Selling Crack In El Barrio Sociology Essay

Selling Crack In El Barrio Sociology Essay Society sets standards for us to strive toward, and offers a limited set of accepted means through which we can reach these standards. Unfortunately, the means accepted by society are not available to everyone. The lack of equal opportunity in our society compels certain groups to resort to deviant behavior in order to achieve their goals, or even just to survive. Deviance or deviant behavior is behavior that goes against accepted formal and informal social norms. Crime falls into the category of deviance that goes against formal social norms, or written laws and regulations. Groups that engage in deviant behavior are generally stigmatized by society, and in turn, are subject to marginalization. One such group is the immense subculture of drug dealers. A subculture is a group that has cultural values and behavioral patterns distinctive of a particular group in a society. In his account titled In Search of Respect, ethnographic researcher Philippe Bourgois goes into the depths of this subculture and examines why drug dealers live the way they do and how their occupation is a not just a personal choice, but a product of society. In addition to illustrating the social production of blocked opportunities for residents in Bourgoiss ground breaking book, he also provides an interesting new insight into the street culture found in New York City by examining the effects of illegal drugs on a minority group. Specifically, the book focuses on the experiences and lives of Puerto Rican crack cocaine dealers and users as well as their friends, families and girlfriends, each of whom Bourgois depicts as victims of circumstance. In doing so, the author vividly details and analyzes the effects of structural inequality and social marginalization in the United States. Bourgois, with his wife and child, moved into a tenement apartment in a small neighborhood in New York City named East Harlem in 1985. To residents, this neighborhood was simply known as El Barrio. To conduct his study, Bourgois and his family spent the next five years living among the harsh realities of the ghetto streets. The purpose of this was to infiltrate, assimilate, and participate in the daily workings of the community as much as possible to gain a better understanding of the circumstances these poor and suffering Puerto Rican residents faced. As such, the ultimate goal was to gain entrance to a network of Puerto Rican crack dealers as well as their network of relatives and acquaintances. During his five year stint in El Barrio, Bourgois engaged in intensive participant observation among the informants who allowed him to penetrate the secretive culture of the underground economy. He provides the reader with verbatim narratives taken from his conversations with drug dealers, police officers (who occasionally mistook him for a drug addict), and drug users Bourgois uses the account of his subject and friend named Primo to illustrate the circumstances of drug dealers and the reasons they resort to illegal jobs. The norms of drug dealers include street sales, drug houses, violent crime, and respect associated with the status of a drug dealer. Having the identity of a drug dealer attributes a sense of power and pride to a man, even if it is just in his neighborhood. It prevents him from having to bear the humiliation of being degraded or belittled by a superior while working at a legal job. Bourgois book focuses on a relatively unexamined section of the drug industry, the local dealers, some of whom are, or have been drug users. He notes that most of them started out in legitimate work, often prematurely by truanting from school, not a difficult thing to do in the inner city. However their entrepreneurial skills have not enabled them to escape from the most vulnerable wage sector. The poorest jobs fail to satisfy them while their backgrounds make it impossible for them to sustain contact with more promising possibilities. Still they are unwilling to lie down to the system. They have made the most of their limited opportunities by finding a niche in the illegal drug market. Although nobody is more aware than they are of the ultimate hopelessness of this, nevertheless in the meantime it gives them the buzz, the status and the income their yuppie contemporaries find a few blocks away in Wall St. very well-written, as the author uses a plain, easy-to-read and understand style. He is arguing that answers to societys most pressing issues are a lot more than mere blame-the-system or blame-the-victim approaches. It is far too common for liberals and conservatives, respectively, to blame society or to blame pathological, flawed individuals for social problems. As Bourgois shows in this book, the truth is often a combination of the two. Even his informants admit that they blame no one else but themselves for the situations they are in. The book starts off with Bourgoiss own experience of how there is an apartheid present in New York working against his subjects The amount of poverty in this portion of our country is much higher than that in most other areas. Bourgois argues that this neighborhood, which is well known for high rates of violence, does not have widespread violence occurring amongst all of its members. The higher crime rate, argues Bourgois, occurs for the most part within the factions of the underground economy. Some insight into this economy would explain the reasons for higher rates of violence. This book is a summary of the events that occurred during Bourgois stay in El Barrio. The original purpose of the book was to write a first-hand account of poverty and ethnic segregation in the heart of one of the worlds largest cities. Bourgois was swept into the area drug economy because of the abundance of information from the dealers and their families who all lived within the immediate area. The problem was so prevalent that the focus of th The amount of drug dealers or crack houses is an indirect result of the lost jobs in Harlem. Bourgois states that many of the unemployed in the inner-city are not successful in finding work because they lack the skills of working efficiently with people that they dont already have an every day relationship with, something that factory jobs provided. Factory jobs that moved out of the inner-cities left the large minority groups without a collective workplace where everybody knew their task and how to complete it. The current availability of jobs within the inner-city is mostly within the service sector. These jobs are individualized jobs where independence is required rather than a group effort. The jobs pay little and arent generally respected. This tends to lead many people within this community to become involved in the drug economy. Bourgois argues that, to reduce the violence within the drug community, we should consider the decriminalization of drugs. This would force small time dealers out of business, eliminating the need for them to commit violence amongst themselves, while making the s Bourgois states that there is a strong feeling of community among the people living in El Barrio. Those people not involved in the drug market rarely encounter violence themselves because the dealers have nothing to fear from them. Bourgois states that, during the day, children are safely left to play in the streets unattended by their parents. At night, when the legitimate working force of the community is eating dinner or asleep, is when the brunt of violence takes place Bourgois portrayal of the dealers and their families makes it difficult for the reader not to feel sympathy and compassion towards them. His argument is well defined and persuasive due to the fact that he moved his family to the area in which he was studying and had the courage to get in and really interact with the people of this community. The way in which he writes also compliments his argument by drawing the reader in and making him feel like he himself were there. Many may not agree with the solution that Bourgois suggests, but everyone who reads the book will re-think their own views before discussing t This is an incredibly well written ethnography, its very accessible and could be read by anyone. Really illustrates the problems of people in ghettoised areas, with restricted access to the job market and a stigma attached to them. Stigma is a mark of infamy or reproach. Drug dealing is stigmatized because norms of drug dealing completely clash with the norms of society, most obviously by going against written laws. Consuming or possessing illegal drugs is a crime, but the The only jobs that provided enough money for the Harlemites to survive on, with out having to engage in some other illegal activity, are high risk construction jobs, which were ran by racist mafia backed unions (ch. 4 pg. 162), or entry level jobs in the F.I.R.E. (finance, insurance, or real estate) sector (ch. 4 pg.142), where the impoverished Puerto Ricans did not have enough cultural capital or the proper ethnic background to survive in the positions being offered. Although the world of the underground economy is very chaotic, it all seems to revolve around one thing, crack. Everyones daily life, that is anyone who is not a member of the poor legal working class, is organized around crack, whether one is fighting rival crews for a spot to sell, or just hanging out at the local crackhouse waiting for a handout. It is prevalent on both the violent and non-violent spectrums of the culture. Obviously, the dealers had the most respect of everyone, and were looked up at by youngsters. To survive financially outside of mainstream society, one must manipulate all of ones available resources to make a livable income. So, in the underground economy this can mean any thing, from taking advantage of the welfare office, to selling drugs, or robbing people, all of which were employed by most of the subjects in this book. The only act that stood out to me, as being a ritual was the act of getting high. While getting high served two fold, it served as a method to deal with the reality of not being able to be in control of any part of ones life, and it severed as a way of opening up the lines for communication, as most of all the testimonials occurred over liquor and some sort of drug. What caught the eye of the youngsters were their nice shoes and the respect everyone had for the dealer. So at the earliest time possible, the young kids would try and emulate what they have seen as an acceptable, and viable way to get money and respect. Selling drugs, being violent, and robbing people, all were skills that they learned at school (ch.4pg.194). Bourgois eventually found his way to a storefront called the Game Room where video games provided a cover for the sale of crack cocaine. It was the manager of this establishment, Primo, who became Bourgoiss friend and primary informant about life in El Barrio. Through this intimacy, Bourgois seeks to tell us some things about the symbols and symptoms of urban ghetto life, the Achilles heel of the richest industrialized nation in the world by documenting how it imposes racial segregation and economic marginalization on so many of its Latino/a and African-American citizens. (Bourgois: 1995a; 14) Bourgois painstakingly records and analyzes the exploits of these elements of Puerto Rican diaspora. The culmination of such fieldwork is collected in ethnography about the urban underground economy and social marginalization Speaking fluently the minority language, he lived for five years in El Barrio and also travelled to Puerto Rico to trace the connections between there and Amerikay. His analysis starts in Puerto Rico, a Caribbean island at the end of the Cuban ±Dominican chain and therefore of strategic importance to the United States. Colonization by the US has The concentration of Puerto Rican immigrants in East Harlem has access mainly to the poorest service jobs in New York City. East Harlem is a classic ghetto which no self respecting New Yorker would think of even driving through. Yet, as Bourgois notes, the majority of East Harlem inhabitants have nothing to do with crime, far less drugs. It is the removal of all local industry, e.g. garment making, which has exposed a social infrastructure that is too weak to support the present massive levels of unemployment and casual labor.

Chemistry of Psilocybin and Synaptic Transmitters Involved :: Chemical Drugs Drug papers

Chemistry of Psilocybin and Synaptic Transmitters Involved Psilocybin is a type of hallucinogenic mushroom that is ingested by eating the raw fungi. The mushroom can also be made into a tea and drunk. In some of the later studies done on psilocybin, the drug was synthetically produced and then either inhaled or injected by an IV. The drug enters the blood stream and can cross the blood brain barrier because of it relative metabolic similarity to serotonin (Fuller 1985). This means that since psilocybin is chemical resemblance to the neurotransmitter serotonin, psilocybin can trick the protein channels embedded in the membrane of the blood vessel and pass through as if it were serotonin and not a drug. Psilocybin (4phosphodimethyltryptamine or N, N dimethyltryptamine (DMT)) is a naturally occurring indoleamine hallucinogen and is metabolized to psilocin after ingestion (Umbricht, Koller, Vollenweider, Schmid, 2001). Psilocin is the active chemical in the plant and it is what causes hallucinations and other behavioral changes in the individual taking the substance. It is stated that psilocybin is used in research because it is short-acting, naturally occurring and draws less attention then other well-know hallucinogens (Strassman 1996). There are not many studies done with human subjects so the majority of data has been collected with animals (rats in particular). In many articles the effects, both neurological and behavioral are likened to the effects of the hallucinogen LSD. The hallucinogen psilocybin is considered to be a monoamine related substance that is mediated by the effects of activity by serotonergic systems in the central nervous system (Grilly 1998). When talking about the serotonergic systems that are affected by the drug Psilocybin the research is focusing on the central systems and not the periphery nerve networks. The drug is considered to be part of the indolealkylamine group and is classified in the chemical class of tryptamines. A number of indolealkylamines that are hallucinogenic can be divided into three basic groups, tryptamine derivatives, beta-carbolines, and lysergic acid derivatives (Glennon 1985, Nichols and Glennon 1984). Psilocybin is tryptamine derived. The indole nucleus of serotonin is commonly found in the chemical class of tryptamines (Abraham, Aldridge, Gogia 1996). Psilocybin in one of the best studied tryptamine derivatives and is related to other indolealkylamines that are derived from various plants (Nichols and Glennon 1996).

Interview with a Social Service Manager Essay -- Interview Essays

It is Friday afternoon and I am walking from the bus station towards Dunkin Donuts to meet Regina Borden, the program coordinator of healthy family services of the Catholic Charity. I see white Toyota pulling up in front of me. Behind the steering wheel I see women in her fifties waiving her hand on me very warmly. I new it is her, Regina Borden, the person I am waiting for. Quite short, thin lady with a blond curly hair got out of the car. She walks towards me and shakes my hand. " I could have invited you to my office, but actually I manage three organizations, so I have three offices, and I exactly didn't know in which one I would be this afternoon, so I thought it would be the best just to meet you here. Is that ok?" said Borden. We walked into Dunkin Donuts and ordered two cups of tea. Borden seemed very indecisive in picking up the table where to sit. She seemed to look for the right one, the one with the right energy, the most comfortable one for both of us. As soon as we set down she apologizes for wearing such a casual dress with an explanation that she mostly works on the road, so she tries to stay comfortable at all the time. After her first, elegant sip of tea Borden told me about two other organizations she manages. Except working as a program coordinator of healthy family services, she is also a coordinator for a home based parenting literacy program as well as a yoga instructor in a healthy club. Borden, who has a master in psychology says. "I have always known what I want to do already at the university, where I was involved in many activities like assisting professors with a psychology researches, or assisting private psychologists in the hospitals" She characterizes herself a... ... After she says more seriously that she would like to see more money for the program and have better resources. She is also planning to have her own program with her own alternative ways. At the end I was curious how she reveals all the stress that she has to deal with many times. Borden looked at me with her deep eyes and says with her calming quiet voice. "I practice yoga and I also reveal my stress throughout the art therapy, which I also practice at home with my children as well." It is 9 pm and Borden is ready to go for another meeting. She gently throws away her empty cup from tea and holds the door for me to get outside. We shake our hands and Borden is slowly walking back towards her car. Before she opens the car door she turns and with an honest smile on her face says: " If you want to I would give you a ride back to the bus station."

Historical Criticism of Mans Fate :: essays papers

Historical Criticism of Mans Fate Man’s Fate is a fictional story based on the 1927 Chinese revolution in Shanghai. The main characters, Ch’en, Kyo, May, Katov, and Old Gisors represent different facets of Malraux’s belief system and personality. The story opens where Ch’en is in the room of a sleeping man who he’s about to assassinate. The assassination of the businessman can be seen as the destruction of the capitalism Malraux saw as the cause of the â€Å"oppressed and exploited Chinese† (Greenlee 59). Malraux came from a broken home and had great empathy for the working class. As Ch’en is holding the dagger, he focuses on his victim’s foot because he is about to destroy a living thing. Ch’en is conflicted â€Å"†¦torn by anguish: he was sure of himself, yet at the moment he could feel nothing but bewilderment † (3). We can see Malraux’s own conflict here. In 1923, Malraux made a trip to Cambodia where he and his wife, Clara, â€Å"...were arrested by the Surete and charged with archaeological theft a moral failure that Malraux now at last recognized in himself† (Lebovics) Assassination and violence were a common occurrence in China during the revolutionary years. The peasants were abused by the wealthy citizens and landowners,...it was from among their relatives and protà ©gà ©s that those who oppressed and lived off the peasantry were recruited: the bailiffs and stewards who not only collected the rents and debts due to their masters, but also took a substantial cut for their own benefit; the tax-gatherers in whose registers the landlords’ holdings were on an authorized ‘special list’, allowing them to pay taxes in inverse proportion to their wealth, or not at all. (Chesneaux 81-82). Malraux wants his readers to understand the reasons behind the revolt. Time and again, Malraux draws vivid scenes of violence and deprivation. The meeting place to which Ch’en flees after the assassination is that of a poor European shopkeeper, Hemmelrich. â€Å"At last a squalid shop † (11). Kyo is the main character in the story; he is determined to do everything in his power to lead the Shanghai revolt. â€Å"Kyo was one of the organizers of the insurrection, the Central Committee had confidence in him.† (14). Kyo wanted to see fairness for the proletariats. Likewise, Malraux was involved in leftist politics.

Carl Jung’s the Shadow Essay

The following assessment explores my understanding of how I apply the person-centred approach/core conditions to myself when considering my shadow. To help explore and deepen our understanding of Carl Jung’s term ‘the shadow’ the class this week carried out an exercise whereby we each chose a card depicting a negative/challenging personality trait. The card I chose was ‘The Miser’. We then individually explored how we considered this aspect to play a part in our shadow and how the shadow impacts on us personally and professionally. I will go on to describe what I discovered about my shadow during this exercise. The shadow represents the unconscious parts of our personality – the parts our conscious-self disowns due to inner conflicts often originating from foundations such as culture and upbringing. Refusing to acknowledge its existence and place within our psyche threatens to distort our relationships with ourselves and others. Embracing the shadow allows us to move deeper within our unconscious layers and develop a better understanding of self. According to Carl Jung, recognising our shadow material is part of the journey to embracing the totality of ourselves. However, this can prove to be a difficult task. As Jung notes, it takes considerable moral effort, insight, and good will to embrace the dark aspects of our personality. Some parts of the shadow can be recognised more easily than others but because the shadow is ‘a moral problem’, there is usually some resistance to confronting it. 3a) Apply the person-centred approach to self When thinking about the definition of The Miser, I initially was not sure about its true meaning. After questioning this I discovered it describes a miserable, penny pinching character. On expanding on this and relating it to my shadow, I expressed my own connection of this to selfishness leading on to false guilt. So how do I apply the core conditions to myself when experiencing these elements of my shadow? And how can I get to a deeper and more compassionate understanding of these behaviours? A miserly character conjures up, from my personal vantage point, an image of Scrooge – someone who takes no pleasure in spending money on other people or making gestures of generosity. It is not a trait I would claim to have as I genuinely enjoy being as generous as I realistically within my network of family and friends. But, looking at this from a societal perspective, I can link feelings of selfishness to admitting that I could give more money to charity. In the economy we live in, speaking in broad terms, we all need to be careful about how and where we choose to spend our money. I would class myself as an honest, hard-working, tax paying citizen making up part of the working class structure of society. I am however aware of times when I am frugal with my finances and the sense of guilt that can surface. When thinking of my shadow in the context of the core conditions, I can empathically understand that money is an integral part of my survival system – to having the lifestyle, health, necessities and luxuries I choose to strive for. I can feel very sad for people and countries in desperate need of charitable help which is accompanied by a sense of selfishness over the advantages and privileges I fortunately have and whilst I feel passionate that nobody should ever have to live a life of poverty in such a wealthy world, I remain realistic and congruent with myself about the extent of which I am able to help financially. I take the time to acknowledge such issues but manage and internalise them to a degree that does not defeat my sense of contribution to the world. This flows in to unconditional positive regard. I recognise that the feelings of selfishness and false guilt that arise in me are hard to process and if I am honest that I am capable of feeling selfish, I can start to understand with more clarity the reasons to how I arrived at that place and ultimately feel respect and compassion for myself through a clearer understanding and appreciation. 3b) Critically examine how this application impacts on your own counselling So how does thinking about my shadow relate to me professionally? Not owning my shadow as a counsellor could exert an unseen influence on my relationship with the client. To deny such parts of myself is to supress them and inevitably and unconsciously permit them seep in to the dynamics of the relationship. If I strive to use the core conditions with myself, and accept myself sensitively and compassionately, I will be capable of providing the same conditions for the client. Rogers (1961) describes further the relevance of being congruent; â€Å"The psychotherapist is what he is, when in the relationship with his client he is genuine and without front or facade, openly being the feelings and attitudes which at that moment are flowing in him†¦the feelings the therapist is experiencing are available to him, available to his awareness, and he is able to live these feelings, be them, and able to communicate them if appropriate. † As a counsellor I need to have the ability to own my flaws and admit that I am human and fallible but strive to internally construct them in a sensitive way so as not to allow them to sabotage the delicate conditions in which a therapeutic relationship can develop. Disavowing the conflicts and flaws within me could result in projecting my own value systems, beliefs and insecurities on to the client. If I were to deny the ability within me to feel selfish then my visceral reaction to a client bringing up such issues in a session would be stuck inside my own frame of reference and the core conditions I aim to provide myself and the client would be blinkered. References Rogers C, . (1961) On Becoming a Person: A Therapist’s View of Psychotherapy. London. Constable.

Today’s Unions

Over the years unions have been forced to change with the times. Looking at some of these changes and discussing how the unions have evolved over time will be discussed in this paper. Also the philosophy and how the unions accommodate its members have changes so this to will be discussed. After looking at all of this a couple of proposals will be discussed to help unions broaden their appeal. Unions all over the world are considered to be failing because of their low numbers. The influence and power unions had over management in companies when it came to policies has faded due to the huge decline in total number of members. (Troy, 2001). Troy stated in his research that the unionism which is experiencing a huge membership demand and the market share in past is now lagging far behind from the expected objective in this regard (Troy, 2001). According to facts from the Organization for Economic Cooperation and Development (OECD), countries that are impacted by unions are facing challenges in terms of the diminishing ratio of the workers associated with the union. Kumar & Murray, 2002). Looking at the evaluations from the past years concerning union history, one can analyze that the real challenge that the companies have is to change the organization so that the threat of losing competent union members will be null. Unions should evaluate their history so that they can use the data to formulate a strategy to keep control over the influence of management. Befo re unions were born the people were born into poor families and had to work in organizations from the age of six, where the average day consisted of 18 hours. During this time such things as a day off, overtime compensation, and minimum daily wages were only a thing of dreams. â€Å"There exist no rules and regulations related to the job security, social security, job insurance, security against layoffs and several other serious issues† (Slupik, 2005, pg 22). Introducing unions into organizations help change the conditions for the employees. These drastic changes made the difference and started a movement in favor of the employees. Individuals could express their individual interest which was previously hampered by the company. Human resource departments and unions help influence power over the management and obtained authority to stand against the policies of company. If it did not seem to be in the best interest of the worker’s the union would flex its authority to make changes. The unions establish policies and rules that are pro employee and push for fair wages, a fair work schedule, overtime compensation, and job security to name a few. This helped give the employees a piece of mind and helped not only the welfare of the employee but the employer. Unions over time changed their focus from individual concerns to the organization and the collective concerns of all industries. Unions are now looking at the bigger picture and instead of focusing on the employees of a particular company they are looking at the welfare of all that work in similar industries. This means that the unions are working for and on the behalf of the employee’s and their rights. The unions focus is safeguarding the security of the employees and these interests seem to align with the human resource department. In the late 20s unions started losing its influence in the industries and due to aggressive attacks from rich and efficient organizations which eventually wiped out unions and created a system of non-union semi-slave labor areas in some other countries. This enabled them to continue to sell their product and services at same or higher prices in the market. By these measure organizations succeeded in reducing the union represented jobs, which was 36% in 1954 to a now lower 16 %. Slupik, 2005) The unions have to implement new philosophies that consider the largest population and broaden its scope of operation to other workplace environments. First union’s must concentrate on diversity and look past their initial focus of manufacturing and broaden its scope to all businesses. With today’s changing economy the manufacturing side of business has diminished so the unions must change in hopes to keep their members. Secondly unions must focus on changing policies within organiz ations and focus their efforts on those that go against the interest of the people. This can prove to be a stressful process since policy is constantly changing these days to keep up with government laws. Unions must form partnerships with the companies to keep up with all of these changes. Constant change seems to be the only norm within companies and this causes difficulties for the unions. Looking at some of these changes unions have made and how their philosophies have changed two proposals were briefly discussed to help in this transition. The bottom line is the only way for the unions to keep up with the every changing company is to become fluid and stay one step ahead of them.

Spirit Catches You and You Fall Down

December 11, 2012 Section 1: Who is the one to delineate fault for a miscommunication and misunderstanding between two cultures? In Anne Fadiman’s novel, The Spirit Catches You and You Fall Down, she begins the novel as an attempt to allocate responsibility for the mistreatment and exacerbation of Lia Lee’s epilepsy. The tension between the Hmong and United States medical culture exemplified the strain in America between a foreign culture dependent on rituals and society’s norm. As the novel progress, Fadiman realizes that neither culture is truly at fault.Lia’s situation stemmed from a clash of cultural beliefs and practices that could have been solved by a respect and empathy of the significance of cross-cultural communication. Throughout the narrative, there were characters that were able to be culturally empathetic while some were unable to appreciate the cultural differences between the two entities and realize the necessity for cooperation and unders tanding. The Hmong have a saying that they repeat at the beginning of every story, â€Å"Hais cuaj txub kaum txub,† which means, â€Å"speak of all kinds of things† (Fadiman 13).These words depict the belief in the Hmong culture that the world is full of things that might not appear related but actually are. This concept relates to the Hmong’s history. Their development as a culture is tainted with inconsiderate counter cultures that restricted their freedom to practice their cultural rituals. This greatly influenced their ability to trust cultures that are not their own. Their general distrust in any culture different from their own can be mainly traced back to the Chinese and Indochinese portion of their saga.Basically, the Hmong have been chased out of any home they have ever had due to their unwillingness to take orders, their affliction to losing and the imperative detail that they would rather flee, fight, or die than surrender. This all boils down to the fact that they are not easily swayed by other culture’s customs. This ethnocentric attitude has greatly attributed to the Hmong culture’s general distrust and distaste for any culture but their own. Lia’s parents, Nao Kao and Foua Lee, and much of the Hmong community were skeptical of trusting the â€Å"white people† in the medical profession and in the community.In fact, Lia’s case became the litmus test for Hmong community and turned out to be a deciding factor as to whether the Hmong community in Merced, California would trust the medical professionals when they found themselves at MCMC in a similar state as Lia. Despite this inherent distrust of any culture dissimilar to their own, the Lee’s were able to trust one CPA worker, Jeanine Hilt, who took the Lee’s case very personally. Jeanine made it her mission to fight the medical industry tyranny on behalf of the Hmong culture and became the only person to ask the Lees their opinion .Because of the language barrier, many medical professionals saw talking to the Lee’s as a lost cause to communicate with, which led the Lees to believe they were being taken advantage of. Jeanine was the only one who thought to ask how the Lees felt about how the doctors were treating Lia and their culture. Because of this openness to communication and genuine interest in their answers, she explained to the hospital how the Lees, and the Hmong culture, felt about Lia’s epilepsy and why they were running into to so many conflicts with the Hmong culture.Jeanine’s open approach allowed her to see what the barrier was between the Lees ad the medical profession. The Lee’s and the Hmong culture considered Lia an anointed one and her â€Å"illness† as a blessing rather than a weakness. In the Hmong culture, people born with epilepsy are believed to be the anointed ones and are destined to a life as a shaman. They call it â€Å"qaug dab peg,† or â €Å"the spirit catches you and you fall down. † People in the medical profession did not understand the concept of spirits and the importance of epilepsy for the Hmong. Jeanine was the only white person who adamantly fought for the rights of the Hmong.She was able to do this by the ability to effectively and cross culturally communicate. A similar problem occurred when the Lees refused to give their daughter her daily medicine regimen. Lia was taken away from her family and put into foster care. Jeanine fought to get Lia back to her family as her epileptic episodes became more frequent and dangerous. After she succeeded, it was Jeanine’s mission to educate the Lees, especially Foua, on the drug regimen and explain to her the importance of the drugs and to understand Nao Kao and Foua’s aversion to medicine.Hilt was the only person that took the time to listen to Foua and her concerns regarding the unnatural substances. And after Lia’s large grand mal seizu re, she was the only one who tackled the problem of how the Hmong family was treating Lia’s developmental delays. Jeanine’s key to success was always keeping the lines of communication open between herself and the Lees and therefore between the Lees and the MCMC. In order to cross culturally communicate, Jeanine focused on a caring approach that was â€Å"culturally empathetic† and used the Lees daughter, May, as her translator.She did this because having another unfamiliar person in the room, especially a translater, would make the Lees uncomfortable and less open to effective communication. Hilt also took the time to get to know the Lees. She knew the names of all their seven surviving children and most importantly never abandoned Lia or her family even in Nao Kao’s darkest moments. As part of the Hmong culture, they are naturally very violent and are not deterred by being outnumbered. Nao Kao threatened a translator that came and told the Child Protect ive Services were taking Lia away.Jeanine understood the aversion to having someone’s child taken away and made sure the threats Nao Kao made didn’t affect the courts decision to let Lia return. Jeanine’s empathy was deepened by two factors. She understood the burden of a chronic illness because she had asthma. She also admired the connection and closeness of the Hmong families. She was deeply connected to this family and to this child so she harassed the government and the hospital until the Lees got what they deserved. This included a pediatric hospital bed for Lia’s last days at home.This led the Lees to hold Jeanine in high esteem and allowed for a trust that was incredibly hard to earn from the Hmong culture. While Jeanine took the time to understand the Hmong culture, Nao Kao, Lia’s father, did little to reciprocate. He greatly appreciated her attempt at being understanding, however he never believed it was his responsibility to do the same. Even then, Foua was usually the most receptive to Jeanine’s triumphs. Historically Hmongs have become the pariahs of society.With this in mind, Nao Kao never really made the effort to be part of a society that he knew went against his beliefs and therefore was rejecting him. It is also prominent in Hmong culture, that the man is the strongest part of the family and the most emotionally disconnected. While the Hmong were fighting the Chinese, they even killed their wives and children so they wouldn’t be emotionally distracted. Nao Kao hyper masculine attitude led him and his wife to be passively obedient. In the book, Fadiman writes â€Å"It was typical or Hmong patients to appear passively obedient – thus protecting their own dignity by concealing their ignorance and their doctor’s dignity by acting deferential – and then, as soon as they left the hospital, to ignore everything to which they had supposedly assented† (Fadiman 68). This is no way to effectively communicate between two cultures. By Nao Kao affirming that he would give the medicine and not at least trying to explain that it is against his belief and/or he does not understand how to give the medicine, he falsely gives the impression to the doctors that Lia will be cared for at home.Not only does not communicate that he will not give the medicine, but he also doesn’t communicate that he has not given the medicine to Lia when the Lees continue to take her to the hospital seizure after seizure. While the Hmongs believed being epileptic was a sort of blessing, they also understood the repercussions and knew the disease was at least semi-dangerous. That is the reason the Lees continued to take Lia to MCMC over and over again, despite their hatred for the medical culture and the inability to effectively communicate. However Nao Kao Lee was most definitely stuck in his ways.Fadiman explains a observation by Francois Marie Savina as to his first impressions to the Hmong in 1924. Savina, a missionary, stated â€Å"ethnic durability can be attributed to six factors: religion; love of liberty; traditional costumes; refusal to marry outside their race; life in the cold, dry mountainous areas; and the toughening effects of war† (Fadiman 208). The Lee family did little the acculturate themselves into the United States culture and came here to merely escape prosecution. When the Lees came to America, their relatives had to show them how the country worked. They relied greatly on their children.After Seventeen years of living here they still speak only Hmong and practice only Hmong traditions. The Hmong culture is famously stuck in its ways and it was no different for Nao Kao. The mixture between his role in his culture as well as the culture itself lends itself to the inability to communicate between the Lee family and the MCMC medical staff. The first thing that would allow two cultures, such as the Hmong and the United States medical culture, to effectively communicate is knowing what their core values, core distinction, and some key elements to their culture in regards to value dimensions.The Hmong’s value dimensions tend to fall on one extreme, while America falls on the other side of the spectrum. For example, in the Identity value dimension, the Hmong are highly collectivist, which means their core value is group harmony and their core distinction is whether you’re in group/out group. However, the United States population is based on individualist side of the identity spectrum. This means they believe in individual freedom and the core distinction is whether its me/others (Hofstede Pederson Hofstede 94-97).This has a large impact in how two cultures interact with each other because while the United States will believe that the Hmong should do whatever it takes to protect themselves while the Hmong believe they should maintain the peace with the gods or else they will be punished which focusâ⠂¬â„¢ on group harmony. The virtue value dimension also has a strong effect on the differences between these cultures. The Hmong are considered extreme long-term orientation, which values the long-term benefits. The US medical culture is more oriented on today’s effects, otherwise known as extreme short-term orientation (Hofstede Pederson Hofstede 109-112).This shows why the Hmong are so superstitious because they are worried about the futures of their children and even their grandchildren. The medical industry is not superstitious and therefore believes in saving the life that needs saving now and not later. They do not discriminate on between now and later. A lot of lessons can be learned from how Jeanine was able to effectively communicate between the Hmong and US medical cultures. First of all, it is important to be open to new ways of communication between cultures and to not only find similarities, but also understand the differences between cultures.The Hmong culture a nd the Medical culture in the United States seem on opposite ends of the cultural spectrum. In that brief period of Lia’s seizures being decreased and her seemingly getting better, the Lees understood that they had to give Lia her medicine regularly and the hospital understood why the Lees were hesitant about giving their child too many unnatural substances. When the two entities understood each other’s culture and cultural differences, Lia’s health improved and they were able to understand each other beyond the most basic level.This is called being culturally empathetic. Lia’s illness was a test for the two cultures. It was a situation that forced a broken system to recognize its faults and demonstrate how it needs to be fixed. At the end of the day, it doesn’t matter who worsened Lia’s illness because placing blame won’t help either culture understand each other. By the end of the text, as Fadiman is reflecting on the case, she writ es â€Å"I do not know if Lia would be able to walk and talk today had she been treated by Arthur Kleinman instead of by Neil Ernst and Peggy Philp.However, I have come to believe that her life was ruined not by septic shock or noncompliant parents but by cross-cultural misunderstanding† (Fadiman 262). The MCMC has learned multiple lessons from Lia’s epilepsy. They learned to be culturally conscious, they removed the organ donor box from the hospital waiver and posted details about Lia’s case so her illness won’t be mistreated ever again. The key to communicating effectively is to realize that a culture is different from yours and value their judgments just as much as you value your own.Jeanine was able to do it, hopefully Nao Kao will one day do it as well as every doctor in the medical profession, and especially the doctors that are in heavily populated minority areas. Bibliography 1. Fadiman, Anne. The spirit catches you and you fall down: a Hmong chil d, her American doctors, and the collision of two cultures. New York: Farrar, Straus, and Giroux, 1997. 2. Hofstede, Gert Jan, Paul Pedersen, and Geert H. Hofstede. Exploring culture. Yarmouth, Me. : Intercultural Press, 2002 Section II: Throughout my life, I have always been a person who loved traveling.I will always love traveling and someday, I hope to have a job where traveling is a requirement. When I travel, I hoped to come as close to emersion as possible in the time span I’m there. I believe interacting with other cultures can seriously give you a whole new outlook on life and learning perspectives of different cultures and humans always fascinates me which is why, next year, I am planning to take a year off to work at a bed and breakfast in France. People from all over the globe come to bed and breakfasts, which will give e a lot of face time with a lot of different cultures and learn a little bit about everything. My housing and dining will be paid for while I meet people, make lifelong connections and put all the things I learned about in cross cultural communication to work. Cross Cultural Communication opened up my eyes to some pretty basic things that you just never really put names to. The best lesson I learned was on cultural empathy. The idea that you don’t only tolerate another culture, but you understand it at its most basic level is incredibly important in how you connect with other people.A lot of my best friends are actually international and live in other countries. One of my best friends ever lives in Greece and looking back on our friendship, I realize how I subconsciously underwent the process of cultural empathy by asking her about the different practices she went through and the different ways she understood American culture and society. Unfortunately, I did not do the same with my German ex-boyfriend who lived in Germany which probably could have saved a lot of grief on my end.Another lesson I found interesting in cro ss-cultural communication was reflexivity. Reflexivity is the ability and willingness of a researcher to acknowledge their bias. When I went to H Street, I realized my bias growing up in small town liberal suburbia. I realize my bias everyday when I meet people who grow up in different countries, parts of the country or even socio economic class. While interviewing Josh Parrish for my interview project, I saw how different our lives were and yet how similar we were.Reflexivity is not only important to acknowledge for reliable research, but for dependable relationships as well. Talking about white privilege really interested me throughout the course. Growing up as white, I kind of always resented the doors that automatically opened for me in some sense of the word. I can’t pinpoint why, but I like the challenge of overcoming adversity. In the School of Public Affairs Leadership Program, we talked about the idea of Privilege and Power and we watched an interesting TED talks tha t introduced the idea of â€Å"The Power of a Single Story. Acknowledging the different presets in society is important to society and to be able to communicate with each other. If I could change one thing about this class, it would definitely be about the reading. The readings were incredibly numerous and sometimes, I couldn’t finish everything, which led to a serious cycle of me falling incredibly behind. I would’ve loved for a way to cut down the readings, perhaps only read important excerpts or something because the workload was either really hard or very laid back.The lessons I learned in cross cultural communication feel less immense than other classes, but I already notice how I look around and see how these lessons are applicable in real life. I constantly look back at my history and realize how helpful these skills would have been months and even years ago. Being culturally empathetic is the most important lesson I could have learned and I feel was the overar ching theme to the whole course. I found it helpful to learn how to properly acculturate into a foreign culture and while I may not become a foreign diplomat because of this class, I definitely learned some important imformation. Spirit Catches You and You Fall Down December 11, 2012 Section 1: Who is the one to delineate fault for a miscommunication and misunderstanding between two cultures? In Anne Fadiman’s novel, The Spirit Catches You and You Fall Down, she begins the novel as an attempt to allocate responsibility for the mistreatment and exacerbation of Lia Lee’s epilepsy. The tension between the Hmong and United States medical culture exemplified the strain in America between a foreign culture dependent on rituals and society’s norm. As the novel progress, Fadiman realizes that neither culture is truly at fault.Lia’s situation stemmed from a clash of cultural beliefs and practices that could have been solved by a respect and empathy of the significance of cross-cultural communication. Throughout the narrative, there were characters that were able to be culturally empathetic while some were unable to appreciate the cultural differences between the two entities and realize the necessity for cooperation and unders tanding. The Hmong have a saying that they repeat at the beginning of every story, â€Å"Hais cuaj txub kaum txub,† which means, â€Å"speak of all kinds of things† (Fadiman 13).These words depict the belief in the Hmong culture that the world is full of things that might not appear related but actually are. This concept relates to the Hmong’s history. Their development as a culture is tainted with inconsiderate counter cultures that restricted their freedom to practice their cultural rituals. This greatly influenced their ability to trust cultures that are not their own. Their general distrust in any culture different from their own can be mainly traced back to the Chinese and Indochinese portion of their saga.Basically, the Hmong have been chased out of any home they have ever had due to their unwillingness to take orders, their affliction to losing and the imperative detail that they would rather flee, fight, or die than surrender. This all boils down to the fact that they are not easily swayed by other culture’s customs. This ethnocentric attitude has greatly attributed to the Hmong culture’s general distrust and distaste for any culture but their own. Lia’s parents, Nao Kao and Foua Lee, and much of the Hmong community were skeptical of trusting the â€Å"white people† in the medical profession and in the community.In fact, Lia’s case became the litmus test for Hmong community and turned out to be a deciding factor as to whether the Hmong community in Merced, California would trust the medical professionals when they found themselves at MCMC in a similar state as Lia. Despite this inherent distrust of any culture dissimilar to their own, the Lee’s were able to trust one CPA worker, Jeanine Hilt, who took the Lee’s case very personally. Jeanine made it her mission to fight the medical industry tyranny on behalf of the Hmong culture and became the only person to ask the Lees their opinion .Because of the language barrier, many medical professionals saw talking to the Lee’s as a lost cause to communicate with, which led the Lees to believe they were being taken advantage of. Jeanine was the only one who thought to ask how the Lees felt about how the doctors were treating Lia and their culture. Because of this openness to communication and genuine interest in their answers, she explained to the hospital how the Lees, and the Hmong culture, felt about Lia’s epilepsy and why they were running into to so many conflicts with the Hmong culture.Jeanine’s open approach allowed her to see what the barrier was between the Lees ad the medical profession. The Lee’s and the Hmong culture considered Lia an anointed one and her â€Å"illness† as a blessing rather than a weakness. In the Hmong culture, people born with epilepsy are believed to be the anointed ones and are destined to a life as a shaman. They call it â€Å"qaug dab peg,† or â €Å"the spirit catches you and you fall down. † People in the medical profession did not understand the concept of spirits and the importance of epilepsy for the Hmong. Jeanine was the only white person who adamantly fought for the rights of the Hmong.She was able to do this by the ability to effectively and cross culturally communicate. A similar problem occurred when the Lees refused to give their daughter her daily medicine regimen. Lia was taken away from her family and put into foster care. Jeanine fought to get Lia back to her family as her epileptic episodes became more frequent and dangerous. After she succeeded, it was Jeanine’s mission to educate the Lees, especially Foua, on the drug regimen and explain to her the importance of the drugs and to understand Nao Kao and Foua’s aversion to medicine.Hilt was the only person that took the time to listen to Foua and her concerns regarding the unnatural substances. And after Lia’s large grand mal seizu re, she was the only one who tackled the problem of how the Hmong family was treating Lia’s developmental delays. Jeanine’s key to success was always keeping the lines of communication open between herself and the Lees and therefore between the Lees and the MCMC. In order to cross culturally communicate, Jeanine focused on a caring approach that was â€Å"culturally empathetic† and used the Lees daughter, May, as her translator.She did this because having another unfamiliar person in the room, especially a translater, would make the Lees uncomfortable and less open to effective communication. Hilt also took the time to get to know the Lees. She knew the names of all their seven surviving children and most importantly never abandoned Lia or her family even in Nao Kao’s darkest moments. As part of the Hmong culture, they are naturally very violent and are not deterred by being outnumbered. Nao Kao threatened a translator that came and told the Child Protect ive Services were taking Lia away.Jeanine understood the aversion to having someone’s child taken away and made sure the threats Nao Kao made didn’t affect the courts decision to let Lia return. Jeanine’s empathy was deepened by two factors. She understood the burden of a chronic illness because she had asthma. She also admired the connection and closeness of the Hmong families. She was deeply connected to this family and to this child so she harassed the government and the hospital until the Lees got what they deserved. This included a pediatric hospital bed for Lia’s last days at home.This led the Lees to hold Jeanine in high esteem and allowed for a trust that was incredibly hard to earn from the Hmong culture. While Jeanine took the time to understand the Hmong culture, Nao Kao, Lia’s father, did little to reciprocate. He greatly appreciated her attempt at being understanding, however he never believed it was his responsibility to do the same. Even then, Foua was usually the most receptive to Jeanine’s triumphs. Historically Hmongs have become the pariahs of society.With this in mind, Nao Kao never really made the effort to be part of a society that he knew went against his beliefs and therefore was rejecting him. It is also prominent in Hmong culture, that the man is the strongest part of the family and the most emotionally disconnected. While the Hmong were fighting the Chinese, they even killed their wives and children so they wouldn’t be emotionally distracted. Nao Kao hyper masculine attitude led him and his wife to be passively obedient. In the book, Fadiman writes â€Å"It was typical or Hmong patients to appear passively obedient – thus protecting their own dignity by concealing their ignorance and their doctor’s dignity by acting deferential – and then, as soon as they left the hospital, to ignore everything to which they had supposedly assented† (Fadiman 68). This is no way to effectively communicate between two cultures. By Nao Kao affirming that he would give the medicine and not at least trying to explain that it is against his belief and/or he does not understand how to give the medicine, he falsely gives the impression to the doctors that Lia will be cared for at home.Not only does not communicate that he will not give the medicine, but he also doesn’t communicate that he has not given the medicine to Lia when the Lees continue to take her to the hospital seizure after seizure. While the Hmongs believed being epileptic was a sort of blessing, they also understood the repercussions and knew the disease was at least semi-dangerous. That is the reason the Lees continued to take Lia to MCMC over and over again, despite their hatred for the medical culture and the inability to effectively communicate. However Nao Kao Lee was most definitely stuck in his ways.Fadiman explains a observation by Francois Marie Savina as to his first impressions to the Hmong in 1924. Savina, a missionary, stated â€Å"ethnic durability can be attributed to six factors: religion; love of liberty; traditional costumes; refusal to marry outside their race; life in the cold, dry mountainous areas; and the toughening effects of war† (Fadiman 208). The Lee family did little the acculturate themselves into the United States culture and came here to merely escape prosecution. When the Lees came to America, their relatives had to show them how the country worked. They relied greatly on their children.After Seventeen years of living here they still speak only Hmong and practice only Hmong traditions. The Hmong culture is famously stuck in its ways and it was no different for Nao Kao. The mixture between his role in his culture as well as the culture itself lends itself to the inability to communicate between the Lee family and the MCMC medical staff. The first thing that would allow two cultures, such as the Hmong and the United States medical culture, to effectively communicate is knowing what their core values, core distinction, and some key elements to their culture in regards to value dimensions.The Hmong’s value dimensions tend to fall on one extreme, while America falls on the other side of the spectrum. For example, in the Identity value dimension, the Hmong are highly collectivist, which means their core value is group harmony and their core distinction is whether you’re in group/out group. However, the United States population is based on individualist side of the identity spectrum. This means they believe in individual freedom and the core distinction is whether its me/others (Hofstede Pederson Hofstede 94-97).This has a large impact in how two cultures interact with each other because while the United States will believe that the Hmong should do whatever it takes to protect themselves while the Hmong believe they should maintain the peace with the gods or else they will be punished which focusâ⠂¬â„¢ on group harmony. The virtue value dimension also has a strong effect on the differences between these cultures. The Hmong are considered extreme long-term orientation, which values the long-term benefits. The US medical culture is more oriented on today’s effects, otherwise known as extreme short-term orientation (Hofstede Pederson Hofstede 109-112).This shows why the Hmong are so superstitious because they are worried about the futures of their children and even their grandchildren. The medical industry is not superstitious and therefore believes in saving the life that needs saving now and not later. They do not discriminate on between now and later. A lot of lessons can be learned from how Jeanine was able to effectively communicate between the Hmong and US medical cultures. First of all, it is important to be open to new ways of communication between cultures and to not only find similarities, but also understand the differences between cultures.The Hmong culture a nd the Medical culture in the United States seem on opposite ends of the cultural spectrum. In that brief period of Lia’s seizures being decreased and her seemingly getting better, the Lees understood that they had to give Lia her medicine regularly and the hospital understood why the Lees were hesitant about giving their child too many unnatural substances. When the two entities understood each other’s culture and cultural differences, Lia’s health improved and they were able to understand each other beyond the most basic level.This is called being culturally empathetic. Lia’s illness was a test for the two cultures. It was a situation that forced a broken system to recognize its faults and demonstrate how it needs to be fixed. At the end of the day, it doesn’t matter who worsened Lia’s illness because placing blame won’t help either culture understand each other. By the end of the text, as Fadiman is reflecting on the case, she writ es â€Å"I do not know if Lia would be able to walk and talk today had she been treated by Arthur Kleinman instead of by Neil Ernst and Peggy Philp.However, I have come to believe that her life was ruined not by septic shock or noncompliant parents but by cross-cultural misunderstanding† (Fadiman 262). The MCMC has learned multiple lessons from Lia’s epilepsy. They learned to be culturally conscious, they removed the organ donor box from the hospital waiver and posted details about Lia’s case so her illness won’t be mistreated ever again. The key to communicating effectively is to realize that a culture is different from yours and value their judgments just as much as you value your own.Jeanine was able to do it, hopefully Nao Kao will one day do it as well as every doctor in the medical profession, and especially the doctors that are in heavily populated minority areas. Bibliography 1. Fadiman, Anne. The spirit catches you and you fall down: a Hmong chil d, her American doctors, and the collision of two cultures. New York: Farrar, Straus, and Giroux, 1997. 2. Hofstede, Gert Jan, Paul Pedersen, and Geert H. Hofstede. Exploring culture. Yarmouth, Me. : Intercultural Press, 2002 Section II: Throughout my life, I have always been a person who loved traveling.I will always love traveling and someday, I hope to have a job where traveling is a requirement. When I travel, I hoped to come as close to emersion as possible in the time span I’m there. I believe interacting with other cultures can seriously give you a whole new outlook on life and learning perspectives of different cultures and humans always fascinates me which is why, next year, I am planning to take a year off to work at a bed and breakfast in France. People from all over the globe come to bed and breakfasts, which will give e a lot of face time with a lot of different cultures and learn a little bit about everything. My housing and dining will be paid for while I meet people, make lifelong connections and put all the things I learned about in cross cultural communication to work. Cross Cultural Communication opened up my eyes to some pretty basic things that you just never really put names to. The best lesson I learned was on cultural empathy. The idea that you don’t only tolerate another culture, but you understand it at its most basic level is incredibly important in how you connect with other people.A lot of my best friends are actually international and live in other countries. One of my best friends ever lives in Greece and looking back on our friendship, I realize how I subconsciously underwent the process of cultural empathy by asking her about the different practices she went through and the different ways she understood American culture and society. Unfortunately, I did not do the same with my German ex-boyfriend who lived in Germany which probably could have saved a lot of grief on my end.Another lesson I found interesting in cro ss-cultural communication was reflexivity. Reflexivity is the ability and willingness of a researcher to acknowledge their bias. When I went to H Street, I realized my bias growing up in small town liberal suburbia. I realize my bias everyday when I meet people who grow up in different countries, parts of the country or even socio economic class. While interviewing Josh Parrish for my interview project, I saw how different our lives were and yet how similar we were.Reflexivity is not only important to acknowledge for reliable research, but for dependable relationships as well. Talking about white privilege really interested me throughout the course. Growing up as white, I kind of always resented the doors that automatically opened for me in some sense of the word. I can’t pinpoint why, but I like the challenge of overcoming adversity. In the School of Public Affairs Leadership Program, we talked about the idea of Privilege and Power and we watched an interesting TED talks tha t introduced the idea of â€Å"The Power of a Single Story. Acknowledging the different presets in society is important to society and to be able to communicate with each other. If I could change one thing about this class, it would definitely be about the reading. The readings were incredibly numerous and sometimes, I couldn’t finish everything, which led to a serious cycle of me falling incredibly behind. I would’ve loved for a way to cut down the readings, perhaps only read important excerpts or something because the workload was either really hard or very laid back.The lessons I learned in cross cultural communication feel less immense than other classes, but I already notice how I look around and see how these lessons are applicable in real life. I constantly look back at my history and realize how helpful these skills would have been months and even years ago. Being culturally empathetic is the most important lesson I could have learned and I feel was the overar ching theme to the whole course. I found it helpful to learn how to properly acculturate into a foreign culture and while I may not become a foreign diplomat because of this class, I definitely learned some important imformation.