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Students also learn the history of how American journalism developed, the meaning of press freedom in the United States, and the social, political and ethical responsibilities of journalists.

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That absolute control permitted horrible, unthinkable brutality, to be sure, but perpetrating such brutality was neither the point of slavery nor its essential injustice. The master-slave relationship could, and did, exist without brutality, and certainly without sadism and sexual degradation. In Tarantino’s depiction, however, it is not clear that slavery shorn of its extremes of brutality would be objectionable. It does not diminish the historical injustice and horror of slavery to note that it was not the product of sui generis, transcendent Evil but a terminus on a continuum of bound labor that was more norm than exception in the Anglo-American world until well into the eighteenth century, if not later. As legal historian Robert Steinfeld points out, it is not so much slavery, but the emergence of the notion of free labor—as the absolute control of a worker over her person—that is the historical anomaly that needs to be explained. Django Unchained sanitizes the essential injustice of slavery by not problematizing it and by focusing instead on the extremes of brutality and degradation it permitted, to the extent of making some of them up, just as does The Help regarding Jim Crow.

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Major life-cycle events such as birth, coming-of-age, marriage and death; important life-changes such as graduation or retirement - and even far less momentous shifts such as the daily transition from work to play - all require ritual endorsement. The concept of - the rituals marking transition from one status or stage in the life-cycle to another - has long been a staple of the anthropological diet. Rites of passage serve to construct, facilitate and enhance the difficult passage from one social, physical or economic state to the next. Alcohol, in most cultures, is a central element of such rituals.

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Instead, we can make sense of the world using reason, experience and shared values.
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Mary’s Romanian Orthodox Church (Queens, NY)

Drinking-rituals are also used to define, facilitate and enhance far less momentous passages, such as the daily or weekly transitions from home to work and from work to leisure, or even the beginning and completion of a specific task. Mandelbaum (1965) observes that:

We have only one life, it is our responsibility to make it a good life, and to live it well.
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Mary” Romanian Orthodox Cathedral in Cleveland, OH

The liminality of the drinking-place is of social significance even in non-ambivalent, integrated drinking cultures. In Mediterranean societies, although the bar, , birreria or taverna is firmly integrated into mainstream culture, it provides a setting which is qualitatively different from that of the home or the workplace (Wylie, 1974; Rooney, 1991; Gamella, 1995; Cottino, 1995) - and indeed often acts as a halfway house, a transitional, ‘time-out’ stage, easing the passage between these two environments. It is common, in many Mediterranean societies, for men to stop off at the bar or café for a drink both on the way to work in the morning, and on the way home in the evening. The drinking-place provides a symbolic punctuation-mark differentiating one social context from another (Mandelbaum, 1965). In Rooney’s (1991) account of Spanish drinking behaviour, he notes that "in the hospitable orbit of the tavern, one can set aside one’s usual personality and construct another one to share with associates."

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In the Weiner Becken in Austria, is drunk on formal occasions, while is reserved for more intimate, convivial gatherings - the type of drink served defining both the nature of the event and the social relationship between the drinkers. The choice of drink also dictates behaviour, to the extent that the appearance of a bottle of can prompt a switch from the ‘polite’ form of address, to the highly intimate(Thornton, 1987).