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#erect and dismantle scaffolding

scaffoldingtoday01 · 9 months

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scaffoldingtoday · 1 year

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STI is one of the best Scaffolding companies in Houston. We have hight quality of scaffoldings. We provide the best scaffolding rental services, pick up and drop services etc. We also provides the best scaffolding accessories. STI System Scaffold, frame scaffold and shoring equipment. Scaffolding Today Inc has hinged its business on quality.

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renewablescaffolding · 17 days

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scaffoldingtodayinc · 9 months

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vintage-london-images · 1 year

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Temple Bar, a short story of an amazing survivor. Designed by Christopher Wren Temple Bar, one of the gates of London, stood in Fleet Street for just over 200 years until a variety of factors dictated its removal. Firstly, the roadway needed widening to relieve the heavy traffic, and the building of the new Royal Courts of Justice resulted in the decision to remove the somewhat costly and outdated Temple Bar. The Corporation of London however had a strong attachment to the building, and rather than see it cleared away, it was to be taken down brick by brick. So on 2nd January 1878, the first stone was removed and just 11 days later the scaffolding was cleared and the dismantling was complete. Each component part, stone, brick and beams where numbered individually, and stored in a yard for possible re-erecting elsewhere in London at a later date.

Step up Lady Meux, wife of Sir Henry Meux a successful brewer, who in 1887 had heard of the languishing jigsaw puzzle and put in an offer. She was successful in buying the Bar, and had the 400 tons of stones transported on wagons pulled by teams of horses too Hertfordshire. There it was re-erected as the facade of a new gatehouse in the grounds of their mansion house Theobalds Park.

In March 1938 Theobalds Park was sold by Sir Hedworth Meux, to the local County Council, but the Temple Bar Gatehouse was excluded from the sale, and retained by the Meux trustees. But in 1984 it was purchased by the Temple Bar Trust, an organisation created for the preservation of the building from the Meux Trust for the sum of £1.

Coming up to date. In the early 2000's, over a hundred and twenty years since its original removal, the Corporation of London agreed to fund the return of Temple Bar to the City of London. At a cost of just over £3.0m, and also funded with donations from the Temple Bar Trust, it was dismantled and rebuilt at Paternoster Square opposite St. Paul’s Cathedral in the heart of London.

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jonhoel · 1 year

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First Reformed and interpassivity

This last term, I spent a lot of time writing about Paul Schrader's haunting 2017 film First Reformed. In the wake of his new film Master Gardener's impending wide release, I have rewatched it again, in addition to his more recent film, The Card Counter. First Reformed has developed quite the following online in the six years since its initial release, and even some fairly trafficked memes, which really speaks to the breadth of what is so captivating about the film.

This post is thinking through ideas about agency and personal responsibility with regard to climate anxiety, namely an anxiety that attempts to satisfy guilt, through interpassivity, which satiates the individual, but does nothing to benefit any substantive material action to combat climate crisis.

One of the key theoretical throughlines between contemporary neoliberalism and conservative ideology is the prominence of possessive individuality. The environmental journalist Martin Lukacs lays out two principal objectives of neoliberalism as scaffolded by the likes of Reaganomics and Thatcherism: (1) to dismantle barriers to the exercise of unaccountable private power and (2) to erect those private powers to the exercise of any democratic public will. We see this through the nonchalance of a constant reshuffling of privatization laws throughout the last four decades, particularly with regard to the oil sector, but certainly applicable to other forms of energy commerce.

What’s more prescient though to this essay, is how neoliberalism has come to shape the modes and affects of its subjects and their everyday lives:

[Neoliberalism’s] trademark policies of privatization, deregulation, tax cuts and free trade deals, with atmosphere like a sewage dump, has hamstrung our ability, through the instrument of the state, to plan for our collective welfare. […] Studies show that people who have grown up under this era have indeed become more individualistic and consumerist. Steeped in a culture telling us to think of ourselves as consumers instead of citizens, as self-reliant instead of interdependent, is it any wonder we deal with a systemic issue by turning in droves to ineffectual, individual efforts? We are all Thatcher’s children. […] Neoliberalism has taken this internalized self-blame and turbocharged it. It tells you that you should not merely feel guilt and shame if you can’t secure a good job, are deep in debt, and are too stressed or overworked for time with friends. You are now also responsible for bearing the burden of potential ecological collapse.

Lukacs deems it eco-consumerism, but the term we have adopted more recently is green capitalism, a recapitulation of the tragedy of the commons, whereupon we (collectively and individually) overuse resources, but specifically resources that hurt the ecosystem. The important takeaway though, is that while these are unethical individual actions, they pale in comparison to the true threat to the planet, which is imperial militarism. Individual impacts are practically irrelevant; every person and factory on the continent could cease all emissions and the climate war would rage on, because the US military is the primary belligerent. The American military produces high enough greenhouse gases to render the entire globe in continual climate crisis. Individual environmental impact becomes more of a hyperbolic categorical imperative than an ontological urgency.

Schrader’s film First Reformed, contemplates environmental responsibility through its narrative about the life of an Upstate New York Protestant minister named Ernst Toller (Ethan Hawke), who struggles with staying devout amidst a cancer diagnoses, shrinking service attendance at his church, and a crisis of faith. At first, Toller looks inward, seemingly finding solace in the writing of the Trappist monk Thomas Merton, but eventually seems to come to terms with his moral responsibility to engage with the outside world. One of his congregation members, a pregnant woman named Mary Mensana (Amanda Seyfried) approaches him about her husband, Michael Mensana (Phillip Ettinger) an anti-natalist growing more and more detached from his life. Michael is enamored with radical climate activism and would probably be deemed by most film viewers as an ecofascist. Mary finds a suicide vest in Michael’s workshop and at first, Toller condemns Michael. However, following Michael’s suicide later in the film, Toller becomes more and more empathetic to Michael’s philosophies as he pours over the research on Michael’s laptop and becomes familiar with the realities of the climate crisis.

First Reformed (2017 dir. Paul Schrader)

At a glance, it is not a film about climate war directly: its primary focus appears to be the specific story of a man who is pushed beyond his ethical limits and spurred into action. This is methodic narratively for Schrader, who often pens screenplays with protagonists driven to no longer function in their circumstances. His screenplays—Taxi Driver, Rolling Thunder, Bringing out the Dead, and recently, The Card Counter)—would never be accused of formulaic writing, but tend to depict protagonists in this same way. Toller fulfills the Travis Bickle archetype, although arguably considerably less unhinged at the start, by the end of the film he regularly consumes a cocktail of Pepto-Bismol and Whiskey, a telltale sign of mental instability. The film climaxes with a standoff between Toller and Edward Balq (Michael Gaston), a millionaire CEO who financially benefits the church, but also owns a large polluting factory nearby and invests in oil companies. While the church celebrates its 250th anniversary, with a full attendance for service, Toller plans to wear Michael’s suicide vest and kill everyone including Balq, who is attendance. At the last minute, Toller changes his mind. He sees Mary entering the church, which compels him to forgo the suicide bombing. Instead, he wraps himself in barbed wire and prepares to drink a glass of drain cleaner. First Reformed through its narrative is wholly consumed with the environment and the extrinsic anxiety of interpassivity, of contribution that does nothing to resolve actual conflict. How can we understand ecological interpassivity and its anxieties?

Interpassivity by Robert Pfaller. Edinburgh University Press, 2017.

What is interpassivity? German critical theorist Robert Pfaller coined an aesthetic theory of delegated enjoyment which he called interpassivity. Using an Althusserian framework, Pfaller catalyzes the peculiar phenomena of detached passivity misconstrued as interactivity. Since the concept’s origin in 1994, interpassivity has accelerated into a vibrant scholarship taken up most notably by Slovenian philosopher and internet meme Slavoj Žižek, who credits Jacques Lacan’s Seminar VII as interpassivity’s conceptual heritage. In that seminar, Lacan muses on the virtue of The Chorus in Greek tragedy. Pfaller sets substitutional proclivities as the central nature of interpassivity. Nonautonomous inaction will satisfy; it is all that the individual needs. On the topic, Žižek wryly asserts that the interpassive individual’s psychological interior can think about whatever they want, no matter how obscene or incriminating: “To use an old Stalinist expression: whatever I am thinking, objectively I am praying." (p. 32).

The discourse of interpassivity first begins in the early 1990s, when much of culture studies and psychoanalytic theory was consumed with ideas surrounding interactivity, both in art and in technology. In more recent years interpassivity has seen much scholarship surrounding the phenomena of streaming content, whereupon the viewer is no longer purveying agency through ludonarrative in playing a game themselves, but passively, watches someone else do it, and thus, achieves the same pleasure principle. Pfaller’s second full-length book on interpassivity is titled On the Pleasure Principle in Culture: Illusions Without Owners. The framing of interpassive interactivity as the process of self-assurance through illusion is precise. It captures the illusory nature of the act of interpassivity, especially regarding environmental activism. We believe that we are conducting ourselves altruistically but in reality, we are not. One cannot help but recall Žižek’s famous proclamation that not only do we not really know how things are, but we also don’t even know how things appear to be.

Let us anticipate that the neoliberal environmental nonprofit industrial complex for interpassivity, is much the same as Louis Althusser casts the sports industry for ideological apparatus. They are both reliant on socialized principles of self-abandon; the central desire is to forget. Environmental neoliberalism is ideological because it reproduces the conditions of production of labor forces and the social relationships of that production. Under its present media surveillance, the nonprofit sector ensures that people will work in the same way next year as they do this year, and that they will integrate expectantly into society. What is astounding about this reproduction through ideological practices is that everyone starts participating by themselves without having to have their own secret government entity forcibly harassing them the whole way. The readiness to act spontaneously cannot be achieved through violent means; violence and repression serve at best, to make people passive. According to Althusser, the fact that people are active without being coerced is an outcome of ruling ideology (pp. 232-273). Contemporary neoliberal life is often an exercise in puritanism: the guilt that surrounds the personal responsibility of eco-consumerism is the centralizing affect for the drive to recycle, to consume ethically, and be on the right side of every controversy. In this way, interpassivity is the ultimate failsafe. For the neoliberal bicameral mind, donations to the environmental nonprofit excuse away subsequent anti-environmental acts that could be incurred and gives a sense of fulfilling one’s societal expectation, thus relieving two anxieties at once. Consider the patron who, when ordering a drink at Starbucks, puts two dollars into the collection tin for an environmental nonprofit. The patron experiences slight discomfort or anxiety and attempts to assuage the affect by what they believe is action, against passivity, through altruism. In reality, this is interpassivity at work. The subject allows the nonprofit complex to act as proxy and they feel temporary elation, like smoking a cigarette to ease the anxiety of nicotine cravings, which ironically strengthens the addiction.

Pfaller offers a defense of interpassivity in the 2017 introduction to his book on the subject:

“…If we take seriously Althusser’s idea that becoming a subject is one of the key mechanisms of ideological subjugation (see Althusser, 1971), then becoming an active subject cannot be turned into any universal political solution. […] The ‘theoretical anti-humanism’ of the concept of interpassivity has from the very beginning united all who have been interested in this perspective. As a result of this, though not exclusively so, the theory of interpassivity was enthusiastically received. And so, just as Althusser was a theoretical anti-humanist, we were theoretical interpassivists. However, the question of whether one should also feel sympathy with the practices of interpassivity or not was a wholly different and open matter at that time. (p 4-5).

Here we see the return of a familiar structural Marxist claim, rejecting notions of human essence and transcendentalism and further cementing the notion of hegemonic systems of socio-economic ideology. Within the theoretical lineage of Lacan->Althusser->Žižek, Pfaller can readily problematize the idea that inaction is amoral, if action itself is not inscrutable (a rudimentary concept in the realm of antihumanism).

Whether or not interpassivity as it was originally envisioned in relation to interactivity by Pfaller in 1996, can be qualified as a moral or sympathetic act, remains to be seen. One could potentially have more sympathy for this concept of interpassivity in other avenues than how this essay recalibrates the term toward the neoliberal act of interpassive activism. Interpassive action is so applicable to our contemporary lives, even in progressive circles. An oft-hastily muttered epigram we hear frequently: there is no such thing as ethical consumption under capitalism, as the justification for all kinds of questionable purchases. This phrase has no clear etymology, although internet historians have traced it back to several meme accounts on Twitter and Tumblr. We can imagine it however that it is a likely descendent from readings of Adorno and Horkheimer, among others. This ends/means justification is precisely the kind of nihilism that the interpassive act thinks it is counteracting, when in reality, it is an extension of that nihilism:

In interpassive behaviour, people take up selective contact with a thing in order, in exchange, to entirely escape that very thing – and indeed, not only as we have established to begin with, with regard to an identification with an illusion. Interpassivity is thus a strategy of escaping identification and consequently subjectivation. Precisely there, where it is suggested that they become self-conscious subjects (through interpellation in the sense of Althusser [1971]), people seize interpassive means to flee into self-forgetfulness. (p 7-8).

Sokoban, Hiroyuki Imabayashi, 1982.

At first, this definition flummoxes, because we think of the altruistic act of activism, particularly in the spectra of nonprofits and social media as a supremely self-conscious endeavor, one that is all about being witnessed by others: ‘look how benevolent I am!’ In reality it is as Pfaller describes: an act of anxious desire to escape the thing, to no longer conceive of, or participate in, the anxieties of climate change. Althusser reflects on the “teeth-gritting harmony” of the ideological state apparatus (p. 248), how it manifests, an existence that should repulse any Marxist, one that causes its subject to live anxiously. The act of interpassivity then, is an illusory break from that anxiety, one that suggests ideological freedom, but only the suggestion.

Pfaller (and Žižek) muse on interpassivity as an anti-ideological phenomenon, or at least, an act that pertains to some new form of ideology that does not rely on becoming subject (in the Althusserian consideration), which would suggest a potential morality of the interpassive person, a person sidestepping the conditions of ruling hegemonies. This is an idealistic reading of interpassivity, one that does not consider all of its problems, the most immediate of which seems to be its compulsory sense of completion. It is not the compulsion itself that is concerning but that this compulsion somehow actively underestimates the ruling ideology, a grave error. It should be the purpose of postmillennial theory to de-hegemonize our unconscious to try and see how socio-cultural phenomena like interpassivity might operate in service to the state, rather than for the holistic ethics of the individual citizen-environmentalist.

First Reformed is a film that presses this point, on the pathos of the individual and their ethical responsibilities for living in the world. Interpassivity surrounds the idea of participation as the locus for environmental action: will you step up, will you act? The film is all about absolutions, about imperatives. It’s also a deeply personal film for its director Schrader, who was raised by strict Dutch Calvinists in Grand Rapids and had intended to become a minister after studying theology at university. But a chance encounter with film critic Pauline Kael steered him toward film criticism instead. He published a book on ‘slow cinema,’ which highlighted three directors, most notably his primary inspiration, Robert Bresson. Schrader began penning screenplays in the early 1970s, his first major being Sydney Pollack’s The Yakuza, followed by his seminal work with Martin Scorsese, Taxi Driver. Over the course of his career, he has penned nearly 30 screenplays and has directed 24 films, most of which, saw him as the screenwriter.

First Reformed (dir. Paul Schrader, 2017).

However, beneath the surface of the film’s appearance of a more standard arthouse drama character story, the film is bursting with environmental commentary. After Michael’s suicide, Mary gives Toller his laptop, where he finds endless streams of articles, videos, and digital ephemera surrounding the climate crisis. The film contemplates the delusion of optimism in the wake of climate war, while also folding its arms at the nihilism of giving up too. It’s a comforting spiritual characterization of our ethical circumstances. In an interview with Cinéaste, Schrader muses on the ecological anxiety at the heart of the film’s spiritual narrative: eschatology:

Christianity and Judaism have been talking about it from the very beginning. What is our purpose on earth? What is the goal? We have now entered a moment in time where we can actually see, if we stand on our tippy-toes, the end of our duration as a species. What was for thousands of years a hypothetical discussion—what happens when mankind no longer exists?—has now become an actual discussion. It gives shading to the search for meaning or purpose. […] We have a threat that we can’t do anything about, or at least that we have decided we don’t want to do anything about. It’s probably too late to reverse that. In fact, I do think that it is too late—too late to save human life on this planet. (pp. 28-33).

End times takes on a very different connotation when you are living in it, even if it is a centuries-long procession. The severity of these ramifications does not necessarily change much in terms of narratology, but it does alter how we come to a film’s narrative and relay it back to our own climate crisis.

Schrader credits Deleuze’s film theory and Andrei Tarkovsky’s cinematography as the most crucial influences in his own precise use of duration in First Reformed. In his film theory book Cinema 2, Deleuze catalyzes Henri Bergson’s condensation of time as a bridge to reconstitute together movement-image and time-image in film. He is interested in how characters in film move through space and time, in the splitting of time that occurs when film moves from past-to-present, through what is projected on to the screen, “the uniting of an actual image and virtual image to the point where they can no longer be distinguished.” (p. 335). Deleuze names this unification crystal-image. Schrader puts crystal-image this to use affectively, in a way where the viewer is forced to sit with anxiety in an extended shot, or pan, feeling the weight of dread grow, as time becomes uncertain and notions of the speculative begin to take root.

First Reformed (dir. Paul Schrader, 2017).

First Reformed’s most experimental sequence embodies this idea, and it occurs while Toller and Mary are doing an intimate breathing exercise together. The cinematography shifts and starts panning over various scenes of industrialization and environmental devastation from a Gods-eye view, in the mode of Godfrey Reggio’s Koyaanisqatsi. First we see the ocean, filled with oil; a seemingly unending mountain of rubber tires; rows and rows of industrial smokestacks and lit up factories; a logging bulldozer in the process of deforestation; shots of what first appears to be a village’s rock-wash, but then reveals that it is not a rock-wash, but an enormous amount of garbage; a large and spreading brushfire, and finally, a shot of an oil tanker, partially submerged in a stagnant ocean, black with oil. In general, Schrader is very reserved in focused frame shots, with very sparse movements; only one dolly was used in the filming of First Reformed. What results is a film that often at first feels like a stage production, until these moments of experimental environmental critique, where suddenly the cinematography feel more like the collage films of Adam Curtis than Taxi Driver.

In First Reformed we see Toller, Mary, and others struggle to come to terms with the challenge left by Michael, of what it really means to care about the world and the people living in it. This feels more evident when Toller first meets Balq, the antagonist. At Michael’s wake, Abundant Life, the evangelical megachurch that owns First Reformed, has their children’s choir perform an acapella rendition of “Who’s Gonna Stand Up” a protest song by Neil Young, from his 2014 album Storytone. Balq is annoyed because a local news website reported on Michael’s wake, calling it a political protest, and mentioning both First Reformed and Abundant Life by name. The service was held at a toxic waste site, one that he insists was cleaned up by EPA superfunds (it clearly was not cleaned up). This infuriates Toller who recognizes how materially meaningless the choice of song really is, when set against the profound damage being done by Balq’s companies. He asks Balq if God will forgive us. In a way, Toller is recognizing the danger of interpassivity for the neoliberal imagination. While the Abundant Life pastor Joel Jeffers (Cedric Kyles) tries to hastily apologize to Balq, Toller becomes apathetic, seemingly aware how even the thing Balq is qualifying as an attack against him, is largely ineffectual.

Life during climate war is suffocated with the fumes of anxiety, it is omnipresent. We see Michael in FirstReformed devastated by the realities of the damage done; he cannot bring himself to watch his child be brought into the world he no longer wishes to be a part of. Michael’s devastation leads him to construct a suicide vest. Mary finds the vest, and Toller takes it. It is unclear to the audience if Michael’s decision to end his own life is because he realized Mary had discovered it, or if he truly could not bear it anymore. Regardless, the anxieties both Michael and Toller emanate feel enormously reflective of the kinds of liberal anxieties that interact with environmental inactions, that render zero impact. The difference is in their determination. These are two people preparing to give their lives for the hope of meaningful material benefit. That’s a radical act of altruism, not interpassivity. In the end, Michael dies, and Toller decides against the suicide bombing, but the contemplation feels endlessly relevant to a moment where collectively, we are beginning to reevaluate what it means to live in climate war.

Althusser, Louis. On the Reproduction of Capitalism: Ideology and Ideological State Apparatuses. Trans. G.M. Goshgarin. (New York: Verso Books, 2014). 232-273.

Deleuze, Gilles. Cinema 2: The Time-Image. Trans. Hugh Tomlinson and Robert Galeta. (Minneapolis, MN: University of Minnesota, 1986). pp. 335.

Haynes, Todd. Safe Sony Pictures, 1995. 1h 59m.

—. “Todd Haynes and Julianne Moore on Safe.” Sneak Peaks. The Criterion Collection. Dec. 15, 2014. 36m.

Lukacs, Martin. “Neoliberalism has conned us into fighting climate change as individuals” (London, UK: The Guardian, July 17, 2017).

Nam, Sean. “Hungering and Thirsting for Righteousness: An Interview with Paul Schrader.” Cinéaste Vol. 43, No. 3 (Summer 2018), pp. 18-23.

Pfaller, Robert. Interpassivity. (Edinburgh University Press, 2017).

—. Pleasure Principle: Emotions Without Owners. Trans. Lisa Rosenblatt. (New York, Verso Books, 2014).

Sanders, Barry. The Green Zone: The Environmental Cost of Militarism. (Chico, CA: AK Press, 2009).

Schrader, Paul. First Reformed. A24 Films, 2017. 1hr 53m.

Žižek, Slavoj. The Sublime Object of Ideology. (New York: Verso Books, 1989). p. 32.

—. Welcome to the Desert of the Real: Five Essays on September 11 and Related Dates. (New York: Verso Books, 2002).

#first reformed #paul schrader #film #essay #ecoanxiety #interpassivity #zizek #pfaller #film critique #a24 films #ethan hawke #climate action #climate war #climate crisis #calvinism #christianity #althusser

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christineisakufblog · 1 year

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doorman568 · 1 year

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scaffoldingtoday01 · 9 months

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Trying to find the best scaffolding company in Wolverhampton? Look no further than Direct Scaffolding Wolverhampton! We focus on offering safe and reliable scaffolding services for domestic and business properties in Wolverhampton. Our group of competent specialists is dedicated to delivering extraordinary service and guaranteeing the safety of your employees and residential or commercial property. With years of experience in the industry, we have the knowledge and know-how to handle all of your scaffolding requires. Whether you need scaffolding put up for a brand-new building and construction task, repairs made to existing scaffolding, or simply want to update your existing scaffolding setup, we've got you covered. Our company is dedicated to offering top-notch workmanship and excellent customer service. We pride ourselves on our attention to detail and dedication to making your scaffolding experience as hassle-free and satisfying as possible. So why wait? Contact Direct Scaffolding Wolverhampton today to see how we can assist you with your scaffolding requires, consisting of erection, repair, or dismantling. The expense of scaffolding in the UK can differ depending upon a range of factors such as the size of the task, the type of scaffolding needed, the duration of the task, and the area. Normally, scaffolding costs can vary from ?40 to ?150 per square meter, with the typical expense being around ?50-?75 per square meter.

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The length of time it requires to erect and take apart scaffolding can differ depending upon a number of factors, such as the size and intricacy of the task, the type of scaffolding being used, the height of the building, and the availability of the site.

Direct Scaffolding Wolverhampton

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breakingdays · 1 year

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Scaffolding rental service

Searching for the best scaffolding business in Wolverhampton? Look no more than Direct Scaffolding Wolverhampton! We concentrate on supplying safe and reputable scaffolding services for domestic and business properties in Wolverhampton. Our team of experienced technicians is dedicated to delivering exceptional service and guaranteeing the security of your employees and residential or commercial property. With years of experience in the industry, we have the understanding and competence to manage all of your scaffolding requires. Whether you need scaffolding erected for a brand-new construction project, repairs made to existing scaffolding, or simply want to update your present scaffolding setup, we've got you covered. Our business is dedicated to supplying high-quality workmanship and exceptional customer service. We pride ourselves on our attention to information and commitment to making your scaffolding experience as trouble-free and pleasurable as possible. So why wait? Contact Direct Scaffolding Wolverhampton today to see how we can help you with your scaffolding requires, consisting of erection, repair work, or dismantling. The cost of scaffolding in the UK can differ depending on a variety of factors such as the size of the task, the kind of scaffolding needed, the duration of the project, and the area. Usually, scaffolding expenses can vary from ?40 to ?150 per square meter, with the average cost being around ?50-?75 per square meter. The length of time it takes to set up and dismantle scaffolding can differ depending on a number of factors, such as the size and intricacy of the project, the kind of scaffolding being used, the height of the structure, and the ease of access of the website.

Direct Scaffolding Wolverhampton

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gcsolutions · 2 years

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The Top Virtual Reality Cases Used in Training: Preparing Employees for the Future

Virtual reality training is a simulation-based eLearning that differs from the real world, sometimes significantly. There is a huge variety of virtual reality training solutions offering the most effective knowledge retention while building skills and confidence.

It also does a tremendous job which many trainers find difficult to do – training learners how to make decisions and readying them for situations they might encounter in the real world, with up-to-date knowledge and improved confidence.

Virtual reality training offers:

A safe learning environment

No direct exposure to hazards

No injuries while training

Improved collaboration

An enhanced decision-making ability

The Application of Virtual Reality Training in Real-World Scenarios

Keeping safety in mind while training multi-generational students can be tiresome for stakeholders. With virtual reality training solution, hands-on skills can be achieved in a safe environment. Experiencing the complete immersion that shuts down the physical world and maximizes the senses will allow the mind to absorb knowledge in a virtual real-world scenario.

The following are a few scenarios that discuss VR learning content:

Virtual Reality Training for Working at Heights

Falls from heights are the second leading cause of unintentional injury. Over 37.3 million falls are severe enough to call for immediate medical attention. The World Health Organization suggests two preventive measures for workers: stringent workplace safety regulations and multicomponent safety programs.

What a virtual reality height training simulation might look like:

Virtual reality training provides participants with a safe learning environment where they can fully understand, identify, and assess the hazards of elevated working conditions in an immersive jobsite. This involves:

Familiarizing them with the working conditions, equipment, and essential PPE requirements such as helmets, jackets, harnesses, and gloves.

Being given tasks at each level of training such as climbing up a tower, working on skyscrapers, scaffold erection and dismantling, and construction.

Asking participants to identify hazardous scenes and take steps to rectify them.

Giving the students some examples of engineering controls, administrative steps, elimination, and the opportunity to offer their own suggestions. With a wrong selection, they are guided towards the right practice.

Virtual Reality Training for Fire Safety:

The best approach is to prevent a fire spreading and execute the necessary evacuation plan. Virtual reality training offers an opportunity for participants to learn and retain the necessary knowledge without causing any harm.

What a virtual reality fire training simulation might look like:

To adequately train the firefighters in a safe environment to take quick preventive measures and successfully carry out fire safety operations, their training might constitute:

A simulated environment where participants are introduced to a safe firefighting experience, indulging with types of fire, toxic pollutants, heat stress, injuries, types of extinguishers, hazardous conditions, etc.

A detailed practice and operation of industry-standard equipment, fire extinguisher – its, nozzle, aiming, hose holding, etc. as per PASS, under several conditions with varying difficulties.

The sensors and trackers act in a simulated environment as the participant decides to act in unique, complex, and emerging scenarios before it is too late.

They practice in given scenarios, face consequences and again learn the right methods.

Virtual Reality Training for Healthcare:

Students can diagnose, perform surgery, and carry out real-world treatment on computer-generated patients. This helps them gain a real insight into healthcare without depending on infrastructure, a patient, or a situation. Healthcare has been the biggest adopter of virtual reality training with a growth rate of 34.9% CAGR for year 2026.

What virtual reality healthcare training might look like:

The transformation starts with learning about human anatomy, patient care, and improving surgery techniques, coupled with robotic surgery, so that:

Students or clinicians can take a tour of the human body, interact with medical instruments, and use the equipment correctly.

They can choose their role, practice the surgery, and perform diagnostic activities for critical conditions.

Working together they share the best practices, expert views, and specialist advice to gain real-time knowledge in a collaborative environment.

Students continue receiving real-time evaluations to stabilize their patient’s conditions.

Virtual reality training can be key for students to develop critical and necessary empathy skills. It has also worked wonders for patients in managing chronic pain, handling trauma, and overcoming emergency room scenarios.

If you continue training the same way you’ve always trained, don’t expect to get better results. — Jim Crapko

Virtual reality training is growing, and a few sectors seem to benefit more than others. The unique nature of it gives employees real-time information, data insights, and decision-making opportunities in an investigation-based setup.

Contact G-Cube for impactful learning simulations for your employees, which will teach the skills they require and enable them to make the right decisions in real-world scenarios.

#virtual reality #gcubesolutions #ar vr technology #ar vr companies

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studyatorange · 2 days

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The students at Orange College are currently engaged in a hands-on safety training session focused on erecting and dismantling restricted-height scaffolding. Emphasizing the importance of safety, this practical exercise ensures that students are well-prepared for real-world scenarios. Keep an eye out for further updates on our immersive learning experiences! 🚧🧰👷

#scaffoldtraining #skillsdevelopment #handsonlearning #workplacesafety #scaffoldingsafety #safetyfirst #studentlife #practicalskills #practicallearning #futurebuilders #constructionsafety #skilldevelopment #buildingsafety #australia #constructiontraining #orangecollege

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