Identify the type of measurement that you feel is best to record the level of occurrence of your target behavior.

Within this unit, you have learned the importance of operationally defining the target behavior, the ways in which we record behavior, and some specific direct descriptive methods of FBA.For this discussion, you are going to focus on operationally defining a target behavior as well as identifying the appropriate method of measurement and assessment. Do an internet search for a video of a potential target behavior. You may search in broad terms such as “crying”, “tantrum”, etc. Once you have identified a video, include a link to your chosen video in your initial post. Provide an operational definition of the target behavior. Identify the type of measurement that you feel is best to record the level of occurrence of your target behavior. Measure the behavior using this method and indicate the level of occurrence of behavior that you have recorded.

Describe your worldview. How do you view life? How do you actually live your life?

1. Describe your worldview. How do you view life? How do you actually live your life?2. Describe the worldview of one character in Rasselas. It may be one of the four main characters–the prince (Rasselas), his guide (Imlac), the princess (Nekayah), or her maid (Pekuah). Do not try to write about multiple characters from Rasselas. YOU are the “other” character, for purposes of comparison and contrast. You will impress me if your description of the character’s worldview is illustrated with appropriate quotations from Rasselas, in order demonstrate that your analysis derives from and is supported by the text itself.3. Compare and contrast your worldview with the worldview of the character from Rasselas, whom you have chosen to describe

Discuss cultural variations of health practices that can be misidentified as child abuse.

Child abuse and maltreatment is not limited to a particular age—it can occur in the infant, toddler, preschool, and school-age years. Choose one of the four age groups and outline the types of abuse most commonly seen among children of that age. Describe warning signs and physical and emotional assessment findings the nurse may see that could indicate child abuse. Discuss cultural variations of health practices that can be misidentified as child abuse. Describe the reporting mechanism in your state and nurse responsibilities related to the reporting of suspected child abuse.

What role(s) did race/ethnicity play in these epidemics?

Having read through the attached pamphlets described below and using only those pamphlets, your class notes, the class video conversations, the following pages from Ways of the World, 563-5, 612-25, 695-98, 781-805; and relevant material from these websites: http://www.theheritageportal.co.za/article-categories/1904-plague; https://www.pbs.org/wgbh/aia/part3/3narr1.html, write an essay that substantially and meaningfully relies on Sources 1, 2, and 3 (described below and attached above) in which you answer the following question:What role(s) did race/ethnicity play in these epidemics?Background to Source 1: As we’ve discussed in unit 2 of the course, in 1791 the enslaved population of the French colony of Saint-Domingue rose up in rebellion in what has come down to us as the Haitian Revolution. As the rebellion progressed slaveholders left Saint-Domingue and some 2,000 took refuge in the port of Philadelphia, arriving in spring of 1793. They likely brought with them two deadly fellow travellers: people infected with yellow fever and mosquitos carrying yellow fever. In August of 1793, an outbreak of deadly yellow fever set in and ravaged Philadelphia until November of 1793. The epidemic killed upwards of 5,000 of Philadelphia’s 50,000 citizens, fully 10 percent of the population. During the course of the epidemic members of Philadelphia’s substantial black community, consisting of people born in the Americas, people born in Africa, and free as well as enslaved, acted as nurses to the sick, as did whites. The famous physician Dr. Benjamin Rush worked with them, by their account, and the mayor of Philadelphia, Thomas Clarkson, authorized their activities. But upon the epidemic coming to a close, Matthew Carey, one of Philadelphia’s most substantial citizens and a leading publisher, came out with a history of the yellow fever epidemic. While Carey praised Afro-Philadelphians, he also charged them with profiteering. These charges caused Richard Allen, soon to be one of the founders of the first African American denomination in the United States, the African Methodist Episcopal Church, and his friend Absalom Jones to write the pamphlet that you have access to for this essay entitled A Narrative of the Proceedings of the Black People, During the Late Awful Calamity in Philadelphia in the Year 1793….. For purposes of this essay I recommend focusing on pp. 4-12. But you are free to use any part of the pamphlet you wish to. A note about the typeface for the pamphlet. The first time you look at it you will be a bit confused. The “f’s” will seem like they’re in places they shouldn’t be. They’re not “f’s,” but rather “s’s.” The way to tell the difference is to notice whether there’s a “crossbar” in the letter or not. No crossbar? It’s an “s.” Crossbar? it’s an “f.” Woo-hoo! Background to Sources 2 & 3: A little over a hundred years after the yellow fever outbreak in Philadelphia, an outbreak of bubonic plague struck the gold-mining boomtown of Johannesburg, now in South Africa, but at the time transitioning from being a major city in the segregationist Boer republic known as the South Africana Republic or the Transvaal. Late in the year 1902 plague hit the port of South African port of Durban and the public health authorities in Johannesburg took action to combat the plague which they were sure would soon arrive in their town. The two short articles from the British Medical Journal recount some of the primary measures that the authorities undertook to fight plague, which nonetheless came to Johannesburg in force in 1904. The area in Johannesburg that received the most attention in the epidemic was a poor area of Johannesburg in the downtown area known as the Coolie Location. Locations were segregated districts set aside for particular ethnic (or in the minds of the authorities racial) groups. The term coolie refers to South Asian migrants to the Johannesburg who worked in various capacities in the mining industry and supporting industries. The term Kaffirs in the text refers to indigenous black South Africans who were not from Cape region of South Africa, as does the term “native.” Cape Boys refers to peoples from the Cape region, as does the term “coloured.”

Write an essay on the perception of Aikido.

Paragraph 1 Summarize the points of the story that you will use to base your explanationParagraphs 2-¾Make your point about what aikido is and isn’t using the story, aikido class experiences, discussion board, and from reading Journey to the Heart of Aikido.Final ParagraphApply what you have stated to your daily life. That could be plans moving forward or explaining an understanding of your past life experience. “Philosiphize” if you may.Of course I think this is a great and clear assignment but you may have questions…. Ask freely. Writing may not be your thing and English may not be your first language… no worries; this is about content not grammer and construction. As for your grade, if you do it as described and put a little heart into it you will get full credit. You all have done great on the discussion board so I am confident you will do well on this exam.This story is of Terry Dobson…. An american peace corps volunteer in Japan who in the midst of depression fumbled his way into Aikido. His happenstance was one of the first doors to open AIkido to American and his thoughts on Aikido philosophy was a large part of what became leadership development in the business world. Aikido was his medicine which allowed him to live out his natural life while making a positive impact on the world.THE TRAIN CLANKED and rattled through the suburbs of Tokyo on a drowsy spring afternoon. Our car was comparatively empty – a few housewives with their kids in tow, some old folks going shopping. I gazed absently at the drab houses and dusty hedgerows.At one station the doors opened, and suddenly the afternoon quiet was shattered by a man bellowing violent, incomprehensible curses. The man staggered into our car. He wore laborer’s clothing, and he was big, drunk, and dirty. Screaming, he swung at a woman holding a baby. The blow sent her spinning into the laps of an elderly couple. It was a miracle that the was unharmed.Terrified, the couple jumped up and scrambled toward the other end of the car. The laborer aimed a kick at the retreating back of the old woman but missed as she scuttled to safety. This so enraged the drunk that he grabbed the metal pole in the center of the car and tried to wrench it out of its stanchion. I could see that on of his hands was cut and bleeding. The train lurched ahead, the passengers frozen with fear. I stood up.I was young then, some 20 years ago, and in pretty good shape. I’d been putting in a solid eight hours of Aikido training nearly every day for the past three years. I like to throw and grapple. I thought I was tough. Trouble was, my martial skill was untested in actual combat. As students of Aikido, we were not allowed to fight.”Aikido,” my teacher had said again and again, “is the art of reconciliation. Whoever has the mind to fight has broken his connection with the universe. If you try to dominate people, you are already defeated. We study how to resolve conflict, not how to start it.”I listened to his words. I tried hard I even went so far as to cross the street to avoid the chimpira, the pinball punks who lounged around the train stations. My forbearance exalted me. I felt both tough and holy. In my heart, however, I wanted an absolutely legitimate opportunity whereby I might save the innocent by destroying the guilty.This is it! I said to myself, getting to my feet. People are in danger and if I don’t do something fast, they will probably get hurt.Seeing me stand up, the drunk recognized a chance to focus his rage. “Aha!” He roared. “A foreigner! You need a lesson in Japanese manners!”I held on lightly to the commuter strap overhead and gave him a slow look of disgust and dismissal. I planned to take this turkey apart, but he had to make the first move. I wanted him mad, so I pursed my lips and blew him an insolent kiss.”All right! He hollered. “You’re gonna get a lesson.” He gathered himself for a rush at me.A split second before he could move, someone shouted “Hey!” It was earsplitting. I remember the strangely joyous, lilting quality of it – as though you and a friend had been searching diligently for something, and he suddenly stumbled upon it. “Hey!”I wheeled to my left; the drunk spun to his right. We both stared down at a little old Japanese. He must have been well into his seventies, this tiny gentleman, sitting there immaculate in his kimono. He took no notice of me, but beamed delightedly at the laborer, as though he had a most important, most welcome secret to share.”C’mere,” the old man said in an easy vernacular, beckoning to the drunk. “C’mere and talk with me.” He waved his hand lightly.The big man followed, as if on a string. He planted his feet belligerently in front of the old gentleman, and roared above the clacking wheels, “Why the hell should I talk to you?” The drunk now had his back to me. If his elbow moved so much as a millimeter, I’d drop him in his socks.The old man continued to beam at the laborer.”What’cha been drinkin’?” he asked, his eyes sparkling with interest. “I been drinkin’ sake,” the laborer bellowed back, “and it’s none of your business!” Flecks of spittle spattered the old man.”Ok, that’s wonderful,” the old man said, “absolutely wonderful! You see, I love sake too. Every night, me and my wife (she’s 76, you know), we warm up a little bottle of sake and take it out into the garden, and we sit on an old wooden bench. We watch the sun go down, and we look to see how our persimmon tree is doing. My great-grandfather planted that tree, and we worry about whether it will recover from those ice storms we had last winter. Our tree had done better than I expected, though especially when you consider the poor quality of the soil. It is gratifying to watch when we take our sake and go out to enjoy the evening – even when it rains!” He looked up at the laborer, eyes twinkling.As he struggled to follow the old man’s conversation, the drunk’s face began to soften. His fists slowly unclenched. “Yeah,” he said. “I love persimmons too…” His voice trailed off.”Yes,” said the old man, smiling, “and I’m sure you have a wonderful wife.””No,” replied the laborer. “My wife died.” Very gently, swaying with the motion of the train, the big man began to sob. “I don’t got no wife, I don’t got no home, I don’t got no job. I am so ashamed of myself.” Tears rolled down his cheeks; a spasm of despair rippled through his body.Now it was my turn. Standing there in well-scrubbed youthful innocence, my make-this-world-safe-for-democracy righteousness, I suddenly felt dirtier than he was.Then the train arrived at my stop. As the doors opened, I heard the old man cluck sympathetically. “My, my,” he said, “that is a difficult predicament, indeed. Sit down here and tell me about it.”I turned my head for one last look. The laborer was sprawled on the seat, his head in the old man’s lap. The old man was softly stroking the filthy, matted hair.As the train pulled away, I sat down on a bench. What I had wanted to do with muscle had been accomplished with kind words. I had just seen Aikido tried in combat, and the essence of it was love. I would have to practice the art with an entirely different spirit. It would be a long time before I could speak about the resolution of conflict.Terry Dobson