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Teaching Danny…
Trying. Learning.
Enculturation and Acculturation
I've been writing my M.A. thesis over the past couple months, and have been thinking a lot about the role of culture in how students learn, how teachers teach, and how we prepare students for the world.
Aikenhead distinguishes between Assimilation, Enculturation, and Autonomous Acculturation. These three approaches toward education, with a focus on cultures, need to be distinguished and understood.
Assimilation is forcing a new a culture onto a student whose worldview diverges from that of the culture. This is what was being done at Canada's residential schools.
Enculturation is an attempt to bring students into a new divergent culture. This is what universities do for science students.
Autonomous Acculturation is finding ways for students to adopt a new culture under their own power. This would be like lending a student a popular science book.
Softer approaches are labeled "anthropological", and are akin to taking a trip to the zoo. The teacher might say, "this is how scientists work", and the students learn about scientific culture, rather than being turned into scientists.
The chess videos of Ben Finegold are a great example of enculturation. GM Finegold identifies heroes (Morphy, Carlsen), trades in quips ("never play G3", "put it in H"), establishes values for the community (high ELO ratings, clever play), and relates the mythology of the field. The people who attend the lectures, or watch online, are submitting themselves to the enculturation provided by GM Finegold, and thus adopting the culture of chess as their own. There is little doubt that the children who attend his class (like the ubiquitous Arjen) see themselves as chess players, idolize chess grandmasters, and trade in the culture of chess.
What I am seeking to understand is how society should bring children into the culture of science. In the former Soviet Union, children went to schools that placed great emphasis on maths and the sciences: students who did well won prizes, and could be assured of successful careers within the Soviet technocratic apparatus. This is enculturation, as part of mainstream education, starting from young ages.
In the West, students who develop a love of science generally do it outside of their classes — through extracurricular activities, through popular science books and websites, or because of teachers who inspired them to continue thinking about science outside of school. This view helps to explain some of the continued disproportional representation of students from poor school districts, in spite of efforts to ensure high-quality classes for these students. These students, because of their socio-economic situations, and because of a lack of extracurricular programmes through which they can autonomously acculturate themselves to science, are less likely to adopt the culture of science as their own before the critical point of applying to university.
My question, then, is what role schools should play in connecting students with the culture(s) of science (and other cultures, like the humanities, arts, and trades). I think schools should teach using an anthropological approach, and provide plentiful opportunities for students to autonomously acculturate themselves during the course of their education. It is too much to ask that students jump wholeheartedly into a new culture every 45 minutes, but visiting new exhibits in a cultural zoo, followed by some time for students to deeply acculturate themselves via projects, and under the supervision of a cultural transmitter like Ben Finegold — now, that would be great.
This entry was posted in Uncategorized and tagged acculturation, chess, culture, enculturation, science on January 7, 2017 by Danny.
Classroom Culture
The thing I worry about most is the nature of my students' interactions with me, with my subject, and with our shared environment. Lately, I've come to think of all these things as (my part of) the culture they encounter in, and around, school.
I want to be clear, in my use of the term "culture", that I am not referring to climate of the school. The attitudes, behaviours, and discourse of the people in the school are like the motion of iron filings, and the pattern they form locally is the climate. Culture is the magnetic field.
Culture is, as Geertz puts it, "an ordered system of meaning and symbols, in terms of which social interaction takes place" (p 144). The meaning includes things like our values and our core beliefs, the symbols include the things we put on our walls and the vocabulary we adopt; the social interaction is education.
Creating a positive culture in a school or classroom has become a popular discussion-point for the education advice sector (example, example). Teachers should collaborate, listen, enact classroom rules that promote respect and sharing, and directly instruct children about community values. That's a good start, and it is probably enough for the beginning teacher. But for those of us who really, genuinely care about our students, we are often compelled to do more.
Jose Vilson, in typically concise honesty, described what he learned teaching a difficult class during his first year in the classroom: "When I took off my mask and invested myself in a group of kids, the homeroom became a home. For all of us" (p 87). For him, the next step to creating a positive classroom culture was appreciating the students as individuals, with hopes and needs and fears. How else can we reach out to students, and establish the sort of culture the beginning teachers cannot?
Love Your Students
Love your students. Take them for who they are, flaws and all, and love them anyway. Love them when they are causing trouble, and you will see their misbehaviour as symptomatic of some deeper need. Love them when they do poorly on assessments, and they will learn that some things are more important than test scores. Love them for their humanity when fellow teachers blame them for their failures. Don't be afraid to tell them so, at the right time.
I once had a troublesome high school math class that missed the deadline for an important project. They assumed I would treat them as their other teachers did: admonishment, an extended deadline, and complaints home. I told them that my love for them wasn't contingent on their work.. They should finish it at their own pace, but that it was necessary for the course. That changed the dynamic of our classroom: mutual trust and affection meant that we could navigate problems, rather than butting heads against them.
Accept Friend and Follow Requests
We all know that our social media need to be sanitized. So what's the problem with connecting with our students online? I tried to answer that question last year.
On Facebook, I can wish happy birthday and celebrate achievements outside of school. I can keep an eye out for dangers, too, and help students learn about privacy and the internet.
Develop Respect Beyond "Mister"
My students have called me a lot of things, but they rarely call me my name. Even after years of developing and displaying their deep respect for me as their teacher, my students use an awkward and unnecessary formality: "Mr Doucette". I would rather that my students show their respect for me and my classes through their actions, and by accepting me as a human being — which is something quite difficult when you're not even allowed to use my name.
Several years ago, I developed a teacher costume. At the time, as a young male teacher, I needed to send the appropriate cue to female students whose crushes distracted them from their work. I typically wear a white or blue shirt with a bow tie, a v-neck sweater or cardigan, a tweed jacket, corduroy trousers, and brown dress shoes. It is almost comically professorial, and it makes me a well-known character in my school.
Recently, however, I've found that my style of dress makes it difficult for students to conceptualize me as a human beyond the teacher character they've framed in their minds. I wonder how I could dress in such a way as to promote positive classroom culture? I've got a great hoodie that says "Niceness is Priceless", and I've worn it a few times.
Eliminate Implicit Bias and Stereotype Threat
Implicit bias is probably affecting how most teachers act in the classroom. During the past two years, I've kept a careful eye out, and caught myself a few times: calling more frequently on boys than girls, presuming girls are more interested in the social sciences and boys in the physical sciences, and "mansplaining" to my peers more than once. I think I'm getting better at treating everyone as an individual worthy of their own types, rather than relying on stereotypes.
Stereotype threat, on the other hand, is something I cannot eliminate, because it is brought into the class by my students. I can try to ensure that all students know their particulars are not relevant to academic success in my class. For some students, who struggle, I have had mini-interventions that seemed to be successful.
Surround Ourselves with Cultural Artifacts
The walls of my classroom are covered in student work and colourful, engaging, and useful posters. I'm happy with that. But these cultural artifacts are of my designs. Even the student work was created according to tasks and rubrics I designed. If the classroom is truly to become a shared cultural space, then I think the walls need to reflect our shared culture, even if that means posters of Rey and Biebs.
This entry was posted in Uncategorized and tagged classroom culture, culture, students on January 31, 2016 by Danny.
Social Justice in Physics
Moses Rifkin does a superb 6-day unit on social justice in his physics class. Here, by arguing against it, a Fox News correspondent makes it clear why social justice is needed:
I wanted to do something similar to Moses, but I had two constraints:
Since I teach IB physics, and already don't get enough contact hours, I couldn't devote more than a class period to it.
Since I teach at an international school in Northern Europe, the social justice issues experienced by my students and in our culture will not necessarily be racial in nature.
Thus, I tried to lift out my favourite parts from Moses' curriculum, and recontextualize everything to be more universal in nature. Our discussions ended up primarily focusing on sexism, with class, religion and disabilities as other sources of examples and discussion.
We started with some ground rules, directly pilfered from Moses:
Second, I introduced the idea of stereotype threat. Two students had studied this in a psychology class, but had difficult explaining it. I gave an example (as a North American in Europe, I fear being seen as monolingual, and am disinclined to practice languages as I struggle to learn, thus learning less well). The students brainstormed examples in pairs, then shared out. This took about 15 minutes.
Third, I had students randomly select from a list of social groups. They used their computers to quickly find and research two physicists from that social group. In a circle, they shared who they found and I probed with questions like "how did you find this person?", "how did you choose this physicist?", "had you heard of this person before today?" and "was it hard to find physicists in this social group?" Our list of social groups (the last two were suggested by students during our discussions):
women, men, heterosexual, homosexual, black, white, young, old, disabled, able-bodied, Christian/Muslim/Jewish, Eastern religion, European/American, not European/American, upper class, lower class
This led fairly naturally to a discussion of why some of these social groups are under-represented among physicists. I asked the students to make hypotheses to explain the under-representation, and then to offer counter-examples for the hypotheses, if they could think of any. Our hypotheses were that the distribution of physicists:
represents the population
is determined by the geographical location of universities and research institutions
is determined by the populations access to education
is determined by social expectations
is determined by history/politics
These were all seen to be unsuccessful as a complete explanation. Next, we switched directions, and looked at the barriers for people of under-represented social groups. Some good arguments were presented here, including the effect of expensive tuition at university, the impact of stereotypes, and the role of religion. I was able to cap-off these arguments by labeling these effects as the essence of institutional sexism, racism, classism, ablism, agism, homophobia, etc.
We finished with the Implicit Association Test about gender and science. I told the students that they need not share their scores, but many were keen to talk about it, so I know that we got a variety of results that approximately conform to what one would expect from a mixed group.
Before we left, I tried to introduce the idea of privilege, and especially of white privilege, but I think this fell flat, like everything does when you've got two minutes until lunchtime.
This entry was posted in Uncategorized and tagged culture, international, physics, social justice on November 12, 2015 by Danny.
Rule of Names
In "The Rule of Names", Ursula Le Guin introduces us to a world in which people's names have magical power over them. The idea reappears in Harry Potter, where Voldemort enchants his very name. And as teachers, we know that names necessarily precede trust, discipline, and learning.
Generally, we choose what our students call us. In some schools, teachers and students use first names only; in others, it is strictly a last-name basis. Honorifics (Ms, Mr, Mrs, etc) indicate — and perhaps teach — respect for one's elders or superiors. Nicknames or first names promote closeness, friendliness, or treating students "as equals". We may use different names with different grades, or in different contexts. But clearly, names are pedagogically meaningful.
The names in use at my school, I suspect, reflect gender, cultural, and positional hierarchies. The following data reflects the most common form of address used by students at my school, when they interact directly with their own teachers (all data has been corroborated by others). The graphs in this post show the number of adult employees at my school, without numbers on the axes to protect privacy (sorry maths students!).
Interpretation: Locally hired employees are more than five times more likely to be called by their first name than foreign hires (significant at p = 0.01). Male teachers are 52% more likely to be called by their last names (significant at p = 0.05). And while 76% of teachers are called by their last name, none of the school's TAs are so addressed (significant at p = 0.01).
I am concerned about this for two reasons:
It creates and reinforces unhealthy stereotypes. Names may reflect class or gender divisions, and this may have unintended consequences. For example, a student may conceptually put her TA (Ms Anna) into the same category as the domestic help, while her teacher (Mrs Smith) is considered to be the same class as one's parents, with various undesirable outcomes. Or students may subtly be conditioned to believe that teaching is a woman's career, and that men who teach are only undertaking it temporarily, perhaps on their way to bigger things.
It shows that our work environment may embody some unhealthy biases. For example, the foreigners may call their local coworkers by their first names because those are easier to pronounce, without offering the same courtesy in return. Or some might unconsciously suspect that the TAs are less professional or less dedicated to their jobs.
I don't have a conclusion or an answer. But if you do, please leave a comment or write an email to let me know!
This entry was posted in Uncategorized and tagged culture, names, overanalysis, school on November 9, 2015 by Danny.
Quantifying Border Crossing
In a previous post, I wrote about our failure to provide a culturally relevant and responsive education for all students. One component of that failure — the one closest to my heart and practice — is the conflict between "science culture" and students' own cultures. The theory of border crossing provides a context for understanding the cultural mechanism at work here, and thus suggests a way forward for science teachers.
Border crossing was usefully applied to science education by Costa [paywalled]. Aikenhead gives a very good (albeit long-ish) overview, including contextualizing border crossing as a cultural theory of science. A subsequent paper by Aikenhead summarizes the idea quite well.
Border crossing suggests that students cross a virtual border between their home culture and the culture of school-science when they enter the science classroom. Students can respond to this crossing in several particular ways:
Potential Scientists cross the border easily because their home culture is aligned with school-science culture. For example, they might have learned the Newtonian view of nature implicitly from their parents.
Other Smart Kids can manage the border crossing because they are attuned to school culture even though the science culture is foreign to them. They tend to achieve high grades because they work hard, but are unlikely to grasp new scientific concepts intuitively. They tend to be able to apply science concepts in scientific contexts, but consider them applicable only in particular domains (such as the classroom, or science tests).
Outsiders are students who struggle with the border crossing. They tend to do poorly at school overall because school culture is incompatible with their personal culture.
Outside-Insiders tend to understand science ideas fairly readily, but often have difficulty in science class because of the baggage associated with the school environment. For example, they might have problems in their dealings with authority.
I Don't Know students have essentially "checked-out" from the learning process, because of the huge gap between their home culture and school culture.
Aikenhead has also identified a group of students he terms the I Want to Know students. These students tend to be interested in science, but may have some difficulty with learning in the science classroom.
I think of I Want to Know as a moderate form of the Outside-Insiders, and the I Don't Know students as extreme forms of the Outsiders. Thus, I will exclude the former of these from the subsequent analysis for now.
Although I know about these groupings, and can use them to help me target my instruction, it is usually difficult to categorize students, especially when our conversations take place through the medium of the very science culture I'm trying to abstract. To help with this process, I have been working on a paired-test assessment that identifies students' approaches to border-crossing.
The assessment instrument consists of two tests (I will share these in a future post). The first is a standard-looking multiple-choice test that is administered in the classroom. The second can be taken online with a computer or a smartphone (via the browser), and is visually similar (and written somewhat akin) to the popular BuzzFeed quizzes. The idea is that the first test will represent a student's cultural leanings in the classroom, and the second test will represent home cultural beliefs.
The tests are related to the energy concept, which I chose because of its ubiquity as a core idea in science and because of its presence as a concept in non-scientific worldviews.
Each quiz has four answers, which correspond roughly to four different energy concepts:
the scientific, mechanistic view of energy
energy as a force of life (vis-viva)
energy as a property of moving and changing things (flux)
energy as a measure of harmony or balance (qi)
By looking at answers to the paired questions, we can identify students as belonging to one of the four border-crossing groups under consideration. The graph below shows the four answers on the horizontal and vertical axes for the first paired question. Circle areas are proportional to the number of students who chose each pair of answers.
My next step will be to determine whether each student is consistently falling into one of these four groups over all eight questions. There's more to come, stay tuned and let me know what you think!
This entry was posted in Uncategorized and tagged border crossing, culture, energy on October 11, 2015 by Danny.
Your School is Not Multicultural
Your school is not multicultural. It is not intercultural, either, although I'm not sure there's much of a difference. Despite the best verbiage we can manage, we're continuing to colonize non-Western minds and cultures. And no-one seems to care.
I realize these are controversal claims. The purpose of this post is go deep into some aspects of schooling to identify how Western ideals are pre-empting our tame attempts at multiculturalism.
Globally, wealth and power are concentrated in the hands of the Western elite. Using the levers of economics, politics and the media, the powerful seek to maintain the hegemony for their own profit and security. A paradigm of Western dominance is the necessary backdrop to any discussion about intercultural education.
Multiculturalism in education is about respecting individuals, and consequently about using education as a means to establish equality and social justice in our schools and communities.
Thus, our effort to establish a level playing field for all cultures is an act of decolonization. We seek to run our schools without bias against non-Western students. We seek to make our classes about the world, not just the European experience. However, the lofty goal of multicultural education has largely been betrayed, and our schools continue to oppress and colonize students with non-Western cultural heritages.
Gorski concludes that
…the practice of intercultural education, when not committed first and foremost to equity and social justice – to the acknowledgement of these realities and the disruption of domination – might, in the best case, result in heightened cross-group awareness at an individual level. But in many cases, such practice is domination. And in any case, ignoring systemic oppression means complying with it.
If we fail to actively fight against Western domination, we are complicit in its perpetuation.
Let's start with the United States. In the US, 83.5% of teachers are white (and non-Hispanic) while only 63.7% of the general population is white. Black, Asian, and Hispanic people are half as likely to be teachers as their white peers.
In the UK, 91.5% of teachers are white. In Canada, 94%.
In international schools, the effect is worse: work permit restrictions mean that only those from the US, UK, Canada, Australia, New Zealand, or Ireland can be hired by most schools. The result is that international schools are largely staffed by a mix of local teachers and these Western imports.
Contrast the cadre of white teachers at my school with their culturally diverse students.
The above pie charts depict the country-of-origin for staff and students at my school in the 2014-15 academic year. The staff fail to reflect the diversity of backgrounds of the students, and they also exaggerate the cultural impact of one country in particular: the USA.
The problems with a non-representative teaching population are numerous. Teachers are unable to relate to the unique challenges students face, and students fail to find role models at school who carry the same cultural orientations as themselves.
A worse impact, however, is that the dominant culture will act to suffocate multicultural exchange, sharing, and compromise. Cultural touchstones, attitudes, or belief systems shared by the Americans and Latvians in the pie charts above will be held nearly-universally by the faculty of the school. Examples include respect for free-market capitalism, support for NATO, and celebrating Christian holidays.
A Belorussian student told me about the frustration he felt that the children in his neighbourhood had taken up the practice of trick-or-treating on the evening of October 31st. These children are not American, he says. Yet the reaction when I suggest to new international teachers that we tone down our Hallowe'en celebrations is one of incredulity: it's Hallowe'en, of course you have to carve pumpkins and eat candy…
Meanwhile, amidst the hoopla and fervour of celebrating their own cultures, the staff forgets that students and their families have traditions of their own. Although nearly a quarter of the students celebrate it, we let Orthodox Christmas pass without even a mention (except for emails home, demanding explanations for unexcused absences). Students experience crucial life-events at home — the sort they would share with friends, back in their home countries — but don't feel like their beliefs are welcome at school: after all, none of their teachers would understand, right?
Many schools face the age-old immersion challenge: total, or supported? In practical terms, do we insist that students speak only the common language of the school (ie: English), or do we encourage them to use the languages they know as a springboard to learning?
The research suggests that total immersion provides quicker language learning, and so many schools make it a school rule: English Only! One school in Poland took a hard line, suspending students for infractions: soon, the student body was trained to speak only English in the school.
But while language learning is a valuable academic goal, the costs of such a policy are tremendous.
Language is a fundamental component of a student's culture. It is the medium by which their beliefs, ideals, and commonalities are shared. It is the prism through which they view humanity and the world. It is how they communicate with their families. Refusing students the right to speak in their native tongues acts to choke the connection with their cultural biosphere.
But even worse, given our understanding that language acts reciprocally to frame our thoughts, restricting students to a learned language constricts their ability to think, to reflect, and to be creative. Imagine writing a poem or conducting a science experiment about snow when you only know the word "cold".
Cutting off their language acts to sever the core of a student's self from the human we see in the hallways. Language learners aren't just quiet because they don't know how to express themselves: they are quiet because they have nothing left to express! Promising we can reconstruct cultural meaningfulness after the language has been developed is a hollow promise: by then, it is too late, and we have created another split-minded student who feels isolated from school.
Whether we call them rules, expectations or policies, every school has a set of social norms that are upheld through some form of disciplinary system. These serve two purposes: to ensure the smooth running of the school, and to prepare students to live freely in a state under the rule of law.
Like national laws, school rules are rooted in the history and philosophy of their institutions, and thus reflect the preconceptions, biases, cultural norms, moral codes, and traditions of the power-brokers in the school. School rules created by Westerners embody Western culture, and these rules are rarely as impartial or rational as the rule-setters imagine them.
Let's look at some examples.
"No weapons allowed." A prohibition on knifes, firearms, and other weapons seems reasonable: it is clearly designed with student safety in mind. Yet, once they are in the building, we equip our students with scalpels in the biology classroom, carving knives in the art room, and power tools in the tech shop. The problem isn't that we don't trust students with dangerous items, but rather that we don't trust students who feel comfort or ownership with sharp tools.
We phased out the bringing of pocket knives into schools over the past generation: not because the children were using them aggressively, but because they were carving up their desks! I use a bullwhip as a demonstration of breaking the sound barrier in my physics class, but it has been made clear to me that the whip is not for public display (never mind that a whip isn't even a weapon). The prohibition on weapons, thus, is not for practical purposes, but rather for the appearance of safety. Assuring safety through appearances — "security theatre" — is certainly a Western cultural phenomenon.
"Listen respectfully by making eye contact, remaining silent, and putting away the cell phone." In the classroom, an assembly, or any of the many other places we expect obedience from students, the expectation frequently voiced is that students should "listen". By this, we mean that they should face the speaker and make eye contact; remain silent and avoid reacting outward to what is being said; and refrain from interacting with technology, notes or other items while listening.
Eye contact is a culturally-fraught issue. Research suggests significant cultural differences in the interpretation of prolonged eye contact between individuals from Western and East Asian cultures, for example. Likewise, the question of how to best acknowledge the speaker's thoughts is answered differently by different cultures: silent listening is preferred in some, while others place higher value on interchange to acknowledge a message being received. Similarly, the role of technology is at the heart of a new cultural divide, with the live-bloggers and note-takers on one side and the listen-quietly advocates on the other.
In short, a vision of listening as a passive, quiet, inactive affair with eye contact and no feedback is a particular Western viewpoint, and cannot be supported in any school that claims to be multicultural.
"That shirt is so inappropriate." A complaint I frequently hear from my fellow teachers is about the cultural expressions of our students: the way they dance, the way they touch each other, and the way they dress. To people from the West — and especially Americans, given the puritanical and Protestant roots of their country — good taste means modesty.
This belief is shared by some cultures, including those that adopt a conservative interpretation of Islam and other Western religions. But the belief that modesty means appropriateness is not universal, and the repercussions of Western dominance of cultural norms in the school are clear.
When a student is told that her dancing is too suggestive, her hugging too personal, and her dress too revealing, these direct and damaging value judgments are masquerading as objective dictates. The young man whose pants are hanging low off his hips is carrying his culture with him — to demand he hitch up is to demand his check his culture at the door. A selectively-permeable cultural barrier that admits only the dominant culture is surely a structure of cultural imperialism.
"Where's your hall pass?" As a final example, consider the obsession many schools seem to have with tracking and controlling the geographical location of students at all times. What logic underlies the demand that a 16-year-old be required to obtain permission before stepping outside to urinate? This obsession with control is a deeply-rooted trait of Western culture.
A preoccupation with control extends through many school rules: tardy slips, limited numbers of absences, a chain of communication, mandatory departure times, doctors' notes, to-the-minute timetables, long lists of graduation requirements, homework, and mandatory school supplies are common features of schools — yet none are necessary for effective learning.
Students are faced with only one true choice: to submit to the dominance of a Western-oriented school culture, or to rebel against it.
The undertow of colonialism is also prevalent in the curriculum of our schools. The traditional line-up of courses — literature, history, geography, maths, and science — reflects a narrow view of the world and excludes much non-Western culture simply by preventing it from entering the classroom.
Our language classes remain fixated on the reading of fictional stories. These stories overwhelmingly focus on the Western canon, with anti-colonial works both scarce and of a fundamentally different nature from Shakespeare and Dickens. Indeed, the works of these two authors (like many of the other classics) were pop art of their day, ret-conned as high prose. The effect is that most of a literature course is spent immersed in the mores and ways of Western society, with a foray into Things Fall Apart just different enough to suggest to students that other cultures, too, exist. A truly multicultural "literature" class would spend much of its time on the oral tradition; examining pottery, stelae, and papyri; and connecting with the cultural media (television, film, music, and online media) that are most relevant in students' lives.
History is a uniquely Western obsession. While many cultures place value on the remembrance of the past, only Euro-Americans focus on digging up ruins, on gaining newness from the old, and on constantly revising our knowledge of things long-gone. Like geography, historical studies of other cultures are a shallow form of colonialism. However, focusing only on the history of Western society (as we do) denies the value of non-Western cultures when this particularly-Western form of cultural expression is elevated to become a course of study at school. As Joseph writes in The Crest of the Peacock, describing the Eurocentric view of world history,
Where [non-Europeans] appear, they do so in a transitory fashion whenever Europe has chanced in their direction. Thus the history of the Africas or the indigenous peoples of the Americas often begins only after their encounter with Europe.
Geography, likewise, is fundamentally an expression of colonialism. By learning about other cultures without developing empathy for them, we subdue them by knowledge. A Western student who learns that Korean children sit on the floor and eat off a short table considers this weird, different, and categorized: these facts serve to make Koreans non-threatening others. Unfortunately, by the time they get to high school, where projects and studies can meaningfully build empathy toward unmet strangers, the study of human geography and other cultures is largely superseded by other courses such as history or psychology. In their teenage years when Western children are finally ready to begin decolonizing their worldviews, we take away the one course that could most effectively help them to do so.
There is an extent to which school mathematics is effective training for adult life. For many students, their high school maths courses will serve as preparation for university. Aside from this preparation, however, there is a great deal of maths remaining in the curriculum, the instruction of which is motivated by arguments about the value of math as a form of logic and art. Although math in broad terms has nearly-universal application, the subject we teach in school is neither the symmetries of Islamic tiling nor the spherical geometry required to navigate by the stars.
Instead, we teach a form of mathematics developed by English, French, and German mathematicians — calculus — with very little application to quotidian life (and, oddly, it is only at this point that the history of mathematics begins to appear in the classroom: we neglect the contributions of the Arab scholars, but not the modest contributions of European mathematicians). The alternative — statistics — is marginally more useful, but with even less cultural currency. If mathematics is to be taught as something other than strict skills training, it will need to be a form of mathematics that values the world's diverse needs, uses, and employment of mathematical ideas.
Science has a built-in culture that is overwhelmingly Western. The philosophy underlying scientific practice owes much to Enlightenment-era thinking, and there are significant problems associated with poor cultural representation among scientists. Worse, science confronts head-on, and sometimes even attempts to refute, cultural beliefs held by students. These "misconceptions" are seen as the problem, rather than as equally-valuable ideas. Although there are grounds to make science classes multicultural, there has been little effort made by educators to value the science of students' cultures or to bring non-Western culture into the science classroom or curriculum in a meaningful way.
Some modern curricular developments hold promise, but others represent regressions. The "maker" movement is premised on a particular technological culture that is unquestionable Western. Art, music, and physical education courses have potential to be multicultural but often seem hamstrung by their sizeable Western traditions.
The International Baccalaureate [IB] promises a multicultural education, with a mission statement that begins,
The International Baccalaureate® aims to develop inquiring, knowledgeable and caring young people who help to create a better and more peaceful world through intercultural understanding and respect.
Yet the IB curriculum itself is intercultural only in a superficial way. The science and math courses in the Diploma Programme are the familiar listing of Western concepts, with no space for non-Western views, and the literature and history courses have little scope for decolonizing curricula.
The market of the IB is the internationally-mobile Western family, who want a familiar variety of education when they live in China, Brazil or Kenya, as well as the internationally-aspiring family that is willing to set aside their culture in order to give their children a Western-style education. The IB Organization is incentivized to offer a Western education while promising an intercultural one, so we cannot be surprised that they are not delivering a decolonizing curriculum.
Making it Worse
If you ask an educator or administrator about multiculturalism at their school, they tend to point to two things: an atmosphere of respect, and themed events. Undeniably, respect is a key ingredient to intercultural understanding. However, mere respect does not right the wrongs of colonialism. At best, the respect-based approach calcifies the existing power structures. Thus, we need to do more than merely encourage our students to listen and respect each other.
The second oft-cited side of multiculturalism is the themed event. This could take the form of an international song-and-dance show, a mother-tongue reading session, or ethnic food day in the cafeteria. The problem with these events is that they are not acts of decolonization.
Instead, the non-Western cultures are put on display, to be marvelled at, to be tasted, to be trivialized, and to be reduced to their barest sense of otherness. Are Korean students empowered when the cafeteria serves kimbap, or are Aboriginal students empowered when their classmates perform a tribal dance? Of course not. Their complex culture has been collapsed to a mere exhibit, and the social hegemony has only gotten stronger.
Consider, too, the balance of learning that happens when students engage in intercultural sharing. The children from non-Western cultures will share their complex worlds with the others, but learn relatively less, as they already understand Western culture. The children from Western cultures, on the other hand, will learn more. We claim that knowledge is the key to power, so who is being empowered by this sharing activity?
Clearly, our traditional 'sharing'-based approach to culture isn't going to decolonize the school.
The problem of culture looms large, both because of its importance in education and because of the impotence of our attempts to be intercultural educators. Colonialism runs deep in the school, through the adults, the policies, the curriculum, and even our attempts to be multicultural. The solution will require that we care deeply about our students, work tirelessly to bring about change, and think critically about everything we do as educators.
But most importantly, we need to start talking about this. In schools where the dominant Western culture has so prevailed that colonialism is expected without even being articulated, we need to start talking abut it. In schools where power structures support the oppression of non-Western cultures through overt or mendacious means, we need to start talking about it. And in schools where the students are getting hurt every day because they don't fit into the cultural narrative we're written for them, we need to start talking about it.
Let's conclude with visionary tweets from a series by Jose Luis Vilson:
That's the foundation. It's not subject based, but child based. You display the materials for them and ask them to go deeper. Their truths.
— Jose Vilson (@TheJLV) September 15, 2015
Because the lens is social justice, the stakes are even higher. Your margin of error as an educator is even smaller. It can be done. Let's.
Author's note: This post is part of an evolving understanding of culture in schools. I have adopted a blunt style here for the sake of the argument. I would be grateful for your feedback and criticism via comments below.
This entry was posted in Uncategorized and tagged culture, decolonization, intercultural education, multicultural education on September 16, 2015 by Danny.
Physics Culture
This year, I'm going to be focusing, blogging, and thinking deeply about the role of culture in the physics classroom and in the school generally. Conversations with peers and (more importantly) with students, some really great perspectives in the literature, and some talks from this year's AAPT summer meeting have convinced me that culture is the key.
Here is a diagrammatic depiction of my current understanding of culture. In my school — and in most, I believe, even in thoroughly non-Western nations (1) — the culture is firmly rooted in the Western tradition: Christian morals, American pop culture, enlightenment philosophy. Even though we are an international school, an IB World School in fact (2), there are few occasions where we move outside that cultural paradigm.
Firmly within the context of the school culture is the physics culture. I was once told that, if you were to design a school system whose sole goal was to produce physics PhDs, it would be hardly distinguishable from the one we have today. In any case, physics is a pretty standard component of school, and even when we are using progressive methods, we rarely push the boundaries on our school's academic cultures.
Quite isolated from the school culture is the student's home culture. Some of these cultures might include components of indigenous knowledge, which could take the form of a knowledge structure in parallel to Western science, but which we nonetheless tend to exclude from instruction.
Given this structure, there are four primary areas of interest for me:
What is the nature of each of the cultural "sets" on the Venn diagram?
How can we "decolonize" the culture of the physics classroom? How can we move it away from its ensconced position within the Western tradition, and enrich it with non-Western cultural ideas? What is the role played by white male privilege in maintaining the status quo?
How can we improve the process of "sense-making", that is, the process by which students are traditionally understood to learn physics? What is the role played by language — both the specific vocabulary, and the impact of learning a new language while simultaneously studying physics in that language? What role do social factors play in learning? What are the best practices for learning physics?
How do students negotiate the transition between their "home" ways of thinking and the culture of the physics classroom? This may considered a form of border crossing (3).
In the broader context, cultural issues are essential because our current school system is damaging students. Within physics, thinking carefully about culture is a necessary prerequisite to answering those unavoidable and uncomfortable questions about gender and racial inequality. It is also imperative that, as a physics educator, I develop a way of teaching that respects and honours my students' cultures while also providing them the benefit of the knowledge and skills that are the birthright of contemporary humans.
(1) I taught in a local school in Ulaanbaatar, Mongolia, for four years. It still strikes me as amazing how similar the science and history curricula were to that which I studied in Canada.
(2) From the International Baccalaureate mission statement,
The International Baccalaureate® aims to develop inquiring, knowledgeable and caring young people who help to create a better and more peaceful world through intercultural understanding and respect … [and] who understand that other people, with their differences, can also be right.
(3) The theory of border crossing in science has been developed by Aikenhead and others. I'll be writing more about this soon.
This entry was posted in Uncategorized and tagged border crossing, culture, physics culture on September 6, 2015 by Danny.
Doing Interviews
Points & Sets: Lab Reasoning
A Trilemma in Progressive Education
Intro Physics Labs: Why?
Some Failures
Open-Ended Exam Tasks
30 Actual Teachers
Urination and Physics
Grouped, Practical Assessments
Studying StudyIB
AAPTsm16 Reflections
Latvian Physics Exam
IB Physics vs GRE Physics
IB Physics is Too Hard
Kids Online
Modeling Thermo
Linearization on LoggerPro
English, part 2
PE Effect Lab
Hans and Fatima
Surveys Sins
Themes from AAPTsm15
Whirly Tube Physics
Energizing PD
Mastery vs IB Assessment
Electricity Model
Assessment for Quick Feedback
Scripting Google
Paparazzi Flashes
Ripple Tanks
Proofing Report Cards
How much guidance?
Bechdel Stats
#modphys: English, revisited
#modphys: Centripetal Force
Sketching Functions — What's Important?
Is Energy Magic?
Whose model?
Hi, I'm Danny. I'm an internationally-minded scientist, artist, and teacher.
You can find out more on my website.
What I'm On About
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Alec Lomami debut single "Kinshasa"
AFRICA IS FULL OF GREATNESS. I sometime believe that every African is extremely gifted, especially when it comes to Arts such as music, dancing, paintings, and writing. With so many blessed talents, it is very common that someone great passes us by without being noticed at all. That is one of the reason why ADUNAGOW Magazine exists; it showcases talented Africans living among us all as normal as anyone can be, yet inside they carry with them true raw talents, waiting to be unveiled.
When Alec Lomami submitted his music piece called "Kinshasa" to our Musical Editorial group for review on his upcoming album, I thought that this would be just another one of those common African American raps sung by an African boy. Yet, I was totally wrong.
This music piece, sung in French, had more than just an up beat to it; the lyrics contained a very captivating subject that almost every African immigrant in the United States could relate to at one point of their lives. At the beginning, the repeating refrain in the background ("Naza mwana Kin", translated to English from Linguala as "I'm a child from Kin" [Kin=kinshasa, capital of the Democratic republic of Congo) could lure you to thinking that this is another lame song, until you start listening to the rap from Alec.
It talks about his reminescence of life in Kinshasa before leaving his hometown for the pursuit of a better life in the United States, seduced by the American dream. At one point, he talks about how he dreamnt of making it big in the U.S.A. like Dikembe Mutombo, the retired superstar Congolese Basketball player from Kinshasa who played for the Houston Rockets NBA team prior retiring as the oldest NBA player at the time of his most recent season.


text:
Petition aimed at Sacramento City Council Members Carr, Warren captures 19,000 signature on homeless shelter
Current News, Government & Politics, Regional News
http://www.elkgrovenews.net/2018/08/petition-aimed-at-sacramento-city.html
Sacramento City Council Members Allen Warren (left) and Larry Carr. |
The Care2 petition, which was started by Sacramento resident Nigel Nieva calls on Carr and Warren to drop their opposition to plans proposed by Sacramento Mayor Steinberg's to address homelessness, which includes positioning shelters in several locations throughout the city. Nieva started the petitions after what he characterized as not in my backyard behavior by both council members.
"A potential homeless shelter could be located at Marysville Boulevard and Grand Avenue, and another one could be close to a public transit station where homeless people would have easy access to the trains and buses, but Warren said those sites are 'off the table' in his district," Nieva wrote in his Care2 petition. "Two potential locations could be on Meadowview Road, next to the Pannell Community Center, but Councilman Larry Carr who represents the neighborhood has voiced opposition to a homeless shelter being built there."
Like many communities across the country, Sacramento is grappling with a growing homeless population even though the unemployment rate is low and the economy is relatively healthy. It is estimated that since 2015, Sacramento's homeless population has grown by approximately 30-percent.
The majority of this population is sleeping outdoors and is starting to have environmental consequences. A recent analysis found dangerous levels of E. coli bacteria in the lower American River.
Council members Carr and Warren did not respond to an email seeking comment on the petition.
"Councilmen Allen Warren and Larry Carr's Not-in-My-Backyard behavior couldn't come at a worse time when the homeless population aren't receiving adequate services from private charities and are forced to sleep in the parks and the streets during the night," Nieva said. "These proposed shelters would get them off the streets and a safe place to sleep."
Nieva plans to deliver the advisory Care2 petition at an upcoming city council meeting.

redpajama_set_name: RedPajamaCommonCrawl


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The Public Editor's Journal | In a Time of Racial Turmoil, Why Change Course on Covering Race?
The Public Editor's Journal
Elizabeth Spayd
In a Time of Racial Turmoil, Why Change Course on Covering Race?
By Margaret Sullivan
January 29, 2015 2:57 pm January 29, 2015 2:57 pm
To state the obvious, it seems like an odd time to discontinue the one Times beat devoted solely to race and ethnicity. (A few words of reminder: Michael Brown of Ferguson, Eric Garner of Staten Island, Tamir Rice of Cleveland.)
But that's what happened this week, as The Times announced that Tanzina Vega, who has covered that beat for the national desk, would be transferred to the metro desk and go off to cover courts in the Bronx – a new beat for The Times.
The news was not well received by some readers who became aware of it by reading of it elsewhere, including in Columbia Journalism Review or on Poynter.org.
Peter Kilkelly wrote to me that he is "disappointed that the race beat with Tanzina Vega has been ended. The quality of the Times reporting is inextricable from who they hire and what stories they promote. So more style stories about rich white people that have no bearing on the vast majority of New Yorkers, never mind those who read the Times like myself who no longer live in NYC, but fewer stories about things that actually matter."
This move, he said, "seems to be a step backward."
And on Twitter, Terrell Starr, an editor at AlterNet, wrote that Ms. Vega "was one of the few mainstream reporters I trusted to report race properly." She wrote about "Black Twitter" in one front-page story, and about racial tensions on college campuses in another, and did a video series on comics called "Off Color."
So why end the beat now? I talked to Dean Baquet, who made history last year as the first black executive editor of The Times, as well as to two other top-ranking editors, about the decision.
Mr. Baquet said he was high on Ms. Vega, calling her "fabulous" more than once in our interview.
"She's a really good reporter," he said. "Now we want to develop her by giving her other kinds of experience."
The move, he said, "is not a cosmic decision about how we cover race." He said he would be having discussions with masthead editors, as well as editors on the national and metro desks, about how to broaden the coverage of race beyond a single beat.
At this point, he said, "I haven't decided what to do about the beat, but I know that it has to be covered paper-wide."
And Susan Chira, a top editor, told me that racial issues now are "so timely and urgent" that "it's a mistake to confine it to one reporter or beat." Doing that, she said, "can let people off the hook," by providing a sense that it's all taken care of with one person and one beat.
"We all have to raise the issues and discuss it through a wide array of topics – housing, culture, school desegregation," she said.
The race and ethnicity beat had its start, Ms. Vega told me, when she pitched it to Jill Abramson, the former executive editor, more than a year ago. Ms. Abramson was enthusiastic, and Ms. Vega began in November 2013.
Ms. Vega, a New York City native who grew up in public housing on the Lower East Side, attended public schools and earned a master's from City University of New York's journalism school, told me, "While I was saddened to see the race and ethnicity beat discontinued, I'm very proud of what we were able to do, and I plan to bring that same energy to the Bronx."
Her new beat begins Monday. Wendell Jamieson, the metro editor, told me it should be fertile ground for good stories. The Bronx courthouse beat is something that metro editors "have wanted to do for ages," he said in an email, adding: "great courthouse – ticket-fixing scandal, Rikers cases, etc… endless great stories. We're excited about it." The beat will include the "occasional foray to Westchester federal courthouse, should there be a juicy trial."
Many will be watching for Ms. Vega's stories from the Bronx. As Being a Black Lawyer put it on Twitter:
We'll take @tanzinavega how we can get her! Race, Bronx Court…we need her perspective everywhere. @WesleyLowery @chodger @Sulliview
— Being A Black Lawyer (@OBABL) 29 Jan 15
On the broader issue, here's my take: While it seems counterintuitive to increase and improve race coverage by discontinuing the race-and-ethnicity beat, the proof will be in the stories and the coverage ahead. Given all that's happened, it does make sense to broaden the focus beyond a single person and a single beat.
I'll note, though, that this "make the coverage broader and spread it out" reasoning hasn't always succeeded. The dismantling of the environment pod didn't work out particularly well, and now a new environmental coverage group has been put together.
But I hope the editors are right. The historical moment looms large. It demands great coverage from The Times on race.
Perfectly Reasonable Question: Gender of Letter Writers
Perfectly Reasonable Question: Why the Signed Editorials?
Liz Spayd is the sixth public editor appointed by The New York Times. The public editor works outside of the reporting and editing structure of the newspaper and receives and answers questions or comments from readers and the public, principally about news and other coverage in The Times. Her opinions and conclusions are her own. Read more »
Contact the Public Editor »
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Select Month August 2016 July 2016 April 2016 March 2016 February 2016 January 2016 December 2015 November 2015 October 2015 September 2015 August 2015 July 2015 June 2015 May 2015 April 2015
A Potent Endorsement Could Use More Transparency
An Op-Ed piece endorsing Hillary Clinton by Michael J. Morell, a former top C.I.A. official, does not disclose that Morell works at a Washington consulting firm with connections to Clinton. Read more…
The Clinton Story You Didn't Read Here
Hillary Clinton ignited criticism with claims she made about her email use in an interview with Fox News, but don't look for it in The Times.Read more…
A Convention Speech, Not a Bodice Ripper
A Times story claiming that Bill Clinton's convention speech sexualized Hillary Clinton has readers scratching their heads.Read more…
Feuds! Favors! Name-Calling! But What About Those Russians?
The salacious details of cyberattacks draw the biggest headlines, but are they the biggest part of the story?Read more…
Ms. or Mrs.? It's Up to You. As for Me, Just Call Me Spayd
If Melania Trump is a Ms. while Michelle Obama is a Mrs., does that mean The Times is up to something? Not really.Read more…
Public Editor Topics
Widely Cited
In New Policy, The Times Forbids After-the-Fact 'Quote Approval'
The Times is one of the first major news organizations to take a firm stand against a growing and disliked practice.
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The Times has dismantled its environmental pod and discontinued the Green blog.
Problems With Precision and Judgment, but Not Integrity, in Tesla Test
The public editor looks into a test drive of an electric car that caused a storm.
Under Attack, Nate Silver Picks the Wrong Defense
The statistical wizard's offer to wager on the outcome of the presidential race is a bad choice.
Questions and Answers on How The Times Handles Online Comments From Readers
How does The Times decide which comments to post on NYTimes.com? The public editor gets answers from The Times's online commenting managers.
Was Photo of Dead Ambassador Acceptable?
Readers complained to the public editor over The Times's decision to display a photograph of the unconscious ambassador in Libya.
Government Secrecy and Bradley Manning
The Danger of Suppressing the Leaks
Those who reveal classified material are being punished like never before.
Keeping Secrets
When the government asks newspapers to keep quiet, the bar should be very high for saying yes.
The Times Was Right to Report — at Last — on a Secret Drone Base
Editors were asked by the C.I.A. to withhold information and did so for months before publishing it online Tuesday night.
Was a Reporter's Role in a Government Prosecution a Reason to Recuse Him?
Scott Shane, a Times national security reporter, was referred to in the government's prosecution of a former C.I.A. official.
An Empty Seat in the Courtroom
Bradley Manning and WikiLeaks are a major story for The Times, so why was the paper so late to cover the soldier's pretrial hearing?
The Times Should Have a Reporter at the Bradley Manning Hearing
The testimony is riveting and the surrounding issues are newsworthy.
Questions on Drones, Unanswered Still.
Just who is it that the United States is killing with strikes by unmanned aircraft in Yemen and Pakistan?
Readers Have a Stake in Obama's Free-Speech Disconnect
The First Amendment matters for many reasons, some of them not on the world stage.
False Balance and Objectivity in Reporting
How Social Media Affects Journalistic Objectivity
The public editor travels to Harvard's Shorenstein Center. With audio.
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Is the concept outdated or even more important in the new media era?
When Reporters Get Personal
The journalistic ideal of impartiality is coming under attack. My column for this week.
In Real Time, and Beforehand, Checking Facts on the Presidential Debate
The public editor speaks with Times editors about how they plan to fact-check the first presidential debate.
When the View Is From Somewhere, Readers Ought to Know Where That Is
When opinion appears in news pages, it needs to be labeled and displayed as just that.
Facts, Truth … and May the Best Man Win
Whatever the conclusions, whatever the effectiveness, of challenging facts, the idea that we have to debate the necessity of the media doing so strikes me as absurd.
Language and Semantics
The Times, Too, Is Reconsidering the Term 'Illegal Immigrant'
The Times is reconsidering the use of the term "illegal immigrant."
Does The Times Have Its Act Together on Vulgar Language?
An article coyly wrote around a business name that used an unprintable word according to The Times's standards.
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A crisis in North Africa and a reader's query bring up crucial distinctions in usage.
Adam Lanza, Asperger's and a Misleading Connection With Violence
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The research and development team's Chronicle tool may distract you while you're waiting for the returns to come in.
Contradictions and Confusion on an Agreement With Iran
Unidentified sources make it difficult for readers to know what to believe regarding negotiations between the United States and Iran.
Readers Won't Benefit if Times Bans the Term 'Illegal Immigrant'
The public editor's judgment is not about immigration reform; it's about clarity and accuracy.
Is 'Illegal Immigrant' the Right Description?
An activist wants The Times to stop using the term "illegal immigrant" in its reporting.
Gender, Race and Ethnicity
Gender Questions Arise in Obituary of Rocket Scientist and Her Beef Stroganoff
After criticism on Twitter and elsewhere, the first sentence of an obituary for Yvonne Brill was changed.
An Officer's Secretly Recorded Words About 'Stop and Frisk' Cause a Firestorm
A front-page article involving the New York Police Department's internal communication could have provided greater context.
Is There Really Room to Debate Whether Women Can Lead?
A headline ignites a discussion about its "undermining" question.
Anna Quindlen and Andrew Solomon Join Discussion About Media and Transgender Children
News organizations should evaluate the motivations of parents who want to take their child's story public.
The Tale of a Transgender 6-Year-Old Child Raises Reader Concerns
Parental approval and the child's own willingness should rule the day.
T Magazine's New Editor Pledges to Make Future Issues More Diverse
Readers complained about the absence of people of color in T: The Times Style Magazine.
A Twitter Outburst and Another Chance for Andrew Goldman
The Times Magazine interviewer offended some high-profile female writers with his questions.
Women, Women, Everywhere — but Not Much About Their Paychecks
Where, after what seemed like women's night on Tuesday at the Democratic National Convention, was the coverage of pay equity, along with gender-economic issues in general?
Culture Criticism
In the Spirit of Ada Louise Huxtable, a Times Critic Reinvents His Role
Michael Kimmelman views architecture in terms of public policy as well as aesthetics.
Reviews by Times Critics With 'All Guns Blazing'
The criticism of a new restaurant in Times Square was delicious, even if the food was not.
On the Question of a (Brilliantly) Negative Restaurant Review
The critic Pete Wells gave his first "poor" restaurant rating in The Times -- and he did it memorably.
Barred by Saint Laurent, Attacked by Gaga, a Fashion Critic Carries On
Cathy Horyn's work can't please everyone -- but this is ridiculous.
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Sandwell est un district métropolitain des Midlands de l'Ouest. Il doit son nom au prieuré de Sandwell. Il chevauche le Black Country et la conurbation des Midlands de l'Ouest, et comprend les villes de Blackheath, Cradley Heath, Oldbury, Rowley Regis, Smethwick, Tipton, Tividale, Wednesbury et West Bromwich. Cette dernière est la ville la plus peuplée du district. Le conseil de district siège cependant à Oldbury.

Le district est créé le , par le Local Government Act de 1972. Il est issu de la fusion des anciens districts de Warley et West Bromwich.

Sandwell jouxte la ville de Birmingham à l'est, le district de métropolitain de Dudley au sud et à l'ouest, le district métropolitain de Walsall au nord et la ville de Wolverhampton au nord-ouest.

Source

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Midlands de l'Ouest
District métropolitain en Angleterre

redpajama_set_name: RedPajamaWikipedia


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Is It Time for a Long Weekend Away with the New Beau?
Trying to decide whether to go away with your new dude this Labor Day? I talk to a life coach about how to figure out if the time is right.
By Maura Kelly
Labor Day weekend is approaching fast! And a close personal friend of mine is wondering if she should go up to Vermont with a dude she's been dating a couple of months.
She asked me what I thought — and I had my opinions, of course. But I decided to ask life coach Laurie Gerber — president of the Private Coaching Division of The Handel Group (opens in new tab), a life coaching company — if she has any rules of thumb that might be useful for my friend (and for you) when it comes to the conundrum of whether or not to vacation with a new beau.
What's the minimum amount of time you should be dating someone before you go away with him for a long weekend?
It depends — though four to six weeks is probably a good rough estimate. If you're into him — if you think you have similar values, you can communicate openly, and you really respect one another — a mini-vacation is a great way to get a fast sense of whether you two have serious-relationship potential. A long weekend is a crash course in finding out how you really feel about each other.
Why do you say it's a "crash course?"
Being with each other 24/7 will give you a better sense of each other's habits — the good ones and the bad ones. You'll have to ask for "down" time and share it with each other. You'll get to see how he responds to a wide variety of situations.
Should you go on the trip if you two haven't yet agreed to be monogamous yet?
Discuss the sex issue before you agree to the trip.
I personally wouldn't go away with anyone unless I knew he was dating me exclusively — and unless we'd already had very good sex. Because who wants to be trapped in a bed-and-breakfast with someone for another night or two after mediocre sex? Right?
If you feel connected to someone, and the two of you are crazy about each other before you have sex for the first time, the chance that your first encounter will work out well is close to 100 percent. As long as you feel comfortable communicating, it will be intimate and enjoyable, even if it isn't perfect.
Even if he has a micro-phallus (opens in new tab)? Wait — don't answer that. But don't you agree that you shouldn't go on a long weekend with someone unless you've had sex with him first?
No. As long as you talk about it and have clear plans about what will happen, sex-wise, during your time away, it's fine to take the trip. I tell my clients that they shouldn't have sex with anyone until he agrees to be monogamous (opens in new tab). So if he hasn't agreed to monogamy and you still want to go away with him, tell him you are going to draw the line at second or third base. Maybe even suggest separate rooms. But my company specializes in coaching single women trying to find "the one" — so this advice might not apply if you are just looking for fun.
Should you avoid any kind of trip that's too intense or potentially disaster-ridden — like camping or extreme sports — for your first time out?
Nope. As long as it's something you want to do, any vacation should be fine. If you have totally different tastes — like he wants to go bungee jumping and you want to sit on the beach — he may not be the one for you, unless you're both happy having time to do your own things. Whatever happens, don't pretend to be into doing something you're not up for! That's not likely to make either one of you happy.
Should you have a discussion about who should pay for what before you agree to the trip?
If you have any questions about money, absolutely ask. You could be in trouble, wallet-wise, if you don't figure out the finances ahead of time. Discussing it beforehand is always less awkward than talking about it when it's time to throw down a credit card. And if you're with someone who can afford the trip and wants to pay for it, it's fine to let him.
Totally. Though I think it's nice to offer to buy some little things — like lunch or drinks — or to pay for gas. Tell him you'll handle the tip (opens in new tab). Won't he appreciate those gestures?
Maura Kelly
The 11 Best New Korean Movies of 2023 (So Far)
Several can't-miss thrillers are headed to the big screen this year.
How To Spice Up A Relationship
Four simple ways to reinvigorate that spark.
Doja Cat Is Red Hot for Schiaparelli's Spring 2023 Couture Show
The singer made an entrance in 30,000 red Swarovski crystals.
By Sara Holzman


text:
Cannabis sativa can prevent COVID-19 from entering human cells, researchers find
Child taken to hospital from home where 2 found dead, officials say
By Tiffany Walden
Police discovered two dead bodies in an Orlando apartment Friday and a child found inside was taken to Arnold Palmer Hospital for Children. (Video by FOX35)
When police arrived at the Eagle Reserve Apartments after reports of a disturbance Friday morning, they found two people dead inside one of the units.
Meanwhile, neighbors watched from their front patios as a child found alive inside the apartment was rushed to Arnold Palmer Hospital for Children.
And detectives went door-to-door, surveying residents for any information that may help their investigation.
Orlando Police didn't release the genders or names of the deceased, or say whether the incident appeared to be a homicide.
But some people walking by the apartment complex on Cinderlane Parkway, off North Orange Blossom Trail near Clarcona Ocoee Road, described the neighborhood as having a problem with crime.
"There's always shootings out here, at night mostly," said Cisco, a resident walking past the crime scene.
Cisco did not want to share his last name out of fear for his safety.
"It's not a very pleasant neighborhood. It's not a nice neighborhood," he continued. "I've been here three years now, and I'm dying to move out."
Officers responded to the apartment about 8 a.m.
They received 911 calls about a disturbance at one of the units. But police did not release those calls Friday.
Bring a jacket, Wednesday starts off chilly, but expected to warm up
Soaring prices, low inventory make 2021 a record year for Orlando real estate
The Florida Department of Children and Families was asked to assist with the child, agency spokeswoman Kristi Gray said.
Because the investigation is in its early stages, officials could not say the child's relationship to the deceased.
The child's injuries were unknown Friday.
twalden@orlandosentinel.com or 407-420-5620
Arnold Palmer Hospital for Children
Legislature must act now to save Florida's climate future | Commentary


The desire to become immortal is most natural to all mortals. Hindu mytho-logy often mentions 'amṛta,' the nectar or ambrosia, by drinking which one can become immortal. The story goes that Indra, the king of gods, lost his all to the demons, owing to the curse of the sage Durvāsas, whom he had displeased. Lord Viṣṇu advised him to make up with the demons and with their help, to churn the ocean of milk, out of which amṛta could be got. By drinking it the gods could become immortal and regain their lost sovereignty. Amṛta was the last product got out of this churning. Lord Viṣṇu, in the guise of Mohinī (the enchantress) successfully deceived the demons and served it to the gods. Inebriated by the new strength and vigour got out of consuming it, the gods routed the demons and regained all they had lost.
Garuḍa is said to have brought it from heaven to give it to Kadrū, his aunt, to release his mother Vinatā from her slavery. So also, Kṛṣṇa is believed to have got it for the sage Udaṅka.


Daniel met Jessica, at their church's singles ward, six long years ago. She was successfully finishing up the last two years of her dental hygiene degree in Richmond. She caught many of the single guys' attention, including Daniel, for many reasons. In the words of Daniel, "She was committed to her faith, kind to everyone, fiercely loyal to her friends and family, and absolutely gorgeous!" He was smitten by her and tried to be around her as much as possible. Jessica then moved away for 2 long years!
Eventually, as fate would have it, she returned to Richmond where they had the chance to reconnect. Daniel was friends with Jessica's sister and he was constantly looking for opportunities to interact with her. However, he was afraid of coming on too strong and didn't want to scare her away. Can't we all relate to that!?? So while he was playing it cool, he got a text from her asking if he wanted to go out for dinner. Daniel said "I was as excited as a 4 year old on Christmas morning!" From that first dinner date they were inseparable!
The night Daniel proposed, he took Jessica to a small french restaurant in the Oregon Hill Neighborhood of Richmond. Afterwards they took a walk across the newly constructed T. Tyler Potterfield Memorial Bridge, which spans across the James River! On the other side, on top of a look out, Daniel proposed with the Richmond skyline illuminating their view! Isn't that romantic?
I met them for their Richmond engagement session at Maymont Park and we finished up on the T. Tyler Potterfield Memorial Bridge because of it's significance to them as a couple. I had the best time with these two and can't wait for their Washington DC Temple wedding this winter!


text:
Q: setMapTypeId changes a scale of the map. Why? Code that by some unexpected reason changes scale:
map.setMapTypeId(google.maps.MapTypeId.SATELLITE);
Map is set with code:
    try {
        var lat = (app.problem.latitude) ? app.problem.latitude : -27.479624,
            lon = (app.problem.longitude) ? app.problem.longitude : 153.033654,
            coords = new google.maps.LatLng(lat, lon);

        // map options
        var options = {
                center: coords,
                disableDefaultUI: true,
                mapTypeControlOptions: {
                  style: google.maps.MapTypeControlStyle.DROPDOWN_MENU,
                   position: google.maps.ControlPosition.TOP_CENTER
                },
                // mapTypeId: google.maps.MapTypeId.TERRAIN,
                mapTypeId: google.maps.MapTypeId.ROADMAP,
                zoom: 18
            };

        this.map = new google.maps.Map(this.el, options);

        this.marker = new google.maps.Marker({
                position: coords,
                draggable: false,
                animation: google.maps.Animation.DROP,
            });

        this.marker.setMap(this.map);
        // this.map.setCenter(coords);
    } catch(e){
        console.error('location problem:', e.message);
    }

redpajama_set_name: RedPajamaStackExchange


Brief History of At Home in Greenwich, Inc.
At Home in Greenwich (AT Home) was inspired by an article in The New York Times in the winter of 2006, describing how a dozen civic-minded residents of Beacon Hill in Boston developed a program to enable them and others to "age in place." Several Greenwich residents agreed that they, too, would prefer to remain in their own homes as they grew older, close to friends and favorite activities — if it were a safe, viable and practicable choice.
On returning home, our first step was to ask Greenwich Library to order the Beacon Hill Village Manual, which was assembled to help other communities develop their own versions of aging in place. Then, a growing number of us began to familiarize ourselves with the many services Greenwich offers, and how we might incorporate them into our own plan. Greenwich demographics showed a growing senior population, with 20% of the 61,000+ residents now over the age of 60. And national figures indicate new additions to the senior U.S. population every seven seconds.
Since Greenwich already offered an extraordinary array of services for seniors, we asked ourselves if an organization like At Home in Greenwich was necessary. Or would we simply duplicate existing services? To find out, we met with community leaders — first with Sam Deibler, Director of the Greenwich Commission on Aging. He, like Stuart Adelberg, President of United Way; Dr. Stephen Jones, Medical Director of the Greenwich Hospital Center for Healthy Aging; Bob Arnold, President of Family Centers; and Stephanie Paulmeno, Director of Community Health Planning for Greenwich, assured us that At Home was indeed needed. It would provide a link to existing services and fill in gaps to help seniors remain independent in their own homes as they aged. All these community leaders have joined our Advisory Council.
In January 2007, Bob Arnold offered AT Home temporary free office space at Family Centers' Bridge Street offices, along with extended Family Centers' 501(c) 3 status to let us receive tax-deductible contributions.
Board members Gerry Mayfield and Morley Kahn were instrumental in securing our incorporation of that status. We were also given pro bono assistance with business, financial, legal, and graphic services. Board member Betty Hauptman almost single-handedly raised $150,000. Lise Jameson, a licensed clinical social worker, was hired as Executive Director, to start on Jan. 1, 2008. We celebrated our "Launch of Services" on Jan. 28, 2008 at the First Presbyterian Church with more than 200 guests. At Home then opened its doors on Feb. 1, 2008.
In the summer of 2008, we moved to our permanent home on the campus of the Second Congregational Church.
Since then, our membership has grown to nearly 200 individuals. Average age has increased from 78 to 82, with an age range of 53 to 98. Membership fees remain at $500 a year for singles; $650 for households. These fees cover roughly a third of our operating expenses. Over 16% of our members receive financial assistance from AT Home to pay their fees.
In September of 2011, At Home held its first benefit. A Cabaret at the Hyatt Regency Sun Tent, led by Board member Helen Maher, exceeded all expectations, raising $75,000 and enabling At Home to become sustainable.
At Home, uniquely in Greenwich, provides access to the services seniors need and to a network of social connections and events. The services offered, based on members' requests, are provided by volunteers as well as professionals, all carefully screened by Lise. Of the 125 services currently available, the most used include transportation, electricians, plumbers, handymen, and social work consultation. Feedback is sought after each referral is given plus an annual survey provides feedback on members' satisfaction.
A Program Committee meets monthly to plan an array of social and cultural events. Some examples: Book, movie, and poetry groups; talks on health and aging issues; 'Dinearounds'; and museum and garden tours.
And so At Home is a pioneer in meeting the varied needs of Greenwich's burgeoning senior population. We are in the first wave of a nationwide movement adopting the Beacon Hill Village model. Currently there are 190 open villages with 150 in development, and we continue to meet with other Fairfield and Westchester County groups and individuals as they become interested in the future of the aging in place concept.


when should i be checked for venous disease?
When should I be checked for venous disease? Symptoms of varicose veins include throbbing, aching, heaviness in the legs, and of course, veins that you see, the bulging ropy veins, spider veins, the smaller blue reticular veins that we call telangiectasias, and reticular veins or smaller veins that patients will see on their skin. I think if they have these symptoms, they should be checked. Venous disease has been present for a long time. Some patients will have itching in their legs. They will notice skin discoloration around their ankle. If they get a brownish discoloration around their ankle, the skin seems thickened around the ankle. They will have sores around the ankles that are slow to heal. These are indications of a severe venous disease and those patients should be evaluated right away.


The ACU-LIFE Cot Finger Splint, model 400293, is a finger extension splint designed for use by individuals with finger injuries. This splint immobilizes and protects the injured finger. It is made from a malleable aluminum alloy that adjusts to different finger sizes, and a high-grade foam that absorbs shock. SIZES: Small, medium, or large.


text:
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Online Degrees | Blog | 3 Agencies Where Health Care Administrators Help Promote Public Health
3 Agencies Where Health Care Administrators Help Promote Public Health
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Health care administrators must make significant decisions during their careers. Some of those decisions lead to exciting developments. Medicine is one of modern society's most dynamic professions and offers a vast supply of opportunities and challenges. Public health is a sub-domain of medicine. Public health administrators might work in one of many settings, which could include consulting agencies, home health agencies, hospitals, integrated delivery networks, long-term care facilities, or managed care organizations.
In the environmental health field, administrators work with the land and its influence on the population. These professionals work to reduce the harmful impacts produced by chemicals and other contaminants.
The following three organizations might provide future public health executives with insight into the positive work that health care administrators pursue in order to improve quality of life for the population.
The National Environmental Health Association
In 1937, a group of environmental health experts founded the National Environmental Health Association (NEHA) in the state of California. [1] The group wanted to launch an association that would establish standards of excellence for what was then, a new profession. According to the NEHA, they currently serve "5,000 members to advance the environmental health and protection professional for the purpose of providing a healthful environment for all."
Today, the association calls that standard the Registered Environmental Health Specialist/ Registered Sanitarian credential. The credential signifies that a health professional has become proficient in the group's body of knowledge and has worked in public health for a sufficient period to gain recognition as an expert in their field. The original founders of the association believed that the NEHA was a necessity for fostering growth in the public health field and earning society's respect for the profession.
A fourteen-member board of directors, various committees, and technical consultants guide the association in executing environmental health studies and initiatives. To this day, the association continues to issue the Registered Environmental Health Specialist/ Registered Sanitarian credential to health care administrators who have achieved established standards of excellence. The NEHA also provides ongoing training and continuing education credits.
The American Public Health Association
The American Public Health Association (APHA) works to ensure that minorities and low-income individuals have a voice in the process of developing the health policies that affect their surroundings. [2] The association collaborates with other entities, such as WE ACT for Environmental Justice, to ensure that the groups have access to healthy living conditions. The APHA also works to promote environmental equity.
The group climaxes environmental issues that affect wellness and quality of life for communities in the United States. Part of this work includes targeted public service messages that showcase the connection between healthy environments and healthy people.
The APHA conducts research and initiatives that benefit high-risk populations. The group advocates for the many American communities that lack nutritious, affordable food and other necessities such safe walkways and activity areas as well as for populations that reside near industrial centers that emit pollution. For instance, the group worked with populations during the Zika virus outbreak to prevent transmission of the disease, support affected families and contain the virus to already affected areas. In response to the contaminated water incident in Flint, Michigan, the APHA made efforts to educate the public on lead exposure, provided tools for preventing lead exposure in the home, and helped support the Drinking Water Safety and Infrastructure Act to set standards for drinking water and ensure that everyone has access to safe drinking water. After Hurricane Katrina impacted the United States Gulf Coast, many public health workers undertook emergency responder roles. These workers supported this community in many ways, including setting up and staffing medical shelters, identifying and mitigating hazards, and helping coordinate emergency response plans.
The National Center for Environmental Health
The Centers for Disease Control (CDC) National Center for Environmental Health (NCEH) develops, guides, and coordinates a national initiative designed to improve the health of American citizens. [3] The center operates across the United States to protect citizens where they live, work, and play. Using environmental monitoring, the NCEH tracks factors that affect public health. The National Center for Environmental Health works toward promoting a healthy environment and preventing unnecessary deaths, disabilities, and sicknesses, and places special interest in protecting children, the elderly, and the disabled. [4]
The NCEH leads research, sets standards, and provides recommendations that aid public health administrators in making decisions that promote population wellness. The center uses the National Health and Nutrition Examination Survey to study exposure to heavy metals and toxic compounds while working to improve environmental analysis equipment. This work mitigates the presence of environmental hazards and their harmful effects. Hazards might include air pollution, lead poisoning, natural disasters, radiation, and secondhand smoke. The center also operates the Vessel Sanitation Program and leads work to demilitarize chemical weapons.
Budding health care administrators will lead others in promoting community health. Public health organizations employee these professionals to train, motivate, lead, and inspire others to pursue work for the better good. With severa; public agencies in the United States, future public servants are bound to find an agency that stokes their passion for service.
At Regis, we give you more pathways to pursue your goals in healthcare administration. As a dedicated leader of health administration education, we welcome ambition-driven, self-motivated professionals like you from all health care settings. Gain special insight into areas like management, communications, health informatics, and health policy through our Online Master of Health Administration.
Telemedicine: An Emerging Medical Advancement 4 Challenges Facing the Health Care Industry
Improving Patient Care through Clinical Integration
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[1] National Environmental Health Association
[2] American Public Health Association
[3] Centers for Disease Control and Prevention – Carbon Monoxide
[4] Centers for Disease Control and Prevention – About NCEH
Regis College, founded in 1927, is a multifaceted Catholic University in Greater Boston with 3,000 undergraduate, graduate, and doctoral students in the arts, sciences, and health professions devoted to engagement, service, and advancement in the global community. Regis College offers majors and graduate/professional programs to prepare students for in-demand fields such as nursing, health, public service, education, and business communication.
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text:
Le Line Hinsch est un ancien caboteur à voile et a moteur de 1928. Il est désormais un navire musée servant de restaurant à Bremerhaven.

Historique
Le navire a été commandé par Johann Hinsch de Wischhafen au chantier naval Gebrüder van Diepen à Waterhuizen aux Pays-Bas. Ce chantier a construit en grand nombre ce type de caboteur côtier et a livré le voilier à moteur le 18 mai 1928 sous le nom de Waterhuizen.

Après dix ans de service, le propriétaire fait rallonger le navire à sa taille actuelle en août 1938 et installe un nouveau moteur diesel Deutz de 50 cv, ce qui permet au navire d'atteindre une vitesse de 6,5 nœuds. Le 25 octobre 1941, le caboteur est rebaptisé Line Hinsch. Après la mort de Johann Hinsch, le navire est allé chez la veuve Adeline Hinsch le 14 octobre 1948, qui a gardé le navire jusqu'en 1955.

Le 6 octobre 1955, le caboteur est vendu à Johann Schmedje de Dornbusch. En avril 1961, il est équipé d'un nouveau moteur diesel Deutsche-Werke de 100 cv, augmentant la vitesse possible à 7,5 nœuds.

Après le transfert du caboteur à  Ladiges de Hambourg le 20 mars 1972, le navire a été transféré au registre de la navigation intérieure le 28 du même mois. Trois ans plus tard, le 18 avril 1975, le navire fut vendu aux enchères à Andreas Martens de Hambourg.

Réservation
En 1988, le Bremerhavener Beschäftigungs Gesellschaft das Schiff a acquis le navire et l'a restauré. Depuis son achèvement en juin 1995, Line Hinsch est amarré à Bremerhaven en tant que Pannkoke Schiff avec des interruptions

Voir aussi

Notes et références

Liens externes
Line Hinsch - Site binnenschifferforum.de

Navire de commerce
Bremerhaven
Navire construit aux Pays-Bas
Bateau lancé en 1928
Navire musée en Allemagne
Nom de bateau
Bateau allemand