Communications and Media

John and Jett Travolta A Portrait of Paternal Love

Any man can be a father, but it takes a special kind of love to be a dad. The portrait of John Travolta and his son, Jett is one of the most touching pictures that capture the deep love and affection between a father and a son. The relationship between father and son is one that is quite distinct in most families because the son, especially the eldest is traditionally deemed to be the principal successor of the father.  The male children are deemed to be the extended progeny of the fathers especially because they carry the family name. In the culture where I grew up, fathers are figures of authority. As the head of the family, he sets the rules in the house and implements the necessary punishments to discipline his children. As the breadwinner of the family to whom all family members are dependent, he commands and directs what and how to do things and makes major decisions in family affairs apparently in consultation with my mother.  For taking care and sincerely protecting us, I loved my father very much.  However, I have had difficulty getting along with him especially during my teenage years. I see him like a stubborn mountain that never moves. In time however, I realized how much he loved me and that his seemingly harsh actions were meant to help me mature and grow to be a better person.  The portrait of John and Jett Travolta is especially significant as it shows a rather meek and mild father towards his son. While arguably, the depth of Johns love towards Jett and my father towards me are on par and comparable, John provided an extra caring and special love towards Jet because of his sons special conditions.  Such love relationship is beyond description which can only be reflected in the heartfelt portrait of father and son.

Lady Gaga A Corruption of Musical Artistry 

Music had been an essential part of our culture as a creative form of expression with an intimacy unique to written, verbal or visual language. (Frith, 2007) I have had utmost respect for musical artists for their contribution to arts, entertainment and society in general. Lately however, the commercialization of musical industry, music has terribly deteriorated. The focus on artistry was lost as music has become business. Lady Gaga is an epitome of this musical corruption.  In one of her pictures, she posts in her weird revealing clothes in a haphazard performance, which seem to have no direct relationship to the messages of her song.  While it is true that many musical artists display some sense of bizarre or revolutionary culture through their performances and clothes, Lady Gaga seemed to take that notion to an odder level.  That could have been acceptable if her clothing and performances are inherently associated to her musical messages but it would seem that she does this to create an impact to sell her albums. The songs of Lady Gaga like Poker Face and Bad Romance could have had very noteworthy messages but her performance and stunted clothes are intended to sell sexuality, which undermines her artistry and her songs messages. I think she would be better of if she refrain from engaging in sexually provocative clothes and acts and concentrate on her musical art instead. While it is true that art is boundless and can be relative, artists should also act or dress for that matter, responsibly. With the enormous appeal and fascination of Lady Gaga to young teens, she indubitably serves as a model to children.  Thus her visual representation and acts give subliminal messages that may be harmful to children, which could negatively affect the personality, values, thoughts and behavior of the next generation that completely annihilates the objective of music to entertain or improve humanity in general.

Communication is a very important process since it helps deliver the desired information. The process of communication enables a person to deliver message and receive a feedback about the effectiveness of the message. The process of communication is a series of events which take a step-to-step procedure. Communication within the organization as well as with the outside world takes different formats. When dealing with strangers, people communicate differently as compared to communication with other people.

Interpersonal Communication
Communication refers to the process of delivering information and receiving feedback about the impacts of the message delivered (Eayle, Preiss  Allen, 2002). It takes place at all levels of human living (Kalbfleisch, 1993). The process of communication takes a process whereby an idea is developed in the mind it is then encoded into a structure. The encoded information is sent to a receiver who decodes the information to know the message contained in it. The receiver gives a feedback about his reaction towards the message. The feedback indicates the effectiveness of the communication process. The sender receives the feedback and the entire process is completed (Spitzberg,  Cupach, 1994). Interpersonal communication may be defined as the communication between two or more people. It can take several forms such as oral, written or nonverbal communication. Interpersonal communication takes place at a personal or face-to-face level. Examples of interpersonal communication within the organizations are staff meeting, project discussion, employee performance review, informal chat among others (Kalbfleisch, 1993). Interpersonal communication can occur at all levels of the society, business or any activity where people are involved (Spitzberg,  Cupach, 1994). People communicate with strangers as well as other people whom they are familiar to. The form of communication with strangers is different from that of communicating with people who are familiar. Theorists have tried to explain the process of interpersonal communication between strangers and other familiar people. There are two theories that explain interpersonal communication between strangers social penetration theory and the uncertainty reduction theory (Eayle, Preiss  Allen, 2002).

Social Penetration Theory 
This theory was developed by Irwin Altman and Dalmas Taylor to explain how people develop relationships through communication (Misztal, 2000). The theorists suggested that relationships follow a gradual process where individuals disclose themselves and become close to each other as they continue to interact. People disclose about themselves consciously or unconsciously through a process of activities. Altman and Taylor identified three steps through which strangers follow to build relationships. The steps do not overlap each other and follow a procedure towards explaining the behavior of people (Culbertson, et al 1993).

The analogy of the onion is used to explain the process of relationship building as well as how people disclose to each other. It explains the many layers of self-disclosure process both in terms of breadth and depth. Removal of the outer skin of an onion leads to a second skin. The second skin is followed by a third skin, and so on. Self-disclosure follows the same trend whereby people disclose information about themselves in a series of activities similar to the peeling of the layers of the onion. The outer layer describes the public self and gives identities such as the height, weight, gender and any other physical aspect of an individual. This is what the public views the personality of an individual (Kreuz  Fussell, 1998). It is a small portion of the entire personal attributes of a person. The inner layers describe the inner self. The characteristics that are hidden with the inner person are the emotions, values, beliefs, self-concept and other personal attributes of a person. People reveal their inner self according to their culture. The inner layers are hard to access and represent an individuals deepest and personal information (Misztal, 2000).

Social penetration theory describes several stages that people take to disclose about themselves. The first stage involves orientation stage. People play safe and like to show perfect characters that are desirable to the other partner. They appear to be simple and harmless. They follow desirable social ethics and have the appropriate habits. The second phase is the exploratory affective stage. Individuals start revealing themselves and express their personal attitude. Moderate discussions start to take place such as government issues, politics, sports and other general topics (Misztal, 2000). At this stage, people are still not comfortable to reveal their entire self characteristics. Casual relationship exists in this stage and may not go past this stage. Affective stage is the third phase of relationship building. Private and personal matters are discussed. People may criticize and argue about each other. People become intimate about each other at this stage. The fourth phase is the stable stage where the relationship reaches a plateau. Personal ideas are shared. The individuals can predict the emotions of each other. The last stage involves depenetration when the relationship starts to break down. The costs exceed benefits at this stage (Kreuz  Fussell, 1998). The parties in the relationship start to withdraw their disclosure to each other (Rogers  Conville, 1998).

Uncertainty Reduction Theory
The uncertainty reduction theory was developed by Charles R. Berger and Richard J. Calabrese. It explains how strangers develop a relationship. Strangers follow certain steps upon meeting and aim at reducing the uncertainty between themselves. At last they form the idea whether they like or dislike each other. Berger and Calabrese identified three stages in relationship development the entry stage, the personal stage and the exit stage (Hewes, 1995).

During the entry stage, the strangers use behavioral norms to develop their relationship. Demographic and transactional exchange of behaviors happens during this stage. The individuals do not involve too much in knowing each other. As the individuals continue to interact, the level of involvement increases and they become more attracted to each other. The personal stage follows immediately after the entry stage. The individuals begin to explore the attitude and beliefs of each other. This stage follows immediately after the individuals have learned each other and have interacted adequately during the entry stage. They probe about the values, moral and personal issues about each other. As the individuals continue to disclose about each other, they become more emotionally involved in the relationship. The last stage is the exit phase where the individuals decide whether to continue with the relationship or to stop. They plan the future progress of the friendship during this stage. If the parties do not like each other they may choose not to continue with the relationship. These stages explain how strangers reduce uncertainty about each other and the process they take to develop a relationship with each other (Feldstein,  Siegman, 1979).

Similarities between Social Penetration Theory and Uncertainty Reduction Theory
The theories explain that the process of interpersonal communication takes procedures. The initial stage occurs when people meet for the first time. They are strangers to each other and are uncertain about the behavior of the other party. They interact with precaution and avoid revealing their inner self. General issues are discussed initially and the personal issues are neglected. As the individuals continue to interact, they discuss more personal ideas and become emotional towards each other. The process continues until the parties are free to expose their inner characteristics and become intimate to each other. After the end of the process, the parties decide whether to continue with the relationship or not (Manstead, Fisher  Parkinson, 2005).

The two theories were co-founded by two people. None of the theories was founded by an individual person. They explain the social behavior of people which takes place either consciously or unconsciously. People follow stages when interacting with others. Interaction is displayed as a series of activities where people follow a step-by-step process to communicate their personal issues (Hewes, 1995).

Differences between Social Penetration Theory and Uncertainty Reduction Theory
The uncertainty reduction theory explains that strangers react to reduce the uncertainty they have towards the other party. Strangers are not aware of the characteristics of the other party and tend to react in a peculiar way which is aimed at reducing the uncertainty they have towards the other people. This theory focuses on reducing the uncertainty that a person has towards the other people. Social penetration theory explains that people follow particular steps towards knowing each other. The theory uses the analogy of the onion to explain how people express their inner self. The outer cover of the onion represents the outward appearance of an individual which displays the physical attribute of a person. The inner layers of the onion represent the inner characteristics which are hidden from the outside world. As people continue to interact, they reveal their inner characteristics until they can no longer hide any attribute about themselves to the other party (Feldstein,  Siegman, 1979).

Social penetration theory is more detailed than the uncertainty theory. It is analogical and uses a more detailed explanation of how people behave in their social set up. Social penetration theory gives five steps that people follow when building new relationships. The steps are interlinked and each step follows the other in a progressive manner. The uncertainty theory explains three simple steps (Manstead, Fisher  Parkinson, 2005).

People should not disclose all their personal information to strangers. They ought to first learn about the strangers so as to express their inner feelings afterwards. The establishment of relationships should follow steps which ensure people have adequate confidence in expressing themselves. People allow others to know their personal information when they disclose personal information. It is only through communication that people can learn about the characteristics of others. Any communication breakdown hinders knowledge about other people. Interpersonal communication is important in knowing and learning the environment as well as the attitude of people within the environment. The culture of the people is displayed through
communication. Interpersonal communication is greatly affected by the culture of the people.

The initial stage of communicating with a stranger involves the physical communication where less information is expressed. As people continue to interact, they communicate more intimate information about themselves. At the climax of the process of communication, people can express themselves freely and give deeper details about their life. Interpersonal communication is important in both formal and informal settings. It helps people know how to live with others within the environment. Organizations should develop systems which allow people to interact properly with each other. The environment for interaction should also allow people communicate freely so that they can learn about each other faster. Informal relationships and friendships that last for a long period of time take time to build up. When relationships are made faster, people are not able to learn about each other and may end up breaking the relationship more easily. However, formal relationships need not take a step-to-step procedure. Formal relationships have legal support and breach of any contract may lead to legal sanctions. The law provides some remedies to people who suffer damages from bad communication and breach of contracts.

The universal has come to be experienced in the day to day live of media in India by audiences. This is happening in a manner assuming cultural imperialism whereby traditional cultures are kept aside by the western ones or resistance from the audience whereby the western cultures are incorporated to the traditional ones. The cost of the outcomes of Indian media globalization demands for more perception on the way media consumption takes place under traditional circumstances of unleveled privilege and power (Kim, 59).
 
The Vamsee of this article is trying to shift attention from studies of globalization to a closer look at the meaning of traditional religious and national aspects in media consumption. He looks at how traditions in India are re-imagined in global media consumption. Vamsee argues that, the paradigm of international communication and social science regarded tradition as an inherent barrier to the development of the third world. They also saw it as stagnant and passive though they may have good intentions. On the other hand, cultural aspects of the society tend to view media globalization as a victim of western media. Vamsee however states that it is of no need to approach traditional values as opposite of modernity but as a way of engaging with aspects that are not related to media as well as modern ideologies and practices that lie beneath their interpretation of media conversations (Kim, 61).

I think Vamsee is right when he argues strongly that, the emergence of global media in India has not completely replaced traditional values with global or western ones. Global media institutions in India have been localized instead of the transforming traditional values to global ideologies. The Indian population also interprets the meaning of global media texts and ideologies in regard to their family, nation and religion. I think Vamsee also has a point when he states that localization of media in India made sure that mass communication aspects veered strongly towards the traditional and the family direction (Kim, 65).

Localization of media allowed Indians to view modernization as the rebirth of the state in global field. The family was portrayed as being little affected by the globalization of the media. Vamsee argues that re-imaging the tradition will develop a false notion of cultural security inclined on tags and mottos of identity, though moral and social essence of that identity is lost. Vamsee questions that until when will the traditionalists behave in a conservative manner though the forces of media globalization are sweeping all over India (Kim, 67). Vamsee brings about a very strong issue when he states that what is being experienced is more than both traditions and modernity. Vamsee claims that it is a misunderstanding that revolves around any one media conversation. This misunderstanding is being experienced though the audience is interpreting well known notions of the nation, family as well as religion coming from possibilities that do not deserve sanctimonious disapproval. Vamsee indicates that the media in India is creating a community that has no interest in other human beings (Kim, 68).

Years ago, there are conflicting views on how higher education should function for the students. Higher education is an essential component in building a prosperous economy and nation in the future for academies develop and train future citizens of the society to make a productive and fruitful addition in the economy. In contrary, some people argue that long term vocational training and applied research should be the focus of the universities. Clearly, we have not met an agreement in the role of research in university teaching. Some people view that excellent teaching can take place even though lecturers are not engaged in research. However, most academicians view that teaching and research is indivisible and these are essential tools in inspiring students.

Vast amount of literature has been made to determine the real purpose of education although the answer seems elusive. Many argue that education is the key to a prosperous economy however, successful economies also need infrastructures, investment, jobs and so much more. Many students go to universities in order to be prepared to careers in their chosen field. However, disciplines advance rapidly and new ideas and principles emerge each day in addition to the existing knowledge. For example, medicine is a field that advances too quickly with new drugs, instruments, techniques and treatment being developed each day. Medical schools teach students skills and knowledge essential for practice however, years after, these may be obsolete in the medical field.

Students need to know how to learn on their own after they leave the university. Students should learn how to conduct research in order to expand their knowledge. Research entails identifying a problem, gather evidences, assessment of implications and draw conclusions. Through teaching research, doctors and other professionals will be able to acquire skills and knowledge essential in conducting the different steps of research. Furthermore, aside from job-related skills and knowledge, students should also have a wide-ranging knowledge on other fields, even just the basic. This will fulfill their personal desires outside their chosen field like reading literature and listening to their type of music.

A universitys job is not only to produce skillful professionals, it also aims to produce educated men and women who understand and relate in the society and knows their place in it. To produce professionals who do not only master their field, but also equipped with knowledge and skills in other fields. This may deemed difficult to academic institutions but it should be the aim of every university, which is not only to fill students with facts and employment skills but to make them wise.

The pursuit of fitness is perhaps one of the most primary goals of all humans.   Living a life when one is physically, emotionally and spiritually fit is an essential right everyone wants to achieve, regardless of sex, race, and religion.   After all, a fit and healthy body helps a happy state of mind, which in turn affects how an individual thinks, feels and acts. In short, fitness does not only bode well in physical health but also in productivity and attitude.

Think about it, after taking a brisk walk or breaking a sweat from engaging in a physical activity, yes even physical intimacy counts, the individual feels more invigorated rather than exhausted. And the idea that staying fit is only for the young is no longer valid since various researches indicate that everyone can reap the benefits of being fit.  A fit and healthy body is as good as preventive medicine.

More energy and lowered health risks top the list of why everyone should strive to be fit physically, mentally and spiritually.

Everyone knows that adopting a regular and sensible exercise program, in short, engaging in physical fitness, reduces risks of certain chronic diseases in middle age. The New York Times bestseller You on a Diet The Owners Manual for Waist Management pegged by   Dr. Michael Roizen and Dr. Mehmet Oz, otherwise known Oprahs personal doctor, explain the benefits of a fit body. Fitness increases ones longevity. Fitness, the doctors argue, can be attained through engaging in physical activity such as exercise. Exercises do not only help lose that extra weight but also helps the blood vessels open, decreasing the chances of serious diseases like high blood pressure, high cholesterol, memory problems, diabetes, and heart attacks (Roizen and Oz 2006).   Being physically fit can also benefit the bones and prevent one major silent killer  osteoporosis (Hausman and  Hurleyb 1989). Being fit strengthens the body, gives one cardiovascular and muscular stamina and even flexibility. Being fit makes one feel and look better (Anderson and Deskins 1995).

A physically fit body may also provide respite from worries.  There have been studies demonstrating the effect of exercise and being physically fit to ones mental health. It seems that a physically fit individual is uplifted and energized (Diamond and Diamond 1987).  A physically fit individual lives in the moment, except of being trapped in a Past-Present-Future whirlwind.  Being fit and engaging in physical activity offers individuals the opportunity to take time out from daily worries. As aforementioned, being physically fit can lift ones mood, which can help in dealing with negative emotions. Physically fit people are less likely to experience stress.

Fitness is in itself is not some sort of panacea. It is not a remedy against diseases but it helps the body become more strong to avoid and deal with such diseases. It keeps the blood vessels open, improving the metabolic risk profiles in acquiring diseases such as diabetes, high blood pressure, high cholesterol and heart attack.  It can help improve the strength of ones mental health- allowing the person to feel recharged, happy and content. Fitness enables the individual to become more adaptable and have a purpose, live in the moment and enjoy life.  It is the best preventive medicine everyone should avail of.

Douglas Keliners Reading the Gulf War has clearly demonstrated the influence that mass media holds within their power in influencing the given society on pertinent topics that have the capacity of steering a nations course.  The unfortunate reality wherein the facts presented to the public had already been pre-destined by the powers-that-be to serve a particular purpose makes for a truly-compelling argument, as this would benefit them with the socio-political power to instill within the nations mindset, a particular thinking and belief in accordance to their caprices.  Nonetheless, as what is discussed in Keliners reading, this craft can be likened to a two-edged sword, wherein the wielder of this power holds no assurances that its effects are not self-injuring and that the populace will not be aware of the realities behind the perceived truths.

Of all the topics discussed, it is in learning that the administration had been deliberately exercising manipulative techniques, perhaps in search of higher approval ratings or offshore economic ventures, just to bolster its internal and global superiority, is depressingly intriguing.  It is a reality that has changed my perception on my veneration to the nations leadership, as it has demonstrated that it is willing to sacrifice countless American lives just to achieve this aim.  Likewise, I have been astounded with how the American media conglomerates, who are supposed to be the bastions of truth, have played willing pieces for the administrations scheme, as can be evidenced in ABCs report which stated that more than 200,000 Iraqi troops were in Kuwait, preparing for an invasion of Saudi Arabia, when in fact satellite photos had revealed a much insignificant number (Keliner, 1995, p. 204).  While it is true that these media conglomerates are corporations that naturally had to make profitable endeavors, it is likewise worth noting that their professions should be exercising ethical practices in exchange for their viewers patronage.  It is truly confounding why two of the most esteemed institutions of our democracy, the administration and the media, seemed to have deliberately misled the American general public into believing a set principle of the war in Iraq that in reality were only self-serving interests.

Reading Keliners work has resulted in my formation of two themes one is President Bush administrations intentional presentation of false truths surrounding the situation in Iraq and Saddam Hussein, and secondly, mass medias opting to play possum on these misleading facts in order to gain majority viewership.  Both of these were later to be unmasked, as can be witnessed in the succeeding years, with President Bush loosing both his popularity as well as his 1992 reelection campaign (Keliner, 1995, p. 224) and the en masse proliferation of the true figures of the war, i.e. the satellite photos showing the insignificant numbers of Iraqi troops, the low success rate of hi-tech missiles, the absence of chemical warfare capabilities of Iraq, and others.  However, even if all of these suggest a covert aim, which is to have control of a nation that is a major source of oil, I am inclined to believe that these were all executed with the good of the American nation in mind, as successfully doing this would ensure the smooth operations of the major industries, both industrial and government-funded, for decades to come.

Keliners work has resulted in altering my views on my perception with the mass media corporations.  It served to constantly remind me that first and foremost, these are corporation that needed to have substantial profits in order to maintain a high-level of influence among the populace.  It further created a necessity on my part not to accept the presented realities as absolute truths, but learn to think outside of the box that they propose by making my own studies on the subject from other independent or foreign institutions, and by trying to gain an understanding from the other side of the spectrum.  Hence from hereon, I consider them not as the bastions of truth, but as an integral part in my own pursuit of truth.    

The concepts of globalization, media and culture have become closely knit because of different perspectives on the interrelationship. The continuous discourse and debate over the links between these concepts is due to the complexity created by different ideas of cultural globalization and the role of the media. One perspective is globalization of culture through media and another perspective is media as an outcome of cultural globalization (Jan 69). Regardless of the perspective, media is a component of cultural globalization, whether as a tool and outcome or both (Rantanen 9). Indigeniety as a cultural force (Merlan 303) has also been presented from different perspectives. The dominant perspective considers indigeniety as a blurred context subject to strong global influences via media (Glynn and Tyson 210). However, the emergence of indigenous cultural expressions through media that were able to make a global mark by reaching the mainstream audience has challenged the dominant perspective. The article that explores these complexities in the context of the Maori media Mataku in New Zealand has its strengths and weaknesses.

Strengths and Weaknesses
The encompassing strength of the article is its objective perspective towards global culture, media and indigenity. The article does not proceed from a particular perspective but considers the merit of different perspectives before presenting a new perspective explored through the case of the Mataku, a Maori media that was described as able to spark the interest not only of the Maori but also the mainstream market in New Zealand. By considering different perspectives and presenting an alternative view, the article was able to contribute to a new direction of discourse that could contribute to a deeper understanding of globalization, culture and media not only in the theoretical but also in the empirical setting.

One of the specific strengths of the article is the consideration of the weakness of the global-local bifurcation that also limited the perspective of globalization, culture and media into either good or bad. The discourse has divided perspectives into the global, expressed through the idea of the global village, dominated by strong cultural influences via the media of the European or American culture (Glynn and Tyson 209-210) as well as into the local identified through the retention of cultural beliefs and practices amidst external influences (204). In response to the limitation of the bifurcated perspective, the concept of glocalization emerged, which is defined as the advocacy or assertion of indigenous rights and interests through the venue of international politics (204). Glocalization understood in this sense covers the inclusion of indigenous interests in international human rights and in policies of international bodies such as the United Nations. By bringing indigenous interests into the global scene, indigenous culture is able to exert influence on the dominant culture or other cultures resulting to cultures in-between (207). The idea of cultures in-between, as a way of understanding globalization and culture, provides an alternative perspective that is able to connect the global with the local through influence and counter-influence relationships. This transcends the consideration of the impact of globalization on culture and the role of the media as either good or bad and directs focus on how these relationships emerge and develop.

While the alternative perspective deviated from the bifurcated ideas of globalization, culture and the media, the idea of cultures in-between creates space for inter-cultural negotiation. This recognizes influences between cultures. Nevertheless, this does not mention the difficulties of the negotiation when there are unequal influences. There are dominant cultures in the global context and although the influence depends on the allowance provided and the counter-influence exerted by indigenous culture, the control of media remains with the dominant culture (Wilson and Stewart 12). Media is a common tool for exerting cultural influences by different cultures. Nevertheless, access to media and the extent of influence derived from its use depend on control over media distribution (Hafez 155). There are only a few media distribution companies with global reach and these are American, European, Australian and Japanese. These are able to exert influence over different cultures through cultural texts presented in media. Indigenous media continuously struggles to achieve a breakthrough to give way to vibrant cultures in-between.

Another of the specific strengths of the article is the deviation from the homogenous-heterogeneous perspective of culture in favor of a hybrid culture. This follows a similar rationale as glocalization and cultures in-between. The dominant idea of cultural globalization is strong cultural influences as a unifying experience in establishing a global culture. As such, heterogeneity was replaced by homogeneity of the global culture. This failed to recognize the influence exerted by local or indigenous cultures via media in the international context. The article proposed the hybrid perspective of culture (Glynn and Tyson 211). This means that indigenous culture takes aspects or elements of other cultures seen or experienced through media and transform or integrate these into indigenous media. In the same way, dominant cultures draw aspects of the indigenous culture and use this in media such as themes of movies, televisions shows, online games and other media. This alternative perspective is able to capture more accurately the dynamism of indigenous culture instead of just a passive receiver of the dominant global cultural influences.

Hybridization explains the link between dominant cultures and indigenous culture and the manner that indigenous media can exert counter-influence. However, the article does not explain in-depth the complexity of cultural hybridization and how hybridized indigenous media can change indigenous culture, which some members could perceive negatively or positively. Hybridization and the two-way influence of cultures have been idealized in the article. In the example of the Mataku, a hybrid indigenous media that adopted the x-files format to recreate stories of magic and mysticism, which were originally told orally across generations, in a television series, this expressed global influence. The success of the show in receiving funding, placement in a prime time slot, and capturing the mainstream audience in New Zealand reflect the influence of indigenous culture. However, there was no concrete evidence on how well this indigenous media has changed mainstream culture. It has captured the Maori audience but there was no indication of the extent of reach in the mainstream market. There was also no mention of the impact on the Maori culture or the dominant culture (Nair 4). The impact on the Maori culture could be diverse from the divisiveness of the community between traditional and modern to the emergence of issues on cultural identity (Guenther 18). The impact on the global culture could range from building awareness of Maori beliefs and practices to inciting fear that reinforces or creates stereotypes of the Maori culture (Shah 1806). Hybridization through indigenous media used as an ideal alternative perspective may not be able to capture the complexities of the interplay between globalization, culture and indigeniety in the real world.

The article provided alternatives to the dominant bifurcated perspectives of globalization, culture and indigeniety. It discussed glocalization and cultures in-between as an alternative to the global-local cultural perspective. It also propounded hybridization of media and culture as alternative to the homogenous-heterogeneous perspective. While these supported a new direction of discourse on these subjects by using the Mataku as an example, the application of these principles as solutions had limitations in describing the complexities of inter-cultural negotiation and in idealized use of hybridization.

1. Teasing is observable in the conversation between Rachel and Artie when the former commented that the latter is not leadership material. In this situation, Rachel was just teasing Arties as she did not mean to hurt the person and Artie even agreed to it by saying that he is more of a follower. The incident wherein Finns football teammates cornered him in the locker room and messed his face up with a marker is a clear example of bullying. It is clear that Finn is not in good terms with these people and his teammates have the intention to embarrass and hurt him to the point of calling him a loser, which are evident signs of bullying.

2. Workplace bullying is also seen in this episode of Glee, especially when Will and Sue were in Principal Figgins office. Sue personally attacked Will when she accused him of committing adultery with one of the teachers in the school together with the other personal attacks about his hairstyle. Sue addressed this attack by merely returning to the real subject at hand and also shouting at Sue. However, he could have handled it more appropriately if he formally filed a complaint about the insults and accusations that he received.

3. Hard bargaining strategies are observable in two instances in the Mattress episode of glee. First, when Will is convincing Principal Figgins in including the glee club in the yearbook. Will was able to get what he wants but with a price and that is to pay a substantial amount of money for the clubs pictures. In addition to this, hard bargaining is also seen in the conversation of Quinn and Sue wherein Quinn has to blackmail Sue in order for the glee club to have a full page in the yearbook.  

4. The marriage of Will and Terry clearly exemplifies Gottmans four horsemen of the apocalypse. First, criticism is seen in the attitude of Terry wherein he always finds fault in Will, especially when it comes to the glee club. Second, contempt Terry usually sneers, rolls her eyes, or uses hostile mockery in dealing with Will, which is seen when he is asking permission to pay for the glee clubs photo. Third, defensiveness is also present in their relationship that is clearly represented when Will was asking of whether Terrys pregnancy is real. Terry even directed Will to re-think of what he is accusing her in an effort to cover for her mistakes. Lastly, stonewalling is also seen in their marriage wherein Will decided to leave their house as a way to avoid conflict.

5. The informal pattern of communication is observable in the conversation of Sue and Quinn. Quinn was not taking into consideration the hierarchical differences of her position with Sue because she keeps on asserting what she wants even if Sue was her superior. In relation to this, Quin was also explicitly and directly saying what she wants to the point of blackmailing Sue.

As with all the concepts and ideas in the world, confusion and conflict arises from wanting to see their one origin, one definition and one purpose. The concept of communication is not different from this confusion and conflict as there would be multiple views on the subject ranging from the completely technical definitions to the more practical. Perhaps this is what makes it such a problem in trying to define communication since the nature of communication is in itself complex. For example, three problems can be seen as to why even a dispute over the definition of communication arises and this is because, one, it encompasses too many fields like from mathematics to law to literature two, it is too dynamic to the point that one form of communication today can be entirely defunct or taboo tomorrow and third which is perhaps the most important, is that communication study relationships among human individuals and societies, because of this, anything that usually involves the behaviour and interpersonal relationships of individuals tend to be complex.  

However, one thing which can be observed from the multiple definitions of communication is the fact that people who attempt to define it do so on the basis on how they use it. According to authors of textbook (year of publication), communication can be a debate, sermon, a memorable night at the theatreMorse code, e-maila kisseven a monk absorbed in silent meditation (12). Thus, the definition of communication arises from how people perceive what they consider to be communication. Though this borders on personal theories, it is undeniable that even the more technical and scholarly definitions are also based on their own personal interpretations of what communication is to be.

Ironically, the dispute over the definition of communication proves that somehow there is no communication among individuals which makes it all the more important to study the subject. While it may appear mundane and futile to study something so complex and dynamic, the need for it arises because humanity uses it to such a great extent and that it is a great part of our lives. Since communication takes such a centre stage in our lives on a daily basis, then should we not further scrutinize it more so that we can use it to its full potential and capacity and prevent such petty disputes like the one over the mere definition of communication If there is but one thing that makes communication a worthwhile study, it is this communication supposedly brings individuals together and anything which aims to bring some closeness to this already chaotic world deserves to be looked at, stared at, discussed on, analyzed and studiedand anyone who thinks so otherwise need not to communicate with me.

The 1997 Belgian film Ma vie en rose (My Life in Pink) directed by Alain Berliner deals with an extremely controversial theme involving transgender identities. More than just because of the theme, the controversy surrounding this film generates from the fact that the protagonist is just an 11-year old boy named Ludovic who refuses to accept his biologically masculine identity and insists that he is a girl, or will become so someday by some divine providence. Ma vie en rose earned itself critical acclamation for casting a searching glance into the prevalence of transsexualism and gender crises among adolescents and how these issues are viewed by orthodox societies. This paper is going to respond to five questions relating to the film.

1. What did Ludovic believe about himself and the world
Ludovic, the protagonist of the film Ma vie en rose, cherished the fantastical idea that someday he will become what he identifies himself with, i.e., a girl. The audience watches the film through the innocent vision of Ludovic who viewed his own identity as perfectly natural, failing to comprehend why others around him showed hostility to his imagined change of sexual roles.      

2. Describe the specific verbal and nonverbal behaviors that Ludo adopted that challenged the gender traditions of his family and the people around them.
The film contains many instances when Ludovic behaved like a transgendered, so as to give the impression that he does not relate to his biological identity. He sometimes conveyed this verbally as in the scene when he rushed away from home claiming that he got his premenstrual cycle. On another occasion, the 11-year old boy upon befriending his neighbor Jrme put on the attire of Jrmes sister, unbeknownst to her demise. In both cases however, the social and family norms of gender traditions are violated, thus generating turmoil in the family and among friends and neighbors.              

3. How did others around him react to his presentation of self
Lev (2004) argues that Ludovic underwent tremendous mental anguish not because of his biological identity, but for the fact that his parents and peers did not consider him to be what he was not in reality (p.337). Despite his valiant efforts to be seen as a girl, his parents, neighbors and friends constantly mocked him in a mild tone believing it to be a harmless variant of identity disorder problems. The generic sense of intolerance to transsexual behavior is what the director wants his viewers to take note of. Chiland (2005) raises a pertinent question in this regard are gender identity disorders and gender identity variations similar issues (p.67) In case of Ludovic we see that there was a fine line between disorder and variation. Disorder implies apparent incurability whereas variations are likely to turn normal as the affected kid grows up.            

4. What impact did his differences have on his relationships
Relationships are depicted in the film primarily as long and winding battles among conflicting ideologies, between traditionalism vs. receptivity, and between affection and disbelief at having being denied to pursue ones own wishes. The Fabre family mingled very well with all their neighbors in the beginning but eventually had to face strong opposition from others in the society for Ludovics womanlike behavior. The two most important relations to have come out of the film were between Ludovic and Jrme and Ludovic and Chris. While Jrme developed a compassionate bond with Ludovic, Chris being a transgender herself found it decidedly convenient to swap roles with Ludovic at her birthday. However, in the end all relations were untangled as Ludovics parents had to make reconciliation with their fate.          

5. What was the resolve to the life of isolation and guilt presented in the story
The swapping of sexual roles shown in the cinema is quite intriguing from literary points of view. It somehow justifies Ludovics wretched existence of incertitude and humiliation. Chriss female-to-male transsexuality complements Ludovics male-to-female transformation. The prevalent notions of indifference and intense rebuttal of transsexuality by the society are quashed in the end, almost as if by some kind of providential intervention that Ludovic sought earlier, marking a happy ending of the film.                

For almost half a century, the Four Theories of the Press by Siebert, Peterson, and Schram (1963) have been part of the national press literature. The four theories are Authoritarian Theory, Libertarian Theory, Social Responsibility Theory, and Soviet-Totalitarian Theory and they describe the various views on the role of the press in relation to the state and social needs. They are described in relation to the nature of man, the nature of society and the state, and the nature of media, knowledge, and truth. This paper provides a background for each theory and it also criticizes them. This critique argues that the four press theories lack empiricism, because they are prescriptions, instead of descriptions of the evolving nature and dynamics of the press, they also focus on state-press relationships and overlook the effects of the economy and individual choices on the national press, and they come from a Western perspective, which espouses the Western ideas of democracy.

The Authoritarian Theory of the press is described as the most pervasive theory because Siebert (1963) argued that it has lasted historically and spread quickly across the globe (in Siebert et al., 1963, p.9). He pointed out that, for countries that have the society and technology to generate mass media in its modern sense, they almost always begin with the authoritarian model of the press (Siebert et al., 1963, p.9). His examples date back to sixteenth century England, such as the Tudors in England, Bourbons in France, and Hapsburgs in Spain. As a result, this theory accounts for the beginning of press systems in many Western countries. In addition, Siebert (1963) argued that as the foundation of modern press, the Authoritarian Theory continues to affect government policies surrounding press practices (p.9). He stressed that this is because of the inherent need to develop and maintain social control (p.10). The Authoritarian model postulates that the state controls the press and subordinates their freedom. The state does not receive negative comments on it appreciatively and they can punish journalists and close press organizations that dare to undermine their authority.

The Libertarian Theory of the Press is the ideal model, because it advances individual human rights, including the rights of the media to freedom of speech and freedom of press. Siebert (1963) argues that this theory assumes that man is a rational being who must be treated as an end in himselfherself and that the society promotes the interests of its members (p.39). Since man is a rational being, heshe does not need the government to think for himher and make decisions for himher (p.39). As a result, libertarians distrust the government and they see the press as a source of information, entertainment, criticism, and marketing.

The Social Responsibility Theory is already practiced in the United States in the 20th century and has emerged from the criticisms of the society on the media as a source of consumerism and corruption. According to this theory, the press has the primary responsibility of providing accurate information to the public, so that the people can make informed decisions (Ostini  Fung, 2002, p.42). The Commission on the Freedom of the Press stated It is no longer enough to report the fact truthfully. It is now necessary to report the truth about the fact (Peterson in Siebert et al., 1963, p.88).  The media is compelled to think not only of its self-interests, but the welfare of society in general.

The Soviet-Totalitarian Theory is developed in Russia and Nazi Germany, wherein the state owned the press (Ostini  Fung, 2002, p.43). The primary basis of the theory is Stalinism, which Schramm postulates on the basis of the cold war theory. It is the extreme form of authoritarian model because the state uses the press for the promotion and sustenance of the totalitarian rule. The main goal of the press then is to assure the existence of the Soviet state through strict government controls of the media.

This paper proceeds to the critique of the Four Press Theories. This critique argues that the four press theories lack empiricism, because they are prescriptions, instead of descriptions of the evolving nature and dynamics of the press. They are more of the description of philosophies and governments and societies of the past, than of the present society and its complex relationship to the media. As a theory, they must also be tested, but they have not been tested by the authors on modern press and state systems. It is good to relate to and describe past political systems, especially how the authoritarian state reconnects to the ideals of Plato and Hobbes. These are political ideologies that help understand the philosophical underpinnings of government systems and societies, at large. However, they do not test these theories in a rigorous sense. There should be a series of researches done to determine if these four theories still apply to modern societies, whose politics, culture, and economy are in a constant flux. Four Press Theories also remain as they are, forty years ago, with only examples added for more recent versions. They have not greatly changed in terms of including other factors and nuances to their theories. These models are also normative. They tell readers how the media, society, and the state should act in different political states. They disregard the possibility of other factors and how they change the ideas of the nature of man, the nature of society and the state, and the nature of media, knowledge, and truth.

The Four Press Theories focus on state-press relationships and overlook the effects of the economy and individual choices on the national press.  Several scholars pointed out that this model does not consider the impact of economic factors, when the conglomeration and diversification of media companies affect media interests and purposes (Ostini  Fung, 2002, p.44). A good example is Walt Disney. Some people only know the company from its animation movies, but in reality, it operates in four business segments Media Networks, Parks and Resorts, Studio Entertainment, and Consumer Products. Disney owns ABC and ESPN, which are all media companies. How does this affect the national press system Many companies also own TV, print, Internet, and radio companies. How does this affect the partiality of each media channel The Four Press Theories do not understand or even identify how economic conditions impact the development of the national press, when economics can clearly impact how the media covers stories and what choice of stories they will seek to pursue. In addition, the Four Press Theories neglect the concept of individual choices and the process of individual decision making (Ostini  Fung, 2002, p.45). The press is not a homogenous unit, but is made of people who also have personal goals, interests, and aspirations. These media people are not mere products to be changed, but they can also affect changes individually. They may not be the media in its largest most influential sense, but together, they can affect the politics and economics of their profession.

The Four Press Theories come from a Western perspective, which espouses the Western ideas of democracy. The authors did not integrate other forms of perspectives, because they are already submerged in their Western ideals of democracy, which is liberal democracy according to Western values and ideas. It is not argued that there is anything inherently wrong with Western perspectives and ideals of democracy. However, they undermine other press theories that are more culturally-based, which makes these theories highly inflexible to diverging cultures. For instance, though attacked as an authoritarian model, the Chinese government practices a market socialist approach to society, governance, and mass media. They may be censoring the media, but it is not something that the public fully believes as for merely social control. They have a culture that accepts authority and its controls, so this is not something entirely negative as the Four Press Theories depict. The Arab press model also does not cleanly fit the authoritarian model or totalitarian model. In itself, it represents a literary form of media that is based on Islamic ideals and values. Thus, the Four Press Theories do not represent the wide range of press theories all over the world.

In conclusion, the Four Press Theories are normative press theories. If they describe society and press dynamics, they do so in relation to the past and philosophies that supports each theory. As theories, they have not been widely empirically tested and have not been subjected to broad changes. They neglect the impact of economics and individuals, and they are Anglo-centric with Western views and ideals of humanity, democracy, press, and government. They hold specific values and attitudes that do not necessarily completely apply to and understand numerous different cultures and subcultures. They do not consider that other variations of press models can arise, especially when societies themselves have cultures and subcultures that shape the medias interests and priorities. The Four Press Theories is great for simplifying past societies and their press concerns, but it is not updated enough for the modern press that lives in complex and changing societies.

The endearing Pixar movie WALL-E (2008) has been chosen for this movie review, because it holds precious insights about emerging social and environmental issues. These issues are humanity versus technology, technologys dominance over humanity, and humanitys perverse love affair with decadent consumerism. It is a sentimental movie about a simple dream of a robot, which merely wanted to be with someone he can hold on to- physically and emotionally.

What will happen to the world after centuries of robotic technology advancements and consumerist culture development WALL-E (2008) answers this question in a tale about robots loving like humans and humans acting like robots. WALL-E stands for Waste Allocation Load Lifter Earth-class. He is the only remaining robot working after the humans left and resided in the spaceship Axiom. His dull routinary life changes pace when EVE (Extraterrestrial Vegetation Evaluator) is dropped off by Axiom to find signs of terrestrial life. WALL-E previously found a plant, which is of no primary concern for him. His main obsession is to hold someones hand, which he has seen from Hello Dolly on VHS. He falls in love with EVE, who after finding the plant, is taken back to Axiom. Lovestruck WALL-E accompanies EVE and their adventure together ends with Axiom returning to earth for Operation Re-Colonize. This movie is a top-rate animation movie because of its insights on the impact of consumerism and technology on human civilization, and through the interplay of emotions and action-filled events, Stanton (2008) depicts a world of decadence- it is ideally perfect, because the problems of poverty and inequality are resolved, but pragmatically insensible, because of the eradication of human creativity, critical thinking, and physical mobility.

This movie is a top-rate animation movie because of its insights on the impact of consumerism and technology on human civilization. The first scenes of the movie show the world as a garbage pit. It is a scene that is not highly improbable with the rate of consumption of human beings. The consumerist culture generates heaps of garbage, as advertisements and the media inundate people with the images of endless consumption for various aesthetic, social, and political reasons. The consequence is the accumulation of natural resources and non-recyclable goods. The human beings seemed like parasites, because they left the world after they thrashed it. The movie also depicts the effect of technology on human civilization by generating a culture of laziness that inhibits human creativity, critical thinking, and physical mobility. The humans had become robots themselves. When robots can do everything for human beings, obesity will surely become the norm, as the film shows.

The storyline and issues that WALL-E tackled are serious emerging concerns for humanity. There is no need for special effects, if you want the world to understand that people cannot be consumers without soon facing the consequences of their actions. The movie breathes a silent prayer, and a hope that this future will not be a not-so-distant reality for Earth.

The Remainder  is the  fifteenth chapter of Jean Baudrillards book Simulacra and Simulation. The chapter primarily talks about the concept of  the remainder, the concept in general, and how it is related to society. Practically half of the article is about the many definitions of the word  remainder. --explaining the concept in various different ways and analogies. The author first introduces the concept of remainder surprisingly by a universally accepted truth and claims it to be false.  When everything is taken away nothing is left.  (Baudrillard).

The writer then moves on to the main argument of the article that the concept of remainder theoretically does not exist and that it is only  through subtraction of the remainder that reality is founded and gathers strength.  (Baudrillard). In other words, the author is saying that we owe a lot of things to the effect that the remainder have on our lives. A series of explanations of what the remainder is and its qualities follow.

First, the remainder has no binary opposition like most concepts which has leftright, majorityminority, crazynormal etc. The remainder stands alone and it something that is both positive and negative but its negative side that gives it, as it were, the force of reality.  As a point of comparison the remainder is then likened to a mirror because the remainder can be defined as the remainder of the remainder, hence we would not know which is which. Nobody can tell which is the real remainder or if there is even any  real  remainder.

Next, the author then introduces society into the concept of remainder. The author asks how can we tell if the residue of the social is the nonsocialized, or the other way around. The earlier definitions suggests that we really cant tell which is the byproduct and which is the original.

The authors theory can be summarized in the following passage   When the system has absorbed everything...when nothing remains, the entire sum turns to the remainder and become the remainder.  (Baudrillard). Like all paradoxes, it does not make sense at first glance but it is actually telling the truth-- a system would be meaningless if everything else, including those that are insignificant are added to it, the system itself becomes the remainder because of all the insignificant elements added to it.

In a social comparison to further explain his arguments, the author resolves into citing a column entitled  Society  wherein the topics are usually about people who are not socialized the minorities like immigrants, women, delinquents, etc. This column is entitled as such and is very socially relevant and yet the topic are about people who are not supposed to be significant in society. It works by the efforts of these nonsocialized people to be accepted into society. This drives the social system and when this process stops, society itself becomes the residue or the remainder.

In a sense, the definition of the remainder contradicts its own existence because the remainder seems to be everywhere.  There is no longer even a remainder due to the fact that the  remainder is everywhere. (Baudrillard).

The whole article can be a little tricky to read and might be daunting for some first time readers but just look at it this way the author claims that the remainder does not exist because what is being added does not hold meaning. Would you rather accept that a mediocre remainder exists because of all the senseless addition or would you just forget the whole thing altogether

Historically, the word dressage was used in reference to a mode of battle field training and movement where horse riders were supposed to ride harmoniously on their horses. It never required the riders to rider against their battle filed horses. Currently, the word is widely applied in the modern war zones where battle men ensure a well monitored riding process on their horses. Accordingly, riders maintain body balance on their horses by ensuring a good sitting position which therefore provides a position to be in rhythmic motion with the horse. With such a posture, battle men could and can even up to date perform their battle field activities without any fear of falling form their horses. Therefore, classical riding requires an individual to have the right seat and balance his body correctly in order to move in rhythm with the horse.
           
 The necessity of classical dressage is to make a horse to behave in a similar manner under pressure, just as it behaves when free. When a horse is trying to make an impression, it pumps its chest, raises its neck and changes its walking style in order to portray an upward movement. The most ancient and available documentation on theory of classical dressage is from Xenophon who insisted that a horse ought to be trained with kindness and reward (Loch, 15). The use of force and brutality while training horses ended in the 15th century and was replaced with indoor riding.
           
A new beginning which defined the classical dressage made horse riding a classic art which took many years to perfect. Also, this training required the horse to make in specific movements while in the air. The school jumps, is a set of above ground dressage movements which a horse does when it jumps. Modern dressage emanated from classical dressing despite the fact that it appears to be different. During ancient times, horses were used as a means of transport and mostly for battle (Ziegner, 67).
           
Currently, many people suggest that a person would be more successful if he trained in modern dressage than classical dressage. Classical dressage involves teaching a horse to carry a rider, teaching it to obey his orders and uplifting the athletic nature of the horse. When a horse is deemed to have gained enough knowledge in its gymnastic performance, it can smoothly and easily respond to the riders instructions. Ancient Europeans showed off their horses capabilities in equestrian pageants. However, modern dressing competitions involve riding the horse in properly arranged motions in front of a panel of judges.
             
To add on, judges assess each movement in relation to the standard of the test and give it a score of between zero and ten.  When a rider attains a score of nine, he is considered excellent while an average score of six is fit for a person to proceed to the next stage. Unlike classical dressage, competitive dressage does not dictate the airs to be above ground since even the well trained horses cannot perform well due to physical limitations. Controversies surrounding modern dressage are the fact that wrong movement may actually seem correct during lower stages. Moreover, people hold the belief that the best trained horse and rider are not always rewarded (Cunffy, 29). A classical rider can also fail to command his horse to perform certain movements, a situation which can be penalized at lower levels of the competition.
         
In conclusion, advanced classical riding and dressage takes many years for the rider and the horse to perfect. Perfection therefore enables the horse to not only carry out grand prix movements, but also above ground airs.