been one of the biggest driving forces of humanity’s success. These complex linguistic systems are what we know as language. Language gives us a method of expressing concepts, emotions, and ideas in a varied way which sets us apart from all other animals. Language and gender is an area of sociolinguistics and related fields which attempt to define the differences in language related to gender, and what the inferences of these differences may be. The initial germinations of the Language and gender field
ideas of “common sense” aren’t necessarily all that common cross-culturally. “Common sense is not what the mind cleared of cant spontaneously apprehends; it is what the mind filled with presuppositions . . . concludes,” he says (84). Our idea of common sense, like so many aspects of culture “lies so artlessly before our eyes it is almost impossible to see” (92). Metaphors We Live By by George Lakoff and Mark Johnson examines the metaphors in our language and claims that they are in fact a major
Trapped in a Fortune-Cookie Factory with no Stories to Tell Drawing on a distinction between 'primary' and 'secondary' experience derived from J. J. Gibson's ecological psychology, Edward S. Reed argues that our 'psychosocial ills' result from rampant 'degradation of opportunities for primary experience.' That Reed slides easily from 'experience' to 'information' is less due to Gibson's psychology than to the spirit of the time in which he writes: it is a truism that we live in an age of information
and "The Repressive Hypothesis."The History of Sexuality, Volume I: An Introduction.Trans. Robert Hurley. New York: Vintage, 1980. Hoole, Francis. Politic and Budgeting in the World Health Organization. 2 Indiana Unniverstity Press. 1997. Lakoff, George and Mark Johnson. Philosophy in the Flesh: The Embodied Mind and Its Challenge to Western Thought. 3-44.New York: Basic Books, 1999. Siddiqi, Javed. World Health and World Politics; the World Health Organization and the UN System. 194-195.
The Rastafarian Movement Since its founding in the 1930s, the Rastafarian movement has grown to the point where it has become a major cultural and political force in Jamaica. During its existence, the movement has challenged Jamaica's neo-colonialist society's attempts to keep whites at the top and blacks at the bottom of the socio-economic structure. Because of its controversial actions, the movement has evoked responses from observers that range from "hostility" to "curiosity" (Forsythe 63). On