1. I need THREE separate small reflection paper that answer the questions in the attached documents.


1. I need THREE separate small reflection paper that answer the questions in the attached documents. (check 7.23.2019)2. The word limit of each paper is 150-200 words. 3. Please try to answer all the questions but in a small essay form. 4. I’ll provide a document that might be useful, but feel free to make up the answer. (check project 2)


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Journal 1
What do you think about your peers’ responses to revision? How is your

sense of the goals, purposes, and benefits of revision similar and/or different from your
peers’? Why is this significant?
Be sure to be as detailed and thorough as possible, and use examples to help explain
your response. Be sure to read over your response to be sure it says what you want it to
Journal 2
PART II: Writer’s Journal # 18 Proofing, Formatting, and Producing

What consequences might arise if different readers and writers think of proofing,
formatting, and producing final pieces of writing differently? What kind of problems or opportunities
might arise?
Journal 3
In this Writer’s Journal, you will have the opportunity to reflect on the process of
completing your second major writing project for English 101. To help you in this
reflection, please respond to the following questions:

What did you find most unexpected or surprising about the process of
composing Writing Project #2 compared to your process of composing Writing Project
#1? Why do you think this was unexpected or surprising?

What did you find most challenging, confusing, or frustrating about the
process of composing Writing Project #2? How did the assignment itself contribute to
these challenges, confusions, or frustrations?

Now that you have worked through two major projects, what—for
you—seems to be the most critical or important part of the writing process and why?

After you completed Writing Project #1, you were asked the following
question: “If you were invited to teach someone else something about writing tomorrow,
what would it be and why?” If you were to answer that question now, would your
response be the same? Why or why not?

Why do you think the WPA Outcomes (under “Processes”) and this
course seem to value reflection and reflective writing? After all, we continue to ask you
to reflect on the writing you do. Do you think reflection is a task that is separate from
writing, or do you think that reflection is an essential part of writing?
Be sure to be as detailed and thorough as possible, and use examples to help explain
your response. Be sure to read over your response to be sure it says what you want it to
Ethnographic Studies of Chinese Culture
Course’s Name
Student’s Name
Professor’s Name
Due Date
Ethnographic Studies of Chinese Culture
In order to conduct many valuable ethnographic studies among Chinese culture,
we have indeed undergone a long narrative story. The method we used to conduct our
research is to obtain information and knowledge of Chinese culture from various,
constructed, and holistic point of view, a technique steady with social constructionism
required. A couple of scientists have called attention to that methodological work inserted
in the social constructionist worldview. Ethnographic studies, in this manner, will be
applied in this exploration. Consolidating the ethnographic study and social
constructionist demand includes both of the ethnographic interviews and composing the
text (Fetterman, 2005). The ethnographic study concentrates on how Chinese families
build their importance of the world through social collaboration inside the family and
with the researchers. Composing the ethnographic content enables the scientist to have a
detailed explanation of how Chinese families express and have their social systems of
importance reflected when living in a nation not similar to their homeland in Southeast
The first step was that Chinese families were able to receive their consent letters
after these families said that they were happy to take part in the ethnographic researches.
The family was met by the ethnographer with a group of partners seeing behind the oneway mirror. The next step was that we took a statistical sample data for ethnographic
studies on Chinese culture which included all of the followings. There were slightly more
than 300 adults not including single ones, and there were more than 70 couples in total.
Eleven of the couples (15.71%) had either staying at home or a spouse who could be an
instructor with another spouse working in the United States universities. For nine couples
(12.86%), either the wife, husband or both could be used. For thirty-four of the couples
(48.57%), the spouse was learning at the college. For the remaining couples (22.86%),
the husband was not graduated and the wife could work off-campus. There were more
than 20 couples (roughly 29%) where the two life partners were undergraduates.
After the above ethnographic studies among Chinese culture, we have ended up
with the following results of our close and detailed observations and field notes. Since the
greater part of the past writing about Chinese culture is relied upon sociological and
anthropological research in the local nation, the aim of the information investigation in
the ethnographic study was not to complete a scrutinize with respect to how the outcomes
are comparable or not quite the same as past research (Kottak, 2005). Or maybe the
reason for the Chinese people to exist was to introduce the development of importance
for Chinese families living in different culture such as the US.
There are several important subjects emerged from the second-level domains
within Chinese culture, and they were the effect on the identity of Chinese, the benefits of
remaining in a different culture and adapting methodologies. The sources experienced
hardship living in a different culture, for example, estrangement from Americans,
shrinkage of family and social encouraging group of people, spouse as disappointed
nurturer, social trouble, and contrasts in social qualities. As they depicted their general
encounters here, they understood there were favourable circumstances of living in
different culture such as the US. The pros consist of improving family qualities, more
straightforward relational framework, and better instructive favourable circumstances for
their kids. Another eminent subject from the ethnographic study is the adapting
procedures for the Chinese culture. The second level spaces consist of support of social
legacy, modifying an informal organization, examination standardization, keeping up a
long separation family relationship, and assignment specialization by husbands or wives.
The experiences for Chinese-American families living in different culture were
confounded and rich.
Besides, we have found many interesting results of our interview on more than
300 samples of Chinese culture for the objective to obtain ethnographic study on those
people. In fact, throughout the interviews, I have figured out that China is accounted for
the greatest population of an estimate of 1123 million people out of any country on the
planet. All things considered, the Chinese population develops to around 14 million
additional individuals annually, and it marks a rate of growth equivalent to the number of
human beings in Australia. This is certainly due to the fact that there was a deep decline
in the rate of death and a fast rate of birth, which demonstrate that Chinese families are
taking in a greater number of people than they are losing them. A great part of the general
population is youthful, exhibiting that without a useful answer for population control, the
majority of Chinese will just continue to skyrocket. Other than that, Chinese individuals
are living longer because of the advances in prescription, innovation, and living
conditions. To deal with the imbalance from the Chinese population, they had presented
the policy which allows only one child per Chinese family, as this “one-child family”
policy took place during the Han dynasty in 1979, which was great historical importance
in Chinese culture. Every Chinese married couple is asked to have just no more than two
children, and the rewards for that could be introduced to families that abided by this
attempt, provided that they used various techniques for birth control and advice for the
family plan which further help resolving the population issue.
According to our observations, field notes and interview materials, we could
come up with the following reflections and insights on the Chinese culture. First of all,
our reflections from this ethnographic study just somewhat strengthen past studies on
issues Chinese families experience living in their culture. For instance, despite the fact
that their informal organization was about to shrink, and had less intercession from more
distant family or companions, their relational and interpersonal framework was
considerably less convoluted in different culture such as the US than back home in Asia.
They turned out to be increasingly free and more grounded in confronting life in the US.
Moreover, although they saw themselves less certainly because of the acclimation to
another nation, they could likewise be aware that there could be self-improvement later.
One weakness of our ethnographic studies is the little sample size of Chinese families;
therefore, generalizability could be limited. Additionally, because of the enormous
magnitude of the statistical data for Chinese culture, just particular areas of the original
copies could be translated to English as it was done by the research associate.
Eventually, we have come up with certain insights that the attempts of Chinese
families to minimize the expansion of population are well-considered and pleasing to the
individuals who maintain them. In any case, there will be no absolute method to control
the population without broad migration to low-populated zones or an extreme
demonstration like a mass massacre. This goes more distant than just China, however for
all countries who could have been struggling with the increase in population.
The material could support and frame our insight based on the desired
ethnographic studies among the Chinese as a few Chinese families revealed that they
discovered some new information just by educating the ethnographer related to the
biographies or stories of their family. As they discussed their accounts of living in this
nation, they understood something that they had not understood. For instance, while they
probably would not do well as far as melting into the American culture, the Chinese
understood that they became stronger after experiencing the battle in a different culture
such as the US. Ethnographic studies on Chinese identity or culture gave a chance for
them to see the mind-blowing multiplicities within their lives. Extra research on Chinese
culture could further investigate how ethnographic results may help family advisors in
working with Chinese families in making meaningful and significant narratives.
It also suggests about the role of specific beliefs in Chinese culture and practices
in defining the Chinese community as the depictions of the Chinese changed from a
standard culture of the US is based on the grounds that we are an individualistic nation
while the Chinese culture valued family over the rights of any individual. In fact, an
elective worldview has been proposed to work with Chinese culture throughout the
ethnographic researches (Clifford and George, 1986). Information and statistical data
received from the ethnographic analysis were specifically used to plan conversational
inquiries as the grounded experiences recorded by Chinese families in living in different
cultures such as the US and the recommended restorative inquiries to work with Chinese
families require further investigation. As a matter of fact, the community of Chinese
families can be able to define itself according to the comparison between its culture and a
mainstream culture such as America. Within the Chinese culture, children and little girls
are seen in an unexpected way. The young men are seen as the family’s investment since
they will end up being the future providers of their families. On the contrary, the females
are viewed as the family’s burden since they should turn out to be a part of their
significance in other’s family. However, it is generally not the case in the US as we are
not restricted to a specific number of kids we can have, and we likewise do not assign any
worth on them.
Last but not least, several (from 2 to 3) multimodal elements such as photographs
that show Chinese activities based on the ethnographic studies on Chinese culture that we
have conducted are included below. The first picture shows the festival celebrated in the
first day of Chinese New Year where every person in Chinese families believes that a
smooth coming year will follow as Chinese culture make its people pray for good fortune,
and it is the only time in a year when Chinese people participate in their most activities.
The celebration of Chinese New Year originated from the belief among Chinese culture
that there are yin and yang, which means that there is always an equal but opposite
reaction per action. The picture of the celebration of Chinese New Year is taken from
Compton’s Living Encyclopedia (2014), and it is shown below:
Secondly, the next picture shows the density of Chinese people living in different
culture such as the US in 2000, and the picture was taken from the Census Bureau (2019).
The picture implies that Chinese families are highly adaptive in the US culture, as
consistent with our findings in the previous ethnographic studies on Chinese identity and
culture, and the picture for that is shown below:
Census Bureau (2019). Accessing Census Data in 2019: The Transition to
data.census.gov”. www.census.gov. Retrieved July 11, 2019.
Clifford, J. and George, E. M. (1986). Writing Culture: The Poetics and Politics of
Ethnography. Berkeley: University of California Press.
Compton’s Living Encyclopedia (2014). Chinese Cultural Studies: Ethnography of China:
Brief Guide. N.p., n.d. Web.
Fetterman, D. (2009) Ethnography: Step by Step, Third Edition, Thousand Oaks CA,
Kottak, C. P. (2005). Window on Humanity: A Concise Introduction to General
Anthropology, pages 2–3, 16-17, 34-44. McGraw Hill, New York.

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