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Review and reflect on the knowledge you have gained from this course. Based on your review and reflection, write at least 3 paragraphs on the following:
What were the most compelling topics learned in this course?
How did participating in discussions help your understanding of the subject matter? Is anything still unclear that could be clarified?
What approaches could have yielded additional valuable information?
Reading the information link below

In each poster student will choose one advanced laboratory technique that was used in a scientific paper and summarise the work mentioned in these papers. The paperwork attached

What is an Annotated Bibliography?

An Annotated Bibliography is a tool that can help you practice proper MLA citation techniques, as well as organize your research and strategize your paper. It is an alphabetized list of sources that contains explanations of what your research sources contain, and how you will use them in a research paper.

What is the purpose of an Annotated Bibliography?

An annotated bibliography demonstrates the relevance, accuracy, and quality of the sources you are using in your researched argument. It also demonstrates your ability to evaluate the merit of the sources you choose, and provides you an opportunity to showcase the knowledge you have gleaned from those sources.

It can also provide you with a thorough understanding of the sources you are using. Through looking at sources critically and considering how they will serve your paper, you will gain a deeper understanding of the sources themselves. It can also help you to conceptualize and organize the final draft of your researched argument.

The Big Picture:

Writing a strong researched argument requires you to construct a credible argument. You can begin building a credible argument about a horror film once you have assembled enough information to accurately depict the rhetorical situation of your artifact, which, in this case, is a horror film of your choosing. You must gather several sources in order to construct the rhetorical situation of this film.

You will amass 5 sources total, 2 of which must be scholarly and 3 popular sources (from reputable news sources, such as The Wall Street Journal, The New York Times, The Atlantic Monthly, etc or other REPUTABLE online publications.)

Basic Instructions:

CITATIONS:

You will need to consult the appropriate links on Purdue Owl or within your text book in order to cite each of your sources in proper MLA format. Remember, in addition to proper citation, a correct annotated bibliography is also alphabetized by the last name of the author. Of course, where there is no author, you must list by the text’s title. Consult Purdue Owl or the MLA Citation section of your book to ensure you provide a full and CORRECT Works Cited entry for each source. DO NOT USE CITATION GENERATORS.

You will also need to consult our MLA Citation prezi for a refresher on how to complete in-text citations, as this assignment will demand you select one quotation and paraphrase one piece of information from each source you choose, and provide accurate citations for both the paraphrase and the quotation.

ANNOTATIONS: 

Each source entry should be followed by an annotation. The annotation should demonstrate your ability to assess the source for accuracy and relevance to your argument. A complete annotation will summarize the article’s content or main argument. It will also describe the author’s credentials & purpose. It will pull both a quote and a paraphrase from the source and cite them correctly. explains how or why a source is valuable or useful to your argument. Below, you will see the exact amount of sentences needed for complete points in each category.

SOURCES YOU NEED TO FIND:

1. Biographical and career related details about the Director: Who is the director, and what is their personal and professional background? Is this film one of their early works, or does it fall later in their career? How does this particular film fit in with their other works? Is this director known for creating movies with a certain style, or films that reflect a particular theme? Dive deep into your research about the author and dig up relevant points to enrich the content of your argument about the film.
2. Intended audience of the text: Who was being targeted and represented by this text? What groups or communities was this text trying to attract? What demographics are represented in the film? Look at the time frame the film was released within and consider the needs and concerns of the intended audience during this time period. Consider what about this film may serve to attract that audience.
3. The historical context of the film: When was this film released? Were there any important social movements or political moments in occurrence that lead up to this film? What relevant and socially or politically important information can you dig up about the time period (2-5 years before the film was released)? What connections can you make between the film’s content and message and the time period it emerged from? What political or social issue is this film attempting to comment on? What stance is it taking about that political or social movement/moment?
4. Information about the film’s release and critical reception (which may include reviews and rankings, awards, etc.) How was this film perceived upon its release? Was it widely anticipated, or was it a sleeper hit? Was it a B movie or did it go directly to video? Was it part of a franchise or a stand-alone work of horror? How did it perform at the box office? Does it remain popular or is it a lesser known film?
5. Subgenre: What subgenre does this film belong to, what qualities define that subgenre? Don’t use Prohaszkova here—find a complete and detailed discussion/article about the subgenre of this film. When did this subgenre of horror emerge, and has it changed significantly throughout the years? What are the conventions of that particular subgenre, and how do those conventions manifest in your film?

 

 

Montessori

Tedesco

Bobbitt

Popkewitz

Noddings

Dewey

Alken

Chambers

Furlano

Eisner

My child my choice

Schubert

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Background: The Upanishads, tells a story dating to the seventh century BCE or earlier of a young man struggling to determine his place in Indian Vedic society. Each text gives a glimpse of the practical and ideological forces that bound peoples and empires together in the first millennium BCE
1. Satyakâma, the son of Gabâlâ, addressed his mother and said: ‘I wish to become a Brahmakârin [religious student], mother. Of what family am I?’
2. She said to him: ‘I do not know, my child, of what family thou art. In my youth when I had to move about much as a servant [waiting on the guests in my father’s house] I conceived thee. I do not know of what family thou art. I am Gabâlâ by name, thou art Satyakâma [Philalethes]. Say that thou art Satyakâma Gâbâla.’
3. He going to Gautama Hâridrumata said to him, ‘I wish to become a Brahmakârin with you, Sir. May I come to you, Sir?’
4. He said to him: ‘Of what family are you, my friend?’ He replied: ‘I do not know, Sir, of what family I am. I asked my mother, and she answered: “In my youth when I had to move about much as a servant, I conceived thee. I do not know of what family thou art. I am Gabâlâ by name, thou art Satyakâma,” I am therefore Satyakâma Gâbâla, Sir.’
5. He said to him: ‘No one but a true Bráhmana would thus speak out. Go and fetch fuel, friend, I shall initiate you. You have not swerved from the truth.’ Having initiated him, he chose four hundred lean and weak cows, and said: ‘Tend these friend.’
He drove them out and said to himself. ‘I shall not return unless I bring back a thousand.’ He dwelt a number of years [in the forest], until the cows became a thousand.’

Background: To commemorate his consolidation of power over the Persian state, Darius I (r. 522–486 BCE) commissioned the trilingual Behistun inscription excerpted here; it was posted on a major road connecting Mesopotamia with western Iran.
4.31–2. Saith Darius the King (*Note: This is old English. It simply means “King Darius said”) : These IX kings I took prisoner within these battles.
4.33–6. Saith Darius the King: These are the provinces which became rebellious. The Lie made them rebellious, so that these [men] deceived the people. Afterwards Ahuramazda (Zoroastrian god) put them into my hand; as was my desire, so I did unto them.
4.36–40. Saith Darius the King: Thou who shalt be king hereafter, protect thyself vigorously from the Lie; the man who shall be a Lie-follower, him do thou punish well, if thus thou shalt think, “May my country be secure!”
4.40–3. Saith Darius the King: This is what I did; by the favor of Ahuramazda, in one and the same year I did [it]. Thou who shalt hereafter read this inscription, let that which has been done by me convince thee; do not thou think it a lie.
4.43–5. Saith Darius the King: I turn myself quickly to Ahuramazda, that this [is] true, not false, [which] I did in one and the same year. . . .
4.52–6. Saith Darius the King: Now let that which has been done by me convince thee; thus to the people impart, do not conceal it: if this record thou shalt not conceal, [but] tell it to the people, may Ahuramazda be a friend unto thee, and may family be unto thee in abundance, and may thou live long!
4.57–9. Saith Darius the King: If this record thou shalt conceal, [and] not tell it to the people, may Ahuramazda be a smiter unto thee, and may family not be to thee!
4.59–61. Saith Darius the King: This which I did, in one and the same year by the favor of Ahuramazda I did; Ahuramazda bore me aid, and the other gods who are.
4.61–7. Saith Darius the King: For this reason Ahuramazda bore aid, and the other gods who are, because I was not hostile, I was not a Lie-follower, I was not a doer of wrong—
neither I nor my family. According to righteousness I conducted myself. Neither to the weak nor to the powerful did I do wrong. The man who cooperated with my house, him I rewarded well; whoso did injury, him I punished well.
4.67–9. Saith Darius the King: Thou who shalt be king hereafter, the man who shall be a Lie-follower or who shall be a doer of wrong—unto them do thou not be a friend, [but] punish them well.
4.69–72. Saith Darius the King: Thou who shalt hereafter behold this inscription which I have inscribed, or these sculptures, do thou not destroy them, [but] thence onward protect them; as long as thou shalt be in good strength!

Background: The Greek historian Herodotus is considered “History’s First Historian”. In the account below, he describes the organization of the Persian state under Darius the Great.
III.88: Thus was Darius, son of Hystaspes, appointed king; and, except the Arabians, all they of Asia were subject to him; for Cyrus, and after him Cambyses, had brought them all under. The Arabians were never subject to the Persians, but had a league of friendship with them from the time when they brought Cambyses on his way as he went into Egypt; for had they been unfriendly, the Persians could never have made their invasion.
And now Darius contracted marriages of the first rank, according to the notions of the Persians: to wit, with two daughters of Cyrus, Atossa and Artystone; of whom, Atossa had been twice married before, once to Cambyses, her brother, and once to the Magus, while the other, Artystone, was a virgin. He married also Parmys, daughter of Smerdis, son of Cyrus; and he likewise took to wife the daughter of Otanes, who had made the discovery about the Magus. And now when his power was established firmly throughout all the kingdoms, the first thing that he did was to set up a carving in stone, which showed a man mounted upon a horse, with an inscription in these words following: “Darius, son of Hystaspes, by aid of his good horse” (here followed the horse’s name), “and of his good groom Oibares, got himself the kingdom of the Persians.”
III.89: This he set up in Persia; and afterwards he proceeded to establish twenty governments of the kind which the Persians call satrapies, assigning to each its governor, and fixing the tribute which was to be paid him by the several nations. And generally he joined together in one satrapy the nations that were neighbors, but sometimes he passed over the nearer tribes, and put in their stead those which were more remote. The following is an account of these governments, and of the yearly tribute which they paid to the king: Such as brought their tribute in silver were ordered to pay according to the Babylonian talent; while the Euboic was the standard measure for such as brought gold. Now the Babylonian talent contains seventy Euboic minae. During all the reign of Cyrus, and afterwards when Cambyses ruled, there were no fixed tributes, but the nations severally brought gifts to the king. On account of this and other like doings, the Persians say that Darius was a huckster, Cambyses a master, and
Cyrus a father; for Darius looked to making a gain in everything; Cambyses was harsh and reckless; while Cyrus was gentle, and procured them all manner of goods…
(The remainder of the passage lists the contents of the tribute paid by the regions of the empire.)

Background: In this document, the Jewish people describe Cyrus the Great’s decree allowing them to return to their homeland and the kindness bestowed upon them.
In the first year of Cyrus, king of Persia, in order to fulfill the word of the Lord spoken by Jeremiah, the Lord inspired King Cyrus of Persia to issue this proclamation throughout his kingdom, both by word of mouth and in writing: “Thus says Cyrus, king of Persia: “All the kingdoms of the earth the Lord, the God of heaven, has given to me, and he has also charged me to build him a house in Jerusalem, which is in Judah. Whoever, therefore, among you belongs to any part of his people, let him go up, and may his God be with him! Let everyone who has survived, in whatever place he may have dwelt, be assisted by the people of that place with silver, gold, and goods, together with free will
offerings for the house of God in Jerusalem.’ Then the family heads of Judah and Benjamin and the priests and Levites—everyone, that is, whom God had inspired to do so—prepared to go up to build the house of the Lord in Jerusalem. All their neighbors gave them help in every way, with silver, gold, goods, and cattle, and with many precious gifts besides all their free-will offerings. King Cyrus, too, had the utensils of the house of the Lord brought forth which Nebuchadnezzar had taken away from Jerusalem and placed in the house of his god. Cyrus, king of Persia, had them brought forth by the treasurer Mithredath, and counted out to Sheshbazzar, the prince of Judah.

Kurash (Cyrus) the Great:
Kurash Prism: The Decree of Return for the Jews, 539 BCE

Background: In the document below, Cyrus the Great has issued a decree freeing the Jewish people from their captivity in Babylon. He allows them to return home and returns their stolen goods to them.
I am Kurash [ “Cyrus” ], King of the World, Great King, Legitimate King, King of Babilani (Babylon), King of Kiengir and Akkade, King of the four rims of the earth, Son of Kanbujiya, Great King, King of Hakhamanish, Grandson of Kurash, Great king, King of Hakhamanish, descendant of Chishpish, Great king, King of Hakhamanish, of a family which always exercised kingship; whose rule Bel and Nebo love, whom they want as king to please their hearts. When I entered Babilani as a friend and when I established the seat of the government in the palace of the ruler under jubilation and rejoicing, Marduk, the great lord, induced the magnanimous inhabitants of Babilani to love me, and I was daily endeavoring to worship him…. As to the region from as far as Assura (Assyria) and Susa, Akkade, Eshnunna, the towns Zamban, Me-turnu, Der as well as the region of the Gutians, I returned to these sacred cities on the other side of the Tigris the sanctuaries of which have been ruins for a long time, the images which used to live therein and established for them permanent sanctuaries. I also gathered all their former inhabitants and returned them to their habitations. Furthermore, I resettled upon the command of Marduk, the great lord, all the gods of Kiengir and Akkade whom Nabonidus had brought into Babilani to the anger of the lord of the gods, unharmed, in their former temples, the places which make them happy.
Document 6

Background: Inscribed on a stone pillar next to his throne room, the banquet stele of Neo-Assyrian ruler Assurnasirpal II (r. 883–859 BCE) describes the extravagant ten-day celebration he hosted on the occasion of the palace’s completion and demonstrates his power over subject lands.
(102) When Ashur-nasir-apli, king of Assyria, consecrated the joyful palace, the palace full of wisdom, in Kalach [and] invited inside Ashur, the great lord, and the gods of the entire land; 1,000 fat oxen, 1,000 calves [and] sheep of the stable, 14,000 . . . sheep which belonged to the goddess Ishtar my mistress, 200 oxen which belonged to the goddess Ishtar my mistress, 1,000 . . . -sheep, 1,000 spring lambs, 500 ayalu-deer, 500 deer, 1,000 ducks [i¸s¸sūrū- rabûtu], 500 ducks [usū], 500 geese, 1,000 wild geese, 1,000 qaribu-birds, 10,000 pigeons, 10,000 wild pigeons, 10,000 small birds, 10,000 fish, 10,000 jerboa, 10,000 eggs, 10,000 loaves of bread, 10,000 jugs of beer, 10,000 skins of wine, 10,000 containers of grain [and] sesame, 10,000 pots of hot . . . , 1,000 boxes of greens, 300 [containers of] oil, 300 [containers of] malt, 300 [containers of] mixed raqqatu-plants, 100 [containers of] kudimmus, 100 [containers of] . . . , 100 [containers of] parched barley, 100 [containers of] ubuhšennu-grain, 100 [containers of] fine billatu, 100 [containers of] pomegranates, 100 [containers of] grapes, 100 [containers of] mixed zamrus, 100 [containers of] pistachios, 100 [containers of] . . . , 100 [containers of] onions, 100 [containers of] garlic, 100 [containers of] kunipb ˇus, 100 bunches of turnips, 100 [containers of] biˇnbiˇnu-seeds, 100 [containers of] giddū, 100 [containers of] honey, 100 [containers of] ghee, 100 [containers of] roasted abšu-seeds, 100 [containers of] roasted šu’u-seeds, 100 [containers of] karkartu-plants, 100 [containers of] tiatu-plants, 100 [containers of] mustard, 100 [containers of] milk, 100 [containers of] cheese, 100 bowls of m-ïzu-drink, 100 stuffed oxen, 10 homers of shelled dukdu nuts, 10 homers of shelled pistachios, 10 homers of . . . , 10 homers of h ˇabbaququ, 10 homers of dates, 10 homers of titip, 10 homers of cumin, 10 homers of sahūnu, 10 homers of . . . , 10 homers of andahšu, 10 homers of šišanibu, 10 homers of simberu-fruit, 10 homers of h ˇašú, 10 homers of fine oil, 10 homers of fine aromatics, 10 homers of . . . , 10 homers of na¸s¸sabu-gourds, 10 homers of zinzimmu-onions, 10 homers of olives; when I consecrated the palace of Kalach, 47,074 men [and] women who were invited from every part of my land, 5,000 dignitaries [and] envoys of the people of the lands Suhu, Hindanu, Patinu, Hatti, Tyre, Sidon, Gurgumu, Malidu, Hubushkia, Gilzanu, Kumu, [and] Musasiru, 16,000 people of Kalach, [and] 1,500 zar-ïqū of my palace, all of them—altogether 69,574 [including] those summoned from all lands and the people of Kalach—for ten days I gave them food, I gave them drink, I had them bathed, I had them anointed. [Thus] did I honour them [and] send them back to their lands in peace and joy.
Documents 5-8 Background: Cyrus the Great founded the Persian Empire in 550 BCE. Under Darius the Great, the empire reached its height and stretched from Eastern Europe, across parts of Africa, the Middle East, and to the Indus River Valley. It is
considered by many historians to be the world’s first superpower. It was known for not only its sheer size, but also the success of its leaders in creating one united government despite the diversity of its many subjects.