 2004, University of Texas Press, ISBN 0292712308 2. Suzanne Hoebl, America’s Art Museums, 2002, W. W Norton, ISBN 0393320065 3. Erwin Ottomas Christen, A guide to Art Museums on the United States, 2006, Dodd Mxad 4. Julia Hurvey, Julie Abrams, Wooden Statues of the old Kingdom, 2001, BRILL,ISBN 9004123571 5. Maureen Matherson, Barbara Cooper, Barbara Rosen, World Museums Guide 1974, 1973, and MC-Graw hill Education-Europe. 6. R. R Bowker Company, American federation of Arts, American Art Directory, 1952, Jacques Cattel Press, R. R Bowker. .

The Great Pueblo Revolt - Resisting Spanish Colonialism

The Great Pueblo Revolt, or Pueblo Revolt [AD 1680-1696], was a 16-year period in the history of the American southwest when the Pueblo people overthrew the Spanish conquistadors and began to rebuild their communities. The events of that period have been viewed over the years as a failed attempt to permanently expel Europeans from the pueblos, a temporary setback to Spanish colonization, a glorious moment of independence for the pueblo people of the American southwest, or part of a larger movement to purge the Pueblo world of foreign influence and return to traditional, pre-Hispanic ways of life. It was no doubt a bit of all four. The Spanish first entered the northern Rio Grande region in 1539 and its control was cemented in place by the 1599 siege of Acoma pueblo by Don Vicente de Zaldivar and a few score of soldier colonists from the expedition of Don Juan de Oà ±ate. At Acomas Sky City, Oà ±ates forces killed 800 people  and captured 500 women and children and 80 men. After a trial, everyone over the age of 12 was enslaved; all men over 25 had a foot amputated. Roughly 80 years later, a combination of religious persecution and economic oppression led to a violent uprising in Santa Fe and other communities of what is today northern New Mexico. It was one of the few successful--if temporary--forceful stoppages of the Spanish colonial juggernaut in the New World. Life Under the Spanish As they had done in other parts of the Americas, the Spanish installed a combination of military and ecclesiastical leadership in New Mexico. The Spanish established missions of Franciscan friars in several pueblos to specifically break up the indigenous religious and secular communities, stamp out religious practices and replace them with Christianity. According to both Pueblo oral history and Spanish documents, at the same time the Spanish demanded that the pueblos render implicit obedience and pay heavy tribute in goods and personal service. Active efforts to convert the Pueblo people to Christianity involved destroying kivas and other structures, burning ceremonial paraphernalia in public plazas, and using accusations of witchcraft to imprison and execute traditional ceremonial leaders. The government also established an encomienda system, allowing up to 35 leading Spanish colonists to collect tribute from the households of a particular pueblo. Hopi oral histories report that the reality of the Spanish rule included forced labor, the seduction of Hopi women, raiding of kivas and sacred ceremonies, harsh punishment for failing to attend mass, and several rounds of drought and famine. Many accounts among Hopis and Zunis and other Puebloan people recount different versions than that of the Catholics, including sexual abuse of Pueblo women by Franciscan priests, a fact never acknowledged by the Spanish but cited in litigation in later disputes. Growing Unrest While the Pueblo Revolt of 1680 was the event that (temporarily) removed the Spanish from the southwest, it was not the first attempt. The pueblos had offered resistance throughout the 80-year period following the conquest. Public conversions didnt (always) lead to people giving up their traditions but rather drove the ceremonies underground. The Jemez (1623), Zuni (1639) and Taos (1639) communities each separately (and unsuccessfully) revolted. There also were multi-village revolts which took place in the 1650s and 1660s, but in each case  , the planned revolts were discovered and the leaders executed. The Pueblos were independent societies before Spanish rule, and fiercely so. What led to the successful revolt was the ability to overcome that independence and coalesce. Some scholars say that the Spanish unwittingly gave the Pueblo people a set of political institutions that they used to resist colonial powers. Others think it was a millenarian movement, and have pointed to a population collapse in the 1670s resulting from a devastating epidemic that killed off an estimated 80% of the native population, and it became clear that the Spanish were unable to explain or prevent epidemic diseases or calamitous droughts. In some respects, the battle was one of whose god was on whose side: both Pueblo and Spanish sides identified the mythical character of certain events, and both sides believed the events involved supernatural intervention. Nonetheless, the suppression of indigenous practices became particularly intense between 1660 and 1680, and one of the main reasons for the successful revolt appears to have occurred in 1675  when then-governor Juan Francisco de Trevino arrested 47 sorcerers, one of whom was Popay of San Juan Pueblo. Leadership PoPay (or Popà ©) was a Tewa religious leader, and he was to become a key leader and perhaps primary organizer of the rebellion. PoPay may have been key, but there were plenty of other leaders in the rebellion. Domingo Naranjo, a man of mixed African and Indian heritage, is often cited, and so are El Saca and El Chato of Taos, El Taque of San Juan, Francisco Tanjete of San Ildefonso, and Alonzo Catiti of Santo Domingo. Under the rule of colonial New Mexico, the Spanish deployed ethnic categories ascribing pueblo to lump linguistically and culturally diverse people into a single group, establishing dual and asymmetric social and economic relationships between the Spanish and Pueblos. Popay and the other leaders appropriated this to mobilize the disparate and decimated villages against their colonizers. August 10-19th, 1680 After eight decades of living under foreign rule, Pueblo leaders fashioned a military alliance that transcended longstanding rivalries. For nine days, together they besieged the capital of Santa Fe and other pueblos. In this initial battle, over 400 Spanish military personnel and colonists and 21 Franciscan missionaries lost their lives: the number of Pueblo people who died is unknown. Governor Antonio de Otermin and his remaining colonists retreated in ignominy to El Paso del Norte (what is today Cuidad Juarez in Mexico).    Witnesses said that during the revolt and afterward, PoPay toured the pueblos, preaching a message of nativism and revivalism. He ordered the pueblos to break up and burn the images of Christ, the Virgin Mary and other saints, to burn the temples, smash the bells, and separate from the wives the Christian church had given them. Churches were sacked in many of the pueblos; idols of Christianity were burned, whipped and felled, pulled down from the plaza centers and dumped in cemeteries. Revitalization and Reconstruction Between 1680 and 1692, despite the efforts of the Spanish to recapture the region, the Pueblo people rebuilt their kivas, revived their ceremonies and reconsecrated their shrines. People left their mission pueblos at Cochiti, Santo Domingo and Jemez and built new villages, such as Patokwa (established in 1860 and made up of Jemez, Apache/Navajos and Santo Domingo pueblo people), Kotyiti (1681, Cochiti, San Felipe and San Marcos pueblos), Boletsakwa (1680-1683, Jemez and Santo Domingo), Cerro Colorado (1689, Zia, Santa Ana, Santo Domingo), Hano (1680, mostly Tewa), Dowa Yalanne (mostly Zuni), Laguna Pueblo (1680, Cochiti, Cieneguilla, Santo Domingo and Jemez). There were many others. The architecture and settlement planning at these new villages was a new compact, dual-plaza form, a departure from the scattered layouts of mission villages. Liebmann and Pruecel have argued that this new format is what the builders considered a traditional prehispanic village, based on clan moieties. Some potters worked on reviving traditional motifs on their glaze-ware ceramics, such as the doubled-headed key motif, which originated AD 1400-1450. New social identities were created, blurring the traditional linguistic-ethnic boundaries that defined Pueblo villages during the first eight decades of colonization. Inter-pueblo trade and other ties between pueblo people were established, such as new trade relationships between Jemez and Tewa people which became stronger during the revolt era than they had been in the 300 years before 1680. Reconquest Attempts by the Spanish to reconquer the Rio Grande region began as early as 1681  when the former governor Otermin attempted to take back Santa Fe. Others included Pedro Romeros de Posada in 1688 and Domingo Jironza Petris de Cruzate in 1689--Cruzates reconquest was particularly bloody, his group destroyed Zia pueblo, killing hundreds of residents. But the uneasy coalition of independent pueblos wasnt perfect: without a common enemy, the confederation broke into two factions: the Keres, Jemez, Taos and Pecos against the Tewa, Tanos, and Picuris. The Spanish capitalized on the discord to make several reconquest attempts, and in August of 1692, the new governor of New Mexico Diego de Vargas, initiated his own reconquest, and this time was able to reach Santa Fe and on August 14th proclaimed the Bloodless Reconquest of New Mexico. A second abortive revolt occurred in 1696, but after it failed, the Spanish remained in power until 1821 when Mexico declared independence from Spain. Archaeological and Historical Studies Archaeological studies of the Great Pueblo Revolt have been focused on several threads, many of which began as early as the 1880s. Spanish mission archaeology has included excavating the mission pueblos; refuge site archaeology focuses on investigations of the new settlements created after the Pueblo Revolt; and Spanish site archaeology, including the royal villa of Santa Fe and the governors palace which was extensively reconstructed by the pueblo people. Early studies relied heavily on Spanish military journals and Franciscan ecclesiastical correspondence, but since that time, oral histories and active participation of the pueblo people have enhanced and informed scholarly understanding of the period. Recommended Books There are a few well-reviewed books that cover the Pueblo Revolt. Espinosa, MJ (translator and editor). 1988. The Pueblo Indian Revolt of 1698 and the Franciscan Missions in New Mexico: Letters of the Missionaries and Related Documents. Norman: University of Oklahoma Press.Hackett CW, and Shelby, CC. 1943. Revolt of the Pueblo Indians of New Mexico and Otermins Attempted Reconquest. Albuquerque: University of New Mexico Press.Knaut, AL. 1995. The Pueblo Revolt of 1680: Conquest and Resistance in Seventeenth-Century New Mexico. Norman: University of Oklahoma Press.Liebmann M. 2012. Revolt: An Archaeological History of Pueblo Resistance and Revitalization in 17th Century New Mexico. Tucson: University of Arizona PressPreucel, RW. (editor). 2002. Archaeologies of the Pueblo Revolt: Identity, Meaning, and Renewal in the Pueblo World. Albuquerque: University of New Mexico Press.Riley, CL. 1995. Rio del Norte: People of the Upper Rio Grande from Earliest Times to the Pueblo Revolt. Salt Lake City: University of Utah Press.Wilcox, MV. 2009. The Pueblo Rev olt and the Mythology of Conquest: An Indigenous Archaeology of Contact. Berkley: University of California Press. Sources This article is part of the About.com guide to Ancestral Pueblo Societies, and part of the Dictionary of Archaeology Lamadrid ER. 2002. Santiago and San Acacio: Slaughter and Deliverance in the Foundational Legends of Colonial and Postcolonial New Mexico. The Journal of American Folklore 115(457/458):457-474.Liebmann M. 2008. The Innovative Materiality of Revitalization Movements: Lessons from the Pueblo Revolt of 1680. American Anthropologist 110(3):360-372.Liebmann M, Ferguson TJ, and Preucel RW. 2005. Pueblo Settlement, Architecture, and Social Change in the Pueblo Revolt Era, A.D. 1680 to 1696. Journal of Field Archaeology 30(1):45-60.Liebmann MJ, and Preucel RW. 2007. The archaeology of the Pueblo Revolt and the formation of the modern Pueblo world. Kiva 73(2):195-217.Preucel RW. 2002. Chapter I: Introduction. In: Preucel RW, editor. Archaeologies of the Pueblo Revolt: Identity, Meaning, and Renewal in the Pueblo World. Albuquerque: University of New Mexico Press. p 3-32.Ramenofsky AF, Neiman F, and Pierce CD. 2009. Measuring Time, Population, and Residential Mobility from the Surface at San M arcos Pueblo, North Central New Mexico. American Antiquity 74(3):505-530.Ramenofsky AF, Vaughan CD, and Spilde MN. 2008. Seventeenth-Century Metal Production at San Marcos Pueblo, North-Central New Mexico. Historical Archaeology 42(4):105-131.Spielmann KA, Mobley-Tanaka JL, and Potter MJ. 2006. Style and Resistance in the Seventeenth-Century Salinas Province. American Antiquity 71(4):621-648.Vecsey C. 1998. Pueblo Indian Catholicism: The Isleta case. US Catholic Historian 16(2):1-19.Wiget A. 1996. Father Juan Greyrobe: Reconstructing tradition histories, and the reliability and validity of uncorroborated oral tradition. Ethnohistory 43(3):459-482.