Write a 2500 word essay that answers ONE of the questions listed below.
Choose ONE of the following questions to answer and submit for your final assessment.
1. Social networks are concerned with the mesh of relationships within which an older person is located. Provide a critical analysis of the relevant research literature to outline the significance of social networks in the lives of older people? Recognition of social network analysis/theory would be appropriate.
2. Global ageing is here. Yet ageism is still embedded in every aspect of the experience of ageing. Discuss ageism in ONE of the following contexts and consider the implications of your findings:
o health care professionals and the delivery of care;
o the portrayal of older people in the media (eg newspapers and/or television etc) AND/OR the social media (eg facebook, twitter etc);
o in the everyday life of an older person
3. Discuss the ageing experience in relation to ONE of the following:
Vittoria Rybak American culture has experienced awesome change all through its history, particularly through difficulties realized by countercultures to the conventional estimations of the bigger society. By definition, a counterculture is a gathering that rejects the significant qualities, standards, and practices of the bigger society, supplanting them with another arrangement of social examples (Thomas). Amid the 1920's, Americans saw the ascent of one specific counterculture that would challenge the conventional estimations of ladies in a fundamentally unobtrusive society. Flappers, they were nicknamed, comprised of northern, urban, white collar class ladies who challenged the customary Victorian sexual orientation parts of the period wherein ladies were relied upon to act and carry on in a humble, moderate manner. The once ladylike perfect of remaining at home and out of the workforce would definitely change socially and politically as Flappers started an existence of smoking, drinking, moving, and voting. They challenged traditionalist qualities by trimming their hair, wearing cosmetics, and going for broke (Rosenberg). While trying to free themselves and dispense with social twofold benchmarks, the Flappers made another part for ladies in the public eye to play. With World War I in progress, young fellows were being sent off to battle for the standards and oversights of the more seasoned age, while young ladies assumed control over their occupations and entered the workforce (Rosenberg). Amid the war, almost a whole age of young fellows had passed on, leaving about a whole age of young ladies who turned out to be essentially autonomous and guided far from the customary marriage standards of finding an adequate suitor and beginning a family (Rosenberg). The arrival home from the war demonstrated that settling over into regularity would be troublesome for the young fellows AND ladies after each had officially broken out of the structure of society (Rosenberg). These freed young ladies had risen up out of the result of World War I and bounced directly into the Jazz Age and a period of Prohibition. They received their cheerful states of mind particularly in this time of liquor, jazz music, moving, and, obviously, disobedience. The Jazz Age propelled an adjustment in style and dress that at last turned into the shameful Flapper look, wandering extraordinarily from the conventional style and dress of early American ladies. A key supporter of the Flapper culture was Cara Bow, the absolute most well known Flapper of the time, featuring in films and moving the more youthful ages to embrace the cheerful way and style of the new ladies' period. Maybe the most huge recorded occasion that urged Flappers to advance their reason for wiping out social twofold gauges was the death of the nineteenth Amendment, which finished ladies' suffrage and gave ladies the privilege to vote (Independence Hall Association in Philadelphia). To build up a superior comprehension of the attitude of the Flappers, it is vital to see the conduct of the gathering efficiently, or through a sociological point of view (Thomas 4). Particularly through the interactionist viewpoint, Max Weber declares that people demonstration as indicated by their translations of the importance of their reality through representative cooperation (Thomas 17). And after that, utilizing sociological creative energies, those people can see the association between the bigger world and their own lives (Thomas 5). Amid World War I, young ladies started deciphering the world marginally not the same as previously. Flappers fundamentally understood that life was too short to carry on with a bound life and sit tight for a spouse who may never get back home; flappers felt legitimately qualified for settle on their own choices in regards to how to experience their lives (Celania). Filling in as an image of flexibility, the innovation of the car is a case of how Flappers were given the freedom to go and do anything they satisfied (Rosenberg). In any case, vehicles were not just utilized for movement and escape, and the flapper was less reluctant to analyze sexually than past ages. Flappers started to understand that the bigger world was keeping them down, so they revolted and pointed out themselves which realized major social change. America experienced major social changes due to the Flappers states of mind and totally re-imagined the part of ladies in the public arena on the loose. Notwithstanding their insubordination of traditionalist qualities, Flappers additionally received another sexual forthrightness that enlarged the eyes of the more established age. Numerous more established age traditionalists were the ones who created ethnocentric perspectives towards the stunning sensual and sexually charming conduct of the Flappers (Kennedy and Cohen, Lizabeth). By definition, ethnocentrism is the inclination to see one's own particular culture and gathering as better than every single other culture and gatherings (Thomas 35). The more established ages viewed themselves as watchmen of respectability and profound quality, along these lines they looked contrarily on and were confounded by the dress and tricks of the Flappers (Kennedy and Cohen, Lizabeth 710). Truth be told, customary moralists were affronted by their activities and demeanors. Their sentiments of ethnocentrism originated from the possibility that a solitary kiss had once been what might as well be called a proposition to be engaged, and now Flappers were displaying and abusing their bodies more than ever (Kennedy and Cohen, Lizabeth 709). Stuffy traditionalists kept on guarding the unassuming and regular lifestyle that they trusted ladies should lead. For instance, the Flappers started wearing the one piece swimsuit on shorelines amid the summers; notwithstanding, they were disturbed in their relaxation and estimated from the knee up to guarantee that not all that much leg was appearing (Kennedy and Cohen, Lizabeth 710). Out of unadulterated insubordination to stuffy moralists, flappers received the short haircut, leaving the long, wavy, customary bolts on the floors of hairstyling parlors all over the place (Celania). Similarly as ladies do today, ladies of the 1920's felt kept to act and act a specific way. Their flexibilities to communicate had been decreased the majority of their lives by a customary childhood. Social relativism is the conviction that societies ought to be judged by their own particular guidelines, and not by the measures of others (Thomas 36). Through social relativism, the bigger society can comprehend why flappers acted in the way in which they did. Sigmund Freud asserts that the moxie was a standout amongst the most normal of human needs that enabled Flappers to investigate and analyze sexually (Independence Hall Association in Philadelphia). He trusted that an assortment of anxious and enthusiastic ills came specifically because of sexual constraint, inferring that Flappers were not carrying on of the standard for minor delight alone, however for wellbeing reasons too. (Kennedy and Cohen, Lizabeth 708). By the Flappers principles, they had been denied sexual satisfaction and freedom every one of their lives. When they got that little taste of independence and fervor that accompanied the repercussions of World War I, these ladies couldn't fix themselves and chose to totally oppose sexual orientation standards, in this way making the evidently showy Flapper culture. Despite the fact that I am not an in-your-face women's activist, I certainly concur with the Flapper reasoning of communicating independence and putting a conclusion to social twofold principles. Ladies should convey what needs be, at home, as well as in the workforce too. Flappers did not really dissent or effectively take an interest in ladies' developments that offered ascend to critical turning points; in any case, the Flapper was an image of strengthening and freedom that changed the course of a lady's part in America. Truth be told, I won't not have the opportunities I do today if flappers had chosen to stay noiseless and adhere to business as usual. I significantly appreciate them finding a way to break out of the form that ladies had been molded into. As a man who covers herself in schoolwork, I particularly appreciate the lighthearted and fun state of mind of the Flapper and I jump at the chance to think about their adage as living minus all potential limitations which unquestionably makes life all the more energizing if took after as the flappers had. I additionally concur that constraint causes insubordination, and, thusly, the Flapper had a privilege to test and discover a life for herself, as per her own gauges. In spite of the fact that ladies still have far to go, the Flapper culture most unquestionably roused ages of ladies to leave the wood work and communicate as engaging people.>GET ANSWER