Look Mom! I Have Good Manners - Only on the Learning Videos Channel скачать в хорошем качестве

Look Mom! I Have Good Manners - Only on the Learning Videos Channel

Play our fun gameshow, "Look Mom! I Have Good Manners", with host Willie Doright! You'll compete in five categories: Mealtime Manners; Telephone Manners; Playtime Manners; School Manners; and Healthy Manners. In a society, manners are described as either good manners or as bad manners to indicate to a person whether or not his or her behavior is acceptable to the cultural group. As such, manners enable ultra-sociality and are integral to the functioning of the social norms and conventions that are informally enforced through personal self-regulation in public life and in private life. The perspectives of sociology indicate that manners are a means for men and women to display their social status, and a means of demarcating, observing, and maintaining the boundaries of social identity and of social class. Social manners are in three categories: (i) manners of hygiene, (ii) manners of courtesy, and (iii) manners of cultural norm, each category accounts for an aspect of the functional role that manners play in a society. The categories of manners are based upon the social outcome of behaviour, rather than upon the personal motivation of the behavior. As a means of social management, the rules of etiquette encompass most aspects of human social interaction; thus, a rule of etiquette reflects an underlying ethical code, and can reflect a person's fashion and social status. (i) Hygiene Manners — are the manners that concern avoiding the transmission of disease, and usually are taught by the parent to the child by way of parental discipline, positive behavioral enforcement of body-fluid continence (toilet training), and the avoidance of and removal of disease vectors that risk the health of children. To that effect, society expects that, by adulthood, the manners for personal hygiene have become a second-nature behavior, the violations of which shall provoke physical and moral disgust. (ii) Courtesy Manners — are the manners of self-control and good-faith behavior, by which a person gives priority to the interests of another person, and priority to the interests of a socio-cultural group, in order to be a trusted member of that group. Courtesy manners maximize the benefits of group-living, by regulating the nature of social interactions; however, the performance of courtesy manners occasionally interferes with the avoidance of communicable disease. Generally, parents teach courtesy manners in the same way they teach hygiene manners, but the child also learns manners directly (by observing the behavior of other people in their social interactions) and by imagined social interactions (through the executive functions of the brain). A child usually learns courtesy manners at an older age than when he or she was toilet trained (taught hygiene manners), because learning the manners of courtesy requires that the child be self-aware and conscious of social position, which then facilitate understanding that violations (accidental or deliberate) of social courtesy will provoke peer disapproval within the social group. (iii) Cultural Norm Manners — are the manners of culture and society by which a person establishes his and her identity and membership in a given socio-cultural group. In observing and abiding the manners of cultural norm, a person demarcates socio-cultural identity and establishes social boundaries, which then identify whom to trust and whom to distrust as 'the other', who is not the self. Cultural norm manners are learnt through the enculturation with and the routinization of ‘the familiar’, and through social exposure to the ‘cultural otherness’ of people identified as foreign to the group. Transgressions and flouting of the manners of cultural norm usually result in the social alienation of the transgressor. The nature of culture-norm manners allows a high level of between-group variability, but the manners usually are common to the people who identify with the given socio-cultural group. In The Civilizing Process (1939), the sociologist Norbert Elias said that manners arose as a product of group living, and persist as a way of maintaining social order. That manners proliferated during the Renaissance in response to the development of the ‘absolute state’ — the progression from small-group living to large-group living characterized by the centralized power of the State. That the rituals and manners associated with the royal court of England during that period were closely bound to a person's social status. That manners demonstrate a person's position within a social network, and that a person's manners are a means of negotiation from that social position.