Chapter 14 Database Users does not have enough content to justify having it as a stand alone chapter. I suggest merging it with another chapter, perhaps with Chapter 13 that talks about software engineering in the context of database systems. I think the authors did a decent job. The text is clear and covers a fair amount of most of the topics commonly listed in introductory database systems courses in CS.
I hope the authors continue to add more content, improvements and updates. I will recommend this book to both my colleagues and students and can't wait for the next edition. Content walks through the various pieces to build understanding. All components are there for relational database design. Comprehensiveness rating: 5 see less. The content is up to date. Suggestion - the text focus is on designing for operational data. Add a chapter to describe data warehousing and data storage with large volume of data.
I am very impressed with the presentation of the concepts. I like that all of the examples of the concepts. I like the assignments and keywords too. Data modeling is presented in the appropriate sequence. Each section is either independent on includes information presented in an earlier section.
I really liked this text. I plan on incorporating it into one of my classes. I will have to supplement a bit to discuss data design for analysis that is fed from a operational database. But, that just is the nature of the course that I teach. I appreciate the effort that went into this book. I sincerely thank the authors for sharing. While the book at least mentions all of the key terms, it is not clear that these concepts are covered in sufficient depth to really serve as a practical guide for new practitioners.
More explanation follows. Comprehensiveness rating: 3 see less. I didn't spot any glaring inaccuracies in the book. However, because it was so short, I worry that there was not enough context provided or depth of explanation so that beginners in this field would be able to follow it with any degree of confidence. The pace of development is so fast these days, students need to be as self-sufficient in their learning as possible, and I'm not sure that is practical with this text.
It is not clear that the authors have spent much time doing database development in the last ten years. Their suggested development methodology based on the waterfall model is all but obsolete. Over time, it has proven to be both inflexible and a bottleneck that delays the efforts of other developers working on a project. Their coverage in some chapters is oddly platform-specific. For example, the data types they introduce in detail in chapter 15 SQL Structured Query Language do not apply to all or perhaps even most DBMS, and the differences between DBMS implementations are likely to cause major difficulties if students were to try to apply these concepts in a context where they don't apply.
SQLite, for example, only has about native data types and it is one of the most commonly used environments these days due to its small size, portability, and the fact that it is built-in to browsers and mobile devices. As explained above in the "Accuracy" section, I worry that the explanations of key concepts were too short, not well organized, and therefore are likely to be unclear to beginners in this field.
Most of the time the book stays at a very high level, but on occasion, and without warning it jumps into great depth. For example, chapter 11 functional dependencies takes a sudden and deep dive into the subject of set theory and related axioms. This is not consistent in tone or apparent level of understanding of the reader. This would be quite jarring from the perspective of a student. Although the chapter titles suggest modularity, I didn't feel there was a great deal of discipline in terms of where content was placed.
I think students being introduced to the concepts here would be very confused by this. I found the organization somewhat confusing. For example, both chapters 10 and 11 begin by introducing the concept of functional dependency. I would have expected the concept to be fully defined and explained in one chapter or the other, not both, or at the very least make it clear that the concept is broken up into multiple chapters. Some topics seemed to appear out of the blue in the middle of some chapters without warning.
Chapters were inconsistent in terms of their length and the depth and care with which they treated a subject. For example, chapter 14 Database Users was extremely short, and could have been covered perhaps was? In general, navigating through the book was straightforward. However, many of the images were very small and of poor resolution. Furthermore, if you click on many of the images they are linked to different, unrelated images rather than larger, clearer versions of the same image.
This book is not offensive, at all. However, it utterly fails to address the cultural contexts of data within organizations and society. Beginners to database design frequently fail to understand the impact that database structure can have on the structure and function of an organization. Sometimes organizations find themselves having to adapt to their data structures rather than the other way around. A good modern example is the concept of gender.
It is now generally recognized that gender is a non-binary facet of identity. The traditional failure of the software community to consider, let alone address, issues like this is replete through the industry. Discussions of the ethical and sociocultural ramifications of data are completely absent from this text.
While technically fairly accurate, this book falls short in some important dimensions of relevance and cultural sensitivity. By focusing on the core principles and sharing enthusiasm for the subject matter, Sherwood provides students with a solid foundation for future courses and careers in the health profession.
Important Notice: Media content referenced within the product description or the product text may not be available in the ebook version. Score: 1. This book explores how component behavior produces system behavior in physiological systems.
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The main objective of the book is to express the fundamental principles and physiological basis of modern medicine in a form which will make the subject clear, lucid and easily understandable to the Indian students of medicine,by avoiding unnecessary or complicated details.
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Text and Cases by Schroeder 10 Solution Manual. Text and Cases by Schroeder 10 Test Bank. Warren, James M. An opinion poll that asked Canadian women what they felt would end a relationship after a first date showed that women in British Columbia were pickier than women in the rest of the country Times Colonist , All of these examples illustrate breaking informal rules, which are not serious enough to be called mores, but are serious enough to terminate a relationship before it has begun.
Folkways might be small manners, but they are by no means trivial. Taboos refer to actions which are strongly forbidden by deeply held sacred or moral beliefs. They are the strongest and most deeply held norms. Their transgression evokes revulsion and severe punishment. There was a clear supernatural context for the prohibition; the act offended the gods or ancestors, and evoked their retribution.
In secular contexts, taboos refer to powerful moral prohibitions that protect what are regarded as inviolable bonds between people. Incest, pedophilia, and patricide or matricide are taboos. Many mores, folkways, and taboos are taken for granted in everyday life. People need to act without thinking to get seamlessly through daily routines; we can not stop and analyze every action Sumner, These different levels of norm help people negotiate their daily life within a given culture and as such their study is crucial for understanding the distinctions between different cultures.
Humans, consciously and subconsciously, are always striving to make sense of their surrounding world. Symbols — such as gestures, signs, objects, signals, and words — are tangible marks that stand in for or represent something else. Symbols provide clues to understanding the underlying experiences, statuses, states, and ideas they express.
They convey recognizable meanings that are shared by societies. In the words of George Herbert Mead:. The world is filled with symbols. Sports uniforms, company logos, and traffic signs are symbols. In some cultures, a gold ring is a symbol of marriage. Some symbols are highly functional; stop signs, for instance, provide useful instruction. As physical objects they belong to material culture, but because they function as symbols, they also convey nonmaterial cultural meanings.
Some symbols are only valuable in what they represent. Trophies, blue ribbons, or gold medals, for example, serve no purpose other than to represent accomplishments. Many objects have both material and nonmaterial symbolic value. The sight of a police officer in uniform or in a police car triggers reassurance in some citizens but annoyance, fear, or anger in others.
Few people challenge or even think about the signs on the doors of public restrooms, but the figures on the signs are more than just symbols that tell men and women which restroom to use.
They also uphold the value, in North America, that public restrooms should be gender exclusive. Even though stalls are relatively private, it is still somewhat uncommon to encounter unisex bathrooms. Symbols often get noticed when they are used out of context. Used unconventionally, symbols convey strong messages. A stop sign on the door of a corporation makes a political statement, as does a camouflage military jacket worn in an antiwar protest. Internet memes — images that spread from person to person through reposting — often adopt the tactics of detournement or misappropriation used by the French Situationists of the s and s.
An image of former Prime Minister Stephen Harper in a folksy sweater holding a cute cat was altered to show him holding an oily duck instead; this is a detournement with a political message. Even the destruction of symbols is symbolic. Effigies representing public figures are beaten to demonstrate anger at certain leaders. In , crowds tore down the Berlin Wall, a decades-old symbol of the division between East and West Germany, or between communism and capitalism.
While different cultures have varying systems of symbols, there is one that is common to all: the use of language. Language is a symbolic system through which people communicate and through which culture is transmitted. Some languages contain a system of symbols used for written communication, while others rely only on spoken communication and nonverbal actions.
Societies often share a single language, and many languages contain the same basic elements. An alphabet is a written system made of symbolic shapes that refer to spoken sounds. Taken together, these symbols convey specific meanings. The English alphabet uses a combination of 26 letters to create words; these 26 letters make up over , recognized English words Oxford English Dictionary, Rules for speaking and writing vary even within cultures, most notably by region.
Do you refer to a can of carbonated liquid as a soda, pop, or soft drink? Is a household entertainment room a family room, rec room, or den? Language is constantly evolving as societies create new ideas.
In this age of technology, people have adapted almost instantly to new nouns such as email and internet, and verbs such as download, text, and blog. Twenty years ago, the general public would have considered these nonsense words. Even while it constantly evolves, language continues to shape our reality. This insight was established in the s by two linguists, Edward Sapir and Benjamin Whorf. To prove this point, the sociologists argued that every language has words or expressions specific to that language.
In Canada, for example, the number 13 is associated with bad luck. In Japan, however, the number four is considered unlucky, since it is pronounced similarly to the Japanese word for death. The Sapir-Whorf hypothesis is based on the idea that people experience their world through their language and that they, therefore, understand the world through the culture embedded in their language.
The hypothesis, which has also been called linguistic relativity, states that we initially develop language to express concepts that emerge from our experience of the world, but afterwards language comes back to shape our experience of the world Swoyer, If a person cannot describe the experience, the person cannot have the experience.
Each contributes its unique solution to the question of what it means to be human to the ethnosphere. The compilers of Ethnologue estimate that currently 7, languages are used in the world Lewis et al. This would suggest that there are at least 7, distinct cultural contexts through which humans interpret and experience the world. The Sapir-Whorf hypothesis would suggest that their worlds differ to the degree that their languages differ.
When languages die out or fail to be passed on to subsequent generations, whole ways of knowing and being in the world die out with them and the ethnosphere is diminished. In the s it became clear that the federal government needed to develop a bilingual language policy to integrate French Canadians into the national identity and prevent their further alienation. The Royal Commission on Bilingualism and Biculturalism recommended establishing official bilingualism within the federal government.
As a result, the Official Languages Act became law in and established both English and French as the official languages of the federal government and federal institutions such as the courts. Not only would Canadians be able to access government services in either French or English, no matter where they were in the country, but also receive French or English education. The entire country would be home for both French or English speakers McRoberts, However, in the census 67 percent of Canadians spoke English most often at home, while only 26 percent spoke French at home and most of these were in Quebec.
Approximately 13 percent of Canadians could maintain a conversation in both languages Statistics Canada, Outside Quebec, the province with the highest proportion of people who spoke French at home was New Brunswick at The next highest were Ontario at 4. In British Columbia, only 0. French speakers had widely settled Canada, but French speaking outside Quebec had lost ground since Confederation because of the higher rates of anglophone immigrants, the assimilation of francophones, and the lack of French-speaking institutions outside Quebec McRoberts, It seemed even in that the ideal of creating a bilingual nation was unlikely and unrealistic.
What has happened to the concept of bilingualism over the last 40 years? According to the census, 58 percent of the Canadian population spoke English at home, while only Proportionately the number of both English and French speakers has actually decreased since the introduction of the Official Languages Act in On the other hand, the number of people who can maintain a conversation in both official languages has increased to However, the most significant linguistic change in Canada has not been French-English bilingualism, but the growth in the use of languages other than French and English.
In a sense, what has happened is that the shifting cultural composition of Canada has rendered the goal of a bilingual nation anachronistic. Today it would be more accurate to speak of Canada as a multilingual nation. One-fifth of Canadians speak a language other than French or English at home; In Toronto, In Greater Vancouver, 31 percent of the population speak a language other than French and English at home: Today, the government of Canada still conducts business in both official languages.
French and English are the dominant languages in the workplace and schools. Labels on products are required to be in both French and English. But increasingly a lot of product information is also made available in multiple languages.
In Vancouver and Toronto, and to a lesser extent Montreal, linguistic diversity has become increasingly prevalent. French and English are still the central languages of convergence and integration for immigrant communities who speak other languages — only 1.
Even an action as seemingly simple as commuting to work evidences a great deal of cultural propriety. Take the case of going to work on public transportation. Whether commuting in Dublin, Cairo, Mumbai, or Vancouver, many behaviours will be the same in all locations, but significant differences also arise between cultures. Typically in Canada, a passenger finds a marked bus stop or station, waits for the bus or train, pays an agent before or after boarding, and quietly takes a seat if one is available.
But when boarding a bus in Cairo, passengers might have to run, because buses there often do not come to a full stop to take on patrons. Dublin bus riders are expected to extend an arm to indicate that they want the bus to stop for them. When boarding a commuter train in Mumbai, passengers must squeeze into overstuffed cars amid a lot of pushing and shoving on the crowded platforms. That kind of behaviour would be considered the height of rudeness in Canada, but in Mumbai it reflects the daily challenges of getting around on a train system that is taxed to capacity.
In this example of commuting, the different cultural responses are seen as various solutions to a common problem, the problem of public transportation. The problem is shared, but the solutions are different. Cultural solutions consist of two components: thoughts or perceptual orientations expectations about personal space, for example and tangible things bus stops, trains, and seating capacity.
Culture includes both material and non-material elements. Material culture refers to the artifacts, technologies, and products of a group of people. Metro passes and bus tokens are part of material culture, as are automobiles, stores, and the physical structures where people worship. Nonmaterial culture , in contrast, consists of the knowledge and beliefs, forms of communication, and norms of behaviour of a society.
It is important to point out here that material and nonmaterial aspects of culture are linked, and physical objects often symbolize cultural ideas. A bus or transit pass is a material object, but it represents a form of nonmaterial culture, namely, capitalism, and the acceptance of paying for transportation.
Clothing, hairstyles, and jewellery are part of material culture, but the appropriateness of wearing certain clothing for specific events reflects nonmaterial culture. These material and nonmaterial aspects of culture can vary subtly from region to region.
As people travel farther afield, moving from different regions to entirely different parts of the world, certain material and nonmaterial aspects of culture become dramatically unfamiliar. We notice this when we encounter different cultures.
In the introduction of this chapter we noted that culture is the source of the shared meanings through which we interpret and orient ourselves to the world. While cultural practices are in some respects always a response to biological givens or to the structure of the socioeconomic formation, they are not determined by these factors.
Culture is innovative; it expresses the human imagination in its capacity to go beyond what is given, to solve problems, to produce innovations — new objects, ideas, or ways of being introduced to culture for the first time. At the same time, we are born into cultures that pre-exist us and shape us: Languages, ways of thinking, ways of doing things, and artifacts we do not invent but inherit; they are ready made forms of life that we fit ourselves into.
Culture can, therefore, also be restrictive, imposing forms of life, beliefs, and practices on people, and limiting the possibilities of what we can think and do.
In the next two sections of this chapter we will examine aspects of culture which are innovative—high culture and popular culture, subculture, and global culture — and aspects of culture which are restrictive — rationalization and consumerism. Do you prefer listening to opera or hip hop music? Do you read books of poetry or magazines about celebrities? In each pair, one type of entertainment is considered high brow and the other low brow.
People often associate high culture with intellectualism, aesthetic taste, elitism, wealth, and prestige. Pierre Bourdieu argues high culture is not only a symbol of distinction, but a means of maintaining status and power distinctions through the transfer of cultural capital : the knowledge, skills, tastes, mannerisms, speaking style, posture, material possessions, credentials, etc. Events considered high culture can be expensive and formal — attending a ballet, seeing a play, or listening to a live symphony performance — and the people who are in a position to appreciate these events, despite the difficulty, are often those who have enjoyed the benefits of an enriched and exclusive cultural background.
In modern times, popular culture is often expressed and spread via commercial media such as radio, television, movies, the music industry, publishers, and corporate-run websites. Unlike high culture, popular culture is known and accessible to most people.
You can share a discussion of favourite hockey teams with a new coworker, or comment on the TV show House of Cards when making small talk in the check-out line at the grocery store. But if you tried to launch into a deep discussion on the classical Greek play Antigone , few members of Canadian society today would be familiar with it. Although high culture may be viewed as superior to popular culture, the labels of high culture and popular culture vary over time and place.
Contemporary popular culture is frequently referred to as a postmodern culture. In the era of modern culture, or modernity, the distinction between high culture and popular culture framed the experience of culture in more or less a clear way.
The high culture of 19 th — and 20 th -century modernity was often experimental and avant-garde, seeking new and original forms in literature, art, and music to express the elusive, transient, underlying experiences of the modern human condition. High culture also had a civilizing mission to preserve and pass down. In both forms, high culture appealed to a limited but sophisticated audience. Popular culture, on the other hand, was simply the culture of the people; it was immediately accessible and easily digestible, either in the form of folk traditions or commercialized mass culture.
In postmodern culture — the form of culture that came after modern culture — this distinction begins to break down, and it becomes more common to find various sorts of mash-ups of high and low: Serious literature combined with zombie themes; pop music constructed from recycled samples of original hooks and melodies; symphony orchestras performing the soundtracks of cartoons; architecture that playfully borrows and blends historical styles; etc.
Rock music is the subject of many high brow histories and academic analyses, just as the common objects of popular culture are transformed and represented as high art e. The dominant sensibility of postmodern popular culture is both playful and ironic, as if the blending and mixing of cultural references, like in the television show The Simpsons , is one big in-joke. At a more serious level, postmodern culture is seen to challenge modern culture in a number of key ways.
The postmodern eclectic mix of elements from different times and places challenges the modernist concepts of authentic expression and progress; the idea that cultural creations can and should seek new and innovative ways to express the deep meanings of life. The playfulness and irony of postmodern culture seem to undermine the core values of modernity, especially the idea that cultural critique or innovations in architecture, art, and literature, etc. In postmodernity, nothing is to be taken very seriously, even ourselves.
Moreover, in postmodernity everyone with access to a computer and some editing software is seen to be a cultural producer; everyone has an important voice and access to knowledge is simply a matter of crowd-sourcing.
The modernist myth of the great creator or genius is rejected in favour of a plurality of voices. Postmoderns are skeptical of the claims that scientific knowledge leads to progress, that political change creates human emancipation, that Truth sets us free. Some argue that the outcome of this erosion of authority and decline in consensus around core values is a thorough relativism of values in which no standard exists to judge one thing more significant than another.
Instead of the privileged truths of elites and authorities, postmodernity witnesses the emergence of a plurality of different voices that had been relegated to the margins. Culture moves away from homogeneous sameness to heterogeneous diversity. A subculture is just as it sounds—a smaller cultural group within a larger culture.
People of a subculture are part of the larger culture, but also share a specific identity within a smaller group. Thousands of subcultures exist within Canada.
Ethnic groups share the language, food, and customs of their heritage. Other subcultures are united by shared experiences. For example, biker culture revolves around a dedication to motorcycles. Alcoholics Anonymous offers support to those suffering from alcoholism. The body modification community embraces aesthetic additions to the human body, such as tattoos, piercings, and certain forms of plastic surgery.
But even as members of a subculture band together around a distinct identity, they still identify with and participate in the larger society. In contrast to subcultures, which operate relatively smoothly within the larger society, countercultures might actively defy larger society by developing their own set of rules and norms to live by, sometimes even creating communities that operate outside of greater society.
The hippies, for example, were a subculture that became a counterculture, blending protest against the Vietnam War, technocracy and consumer culture with a back to the land movement, non-Western forms of spirituality, and the practice of voluntary simplicity. Counterculture, in this example, refers to the cultural forms of life taken by a political and social protest movement. They are usually informal, transient religious groups or movements that deviate from orthodox beliefs and often, but not always, involve an intense emotional commitment to the group and allegiance to a charismatic leader.
In pluralistic societies like Canada, they represent quasi-legitimate forms of social experimentation with alternate forms of religious practice, community, sexuality and gender relations, proselytizing, economic organization, healing and therapy.
However, sometimes their challenge to conventional laws and norms is regarded as going too far by the dominant society. For example, the group Yearning for Zion YFZ in Eldorado, Texas existed outside the mainstream, and the limelight, until its leader was accused of statutory rape and underage marriage. In the s and 70s, for example, skinheads shaved their heads, listened to ska music from Jamaica, participated in racist chants at soccer games, and wore highly polished Doctor Marten boots in a manner that deliberately alienated their parents while expressing their own alienation as working class youth with few job prospects in deindustrialized England.
Skinny jeans, chunky glasses, ironic moustaches, retro-style single speed bicycles and T-shirts with vintage logos—the hipster is a recognizable figure in contemporary North American culture. Predominantly based in metropolitan areas, hipsters seek to define themselves by a rejection of mainstream norms and fashion styles. As a subculture, hipsters spurn many values and beliefs of North American society, tending to prefer a bohemian lifestyle over one defined by the accumulation of power and wealth.
At the same time they evince a concern that borders on a fetish with the pedigree of the music, styles, and objects that identify their focal concerns. When did hipster subculture begin? While commonly viewed as a recent trend among middle-class youth, the history of the group stretches back to the early decades of the s.
In the s, black American jazz music was on the rise in the United States. Musicians were known as hepcats and had a smooth, relaxed style that contrasted with more conservative and mainstream expressions of cultural taste. As hipster attitudes spread and young people were increasingly drawn to alternative music and fashion, attitudes and language derived from the culture of jazz were adopted.
Unlike the vernacular of the day, hipster slang was purposefully ambiguous. The book presents chemistry as a logical, cohesive story from the microscopic to the macroscopic, so students can fully grasp the theories and framework behind the chemical facts.
Reach every student by pairing this text with Mastering Chemistry. This product is part of the following series. Click on a series title to see the full list of products in the series. This core idea is the inspiration for Chemistry: Structure and Properties. You will find that this book has been thoughtfully crafted to carry this theme throughout the book—even into the second semester.
The book is organized to present chemistry as a logical, cohesive story from the microscopic to the macroscopic, so students can fully grasp the theories and framework behind the chemical core chemical concepts.
Data Interpretation and Analysis Questions at the end of each chapter allow students to use real data to develop 21st century problem-solving skills.
These in-depth exercises give students practice reading graphs, digesting tables, and making data-driven decisions. Find these questions at the end of every chapter as well as in the item library of Mastering Chemistry. Questions for Group Work allow students to collaborate and apply problem-solving skills on questions covering multiple concepts. The questions can be used in or out of the classroom, and the goal is to foster collaborative learning and encourage students to work together as a team to solve problems.
With one click on the eText2. Complete with answer-specific feedback authored by Niva Tro, these interactives help students extinguish misconceptions and deepen their understanding of important concepts and topics.
Quizzes are algorithmically coded into Mastering Chemistry to allow students to practice the types of questions they will encounter on the ACS or other standardized exams. All Conceptual Connections are also embedded and interactive in eText 2. Pearson eText is a simple-to-use, mobile-optimized, personalized reading experience available within Mastering. It allows students to easily highlight, take notes, and review key vocabulary all in one place—even when offline.
Seamlessly integrated videos and other rich media engage students and give them access to the help they need, when they need it. An atoms-first approach developed with instructor and student input. Images and illustrations empower students to visualize and understand chemistry. Helps students develop conceptual understanding linked to problem-solving skills. Measurement, Problem Solving, and the Mole Concept. The enhanced eText 2. Highlights of Mastering Chemistry include the following features.
With one click on the eText 2. Complete with answer, these interactives help students extinguish misconceptions and deepen their understanding of important concepts and topics. Key Concept Videos combine artwork from the textbook with 2D and 3D animations. These include narration and brief clips of author Nivaldo Tro explaining the key concepts of Chemistry: Structure and Properties.
All Key Concept Videos are available on mobile devices, embedded and interactive in eText 2. These problems are available on mobile devices, embedded and interactive in eText 2. End-of-Chapter Questions are enhanced with feedback to provide scaffolded support so students can move between robust tutorials and answering end-of-chapter and test questions on their own.
Ready-To-Go Teaching Modules provide instructors with easy-to-use tools for teaching the toughest topics in chemistry.
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