Social Pedagogy in Child Development

Social Pedagogy in Child Development The education success of both children and young people cannot be comprehended, not in education terms, but must also align with social and economic circumstances that afflict them. Community education can be perceived as grounded in three key pillars, namely: the nature of man; the prevailing social conditions and social challenges; and, pedagogy. The idea of social pedagogy avails a fascinating collection of paradigms in facilitating education for sociality. The social education plus the social group manifests some overlapping concerns as pedagogue has tended to strip away its democratic and communal significance minimizing it to pedagogy for case management. Until the end of the last century, in UK, the local and national policy remained grounded in concise boundaries between the disciplines of education, social care, and childcare. The distinct divisions were evident at diverse levels whether conceptual, organizational, professional, and in relation to training and education. Nevertheless, the UK has witnessed significant changes in administrative reorganization of the responsibility for childrens services and a change in the manner in which individuals envision provision for both children and young people. Social pedagogy delineates education in the expansive sense of the word or a perspective entailing social action that aims at facilitating human welfare via child-rearing and education practices; to safeguard or ease social problems by availing individuals with the means to manage their own lives, and effect changes within their circumstances. The fundamental notion of social pedagogy centres on facilitating social functioning, inclusion, involvement, social identity and competence as fully functional members of the society. Social pedagogy in practice incorporates an all encompassing and personal approach to child care in all its facets that connects education and care, and support for families. In addition, social pedagogy avails a prospective approach to training at diverse levels that integrates education, psychology, and philosophy with the spheres of child care, family support, and the advancement of childrens rights. Social pedagogy can be viewed as an activity and a collection of ideas that, while mirroring the broader concerns for the welfare of children, is organic and adjustable to the attributes of the society, and mirrors humanistic values grounded in a representation of children as active agents in society. As such, social pedagogy operates in the here and now and employs the moment as a launch pad for pedagogical practice. Social pedagogues have been implemented across Europe in a broad range of service such as early years, schools, residential care, youth work and family support, disability services, and in some instances support for the senior citizens. Public policy within England has started to acknowledge that social, pedagogic training is a significant way to enhance practice within social care. This stems from the realization that this bears the potential to underpin a more collaborative approach, and aid to establish a shared language for working with children that could be adopted by diverse professionals operating within their own practice contexts. Social pedagogy bears a critical focus on constructing relationships via practical engagement with children, the youth, and families. It avails the basis for training entities working with children and young people and presents a certain expertise in working with groups and utilizing the group as a support. Social pedagogy can be employed as a foundation for workforce reform within UK since it can avail a strong basis for an approach to children, young people, and families that exemplify ideals of active citizenship, rights, and participation. The positive aspects that can be derived from social, pedagogic practice entail: it avails a holistic view to engaging children and youth by exploring on the whole child/young person and availing support to their overall development. Social pedagogy underlines relationship building with children and young people, especially in the development of practical skills to assist in the relationship building. Similarly, social pedagogy highlights child ren and young peoples development, especially on their emotional wellbeing. Social pedagogy demonstrates the significance of reflection, and the capability to herald both theoretical understanding and self knowledge to the process of working with young people, besides it facilitates childrens rights, participation, and empowerment. Effectiveness of social pedagogy in working with children, young people, and families Drawing from several case studies on successful approaches to enhancing the wellbeing of looked after children within other countries such as Denmark, Germany, and France, British stakeholders working within childcare settings and with young people can draw immense and promising lessons from social, pedagogic models with the primary social, pedagogic objective being fostering healthy cognitive, and social development within everyday settings. Bringing social pedagogy to England is likely to better childrens services and herald greater coherence with several services becoming largely social pedagogic provisions. The holistic notion of social pedagogy combines two dimensions: the social (caring) and the pedagogic (cognitive). This prompts some elementary alterations in the way in which the government should engage children and young people. The adoption of social pedagogy will aid to deliver a stronger workforce manifesting better communication professionals engaged with both children and young people, thus highlighting elevated focus on every aspect of the childs life. According to the UNICEF report (2007), UK ranks low in terms of child wellbeing assessment in which factors such as health and safety, material wellbeing, childrens relationships, education wellbeing, young peoples behaviours and risks. Thus, is essential that action undertaken by UK at the national level matches its European counterparts. The incorporation of social pedagogy in the work of children and young people will work towards elevating UK standards, and enhancing childrens and young peoples overall wellbeing. The adoption of social pedagogy can avail a number of benefits to social policy. As an overarching concept, social pedagogy could bring enhanced coherence to childrens and young peoples services as demonstrated by the adoption of Childrens Plan. In addition, pedagogy could also avail a platform for discussing aspirations of children and young people within the society. Social pedagogy also manifests the capability to establish the family support network and reinforce childrens overall development. Social pedagogy can serve several aspects of government policy towards both children and young people. Pedagogy manifests the possibility for an inclusive approach. The normalizing approach inherent in social pedagogy aligns with governments aims for children with exceptional needs. Pedagogic approaches are mainly child-focused, instead of procedure-focused. Although attention to procedures is a significant part of work, it should not necessary shape it basis. Overall the adoption of social pedagogy will deliver immense support to reinforcing professionalism of the worker and enhancing the transparency of practice, which avail best guarantee to child safety. Social pedagogy plays a role in working with young people via the provision of personal advisor services. Fundamental to the concept of social pedagogy is the pursuit to enhance current welfare practice by facilitating creativity. Creativity depicts an active process whereby the social pedagogue works with the individual employing their service in the manner in which they maximize their potential, their capability t arrive at decisions and enhance their life chances. The inventive and all-encompassing approach to social pedagogy can deliver beneficial effects with regard to enhancing self belief and self confidence of individuals within a range of varying situations. A critical feature of social pedagogy is the recreation of relationships depicted by an attempt to enhance social assimilation and a commitment to guaranteeing that the people pedagogues work with, connect and/or re-engage with the communities in which they reside. According to Eischesteller and Rapey (2007), social pedagogy could play a critical function in reclaiming the nucleus values of the youth work within the UK. The adoption of social pedagogy can empower the participants and reinforce their self esteem, their acting, skill and individual development of productive new life. As such, young people will be able to turn a problem into something that they can be able to work with as mirrored by the close and compassionate character of the social pedagogues rapport with the young people. The social pedagogues can aid young people to exercise significant steps with regard to developing essential life skills. Social pedagogy is likely to benefit children and young people within the UK, as is avails support and direction to young people who might feel dislodged and cut off from the society by aiding them to gain support and direction. Social pedagogy highlights excellence in youth work and social work practice and facilitates children and young people to be proficient fully functional members of the society. Social pedagogy is beneficial in constructing positive informal relationships that enable professionals to view individuals in a holistic way. Problems and/or Barriers to the adoption of Social Pedagogy It is apparent that the implementation of social pedagogy is reliant on its social context; therefore, the implementation of social pedagogy within the UK will differ from that of the European counterparts and must be assembled in dialogue with professionals, building on the present practice, motivating them with diverse ideas, and underlying their practice with pedagogic thinking, concepts, and theories. There may be barriers to introducing the term social pedagogy to the children, and youth workforce n England owing to deficiency in familiarity with the language of social pedagogy, diverse interpretations on the connotation of social, pedagogic policy, and absence of a tradition of social pedagogy policy, training, theory, and practice. One of the outstanding problems that manifests in the adoption of social pedagogy is the perceived competition with social work, plus other professions. The greatest divergence social work and social pedagogy centres on the degree to which social pedagogues remained trained for work within group settings, in which they share the daily lives and activities of both children and young people. This is less factual for social work within UK since in the rest Europe, social work and social pedagogy do not appear to be in competition as they manifest diverse complementary facets of work. Another barrier to the introduction of social pedagogy into the UK entail the possibility that it will be perceived as being too idealistic; not adequately appropriate; not adequately well understood or valuable within a UK context; not essentially appropriate for all professionals working with young people or children; and, a discrepancy in its education and training. There may also be concerns centring on the challenges of funding and the potential dilution of individual specialisms, and the possibility of resistance of the workforce in the event that appropriate account was not considered of the cultural variations between the UK and the European countries. Another barrier stems from the observation that devoid of publicly funded training opportunities that match the duration and depth of those found in the rest of Europe a profession comparative to that of the pedagogue cannot be effectively established. Youth work within UK stands to be re-energized by the incorporation of social pedagogy framework within the activities of youth workers. The adopted perspective should move beyond an individual focus to one that employs an approach that appreciates structural perspectives. Nevertheless, in adopting a social pedagogy for work with children, young people, and families, it is critical to consider the difficulties of integrating social pedagogy into a diverse cultural, political, and social context. The practice and cultural shift apparent in the adoption of social pedagogy may not be always welcome. For instance, social pedagogy perceives risk taking as an educational goal that conflicts with the considerable priority awarded to health and safety within childrens homes. Whereas the values and the general approach of social pedagogy appeals to practitioners, there remain embedded difficulties within the organization of services for children within residential care when it comes to initiating social pedagogy. This implies a need to respond to social pedagogy not only as a training issue, but also a sector development issue. Conclusion UK should integrate social pedagogy for work with children, young people, and families in a constructive and beneficial way. The adoption of social pedagogy in the work with children and young people is likely to create an environment that cultivates relationships between young people and staff, and fashions a sense of positivity and wellbeing. The social, pedagogic model should be grounded in nurturing relationships, creativity, and individuality. Social pedagogy spotlights positive youth development that highlights young peoples assets rather than their deficits. This perspective can be broadened by identifying young people as agents of change. Social pedagogy would promote the children and young peoples workforce as it: persuade professionals not to compartmentalize certain facets of children or young peoples lives; delivers more person driven approach; persuade professionals to highlight the views of the children or young people; and, persuade professionals to consider all facets of a childs life.

Linux Forensics Tools :: Linux Forensics Software

This report aims to provide an overview of different Linux forensics software. 2 Motivation Nowadays, most of the web, email, database and fileservers are Linux servers. Linux is a UNIX system which implies that it has solid compatibility, stability and security features. Linux is used for the mentioned environments because these services require high security. Further, an increase of attacks on these servers can be observed. Additionally, the methods to prevent intrusions on Linux machines are insufficient. Further, the analysis of incidents on Linux systems are not considered appropriately (Choi, Savoldi, Gubian, Lee, & Lee, 2008). It can also be observed that a lot of investigators do not have experience with Linux forensics (Altheide, 2004). Because of these reasons it is necessary to provide a set of tools that support investigators during their investigations. 3 Linux Forensics Software There is a wide range of Linux forensic software available. There are single tools like file carvers, or there are comprehensive collections of tools. In the following, some of the most popular Linux forensic tools are described. The focus is put on The Sleuth Kit because it is organized according to the different filesystem layers. This provides an interesting insight on how forensics is done on filesystems. 3.1 The Sleuth Kit The Sleuth Kit (TSK) is a collection of filesystem tools which was originally developed by Brian Carrier. TSK is an improved and extended development of The Coroner’s Toolkit (TCT). TCT had severe limitations, so TSK was developed to overcome these shortcomings (Altheide & Carvey, 2011). TSK includes 21 command line utilities. In order to ease the orientation for TSK users the utilities are named in a manner that helps users who are familiar with UNIX and the Linux command line. The name of the tools consists of two parts. There is a prefix that indicates the level of the filesystem at which the tool operates. The suffix provides information on the output that can be expected. Further, there are two layers that do not exactly match the filesystem model (Altheide & Carvey, 2011): j-: Operates against filesystem journals img-: Operates against image files The following table summarizes the meanings of the suffixes. Suffix Description -stat Displays general information about the queried item -ls Lists the contents of the queried layer -cat Extracts the content of the queried layer Table 3‑1: TSK suffixes (Altheide & Carvey, 2011, p. 43) TSK does not include tools that operate on the disk layer. The reason is that TSK is a filesystem forensic analysis framework.

Cantaberry Tales Compare To Inferno Essay

Canterbury Tales Compared to Dante’s Inferno This study will explore the themes of innocence and guilt in the â€Å"Hell† section from Dante’s Divine Comedy and Chaucer’s Canterbury Tales. The study will focus on the uses each author makes of urban and more natural settings to convey messages about innocence and guilt. While both Dante and Chaucer make use of this motif in making their thematic points, a great difference exists between them. Chaucer’s primary purpose is to present a humorous and compassionate portrayal of human existence including innocence and guilt, or goodness and evil while Dante’s essential purpose is moral and instructional. Chaucer uses urban and country references in his portrayal of the human condition as a means of drawing a contrast between the goodness and evil of humankind. Again, we must keep in mind that Chaucer uses setting to reveal truths about humanity from an empathic perspective. He does not want to judge, but to entertain and perhaps inspire compassion for self and others as flawed beings. Therefore, when he uses natural or urban settings, he is not saying that human beings are good when they are in Canterbury, and evil when they are out in the countryside. At the same time, that is precisely the apparent truth of the matter. As Chaucer paints the picture of human desire and passion, there is an intimate connection between that passion (which can lead to a loss of innocence) and a natural setting: When April with his showers sweet with fruit The drought of March has pierced unto the root And bathed each vein with liquor that has power To generate therein and sire the flower; When Zephyr also has, with his sweet breath, Quickened again, in every holt and heath, The tender shoots and buds . . . And many little birds make melody . . . (So Nature pricks them on to ramp and rage)— Then do folk long to go on pilgrimage . . . To Canterbury, full of devout homage (Chaucer 159). The clear suggestion by Chaucer here is that there is something very sweet but potentially very corrupting about nature, while the urban center of  Canterbury offers relief from the guilt and sinfulness which nature engenders in the weakness of human flesh. At the same time, Chaucer knows that the apparent differences in the behavior of human beings in the city, or in a sacred environment, and in the natural setting where passions are free to work their wiles, as they will, are indeed only apparent differences. The nature of humanity, as perceived and portrayed by Chaucer, is a thoroughly corrupted one. However, unlike Dante, Chaucer does not have much to say in judgment of humanity for that corruption. Chaucer accepts the sinfulness, selfishness and loss of innocence of humanity as an integral part of the history and development of the race. In other words, people may agree to behave righteously when they are in the holy city, but once they are free again to behave as they will, t hey will quickly be consumed by their personal passions. Nature is also shown in Dante to be full of powerful and dark forces, which can tempt a human being off the path of righteousness. Dante writes that Midway upon the journey of our life I found myself in a dark wood, where the right way was lost. Ah! How hard a thing it is to tell what this wild and rough and difficult wood was, which in thought renews my fear! So bitter is it that death is little more (Dante 1). The â€Å"city† or the path of the true way is symbolized by the high hill, in contrast to the dark wood of the life of the passions and senses: â€Å"But after I had reached the foot of a hill, where that valley ended which had pierced my heart with fear, I looked upward, and saw its shoulders clothed already with the rays of the [sun], which leads man aright along every path† (Dante 1). Here we see the light of goodness contrasted with the darkness of sin or temptation away from the state of innocence. It is no coincidence that the phrases â€Å"city of lights† or â€Å"city upon a hill† are meant to stand in contrast to the â€Å"darkness† of the natural environment, a darkness which can bewilder human beings and lead them to take part in behavior which Dante clearly believes is both self-destructive and destructive to others. Dante’s depiction of Hell is not meant to entertain but to change the behavior of  his readers so that they will choose behavior which will lead them to the â€Å"city† of Heaven, rather than behavior which will lead to the dark wood and, eventually, damnation: A place is there below, stretching as far from Beelzebub as his tomb extends. . . . My Leader and I entered by that hidden road, to return into the bright world; and . . . we mounted up . . . so far that a round opening I saw some of the beautiful t hings which Heaven bears, and thence we issued for again to see the stars (Dante 52). In Dante, we read of the â€Å"wicked city† which represents hell (22), but it would be fair to say that human beings in Dante’s conception are subject to temptation, sin, guilt and the loss of innocence wherever they are on earth—in the city or in the country. Heaven is the only locale which offers human beings respite from such corruption. In Chaucer, we find little of the kind of solemn judgment offered by Dante at every turn. For example, Chaucer writes of a friar—a religious man—who was â€Å"a wanton and a merry, A limiter, a very festive man† (Chaucer 162). His ribaldry is not affected by whether he is in a town or in the countryside—he is always willing to have a good time: â€Å"In towns he knew the taverns, every one,/ And every good host and each barmaid too† (Chaucer 163). Despite the fact that Canterbury is seen as the goal of the pilgrimage and can therefore be said to be a city symbolizing goodness and innocence, or restoration of innocence through religious activity, this in no way suggests that Chaucer sees the city as the repository of goodness and nature as the repository of evil. Instead, Chaucer sees human nature as the abiding force at work in shaping the behavior of human beings. A human being can be good or evil in the city, just as he can be good or evil in a natural environment. The Clerk, for example, is shown to be a miserable creature, although he is full of the education and philosophy and sophistication, which the city of Oxford offers (Chaucer 164). Again, the basic difference between Dante and Chaucer cannot be deciphered merely by focusing on the uses of urban and country settings in their works.  The differences in the authors’ uses of settings do not shed essential light on the two texts without our awareness first that Dante means to judge and warn and Chaucer means to celebrate and understand. To Dante, all settings—urban or country—stand full of temptations which can deliver human beings into the pits of Hell. The fact that Hell is portrayed in urban terms merely means that there is much organization in Hell, rather than perhaps the chaos we might presume. Dante by use of the city as the setting for Hell means also to place it in stark contrast to the glorious city of Heaven. Dante wants to show that Hell is an essential part of the intricately organized and ordered machinery of the universe, and his use of the urban environment gives this sense of order and organization far more readily that would a natural setting. We must keep in mind the purpose behind this manipulation of setting—Dante wants to affect the behavior of his readers and he means to do so by warning them that a very carefully designed Hell—as carefully designed as a city—awaits them if they stray from the path of goodness. Chaucer, on the other hand, aims to portray humanity in all its passion and waywardness, with a sense of acceptance and celebration rather than condemnation or warning. Chaucer gives the reader the clear sense that—whether in the country or in the city, whether in the midst of sin or the middle of innocence—the author is one with the reader. It does not matter whether the action is taking place in the city or the country in Chaucer’s tales—there is a sense of empathy bonding the author, the characters and the reader. Even when Chaucer enters into a lengthy treatise on the different sins and their remedies, the reader has the feeling that he is not the kind of strict judge of humanity which Dante is or would like to be. The uses of setting in the two works is not particularly crucial to an understanding of the books overall, but such a focus can help us understand certain elements of the works, such as the organization of the city which  allows Dante to show that hell is an integral part of the universe created by God and not merely an imaginary place of punishment. In addition, such a perspective is useful in showing the apparent contrast in Chaucer between the city of Canterbury and its promise of absolution from sin, and the natural environment which leads to the free expression of the passions of human beings which in turn lead to the commission of those very sins. The city or country cannot be seen as symbolic of guilt or innocence in Chaucer, simply because Chaucer believes human nature to be susceptible to corruption in any environment. At the same time, whereas Dante judges humanity for its corruption, Chaucer tends to forgive and seeks ways to ease the suffering of guilt and sin. Works Cited Chaucer, Geoffrey. Troilus and Cressida and The Canterbury Tales. Chicago: Encyclopaedia Britannica, 1987. Dante. Divine Comedy. Chicago: Encyclopaedia Britannica, 1987.

Political Theory Of Justice, Veil Of Ignorance And Nozick...

Intro: John Rawls a political theorist engages in various political theories and arguments that contradict, support, and scrutinizes others theories made by other notable political theorist. Rawls contemplates usage of theories such as The Theory of Justice, Veil of Ignorance and Nozick’s Entitlement Theory which will be discussed within this analysis for their relation to society and what benefits or aliments they hold if any on society’s effective function. History of Rawls John Rawls wrote several highly influential articles in the 19950`s and 1960`s, his first book, A Theory of Justice (1971), revitalized the social-contract tradition, using it to articulate and defend a detailed vision of egalitarian liberalism. In Political Liberalism [PL] (1993), he recast the role of political philosophy, accommodating it to the effectively permanent â€Å"reasonable pluralism† of religious, philosophical, and other comprehensive doctrines or worldviews that characterize modern societies. He explains how philosophers can characterize public justification and the legitimate, democratic use of collective coercive power while accepting that pluralism. (Richardson) Rawls believes that in a situation where a society is established of people who are self-interested, rational, and equal, the rules of justice are established by what is mutually acceptable and agreed upon by all the people. This scenario of negotiating the laws of that society that will be commonly agreed upon and beneficial toShow MoreRelatedNozick s Theory Of Equality And Equality2501 Words   |  11 PagesWhen talking about Rawls, Nozick, and Walzer, three political philosophers in their own right, each has a theory regarding one s freedoms and equality. In each one s assumptions they conclude differently as to what a just or fair government should look like. 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