Neanderthal Burials at Shanidar Cave

The site of Shanidar Cave is located adjacent to the modern village of Zawi Chemi Shanidar in northern Kurdish Iraq, on the Zab River in the Zagros Mountains, one of the major tributaries of the Tigris River. Between 1953 and 1960, the skeletal remains of nine Neanderthals were recovered from the cave, making it one of the most important Neanderthal sites in western Asia at the time. Shanidar Cave Chronology Shanidar cave itself measures about 13,000 square feet (1,200 square meters) in area, or 75x75 ft (53x53 m) square. The mouth of the cave today measures about 82 ft (25 m) wide and about 26 ft (8 m) tall. The site deposits are about 46 ft (14 m) thick, which excavator Ralph Solecki divided into four major cultural layers, each separated by what Soleckis team recognized as discrete discontinuities. Layer A: Neolithic to ModernLayer B: Mesolithic to Pre-Pottery NeolithicLayer C: Upper Paleolithic or BaradostianLayer D: Middle Paleolithic or Mousterian Neanderthal Burials at Shanidar The lowest, oldest, and most substantial levels at Shanidar are the Mousterian levels, which represent a period of time when Neanderthals lived there about 50,000 years ago. Within these deposits were discovered nine human interments, at least some of which were deliberate burials. All nine of the burials at Shanidar were found beneath a cave rockfall, but the excavators were absolutely certain that at least some of the burials were purposeful. During the 1960s, that was a shocking statement to make, because Neanderthals were not considered humans, certainly not thought to be capable of caring for their dead. Considerably more evidence for Middle Paleolithic burials has since been recovered in other caves sites—at Qafzeh, Amud, and Kebara (all in Israel), Saint-Cesaire (France), and Dederiyeh (Syria) caves. Shanidar Burials Some of the skeletons from Shanidar exhibit evidence for interpersonal violence among Pleistocene hunters and gatherers, a level of violence also attested at El Sidrà ³n in Spain. Shanidar 3, a well-preserved adult male skeleton, had a partially healed injury to a rib. This injury is believed to have been caused by sharp force trauma from a stone point or blade. This is one of only a few known examples of Neanderthal traumatic injury from a stone tool—others include St. Cesaire in France and Skhul Cave in Israel. Experimental archaeology investigations by American archaeologist Steven Churchill and colleagues suggest that this injury resulted from being shot by a long-range projectile weapon. The skeleton known as Shanidar 1 was an older adult male, who survived a crushing fracture to his left eye socket, and the loss of his right forearm and hand. Archaeologists Erik Trinkaus and Sebastien Villotte believe this individual was also deaf, based on the presence of bony growths in his ears. Not only do these skeletons exhibit interpersonal evidence, they also indicate that Neanderthals cared for individuals who had been handicapped. Dietary Evidence Shanidar was the focus of early floral analytical studies, which presented what became a controversial interpretation. Soil samples taken from sediments near the burials contained an abundance of pollen from several kinds of flowers, including the modern herbal remedy ephedra. The pollen abundance was interpreted by Solecki and fellow researcher Arlette Leroi-Gourhan as evidence that flowers were buried with the bodies. However, there is some  debate about the source of the pollen, with some evidence that the plant remains may have been brought into the site by burrowing rodents, rather than placed there as flowers by grieving relatives. Recent studies by palynologists  Marta Fiacconi and Chris Hunt  also suggest that the pollen found in the cave is not dissimilar to pollen found outside of the cave. Microscopic studies of the calculus deposits—also known as tartar—on teeth from the Neanderthals at Shanidar found plant remains of several starchy foods that made up the inhabitants diet. Those plants included grass seeds, dates, tubers, and legumes. Some evidence suggests that at least some of the consumed plants had been cooked, and preserved starch grains from wild barley were also found on the faces of some of the Mousterian tools in the cave as well. Archaeology History The original excavations were conducted in the cave during the 1950s directed by American archaeologist Ralph S. Solecki. Later investigations of the site and on the artifacts and soil samples recovered from the site have been conducted by Trinkaus among others. Locally, Shanidar was until recently inhabited by Kurdish shepherds, but now it is managed by the local antiquities service and has become a popular Kurdish tourist destination. Sources Churchill, Steven E., et al. Shanidar 3 Neandertal Rib Puncture Wound and Paleolithic Weaponry. Journal of Human Evolution 57.2 (2009): 163-78. Print.Cowgill, Libby W., Erik Trinkaus, and Melinda A. Zeder. Shanidar 10: A Middle Paleolithic Immature Distal Lower Limb from Shanidar Cave, Iraqi Kurdistan. Journal of Human Evolution 53.2 (2007): 213-23. Print.Fiacconi, Marta, and Chris O. Hunt. Pollen Taphonomy at Shanidar Cave (Kurdish Iraq): An Initial Evaluation. Review of Palaeobotany and Palynology 223 (2015): 87-93. Print.Henry, Amanda G., Alison S. Brooks, and Dolores R. Piperno. Microfossils in Calculus Demonstrate Consumption of Plants and Cooked Foods in Neanderthal Diets (Shanidar III, Iraq; Spy I and II, Belgium). Proceedings of the National Academy of Sciences 108.2 (2011): 486-91. Print.Nadel, Dani, et al. Earliest Floral Grave Lining from 13,700–11,700-Y-Old Natufian Burials at Raqefet Cave, Mt. Carmel, Israel. Proceedings of the National Academy of Sciences 110.29 (2013): 11774-78. Print.Trinkaus, Erik, and Sà ©bastien Villotte. External Auditory Exostoses and Hearing Loss in the Shanidar 1 Neandertal. PLoS One 12.10 (2017): e0186684. Print.

Gender Stereotypes And Gender Discrimination Essay

Hussain, Naz, Khan, Daraz, and Khan (2015) conduct in depth interviews from July 2015 to September 2015 on 24 interviewees from public-sector Universities in the Malakand Divison in the Khyber Pakhtunkhwa province of North Western Pakistan and they determine that gender stereotyping is not a production of biological characteristics, but rather an aspect of culture and socialization through forms of social relationships, social institutions in the society, and social interaction among peers. Males in society are stereotyped to link the family to the rest of the world, while females take care of domestic work (Hussain et al.). It is found throughout the article that family is the most prominent social relationship that contributes to an individual’s view on gender stereotypes. Also, social institutions, such as school and workplace, teach gender norms and roles for men and women that individuals have to conform to in order to be accepted into their society (Hussain et al.). The authors also note that members of a society unwillingly conform to gender norms and roles due to social learning from social interactions among peers in a society. Masculine stereotypes in societies are identified as competitive, aggressive, and independent, while feminine stereotypes regard women as caring, emotionally expressive, effective in interpersonal relationships, child friendly, sensitive and empathetic, and above all submissive (Hussain et al.). For example,Show MoreRelatedGender Discrimination At Work : Connecting Gender Stereotypes, Institutional Policies, And Gender Composition Of Workplace2447 Words   |  10 PagesBobbitt-Zeher, D. (2011). Gender Discrimination at Work: Connecting Gender Stereotypes, Institutional Policies, and Gender Composition of Workplace. Gender Society, 25(6), 764-786. Men and women experience working life quite differently. Wage disparities, occupational sex segregation, and gender differences in authority, for example, are common. 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Psychology for Philosophical Spiritual Ideas- myassignmenthelp.com

Question: Discuss about thePsychology for Philosophical Spiritual Ideas. Answer: On Being Human Philosophical-spiritual ideas This topic is looking at the comparison and contrasting of the cultivation of the Confucian ren and the Daoist wuwei in the East Asia religions in relation to the rapport family aspect. Rapport is the interaction between humans and their respective environment. Here we shall see how different peoples environment aspects were viewed at different times bearing in mind the cultural, natural and spiritual aspects of interactions. We shall look at how ideas and the changing notions of rapport affected both China and Japan under two types of historical pressures that are inner and outer pressures. Inner pressure is tensions within ideas that need clarification, application and elaboration to be taken into account. Outer pressures on the other hand are challenges faced when dealing with foreign ways of doing things and thinking. Different people of East Asia that is China, Japan and India viewed being human in different aspects of beliefs and practices. Comparison and contrasting of the cultivation of the Confucian ren and the Daoist wuwei When the Indias Buddhist traditions arrived in China through central Asia during the Common Era, there were major impacts that were felt in China (deBarry 2). The previous classic Daoist and Confucian traditions that were practiced in China developed new and elaborate institutions, practices and teachings once they got centuries interactions with Buddhists. Before the introduction of Buddhas teachings, the former Confucians and Daoists teachings understood themselves as members of a family (ja) instead of a member of a religion (jao). However, as the families grew, their previous traditions became more complex and new terms came up to define them. The Daoists (Daojia (DAH-oh-jee-AH)) family became interested in the idea of becoming immortal and saw Laozi as a celestial being that would make that possible while the Confucians became interested in Kongzi as a revered ancestor and perfect sage. These two different ideologies of the meaning of being human brought about tension in the two families. The Buddhists built monasteries and the Daoist rituals and ethics were greatly influenced by Indias Buddhist traditions than the Confucians. The Buddhist ethics and meditation also greatly influenced the Confucians conceptions of how they can achieve various stages of sagehood as this was what they were interested in practicing. Many elaborate institutions were developed by both Confucians and Daoists even though both practiced different beliefs. The Daoists concentrated in building institualized religion and the Confucians retained their ties with educational institutions. During the Sui and Tang dynasties (589-906 C.E)Daoist and Buddhist traditions had heavy influence on both philosophical and political realms while the Confucians were mainly involved with educational institutions (Daojiao (DAH-oh-jee-AAH-oh)) dedicated in preparation of young men into access to government positions (Hinton 12). Therefore it is true to say that the entry of Buddhism into Chinese greatly influenced Chinese traditions and institutions and this brought about notable changes in both the earlier Confucians and Daoists teachings and traditions. Transformation of Japanese identity The Chinese civilization brought a major impact to Japan during the eighth century C.E. where the Chinese Buddhist and the neo-Confucian traditions took hold of Shinto Japan. The Japanese aggressively adopted the Chinese architecture, writing, fine arts, government policies, philosophy, rituals, social ethics and meditation styles (deBarry 5). Neo-Confucian also greatly influenced the Japanese social attitude such as emphasis on education, reverence for ancestors and the Five Moral relations. Entry of Buddhism into Japan also affected the religious life in relation to monastic institutions, view on human salvation and the meditation styles. The Daoism sparsely impacted Japan in concepts of Japanese popular life in relation to divination and a schedule of good-and bad-luck days (Hendrischke 4). Japanese notion of what is meant to be human was majorly influenced by appreciation of the natural world which was enlivened by Kami of the sun (Amaterasu (AH-mah-tehr-AAH-soo)). The Japanese c reated a rapport with the natural world and even with the entry of the Chinese culture; the Japanese maintained their worldview that was free of Confucian foreign influence. The Japanese chose to maintain their traditional mindset as well as filter the foreign concepts that they wanted from those they did not want through the help of a literary movement developed during the Japans Tokugawa dynasty (1603-1867). The Japanese notion on what it means to be human is related to continuity of human beings and their rapport to nature brought about by Kami. Even with the entry of Neo-Confucian values and cultures into Japan, the Japanese came up with a movement that was meant to purify Shinto of its Chinese cultural accretions. The worship of objects of nature such as the sun, moon, wells, rocks, trees, streams among others continued into the modern Japanese (Wheeler 7). Conclusion Throughout history, different aspects of the environment where human being live have greatly influenced human beliefs and cultures. The idea of what is meant to be human can be viewed reflectively as an insider so as to gain more in-depth knowledge on the three different regions that are Japan, India and China. Most traditions focus on the cultural, spiritual and natural world of human rapport and the three traditions have their own understanding of the connections. For example, the Confucians understand and emphasize rapport between humans as shown through the five moral relations in terms of civilization. The classical Daoism understands and emphasizes rapport between humans and nature as a spontaneous action-less action (wuwei) as a perfect expression of humanity. On the other hand the Traditional Shintoists of Japan understands and emphasizes the rapport among humans, society, nature and the kami. Over time, each of these three East Asian rapport traditions, the notion of what it means to be human is evolved in different concepts. Many questions on what is to be believed in were debated upon severally and even so all the members of each tradition found the need to return back to their roots from time to time. As an insider I believe that both three approaches from the three different traditions are right that is Kongzi emphases on culture, Laozi emphasize on nature and Kobayashi Issa belief of a link between humans and nature. Work cited deBary, W.T., Bloom, I. (Compilers). Sources of Chinese tradition(Vol. 1, 2nded.). New York: Columbia University Press. (2007). deBary, W.T., Lufrano, R. (Compilers). Sources of Chinese tradition from 1600 through the twentieth century(2nded., Vol. 2). New York: Columbia University Press. (2009). deBary, W.T., et al. (Compilers). Sources of Japanese tradition(Vol. 2, 2nded.). New York: Columbia University Press. (2015). deBary, W.T., et al. (Compilers). Sources of Japanese tradition: Earliest times to 1600(2nded., Vol. 1). New York: Columbia University Press. (2011). Hendrischke, B. The scripture on great peace: The Taiping jing and the beginnings of Daoism.Berkeley, CA: University of California Press. (2006). Hinton, D. (Trans.). The analectsConfucius.Washington, DC, Counterpoint. (2008). Wheeler, P. The sacred scriptures of the Japanese.Westport, CT: Greenwood Press. (2013). Xinzhong, Y. An introduction to Confucianism.Cambridge, England: Cambridge University Press. (2010).

The Women Characters Of Antigone Essays - Operas, Antigone

The Women Characters Of Antigone Antigone by Sophocles is one of the most distinguished pieces of theatrical work that reflects upon Greek mythology and culture. Antigone has several themes and circumstantial settings that can be indirectly referred or related to in modern society. Sophocles uses various and strategically placed characters to present his play as well as his themes. The play mainly revolves around Antigone who acts alongside her elder sister, Ismene. Both are daughters of Oedipus and Jocasta who are in the context of the play deceased. This essay will analyze these two characters alongside one other female minor character, Eurydice who contributes significantly to the development and success of the play. From the start of the play, the audience is given a vague idea of both Antigone's and Ismene's characters. Both sisters have suffered the anguish of having lost their brothers, Eteocles and Polyneices. It is at the beginning of the play that we see Antigone's braveness. She notifies Ismene of her intentions to bury Polyneices despite the fact that such an act is punishable by death, for Creon considers Polyneices to be a traitor and that by not having his body buried, Polyneices suffers a posthumous punishment. She makes this declaration while being fully aware of the penalties involved and this brings to light several other things about her character. The audience is able to see that she is confident in her actions and will justify anything that she does. Meanwhile Ismene can be viewed as being afraid and uneager to agree to an action. She confronts her sister's statements by saying, ? But think of the danger ! Think what Creon will do ! ? (34, Prologue).This statement by Ismene cre ate a vague feeling in the audience that Ismene is a pessimist. This view is further reinforced when she says, ? And do what he has forbidden ! We are women / We cannot fight with men, Antigone ! ? (46-47, Prologue). Hence Ismene is seen seeking a way out by giving excuses that are in a sense linked to negative stereotypes and this makes a reflection of her pessimistic nature. Antigone's actions at the beginning of the play reflect her impulsivness and rash manner in handling situations. Rather than try to confront Creon regarding the burial of her brother she goes ahead to bury him. Her impulsive manner is also seen when she doubts Ismene's promise that she will not divulge any information to anybody else regarding Antigone's plans to bury her brother. She does this despite the reasonable consideration that Ismene is her only sister and family member left. Her actions at this point also reflect on her indifference in carrying out actions that reflect on others. She does not seem to care about the fact that burying her brother may have unfavorable consequences on Ismene who would lose her sister and at the same time be in a dilemma. Ismene would have to risk telling the authorities and get her sister prosecuted so as to be a true patriot and to save her own life or keep mum and be prosecuted for aiding and abetting an offense alongside her sister whom she will eventually loose, regardless of what she decides to do . This scenario presents a strong argument that Ismene is considerate and rational as she eventually decides to keep Antigone's plans secret and continues to do so even when Antigone attacks her. She responds by saying, ? But a loyal friend indeed to those who love.? (85, Prologue). This demonstrates Ismene's passive and unvengeful nature. Antigone bears responsibility well and can therefore be seen to be responsible. When brought before Creon, she admits her actions in burying Polyneices without much ado, she audaciously confesses, ? I do. I deny nothing ? (52, ODE I, Scene II). She goes ahead and justifies her action, and calmly makes it clear that she is not afraid of the punishment due to be imposed on her.. In contrast Ismene bears a sense of responsibility just like her sister. When brought before Creon, she admits her role in Antigone's ?crime' without hesitation, she says, ? Yes, if she will let me say so. I am guilty. ? This and the ensuing

Zero Tolerance Policy Go to Far essays

Zero Tolerance Policy Go to Far essays DOES THE ZERO TOLERANCE POLICY GO TO FAR? Does the Zero Tolerance Policy go to far? According to Websters Dictionary, the definition of zero is naught: none; the defintion of tolerance is patience. The meaning of Zero Tolerance infact means both. Zero Tolerance in the school system means that teachers, administrators and school officials are to have no leniency towards any wrong behavior and must take drastic action to stop it immediately. A public shaken with images of children killing children in school hallways may be applauding a new emphasis on stricter punishment of students who even hint at violent behavior, but when zero tolerance becomes zero options, it has gone way to far. The tendency to go to far is a predictable reaction from school officials tring to cope with a chain of recent school shootings. I believe that the schools now take everything a child does since the shootings, way to seriously. THese zero tolerance policies tend to be so inflexible that it tends to be an overreaction. THere is no room for discretion for one child and not the next, one punishment for all even if that is the differance between an innocent child playing a game and a violent child with a real problem and an intent to cause harm to others. A 6 yr old boy in Colorado Springs, COlorado learned the hard way about zero tolerance. The year was 1997 and police and ambulance were called to the elementary school because the first grader gave a lemon drop to another student and a teacher thought it was a drug since she didn't recognize it. The boy was suspended for half a day because it was considered a drug since it was only sold in health food stores. The action taken was drastic for kids sharing candy, isn't it what our mom's tell us to do and the poor kids was suspended for it. Three children were caught playing withwater guns and the result was that these three boys faced expulsion hear...

Biography of Architect Richard Rogers, Designer of 3 WTC

Biography of Architect Richard Rogers, Designer of 3 WTC British architect Richard Rogers (born July 23, 1933) has designed some of the most important buildings of the modern era. Beginning with the Parisian Centre Pompidou, his building designs have been characterized as being inside out, with facades that look more like working mechanical rooms. In 2007 he received architectures highest honor and became a Pritzker Architecture Prize Laureate. He was knighted by Queen Elizabeth II, becoming Lord Rogers of Riverside, but in the U.S. Rogers is best known for rebuilding Lower Manhattan after 9/11/01. His 3 World Trade Center was one of the last towers to be realized. Fast Facts: Richard Rogers Occupation: British ArchitectBorn: July 23, 1933 in Florence, ItalyEducation: Yale UniversityKey Accomplishments: Centre Pompidou with Renzo Piano; Three World Trade Center in Lower Manhattan; 2007 Pritzker Architecture Prize Early Life Born in Florence, Italy to an English father and Italian mother, Richard Rogers was raised and educated in Britain. His father studied medicine and hoped that Richard would pursue a career in dentistry. Richards mother was interested in modern design and encouraged her sons interest in the visual arts. A cousin, Ernesto Rogers, was one of Italys prominent architects. In his Prizker acceptance speech, Rogers noted that it was Florence where my parents instilled in my brother Peter and me a love of beauty, a sense of order, and the importance of civic responsibility. As war broke out in Europe, the Rogers family moved back to England in 1938 where young Richard attended public schools. He was dyslexic and did not do well. Rogers had a run-in with the law, entered the National Service, became inspired by the work of his relative, Ernesto Rogers, and ultimately decided to enter Londons Architectural Association school. Later he moved to the U.S. to pursue a masters degree in architecture at Yale University on a Fulbright Scholarship. There he developed relationships that would last a lifetime. Partnerships After Yale, Rogers worked for Skidmore, Owings Merrill (SOM) in the U.S. When he finally returned to England, he formed Team 4 architectural practice with Norman Foster, Fosters wife Wendy Cheeseman, and Rogers wife Su Brumwell. By 1967, the couples had split to form their own firms. In 1971 Rogers entered a partnership with the Italian architect Renzo Piano. Although the partnership dissolved in 1978, both architects became world famous with their work in Paris France - the Centre Pompidou, completed in 1977. Rogers and Piano had invented a new type of architecture, where the mechanics of a building were not simply transparent but showcased as part of the facade. It was a different kind of postmodern architecture that many began to call high-tech and inside-out architecture. Exterior of Centre Pompidou. Richard T. Nowitz/Getty Images Rogers chose good partners, although it was Renzo Piano and not Rogers who in 1998 would win the first Pritzker Prize and then Norman Foster won in 1999. Rogers won in 2007, and the Pritzker Jury was still talking about Pompidou, saying it revolutionized museums, transforming what had once been elite monuments into popular places of social and cultural exchange, woven into the heart of the city. After Pompidou, the team split and the Richard Rogers Partnership was established 1978, which eventually became Rogers Stirk Harbour Partners in 2007. Personal Life Rogers married Susan (Su) Brumwell before they both went off to study at Yale University - he studied architecture and she studied town planning. She was the daughter of Marcus Brumwell who headed the Design Research Unit (DRU), a moving force in British design. The couple had three children and divorced in the 1970s, during the work on Centre Pompidou. Shortly after, Rogers married the former Ruth Elias of Woodstock, New York and Providence, Rhode Island. Called Ruthie, Lady Rogers is a well-known chef in Britain. The couple had two children. All of Richard Rogers children are sons. Famous Quote Architecture is too complex to be solved by any one person. Collaboration lies at the heart of all my work. Legacy Like all great architects, Richard Rogers is a collaborator. He partners not only with people but also with new technologies, the environment, and the societies in which we all live. He was an eary champion of energy efficiency and sustainability in a profession that came late to taking responsibility in protecting the environment. His fascination with technology is not merely for artistic effect, cites the Pritzker Jury, but more importantly, it is a clear echo of a buildings program and a means to make architecture more productive for those it serves. Inside Lloyds of London. Sean Batten/Getty Images (cropped) After the success of the Centre Pompidou in the 1970s, Rogers next huge project was the Lloyds of London building completed in 1986. The Pritzker Jury cited it as another landmark of late twentieth century design and that it established Richard Rogers’ reputation as a master not only of the large urban building, but also of his own brand of architectural expressionism. In the 1990s Rogers tried his hand at tensile architecture and created Londons temporary Millennium Dome, which is still being used as the O2 arena center of entertainment in Southeast London. The Rogers Partnership has designed buildings and cities all over the world - from Japan to Spain, Shanghai to Berlin, and Sydney to New York. In the U.S. he was part of the redevelopment of Lower Manhattan after the terrorist attacks of 9/11 - Tower 3 at 175 Greenwich Street is a Rogers design, completed in 2018. Rogers legacy is as the responsible architect, the professional who considers the workplace, the building site, and the world we share. He was the first architect to deliver the prestigious Reitch Lecture in 1995. In Sustainable City: Cities for a Small Planet he lectured the world: Other societies have faced extinction - some, like the Easter Islanders of the Pacific, the Harappa civilization of the Indus Valley, the Teotihuacan in pre-Columbian America, due to ecological disasters of their own making. Historically, societies unable to solve their environmental crises have either migrated or become extinct. The vital difference today is that the scale of our crisis is no longer regional but global: it involves all of humanity and the entire planet. The Leadenhall Building, London, UK. Oli Scarff/Getty Images

Continuity in film making Essay Example | Topics and Well Written Essays - 5000 words

Continuity in film making - Essay Example Continuity is a task for all the production team as it has to be maintained at all levels of the production team. From the script supervisor, film director to the most important touch in postproduction - the editor, continuity is important. By identifying the connections that form continuity among the production team members, it can minimize the number of errors that usually occur in the production of a film. There are too many production team members to describe each and every connection in detail. In this thesis, the focus is on the director and the editor. This will allow us to go through the preproduction process, the postproduction process, and most importantly the understanding and the ability to identify the responsibilities, of each team member at each stage of production. Although not including many of the individual pieces, to get a better understanding of the basic cinematographic process I have included a basic description of the overall process. Visuals are pictures and sequences of motion pictures is a film, which captures the motion or action, so the camera by recording these events, does its job. The person who controls the camera is the cameraman. This person is in charge of moving the camera in predetermined directions which can serve the purpose of achieving the best shot is taken. The director provides the direction, how the camera moves or what should be shown in the frame gate, based on their interpretation of the script of the story, provided by the script writer. After completing the shots and sequences, the editor gathers the footage and compiles them in a way that they match and gives the feel for the entire footage. The editor is also responsible for matching the sequences shot, which gives the illusion of continuity. Justification of the Research To create a motion picture, regardless of expertise of the crew, there is a requirement to achieve continuity. Continuity requires more attention and especially during a large film productio n as it requires script, budget, and equipment. All of these processes have to be combined together to make a film. It is a complex process and can involve a large number of people to work together in a film project. One fact is that, no matter how easy it is to see the movie or a motion picture, it is a much more complicated process especially when it gets to the structure of making it. Historically films have been made by three main countries; Great Britain, France, and the United States. It hasn’t been until the last couple of decades that other countries such as India have joined in the cinema field with successes. Not only have other countries joined in the film making business, but so have amateur filmmakers with low budgets and fresh ideas. The growth of the motion picture making around the world is expanding and most of the developers are young which means the future of filmmaking is bright. The growth of video making is exponential, especially with the advent of Yout ube.com and the fact that at any time in 2012 most people have at least one camera at their house. Many of those individuals would like to tell a story, so to tell a story visually the fact of continuity has to be present. As the visual creation needs to be in the right composition angle and camera movement, all of data collected has to gather to tell a cohesive story. Methodology and Case Study A focused theoretical