Survey and ethical Essay Example | Topics and Well Written Essays - 250 words

Survey and ethical - Essay Example It addresses a problem by asking what, deals with a specific population as who, apply systematic concepts in the form of how and is carried out within a given geographical coverage which defines where (Goodwin 480-1). Survey therefore solves a problem through a collective engagement of who, what, how and where. Ethics is a set of socially defined rules that guide the behavior and conduct of people in the society. It is important to note that ethics is specific to a given group of people and governs the better part of the interpersonal relations. The link between ethics and survey comes when dealing with people to carry out a specified goal. Any survey must be done alongside a specified code of ethics and practice. Ethics require that respondents are given content, sponsorship, and purpose of the survey so that each can make informed judgment of either participating or otherwise. Confidentiality or anonymity assurance to the respondents constitutes ethical standards (Goodwin 482-4). The sponsors of the survey must also be given clear information on any possible hitches so that they are aware of any possible errors hence elimination of

Teenage pregnancy in the uk and possible strategies to prevent it Research Proposal

Teenage pregnancy in the uk and possible strategies to prevent it - Research Proposal Example It is for these reasons a policy was evolved in early 1990s to reduce the rate of teenage pregnancies progressively and to reduce it by at least half by the year 2010. The brief literature review shows teenage pregnancies do not show any signs of abating and the problem is exacerbated by the tendencies of the teenagers giving a second birth before they reach 20 years. There are also fears that babies born to teenage mothers will themselves become teenage mothers due to built-in culture developed over generations. Systematic literature review is the sole research methodology adopted for the dissertation. The above results of literature review conducted justify a detailed secondary research further on the issue of teenage pregnancies in the U.K. This proposal is for a dissertation as part of the researcher’s B.Sc. Health field curriculum at the University of East London at the end of the degree in level III. The chosen topic is â€Å"Teenage Pregnancy In The UK And Possible Strategies To Prevent It† on which the researcher is required to make a systematic literature review as a secondary research. Teenage pregnancy worldwide is causing concern as it is associated with girls’ health mostly as unwed mothers susceptible to mortality as child bearers at the adolescent age without full grown body and HIV and Sexually Transmitted Infections (STI) Half the world population comprises of people, less than 25 years of age. People between the ages 10-19 are adolescents. The adolescents in their second decade of life contract STIs, HIV/AIDS more than any other age group. This target population is the hope for governments to substantially reduce the incidence of the said diseases. Only a very few countries have achieved limited incidences of STIs and HIV mainly by teaching their adolescents safe sexual practices. Among U.S., Canada, France and the U.K., the U.K. has

Intro and conclusion Essay Example | Topics and Well Written Essays - 500 words - 1

Intro and conclusion - Essay Example Greece is one of the prominent countries in the European Union. However, unlike many other countries in EU, Greece is currently struggling a lot because of financial problems. EU is doing everything possible to revitalize Greece’s economy. However, the depth of the financial problems facing by Greece seems to be big. However, Greece still offers enough opportunities to foreign direct investments. Greece realized that internal resources are limited to streamline the economic progress in the right path. Currently they are trying hard to attract Foreign Direct Investment as much as possible to escape from the financial problems. New products and existing products have equal opportunities in Greece at present. Because of the blind faith in the abilities of Americans, American products are accepted with both hands by Greeks. Product manufacturers in America can capitalize on such attitudes of Greek people. We have planned to develop a new multipurpose product; alarm clock/ smart phone charger / coffee maker and market it in Greece. This paper is written as a marketing plan for the newly developed alarm clock in Greece. The current population in Greece right now is 10,767,827 (â€Å"Greece Demographics Profile 2013.†). There are currently 4,704,248 people that makes up our products target market, which is roughly 44% of the total current market (â€Å"Greece Demographics Profile 2013.†). Over the past three years, Greece’s economy has been on the decline and with the recently raised income taxes, there has been a decline in disposable income as well (â€Å"Cafes/Bars in Greece.†). For the average adult, the normal work week consists of 40 hours, but during this time, Greeks do not take normal lunch breaks (â€Å"Cafes/Bars in Greece.†). Instead they take multiple shirt breaks throughout the day in which they get coffee or a quick snack (â€Å"Cafes/Bars in Greece.†). Coffee has become apart of Greek culture where its is a daily routine. Greeks

Goal Attainment & Social Responsibility Critique Essay

Goal Attainment & Social Responsibility Critique - Essay Example Many people assume that they know how to set goals for a better life. However, very few people understand the importance of setting goals and put it in practice. It is only about 20 percent of people who set effective goals and pursue them. This group mostly involves those people who are involved in business or other entrepreneurial activities that promotes goal setting. More worse is that, though these people set small and easily attainable goals only about 30 percent of them do achieve their goals. This makes one wonder how anyone can achieve anything remarkable in business or in life. Goals can be categorized as ‘be’ goals or ‘do’ goals. ‘Be’ goals are about what one wants to be while ‘do’ goals are about what one wants to do. In each category there are four areas of goals: wealth, health, relationship and self-fulfillment. Any goal will fall into one of these categories. When business professionals set goals, they are either wealth or relationship goals. Achievement however will involve the four areas there should be a balance in the four areas. In order to be successful in life one needs to have both ‘be’ and ‘do’ goals. However, when setting any goal it is advisable for one to identify the traps to avoid as he will be pursuing the goal. There are a number of reasons that hinder people from achieving their goals as they will be discussed in this essay (Tracy, 2004) Some people fail to achieve their goals because of fear of failure or even fear of success. Those who fear to fail feel that if they set goals and then fail to achieve people will think negatively about them. This makes them to fear to take even the first action towards the goal. Some also fear that if they succeed people will be jealous and think negatively about them. So this creates lose-lose situation, no matter how much effort they put. Achieving the goal has a

Personality psychology Essay Example for Free

Personality psychology Essay Freud said that the goal of therapy was to make the unconscious conscious. He certainly made that the goal of his work as a theorist. And yet he makes the unconscious sound very unpleasant, to say the least: It is a cauldron of seething desires, a bottomless pit of perverse and incestuous cravings, a burial ground for frightening experiences which nevertheless come back to haunt us. Frankly, it doesnt sound like anything Id like to make conscious! A younger colleague of his, Carl Jung, was to make the exploration of this inner space his lifes work. He went equipped with a background in Freudian theory, of course, and with an apparently inexhaustible knowledge of mythology, religion, and philosophy. Jung was especially knowledgeable in the symbolism of complex mystical traditions such as Gnosticism, Alchemy, Kabala, and similar traditions in Hinduism and Buddhism. If anyone could make sense of the unconscious and its habit of revealing itself only in symbolic form, it would be Carl Jung. He had, in addition, a capacity for very lucid dreaming and occasional visions. In the fall of 1913, he had a vision of a monstrous flood engulfing most of Europe and lapping at the mountains of his native Switzerland. He saw thousands of people drowning and civilization crumbling. Then, the waters turned into blood. This vision was followed, in the next few weeks, by dreams of eternal winters and rivers of blood. He was afraid that he was becoming psychotic. But on August 1 of that year, World War I began. Jung felt that there had been a connection, somehow, between himself as an individual and humanity in general that could not be explained away. From then until 1928, he was to go through a rather painful process of self-exploration that formed the basis of all of his later theorizing. He carefully recorded his dreams, fantasies, and visions, and drew, painted, and sculpted them as well. He found that his experiences tended to form themselves into persons, beginning with a wise old man and his companion, a little girl. The wise old man evolved, over a number of dreams, into a sort of spiritual guru. The little girl became anima, the feminine soul, who served as his main medium of communication with the deeper aspects of his unconscious. A leathery brown dwarf would show up guarding the entrance to the unconscious. He was the shadow, a primitive companion for Jungs ego. Jung dreamt that he and the dwarf killed a beautiful blond youth, whom he called Siegfried. For Jung, this represented a warning about the dangers of the worship of glory and heroism which would soon cause so much sorrow all over Europe and a warning about the dangers of some of his own tendencies towards hero-worship, of Sigmund Freud! Jung dreamt a great deal about the dead, the land of the dead, and the rising of the dead. These represented the unconscious itself not the little personal unconscious that Freud made such a big deal out of, but a new collective unconscious of humanity itself, an unconscious that could contain all the dead, not just our personal ghosts. Jung began to see the mentally ill as people who are haunted by these ghosts, in an age where no-one is supposed to even believe in them. If we could only recapture our mythologies, we would understand these ghosts, become comfortable with the dead, and heal our mental illnesses. Critics have suggested that Jung was, very simply, ill himself when all this happened. But Jung felt that, if you want to understand the jungle, you cant be content just to sail back and forth near the shore. Youve got to get into it, no matter how strange and frightening it might seem. Biography Carl Gustav Jung was born July 26, 1875, in the small Swiss village of Kessewil. His father was Paul Jung, a country parson, and his mother was Emilie Preiswerk Jung. He was surrounded by a fairly well educated extended family, including quite a few clergymen and some eccentrics as well. The elder Jung started Carl on Latin when he was six years old, beginning a long interest in language and literature especially ancient literature. Besides most modern western European languages, Jung could read several ancient ones, including Sanskrit, the language of the original Hindu holy books. Carl was a rather solitary adolescent, who didnt care much for school, and especially couldnt take competition. He went to boarding school in Basel, Switzerland, where he found himself the object of a lot of jealous  harassment. He began to use sickness as an excuse, developing an embarrassing tendency to faint under pressure. Although his first career choice was archeology, he went on to study medicine at the University of Basel. While working under the famous neurologist Krafft-Ebing, he settled on psychiatry as his career. After graduating, he took a position at the Burghoeltzli Mental Hospital in Zurich under Eugene Bleuler, an expert on (and the namer of) schizophrenia. In 1903, he married Emma Rauschenbach. He also taught classes at the University of Zurich, had a private practice, and invented word association at this time! Long an admirer of Freud, he met him in Vienna in 1907. The story goes that after they met, Freud canceled all his appointments for the day, and they talked for 13 hours straight, such was the impact of the meeting of these two great minds! Freud eventually came to see Jung as the crown prince of psychoanalysis and his heir apparent. But Jung had never been entirely sold on Freuds theory. Their relationship began to cool in 1909, during a trip to America. They were entertaining themselves by analyzing each others dreams (more fun, apparently, than shuffleboard), when Freud seemed to show an excess of resistance to Jungs efforts at analysis. Freud finally said that theyd have to stop because he was afraid he would lose his authority! Jung felt rather insulted. World War I was a painful period of self-examination for Jung. It was, however, also the beginning of one of the most interesting theories of personality the world has ever seen. After the war, Jung traveled widely, visiting, for example, tribal people in Africa, America, and India. He retired in 1946, and began to retreat from public attention after his wife died in 1955. He died on June 6, 1961, in Zurich. Theory Jungs theory divides the psyche into three parts. The first is the ego,which Jung identifies with the conscious mind. Closely related is the personal unconscious, which includes anything which is not presently conscious, but can be. The personal unconscious is like most peoples understanding of the unconscious in that it includes both memories that are easily brought to mind and those that have been suppressed for some reason. But it does not include the instincts that Freud would have it include. But then Jung adds the part of the psyche that makes his theory stand out from all others: the collective unconscious. You could call it your psychic inheritance. It is the reservoir of our experiences as a species, a kind of knowledge we are all born with. And yet we can never be directly conscious of it. It influences all of our experiences and behaviors, most especially the emotional ones, but we only know about it indirectly, by looking at those influences. There are some experiences that show the effects of the collective unconscious more clearly than others: The experiences of love at first sight, of deja vu (the feeling that youve been here before), and the immediate recognition of certain symbols and the meanings of certain myths, could all be understood as the sudden conjunction of our outer reality and the inner reality of the collective unconscious. Grander examples are the creative experiences shared by artists and musicians all over the world and in all times, or the spiritual experiences of mystics of all religions, or the parallels in dreams, fantasies, mythologies, fairy tales, and literature. A nice example that has been greatly discussed recently is the near-death experience. It seems that many people, of many different cultural backgrounds, find that they have very similar recollections when they are brought back from a close encounter with death. They speak of leaving their bodies, seeing their bodies and the events surrounding them clearly, of being pulled through a long tunnel towards a bright light, of seeing deceased relatives or religious figures waiting for them, and of their disappointment at having to leave this happy scene to return to their bodies. Perhaps we are all built to experience death in this fashion. Archetypes The contents of the collective unconscious are called archetypes. Jung also called them dominants, imagos, mythological or primordial images, and a few other names, but archetypes seems to have won out over these. An archetype is an unlearned tendency to experience things in a certain way. The archetype has no form of its own, but it acts as an organizing principle on the things we see or do. It works the way that instincts work in Freuds theory: At first, the baby just wants something to eat, without knowing what it wants. It has a rather indefinite yearning which, nevertheless, can be satisfied by some things and not by others. Later, with experience, the child begins to yearn for something more specific when it is hungry a bottle, a cookie, a broiled lobster, a slice of New York style pizza. The archetype is like a black hole in space: You only know its there by how it draws matter and light to itself. The mother archetype The mother archetype is a particularly good example. All of our ancestors had mothers. We have evolved in an environment that included a mother or mother-substitute. We would never have survived without our connection with a nurturing-one during our times as helpless infants. It stands to reason that we are built in a way that reflects that evolutionary environment: We come into this world ready to want mother, to seek her, to recognize her, to deal with her. So the mother archetype is our built-in ability to recognize a certain relationship, that of mothering. Jung says that this is rather abstract, and we are likely to project the archetype out into the world and onto a particular person, usually our own mothers. Even when an archetype doesnt have a particular real person available, we tend to personify the archetype, that is, turn it into a mythological story-book character. This character symbolizes the archetype. The mother archetype is symbolized by the primordial mother or earth mother of mythology, by Eve and Mary in western traditions, and by less personal symbols such as the church, the nation, a forest, or the ocean. According to Jung, someone whose own mother failed to satisfy the demands of the archetype may well be one that spends his or her life seeking comfort in the church, or in identification with the motherland, or in meditating upon the figure of Mary, or in a life at sea. Mana You must understand that these archetypes are not really biological things, like Freuds instincts. They are more spiritual demands. For example, if you dreamt about long things, Freud might suggest these things represent the phallus and ultimately sex. But Jung might have a very different interpretation. Even dreaming quite specifically about a penis might not have much to do with some unfulfilled need for sex. It is curious that in primitive societies, phallic symbols do not usually refer to sex at all. They usually symbolize mana, or spiritual power. These symbols would be displayed on occasions when the spirits are being called upon to increase the yield of corn, or fish, or to heal someone. The connection between the penis and strength, between semen and seed, between fertilization and fertility are understood by most cultures. The shadow Sex and the life instincts in general are, of course, represented somewhere in Jungs system. They are a part of an archetype called the shadow. It derives from our prehuman, animal past, when our concerns were limited to survival and reproduction, and when we werent self-conscious. It is the dark side of the ego, and the evil that we are capable of is often stored there. Actually, the shadow is amoral neither good nor bad, just like animals. An animal is capable of tender care for its young and vicious killing for food, but it doesnt choose to do either. It just does what it does. It is innocent. But from our human perspective, the animal world looks rather brutal, inhuman, so the shadow becomes something of a garbage can for the parts of ourselves that we cant quite admit to. Symbols of the shadow include the snake (as in the garden of Eden), the dragon, monsters, and demons. It often guards the entrance to a cave or a pool of water, which is the collective unconscious. Next time you dream about wrestling with the devil, it may only be yourself you are wrestling with! The persona The persona represents your public image. The word is, obviously, related to the word person and personality, and comes from a Latin word for mask. So the persona is the mask you put on before you show yourself to the outside world. Although it begins as an archetype, by the time we are finished realizing it, it is the part of us most distant from the collective unconscious. At its best, it is just the good impression we all wish to present as we fill the roles society requires of us. But, of course, it can also be the false impression we use to manipulate peoples opinions and behaviors. And, at its worst, it can be mistaken, even by ourselves, for our true nature: Sometimes we believe we really are what we pretend to be! Anima and animus A part of our persona is the role of male or female we must play. For most people that role is determined by their physical gender. But Jung, like Freud and Adler and others, felt that we are all really bisexual in nature. When we begin our lives as fetuses, we have undifferentiated sex organs that only gradually, under the influence of hormones, become male or female. Likewise, when we begin our social lives as infants, we are neither male nor female in the social sense. Almost immediately as soon as those pink or blue booties go on we come under the influence of society, which gradually molds us into men and women. In all societies, the expectations placed on men and women differ, usually based on our different roles in reproduction, but often involving many details that are purely traditional. In our society today, we still have many remnants of these traditional expectations. Women are still expected to be more nurturant and less aggressive; men are still expected to be strong and to ignore the emotional side of life. But Jung felt these expectations meant that we had developed only half of our potential. The anima is the female aspect present in the collective unconscious of men, and the animus is the male aspect present in the collective unconscious of women. Together, they are referred to as syzygy. The anima may be personified as a young girl, very spontaneous and intuitive, or as a witch, or as the earth mother. It is likely to be associated with deep emotionality and the force of life itself. The animus may be personified as a wise old man, a sorcerer, or often a number of males, and tends to be logical, often rationalistic, even argumentative. The anima or animus is the archetype through which you communicate with the collective unconscious generally, and it is important to get into touch with it. It is also the archetype that is responsible for much of our love life: We are, as an ancient Greek myth suggests, always looking for our other half, the half that the Gods took from us, in members of the opposite sex. When we fall in love at first sight, then we have found someone that fills our anima or animus archetype particularly well! Other archetypes Jung said that there is no fixed number of archetypes which we could simply list and memorize. They overlap and easily melt into each other as needed, and their logic is not the usual kind. But here are some he mentions: Besides mother, their are other family archetypes. Obviously, there is father, who is often symbolized by a guide or an authority figure. There is also the archetype family, which represents the idea of blood relationship and ties that run deeper than those based on conscious reasons. There is also the child, represented in mythology and art by children, infants most especially, as well as other small creatures. The Christ child celebrated at Christmas is a manifestation of the child archetype, and represents the future, becoming, rebirth, and salvation. Curiously, Christmas falls during the winter solstice, which in northern primitive cultures also represents the future and rebirth. People used to light bonfires and perform ceremonies to encourage the suns return to them. The child archetype often blends with other archetypes to form the child-god, or the child-hero. Many archetypes are story characters. The hero is one of the main ones. He is the mana personality and the defeater of evil dragons. Basically, he represents the ego we do tend to identify with the hero of the story and is often engaged in fighting the shadow, in the form of dragons and other monsters. The hero is, however, often dumb as a post. He is, after all, ignorant of the ways of the collective unconscious. Luke Skywalker, in the Star Wars films, is the perfect example of a hero. The hero is often out to rescue the maiden. She represents purity, innocence, and, in all likelihood, naivete. In the beginning of the Star Wars story, Princess Leia is the maiden. But, as the story progresses, she becomes the anima, discovering the powers of the force the collective unconscious and becoming an equal partner with Luke, who turns out to be her brother. The hero is guided by the wise old man. He is a form of the animus, and reveals to the hero the nature of the collective unconscious. In Star Wars, he is played by Obi Wan Kenobi and, later, Yoda. Notice that they teach Luke about the force and, as Luke matures, they die and become a part of him. You might be curious as to the archetype represented by Darth Vader, the dark father. He is the shadow and the master of the dark side of the force. He also turns out to be Luke and Leias father. When he dies, he becomes one of the wise old men. There is also an animal archetype, representing humanitys relationships with the animal world. The heros faithful horse would be an example. Snakes are often symbolic of the animal archetype, and are thought to be particularly wise. Animals, after all, are more in touch with their natures than we are. Perhaps loyal little robots and reliable old spaceships the Falcon are also symbols of animal. And there is the trickster, often represented by a clown or a magician. The tricksters role is to hamper the heros progress and to generally make trouble. In Norse mythology, many of the gods adventures originate in some trick or another played on their majesties by the half-god Loki. There are other archetypes that are a little more difficult to talk about. One is the original man, represented in western religion by Adam. Another is the God archetype, representing our need to comprehend the universe, to give a meaning to all that happens, to see it all as having some purpose and direction. The hermaphrodite, both male and female, represents the union of opposites, an important idea in Jungs theory. In some religious art, Jesus is presented as a rather feminine man. Likewise, in China, the character Kuan Yin began as a male saint (the bodhisattva Avalokiteshwara), but was portrayed in such a feminine manner that he is more often thought of as the female goddess of compassion! The most important archetype of all is the self. The self is the ultimate unity of the personality and is symbolized by the circle, the cross, and the mandala figures that Jung was fond of painting. A mandala is a drawing that is used in meditation because it tends to draw your focus back to the center, and it can be as simple as a geometric figure or as complicated as a stained glass window. The personifications that best represent self are Christ and Buddha, two people who many believe achieved perfection. But Jung felt that perfection of the personality is only truly achieved in death. The dynamics of the psyche So much for the content of the psyche. Now lets turn to the principles of its operation. Jung gives us three principles, beginning with the principle of opposites. Every wish immediately suggests its opposite. If I have a good thought, for example, I cannot help but have in me somewhere the opposite bad thought. In fact, it is a very basic point: In order to have a concept of good, you must have a concept of bad, just like you cant have up without down or black without white. This idea came home to me when I was about eleven. I occasionally tried to help poor innocent woodland creatures who had been hurt in some way often, Im afraid, killing them in the process. Once I tried to nurse a baby robin back to health. But when I picked it up, I was so struck by how light it was that the thought came to me that I could easily crush it in my hand. Mind you, I didnt like the idea, but it was undeniably there. According to Jung, it is the opposition that creates the power (or libido) of the psyche. It is like the two poles of a battery, or the splitting of an atom. It is the contrast that gives energy, so that a strong contrast gives strong energy, and a weak contrast gives weak energy. The second principle is the principle of equivalence. The energy created from the opposition is given to both sides equally. So, when I held that baby bird in my hand, there was energy to go ahead and try to help it. But there is an equal amount of energy to go ahead and crush it. I tried to help the bird, so that energy went into the various behaviors involved in helping it. But what happens to the other energy? Well, that depends on your attitude towards the wish that you didnt fulfill. If you acknowledge it, face it, keep it available to the conscious mind, then the energy goes towards a general improvement of your psyche. You grow, in other words. But if you pretend that you never had that evil wish, if you deny and suppress it, the energy will go towards the development of a complex. A complex is a pattern of suppressed thoughts and feelings that cluster constellate around a theme provided by some archetype. If you deny ever having thought about crushing the little bird, you might put that idea into the form offered by the shadow (your dark side). Or if a man denies his emotional side, his emotionality might find its way into the anima archetype. And so on. Heres where the problem comes: If you pretend all your life that you are only good, that you dont even have the capacity to lie and cheat and steal and kill, then all the times when you do good, that other side of you goes into a complex around the shadow. That complex will begin to develop a life of its own, and it will haunt you. You might find yourself having nightmares in which you go around stomping on little baby birds! If it goes on long enough, the complex may take over, may possess you, and you might wind up with a multiple personality. In the movie The Three Faces of Eve, Joanne Woodward portrayed a meek, mild woman who eventually discovered that she went out and partied like crazy on Saturday nights. She didnt smoke, but found cigarettes in her purse, didnt drink, but woke up with hangovers, didnt fool around, but found herself in sexy outfits. Although multiple personality is rare, it does tend to involve these kinds of black-and-white extremes. The final principle is the principle of entropy. This is the tendency for oppositions to come together, and so for energy to decrease, over a persons lifetime. Jung borrowed the idea from physics, where entropy refers to the tendency of all physical systems to run down, that is, for all energy to become evenly distributed. If you have, for example, a heat source in one corner of the room, the whole room will eventually be heated. When we are young, the opposites will tend to be extreme, and so we tend to have lots of energy. For example, adolescents tend to exaggerate male-female differences, with boys trying hard to be macho and girls trying equally hard to be feminine. And so their sexual activity is invested with great amounts of energy! Plus, adolescents often swing from one extreme to another, being wild and crazy one minute and finding religion the next. As we get older, most of us come to be more comfortable with our different facets. We are a bit less naively idealistic and recognize that we are all mixtures of good and bad. We are less threatened by the opposite sex within us and become more androgynous. Even physically, in old age, men and women become more alike. This process of rising above our opposites, of seeing both sides of who we are, is called transcendence. The self The goal of life is to realize the self. The self is an archetype that represents the transcendence of all opposites, so that every aspect of your personality is expressed equally. You are then neither and both male and female, neither and both ego and shadow, neither and both good and bad, neither and both conscious and unconscious, neither and both an individual and the whole of creation. And yet, with no oppositions, there is no energy, and you cease to act. Of course, you no longer need to act. To keep it from getting too mystical, think of it as a new center, a more balanced position, for your psyche. When you are young, you focus on the ego and worry about the trivialities of the persona. When you are older (assuming you have been developing as you should), you focus a little deeper, on the self, and become closer to all people, all life, even the universe itself. The self-realized person is actually less selfish. Synchronicity Personality theorists have argued for many years about whether psychological processes function in terms of mechanism or teleology. Mechanism is the idea that things work in through cause and effect: One thing leads to another which leads to another, and so on, so that the past determines the present. Teleology is the idea that we are lead on by our ideas about a future state, by things like purposes, meanings, values, and so on. Mechanism is linked with determinism and with the natural sciences. Teleology is linked with free will and has become rather rare. It is still common among moral, legal, and religious philosophers, and, of course, among personality theorists. Among the people discussed in this book, Freudians and behaviorists tend to be mechanists, while the neo-Freudians, humanists, and existentialists tend to be teleologists. Jung believes that both play a part. But he adds a third alternative called synchronicity. Synchronicity is the occurrence of two events that are not linked causally, nor linked teleologically, yet are meaningfully related. Once, a client was describing a dream involving a scarab beetle when, at that very instant, a very similar beetle flew into the window. Often, people dream about something, like the death of a loved one, and find the next morning that their loved one did, in fact, die at about that time. Sometimes people pick up he phone to call a friend, only to find that their friend is already on the line. Most psychologists would call these things coincidences, or try to show how they are more likely to occur than we think. Jung believed the were indications of how we are connected, with our fellow humans and with nature in general, through the collective unconscious. Jung was never clear about his own religious beliefs. But this unusual idea of synchronicity is easily explained by the Hindu view of reality. In the Hindu view, our individual egos are like islands in a sea: We look out at the world and each other and think we are separate entities. What we dont see is that we are connected to each other by means of the ocean floor beneath the waters. The outer world is called maya, meaning illusion, and is thought of as Gods dream or Gods dance. That is, God creates it, but it has no reality of its own. Our individual egos they call jivatman, which means individual souls. But they, too, are something of an illusion. We are all actually extensions of the one and only Atman, or God, who allows bits of himself to forget his identity, to become apparently separate and independent, to become us. But we never truly are separate. When we die, we wake up and realize who we were from the beginning: God. When we dream or meditate, we sink into our personal unconscious, coming closer and closer to our true selves, the collective unconscious. It is in states like this that we are especially open to communications from other egos. Synchronicity makes Jungs theory one of the rare ones that is not only compatible with parapsychological phenomena, but actually tries to explain them! Introversion and extroversion Jung developed a personality typology that has become so popular that some people dont realize he did anything else! It begins with the distinction between introversion and extroversion. Introverts are people who prefer their internal world of thoughts, feelings, fantasies, dreams, and so on, while extroverts prefer the external world of things and people and activities. The words have become confused with ideas like shyness and sociability, partially because introverts tend to be shy and extroverts tend to be sociable. But Jung intended for them to refer more to whether you (ego) more often faced toward the persona and outer reality, or toward the collective unconscious and its archetypes. In that sense, the introvert is somewhat more mature than the extrovert. Our culture, of course, values the extrovert much more. And Jung warned that we all tend to value our own type most! We now find the introvert-extravert dimension in several theories, notably Hans Eysencks, although often hidden under alternative names such as sociability and surgency. The functions Whether we are introverts or extroverts, we need to deal with the world, inner and outer. And each of us has our preferred ways of dealing with it, ways we are comfortable with and good at. Jung suggests there are four basic ways, or functions: The first is sensing. Sensing means what it says: getting information by means of the senses. A sensing person is good at looking and listening and generally getting to know the world. Jung called this one of the irrational functions, meaning that it involved perception rather than judging of information. The second is thinking. Thinking means evaluating information or ideas rationally, logically. Jung called this a rational function, meaning that it involves decision making or judging, rather than simple intake of information. The third is intuiting. Intuiting is a kind of perception that works outside of the usual conscious processes. It is irrational or perceptual, like sensing, but comes from the complex integration of large amounts of information, rather than simple seeing or hearing. Jung said it was like seeing around corners. The fourth is feeling. Feeling, like thinking, is a matter of evaluating information, this time by weighing ones overall, emotional response. Jung calls it rational, obviously not in the usual sense of the word. We all have these functions. We just have them in different proportions, you might say. Each of us has a superior function, which we prefer and which is best developed in us, a secondary function, which we are aware of and use in support of our superior function, a tertiary function, which is only slightly less developed but not terribly conscious, and an inferior function, which is poorly developed and so unconscious that we might deny its existence in ourselves. Most of us develop only one or two of the functions, but our goal should be to develop all four. Once again, Jung sees the transcendence of opposites as the ideal. Assessment Katharine Briggs and her daughter Isabel Briggs Myers found Jungs types and functions so revealing of peoples personalities that they decided to develop a paper-and-pencil test. It came to be called the Myers-Briggs Type Indicator, and is one of the most popular, and most studied, tests around. On the basis of your answers on about 125 questions, you are placed in one of sixteen types, with the understanding that some people might find themselves somewhere between two or thre.

English language student teachers pedagogical content knowledge

English language student teachers pedagogical content knowledge My study aims to analyze the relationship between English language student teachers pedagogical content knowledge learnt from the university coursework and their practice of teaching during the practicum in schools. By pedagogical content knowledge (PCK) here, I mean the knowledge to teach English as a second language at secondary level. The focus of my study is to find out what PCK student teachers learn during their English language teaching course at the university and how they apply that knowledge in the classroom during the practice teaching. In this literature review I discus the concept of teacher education programmes, the practicum, link between theory and the practicum, gaps between theory and the practicum, how to strengthen the link between theory and the practicum and brief review of research on practicum in teacher education and English language teacher education programmes. In the end I state the aim of my study and the potential research questions. The purpose of this literature review is to provide an introduction to and grounding for my study. 2. Teacher Education Programmes Teacher education programs are designed and organized to train prospective and in-service teachers. These programmes educate teachers to teach at various levels of education such as pre-primary, primary, elementary, secondary and higher secondary levels. Two common types of teacher education programmes are pre-service teacher education which is also called initial teacher education (ITE) and in-service education and training (INSET). Initial teacher education prepares the new trainee teachers to teach at different levels whereas in-service teacher education provides training to the already working teachers. (Although there is a conceptual difference between the concepts teacher education and teacher training, in this document I will be using both these concepts in the same meaning. Generally in this document, teacher education or teacher training means pre-service teacher education. If I talk about in-service education of teachers, it will be mentioned in the text). Aldrich (1990) says that teacher education programmes are important to prepare future teachers to develop their professional competencies. Laczko-Kerr and Berliner (2002) argue that university teacher preparation courses prepare better quality teachers. The objective of the teacher education programme is to equip student teachers with a set of competencies to teach in the school context (Banks et al. 2001), to cope with the complexity of challenges in their everyday teaching work (Cheng, 2010). The challenge is to help student teachers put their learning from the teacher education programme into practice. Most teacher education programmes include different components: general education; subject-matter studies; foundation of education studies; methods studies; and field experience (i.e. teaching practice) (Stuart Tatto 2000; Zeichner Gore 1990). The general education, foundation courses and methods studies comprise the theoretical component whereas field experiences focus on the practical component of teacher education programmes. Korthagen et al (2006) argue that teacher education finds itself in a difficult position in the 21st century. He presents three reasons for dissatisfaction with the teacher education programmes. First reason is the irrelevance of teacher preparation for the reality of everyday practice in schools. It has generated pressure on teacher educators to rethink about the structure and practices of teacher education. Secondly, research evidence during the final decade of 20th century shows that new teachers appear to face severe problems during their first period in the profession. Wideen, Mayer-Smith, Moon (1998) also supported this view and said that the transfer from theory (presented and learnt during teacher education courses) to practice in schools is often meager. Thirdly, new concepts of teaching and leaning have emerged and developed overtime. Constructivist (Williams Burden, 1997; Roberts, 1998; Arends, 2004; Osterman Kottkamp, 2004) and social constructivist views (Roberts, 199 8; Beck Kosnik, 2006) have dominated the theory and practice of teaching and learning. These views argue for learner-centered approaches to learning and teaching and challenge the traditional practices in teacher education. It poses challenges for teacher educators. Teacher educators have attempted to respond to this challenging phenomenon to fulfill the demand of producing effective teachers in the 21st century. Zeichner (2010) argues that the old paradigm of teacher education where academic knowledge is viewed as the authoritative source of knowledge about teaching needs to be changed to the one where there is interlink among academic, practitioner and community expertise. As knowledge is constructed and shared by learners in constructivism and social constructivism, he argues that this new epistemology of teacher education will create expanded learning opportunities for prospective teachers that will better prepare them to be successful in enacting complex teaching practices (Zeichner 2010, p. 89). Darling-Hammond, Hammerness, Grossman, Rust Shulman, 2005) concluded that research on effective teacher education programs shows that where field experiences are carefully linked with coursework and carefully mentored, teacher educators are better able to accomplish their goals in preparing teachers to successfully enact complex teaching practices. In view of the complexity of the teaching-learning process Korthagen, et al. argue that the most basic problem which is still not being addressed adequately in teacher education programmes is how to connect theory and practice in such a way that teachers would be able to handle the problems of everyday teaching through theory-guided action (Korthagen, et al. 2006, p. 1021). My research focuses on the issue of analyzing the link between theory and practice of English language teacher education in the context of Pakistan. This analysis will help to understand what student teachers learn during coursework at the university, how they learn it and how they put that learning into practice during thee practicum. In the next part I discus the concept of practicum. 3. The Practicum Practicum (also termed as teaching practice/internship/induction or field experiences) may be defines as learning by doing (Schà ¶n 1987), learning from action (Hutton 1989) or work-based learning (Foster and Stephenson 1998). Stanton Giles (1989, 180) define the practicum as field experiences that focus on professional practice and activities that are explicitly focused on pre-professional practice. The ultimate goal of the practicum is to let student teachers demonstrate specific competencies that they are expected to have mastered at different stages in their pre-service stage (Yan, 2010) Practicum placements in schools are considered to be a significant component of pre-service teachers education program (Touchon Gwyn-Paquette, 2003; Leishem 2008). Practicum plays a major role in student teachers learning. Much of what teachers need to learn must be learned in and from practice rather than in preparing for practice (Ball Cohen, 1999; Hammerness, Darling-Hammond, Bransford, 2005). Teaching practice provides opportunities for student teachers to develop a contextualized understanding of the complexities. It also provides opportunities to develop classroom management skills, lesson planning and the ability to interact with students (Richards Crookes, 1988; Farrell, 2001). According to Huling (1997), practicum experiences offer teacher candidates a place to observe and work with real students, teachers, and curriculum in natural settings (p.1). Student teachers are able to apply their theoretical knowledge in the real classroom setting. Darling-Hammond and McLaughlin (1996) note that professional development opportunities are criticized for being non-contextual and isolated from the world of practice. Practicum in teacher education programmes provides opportunities of practice in the context of school. Zeichner (2006 p. 333) says that extended teaching practice can give the student teachers exposure to practices of experienced teachers. Student teachers may observe experienced teachers and can learn from their practices. It can also develop interaction among student teachers and the other school teachers. It is clear form the above that practicum is an important component of teacher education programmes. It not only provides opportunities for applying the theoretical knowledge the strudent teachers have gained from the teacher education institutions but also develops a sense of professionalism in them. It introduces the teaching profession to the prospective teachers. They can also interact with experienced teachers and can learn from them. 3.1. Linking Theory and the Practicum (Korthagen Kessels, (1999) argue that in application of theory model of pre-service teacher education in the United States, prospective teachers are supposed to learn theories at the university and then go to schools to practice or apply what they learned on campus. (Darling_Hammond (2006, p. 307) observes that one of the perennial dilemmas of teacher education is how to integrate theoretically based knowledge that has traditionally been taught in university classrooms with the experience based knowledge that has traditionally been located in the practice of teachers and the realities of classrooms and schools. Zeichner (2010, p. 90) also supports the view that one of the most difficult tasks is to strengthen the connections between what our student teachers do in their school and community placements and the rest of their teacher education program. The inter-relationship of theoretical knowledge and practicum is further elaborated by Lewis (2007). He uses the terms conjunction and disjunction to refer to the presence or absence of the relationship between what is taught in teacher education and what is practiced in schools. By conjunction, he means that there is no clash between the knowledge gained in teacher education institutions and what is to be practiced by trainee teachers in schools. Lewis argues that disjunction or the difference between university advocated practice and what actually occurs in schools, presents the prospective teacher with a dilemma. He quotes a student teacher who in doing the practicum in school who says: the course at university emphasizes engagement and use of constructivist oriented activities however the majority of classes I am doing have teaching that is fairly teacher oriented and content focused (Lewis 2007, p. 6). This type of confusion may be common in a number of contexts. It may happen when teacher education institutions do not take into account the contextual factors in schools. Russell (1988) identifies three types of tensions in theory-practice relationship: firstly is between campus-based course work and school-based relevance; secondly, between child and teacher-centered approaches; and finally, between what a student teacher can be told and what that person does in the classroom. Such tensions can be addressed by carefully designing and implementing the teacher education courses keeping in view the context of real school teaching and student teachers previous experiences. 3.2. Gaps between Theory and the Practicum Lack of connection between campus-based teacher education courses and field experiences has been a perennial problem in teacher education programs (Bullough et al., 1997, 1999; Zeichner, 2007, 2010). Studies show that student teachers feel there is a lack of connection between the teacher education programme and the school-based teaching experiences (Hobson et al. 2008, 414). Different reasons may be attributed to the gap between theoretical and the practical component of teacher education programmes. Ashcroft Griffiths (1989) say that it is very hard to preserve the unity of theory and practice during a short teaching practice period in schools. It is very common that cooperating teachers in schools know very little about the methods courses the student teachers have completed on campus and the course teachers in the university know very little about the specific practices used in the classroom where student teachers are placed. (Zeichner, 2010). Lack of well planned supervision and guidance on the part of cooperating teachers may also lead to disconnect between what the students have learnt and what they actually practice. It is often assumed that good teaching practices are caught rather than taught (Darling-Hammond, 2009). Zeichner and Tabachnick (1981) found that many newly learnt teaching theories or conceptions developed during teacher education programmes are diluted by the initial confrontation during their teaching practice and it raises doubts whether insights from teacher education had actually been achieved (Cole Knowles, 1993). As a result of the falling short of the expected practice of the theoretical knowledge, the student teachers may adapt to the common habit of teachers to consider teacher education too theoretical and useless (Elliot, 1991). Sometimes, the courses taught at the university may not be context specific to prepare teachers. In Australian context, Commonwealth Department of Education, Science Training (2002, p. 104) reported that the theoretical components of teacher education programmes are distant, irrelevant and inaccessible. The disconnect may be in various types like the disconnect between university coursework and the teaching context, gap or lack of cooperation between the student teachers and the supervisors or/and cooperating teachers, conflict between student teachers perceived competencies and their actual performance in the practicum etc. The gaps need to be minimized if teacher educators want to produce effective teachers for complex teaching tasks. In the next part I discuss how to minimize the gaps and strengthen the link between theory and the practicum. 3.3. Strengthening the Link between Theory and the Practicum Darling-Hammond (2006) suggests that carefully constructed field experiences coordinated with campus courses are more influential and effective in supporting student teacher learning than the unguided and disconnected field experiences. Evidence shows that traditional and loosely planned and monitored model of field experiences may create obstacles in student teachers learning (Feiman-Nemser Buchmann, 1985; Zeichner, 1996). One way to prepare student teachers for actual classroom is simulative teaching in which simulations of classroom situation are enacted (Cohen, 1981). Simulative teaching sometimes proves to be a fallacy and student teachers may encounter with reality shock when teaching in actual classrooms (Korthagen et al. 2006, p. 1027). Zeichner (2010) suggests that some portion of the methods courses can be taught in partner schools to mediate the gaps between their campus courses and the students school experiences. The course tutors should deliver model lessons in the actual classroom in the partner schools where the student teachers are required to do the practice teaching. Ball Forzani (2009) also support the notion that clinical experiences should be the central focus of pre-service teacher education from which everything else in a program emanates. Cheng et al. (2010) examined theory-practice gap as perceived by student teachers in Hong Kong. On the basis of their findings, the researchers propose four strategies to close the gap and strengthen the link between theory and practice. They recommend: student teachers need to develop their own competencies and reflect on their pedagogical practice; promoting self leaning or independent learning; encouraging teacher educators to model lessons and; arranging study abroad programmes for non-native student teachers to some English speaking countries. Darling-Hammond (1994, 1999) Fullan et al. (1998) recommend more involvement of university faculty in the student teachers supervision so that they may get detailed feedback and guidance on the practicum experiences. Casey Howson (1993, 365) suggest a three-person teaching team who should meet to discuss goals and strategies and attempt to build a strong scaffolding for pre-service students. The team includes education professors, field supervisors, and cooperating teachers. Korthagen et al. (2006) argues for a close cooperation not only in the sense of school-university partnerships, but also in three-way cooperation among teachers in schools, teacher educators in universities, and those who are learning to teach. Goodlad (1990) also recommends including teacher candidates perspectives in the mentoring process. In the next part I review literature on how to improve the practicum in teacher education programmes. 4. Improving the Practicum Student teachers perceive the practicum to be the most valuable part of their teacher education for its strong influence on their views of the roles of teachers (Smith Snoek, 1996). Organizing and conducting well planned and effective practicum may better help teacher education institution to realize their objective of producing more effective teachers. There can be number of problems which reduce the effectiveness of the practicum. Yan and He (2010) identify six problems in the practicum as perceived by English language student teachers in Chinese EFL context. These are: tension between vision and reality, unreasonable schedule of the practicum, practicum schools distrust, lack of supervision, student teachers lack of motivation in preparing lessons plans and lack of sound assessment system. These problems are associated with organization of the practicum, role of supervisors, assessment system and level of motivation among student teachers to teach. As teacher educators, we will n eed to address such issues to make the practicum more effective. Some of the most significant factors which can contribute to improve the practicum in schools are school-university partnership, role of the faculty in preparing student teachers for the practicum and supervising their practice and support and cooperation of the cooperating teachers. I will discuss these separately. 4.1. School-University Partnership School-university partnership does not mean that schools are only the practice fields for student teachers. This view limits the collaboration and cooperation between schools and universities. (Korthagen et al. (2006) argues that common view of learning to teach includes the assumption that the university-based components of teacher preparation offer the theoretical underpinnings of teaching and that school teaching experience (practicum) offers a situation in which those previously learning principles of teaching are practiced. This view creates many difficulties, including the fact that the expertise of teaching practice is often assumed to reside largely in schools with teachers. Further Gorodetsky, Barak, and Hadari (2007) pointed out that even in the current wave of school-university partnerships in teacher education, colleges and universities continue to maintain hegemony over the construction and dissemination of knowledge, and schools remain in the position of practice fields where student teachers are to try out the practices provided by the university. This view implies that schools are always at the giving end. Why should the head teacher and the cooperating teachers spar enough time to mentor the student teachers and collaborate with the faculty supervisors if they are not involved in any other component of teacher education programmes? The exclusion of school teachers from designing and pedagogy of teacher education courses also limits the actual training needs of the student teachers and the scope of the practicum. The practicum in particular and teacher education programme in general can be strengthened if experienced school teachers are involved in the university programmes. Zeichner (2010) gives an example of the University of Wisconsin-Milwaukee where teachers with evidence of a high level of competence in the classroom spend 2 years working in all aspects of the pre-service teacher education program, including student recruitment, general education, professional education sequence, ongoing program evaluation and renewal ef forts, and in supporting graduates in their early years of teaching. University faculty may also join the partner schools to teach the actual classroom for some period of time to refresh their knowledge of school teaching. This sort of useful partnership may help improving the practicum. 4.2. Role of the University Faculty in the Practicum In addition to working as course developers, course tutors, examiners, evaluators, managers etc. teacher educators serve as role models for the actual practice of the professional (Korthagen, Loughran, Lunenberg, 2005). This role model may be intentional or not. Loughran (1997) is of the view that modelling behaviour by the educator gives the student teachers an opportunity to experience and understand some likely outcomes of teaching. Research shows that explicit modelling of teacher educators can facilitate the translation into the student teachers own practice (Lunenberg, Korthagen Swennen 2007). Modelling is an effective tool to prepare student teachers for actual classroom teaching. The teacher educator can also deliver model lessons in the partner schools instead of creating simulative classrooms in the university. Supporting the concept of modelling, Russell (1999, p. 220) goes on to say that Universities generally, and university-based teacher educators particularly, have no right to recommend to teachers any teaching practices that they have not themselves used successfully at the university. Korthagen et al. (2006) argues that if teacher educators advocate some innovative practices that they do not model and explain in their own teacher education classrooms, teacher education reform will continue to elude us. University faculty can use modelling as a powerful strategy to prepare student teachers for the practicum. There can be some implications of model lessons as it may not be possible for trainee teachers to adapt themselves to the model lesson after some period of t ime. Furthermore, there may be more than one method of teaching the same lesson; sometimes it can be ridiculous to confine the student teachers to the method/methods used by the faculty in his/her model lesson. 4.3. Cooperating Teachers and the Practicum Support from cooperating teachers may be useful for student teachers during the practicum. But sometimes, cooperating teachers are overburdened because they also need to do their routine teaching and other school assignments simultaneously. In such a case it is likely that they do not take the practicum seriously and may not assist student teachers as they should have or would have wanted to help them. Guyton McIntyre (1990) emphasise the role of the cooperating teacher, who is most available, in developing student teachers practice. Farrell (2001) argues for support from the practicum school and cooperating teachers. He further contends that student teachers should be placed with competent cooperating teachers. If the cooperating teachers are not competent enough, they are likely to be less effective in student teachers development. Randall (1992) says that the cooperating teacher may heavily influence student teachers teaching styles through direct contact. He can provide on the s pot guidance to the student teacher. It is very common that cooperating teachers in schools know very little about the methods courses in the universities (Zeichner, 2010). Cooperating teachers need to be involved in the university courses and also trained by the university faculty for mentoring of the student teachers. It can help them perform their role more effectively in helping student teachers. In the next part I review research on the practicum in teacher education and English language teacher education and also argue for my proposed study. 5. Research on Practicum in Teacher Education and English Language Teacher Education Darling-Hammond (2006) states that there has been much discussion about the structure of teacher education programmes but there has been less discussion on what actually goes on in the teacher education courses and the clinical experiences that student teachers encounter and how the programmes add up to the knowledge and skills of the student teachers to prepare them for classroom. Yan (2010) argues that research on the practicum is mainly limited to general higher education programmes from the Western world, and the English language teaching practicum has received scarce attention. Little is known about how learners conceptualize their initial teaching experiences, and about what impact these experiences have on their professional development as teachers (Johnson 1996, 30) and what actually occurs during the practicum (Richards Crookes 1988; Freeman 1989). Snoek (1996) claimed that student teachers perceived the practicum to be the most valuable part of their teacher education for its strong influence on their views of the roles of teachers. Hodge et al. (2002) reported that the practicum had a positive impact on the student teachers attitude towards their work. Yan, (2010) contends that most second-language teacher preparation programmes simply assume that once pre-service teachers have completed their required coursework, they will be able to transfer their knowledge into effective classroom practices. It is, therefore, well worth investigating complexities and problems arising from the practicum to enhance its effect on student teachers professional growth and teacher education programmes. Cheng et al. (2010) examined the theory-practice gap by reporting a study that researched the inconsistencies between student teachers best teaching strategies and their most commonly employed ones. They conducted this study in the context of Hong Kong. A questionnaire and in-depth interviews were used to generate data. Total 228 final year student teachers of 4 years B. Ed programme completed and returned the questionnaire. In addition to it, 31 Year 4 student teachers enrolled in these programmes participated in in-depth interviews. Findings revealed three main dimensions of consideration attributing to the inconsistencies in the conceptions of teaching: pre-training experiences of student teachers, teaching context of the partner school and student needs. These considerations lead to expansive or constraining impacts on the student teachers selections of teaching strategies. Nevertheless, teacher education programmes are expected to have an expansive impact on the student teachers conceptions of teaching as well as to help them overcome constraining impacts from other sources of influence. Koeppen (1998) observed that student teachers face multiple difficulties in classroom instruction as theory versus practice occurs. Her case study of a student teacher found that the student had problems in linking university courses and classroom context during the practicum. What the student had studied for example, planning instruction and modeling did not match the reality he found in school. This student teacher struggled to reconcile himself to the teacher-centered teaching he was doing which was totally against the theory of teacher-centered learning which he had learned in his course. In the context of Pakistan, no such study has been conducted on the link between theory and teaching practicum in English language teacher education. Keeping in view the above cited literature, the present study aims to analyze the link between English language student teachers pedagogical content knowledge learnt from the university coursework and their practice of teaching during the practicum in schools. By pedagogical content knowledge (PCK) here, I mean the knowledge to teach English as a second language at secondary level. The focus of my study is to find out what PCK student teachers learn during their English language teaching course at the university and how they apply that knowledge in the classroom during the practice teaching. I pose the following questions to achieve the aim of the study: What type of pedagogical content knowledge the student teachers learn during English language teaching course at a selected teacher education department in Pakistan? How and to what extent English language student teachers apply/practice their pedagogical content knowledge to teach during the practicum in schools? What is the relationship between student teachers pedagogical content knowledge and their practice of teaching English at secondary level in Pakistan?

Somatoform Disorder or Culture-Bound Syndrome: Manifestation & Symptom

One of the ongoing controversies about the relationship between culture and psychopathology has to do with the long-reported tendency of Asian psychiatric patients to primarily manifest and express psychological distress with somatic symptoms. Cultural differences in symptom expression have been the focus of studies on somatization. â€Å"Somatization is a term originally tied to a psychodynamic theory of illness causation in which psychological conflict was transformed or transduced into bodily distress† (Kirmayer & Young, 1998). Young & He (2002) imply that the absence of organic findings to explain patients’ reported symptoms suggest the possibility of a somatoform disorder. However, the common complaints usually do not satisfy the stringent DSM-IV-TR criteria for somatization disorder and can be categorized more closely to undifferentiated somatoform disorders. The most common theories propose that the low rate of reporting psychological problems and high rate of ov eremphasizing bodily symptoms among Asians compared to other ethnic groups may reflect cultural rather than cognitive preferences (Lin & Cheung, 1999; Chun, Eastman, Wang, & Sue, 1998). This is most evident in studies of various culture-specific syndromes such as the two Korean folk syndromes listed in the Diagnostic and Statistical Manual of Mental Health Disorders (American Psychiatric Association [APA], 2000): hwa-byung and shin-byung. Hwa-byung is literally translated into English as â€Å"anger syndrome† and attributed to the suppression of anger, disappointment, grudges, and unfulfilled expectations and the symptoms include insomnia, fatigue, panic, fear of impending death, dysphoric affect, indigestion, anorexia, dyspnea, palpitations, generalized aches and pains, and... ...that this view of somatization as a mark of psychological primitivism can be used against the patients by disqualifying and invalidating their somatic symptoms and expressions of distress. I recognize that issues that are relevant to the mental health of any cultural or ethnic group is multidimensional and complex. Despite the impossibility of generalizing any individual’s experience over that of another, I believe han is undeniably embedded in the deepest alcoves of the Korean psyche and soul which shapes and operates on so many levels—from the largest and highest historical-national level to the personal innermost-mindset of a Korean individual. In this brief and space-limited paper, I selectively reviewed research findings that were most relevant for further exploring the meaning of somatization and expression of han by Koreans in the field of psychopathology.