Here is a question about this article: The implications are multiple as various research traditions are now[when?] heavily utilizing the lens of identity to examine phenomena.[citation needed] One implication of identity and of identity construction can be seen in occupational settings. This becomes increasing challenging in stigmatized jobs or "dirty work" (Hughes, 1951). Tracy and Trethewey (2005) state that "individuals gravitate toward and turn away from particular jobs depending in part, on the extent to which they validate a "preferred organizational self" (Tracy & Tretheway 2005, p. 169). Some jobs carry different stigmas or acclaims. In her analysis Tracy uses the example of correctional officers trying to shake the stigma of "glorified maids" (Tracy & Tretheway 2005). "The process by which people arrive at justifications of and values for various occupational choices." Among these are workplace satisfaction and overall quality of life (Tracy & Scott 2006, p. 33). People in these types of jobs are forced to find ways in order to create an identity they can live with. "Crafting a positive sense of self at work is more challenging when one's work is considered "dirty" by societal standards" (Tracy & Scott 2006, p. 7). "In other words, doing taint management is not just about allowing the employee to feel good in that job. "If employees must navigate discourses that question the viability of their work, and/ or experience obstacles in managing taint through transforming dirty work into a badge of honor, it is likely they will find blaming the client to be an efficacious route in affirming their identity" (Tracy & Scott 2006, p. 33).
What is the answer to this question: What are people in stigmatized jobs forced to create?
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So... an identity they can live with


Here is a question about this article: Ibn Sina created an extensive corpus of works during what is commonly known as the Islamic Golden Age, in which the translations of Greco-Roman, Persian, and Indian texts were studied extensively. Greco-Roman (Mid- and Neo-Platonic, and Aristotelian) texts translated by the Kindi school were commented, redacted and developed substantially by Islamic intellectuals, who also built upon Persian and Indian mathematical systems, astronomy, algebra, trigonometry and medicine. The Samanid dynasty in the eastern part of Persia, Greater Khorasan and Central Asia as well as the Buyid dynasty in the western part of Persia and Iraq provided a thriving atmosphere for scholarly and cultural development. Under the Samanids, Bukhara rivaled Baghdad as a cultural capital of the Islamic world.
What is the answer to this question: What was the term used to describe the age in which Ibn Sina created a big body of work?
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So... the Islamic Golden Age


Here is a question about this article: Glass-ceramic materials share many properties with both non-crystalline glass and crystalline ceramics. They are formed as a glass, and then partially crystallized by heat treatment. For example, the microstructure of whiteware ceramics frequently contains both amorphous and crystalline phases. Crystalline grains are often embedded within a non-crystalline intergranular phase of grain boundaries. When applied to whiteware ceramics, vitreous means the material has an extremely low permeability to liquids, often but not always water, when determined by a specified test regime.
What is the answer to this question: What materials do glass ceramics have a lot in common with?
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So...
non-crystalline glass and crystalline ceramics