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Queen Marнa Luisa in Court Dress bacteria are the simplest single cells that buy generic suprax canada, 1800 - 1801 Oil on canvas 210 x 150 cm After the Family of Charles 77^ (cat antibiotic quizzes buy discount suprax on line. From the stance of the models we can relate these works to the group portrait infection smell generic suprax 100mg mastercard, but to render them autonomous Goya introduces slight changes of posture arid pose 6 bacteria purchase suprax online now. In the family portrait the queen shelters her daughter under her right arm while holding in her left the hand of the young Prince Francisco Paula. As noted recently by Mena Marquйs, the spatial sense of the canvas is clearly related to that in the Countess of Chinchуn (cat. It was most likely a gift from Napoleon, who, after reestablishing relations with the Spanish royal house, made her many such gifts of sumptuous gowns designed by the famous Parisian designer Madame Nanette. The elegant dress is made of fine organdy, with elaborate gold and silver trim at the hem. A gray veil covers the dress, like an overskirt, from the corners of which hang charming tassels. The queen also displays the major royal insignia: the sash of the order of Maria Luisa, which she herself created, and the emblem of the Starry Cross. The painting was possibly intended for shipment to Paris, together with its pendant; diplomatic relations with France had been restored after the French Revolution. This impressive equestrian portrait, Napoleon Crossing the Alps (Chвteau de Malmaison), reached Spain in July 1802. The Countess of Chinchуn, 1800 Oil on canvas 226 x 144 cm Museo Nacional del Prado, Madrid, iriv. His choice was by order of the moriarchs, who wanted to forge an alliance between their favorite, allpowerful minister arid the house of Bourbon. The sitter for this painting was born on 26 November 1780 in the Velada palace, because her parents were not permitted to reside at court. She became countess of Chinchуn three years after the painting was completed, when her brother Luis Maria was named cardinal arid yielded his title to her. Goya had known Maria Teresa since she was a child arid had painted her twice during the summers of 1785 and 1784. Invited to Arenas de San Pedro, he carried out the monumental portrait entitled the Family of the Infante Don Luis (cat. The outcome of this reunion was a portrait of astounding simplicity, often considered his quintessential female portrait. Attention focuses on this delicate and timid young woman, who looks to the right, evading eye contact with the observer. To balance the movement of her head the painter angled her legs toward the left, giving her body a slight rhythmic twist. On her little finger she wears a ring with the miniature of a gentleman, assumed to be B I B L I O G R A P H Y: Gudiol 1970,110. Portraits of married couples were routinely based on the conventions of court portraiture, which often featured miniatures of the king on cameos and brooches. Toward the end of June he therefore repaired to the royal residence of Aranjuez to carry out ten portraits of family members. The subjects seem conscious of being painted; they pose speechless and motionless before a smooth wall, as if in a frieze, its axis Queen Maria Luisa. Goya includes himself, discreetly, as well, in an obvious allusion to Las meninas with its self-portrait of Velazquez at his easel. She may be Carlota Joaquina, the firstborn daughter, queen of Portugal, who was not present when the portrait was painted. The Infanta Marнa Luisa Josefina, accompanied by her husband, Luis de Borbуn, is also stylishly dressed, but with less elaborate finery. Thanks to the recent restoration, we can more clearly appreciate the tonal qualities that establish the role of each person within the family hierarchy, singling out the figure of the king, whose head is placed against a light background, and the heads of the queen and the heir apparent, set against a darker one. He applies color with sweeping brushstrokes and repeated splashes, which suggests that the work was to be displayed in one of the great halls of the palace. From a distance the flourishes of color and the abstract shapes converge into the various textures: tulles and silks, shimmering ribbons, sashes, and gems. Goya is generally thought to have intended this painting as a critique of the royal family. The queen stands at the center not because she was rumored to be the real power behind matters of state, but because this would be her place in any European family portrait: women occupied the center, flanked by husband arid children.
What are some things you can imagine that might make it challenging for you to follow through with your commitment to completing the program? Ask the client for ideas about strategies to deal with ambivalence about staying in treatment commonly used antibiotics for sinus infection 200 mg suprax. Be culturally aware as you help the client manage or try to prevent common diffculties infection prevention technologies purchase line suprax. For example antimicrobial 2012 buy suprax with a visa, clients may miss appointments antimicrobial mouth rinses order suprax once a day, arrive late, fail to complete required forms, or remain silent when asked to participate. Any occurrence of such behavior provides an opportunity to discuss the reasons for the behavior and learn from it. Often clients are expressing their ambivalence and are not ready to make a change. Explore the behavior in a nonjudgmental, problem-solving manner that helps you discover whether the behavior was intentional or whether a reasonable explanation for the behavior exists. For example, clients might be late as a sign of "rebelling" against what they think will be a stressful session, or it could simply be that their car broke down. Generally, if you can get clients to voice their frustrations, they will come up with the answers themselves. Asking a question such as "What do you think is getting in the way of being here on time? Respond with refective listening, open questions that evoke change talk, and affrmations. For example, you might ask, "How does being late ft or not ft with your goal of getting the most out of this treatment experience? Missed appointments or not showing up for scheduled activities require a more proactive approach. Increase congruence between intrinsic and extrinsic motivation Exploring with clients their internal and external reasons for entering and staying in treatment can help reduce their chances of early dropout. Self-determination theory proposes that intrinsic (internal) motivation may have a stronger impact on maintaining behavior change than extrinsic (external) motivation, which may be more effective in helping clients initiate behavior change. The analysis also found evidence to suggest that extrinsically focused counseling strategies produced short-term treatment effects, whereas intrinsically focused counseling strategies produced long-term treatment effects. Help clients increase congruence, or agreement, between internal and external motivations. You can explore external motivations clients may view as forced or unwanted and reframe them as positive reasons that align with their internal reasons for staying in treatment to increase congruence. Options for Responding to a Missed Appointment follow-up sessions with clients to reinforce and support maintenance of treatment gains (Miller, Forcehimes, & Zweben, 2011). Create a Coping Plan To help clients move fully into Maintenance, help them stabilize actual change in their substance use behavior. As part of the informed consent process, fnd out from clients which contact methods they prefer, discuss confdentiality and security issues. Selfeffcacy is important for changing substance use behaviors as well as sustaining those changes. There is also evidence that a strong counseling alliance helps clients enhance self-effcacy and increase positive treatment outcomes for alcohol use (Kadden & Litt, 2011). Clients may have high self-effcacy in some situations and low self-effcacy in others. Doing so shows your personal concern and genuine interest in protecting the counseling relationship and enhancing the recovery process. If clients complete their initial treatment goals and end treatment, follow up with them periodically. Identify high-risk situations and coping strategies Another approach to helping clients identify high-risk situations is to use a structured interview that identifes the high-risk situation. Once these situations are identifed, clients explore coping strategies to manage these triggers that have worked in the past and that might work now and in the future. Understanding these triggers helps clients target specifc strategies for coping with these triggers.
The circle graphic on the next page models the key elements for providing culturally responsive care for American Indians and Alaska Natives in behavioral health services antimicrobial cutting boards generic suprax 200mg free shipping. The outermost shaded band symbolizes the importance of cultural bioban 425 antimicrobial buy suprax, environmental bacteria streptococcus generic suprax 100mg with visa, and historical factors that infuence the effectiveness of services across the continuum of care oral antibiotics for acne minocycline buy suprax 100mg low price. Each quadrant of the circle represents an essential ingredient in supporting culturally responsive services for American Indians and Alaska Natives. To your American Indian and Alaska Native clients, you are the embodiment of your message; they expect that you are an expert at what you do. Will you respect their ways of seeing things and their goals, although they may be different from your own viewpoints and your own goals for them? American Indian and Alaska Native clients often do not care what you know until they know that you care. The sky is round, and I have heard that the earth is round like a ball and so are all the stars. Even the seasons form a great circle in their changing and always come back again to where they were. The East is about learning and understanding American Indian and Alaska Native cultures as much as you are able. The East explores historical roots, historical trauma, current native experiences, cultural worldview, beliefs, and values. In the South, you should look at the importance of your culture in your work and consider the roots of your own views, assumptions, values, and practices. Here, you focus on the roles of culture and cultural identity in the providerclient relationship. Continuing to the West, you will learn how your clients might view their own needs for healing and change and their ideas about help-seeking, treatment, healing, recovery, and prevention. This quadrant highlights practice-based approaches and activities informed by science and by the healing traditions of native healers, medicine, and recovery groups. The North also signifes a time of transition- changing things to make them better as you continue your path. Beginning in the East: the Direction of Cultural Knowledge In the circle, East is the direction of preparation, beginnings, and grounding. This section will help you to better understand the American Indian and Alaska Native experience of life, both historically and currently. This section begins with a discussion of Native American history, followed by a discussion of how that history continues to affect contemporary American Indians and Alaska Natives. It then presents some information about American Indians and Alaska Natives today and some challenges that many Native Americans face. This summary of American Indian and Alaska Native history does not do justice to the richness of their past, but it can give you a sense of the centuries-long evolution of their cultures and how the lives of Native Americans have been disrupted by contact with other peoples. The lives of American Indians and Alaska Natives today are, to some extent, the result of their mistreatment at the hands of European (including Russian) settlers. Early colonists would not have survived without the assistance of Native Americans, yet within a relatively brief span of years, those colonists were killing their native hosts to claim land, degrading their environment, exposing them to infectious diseases from which their natural immunity could not protect them, and even enslaving them. The American history you learned in school most likely began in the 17th century and was about European settlers and their descendants. This does not refect the experiences of American Indians and Alaska Many native communities have origin stories. Many origin stories and legends have been passed through oral tradition, but some have been recorded for preservation. Origin stories prescribe how people should be in the world and their responsibilities to the Earth and to each other. However, the Spanish used American Indian forced labor in mines and on ranches in the Southwest, the British forcibly took land for agriculture, and the Russians captured Alaska Natives for work in the fur trade. American Indians and Alaska Natives increasingly resisted European attempts at dominance but found themselves repeatedly defeated in local wars. A department was established to keep track of the treaties signed and the funds disbursed and was later upgraded to a bureau. The Indian Offce became part of the War Department in 1824 and moved to the Department of the Interior in 1849. In 1830, as American settlers pushed westward, Congress passed the Indian Removal Act to force American Indians to relocate west of the Mississippi River.
Syndromes
By seemingly displacing gender regulation onto only transgender people antibiotic injection for uti purchase cheap suprax line, nontransgender bodies and identities appear both naturally gender normative and free from scrutiny antibiotics for uti cause diarrhea cheap suprax 200mg. Yet the difficulty these systems encounter in trying to classify gender-nonconforming people demonstrates how regulatory norms of gender affect all bodies and identities by enforcing categories that are made to seem natural antibiotics for acne permanent cheap suprax 200mg on line. Standards of Care: the Hormonal and Surgical Sex Reassignment of Gender Dysphoric Persons antibiotic 45 order suprax 100mg online. Symbolic violence refers to the almost unconscious, internalized modes of cultural of social domination (Bourdieu 1991). Heteronormativity refers to a system in which sexual conduct and kinship relations are organized in such a way that a specific form of heterosexuality becomes the culturally accepted ``natural' order. Thus biological sex, sexuality, gender identity and expression and normative gender roles are aligned in such a way that a dominant view on sexual and gender relations, identities, and expressions is produced. The forms of resistance to the effects of heteronormativity can likewise be located on a sliding scale of subversion. The forms of subversion range from struggles for sexual rights (political struggles for legal reform and social policies) to material (economic) resistance and to symbolic forms of subversion. Symbolic subversion extends from self-defeating strategies, via various forms of adaptation, to more or less public forms of rebellion. Just as cultural and religious norms determine the particular construct of heteronormativity in a given society, they also shape the salience of particular types of resistance and make certain forms of subversion intelligible. Subversions may be divided into manifest rebellions and symbolic forms of subversion; the latter range from self-defeating yet defiant actions of (self) destruction to ostensible adaptations to the current heteronormative model. Open, physical, and visible struggles include outright rejection of the model and the claims of sexual agency and citizenship. In situations where transgender people are stigmatized, lonely, and legally, economically, and psychologically vulnerable, searches for economic stability, social respect, friendship, and/or sexual partners constitute forms of symbolic subversion of the dominant gender order. Even if they ostensibly or publicly accept its hegemony, their very actions and search for accommodation within the system reveal subversion, or what James C. Scott (1990: 137) referred to as the ``hidden transcripts, the disguised ideological resistance' to the dominant order. Symbolic subversion can be seen as a continuum, its form ranging from outright resistance to (partial) compliance and even to defiant defeat. In the case of a double suicide of a lesbian couple, when they publicly go to their death together, usually because they are denied the possibility of staying together, the ultimate unmasking of heteronormativity is acted out. The myth of the ``harmonious patriarchal family' is uncovered for what it means to those who are unable to live by its norms: a cruel power ploy that may end in death for those who experience this form of ``happiness' as a travesty of the bliss they had found for themselves. Some transgender people may perform their masculinity or femininity so convincingly that they are seen to be ``normal' men or women, which is often also how they prefer to see themselves. Others are more likely to be perceived as rupturing the sex-gender nexus and subverting heteronormative norms, even though they may embrace certain aspects of them. The subversion of heteronormativity covers a wide range from open forms of defiance and rebellion to more covert methods, rooted in daily practices and more or less subconscious strategies for survival. A certain amount of defiance is needed to survive -socially, economically, emotionally, and even physically. Subversion should be seen as a continuum of practices and motivations-from visible, physical forms of resistance to more invisible, symbolic forms. Tatume addresses my location on Cayuga Nation Territory, one of the Six Nations of the Haudenosaunee, as central to what it means to me to be a diaspora Boricua queer, trans-/gender-nonconforming in this queer decolonial time and Indigenous place (Halberstam 2005). The intersections of diaspora and decolonization are what I attempt to trans - through a juxtaposing of the vocabulary of growing tatume and the challenges of definition it poses within a binary view of growing seasons and the concepts of immature (summer squash) and mature (winter squash). One of the earliest references to squash, in English, that I could locate is attributed to R. Squash is one of ``The Three Sisters' (squash, corn, and beans) planted together by the Haudenosaunee. The practice of interplanting, for example, the Three Sisters is a fundamental indigenous growing practice. To plant only one crop, to genetically engineer seeds to grow the sweetest vegetable, to create a tomato that can be picked green and shipped thousands of miles, is the continued imperialism of the fifteenth century; we are not postcolonial. Genetic modification is sold through the ideology of feeding the world; saving the hungry. But in fact, indigenous cultural property is stolen through the process of patenting. Traditional Ecoloґ gical Knowledge (Salmon 2012: 82) is patented through a process of biocolonialism (Howard 2001).
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