Adult And Community Care Case Study Social Work Essay

Adult And Community Care Case Study Social Work Essay This assignment focuses on Adults and community care case study. The work highlights the main issues that need immediate attention and attempts to provide an account on how to address them. An improvement of the quality of life for Jan and Magda may be realized so that they could live a fulfilling life in old age. On the other hand investigating the main issues, demands a discussion the importance of interdisciplinary and multi-agency working. It is also possible to explore the policies and legislative mandates and frameworks that inform both the assessment and intervention. This exploration provides guidance as to what is acceptable under law and policies. At the same time, the importance of incorporating theories and approaches will be discussed and analysed. Then l will draw attention to the importance of incorporating theories into practice, guides what a social worker may need to look out for; and enables one to account for the values and situation in society of day to day work of social workers. The last part shall analyse the importance of interventions in an anti-discriminatory and anti-oppressive way. This essay draws reference from the code of practice and other relevant professional guidelines under the law. The work being a course assignment may not explore all the needs due to limit of words, but major topics discussed in this assignment are interlinked; therefore it is not going to possible to discuss one issue alone without refereeing to the other. A summary is given at the end. Assessments of significant issues The key issues highlighted in the case study may be categorised as medical, financial, mobility and social needs. In-order to address the issues highlighted, an assessment for Magda is required. Consultation with interdisciplinary and multi-agency bodies should be carried out as observed by Macka(1990). Information can be gathered through meetings, in Magdas case key attendees would be the general practitioner, the community nurse and the community mental health team and a social worker. The multi-agency meetings facilitate sharing of information between all organisations in a safe and secure manner. (Surrey Council) Information collected will help the assessor to make an informed assessment and risk assessment. However the consent of service user to sharing of information should be sought as suggested by Milner and OByrne(1998) It is important for Magda and Jan to attend such meeting however it is possible for professionals to hold meeting without service users. When using single assessment process, it is important to acknowledge that there are 4 types that fall under the SAP; these are contact, overview, specialist and comprehensive. More than one assessment can be carried out at once. Different local governments authorities may implement SAP using slightly different assessment tools and the threshold of eligibility may also differ from one local authority to the other. Under the NHSCCA 1990 Section 47 (1) (a) Magda has the right to an assessment, and within the same act; S 47 (1) (b) will help the assessor to determine the eligibility criteria known as the Fair Access to Care DH 2010. Here the assessor will be working in accordance GSCC code of practice which states that Social workers should promote the independence of service users and promote them as far as possible from danger and harm. GSCC (2002) Eligibility is graded on four bands, the low, moderate, substantial critical (Surrey Council, 2011). The White paper caring for people (DOH 1989) aims to enable people to live a normal life as much as possible in their homes or in a homely environment in the community. Assessments should help Magda and Jan to identify not only their needs but also their strengths and abilities under this paper. The wishes of service users should be kept on the forefront of the care planning and service delivery. This upholds the GSCC code of practice ref. 4.1. GSCC (2002). Hence the interventions led to promoting good health and quality of life in the community. The (DOH 1989) also states that the right amount of care and support provided helps people achieve independence by maintaining basic living skills to achieve attainment of daily living activities Johns (2005) p.79. The Carers (Recognition and services) Act 1995, extended the duty of assessment to rights of carers to have their needs assessed alongside those of the person whom they are caring Referring to the case study Jan appears not coping well as Magdas carer. Here probably with adequate and appropriate support package Jan will be able to carry out his caring duties if Magda was to stay in the community. The task for social workers in this case involves helping Magda to overcome the structural, institutional, cultural, professional and personal barriers that may contribute to physical disability, in line with views of Adams et al (2002). It appears that Magda is unable to communicate her personal wishes due to a language barrier; she may need an option of having an independent advocate who can represent her. There are issues around the use of relatives as interpreters as relatives may be biased towards their personal wish that may be contrary to wishes of the service user. The amendment to the Race Relations Act 2001, states that no one that uses public services should be disadvantaged because of their race, colour or faith as advocated in Br J Soc Work (2010). In Victoria Climbers case, where interpretation was done mainly through an aunt, stands as an example where vital information was missed despite being seen up to 40 times by social services, the police and the NHS. It is most likely to be true that the use of professional interpreter could have led to changes and outcomes for Victoria Climbers case. Thus in Magdas case it is only right to gather information in regards to Magda through a professional interpreter. In line here Magda has capacity and has the right to make decisions about her care plan. The key legislation essential in this assessment is The National Health Service and Community Care Act 1990 (NHSCCA) which addresses the provision of information about services, assessment and service delivery principles. Section 47 of this act requires a local authority to assess all those who may be in need of community care services, and having regard to the results, decide whether the needs call for provision according to Johns (2005). An initiation of an assessment for Magda may be done through the powers of this Act. The first piece of legislation to materialise that would involve Jan is the Carers (Recognition and Services) Act 1995. This Act is an important step towards recognising carers and the supporting role they play in looking after their family members, and the difficulties they face. This Act gives carers like Jan the right to an assessment both physical and mental. This would be carried out annually. However if the person being cared for refuse an assessment, then the carers would not be entitled to an assessment. The department of Healths publication Building Bridges (1998) also provides the legislative framework recognising the carers role. The Carers and Disabled Children Act (2000) strengthened the rights of carers to an assessment of their needs. This is irrespective of whether the person they are caring for receives the service or not. The help ranges from driving lessons, counselling and or even money to replace a broken machine. After all the considerations of the laws and boundaries the needs and resources, a care plan is formulated. The social worker should promote the right of Magda to self- determination to where she should live. If on the assessment Magda is found to have capacity and is adamant to stay in her home, in such a case weighing the risks available to Magda if she remains in her own accommodation. If there are no majooor risks her wish should be respected. Even though self-determination is a basic principle in social work practice, all practitioners know that there are situations in which the client should not be given the right to self-determination. Part of the community Care Act (1990), highlights choice, Kemshall (2002, p76) states how this can be conflicted with ones own personal view, choice, a central principle of community care, can be significantly undermined by professional desires to prevent risk. Magdas has had her leg amputated due to gangrene, which causes mobility difficulties. Her poor sight due to diabetes adds on to mobility needs. The aim is to prevent disability where Disability is defined under the DDA1995 as physical or mental impairment which has a substantial and long term adverse effect on a persons ability to carry out normal day to day activities(Mandelstam 2005) p 490. Magda is already known to the mental health services; however she appears to being violent to Jan. It is important for Magda to have a specialist mental health assessment. Ulasand Connor (2000) Through the mental health route, Magda may be eligible for services through the Mental Health Act 2007 which has introduced the supervised treatment in the community. This Act modifies the 1983 Act and amends the 2005 Act. If Magda lacks capacity a named person can make a decision on Magdas best interests under the Mental Capacity Act 1 (5). Under this acts the social worker would be able to promote healthy, safety and personal wellbeing of both Magda and Jan. It may be suggested that in situation where risk is low Magda may also be entitled under section 29 of the National Assistance Act 1948 to a mandatory grant for essential adaptations that will enable her to move around her home more easily Brayne, et al (2001). Examples of the type of adaptations that may be carried out are: Installing a stair lift, providing a toilet and shower downstairs, installing a ramp. Bornat, J. (1994). Magda may get funding for adaptations through Housing Grants, Construction and Regeneration Act (1996), disabled facilities. Magdas diabetes and schizophrenia and amputation places a duty on the local council to assess needs provide services through the Chronically Sick and Disabled Persons Act (1970). Under this act, the Local Authority has a duty to assist a service user with practical help in and around the home. This includes the personal care, transport services and meal facilities for the service user, sharky (2000). A home carer may be arranged for Magda under section 2 of the CSDPA 1970 to provide personal care, such as assistance with bathing and dressing, help with getting in and out of bed, and help with medicines. It also includes practical assistance in the home to improve safety, comfort, and convenience and manage with daily tasks more easily and independently as suggested in Maczka, K .(1990). The 1968 HSPHA (section 45 DHSS Circular 19/71) instructs the Social Services to cater for the delivery of hot meals to Magda at her home by a meals-on-wheels service. However a charge is usually made for each meal. Section 21 Sch. 8 of the 1977 National Health Service Act provides a laundry service for people who are incontinent or who for some reason cannot do their own laundry in line with Vernon, S. ( 1997). If the risk is high for Magda to live in her house and does not want to go into residential homes, supported housing may be an option. The National Assistance Act 1948 Sec 20 facilitates provision of appropriate accommodation. This Act may be used if Magda is voluntarily moving, however her condition should satisfy two requirements and one should be medical. Supported housing offers a wide range of support tailored needs. Service users in supported housing can live as independent and as private. There is an option of companionship from staff if one needs it. Most services offered in Magdas home are available if she chooses to go in supported housing in Heywood et al. (2002). It is probably possible that, after the assessment Magda had been seen as unfit to live in the community even with support, and has to go to residential home against her wishes. The National Assistance Act gives compulsory powers to put Magda in a care home. This decision may be made in her best interest of Magda. The General Social Care Council codes of practice that call for attention towards empowerment and choice. The guidelines are aimed at employers and employees to maintain to a reasonable standard of practice within the social work field. The General Social Care Council, codes of practice expects social care workers to, Supporting service users rights to control their lives and make informed choices about the services they receive; (G.S.C.C. 2002 p1). The other issue is that the couple are experiencing financial issues; Jan is accumulating debt in the local shop. There is need to investigate the reason why Jan is accumulating debt. There is need explore whether the accumulation of debt is not due to alcohol, drug abuse and or gambling. There is a possibility of Jan being vulnerable and experiencing financial abuse from a member(s) of the community. In order to get the true picture of what is taking place, it is important to discuss the debt problems with Jan. It is equally important to check if Jan and Magda are getting all the benefits that they are entitled to. The assessment of peoples needs is a local authoritys responsibility part of the section 47, NHSCCA 1990. The assessment of needs guides whether service provision by community care is required. Needs led assessments are being highlighted in order to move away from resource led assessments. This act allows professionals to fit a person into an existing service rather than getting the service to fit the persons needs. Limited resource eliminates availability of choice. An example would be, a home carer being sent to an elderly person home to provide caring duties. Due to lack of resource and money the carer has to provide home care at an early time of 7pm. This is considered too early for the client who wishes to go to bed after 8pm. But as there may be no other services the client could settle for what is provided, this is a violation of the clients choice. These issues can be magnified as forms of discrimination and oppression. The principles of consumerism underpin many of the objec tives from community care provisions, this is what is in line to Thompson (2003): Station 1998. The Carers (Recognition and Services) Act 1995 and the Community Care (Direct Payments) Act 1996 established statutory intervention in the caring field. Direct Payment scheme does allow users to obtain cash instead of services from local authority. Direct Payment scheme promotes a caring service, which revolves around contracts and employment law, Crawford and Walker (2006). Personalisation of service promotes independence, enabling individuals to have a greater choice and gives clients the responsibility for meeting their housing related support needs The local authority still has an overall say, local authority has discretion over whether to offer someone direct payments and can decide whether they are appropriate and whether the disabled person can manage them (DOH 1998a in Sharkey, 2000). The White paper Caring for people (DOH, 1989), aims hope to enable people to live a normal life as much as possible in their own homes or in a homely environment in the community. It also states that the right amount of care and support should be provided to help people achieve independence by maintaining basic living skills to achieve daily living activities. The main aim, which highlights empowerment, is the prevention of gate keeping allowing individuals to have a greater say towards how they live their lives and the service provision. Kemshall and Littlechild (2000). Ungerson and Kember further state how feminist research looks at the significance of women in informal care and the effect this has in differences between male and female participation in the labour market. Feminists such as Mc Laughlin and Glendinning (1994), Lewis (1992), Ungerson and Kember (1997) etc. have recognised that gender relations in the welfare state are not as simple as mainstream theorists such as Esping-Anderson would have us believe. On the same line, the other feminists such as Barnes (1997) have also looked into gender differences in the welfare state by studying informal care, and the gendered imbalances surrounding it. Barnes claims that women have the main responsibility for informal care. (1997:13). It can be assumed that many policies of the welfare state are at the present, not geared towards Mclaughlin and Glendinnings de-feminisation. According to Henwood 1998, 1in 8 persons is an informal carer to either a relative or a family member, which has led this group of people to become more recognised for the support they give to clients. Supporting carers not surprisingly has proved increasingly popular with the government, because it helps to reduce the demand of local authority funded service, reasserting the responsibility onto families and individuals. However as straightforward as this may seem, the government cuts has added to the difficult task of translating the support into actual rights and benefits in my view. Finch and Groves (1977) argue that policies for community care were, within a context of public expenditure cuts, and were fundamentally incompatible with policies for equal opportunities for women. They claimed that in practice community care equals care by the family, and in practice care by the family equals care by women. (Ungerson, 1987: 494) Because of feminist contributions and increased knowledge of community care the Equal Opportunities Commission commissioned a study of carers and for the first time a serious effort had been made to plot the incidence of caring and to discover the sex ratio. The results found, Out of the 116 carers, 87 (75%) were women and 29 (25%) were men. (Equal Opportunities Commission, 1982b, 3) The Equal Opportunities Commission then published a set of recommendations for the support of carers, in terms of services, financial benefits and employment rights, (The Equal Opportunities Commission). The carers visible to government statistics are married men aged less than 64 years old caring for their disabled wives and single people caring for infirm parents. Carers are only visible to policy makers when they receive some kind of state benefit, yet many welfare benefits exclude married womenà ¢Ã¢â€š ¬Ã‚ ¦.(Equal Opportunities Commission, 1982b: 3) Further to this councils have adopted a top down model in which local disability organisations are not closely enough involved within. Social workers need to work in partnership with service users and not make assumptions about what they feel is the best for them, even if it appears obvious and the wishes of the service user must be respected. It requires skill and professional judgement on behalf of the social worker to balance the wishes of the adult with the need to protect them. There are no specific laws relating primarily to old people like there is for children under the Children Act 1989 therefore social workers must draw on legislation from different areas in order to provide the best outcome. The training and specialist knowledge the social worker has, the more positive the outcome is likely to be. Also the available resources within the local authority have a significant impact on the care and support that an old person receive and varies widely in different regions. This lack of resources inhibits the proper application of the law, Crawford and Walker (2006). As a social worker it is important to be aware that people are different and where there is difference there is the potential of unfair discrimination. Stanton, (1998). Anti-discriminatory practice is a complex area with many and diverse dimensions such as disability, race, gender, age and sexuality. Much of the discrimination inherent in social work can be seen to be unintentional, due to lack of awareness rather than deliberate attempts to oppress. Thompson (2001). It is important to intervene in a non-discriminatory and non oppressive manner when working with older people. Thompson, (2001) p 88, explained that social work with older people has a considerable discriminatory potential. Society has a tendency of marginalising issues relating particularly to problems of old age. This behaviour can be referred as ageism, and ageism behaviour is in itself discriminatory. Hughes and Mtezuka (1992) describe ageism as the social process through which negative of and attitudes towards older people based solely on the characteristic of old age itself, resulting in discrimination. There is a lot of reference to empowerment and choice in social work settings when in actual fact, one wonders if this is fully promoted. Given that the majority of disabled people are on low incomes or are reliant on welfare payments, their choice is effectively limited to services chosen for them by the local authority social services department. Barnes et al (1999) cited in Kemshall and Littlechild (2000) p 218 On the same subject, Hugman (1998) cited in Kemshall , stresses that these services are made possible through the tax payers money and the same people paying into the taxes are the professionals that control the budgets which poses are a question to the idea of choice made by the consumer. The government cost cutting scheme has negatively affected welfare services, making reference to empowerment and choice meaningless. The power I hold as a social worker, could be used constructively as a useful tool for empowering this family in order to take steps to combat the imbalances that exist between us, and, if used appropriately can enhance their lives, whereas abuse of this power would reinforce the power imbalance and oppression. These power issues can be used to inform my practice and as Stein (1976) in Williams, F. (1989:172) suggests, the relationship between races, social classes and between helping professionals and their clients are all variations of unequal power relations in society. The power imbalance between white social workers supporting ethnic minority clients, places the professional on a privileged position, this may contribute to discrimination and oppression. Thompson (2003). It is possible then to address these imbalances of power, discrimination and oppression? By developing an understanding of the concept of race and cultural differences and identities and oppression. Race and oppression cannot be fully understood without also understanding the notion of power and as Thompson distinguishes the social worker may not be sufficiently sensitive to issues of power/powerlessness and oppression. Thompson 2001: 139. As it has been argued by Thompson (2003:p49,80) that a sophisticated understanding of the presentations of power and its significance within social work are crucial in order to challenge inequality, discrimination and oppression. (Total of 3660 words) CONCLUSION please get the current Copy

Bulgarian Identity and Folklore

The tapestry of a Bulgarian’s life is interwoven with the country’s rich and colorful folklore, songs and dances, varied festivals and witty proverbs. The folk culture which has been preserved through the centuries is an intrinsic part of a Bulgarian’s daily activities. The spirit and identity of a Bulgarian is entwined with the folk traditions and customs, as it influences and shapes his way of thinking.Also, a history of suffering under the Ottoman rule and coming through it with their identity intact, adds a special dimension to the people of Bulgaria, packing power to the motto â€Å"unity makes strength. † The courage that the peasant community displayed in clinging to their cultural identity, under the â€Å"Turkish yoke,† united them to fight for their freedom. The determination that they displayed in preserving their identity under extremely oppressive conditions, tells us why the modern Bulgarian army never lost a flag.This essay will first learn what â€Å"identity† means to a Bulgarian and then move on to study the historical facts that shaped the Bulgarian identity as it is today. It will explore how Bulgarian identity has survived over the centuries and how the folklore traditions in its entirety, bonds Bulgarians scattered all over the world to their motherland. This essay will also provide a glimpse into the Bulgarian folk culture including festivals, rituals, proverbs mythology and music, which have kept the Bulgarian identity and spirit alive round the world even today.Shaping the identity In 19th century Eastern Europe, the emerging nation-states depended on their peasant traditions, which had survived foreign invasion and dominance, to form an definite idea of what they stood for. According to Herder, every nation is an organic entity with its own native cultural institutions and pure spirit which are best reflected in the folk poetry of the peasants. If a nation is to seek political sovereignty, it m ust find its pure spirit and build its future on the cultural traditions of the past.The native peasants were thus viewed as the soul of the nation, and folklore their legitimate expression. For the people of Bulgaria, their folk culture was also a weapon, which they used as an inspiration to unite and fight for their freedom. The Haidouk folk songs – about the heroes who hid in the mountains and formed a band of guerilla fighters – influenced the people of Bulgaria to join the bands and fight against the oppression of the turks, which tells us how powerful folklore is.Today, folk culture in Bulgaria is carefully preserved and taken forward with government-sponsorship, through various organizations and festivals. The government understands that folk culture, with its vital music and traditions, is what keeps Bulgarians together, no matter where they are. For the Bulgarian community, the traditions will always remain a part of life. The beliefs, knowledge, traditions an d value system still plays a major part in social and cultural interaction.This explains why ethnic discourse is so often â€Å"objectified† in folk culture events in Bulgaria, and why folk texts of various kinds are so widely used in it. In fact everyday life is dominated by the folklore traditions because they are regarded as a system of values, norms, texts, patterns and technologies. According to William R Bascom, ethnomusicologist, folklore serves to sanction and validate religious, social, political and economic institutions and plays an important role as an educative device in its transmission from one generation to another.He therefore suggests that folklore must be examined in better detail and care, because it gives us a clearer picture of the facts that shapes the destiny of a culture. Through the oral traditions of folklore, hundreds of songs, legends, rituals and tales are handed down to the present. Traditions that go back to Slavic antiquity are still alive tod ay, for example, the ritual sharing of sweetened wheat to commemorate the death of a loved one, forty days after his decease.Another tradition, this one peculiar to the Bulgarians, is the exchange of â€Å"martenici. † According to which, the year begins on March first (mart is Bulgarian for March). As part of the tradition, a red string, is attached to children’s wrists as well as animals’ necks and tails – to combat evil. This is one of the most popular custom among Bulgarians world-wide. On this day a string is offered to each member of the family and to all of one’s friends, in order to bring them health and happiness throughout the year.Another unique aspect of Bulgaria which differentiates it from the rest of the world is its special voice. It is said that there is nothing in this world to match the Bulgarian voice, which is why a Bulgarian folk song performed by Valya Balkanska was recorded on a gold CD and sent aboard the Voyager to be the earth’s ambassador in alien worlds. Bulgarian folksongs too are singular in nature.There might be a folk song for every occasion from field work to harvest, from birth to a funeral, for any stage of life that you can think of, but they are not repetitive and Bulgarian music remains exceptional. The folk songs and the dances afford a rich background for the understanding of the spirit, that kept alive, the spark of national feeling for over five hundred years under foreign occupation.The unconscious pictures that people create of themselves are more authentic and more accurate than any other source that we can secure and the Bulgarian peasant through the medium of folklore has painted a picture of what he considers important. Folklore customs aside, in Bulgaria the official historic pillars of identity are three, chosen by the government, for their various positive and shining qualities. First of all the Protobulgarians – warriors, who defeated the superpower Byzantium and established a state on its land in the 7th century.Secondly the Slavs – industrious, egalitarian, freedom-loving people, useful in times of pro-Russian orientation and finally the Thracian ancestors – ancient, wise, peaceful. It was the Thracians who contributed the Kukeri traditions and the ever-popular day of Baba Marta. The Slavs are said to have created the traditional circular Bulgarian folk dances and the lucky number three. Without knowing it, these centuries-old civilizations worked together to create a modern culture for their descendants.Today, Bulgarians consider both the Slavs and the Thracians to be their ancestors. However, history proves that the more primitive Thracians were here first. If we look into the symbols that can be associated with the Bulgarian identity, the Balkan mountains and the Balkan lion stand out, both for obvious reasons. The Balkans appear as symbols of shelter in many folk songs for the haidouks, the venerated resistance-fighte rs, who in turn were the symbol of Bulgaria's urge for national liberty.The â€Å"Balkan lion† as the epitome of Bulgaria's victorious spirit too appeared in the first national hymn of the country, composed by Nikola Zhivkov . Despite decades of oppression or maybe because of it, the Bulgarians have an identity that is rich and vital. The concept of this identity stands on the stable foundation of a folk culture which incorporates strength, humor, wisdom, music as well as a unique and varied mythology.But, there is another school of thought which begs to differ in the matter of Balkan stability and provides a different point of view. Always traumatic and unstable, Balkan reality invites discourses of domination. Within this asymmetrical system of antagonisms and co-operation, stereotypes of Balkan character emerge as identities. It is said that the Balkan identity has been a potent channeling tool in the cultural exorcism of civilized Europe.The challenge for Balkan scholars, though they desire a modern non-ethnic identity, is to resist the lure of globalization. But, since the Balkan countries lack what it takes, the region’s best resistance to globalization is to foster an alliance of cultural critics across ethnic and professional lines. A window to the Bulgarian history History tells us that the Bulgarians are Asiatic in origin. Kinsmen of the Huns and Avars whose earlier raids had greatly disturbed the peace-loving Slavs.The Bulgarians were the first Asiatic people who established a permanent home in Balkania. They effected the conquest of the Slavs, but in the course of about two centuries were absorbed by the more numerous race, and largely lost their identity. Intermarriage and mixture of blood modified the physical type of the Bulgars. They lost their language and were converted to the same type of Greek Orthodox Christianity as the Slavs. They adopted the same Cyrillic alphabet and became thoroughly Slavicized.Nothing but the name Bulga rian remains to associate them with their Asiatic forebears. In the tenth century, Bulgaria came under the direct control of Byzantium, but recovered its independence in 1197 after a long struggle. The Bulgarian ruler at the time, Kalojan, set the seal on this victory in 1204 by having himself crowned the King of Bulgaria by a papal envoy. The second Bulgarian state thus inaugurated lasted until the Ottoman conquest, which took place in 1393. After that, the country ceasedto exist as a separate entity until the nineteenth century. Whatever Bulgarian culture survived through this period did so ‘behind the protective walls of monasteries. ’ Turkish rule lasted five centuries and is viewed by Bulgarian scholars as â€Å"the darkest period in the history of the Bulgarian people. † The Bulgarians were the last of the Balkan peninsula to attain their liberation. Perhaps because of the proximity to Constantinople, the hand of the Turk was felt more heavily in Bulgaria t han elsewhere.The only thing that continued was the village system in which the peasants were allowed to handle their own affairs. Oppressive, too, was the domination of the Phanariote clergy. This was even worse than the civil oppression of the Turks, because the clergy pursued a systematic policy of obliterating all evidences of Bulgarian culture and literature. In 1825, Illarion, the Greek Metropolitan of Tirnovo, made a bonfire of the old library of the Bulgarian Patriarchate, which till then had survived all the vicissitudes of the Turkish era.So thoroughly was this accomplished that the Bulgarians had actually passed out of the consciousness of Europe till the beginning of the nineteenth century. Bulgarian schools were closed, manuscripts were destroyed, and with the extinction of the Bulgarian archbishopric of Ochrida, the last stronghold of the old national Church, to which the Bulgarians had clung tenaciously, disappeared. It seemed that nothing could save the Bulgarians fr om complete Hellenization.Early in the nineteenth century, however, signs of a literary and cultural renaissance, the invariable prelude to a revival of nationalism, began to appear in Bulgaria. From the study of their past, the Bulgarians discovered their true identity and then went on to fight for it. Bulgaria’s chequered history, the points where it differs from the rest of the Europe and the fact that it serves to protect Europe from the imminent Islamic invasion also shapes its identity.Bulgarian historians, who also serve as national ideologists, always point out that it shields and protects Europe – a role that Europe is expected to understand and appreciate. Also the point here is to prove that Bulgaria was a cradle of European culture and that its history is intrinsically connected with Europe's development. Interestingly enough, at the same time historians take pride in matters that actually separate Bulgaria from the West European cultural tradition – the fact that it adopted the Cyrillic alphabet, and did not accept Roman Catholicism.The history of the country, which was conquered by the Turks in 1396, but managed to preserve its specific Slavic cultural and national identity throughout the five centuries, until 1878, when its European identity re-emerged, is stressed repeatedly. Folk culture In the field of culture, a long hard battle had to be waged against the Greeks, who by reason of their domination of the Church, gained a stranglehold on Bulgarian culture and even on the Bulgarian language.There was thus very little cultural advance until the end of eighteenth century, and it is small wonder that until recently Bulgaria was regarded as a very backward country. After the collapse of the Bulgarian Empire and its subsequent absorption into the Ottoman lands, the cultural level of Bulgaria reached an impasse. But soon a striking development of folk songs was noticed throughout the region. In the western part of the country th ese were largely epic, connected with the Serb epic cycles.These songs have a greater connection with the historical events that they purport to recount. The songs of the western region were less poetic, sober and realistic. In the east, however lyrical songs predominated. It was in such a condition, where traces of the popular language were slowly making their way into the written forms of Church Slavonic, that modern literature came into being and inspired national resurgence. Bulgarian folklore, mythology and festivals Bulgarian folklore exhibits a certain duality in nature.On the one hand, folklore is displayed as a spiritual expression of an agrarian type of society, where the central point is to recreate the annual farming cycle and the human life cycle in a tradition, based on folklore ritualism. On the other hand, it is permeated by the historical time of the Bulgarians. The interpretation of this time has found its most imposing expression in the Bulgarian heroic epic, simi lar to the epical sagas of other cultures.Furthermore, mythology too pops out from every nook and cranny in Bulgaria, in seemingly unlikeliest of places. Bulgarian mythology, with its in vampires and goblins, samodivi and dragons, endless tales with fantastic plots, for example in – A Lad Outruns the Sun, A Maiden Outshines the Sun – makes the Bulgarian culture such a rich and interesting one. It is amazing the way in which the Bulgarian folklore, mythology and festivals along with dance, music and assorted rituals come together in a holistic manner.They connect the spiritual growth of the Bulgarians with the cultural traditions of the other Balkan nations, irrespective of their religious identification and independent ethnic history. It could be said that when all these three elements come together, it reveals, a profound relationship with the Bulgarian daily experience and historical destiny. Somewhere the smaller events of life fall together in harmony to make the b ig picture.Among rituals and ceremonies, marriage and the continuity of the community is arguably the most important theme in the Bulgarian calendar, along with farm-related rituals. All festivals stress on these two points one way or the other. The most popular marriage-related ritual is the contrasting mid-winter and spring- time ceremonies for males and females respectively. For example, unmarried young lads, on 24 December, after midnight, visit each and every house, forming bands called ‘koledari or survakari’ and sing songs with an intricate mythical content.Similarly in the springtime, the maidens form ritual groups of girls, known as lazarki , perform a specific repertory full of tragic themes. In this context, the Bulgarian masquerade ritualism is very rich. The lazarki and koledari rituals are female and male life cycle initiations respectively. They prepare the males and females for the stage of matrimony. To elaborate on the theme, let us list a few festival s and rituals that allows us a glimpse into the two big wheels of folk life – life and farm cycle.The festivals in Bulgaria are innumerous and definitely merit a section of their own. According to ethnographers, the overall number of Bulgarian festive rites exceeds 11,000 – a plentitude of customs accompanying Bulgarian people's lives from the cradle to the grave. Here are a few popular festivals celebrated in Bulgaria. The Martenitsa Tradition – Baba Marta, Grandma Marta This is by far the most popular festival of Bulgarians and is celebrated world-wide by Bulgarians. This is a unique Bulgarian custom which originates from the ancient Thracians.The earliest martenitsas were made of white and red woolen threads to which a silver or gold coin was occasionally tied. Other rituals observed on March 1 include women dressing all over in red and in North-eastern Bulgaria, the lady of the house would toss a red cloth over a fruit tree or spread red wool onto a field to secure fertility. In stock-breeding areas, a white-and-red thread was commonly tied to the livestock. The tradition is still alive and widely respected.Every year on March 1, Bulgarians all over the world present each other with martenitsas, thus introducing and spreading this very Bulgarian custom, to a broader canvas of people. New year celebrations The most colorful set of winter calendar customs is that of New Year's celebration. From time immemorial, the fireplace and the table spread have been symbols of generosity and abundance. The richer the spread, the more fruitful the coming year is expected to be. It is a custom observed nation-wide.The koledari would go from house to house singing carols and wishing health and prosperity to the family. The koledari's dress and costume ornaments differ from region to region. This custom is characterized by extremely colorful rituality involving songs, blessings, and dances. The koledari perform on Christmas Eve as well. Having to do wi th the Julian and the Gregorian calendar, the customs have preserved their original vitality and are related to the anticipation of fertility. Ladouvane or Singing to RingsThis is another New Year's custom, expressing an young girls' eagerness to get married and enjoy a happy family life. Ladouvane or koumichene is a maidens' rite performed on the day before New Year only in the areas of Western Bulgaria, Central Balkan Range and in some regions along the Danube River. In the rest of the country, it is celebrated on Midsummer’s Day. Koukeri – the mummers tradition Koukerovden marks the beginning of the spring calendar. Everybody makes his own mask competing to show greater personal skill and craftsmanship.Therefore, no two ritual masks are alike and the men take great pride in displaying their masks. Young men in masks, visit houses and distribute gifts as part of the tradition. Todorovden – St Theodore's Day St Theodore's Day is celebrated six days after Shrove tide. It is also known as â€Å"Horses' Easter† because of the horse races commonly held on that day. According to folk tradition, newly married women would make a ritual Theodore's round loaf of bread decorated with a dough-modelled image of a horse's head.The ancient roots of this folk festival lie in Thracian mythology. The horse is a sun symbol, while the horseman is known in the Bulgarian lands through the cult of the Thracian Horseman. Trypon Zarezan – Vinegrower's Day Trypon Zarezan is celebrated during the first half of February. It is an old occupation-related custom. On this day, observed throughout the country, the vines are pruned and sprinkled with wine. In some areas, a Vine King is chosen and he is crowned with a wreath of wine twigs.Blagovets – Annunciation Day The festival of Blagovets, celebrated on March 25, symbolizes the beginning of spring – swallows returning from the southern lands. Popular Christian mythology associates the day wi th the story of Virgin Mary sitting in the garden and sewing, then leaning and smelling a sprig of basil and thus getting pregnant. Being an ancient festival, Blagovets is laden with old-time rites shrouded in popular Christianity. Easter Easter is the most revered festival in the Church calendar of Orthodox Christians.Making Easter cakes was introduced in Bulgaria as late as the 1920’s, but nowadays it has a very important place in the Bulgarian people's customs. Typical of the festival is the dying of eggs, a custom much enjoyed by all. St George’s Day St George’s Day is among the most important folk festivals. It is observed on May 6 and marks the beginning of trading activity and stock-breeding for the year. Its expressive rituality has been preserved to date.On the night before St George's Day, young boys would pick blossoming willow twigs to decorate the house, the pens, and the livestock for health. During the night, the sheep were turned out to feed beca use that night's dew on the grass is believed to have a curative powers. Bulgaria could easily be called the land of festivals, with almost every other day in the calendar being a festival of sorts. But it is the very same festivals, in all their abundance and glory, which prove to be at the core of the Bulgarian identity.Festivals are as a rule, a time when people socialize and bond, thus the plentiful festivals may explain the strong ties that Bulgarians world-wide share with their motherland. Story telling in Bulgarian culture Humor mixed with huge dollops of wit and a fine appreciation for life is what endears the native Bulgarian story-telling to the world. Bulgaria’s Nasreddin Hodja is a name everybody recognizes. This witty character is always getting the better of his rival comical character Hitar Petar.In fact Hodja can be termed the classic Bulgarian who endures hardship with loads of humor, wit and resourcefulness. As regards story-telling, the Bulgarian folk tale is characterized by its interest in the magical, its commitment with various everyday life events, confronting the rich and the poor, the clever and the fool, as well as by its abundance of candid and natural humor. The Bulgarian has a feeling for the legendary, most often associated with an old-testament imagery, and a live sense of historical narrative.Storytelling in Bulgaria is particularly enticing because the folklore memory travels into the realm of magical creatures, buried treasures, heroes who save the world, vampires, angels and healing spells†¦all fantastic and captivating. It also reminds us of the remote roots of the Bulgarian folk culture. Chase two rabbits and you catch none†¦ Classic proverbs like this one are as much a part of the everyday experience of the Bulgarian peasant as are his folk verse, song and tale.The proverb plays a more important role in the life of the Bulgarian than it does in the peasant civilizations of other European countries. As wit nessed in many other cultures of the world, the proverb is a focal point in conversation, argument or rhetoric. It is widely used to express compactly an idea or to create a mental image. It is a true mirror on the inner life of the people, of the conditions which prevail in their lives, of their morals and of their manners.Many Bulgarian proverbs are crudely expressed, internal evidence that they stem from the folk and are thus authentic. The proverbs also help in understanding the psyche of the man who uses a particular proverb. Here is a good one – An idle man makes a good prophet. Bulgarian music, folk songs and theater A Bulgarian can never be separated from his music. A character shared by the rest of the world you could say, but it is not all who share the fine appreciation for music that Bulgarians instinctively have.For a Bulgarian, life is a musical, with all its accompaniment. For him there is no plateau in life – joy, sorrow, loneliness or death that exists without music and suitable lyrics. Internationally, the Bulgarian music fascinates both the general public and the experts. At the turn of the century, the Bulgarian folklore tradition was given some new impulses, mainly in Macedonia and Thrace. Influenced by the revolutionary reality, a considerable number of songs were created.The musical expression of this cultural system has its regional and general characteristics for example, the Rhodope song, Thracian song, Shopp song, Macedonian song, among others. But the specific Bulgarian two-voice songs, and the phenomenon of irregular beats are unique. Regional variations are not strictly delineated, but certain typical characteristics have formed several musical dialects: North-Bulgarian, Dobroudjanian, Thracian, Shopp, the Pirin Mountains area, the Sredna Gora region, and Rhodopian.The distinguishing features of the Bulgarian folk song can be traced along three lines – homophonic, rhythm and vocal wealth. Today the Bulgarian f olk tradition is revived in the context of the specific new phenomena in music, where various styles and forms of genre meet as is witnessed in all parts of the world, in almost all cultures. In Bulgaria at the same time, there is a growing presence of performers coming from different ethnic groups, chiefly Gypsies, whose musical art has been exerting its influence on the Bulgarian folklore for a good while.What makes the Bulgarian folk song special is its rhythm and vocal wealth. They are of a caliber described by the experts as ranging from fantastic richness to primitive monotony. The extended time inherent in the folksongs are its distinguishing feature, as it is non-existent in the rest of the European music. Theater too is part of the Bulgarian love for expression. Once Bulgaria was free, its natural aptitude and love for music, drama, song and dance came to the fore.It is a fact that the musical theater in its informal form has always played a major role in Bulgarian culture. But after independence, classical operettas, revues, vaudeville, children's plays, and modern musical comedies flourished under the indulgent eyes of the Bulgarians. In a deliberate move to bring professionals together to explore this genre, the government established the State Musical Theater in 1948. The Bulgarian involvement with operetta, goes back to about seventy-five years.The State Musical Theater is the heir to a tradition that reached its high point during the 1930s. At that same time, private ensembles such as the Free Theater of the Renaissance, the Cooperative Theater, and the Odeon performed numerous works for enthusiastic audiences. An impressive standard was established which is appreciated all over the world today. The Bulgarian talent in the area of music, voice and opera is legendary, with people flocking to enjoy what the masters have in store for them.Bulgarians Abroad While there were no Bulgarian political institutions during the Ottoman era, the Bulgarian cu lture and language were well preserved as a result of Ottoman policy, which made no real attempt at cultural, religious, or linguistic assimilation. Gradually, both the formation of crafts guilds called esnafs, whose members underwrote the promotion of Bulgarian culture, and through the medium of education, Bulgarian cultural and ethnic consciousness spread.By the 1870s, there were thousands of Bulgarians living outside of their homeland in such places as Vienna, Bucharest, Odessa, Bessarabia and Constantinople and were to be a major influence on the Bulgarian Revival. The interest toward Bulgarian folk songs and dance has been sustained in the past two decades by a number of highly professional and amateur groups – American, Japanese, Dutch, Danish, among others and has culminated in the success of the Swiss recording of â€Å"Le mystere des voix bulgares,† followed by a worldwide tour of the Bulgarian vocal ensemble.The craving for Bulgarian folklore in the West is a basically urban phenomenon. For the foreigners, the representations of Bulgarian folklore music – the sound icon of Bulgarians is a fascinating one. During the 1970s, interest in Bulgarian female polyphony exploded in the wake of the American folk revival and the women's liberation movement.Groups began springing up all over, at colleges and community centers, often incorporating dance as well as singing. Although in the early years, instructors were mostly Americans, in the past decade, since the fall of the Bulgarian communist government in 1989, more and more Bulgarian instructors have been able to come to the United States to teach vocal and instrumental skills. Bulgarian folk songs and performers are liked and praised ar

Does Anyone Know Who Tim Kennedy is - Free Essay Example

Sample details Pages: 1 Words: 422 Downloads: 2 Date added: 2019/05/05 Category Politics Essay Did you like this example? Goal: I want my audience to learn about Tim Kennedy and tell a piece of his story. Introduction: Does anyone know who Tim Kennedy is? Don’t waste time! Our writers will create an original "Does Anyone Know Who Tim Kennedy is?" essay for you Create order Thesis: I have three main parts of Tim Kennedys life I would like to share and what he has accomplished in his career in the military, MMA, and on Hard To Kill. Body: First I would like to talk about Tims military career. After obtaining a Bachelors degree in Criminal Justice, Tim went on to join the US Army Special Forces. His driving force to join the military were the terrorist attacks on 9/11. Being a Green Beret, Tim was a Special Forces Sniper serving in Iraq and Afghanistan. Currently Tim is assigned as a Senior Special Forces Weapons Sergeant to the Special Operations Detachment. (Link: Growing up and while in the military, Tim competed in and trained in mixed martial arts.) Second I will share some of Tims MMA Career After serving time in the military, he later became a UFC fighter in the middleweight division becoming a top ten fighter during his time. Tim fought in the UFC: Fight for the Troops 3 in which he fought Rafael Natal as the main event. Tim defeated Natal via knockout in the first round. After the fight, Tim thanked the veterans and active military members in attendance in what was a chilling and emotional moment. Tim retired from the UFC in January of 2017 and finished his career with an 18-6 record. (Link: Tim worked on Hunting Hitler which was a tv show about investigating what happened to Hitler and other Nazis after the war ended.) Finally I would like to talk about what Tim Kennedy does currently on Hard To Kill. Hard To Kill is a show on Discovery Channel in which Tim Kennedy does some of the most dangerous jobs around the world in which he has worked as a Test Pilot, Bullfighter, Bush Pilot, Bomb Tech, Commercial Fisherman, and Avalanche Rescue. Tim goes through little training with people who currently do these jobs and then puts the skills he has learned to the test. This is a great show which really highlights some extreme jobs we may not know of or take for granted in our everyday lives. Conclusion: After going over what Tim Kennedy has accomplished in his life with the military, UFC, and Hard To Kill, I hope the audience understands how hard of a worker Tim is with all he has done and accomplished. Sources: https://timkennedymma.com/ https://www.discovery.com/tv-shows/hard-to-kill/

Why Is There White Meat and Dark Meat Turkey

When you tuck into your Thanksgiving turkey dinner, you likely have a preference for white meat or dark meat. The two varieties of meat really do have a different texture and flavor from each other. White meat and dark meat have different chemical compositions and different purposes for the turkey. Turkey meat consists of muscle, which in turn is made from protein fibers. White meat and dark meat contain a mix of protein fibers, but white fibers predominate in the white meat while dark meat contains more red fibers. White Turkey Meat White meat is found in the breast and wing muscles of a turkey.Turkeys can fly, but it is not their main mode of locomotion. Turkeys use their wing muscles when they need a burst of speed to escape predators. These muscles produce a lot of power, but they fatigue quickly.Turkey breast and wing muscles consist mainly of white muscle fibers. These fibers contract quickly and split ATP at a fast pace, though they become exhausted quickly, too.White fibers are powered by anaerobic respiration so a turkey can move quickly even though its muscles may have exhausted the available oxygen. The tissue contains a large amount of glycogen, which can be used as a fast energy source. Dark Turkey Meat Turkey legs and thighs are dark meat.Turkeys  spend a lot of time walking on the ground. Their leg muscles are adapted for regular, continuous use.Leg and thigh muscles consist primarily of red muscle fibers. These fibers contract slowly and split ATP for energy at a relatively low rate.Red muscle fibers rely on aerobic respiration. The protein uses oxygen to relax/contract so this tissue is rich in capillaries, which give it a deep color and rich flavor. Dark meat contains a lot of myoglobin and is rich in mitochondria, which produce energy for the muscle tissue. Based on your understanding of white and red muscle fibers, which do you expect to find in the wings and breast of a migratory bird, such as a goose? Since they use their wings for long flights, ducks and geese contain red fibers in their flight muscles. These birds dont have as much white meat as a turkey. Youll also find a difference in the muscle composition of people. For example, a marathon runner would be expected to have a higher percentage of red fibers in his leg muscles compared with the muscles of a sprinter. Learn More Now that you understand how turkey meat color works, you can investigate why a big turkey dinner makes you sleepy. There are several Thanksgiving chemistry experiments you can try to learn more about the science of the holiday.