To Everything There is a Season
To every thing there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; A time to kill, and a time to heal; a time to break down, and a time to build up; A time to weep, and a time to laugh; a time to mourn, and a time to dance; A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; A time to get, and a time to lose; a time to keep, and a time to cast away; A time to rend, and a time to sew; a time to keep silence, and a time to speak; A time to love, and a time to hate; a time of war, and a time of peace (Ecclesiastes 3:1-8, King James Version).
A time to be sick. I remember being ill and eventually staying in the hospital for six days. The doctors determined I had serum sickness. Gale Encyclopedia of Medicine defines serum sickness as, “very similar to an allergic reaction. The patient’s immune system recognizes the proteins in the drug or antiserum as foreign proteins, and produces its own antibodies to protect against the foreign proteins,” (Uretsky, 2006). I suffered from cystic acne, and took Bactrim to prevent/control it. After 30 days of taking the prescribed medication I had flu-like symptoms. If I waited another day before going to the hospital, I would’ve been in a coma. I am thankful for my mother and grandmother for caring and responding in time.
Bowers, M. (2008, March). Concord, NC
I was in the process to purchase my first home and lived with my mother. The house came later, but I’ll never forget when my mother [whom cared for me the entire weekend] went to work. The house was silent when she left, and I was scared. I believe she thought I had a cold and was being dramatic since my grandmother spoiled me whenever I was sick [even as an adult]. Nonetheless, I remember giving myself a “pep-talk” to walk to the bathroom—I was extremely weak. Afterwards, I called my grandmother and asked her to come over, but I had to go downstairs to unlock the door. After another “pep-talk” somehow I made it to the couch and minutes later, my grandmother was there. Grandma wanted to call 911 to rush me to the hospital, but I declined because of the cost of riding in an ambulance [that was stupid, but I was in my 20’s]. So, she called my mother. Mom instructed grandma to call the doctor; I had an appointment later that day.
Mom rushed home to get me ready for the appointment; that’s when she noticed I was worse. Our textbook states responsiveness is, “responsibility that meets the call of the Other, even when the call is unwanted,” (Arnett, Bell, & Fritz, 2009, p. 192). When the doctor saw me she called the hospital, so they could admit me. Being admitted into the hospital was most helpful in that particular situation. Although I was ill, I was happy to receive proper care. Thus, on the road to recovery. “Health care communication ethics seeks to protect and promote care—care is the communicative action or practice that links the good of responsiveness to the Other,” (Arnett et. al., 2009, p. 199).
Even though I was happy to receive proper care, I was unaware I would be disturbed [from sleep] every few hours during the night shift—that was unhelpful, but necessary. I wasn’t accustomed to receiving care 24/7. Arnett et al. (2009) writes, “health care communication ethics understands health not in what happens to us, but in our response to that which meets us,” (p. 195). The road to recovery was long. Unfortunately, the dermatologist whom prescribed the Bactrim never checked on me [his patient] after notified I was in the hospital [under his care]. As a result, I am no longer his patient. I believe dialogic attentiveness was crucial in my situation as, “health care communication ethics requires attentiveness to the nature of the response called for in the act of caring,” (Arnett, et al., 2009, p. 205). However, I met my current dermatologist while hospitalized. After several months of recovery, I was able to return back to work and continue my normal routine.
Arnett, R. C., Fritz Harden, J. M., & Bell, L. M. (2009). Communication
ethics literacy: Dialogue and difference. Los Angeles, CA: Sage.
Uretsky, Samuel. “Serum Sickness.” Gale Encyclopedia of Medicine,
3rd ed. 2006. Retrieved August 13, 2016 from Encyclopedia.com:
The topic from this week’s reading is “organizations are holders of a ‘community of memory'”. Arnett, Fritz & Bell (2009) inform us that, “the community of memory within an organization is a sense of organizational conscience, retaining what a given organization deems as good. A community of memory within an organization frames its identity, and its political life,” (p. 145). I immediately think about the different financial institutions I’ve worked for—past and present; which allows me to compare the “good” between each institution. Nonetheless, each organization has its own brand/identity. The investment management company I previously worked for didn’t believe in spending a lot money for marketing [TV/radio] like their competitors. Whereas, the financial institution I work for now is completely opposite with their marketing strategies; commercials, ads, etc. Arnett, et al., write “what makes a given organization that offers financial services visible to us is the institutional reality called financial institutions; the identity of the organization depends upon the institution,” (p. 144). For instance, a young lady at financial institution I worked for [previously] came to work with orange hair. Her hair was orange for weeks, and management did nothing. I thought it was unprofessional, and shocked. If that same young lady worked for the investment management company, she would’ve been sent home —which speaks volumes about the “identity” of each institution.
I have a collection of memories/narratives at the investment management company in which I previously worked for. Arnett, et al., remind us that, “a community of memories connects us to meaningful stories and, in addition, to others who contributed to that community of memory,” (p. 146). The department I worked in was small since we were a specialized area; handling the change of ownership process due to the loss of a loved one. There was never a dull moment on my team due to the different personalities, and the comradery; we were a small family working together to help clients during their difficult time. We took ownership and accountability of each case assigned to us. However, after my first week of training, I didn’t have any cases assigned to me. I remember my co-worker [now close friend] stopped at my desk to inquire what I was doing, and I said, ‘I’m in case time’ and she told me, ‘but you don’t have any cases’ and my response was ‘I’m adhering to my schedule’. Arnett et al., suggest “what makes a community of memory possible is not “me,” but those who have come before the persons who now work at the telling of a given memory at a given time and emergent new insights that become the part of the communicative life recorded in a community of memory,” (p. 146).
During my tenure there, leadership was supportive when I discovered my grandmother had Stage IV brain cancer. As a result, my schedule was temporally adjusted, so I could take my grandmother to her radiation treatments. Management could’ve used the codes, procedures, and standards approach to communicative ethics which, “defines communication ethics guidelines by which appropriate ethical conduct is evaluated, protecting and promoting the good of corporately agreed-upon practices and regulations,” (Arnett, et al., 2009, p. 44) which could’ve forced me to use my PTO (paid time off) or callout every Thursday and get an UPTO (unscheduled personal time off). Because I was a top performer and illustrated exceptional work ethics, management demonstrated dialogic ethics to mitigate interruption by adjusting my schedule in order to care for my grandmother without interrupting the business needs. “Dialogic ethics listens to what is before the relational partners, attends to the historical moment, and seeks to negotiate new possibilities,” (Arnett, et. al., 2009, p. 133). Unfortunately, on June 7, 2014 my grandmother passed away. As mentioned in our text, “a rhetorical interruption is simply a communicative event that disrupts our sense of routine,” (Arnett et. al., 2009, p. 164). Her death represents the rhetorical interruption in my life. We had a routine of talking everyday [even as a latchkey kid], or going to the movies together; she was the matriarch of our family. From 2014 to the present, my immediate family and I are still adjusting to losing her; our text reminds us that “rhetorical interruptions startle lives,” (p. 164). Losing a loved one is something you’ll never get over. One must discover how to get through the pain of their loved one’s absence.
In Memory of my grandmother
Bowers, M. (2014, April 20). Charlotte, NC
Arnett, R. C., Fritz Harden, J. M., & Bell, L. M. (2009). Communication
ethics literacy: Dialogue and difference. Los Angeles, CA: Sage.
The national news article I chose from NPR.org is titled, Trump Campaign Says Melania Trump’s Words Were Her Own by Scott Detrow. The article was published on July 19, 2016, the morning after potential First Lady Melania Trump’s controversial speech at the Republican National Convention (RNC). Why was her speech divisive? Because it’s identical to First Lady Michelle Obama’s 2008 Democratic National Convention (DNC) speech.
The article’s standpoint suggest that Melania Trump plagiarized First Lady Michelle Obama’s 2008 speech. Yet, Donald Trump’s campaign chair, Paul Manafort denies plagiarism allegations. I believe this article is appropriate for week four’s COM 616 Communicating Mindfully course at Queens University of Charlotte. Suitable because chapter six in the textbook, Communication ethics literacy: Dialogue and difference addresses public discourse and public decision making. Arnett, et. al., (2009) write:
“The standard for public decision making is not one’s opinion, but an idea, theory, story, or action known by a group of persons and offered as a public decision-making map. For example, calling someone to account for plagiarizing requires that there be a public standard that roots the decision making/judgement in a public evaluative base,” (p. 100).
There were 5,263 comments when I read the article. When I think about whose voices are missing in the discussion, it’s simple— not a representative, or campaign chair, but First Lady Michelle Obama and Melania Trump. I would enjoy a public dialogue between Mrs. Obama and Mrs. Trump. Not for entertainment purposes, but to hear their personal thoughts, or even an explanation from Melania Trump. Plagiarism is wrong, and I would be upset if someone stole my material and presented it as their own. Another voice that is unheard is the legal voice. What are the ramifications for plagiarizing? A lot of us are inspired by others, so it is imperative to credit your sources.
The comments that provide examples of “undue confidence and unsubstantiated opinion” are seen from comments like, “She’s a model that speaks five languages so she’s not some stupid toilet-paper eating stick”, and “As if there are that many ways to say, I think my husband should be President,” or “She dropped out of school to be a model…..and she can barely speak English. She was smart enough to fool around with an old married man and become his newest trophy wife”. As stated by Arnett, et. al., (2009) “private discourse in the public arena is akin to “junior high” discourse that rejects anyone or any idea different from one’s own…such private discourse that invades the public arena seeks not to change public policy, but to enhance the self relationally,” (p. 105). Some of the comments were negative attacks about Melania Trump and her character, or jokes about her use of plagiarism. Based on the article’s comments, it doesn’t represent the public arena as a “sacred space” defined in our textbook as, “a space to be protected, a space that is honored and valued,” (Arnett, et. al., 2009, p. 109). I believe having an informed moderator would enhance dialogue in the public arena of public comment sites because it would challenge others to have an open mind, possibly lower the amount of ignorant comments, and educate the misinformed. What thoughts or comments do you have?
Hello Scholars! For my Individual Vlog Presentation , I chose the topic of Differentiation of public and private space for the course, Communicating Mindfully. Together, we will view a scene from the film, Imitation of Life and examine the case of Rachael Dolezal; both examples illustrate the distinction between public and private space which can be examined through formal/ distant and close/intimate relationships. I also included a peer-reviewed article (Digital Storytelling as Public Discourse) to further support my topic.
Life is a series of narratives. Arnett, Fritz, and Bell (2009) write “a narrative is a story agreed upon by a group of people. This public story explains the way the world works and the meaning of human life, including what is good for humans to be and do. A narrative provides guidelines for human action,” (Arnett, et al. 2009, p. 37).
Naturally, my Christian faith is the foundation and narrative that guides my life. It’s my foundation because my mother taught me at an early age about having faith in God. The Bible is the ultimate authority. Although the Bible has several writers, it is divinely inspired by God. Therefore, everything that I take from the Bible to apply in my life I believe I am walking in God’s ways. Arnett, Fritz, and Bell (2009) suggest “narratives themselves are host to goods that underlie, constitute, and shape them,” (Arnett, et al. 2009, p. 57). God’s ways teach us to be patient, kind, forgiving, to do what is right, and to think on the beautiful and lovely things of the world since evil is all around us.
It is my desire to make an impact in my society. Therefore, I constantly walk with the thought of being kind to someone. Whether to throw a smile their way or an encouraging word. I also walk with forgiveness in my heart because as I am forgiven by my Father, others need forgiveness from me. So, when my heart is broken I know it’s not the end of the story, but it’s just the beginning. It’s a test to let me see how strong I can be walking as a child of God.
In the Black faith we have a history of being cast down, and overcoming adversity. I would encourage you to research Bishop Richard Allen and the African Methodist Episcopal Church (A.M.E.). Yet, I am reminded of Maya Angelou’s poem, “Still I Rise”. Angelou (1978) wrote:
Out of the huts of history’s shame
Up from a past that’s rooted in pain
I’m a black ocean, leaping and wide,
Welling and swelling I bear in the tide.
Leaving behind nights of terror and fear
Into a daybreak that’s wondrously clear
Bringing the gifts that my ancestors gave,
I am the dream and the hope of the slave.
The Bible states, “But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; Persecuted, but not forsaken; cast down, but not destroyed;” 2 Cor. 4:7-9 (King James Version). I make my everyday decisions with the thought of trying to be upward mobile, being kind to others, and showing the strength that’s been instilled in me by my ancestors.
Angelou, M. (1978). And still I rise. New York, NY: Random House
Arnett, R. C., Harden Fritz, J. M., & Bell, L. M. (2009). Communication ethics literacy: dialogue and difference. Thousand Oaks, CA: Sage
Life is like a roller-coaster—ups, downs, twists, and turns. It can be exciting, yet scary at the same time. Some may interpret the good life as having financial wealth, cars, jewelry, and a mansion on top of a hill. Perhaps the good life is having good health. I believe the “good life” varies from each individual depending on his or her personal circumstance(s). Because we live in a diverse society, one should not assume another person has the same morals, values, or beliefs. Having an open mind is necessary in my opinion. Still, each individual wrestles with the internal battle of right versus wrong.
The “good” in my life is maintaining my independence after unfortunate circumstances. For example, I survived unemployment and was able to prevent foreclosure. Serving on the Social Action Committee this upcoming sorority year will allow me to help others register to vote, and assist with obtaining the appropriate ID, so they can exercise their right to vote—that will be rewarding. The “good” in my life will constantly change with each experience. We all have different opinions about what is ‘good’ and ‘bad’. What’s your definition of the “good” life?
I survived my first eight weeks of Grad School! Although I was nervous about learning online, I had the pleasure of taking COM 601 Communication Fluency. Technology has changed since my time at Shaw University. However, I learned a lot over the past eight weeks— I learned how to create accounts for Skype, WordPress, and YouTube. Getting familiar with APA Style after ten years is still an area of opportunity, but I’ll conquer it eventually. Learning about the various communication theories has been enlightening. Week 5, I studied the impact of absent fathers, and applied the phenomenological tradition to examine the non-traditional family structure.
For my final project—another classmate and I chose The Lion King to support Kenneth Burke’s notion that film/literature provides “equipment for living”. Our selection was most interesting because we were able to use the same movie, but apply different communication theories to support our thesis and argument. I believe all of my classmates did a good job on their projects. I think the best example is illustrated below: https://coltonqueens.wordpress.com/2016/06/23/equipment-for-living-the-out-list/comment-page-1/#comment-2