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Medium 9781457111617


Joshua Kryah University Press of Colorado ePub

Or we were poor and we did not know we were.

Or we were not poor and we thought we were.

Or we knew we were not poor.

Or just enough we did not deny being poor.

Or others told us we were poor and we believed we were.

Or this is what we told ourselves when we disliked others.

Or it was good to be poor among those who were not poor.

Or we had friends who were poor but did not know they were.

Or the poor were always among us.

Or we wanted nothing to do with the poor even if we were poor.

Or someone somewhere in our family had been poor.

Or it was a story we learned from our older brother who told us we were poor.

Or we told ourselves “at least we’re not poor.”

Or we made up things to make our lives a little less poor.

Always blood and those who give of it so freely.

The hemophiliac, the martyr.

The meatpacking plant at the end of the street.

Piles of ice dumped out back, soaked with the blood of deer, their hind legs broken, stabbed through, hung to drain.

And the children, always the children.

Gathering the ice into small handfuls, licking it as one would a snow cone.

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Medium 9780874251920

Activity 34 Positive and Negative Feedback

Mike Woodcock HRD Press PDF

50 Activities for Team Building: Volume II

Activity 34

Positive and

Negative Feedback


Personal feedback is a feature of many team building events and activities. Often the negative feedback can appear as extremely threatening and can lead to feelings of insecurity. This can be lessened by ensuring that it is accompanied by positive feedback that enhances a feeling of well-being and security. This activity is designed to facilitate both negative and positive feedback simultaneously.



The activity should only be used with a group of people who have had some experience of working together, such as at the conclusion of a series of team-building activities or at the end of a team development workshop.


Distribute sufficient copies of the Feedback Sheet (Handout 34.1) to enable each participant to have one for each other member of the group.


Have participants complete the sheets. When they are finished, invite them to sign them, although give them the option of leaving them unsigned.

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Medium 9780253332516

10 Art or Accident: Yoruba Body Artists and Their Deity Ogun

SANDRA T BARNES Indiana University Press ePub

Henry John Drewal

Yorubá who live and work with iron (irin, ògún) are also worshippers of Ògún, the god of iron. Iron is Ògún. Ògún lives in his followers and they in him, a reciprocal relationship which can be documented in the lives of Ògún devotees. In considering the attributes of Ògún, iron users, and iron itself, and then in focusing upon body artists, this essay explores the way art, tools, and techniques express the presence and impact of Ògún in Yorùbá life and thought.

A cluster of traits portrays the essence or life force (àq) of Ògún. Among these are physical force, hotness, quickness, directness, sensuality, firmness, and tenacity. For some he is known as Ògún onígboiyà, uOgun the brave one” (Ògúnole 1973). Òguń’s mode of operation implies no moral connotations; it is neither bad nor good, negative nor positive. It is not how he operates, but what he does, and when, that determines whether people consider him harmful or beneficial. On one hand, Òguń’s quickness or impatience can result in hasty, careless, irrational behavior causing wanton destruction. This dangerous side of Ògún evokes images of hot violence, vengeance, blind rage, and indiscriminate destruction for, more than anything, Ògún is associated with bloodshed; he is “the one who is steeped in blood,” a-m-kúkú l’j (Oluponn 1975). One widespread tale recounts his arrival in a town where the inhabitants offended him by what he considered to be an inhospitable reception. In a blind rage, Ògún began to destroy everything. Not until the appropriate offerings (dog, snail, oil, and soothing leaves) were made and his praises sung did he come to his senses and realize that he was killing his own people.2 Thus, when he is ignored, angered, or affronted, Ògún destroys indiscriminately. Yet, appropriate rituals can avert destruction and calm him by turning his à to beneficent ends.

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Medium 9781782200956

18 - Farrah Fawcett in Denial as she Films Cancer Battle

Covington, Coline Karnac Books ePub

There can be no happy ending to Farrah's Story, despite the Charlie's Angel actress's attempts to transform her death by documenting her suffering

Ryan O'Neal turns to Farrah Fawcett, lying emaciated on her death bed, and says, “We did very well last night.” She says, “What were the numbers?” They are not talking about a re-make of Love Story, this is Farrah's Story, the ninety-minute documentary aired on NBC last week of Fawcett's fight against cancer—a fight she is losing rapidly. Fawcett's showbiz joke about ratings has a double edge in this case as it is undoubtedly her final performance. And the on-again/off-again love affair between O'Neal and Fawcett has never been stronger.

Fawcett, now aged sixty-two, discovered she had cancer of the bowel in 2006 and has been fighting ever since. After chemotherapy failed, she was told by her doctors that she would have to undergo major surgery and that she would be required to wear a permanent colostomy bag. Instead of following her doctors’ advice, Fawcett turned to two German specialists who offered her a “less drastic” treatment called chemoembolisation—chemicals injected directly into the affected organs—at a cost of £3,500 a session. After a cocktail of further vitamins and chemical treatment, Fawcett was assured she was cured, and the doctors claimed it was “a miracle”. The truth was painfully revealed a few weeks later when Fawcett's scan showed that the cancer had spread to her liver.

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Medium 9781591201045

5. MCP for Other Cancers

Nan Kathryn Fuchs Basic Health Publications, Inc. ePub

5. MCP for Other Cancers

Cancers of the prostate, breast, colon, lung, brain, kidney, ovaries, and larynx, along with lymphoma, melanoma, leukemia, and glioblastoma, all have galectins (proteins that act like sticky hands) on the surface of their cells—many more galectins than normal cells. Remember that galectins have a particular affinity for sugar molecules, especially galactose—the sugar that’s so prevalent in MCP. When galectins attach themselves to MCP molecules, they can’t stick to other cancer cells. As long as MCP can get into the bloodstream and its sugar molecules are small enough for the galectins on cancer cells to grab on to, MCP will bind to cancer cells and prevent them from binding to one another. Although there is more research on MCP and prostate cancer, studies strongly support the use of MCP for other cancers as well.

Breast Cancer

Dr. Strum observed a similarity in effective treatments for both prostate cancer and breast cancer. What worked for one, he felt, often worked for another. We’ve seen in study after study that MCP is effective in fighting prostate cancer, and Dr. Strum’s observation is supported by an animal study using MCP on breast cancer, published in the prestigious Journal of the National Cancer Institute (2002).

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Medium 9781475811636

Correlates of Job and Growth Satisfaction Among Secondary School Administrators

JOURNAL OF SCHOOL LEADERSHIP Rowman & Littlefield Publishers ePub


ABSTRACT: This study examined the job and growth satisfaction of secondary school administrators. Three sets of variables (job, organizational, and personal characteristics) were tested in terms of their impact on 2 related but distinct dependent variables: job and growth satisfaction. The participants included 153 school administrators, 66 principals, and 87 assistant principals. Some analyses combined these groups, and others examined them as separate samples. Strong support was found for the association of job characteristics and some organizational characteristics with job and growth satisfaction, but there was generally a weak association of personal characteristics with these outcomes. Implications follow from study findings.

School leaders play a pivotal role in education in general and student learning in particular (Hallinger & Heck, 1996; Leithwood & Jantzi, 1999). They do so by developing school policies, guiding teachers, and communicating with students and their parents. The job satisfaction of school leaders is central to the extent of their effectiveness. When job satisfaction is low, at least two dimensions are negatively affected: psychological and physical withdrawal from the job (Hulin, Roznowski, & Hachiya, 1985). These forms of withdrawal lead to a decline in interest in serving as school leaders. When it becomes difficult to work in the context of accountability without having the necessary control, school principals find themselves leaving these positions. Also, potential principals are not as eager to take on such roles. As a result, a shortage of principals is created (e.g., Cooley & Shen, 2003).

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Medium 9781855755925

CHAPTER EIGHTEEN: The de-being of the analyst

Cottet, Serge Karnac Books ePub

Freud, during his final period, refers to the Symposium once again in Beyond the Pleasure Principle, in relation to his theory of the union between Eros and the death drive, undermining the idea that the Symposium is merely a precursor of Christian asceticism (p. 58, note 1).2 His references to Socrates, although few in number, give us a sense of a continuity between Socrates and the analyst. In both cases, the signifier of death is at play in the definition of desire: Freud’s “realism” does not hide from us his conception that death is the master signifier of analysis. Just as what lies beyond the phenomena of repetition can be considered as a good criterion for the end of analysis, it would also be reasonable to ask what is the relation between two different concepts of death, or rather, of life. One of them tends towards inertia and repetition, and the other towards death as the principle of an erratic and metonymic desire, a desire for “something else”.

A life whose meaning is not ultimately determined by death is, in Freud’s opinion, of no more interest than, in Goethe’s words, “a succession of fair days” (cited by Freud in Civilization and its Discontents, p. 76). The desire for immortality that characterizes obsessional neurosis is a desire for death, since, according to Lacan, the obsessional identifies with the dead master (see Écrits, p. 258). Certain texts of Freud’s about death lend support to the theory that there is a strong affinity between neurotic repression and the negation of death.

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Medium 9781475819540

Preparing Candidates to Work With Diverse Learners: Experiences and Outcomes in a Graduate Literacy Program

Teacher Education and Practice R&L Education ePub


ABSTRACT: We used qualitative methods to explore how a graduate literacy program prepares in-service teacher education candidates to support the literacy development of diverse learners in the United States. Using data from program evaluations collected in 2009 and 2010, coursework, rubrics, candidates’ work samples, and surveys from 24 respondents (a 34% response rate), we examined the program experiences where candidates work with diverse learners and whether the program prepared today’s teachers to meet the needs of diverse learners. Findings show that (1) interactions with diverse learners occurred as a scaffolding process as candidates progressed through the program, (2) candidates were provided with a range of authentic assignments to work with diverse learners, and (3) candidates had multiple opportunities to engage in authentic learning opportunities where they can hone their knowledge and skills for working with diverse learners. The experiences in this program led candidates to advocate for diverse students and their families by disseminating information and resources in their individual schools. Teacher education programs should provide integrated, ongoing learning opportunities for candidates to increase their understanding of diverse learners and their interaction with students from diverse backgrounds.

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Medium 9781855754768

CHAPTER SEVEN. Mindfulness of breathing and psychoanalysis

Moncayo, Raul Karnac Books ePub

This chapter is dedicated to Wilhelm Reich, who is generally considered the father of character analysis (within psychoanalysis) and of somatic psychotherapy (outside psychoanalysis). Reich was a brilliant and tortured soul who had experienced the object matter of psychoanalysis in his own personal family history. He witnessed his mother’s infidelity at a young age and both parents died under tragic circumstances. Unfortunately, he was not able to find an analyst with whom he could have carried an analysis to its logical conclusion. Nevertheless, despite his personal difficulties, Reich raised important questions at the intersection of the mind and the biological, libidinal, and social body.

The organism self-regulates according to the homeostatic function that Cannon (1932) called the “wisdom of the body”. At the same time, the organism is also not without organ or system weaknesses leading to illness or imbalance within the homeostatic function or the immune system. Structure and anti-structure are found in steps across the subatomic, atomic, cellular, and organ levels of matter: electrons work within atoms, atoms fall into molecules, molecules form into cells, cells combine into organs, and organs work within systems, and systems are regulated by the brain. All in all, there are 200 trillion atoms inside a human cell and 100 trillion cells inside a human body.

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Medium 9780253011404

4. “There is this law . . .”: Performing the State in the Kyrgyz Courts of Elders

MADELEINE REEVES Indiana University Press ePub

“We don’t have a state here anymore!” This was a common expression among the villagers of Aral and Engels.1 The claim referred back to Soviet times, when their joint kolkhoz had been part of a dense network of agricultural units that spanned the country. As the two villages were subject to the policies of Communist Party officials in Moscow and Bishkek, “the state,” apparently, had been there but must have left some time after the country became independent. While state institutions have never gained access to the private sphere of the household in rural Kyrgyzstan to the extent that has been reported for other postsocialist settings, “the state” was a dominant and present actor in daily kolkhoz life, manifest in its officials, its bureaucracy, and its institutionalized means of enforcing order (tartip). Looking back at the Soviet state, my informants stressed that there had been order because there had been strong individuals in the kolkhoz who “made people work.” After independence, many people in the village complained that the kind of order that existed in Soviet times was never restored. Not only have the labor opportunities in the kolkhoz disappeared; the controlling and nurturing state has also vanished. State officials have little to offer to the village population these days if they are not financially affluent. In order to sustain their own positions as heads (bash), they either need to cooperate with businessmen, become businessmen themselves, or tap the resources of international organizations. While the state is increasingly perceived as absent, villagers invoke its presence situationally by appropriating language, rituals, and symbols that they associate with it. In this chapter I investigate these invocations and performances, focusing on the role of state law in relation to customary law (salt). Since the state is “an idea” more than “a system,” as Abrams (1988, 75) and Graeber (2004, 65) have convincingly argued, I investigate how and where these ideas about the state are voiced and performed by exploring village bureaucracy as “official pronouncements where personal identity and state authority are aligned” (Herzfeld 1992, 37; Das and Poole 2004, 6).

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Medium 9781782201090

Chapter Five - De Dónde Eres? Finding a “From” in Psychoanalysis

Karnac Books ePub

Norka T. Malberg

If there is a knower of tongues here, fetch him;
There's a stranger in the city/And he has many things to say.

Mirza Asadullah Khan Ghalib

As I begin this journey with you, the reader, the words of an old Puerto Rican song: “In my old San Juan” resonate in my mind: “…but time passed by and destiny mocked my terrible nostalgia, and I couldn't return to the San Juan that I loved, little piece of my land…” (Estrada, 1942). My family left San Juan, Puerto Rico during the summer of 1978 for what was supposed to be a three-year expat assignment to San Jose, Costa Rica a great opportunity for my father's career and our family's financial future. “In my old San Juan” encapsulates the sadness that surrounded our departure the day we said our goodbyes. Eight years old at the time, I almost caused us to miss the flight by hiding in the closet of my grandmother's room and struggling to avoid being torn away from her arms. Well over thirty years later and having never returned to live in Puerto Rico, my mother still becomes overwhelmed with sadness when she hears “In my old San Juan.” My two children heard the same lyrics sung to them at bedtime and experienced the broken quality of their mothers’ nostalgic tone. I recently realized the strength of the generational transmission of loss carried in these lyrics when my oldest son, now seventeen, spoke of feeling inexplicably sad when he heard the song during a family gathering.

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Medium 9781576336809

"M" Words: Praxis I Intermediate Vocabulary

Ace Academics Ace Academics ePub
Medium 9781855755918

CHAPTER ONE: Differing approaches

Buckley, David Karnac Books ePub

There is a wealth of literature on the subject of psychology and religion and it is not my aim to offer anything approaching a review of this enormous field of study; to do so would require a book in itself. However, it will be helpful to indicate how this subject falls into several differing but overlapping categories.

Within this literature there are those who openly set out to demonstrate that religious belief is a colossal self-deception and who use psychology or psychoanalytical concepts and insights in an attempt to expose the fallacy of religion. Sigmund Freud, the commonly recognized father of psychoanalysis, is frequently quoted as the touchstone for this confrontation (sometimes referred to as the “warfare” model, reflecting the battle royal between science and religion). If Freud and his views are to be cast as the arch-enemy of religion we should at least recognise the nature of his opposition, especially since it is often misunderstood and misrepresented.

Although Freud is quoted – not least by many ardent adherents of religion – as the prime example of those who question the credibility of religion and find no usefulness for it in the lives of individuals or in society, he did in fact acknowledge the value of religion. By that I mean he recognized that it performed a function within society. Freud saw religion as an unconscious resistance to the intrusive and prohibitive presence of a human father, who unwittingly threatens to destroy the idyllic relationship of mother and child. Religion and particularly the concept of a heavenly father is, for Freud, our creation of a father-god, on whom we can be totally dependent. Although Freud regards this “projection” as a neurotic symptom, he argues that it has a usefulness in defending us against the realities of what he sees as our harsh existence. The following quotation demonstrates both Freud’s attempt to expose religion as an “illusion”, in the sense of a fallacy, and at the same time his understanding of religion as an illusion which has a usefulness for human beings facing the harsh realities of life. The italics are mine:

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Medium 9781576752296

9: Turning Support into Participation

Levesque, Paul Berrett-Koehler Publishers ePub

You have to believe in yourself when no one else does. That’s what makes you a winner.


We come now to the dreamcrafting macroskill supreme, the heavy artillery, the pièce de résistance that moves master dreamcrafters from the realm of the enthusiastic amateur into that of the polished professional at the top of his or her game. This is where a “darn good chance” of achieving the mission is transformed into a “can hardly miss” kind of proposition.

This, in short, is where inclusion comes to mean “participation.” It’s where others do more than support the dreamcrafter’s mission in principle—they invest time and energy of their own to help the dreamcrafter actually achieve the mission, because they have come to see it in some way as their own mission as well. Where once there might have been resisters blocking the way, there is now a cheering section prepared to help carry the dreamcrafter forward.

The fans in a sports stadium during season playoffs are doing more than “agreeing in principle” with their team’s attempt to win first place. They physically show up to shout their encouragement at the tops of their lungs; they wave their arms and dance and wear team-based colors and carry banners and placards of encouragement, and do whatever else they can think of to help spur their team on to victory. Does all this hullabaloo from the sidelines really make any kind of difference? Just ask the players why they believe the team playing before the hometown crowd always has the advantage. And for the fans, if their team wins, it’s very much their win; the dancing in the streets and whooping with joy might easily lead an intelligent observer from another world to assume it is the revelers themselves who have achieved something difficult and exhilarating.

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Medium 9780253205667

Nine: Female Powers of Healing

Felicitas D. Goodman Indiana University Press ePub

The forty-one girl knights. Although the Bear Spirit may on occasion appear in the form of a female bear, his power seems to be predominantly male. There is another posture, however, which apparently summons a special kind of female energy.1 The posture first came to my attention early in 1985 in a publication about antiquities from Tennessee.2 The stone sculpture, created about A.D. 700, represented a woman who had her arms placed on her chest in a special way, so that her right hand came to rest above the left (see pl. 31). Subsequently, I saw the posture also in Marija Gimbutas’s book about ancient Europe.3 The terra-cotta figurine, once more a woman (pl. 32), was much older (5th millennium B.C.), but there was no mistaking the position of the hands. I was anxious to explore the posture, but in neither case was there any indication about the position of the legs, and I was at a loss about what to do about that.

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