text:
Baldur's Gate II: Throne of Bhaal
BioWare Corporation
Baldur's Gate II: Shadows of Amn
Keyboard, Mouse
Microsoft Windows and Mac OS
Infinity Engine
Baldur's Gate II: Throne of Bhaal is the expansion pack for the computer role-playing game Baldur's Gate II: Shadows of Amn, and is the final chapter in the Baldur's Gate series.[1][2][3] It adds one large optional bonus area to the Baldur's Gate II game called Watcher's Keep, which is a multi-level dungeon of sorts.[3] It also extends the main plot line to an epic conclusion.[1] There are also several new powerful weapons, a higher level cap, a further refined Infinity Engine (graphics), and new class-related feats and magical skills.[2][3] A novelization of the game exists, written by Drew Karpyshyn.
Features[edit | edit source]
The final chapter of Bhaalspawn saga that culminates the Bhaalspawn story. Set in new locations in Tethyr.
40 level limit, new high-level monsters and items.
New optional dungeon that could be accessed from both original Shadows of Amn game and Throne of Bhaal campaign: the legendary Watcher's Keep, where the great demon prince Demogorgon is held captive.
All of the previous recruitable NPCs from Shadows of Amn are available with the exception of Yoshimo. The expansion disc adds Sarevok to the game, who is resurrected (albeit with none of his original divine essence) and may join the player's party.
Plot[edit | edit source]
War breaks out throughout Tethyr between the agitated Bhaalspawn who turn out to be numerous and fight each other for power. The player must venture through treacherous regions, including the besieged city of Saradush, the Fire Giant-controlled Marching Mountains, and the desert village of Amkethran. Five legendary Bhaalspawn, each so powerful that they are impervious to normal weapons, rise to power and notoriety, forcing the player character to defeat them either for personal glory or for the fate of Tethyr.
As the story progresses, the Five kill all their brethren despite the efforts of Mellisan, a woman who wanted to save all the innocent Bhaalspawn and tried to keep them safe in Saradush. Only when the player kills off the Five and uncovers his own power within the pocket plane under the Solar's guide is the truth revealed: Mellisan is in fact Amelyssan the Blackhearted, the mastermind behind the Five and the slaughter of all the Bhaalspawn. She was once Bhaal's high priestess, to whom he entrusted the task of his resurrection. She does not intend to resurrect the god, however; instead, she is preparing to become goddess of Murder herself.
With all quests finished and all Bhaalspawn killed, the player must journey to the planar Throne of Bhaal for the great final battle against Amellysan. Ultimately, the player is presented with the choice of ascending the throne of Bhaal and becoming the new God of Murder, or destroying it and returning to peaceful life as a mortal. The Main Character may also ascend the throne of Bhaal and banish Bhaal's evil essence, becoming a deity dedicated to good and righteousness.
Melissan: A mysterious woman who meets the main character early in the game and offers help and information. Melissan claims to help the innocent Bhaalspawn who are caught up in the war and solicits the main character's help throughout the game. Her real motives remain mysterious throughout most of the game. Her true name is revealed to be Amelyssan the Blackhearted, and she is the mastermind behind the Five and the deaths of all Bhaalspawns. She is to become the new goddess of Murder and is the final enemy in Baldur's Gate saga. Voiced by Heidi Shannon.
The Five Bhaalspawn destroying Tethyr and attempting to fulfill the prophecy are:
Illasera: A weak human Bhaalspawn with a lot of bravado. She is the first Bhaalspawn the player character encounters in the Throne of Bhaal. Voiced by Grey DeLisle.
Yaga-Shura: A Fire Giant besieging the city of Saradush with his army. He would be invulnerable but for an Achilles' heel in which the player character has to sooner or later solve in a series of quests which involve destroying his heart to render him vulnerable but no less fearsome. Voiced by Kevin Michael Richardson.
Sendai: Drow Cleric/Mage. The player character does not get the chance to draw swords against her immediately but must first defeat wave after wave of statues of Sendai, all of different classes. Voiced by Vanessa Marshall.
Abazigal: A half-dragon of great power. The player character has to first kill his son, Draconis, outside Abazigal's lair before setting up a meeting with him. Both Abazigal and Draconis start off in human forms before changing into their immensely more powerful dragon forms during their respective encounters. Abazigal is voiced by Jim Cummings.
Balthazar: A good-aligned Monk of immense power, who feels the only way to destroy the curse of Bhaal is to become the Lord of Murder, and then end his own life. Such is his power that he is even immune to the Timestop spell. Voiced by Jeff Osterhage.
Other prominent NPCs are:
Gromnir Il-Khan: A half-orc Bhaalspawn who is the leader of the town of Saradush. While at the beginning it is believed that he is mad and paranoid, his wild theories about Melissan turn out to be perfectly true. Voiced by Jim Cummings.
Cespenar: An imp who can refer to his 'secret recipes' in order to forge wonderful weapons from special bits of items that the player collects along the journey. He claims that he is the main character's private butler and respects him/her as the "Great One". Voiced by Jeff Bennett.
Solar: A Celestial guide of the player character. She resides inside the pocket plane, the place dedicated to the PC, who has to uncover all his potential by overcoming challenges and revealing his own origins. Voiced by Charity James.
Demogorgon: A demon prince of tremendous power and arguably the most difficult opponent in the series, included in the Watcher's Keep expansion area as an optional boss. Voiced by Jim Cummings.
Awards[edit | edit source]
GameSpy.com awarded Throne of Bhaal its Best of 2001 PC Expansion Pack.[4]
IGN.com awarded Throne of Bhaal an Editors' Choice Award.[5]
The Academy of Interactive Arts and Sciences named Baldur's Gate II: Throne of Bhaal as Role Playing Game of the Year for 2001.[6]
↑ 1.0 1.1 Conrad, Jeremy (2001-06-29). Baldur's Gate II: Throne of Bhaal (Review). IGN.com. Retrieved on 2008-01-19
↑ 2.0 2.1 Lafferty, Michael (2001-08-24). Baldur's Gate II: Throne of Bhaal Review. GameZone. Retrieved on 2008-01-19
↑ 3.0 3.1 3.2 Moran, Reid (2001-07-03). Baldur's Gate II: Throne of Bhaal (PC) Review. G4 TV. Retrieved on 2008-01-19
↑ PC Expansion Pack of the Year: Baldur's Gate II: Throne of Bhaal. GameSpy.com. Retrieved on 2008-01-19
↑ IGN.com Editors' Choice Awards. IGN.com. Retrieved on 2008-01-19
↑ Varanini, Giancarlo (2002-03-05). Fifth annual AIAS awards announced. GameSpot.com. Retrieved on 2008-01-19
Baldur's Gate II: Throne of Bhaal at the Internet Movie Database
Pocket Plane Modlist Infinity Engine Modlist
Retrieved from "https://gamicus.gamepedia.com/index.php?title=Baldur%27s_Gate_II:_Throne_of_Bhaal&oldid=744304"
Video Game Expansions
Forgotten Realms (franchise)
Baldur's Gate (series)
ELSPA-15+
Video games developed in Canada


text:
Q: GPS not receiving location updates when device goes to sleep(black screen) I am facing a problem, I have an activity that tracks users location. It's for tracking outdoor activities but, when the device goes to sleep the GPS stops sending location updates to my LocationListener.
How can I solve this ? Or what is the proper implementation ?
I have read that partialwakelock is the solution so I followed the instructions and added a partialwakelock into oncreate and realeas in ondestroy but this had no effect on it.
Then the other proposed solution was to have a foreground location service that would send those location updates to my activity for processing. But that seem to be too complex and there is a chance of the service being destroyed which is not acceprable. even though I could restart it but still.
What is the proper implementation ?
I would do it with a foreground service if necessary but anyways, I need someone who has some experience here..
Thank you for any advice

A: You need to create a service for it to get continue location without activity
   import android.content.Context;
import android.content.pm.PackageManager;
import android.location.Location;
import android.location.LocationListener;
import android.location.LocationManager;
import android.os.Build;
import android.os.Bundle;
import android.widget.Toast;

import androidx.annotation.Nullable;
import androidx.core.content.ContextCompat;

import static android.content.Context.LOCATION_SERVICE;

public class MyLocationListener implements LocationListener {

    public static double latitude;
    Context ctx;
    Location location;
    LocationManager locationManager;
    boolean isGPSEnabled = false;
    boolean isNetworkEnabled = false;
    public static double longitude;
    MyLocationListener(Context ctx) {
        this.ctx = ctx;
        try {
            locationManager = (LocationManager) ctx.getSystemService(LOCATION_SERVICE);
            isGPSEnabled = locationManager.isProviderEnabled(LocationManager.GPS_PROVIDER);
            Toast.makeText(ctx, "GPS Enable " + isGPSEnabled, Toast.LENGTH_LONG).show();
            isNetworkEnabled = locationManager.isProviderEnabled(LocationManager.NETWORK_PROVIDER);
            Toast.makeText(ctx, "Network Enable " + isNetworkEnabled, Toast.LENGTH_LONG).show();

            if ( Build.VERSION.SDK_INT >= 23 && ContextCompat.checkSelfPermission
                    ( ctx, android.Manifest.permission.ACCESS_FINE_LOCATION )
                    != PackageManager.PERMISSION_GRANTED &&
                    ContextCompat.checkSelfPermission( ctx,
                            android.Manifest.permission.ACCESS_COARSE_LOCATION) !=
                            PackageManager.PERMISSION_GRANTED) {  }
            if (isGPSEnabled == true) {
                locationManager.requestLocationUpdates(
                        LocationManager.GPS_PROVIDER,     0,       0, this);
                location = locationManager.getLastKnownLocation(LocationManager.GPS_PROVIDER);
            }
            if (isNetworkEnabled==true) {
                locationManager.requestLocationUpdates(
                        LocationManager.NETWORK_PROVIDER,    0,     0, this);
                location = locationManager.getLastKnownLocation(LocationManager.NETWORK_PROVIDER);
            }
            latitude = location.getLatitude();
            longitude = location.getLongitude();
            // Toast.makeText(ctx,"latitude: "+latitude+" longitude: "+longitude,Toast.LENGTH_LONG).show();

        }
        catch(Exception ex)
        {

            Toast.makeText(ctx,"Exception "+ex, Toast.LENGTH_LONG).show();
        }
    }
    @Nullable
    @Override
    public void onLocationChanged(Location loc)
    {
        loc.getLatitude();
        loc.getLongitude();
        latitude=loc.getLatitude();
        longitude=loc.getLongitude();
    }

    @Override
    public void onProviderDisabled(String provider)
    {
        //print "Currently GPS is Disabled";
    }
    @Override
    public void onProviderEnabled(String provider)
    {
        //print "GPS got Enabled";
    }
    @Override
    public void onStatusChanged(String provider, int status, Bundle extras)
    {

    }
}

To use that class add this method location is stored in the Address string
public void getLocation(){
    Double latitude = 0.0, longitude;
    String message = "";
    LocationManager mlocManager = null;
    LocationListener mlocListener;
    mlocManager = (LocationManager) getSystemService(Context.LOCATION_SERVICE);
    mlocListener = new MyLocationListener(this);
    if (ActivityCompat.checkSelfPermission(this, Manifest.permission.ACCESS_FINE_LOCATION) != PackageManager.PERMISSION_GRANTED && ActivityCompat.checkSelfPermission(this, Manifest.permission.ACCESS_COARSE_LOCATION) != PackageManager.PERMISSION_GRANTED) {
        // TODO: Consider calling
        //    ActivityCompat#requestPermissions
        // here to request the missing permissions, and then overriding
        //   public void onRequestPermissionsResult(int requestCode, String[] permissions,
        //                                          int[] grantResults)
        // to handle the case where the user grants the permission. See the documentation
        // for ActivityCompat#requestPermissions for more details.
        return;
    }
    mlocManager.requestLocationUpdates(LocationManager.GPS_PROVIDER, 0, 0, mlocListener);
    if (mlocManager.isProviderEnabled(LocationManager.GPS_PROVIDER)) {

        latitude = MyLocationListener.latitude;
        longitude = MyLocationListener.longitude;
        message = message +"https://www.google.com/maps/dir/@"+ latitude +","+  longitude;
        address=message;
        Toast.makeText(getApplicationContext(), message, Toast.LENGTH_LONG).show();
        if (latitude == 0.0) {
            Toast.makeText(getApplicationContext(), "Currently gps has not found your location....", Toast.LENGTH_LONG).show();
        }

    } else {
        Toast.makeText(getApplicationContext(), "GPS is currently off...", Toast.LENGTH_LONG).show();
    }
}

redpajama_set_name: RedPajamaStackExchange


text:
Capinota è un comune (municipio in spagnolo) della Bolivia nella provincia di Capinota (dipartimento di Cochabamba) con 18.106 abitanti (dato 2010).

Cantoni
Il comune è suddiviso in 4 cantoni:
Capinota (comprendente la città di Irpa Irpa)
Chamoco
Tokho Halla
Villcabamba

Note

Comuni del dipartimento di Cochabamba

redpajama_set_name: RedPajamaWikipedia


text:
A failed Messiah? A Review of The Life and Afterlife of Rebbe Mendel Menachem Schneerson
in Religion, Reviews
The Rebbe: The Life and Afterlife of Mendel Menachem Schneerson by Samuel Heilman and Menachem Friedman is the first non-hagiographic biography of the final leader of the Jewish Chabad Lubavitch sect. Over the course of forty years of leadership, he turned the tiny Russian sect into a global order whose trademark services, such as Chabad Houses in far-flung areas without a significant Jewish presence and nearly 1500 websites disseminating information on its brand of Judaism, are recognised and utilised by Jews of every creed.
The Rebbe at a Lag B'Omer parade
Lubavitchers are the Jewish guys in fedoras you see wandering around looking like they just walked out the 1950s, if not earlier. Chabad Lubavitch was born in the late 18th century by Shneur Zalman of Liadi, and takes its name from Lyubavichi, the Russian town where the group was based until the early 20th century. The Rebbe became leader of Lubavitch in 1951 after a slow-burning popularity competition with his brother-in-law and died after a stroke in 1992. By the time of his death, he had founded thousands of synagogues, schools, and Jewish institutions of learning. However, such phenomenal expansion cannot entirely hide the fact that the introspective atmosphere of Chabad Lubavitch and the Rebbe's increasing fixation on the end of the world as we know it, resulted in a movement that acclaimed him as the Messiah in life, and after his inconvenient death, is torn between preserving his memory or awaiting his return.
The Rebbe's tomb next to that of his father-in-law, Rebbe Yosef Yitzchok Schneersohn.
The Rebbe has generated a fabulous amount of controversy, and for good reason – being told that the spiritual leader you idolise and look to as a perfect example of manhood was actually largely uninterested in spiritual leadership and never even gained ordination as a rabbi can never go down well. But it nonetheless cannot be helped: over the course of a good two chapters, I don't think it can really be disputed that the authors firmly establish that Mendel Menachem Schneerson's primary motivation in life prior to his move to America in 1941 was not to become a Rebbe, but to become a mechanical engineer. Although correspondence with his father-in-law Rebbe Yosef Yitzchok Schneersohn demonstrates that Mendel Menachem remained thoroughly committed to Hasidic Jewish practice as an individual, he nonetheless chose to spend much of his life outside Jewish communities, studying in institutions in Latvia, Berlin and Paris, forced to move from one place to another as Soviet and Nazi anti-Semitism closed in, leaving a trail of less-than-brilliant transcripts behind him as he was unable to obtain dispensation from attending classes or exams on Shabbat or Jewish festivals. The authors don't make this point, but certainly I found it worthy of note that by the time the Rebbe finally graduated from a French technical college in 1937, he had been struggling his way through academia for over 15 years.
Spending 15 years on earning a degree implies a kind of tenacity that most of us can only admire. So much more, then, did I feel for the mechanical engineer that never was when the book swiftly goes on to describe the increasing influence of the Nazis and Mendel Menachem's successful graduation being immediately buried under the urgency of having to flee Europe, and the discovery that in America, being a 39 year old immigrant unable to speak English and holding a hard-earned French degree that no American employer could understand meant that he had little chance of ever actually having the career he had spent so long working towards. Little wonder then, that he finally turned back to the community that welcomed him with open arms as the son-in-law of Rebbe Yosef Yitzchok with an extensive knowledge of Hasidic philosophy and customs. The authors make a link, however, between the Rebbe's extensive engineering training and the methodical and rigorous manner in which he expanded his previously small and parochial sect. I suspect that that is probably justified.
Up to 4000 emissaries of the Rebbe come together every year for an annual conference to discuss tactics (and take photos).
One thing that is substantially missing from this book is a sense of what Mendel Menachem's personality was like. He is obviously lauded as a fatherly, insightful, brilliant scholar by his followers, but you get little sense in The Rebbe about what he actually enjoyed doing. Did he have spare time? How did he relax? Who did he talk to about his ministry who wasn't his long deceased father-in-law? The Rebbe's influences, as opposed to whom he influenced, is relatively unexplored.
There's also little hints which are not explored of the less pious side of the Rebbe – for example, the fact that he sued his own nephew over the ownership of the Chabad library, and then, when he won, declared a public holiday for all of his hasidim, which he named "Didan Notzach" or "Our Side Won", strikes me as being just a little bit vindictive. When, in 1927, the authors are describing the arrest of the Previous Rebbe, Yosef Yitzchok, in Soviet Russia, they note very briefly that Mendel Menachem had been out with the Rebbe's daughter alone until midnight, mainly to state that the hasidic accounts of the evening gloss over this detail. However, they do so as well. Add also to this the fact that Mendel Menachem and his fiancée dated for nearly six years before they married, and that he trimmed his beard even though the Previous Rebbe specifically demanded his hasidim wear their beards long. The authors draw from these facts an observation that the Rebbe wasn't heavily involved with the hasidic movement for much of his life – I cannot help but draw from it a certain amount of disrespect and defiance for the people who supported him. The Rebbe's education was entirely paid for by Rebbe Yosef Yitzchok from Chabad funds, and in return, he refused to wear traditional Hasidic dress to his own wedding reception, customarily an opportunity for the Rebbe to demonstrate his power and influence. Even the authors interpret a minor incident involving the serving of water at the reception to indicate that Rebbe Yosef Yitzchok was embarrassed by his new son-in-law. Perhaps it is difficult to infer attitudes from letters and diaries of the time, but nonetheless, there are some very interesting stories about the Rebbe which seem more significant than the authors are willing to grant space to.
The Sixth Lubavitch Rebbe, Yosef Yitzchok Schneersohn.
The book is evidently intended to dig up back history of the Rebbe that has long been glossed over by his followers, and contains very little information about his religious thought or writings. While I understand that for the sake of space, there is little point in dwelling on the Rebbe's extensive output (even though much of his work remains unpublished, the published writings and transcripts still run to several tens of thousands of pages), as someone who has very little understanding of hasidic thought, it would've been nice if the authors had spent a little longer on explaining what exactly he got up to in his first two decades as Rebbe. This omission means that many questions arose for me in the reading that went unanswered, such as: Why did the Rebbe tell his emissaries to reach out to all Jews, but seemingly delivered all his discourses in Yiddish? How did he acquire enough knowledge of hasidic texts to be able to deliver hour long discourses several times a week for forty years when he never attended a yeshiva? When did he ever find time to write or prepare anything when he was being almost constantly sought out by his hasidim for advice?
It might seem that an inordinate amount of time is spent on his upbringing as opposed to his tenure, but this is actually in proportion to his life. Nonetheless the impact of the Rebbe as Rebbe as opposed to as Mendel Menachem Schneerson was significantly greater, but over 150 pages, I gained little insight into what he actually achieved outside of launching the Mitzvah and Moshiach campaigns. Rabbi Shmuley Boteach gives a brief outline in his Amazon review: "I watched the rebbe lead Lubavitch since I was 9 years old. It was a herculean undertaking with responsibilities that would boggle the mind. It meant keeping up with and responding to sacks of personal letters each week, overseeing a global empire of thousands of Chabad synagogues, schools, teaching colleges, orphanages, and drug rehabilitation centres, most of which the rebbe, through his emissaries, built. Each week he met in the middle of the night with individuals privately to discuss their most personal issues, giving a weekly (and sometimes twice weekly) public oration that lasted, on average, for four hours through which the rebbe gave masterful scholarly discourses without a single written note. Well into his 80s he stood on his feet every Sunday for hours giving thousands of visitors a dollar for tzedakah in order to meet them face to face and inspire them to do good acts." The sheer size and complexity of the organisation is alluded to but rarely considered. This is a book on the Rebbe, not Chabad, so fair enough, but his involvement with it as it built up around him seems to go unmentioned in favour of his political activity, although surely the Chabad Houses around the world will last much longer.
The Rebbe's image on a poster in Israel.
I wanted this book originally because the Rebbe remains endlessly fascinating to me. Willingly taking on a role that leaves you the absolute authority on spiritual, personal and business matters to hundreds of thousands of men and women who will devotedly go wherever you send them and do whatever you tell them to, must have a very corrupting influence on any man's psyche. The increasing belief of the Rebbe in his later years that he was the Messiah poses a problem for the authors, who have clearly never been in such a position. They faithfully narrate the story of how the Rebbe, increasingly isolated and without advisors to give him perspective after the death of his wife, encouraged his followers to believe that he was the Messiah waiting to be unveiled and how he struggled to reconcile that position with his encroaching illness and mortality and the fact that the world was stubbornly not ending. But they do not, and cannot, tell me what on earth was going through the Rebbe's mind – and that I am unlikely to find out.
The flag for the Moshiach campaign designed to hasten the coming of the Messiah.
But I have learned much else besides, and enjoyed it, though other reviewers have not. I would recommend this book to anyone who would like to know more about such an influential figure in Orthodox Judaism today – more biographies are in the process of being written, but this is the first substantial one. Go read it! For those who are very interested in minutiae, you can also read a month long academic deathmatch regarding the book's content between the authors and Chabad Rabbi Chaim Rapoport here.
Check out the book and its reviews on Amazon here:
And thank you very much to my flatmate Miles for buying me the book for my birthday!
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How has the Jewish sacred space of mikveh been understood in relation to women in the past, and in what ways has this understanding recently been challenged?
Hacking Your Life: The Four Hour Work Week by Tim Ferriss reviewed
Chavs: A Review of The Demonisation of the Working Class
The One Man Sex Revolution: A Review of "Kinsey: A Biography"
"The personal is political" – some thoughts from Christopher Hitchens
Tagged as: biography, book review, chabad, chabad lubavitch, haredi, mendel menachem schneerson, messianism, moshiach, rebbe, ultra-orthodox
in Essays
If you find my efforts of use to you, please use the helpfully located Paypal button to the right to donate to me the price of a beer at your local pub or bar. One pint, that's all. Thanks. :)
The mikveh (pl. mikvaot), the Jewish immersion pool, has long been an essential part of traditional Jewish practice. Although both men and women may immerse in a mikveh under certain circumstances, prior to getting married, on conversion, or before the onset of shabbat, it has primarily been used by married women according to the "laws of family purity" or niddah. Women traditionally count five days from the beginning of their monthly period and then seven "clean days", and then immerse themselves in a standing pool of natural water, the mikveh – although springs and oceans are permissible, these are now usually purpose built. The mikveh itself is not biblical, but subsequently developed in rabbinic thought as the means by which women could purify themselves as prescribed in Leviticus 18:19. Archaeological remains of mikvaot have been found in sites from both Israelite and nearby Diasporic communities dating back to the early centuries – this would suggest that the mikveh was in use long before its use had become mandatory in rabbinic law.[1] Historically, the mikveh has assumed great importance in Jewish religious practice – classical rabbinic sources say that the mikveh must be the first communal institution to be built, even before a synagogue.[2]
However, despite the importance of immersion in Jewish history, the mikveh has been long falling into disuse among the general Jewish community, outside of traditionalist circles who have mikvaot close to hand. A recent article extolling the virtues of immersion had to admit, "Outside of Orthodox circles, the mikvah experience is one of the least known and appreciated of any of the Jewish rituals."[3] This is partly down to many women increasingly rejecting the implications that they are "dirty" and must be "cleansed". In reponse, Jewish feminists and gender theorists have begun to reinterpret the use of the mikveh to become more empowering and inclusive for women. This essay will draw together the traditional Jewish understandings of the mikveh, and the laws which underpin its use among married women, contrast the work of Jewish feminists who critique their religious heritage through a gender studies context, and explore the reasons many Jewish women feel alienated from their religious tradition. The essay will then consider solutions proposed by feminist theorists to re-engage Jewish women in the mikveh, as well as the reactions of traditional Jewish leaders, both positive and negative. The essay will then conclude with an overview of how mikvaot are perceived and how both Jewish theology and feminist theory have intersected and influenced each other. Judith Plaskow, one of the founders of Jewish feminist thought, has always argued that it is only combining Jewish religious practice with a feminist perspective that allows Jewish women to hold their own identity instead of one which has been enforced upon them. Plaskow proclaimed in 1990: "I am not a Jew in the synagogue and a feminist in the world. I am a Jewish feminist and a feminist Jew in every moment of my life."[4] However, this does not imply that traditional Jewish practice is necessarily exclusive of women in toto – Isaac Sassoon, a Sephardi Orthodox Rabbi, published a book in 2011 welcoming such interdisciplinary exploration, saying, "To the historian's grief, religious texts tends to dwell more upon what ought to be than upon what is. But this bane of the historian is a boon to the serious Jewish feminist. For unlike the historian, ravenous to learn what happened in the past, the latter's goal is to discover legal and religious precedent to the end of upgrading gender equality within the contemporary Jewish community".[5]
The most basic point of consideration – there has been considerable debate regarding whether being "impure" also means being "unclean". The JPS Guide to Jewish Women suggests that after menstruation a woman is only ritually impure and unfit to undertake certain ritual obligations.[6] There is no other effect upon a Jewish woman's life. Shulamit Valler, in her book examining the representation of women in the Talmud, concluded differently, saying, "Jewish society had been a temple society and its central ideology was one of purity. The periodic changes arising from female physiology appeared to threaten the purity and spirituality of men. Men's fears led them to want to subordinate women in everything concerned with their sexuality and reproductive powers."[7] While most other purity laws in the Bible have been disregarded with the destruction of the Temple, such as the laws render a man unclean until nightfall if he had an illicit seminal emission, the laws of family purity have, if anything, attracted even greater restrictions. Rashi, a medieval rabbi studied by generations of later scholars, issued a responsum, a judgement, in which he stated that a menstruating woman must not even give her husband a cup.[8] Rabbeinu Tam, Rashi's grandson and a renowned scholar, threatened to excommunicate a colleague who ruled that a woman may immerse in the morning of the seventh day rather than the evening because of the danger to her safety.[9] Judith Plaskow primarily blames rabbinic Judaism for these disabilities as "legal and controlling" and feels taking the initiative back from the rabbis will result in a "fuller vision of the relationship between God and Israel, a vision that includes Jewish women".[10]
However, it is not just male rabbis which defend the laws of niddah. Rachel Adler, now an associate professor of Judaism and Gender at the University of South California, published an article in 1973 entitled, "Tum'ah and Toharah: Ends and Beginnings" attempting to combine a traditional perspective of immersion with a "feminist theology of purity". She argued that the ritual impurity caused by menstruation was due to the shed blood from the unfertilised womb becoming a symbol of death.[11] In order for sexual relations, the source of life, to resume, the woman must be "reborn" by "drowning" in the mikveh.[12] While this is certainly an inventive explanation, which was duly lauded by critics at the time, Adler did not explain why, of all the laws of purity that were instituted in Ancient Israel, the one which was most inconvenient and burdensome (and which did not apply to men), would be retained and all the others would fall into disuse. Adler further claimed that the cycle of purity and impurity was a regular experience for all Ancient Israelites and was not "viewed as dangerous in any way", nor was the experience "treated with dread and avoidance".[13] This seems unlikely: Adler refers to no sources to substantiate this claim, whereas Isaac Sassoon has a substantial argument that menstruating women were feared and placed under so many restrictions because she might pollute those she came into contact with.[14] Adler herself subsequently affiliated to Reform Judaism and published an article in 1993 refuting her own statements twenty years earlier: "purity and impurity do not constitute a cycle through which all members of society pass, as I argued in my [1972] essay. Instead, impurity and purity define a class system in which the most impure people are women."[15]
As Adler found, the ritual of mikveh is often treated in classical literature (which, as gender studies scholars must always note, is written by men for men), not as a tool to bring a woman closer to God through the fulfilment of a commandment, but as a tool by which she may commence sexual intimacy with her husband:
Existing theological justifications of menstrual impurity did not help me to make sense of myself as a God-created creature. They treated me, to use Kantian terminology, as a means to someone else's end, rather than as an end in myself. To have the observance of niddah and mikveh justified to me as the instrumentality whereby my husband was entitled lawfully to cohabit was both inadequate and insulting.[16]
Joseph Blenkinsopp, in his study of the family in Ancient Israel, suggested that this justification was actually to the detriment of the spiritual lives of Jewish women: "Whatever its original rationale, the sequestration of the woman during her menses and after childbearing served to perpetuate her essentially private status and justify her exclusion from public office, including the cult."[17] As the laws of the Torah form a framework by which the pious Jew deepens the covenant made with the God of Israel, this subjugation of women should be a worry for those involved in either the theology and gender studies disciplines. This concern is also enforced by the process by which immersion (designed by male rabbis) is carried out. Setting aside the historical and theological considerations of why the laws of niddah were introduced and considering the issue from a woman's perspective, the whole experience of the mikveh can be deeply embarrassing. "Mikveh ladies", appointed to ensure the immersion is conducted according to Jewish law, will often inspect a woman's naked body in detail to ensure she is ritually clean enough to immerse.[18] Even the act of attending the mikveh can be an ordeal if one does not wish to broadcast they are once again sexually active:
Observant Jewish women endure a high level of public scrutiny. Some describe going to the mikveh (ritual bath) as a humiliatingly public event. The mikveh is often right across the street from a synagogue, yeshiva, or kollel. Orthodox women are amongst the few who refuse hormone replacement therapy after they enter menopause. Freed from the duty of going to the mikveh, they don't want the responsibility to resume along with their restored periods.[19]
The response to these issues over the last century has been varied. Much of the early progressive literature simply omitted the issue of the mikveh and the laws of niddah altogether, seeing them as oppressive and outdated. William Rosenau, a prominent rabbi and leader of American Reform Judaism in the early twentieth century, published a very popular book, Jewish Ceremonial Institutions and Customs, in which the mikveh is not once mentioned. The Reform movement in Britain only built a mikveh in the 1970s to perform conversions. A comprehensive study of Israeli women, Gender and Israeli Society, only mentions the mikveh in passing as part of a discussion of Orthodox mother-daughter relationships.[20] This may be attributable to the fact that as immersion is conducted in private, unless introduced by one's parents, the mikveh may simply not feature in many Jewish writers' upbringing. However, an academic debate of the last twenty years has been put into action. In 2004, Anita Diamant, a renowned feminist Jewish writer, founded a "community mikveh", Mayyim Hayyim, to create a different experience not associated with issues of ritual purity, explaining,
People of all ages, including mid-life people, have been coming for a variety of transitions. People have come after divorce, people have come to mark the end of treatment for illness, we've also had people come to celebrate becoming grandparents. Women have come to mark menopause. Now none of these are commandments, they're choices one makes, so it's about reclaiming an ancient custom, an ancient tradition that is resonant for a more contemporary women and men.[21]
Mayyim Hayyim is part of a small but increasing trend toward a more spiritual mikveh experience among progressive Jews.[22] This reclamation, however, should be contextualised as part of a general trend within global progressive Judaism towards redefining Jewish traditional rituals and symbolism, rather than simply opting out of a dissatisfying historical interpretation clashing with a intersecting discipline.
There is a long-standing conflict between "traditional" and "progressive" forces in Judaism over the authority to interpret Jewish tradition too complex to detail here. However, mikveh is fairly unique in being one of the only Jewish institutions specifically aimed at women: perhaps prompting stronger reactions from traditional Jewish leaders than, say, changes in dietary laws or dress. Some have simply sought to undermine all efforts to carve out an egalitarian space for women in Judaism: Judith Plaskow tells a story about a left-wing Orthodox rabbi, having made an analogy to the Warsaw Ghetto, asked them whether they were feminists or Jews, with the implication that they could not be both.[23] Even Orthodox women have expressed disinterest. Lady Elaine Sacks, wife of Jonathan Sacks, the Chief Rabbi of the United Synagogue, the largest Orthodox organisation in the UK, commented at the opening ceremony of an Orthodox mikveh in Oxford, "[Reform and Liberal uses of the mikveh] is certainly interesting – but we prefer to stick to the original, traditional purpose!"[24] However, that Lady Sacks felt prompted to even address the actions of non-Orthodox Jews should give an indication of how far feminist thinking has penetrated Jewish religious discourse. Other writers have engaged in considerable mental gymnastics to deny this evolving understanding of the mikvaot, such as Judith Bleich, who derided the suggestion of Michael and Sharon Strassfeld of marking the birth of a baby girl by immersing her in a mikveh. Bleich accused the proposed ceremony as a form of baptism taken from Christian rites and "embarrassingly inappropriate".[25] Although the Strassfelds rightly pointed out in the same issue that Christianity developed baptism from the Jewish rite of immersion rather than the other way round, this dispute demonstrates the resistance of some women to dropping the ancient impure/pure rhetoric.
As the engagement over the meaning of the laws of niddah and the purpose of the mikveh continues, the resurrection of immersion in progressive communities has been paralleled within traditional communities. In response to feminist critiques of the ways in which the mikveh has been used to marginalise women, some rabbis have appropriated terminology and a more gender-sensitive approach. This is best exemplified by Chabad, the ultra-Orthodox outreach group, emulated by many Orthodox groups around the world. Their introductory article to the mikveh on their website denies any connection between impurity and "dirtiness",[26] blaming the association rather dubiously on non-Jewish city authorities forbidding Jews access to rivers. The author, hardly coincidentally a woman, indirectly confesses that "until a relatively short time ago, most mikvahs could best be described as utilitarian: function, not comfort, dictated their style", but now, "beautiful, even lavish, mikvahs … are being built across this country and around the world."[27] The article is clearly aimed at women unfamiliar with a mikveh, promising comfort, non-judgemental guidance, and "a mitzvah at its best; a pure, unadulterated avenue of connection with G-d".[28] The article sidesteps issues of why the mikveh is needed and states simply, "an understanding of the ultimate reason for the framework of Family Purity and its culminating point — immersion in the mikvah — is impossible. We observe simply because G-d so ordained it",[29] although it does briefly detail menstrual blood as symbol of death motif that Adler had developed and rejected several decades before. This underlines the effort to create as welcoming a space for women as possible without compromising any points of Jewish law. Chabad is also involved in the building of hundreds of mikvaot which are warm, well-lit and beautiful.[30] Overall, the Chabad interpretation of the mikveh offers a woman a greater spiritual connection with God, a greater sense of her own identity, and a better sex life. It seems unlikely that such a dramatic departure from the language of the classical Jewish texts explored earlier, and on which Chabad's theology is built, could have occurred without the work of so many feminist scholars such as Plaskow, Adler and Diamant.
There is a subset of biblical commandments known as hukkim, or laws for which there is no logical or obvious basis. The laws of ritual purity would certainly fit that category. Entirely divorced from their original Temple purpose, and with the laws regarding menstruation associated with misogynistic overtones, it is tempting to excise both law, and mikveh, completely from contemporary Jewish practice. Reform Judaism initiated this process in the early twentieth century and many other Jewish groups have since followed. However, religion is a phenomenon intrinsically built on its own historical tradition, and to simply opt out of particular practices by virtue of their previous symbolism is unsatisfactory to Jewish feminist thinkers; Plaskow writes, "Even where I dissent from biblical or rabbinic teaching, where I find it problematic, unjust, or simply wrong, I still see it as part of a past that has shaped and formed me. As mine, it is a past for me to struggle with, not a past on which I am willing to turn my back."[31] But even as feminist Jews have begun to make steps in the direction of reclaiming the practice of mikveh, traditionalists have also begun to repackage their understanding. Ultimately, whether one has greater sympathies for those who wish to see mikveh practiced "as our fathers",[32] or for those who wish to expand the idea of holiness from purification to sanctification, the influence of one on the other has been profound. In the first half of the twentieth century, the women who draw such meaning from their immersions at Mayyim Hayyim would have found a Reform Judaism in America entirely uncomprehending. However, without the influence of gender theorists, would there be so many Orthodox mikvaot opening with marbled floors and clean water, marketed as some kind of spiritual spa?[33] It seems quite unlikely. The real beneficiaries are not the Orthodox (male) authorities who can persuade more women to take up traditional ritual observance, or the Jewish feminists who seek to change Judaism inside out, but the Jews of all creeds who are finding a greater spiritual depth from their religion without compromising their dignity. Once perceived to a religious oddity practiced by a few, mikvaot are increasingly finding their way into the Jewish mainstream.
Adler, Rachel. Engendering Judaism: An Inclusive Theology and Ethics. Beacon Press, 1999.
Fishkoff, Sue. The Rebbe's Army: Inside the World of Chabad-Lubavitch. Schocken, 2003.
Levitt, Laura. Jews and Feminism: The Ambivalent Search for Home. Routledge, 1997.
Naveh, Hannah. Gender and Israeli Society: Women's Time. Vallentine Mitchell, 2003.
Plaskow, Judith. Standing Again at Sinai: Judaism from a Feminist Perspective. HarperSanFrancisco, 1990.
Perdue, L. Families in Ancient Israel. KY, 1997.
Rosenau, William. Jewish Ceremonial Institutions and Customs. The Friedenwald Company, 1903.
Royal, Derek Parker. Unfinalized Moments: Essays in the Development of Contemporary Jewish American Narrative. Purdue University Press, 2011.
Ruttenberg, Danya. The Passionate Torah: Sex and Judaism. New York University Press, 2009.
Sassoon, Isaac. The State of Women in Jewish Tradition. Cambridge University Press, 2011.
Taitz, Emily et al. The JPS Guide to Jewish Women 600 B.C.E.-1900 C.E. Jewish Publication Society, 2003.
Valler, Shulamit. Women and Womenhood in the Talmud. Atlanta GA, 1993.
Adler, Rachel. "In Your Blood, Live: Re:Visions of a Theology of Purity". Tikkun Magazine, January/February 1993.
Bleich, Judith. "The Symbolism in Innovative Rituals." Sh'ma: A Journal of Jewish Responsibility. December 23rd, 1983, pp 25-26.
Strassfeld, Sharon M. Strassfeld, Michael. "An Appropriate Ceremony for Daughters." Sh'ma: A Journal of Jewish Responsibility. December 23rd, 1983, pp 27-28.
Adler, Rachel. "Tum'ah and Toharah: Ends and Beginnings." Adler, Rachel. "Tum'ah and Toharah: Ends and Beginnings." Response: A Contemporary Jewish Review , Summer 1973. , Summer 1973.
Falik, Chana, "Some visitors to Israel finding mikvah immersion provides purification for holidays", September 14, 2001, JWeekly.com. http://www.jweekly.com/article/full/16403/some–visitors–to–israel–finding–mikvah–immersion–provides–purification–for-/ Accessed April 17th, 2012.
Slonim Rivkah, "The Mikvah", extract from Rivkah Slonim, "Total Immersion: A Mikvah Anthology" .Jason Aronson, 1996. http://www.chabad.org/theJewishWoman/article_cdo/aid/1541/jewish/The–Mikvah.htm. Accessed April 17th, 2012.
"Mayyim Hayyim", "Mayyim Hayyim featured on PBS Program "Boomers!". http://www.youtube.com/watch?v=IJiZBdysrUY Accessed April 17th, 2012.
Sacks, Elaine, "Address at Ground-Breaking Ceremony for a new Oxford Mikvah", Oxford Chabad. Available at http://www.oxfordchabad.org/templates/articlecco_cdo/AID/450479. Accessed April 17th, 2012.
[1] Emily Taitz et al, The JPS Guide to Jewish Women 600 B.C.E.-1900 C.E. (Jewish Publication Society, 2003), pg 14.
[2] The reasoning for this is that because couples are not supposed to resume sexual intimacy before the woman has immersed in the mikveh, technically a Jewish community without a mikveh should be celibate and would soon die out.
[3] Chana Falik, "Some visitors to Israel finding mikvah immersion provides purification for holidays", September 14, 2001, JWeekly.com. http://www.jweekly.com/article/full/16403/some–visitors–to–israel–finding–mikvah–immersion–provides–purification–for-/ Accessed April 17th, 2012.
[4] Judith Plaskow, Standing Again at Sinai: Judaism from a Feminist Perspective (HarperSanFrancisco, 1990), pg xi.
[5] Isaac Sassoon, The State of Women in Jewish Tradition (Cambridge University Press, 2011), pg vii.
[6] Taitz et al, The JPS Guide to Jewish Women 600 B.C.E.-1900 C.E., pg 284.
[7] Shulamit Valler, Women and Womenhood in the Talmud (Atlanta GA, 1993), pg xvii.
[8] Teshuvot Rashi in Taitz et al, The JPS Guide to Jewish Women 600 B.C.E.-1900 C.E., pg 285.
[9] Taitz et al, The JPS Guide to Jewish Women 600 B.C.E.-1900 C.E., pg 95.
[10] Laura Levitt, Jews and Feminism: The Ambivalent Search for Home (Routledge, 1997), pg 91.
[11] Rachel Adler. "Tum'ah and Toharah: Ends and Beginnings", Response: A Contemporary Jewish Review , Summer 1973, pg 120.
[12] ibid, pg 122.
[14] Sassoon, The State of Women in Jewish Tradition, pg 88-89.
[15] Rachel Adler, "In Your Blood, Live: Re:Visions of a Theology of Purity", Tikkun Magazine, January/February 1993.
[17] Joseph Blenkinsopp, "The Family in First Temple Israel" in L. Perdue, Families in Ancient Israel (KY, 1997).
[18] Falik, "Some visitors to Israel finding mikvah immersion provides purification for holidays".
[19] Derek Parker Royal, Unfinalized Moments: Essays in the Development of Contemporary Jewish American Narrative (Purdue University Press, 2011), pg 31.
[20] Hannah Naveh, Gender and Israeli Society: Women's Time (Vallentine Mitchell, 2003), pg 144.
[21] "Mayyim Hayyim", "Mayyim Hayyim featured on PBS Program "Boomers!". http://www.youtube.com/watch?v=IJiZBdysrUY Accessed April 17th, 2012.
[22] See "Reclaiming Niddah and Mikveh" in Danya Ruttenberg, The Passionate Torah: Sex and Judaism (New York University Press, 2009), pp116-135.
[23] Plaskow, Standing Again at Sinai: Judaism from a Feminist Perspective, pg x.
[24] Elaine Sacks, "Address at Ground-Breaking Ceremony for a new Oxford Mikvah", Oxford Chabad. Available at http://www.oxfordchabad.org/templates/articlecco_cdo/AID/450479. Accessed April 17th, 2012.
[25] Judith Bleich, "The Symbolism in Innovative Rituals.", Sh'ma: A Journal of Jewish Responsibility, December 23rd, 1983, pg 28.
[26] Rivkah Slonim, "The Mikvah", extract from Rivkah Slonim, "Total Immersion: A Mikvah Anthology" .Jason Aronson, 1996. http://www.chabad.org/theJewishWoman/article_cdo/aid/1541/jewish/The–Mikvah.htm. Accessed April 17th, 2012.
[30] "Holy Dip: Mikvah Makes a Comeback", in Sue Fishkoff, The Rebbe's Army: Inside the World of Chabad-Lubavitch (Schocken, 2003), pg 148-160.
[31] Plaskow, Standing Again at Sinai: Judaism from a Feminist Perspective, pg xx.
[32] 1 Chronicles 29:15.
[33] Fishkoff, The Rebbe's Army: Inside the World of Chabad-Lubavitch, pg 150.
Reclaim your Night: Feminist Chants for Marches, Protests, and Parties
Antisemitism on the Left and the Whitewashed Documentary
An Alternative Mourner's Kaddish
Tagged as: chabad, feminism, judaism, ultra-orthodox, women

redpajama_set_name: RedPajamaCommonCrawl


text:
Manchester City deltar säsongen 2022/2023 i Premier League, UEFA Champions League, FA-cupen, Engelska Ligacupen och FA Community Shield. Detta är Pep Guardiolas sjunde säsong som Manchester City-tränare.

Spelartrupp

Målvakter
  Scott Carson
  Ederson
  Stefan Ortega

Försvarare
  Manuel Akanji
  Nathan Aké
  Rúben Dias
  Sergio Gómez
  Aymeric Laporte
  Rico Lewis
  John Stones
  Kyle Walker

Mittfältare
  Kevin De Bruyne
  Phil Foden
  İlkay Gündoğan
  Jack Grealish
  Cole Palmer
  Máximo Perrone
  Kalvin Phillips
  Rodri
  Bernardo Silva

Anfallare
  Julián Álvarez
  Erling Haaland
  Riyad Mahrez

FA Community Shield

Premier League

Tabell

Bästa målskyttar

  Erling Haaland 28
  Phil Foden 9
  Julián Álvarez 5
  Riyad Mahrez 5
  Kevin De Bruyne 4
  Bernardo Silva 4

Champions League

Slutspel

Åttondelsfinal

Kvartsfinal

FA-cupen

Tredje omgången

Fjärde omgången

Femte omgången

Kvartsfinal

Semifinal

Engelska Ligacupen

Tredje omgången

Fjärde omgången

Kvartsfinal

Statistik

Matcher (SM), endast tävlingsmatcher

Referenser

2022/2023
Engelska fotbollsklubbar säsongen 2022/2023


text:
Opposition To Press Ahead With Yerevan Sit-In
Հունիս 18, 2010
Ruzanna Stepanian
Armenia - National Opera building in Liberty Square in Yerevan, June, 2010
Representatives of the opposition Armenian National Congress (HAK) said on Thursday that they will proceed with plans to stage a sit-in at Yerevan's Liberty Square to demand the liberation of opposition figures remaining in prison.
The HAK-linked Committee to Protect Political Prisoners last week announced its intention to organize the protest there on Friday and sent a relevant notification to the Yerevan Mayor's Office. The municipality refused to sanction it, saying the square was already booked for daily children festivals that started on June 10.
The move led the opposition alliance to downscale the protest and thereby qualify for a legal provision whereby government permission is not required for public gatherings attended by up to 100 people.
Davit Matevosian, a senior HAK member, told RFE/RL's Armenian service that Friday's sit-in will involve only about 30 participants. He said all of them are former political prisoners who had been arrested in the wake of the February 2008 presidential election. Over a dozen HAK leaders and supporters remain imprisoned on charges mostly stemming from the March 2008 violence in Yerevan.
Matevosian described them as government "hostages." "Our friends remain in jail and we want to protest against that," he said, adding that any police attempt to prevent the protesters from entering the recently renovated square would violate an Armenian law on rallies and demonstrations.
Colonel Sayad Shirinian, a spokesman for the Armenian police, declined to say whether the police will try to prevent the sit-in. "If there are instances of disruption of public order, it is our holy duty to intervene," he told RFE/RL's Armenian service. "So naturally, we will be very determined to immediately stop such violations."
Asked what the police will do if the protesters act peacefully, Shirinian said, "The situation itself will dictate what measures we should take."
The square had served as the main venue for political gatherings in Armenia until it was closed in mid-2008 due to the construction of a large underground parking garage. Small groups of HAK activists attempted to gather there for several consecutive days immediately after it was reopened to the public last month.


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Edtech Is Trapped in Ben Bloom's Basement
Opinion | Digital Learning in Higher Ed
By Jared Silver Jan 26, 2018
Derek Bond/ Shutterstock
A recent visit to my old high school library left me disappointed. Gone were the days of handwritten flashcards and ten-pound textbooks. Now, every student's face was blankly fixated on the all-too-familiar glow of their computer screens.
But the technology itself was not my concern. In fact, aside from the predictable few flickers of Facebook and Twitter, it seemed most of the students were actually working on something productive. What did bother me, however, was how many of these technologies were only adding a digital component to the same learning practices teachers used when I was a student there just a few years ago.
As a technologist by trade, I can sympathize with Silicon Valley's underestimating the importance of good pedagogy. But, I certainly can't excuse it. And in the process of trying to educate myself on the matter, I've come to a scary realization: Edtech is trapped in Ben Bloom's basement.
Generally, Benjamin Bloom's Taxonomy of the Cognitive Domain is represented by a graphic of a pyramid, with "remembering" on the bottom and "creating" at the top, to represent the relative complexity of the learning objectives. (As you might imagine, it's far easier to remember a basic fact about a concept than it is to create something new and original based on that concept.)
On the trip back to my former high school, much of what I witnessed—technology and all—still focused on the bottom level of the pyramid: memorization. One student I saw navigated a playlist of videos on economics, while another flipped through virtual flashcards so quickly that I got dizzy just watching. A third loaded up a digital textbook filled with circuits, transistors and other assorted electronics diagrams.
For all Silicon Valley's talk of "disrupting" education, most of the edtech that exists today simply digitizes ineffective aspects of education's yesteryear. MOOCs are just digital versions of the much maligned large group lecture, virtual flashcards are simply another tool for useless rote memorization, and online textbooks are just one more problematically unidirectional method of transmitting information without cultivating learning.
The current wave of education technology has been fraught with pedagogically unsound replications of the worst aspects of teaching and learning. Rather than build new opportunities for students to move beyond the most basic building blocks of knowledge, much of Silicon Valley has been content to recreate education's problematic status quo inside the four corners of a Chromebook, and then have the gall to call that innovation.
Education Technology and the Bloom's Basement Problem
Ask any Silicon Valley engineer about Benjamin Bloom's Taxonomy of the Cognitive Domain, and you'll be met with a blank stare. Ask any first year college student studying education, and their face will light up.
Bloom's Taxonomy is a widely popular foundation behind many teachers' classroom practices and philosophies—its most recent version has been cited more than 12,500 times in textbooks and papers, according to Google Scholar—and it's imperative to understand for anyone who cares about assessing the effectiveness of an edtech tool. Simply put, Bloom's Taxonomy is a way of categorizing the cognitive level of learning objectives into one of six categories, each more complex than the last:
Remembering (learner can recall information about the topic)
Understanding (learner can explain the topic in their own words)
Applying (learner can use the topic to solve novel problems)
Analyzing (learner can draw connections between different components of the topic)
Evaluating (learner can scrutinize and debate the topic)
Creating (learner can extend the topic to produce a novel idea or work)
Vanderbilt University Center for Teaching
Good teachers know that while it's important for students to remember and understand the basic concepts, that's never the end goal. Rather, the best teachers constantly nudge their students closer to the top of the pyramid.
Coming up with solutions for real-world problems requires the ability to move beyond rote memorization and rephrasing. And innovation does not result from filling in multiple choice bubbles or finding the right set of synonyms to parrot back what you skimmed in last night's assigned reading—it comes from applying, analyzing, evaluating and creating.
Yet thinking back to my stroll through the library, this is not what some of even the most popular edtech tools encourage.
To be sure, the bottom of the pyramid is important, and there's a time and a place for that. (But, contrary to what most edtech tools would have you believe, that time isn't always, and that place isn't everywhere.) And yes, there are some entrepreneurs who are building legitimately innovative solutions (which we'll come back to in a moment). But platforms that merely serve up videos and flashcards in an endless stream of rote memorization and recall are trapped deep in the bottom of Ben Bloom's basement.
Escaping Ben Bloom's Basement
Climbing up Ben Bloom's learning hierarchy won't be easy, but it is necessary if we want to build education technology capable of helping learners move beyond basic remembering and understanding. There are two ways to do this: better tech or less tech.
Climbing up Ben Bloom's learning hierarchy won't be easy, but it is necessary if we want to build education technology capable of helping learners move beyond basic remembering and understanding.
Better tech entails leveraging cutting edge research in areas like machine learning to provide students with targeted feedback that scaffolds their learning experiences as they move up the pyramid. Less tech entails building technology that knows how to get out of the way and allow for more meaningful interactions to take place in the classroom. Today's education technologists are exploring both approaches.
In terms of better tech, companies like Duolingo and Quill.org use natural language processing and machine learning techniques to provide scaffolded feedback on answers that learners construct themselves. Rather than teach language by forcing learners to memorize a strict set of rules, these tools aim to help learners develop better critical thinking skills through a scaffolded approach that introduces them to the rules and then allows them to experiment, fail and learn from targeted feedback.
By keeping software open ended and allowing learners to enter their own responses, edtech can gently guide learners beyond the most basic learning achievements (remembering and recognizing the language rules) and to the top of the pyramid (applying their understanding of the rules to analyze and evaluate the topic and create their own grammatically correct sentences).
In terms of less tech, tools like Quizlet Live, Pear Deck and Nearpod empower educators to create experiences in the classroom that bring conversation and reflection to the forefront. Rather than students' attention being directed toward the tech, the tech attempts to direct students' attention toward in-person classroom interactions with their educator and peers.
By taking care of the bottom of the pyramid, these platforms also give educators room to do what they do best: encourage and inspire students to learn and grow.
Jared Silver (@JaredSilver) is a software developer at Quill.org and former cohort leader for EdSurge Independent.
Digital Learning in Higher Ed


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Internet has become the most popular avenue where people can transact and do businesses, communicate with friends or customers, or just enjoy and have fun. It is for this reason that most business industries, advertising agencies, and simple individuals have chosen internet as their avenue to reach all the corners of the world and meet different types of people that are miles away. However not all are capable of creating websites or designing such. Web design is a special skill of creating and making presentations of content usually in hypermedia or hypertext to be delivered to an end-user via World Wide Web using a web browser or other web-enabled software like internet.The main objective of a web design is to specifically create a website that will represent a particular group of people, product, company, or just body of knowledge or information. It contains electronic documents with associated applications that reside on specific Web server. The end-user can access through these contents and interactive interfaces through Web pages as per request.
Creating a web design does not only necessitates simple words and sentences but it must include display of complex multimedia system in the form of animations, videos, vector graphics, sounds, and images so as to enhance the attractiveness of the website and in return increase customers' reviews and good feedback.The accessibility of a website also depends on the principles used in web designs. There are principles to be followed in order to make your website more user-friendly and convenient to the end-user. These includes the usage of semantic markup which makes the document structure more meaningful and authentic as well as allowing the web page to be acknowledged by other web services; the use of markup language, hyperlinks, HTML and CSS layouts.Moreover, in creating designs or contents for you website, you have to clearly emphasize the usage of a good planning method to make sure that you have incorporated everything you wanted the people to see in your web page. Web design is considered to be one of the most complicated works to do but if you know the specifics of the job then it will be a lot easier on your part.
The first part of the planning process is to consider the specific context of the website by using framework based on display technology and digital code to build and maintain a system that can distribute information in various formats. Secondly, one has to determine the purpose of the site and on what particular element or subject matter to focus with. Third is to identify the specific target market or audience of the website. This is important because you need to pattern the design and content of the site on the type of people it will be intended for.Employment of sophisticated and world-class web design to your website can be an assurance that your audience will enjoy every part of it.


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Asylum Seekers Block US-Mexico Border Bridge Across Rio Grande - Reports
© AP Photo / Emilio Espejel
https://sputniknews.com/us/201910111077015156-asylum-seekers-block-us-mexico-border-bridge-across-rio-grande---reports/
MEXICO CITY (Sputnik) - A group of 100 people, which is currently waiting for the United States to respond to their requests for asylum on humanitarian grounds, has blocked a bridge across the Rio Grande river connecting the Mexican city of Matamoros with US Brownsville, local media reported on Thursday.
According to migrants, they could not wait in Matamoros for their immigration court appointments, many of them in January.
"We want work to put our children on their feet, we need you to support us, we also need means to exist, we are exhausted, we have sick children and elderly", one of the migrant said, cited by Milenio newspaper.
The blockade caused chaos on the Mexican side among those who travel to the US to work or study.
The United States Customs and Border Protection agency (CBP) has closed all points of entry and prepared to act in case migrants attempt to cross the bridge.
US President Donald Trump made enforcement of the country's immigration laws one of the key tasks of his administration cracking down on illegal immigration and tightening US asylum laws.
Despite that, the number of people, especially from Latin and Central American countries, wanting to enter the US through its southern border remains high.
In recent years the US Immigration Court backlog was has surpassed one million pending cases making speedy processing virtually impossible and thus making migrants and asylum seekers wait in Mexico for considerable periods of time during which they have a hard time finding employment and provide for themselves.
On 7 June, the United States and Mexico reached an agreement on curbing illegal migration through the US-Mexican border. Under the agreement, the United States vowed to refrain from imposing tariffs on Mexican goods, while Mexico committed to deploying its National Guard throughout the country and, especially, to its southern border to fight the influx of undocumented migrants.
Caravans of migrants from Central American countries seeking asylum began to move toward the United States through Mexico last fall. Trump has called the surge of arrivals a crisis and declared a national emergency in February to secure funds to build a wall on the border with Mexico.
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Did Missing Michigan Man Join 'Cult' In Calhoun County?
Photo of Kevin Graves from his Facebook page
UPDATE as of Monday 10/8/18 at 8:15pm
A member of the insulated religious group Twelve Tribes has reportedly reached out to the missing man's sister. They have told her that they can confirm that no one from their group or any of their buses were at the Electric Forest Festival earlier this year. They also offered that if they can be of any other help in efforts to try to find Kevin, not to hesitate reaching out to them again.
A new theory circulating about a Michigan man who has been missing for several months indicates he may be in Calhoun County, having joined a cult in Marshall. But despite that theory, family members and those close to the situation involving 28-year-old Kevin Graves of Oakland County urge that the most important fact here is that their loved one is still missing.
Kevin was last seen on July 1st while attending the Electric Forest Festival, a four day summer music festival held near Rothbury in Muskegon County. He had attended the festival with his girlfriend and reportedly had been in an argument with her before saying he was going back to their tent to rest. That was the last he was heard from.
Recently, a theory arose that he may have joined an insulated religious group called Twelve Tribes which has an operation called Bear Creek Farm in Marshall. Much of the theory is based on the recruiting tactics of the group which are said to include bringing buses to large concerts, music festivals and other events to encourage young adults to join. There is no evidence that Kevin was approached by or joined this group. In fact, there's no confirmation that Twelve Tribes had a bus at Electric Forest at the time of the disappearance. But Kevin's family is making efforts to contact Twelve Tribes locations, including the one in Marshall, to confirm whether or not he may be there.
Kelly Boers, a missing persons advocate based out of Kalamazoo has been helping Kevin's family in this case and has a Facebook page set up to help spread the word. Boers also wants to make it clear that the theory about him possibly joining Twelve Tribes in Marshall is just that, a theory.
Keep in mind that there really are no new developments. The Twelve Tribes story line is STRICTLY a THEORY. There aren't any sightings or any kind of proof of anything regarding Kevin being with them. The only thing that this story is really about is that KEVIN IS STILL MISSING and that Twelve Tribes does send a bus to events such as the Electric Forest Music Festival as well as many others. We are checking into this theory but it's still just that. A theory by concert goers, not necessarily family members.
Anyone who has seen or heard from Kevin Graves, or has tips as to his whereabouts, is asked to contact the Oakland County Sheriff's office. There is a $10,000 reward for information on his whereabouts.
Missing flier for Kevin Graves
UP NEXT: KALAMAZOO WOMAN MISSING FOR OVER 3 YEARS LOCATED
Filed Under: Marshall, missing person
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When Walter Röhrl climbs aboard John Mulholland's Porsche 911RS on the 1st September at the Titanic Slipway, he will be heading out to some of the territory last covered when he visited Ulster in 1984.
Thirty-four years ago, the great German driver and his co-driver Christian Geistdörfer annihilated the opposition in their Group B Audi Quattro S1 by over four minutes, in a demonstration of speed still marvelled at to this day.
Walter's return for TITANIC DÉJÀ VU ULSTER will be a more sedate affair when he heads a cavalcade of historic rally cars, classic cars and supercars over a 150 mile route devised by Dr. Beatty Crawford and Alan Tyndall.
Leaving the city, the cars will head up the Knockagh Hill above Whiteabbey, historically used as both a rally stage and a hillclimb. Then it's on through picturesque Glenoe Village and over Cairncastle mountain north of Larne, another demanding stretch of tarmac used for speed hillclimbing and rallying.
Next, the Déjà Vuers will sample a spectacular section of the famed Causeway Costal Route, listed as one of the greatest drives on the planet. There will be an informal halt for refreshments at the historic Londonderry Arms Hotel in Carnlough, before they head inland again to take in two of the Glens of Antrim's favourite tests. The Orra Lodge and Glendun stages have been on many Circuit of Ireland, Ulster International and Texaco Rally schedules. They are followed by another brief respite in Glendun village.
Finally, the daddy of them all – Torr Head. This is one of the country's ultimate challenges with views across to Scotland and some deep drops to the North Atlantic on your right. You hug the hills and negotiate the hairpins on the stage that Craig Breen made his own on his way to winning the 2016 Circuit of Ireland International Rally.
Drivers will return to Belfast in the late afternoon in plenty of time to prepare for a glittering evening of driver interviews and entertainment at the Gala Dinner in Titanic Belfast.
TITANIC DÉJÀ VU ULSTER is a non-competitive event, but is a great opportunity to give a cherished car a run over the roads that have made our country so well known in the rally world. It is also a rare chance to catch up with old like- minded friends and to mingle with some of the rally legends who have created our wonderful motorsporting heritage.
10.00 am. Cavalcade Start at the Titanic Slipway followed by a 150 mile route over classic Texaco, Circuit of Ireland and Ulster Rally stages.
19.30 Gala Dinner in Titanic Belfast with videos, star driver interviews and entertainment.
All profits from the event will go to MacMillan Cancer Support.


Polaroid has announced it will introduce a 50-inch Smart HDTV that is Roku ready as the CES 2014. It will also introduce a 50-inch Ultra HD 4K TV. The Roku ready TV is powered by the Roku Streaming Stick. Polaroid says the TV contains MHL, which it describes as "a port that closely resembles a standard H456 DMI and allows for easy plug-and-play use between the TV and the Roku Streaming Stick." The 50-inch TV also has three HDMI inputs.
The 50-inch Roku ready TV will cost $599.99 and the 50-inch Ultra 4K TV will retail for $999.99.


Registration is the process the Department of Licensing & Regulatory Affairs (LARA), Child Care Licensing Division uses to regulate family child care homes for the care of 1-6 unrelated children. The process requires that family child care home providers certify to LARA that they and their home are in compliance with the rules for family child care homes.
Note: It is illegal in the State of Michigan to care for unrelated children in your home without being licensed or registered by the Department of Licensing & Regulatory Affairs.
Step I - You must read the Licensing Rules for Family and Group Child Care Homes and the Child Care Organizations Act (1973 PA 116) prior to completing the online application. Upon receipt of your application, a rule book and the Child Care Organizations Act will be sent to you.
Internet Explorer is required to complete the online application.
Note: You must have a credit card or a debit card to pay the fee online (Discover or American Express Cards are not accepted). Click here if you do not have a credit card or a debit card.
1. The Background Check/Fingerprinting process has changed. Please contact 1-844-765-2247 for more information.
2. Medical Clearance Request (BCAL-3704-CC) - For you signed by your physician or your physician's designee which attests to your health. The Patient Information section must be completed before submitting the form to your physician for completion.
3. Medical Clearance Request (BCAL-3704-CC) - For each assistant caregiver signed by the assistant caregiver's physician or their physician's designee which attests to the assistant caregiver's health. The Patient Information section must be completed before submitting the form to the assistant caregiver's physician for completion.
4. Documentation of tuberculosis (TB) test results for all persons in the home who are 14 years of age and older. Assistant caregivers must also have documentation of TB test results.
5. Documentation of valid infant/child/adult CPR, first aid and blood-borne pathogen training for the applicant and any assistant caregivers. First aid and CPR training must be from a person certified as a trainer from an organization approved by licensing. Go to www.michigan.gov/michildcare-trainingfor a list of approved organizations.
6. Documentation of completion of the online training "Infant Safe Sleep Training for Child Care Providers" available at www.michigan.gov/michildcare-training > Infant Safe Sleep and Shaken Baby Syndrome section.
* A licensed heating contractor for a fuel-fired furnace.
* A licensed heating contractor or licensed plumbing contractor for a fuel-fired water heater.
* A mechanical inspector for the local jurisdiction or licensed mechanical inspector for a wood stove or other solid fuel appliance.
Note: Electric heat does not require an inspection.
8. Documentation that the level of radon gases does not exceed 4 picocuries per liter of air in the lowest level of your home. For more information on radon testing, to go www.michigan.gov/deqradon.
Step III - An environmental health inspection and approval are required if your application indicates that your home has a private well and/or septic system. The environmental health inspection, requested and paid for by licensing, is done by your local health authority prior to registration.
Step IV - After review and approval of your application materials, you will be invited to attend a required orientation session arranged by your local licensing office. The purpose of the orientation is to review the licensing rules and laws and prepare you for the licensing inspection.
* The orientation will last approximately 6 hours.
* It will cover the licensing rules and the Child Care Organizations Act (1973 PA 116).
* Additional information will be provided which will help you to be successful in the business of caring for children.
* Time will be provided for you to ask questions.
At the end of the orientation session, you will be given a Statement of Registration.
* This is a legal document on which you certify that you are in compliance with the family child care home rules and the Child Care Organizations Act (1973 PA 116).
* You will be asked to take it home with you and check your home to be sure that you are in compliance with all of the rules and the law before signing and returning it.
* After you have returned the signed Statement of Registration, you will be issued a Certificate of Registration. Upon receipt of the Certificate of Registration, you may begin caring for children.
* This registration is in effect for 3 years as long as you continue to comply with the rules and the law and reside at the same address.
Step V - Within 90 days of being registered, your licensing consultant will inspect your home to assess your compliance with the licensing rules and law. Your licensing consultant may take pictures to document their findings. It is your responsibility to be in compliance with the rules and law. The Family and Group Home Compliance Record (BCAL-4601) summarizes the rules you must follow.
1. A Certificate of Registration is issued to a specific person at a specific address. If you plan to move, you must contact licensing prior to the move so that you can be registered at your new address. If you move to a new address and do not contact this office, your Certificate of Registration is no longer valid at the new address.
2. After being registered for 3 years, you will have to renew your registration. This is a process that is done through the mail. A renewal application packet will be sent to you prior to the expiration of your Certificate of Registration so that you may renew in a timely manner. The cost to renew is $25. You may need to update some of your documents at renewal.
3. If a complaint about your family child care home is received by licensing, an investigation may be conducted and may include an on-site inspection of your home.
4. 10 clock hours of training must be completed each year by the applicant. Annual training is assessed by the calendar year. Note: The orientation sessions counts as 6 hours of training.
5. 5 clock hours of training each calendar year must be completed by each assistant caregiver.
* Involvement in substantiated abuse or neglect of children.
* Court-supervised parole or probation.
* Been admitted to, or released from, a correctional facility, or hospital, institution, or facility for the treatment of an emotional, mental, or substance abuse problem.
These may be reported by using Notification of Changes in Status - Family and Group Child Care Home (BCAL-1485).
7. Technical assistance is provided by licensing to help providers comply with the child care licensing rules. Child care home technical assistance can be accessed at www.michigan.gov/michildcare-ta.
8. If, at any time, you decide to no longer care for children, you should mail a written request to close your Certificate of Registration to your local licensing office.
If you have any questions or need assistance, please feel free to contact licensing, toll free, at 866-685-0006.


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Q: bottom navigation data is not displaying using recyclerview using cardview Hi in the below code I am working with bottom navigation it contains different option in that one thing is account .If click on the account bottom tab want to display the cardview in recyclerviews
But data is not coming anything. It is displaying empty.
using this below xml to display the content in listview format
accounts.xml:
<?xml version="1.0" encoding="utf-8"?>
<LinearLayout xmlns:android="http://schemas.android.com/apk/res/android"
    android:orientation="vertical" android:layout_width="match_parent"
    android:layout_height="match_parent">
    <android.support.v7.widget.RecyclerView
        android:id="@+id/recyclerview"
        android:layout_width="match_parent"
        android:layout_height="match_parent">

    </android.support.v7.widget.RecyclerView>

</LinearLayout>

Fragment_account.xml:
 <?xml version="1.0" encoding="utf-8"?>
    <RelativeLayout xmlns:android="http://schemas.android.com/apk/res/android"
        xmlns:app="http://schemas.android.com/apk/res-auto"
        xmlns:tools="http://schemas.android.com/tools"
        android:layout_width="match_parent"
        android:layout_height="match_parent"
        app:layout_behavior="@string/appbar_scrolling_view_behavior">

        <LinearLayout
            android:layout_width="match_parent"
            android:layout_height="wrap_content"
            android:orientation="vertical"
            android:layout_marginTop="20dp"
            android:background="@color/White">
            <android.support.v7.widget.CardView
                android:id="@+id/cardView"
                android:layout_width="match_parent"
                android:layout_height="wrap_content"
                android:layout_margin="10dp"
                app:cardBackgroundColor="@color/slivergray"
                app:cardCornerRadius="8dp"
                app:cardElevation="4dp"
                app:cardUseCompatPadding="true">

                <RelativeLayout
                    android:layout_width="match_parent"
                    android:layout_height="wrap_content"
                    android:orientation="vertical"
                    android:background="@color/White">

                    <ImageView
                        android:id="@+id/appImage"
                        android:layout_width="72dp"
                        android:layout_height="72dp"
                        android:layout_marginLeft="16dp"
                        android:background="@drawable/ic_account_circle_black_24dp"
                        android:backgroundTint="@color/gray"
                        android:scaleType="centerCrop"
                        tools:ignore="ContentDescription"/>

                    <TextView
                        android:id="@+id/headingText"
                        android:layout_width="wrap_content"
                        android:layout_height="wrap_content"
                        android:layout_toRightOf="@+id/appImage"
                        android:paddingLeft="16sp"
                        android:paddingRight="16dp"
                        android:text="Apollo Hospital"
                        android:textColor="@color/black"
                        android:textSize="18sp"
                        tools:ignore="RtlHardcoded"/>

                    <TextView
                        android:id="@+id/subHeaderText"
                        style="@style/Base.TextAppearance.AppCompat.Subhead"
                        android:layout_width="wrap_content"
                        android:layout_height="wrap_content"
                        android:layout_below="@+id/headingText"
                        android:layout_toRightOf="@+id/appImage"
                        android:paddingLeft="16dp"
                        android:text="Hospital"
                        android:paddingRight="16dp"
                        android:textColor="@color/gray"
                        android:textSize="15sp"/>

                    <TextView
                        android:id="@+id/subHeadingText"
                        android:layout_width="match_parent"
                        android:layout_height="wrap_content"
                        android:layout_below="@+id/subHeaderText"
                        android:layout_toRightOf="@+id/appImage"
                        android:gravity="left"
                        android:lines="5"
                        android:maxLines="5"
                        android:paddingBottom="16dp"
                        android:paddingLeft="16dp"
                        android:paddingTop="16dp"
                        android:paddingRight="16dp"
                        android:text="stories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detailstories_detail"
                        android:textColor="@color/gray"
                        android:textSize="14sp"/>
                    <TextView
                        android:id="@+id/textViewOptions"
                        android:layout_width="wrap_content"
                        android:layout_height="wrap_content"
                        android:layout_alignParentRight="true"
                        android:layout_alignParentTop="true"
                        android:paddingLeft="@dimen/activity_horizontal_margin"
                        android:text="⋮"
                        android:textColor="@color/gray"
                        android:layout_marginRight="10dp"
                        android:textAppearance="?android:textAppearanceLarge"
                        />
                    <LinearLayout
                        android:layout_width="match_parent"
                        android:layout_height="wrap_content"
                        android:orientation="horizontal"
                        android:layout_below="@id/subHeadingText">

                        <LinearLayout
                            android:layout_width="209dp"
                            android:layout_height="wrap_content"
                            android:layout_gravity="left"
                            android:layout_marginLeft="30dp"
                            android:orientation="horizontal">

                            <ImageView
                                android:layout_width="wrap_content"
                                android:layout_height="wrap_content"
                                android:layout_marginTop="10dp"
                                android:backgroundTint="@color/gray"
                                android:src="@drawable/ic_account_circle_black_24dp"></ImageView>

                            <Button
                                android:id="@+id/action1"
                                style="@style/Base.Widget.AppCompat.Button.Borderless"
                                android:layout_width="wrap_content"
                                android:layout_height="wrap_content"
                                android:text="Action 1"
                                android:textColor="@color/gray"
                                android:textSize="14sp"
                                android:textStyle="bold" />

                        </LinearLayout>
                        <LinearLayout
                            android:layout_width="match_parent"
                            android:layout_height="wrap_content"
                            android:orientation="horizontal"
                            android:layout_gravity="right">

                            <ImageView
                                android:layout_width="wrap_content"
                                android:layout_height="wrap_content"
                                android:layout_marginTop="10dp"
                                android:src="@drawable/ic_account_circle_black_24dp"
                                android:layout_marginLeft="50dp"></ImageView>

                            <Button
                                android:id="@+id/action2"
                                style="@style/Base.Widget.AppCompat.Button.Borderless"
                                android:layout_width="wrap_content"
                                android:layout_height="wrap_content"
                                android:text="Action 2"
                                android:textColor="@color/gray"
                                android:textSize="14sp"
                                android:textStyle="bold" />

                        </LinearLayout>

                    </LinearLayout>
                </RelativeLayout>
            </android.support.v7.widget.CardView>
        </LinearLayout>

    </RelativeLayout>

AccountFragment.java:
    public class AccountFragement extends Fragment {

        public AccountFragement(){

        }

       RecyclerView rv;
        private List<List_Data> list_data;

        private MyAdapter adapter;
        @Override
        public View onCreateView(LayoutInflater inflater, ViewGroup container,
                                 Bundle savedInstanceState) {
            // Inflate the layout for this fragment

            View rootView = inflater.inflate (R.layout.account, container, false);

            rv=(RecyclerView) rootView.findViewById(R.id.recyclerview);
            //rv.setHasFixedSize(true);
            rv.setLayoutManager(new LinearLayoutManager(getContext()));
            list_data=new ArrayList<>();
            adapter=new MyAdapter(list_data,getContext());
            rv.setAdapter(adapter);

            return rootView;

        }

        private void setupData(List<List_Data> list_data) {

            adapter=new MyAdapter(list_data,getContext());
            rv.setAdapter(adapter);

        }
    }

List_Data.java:

    public class List_Data {

         String title;

        public String getTitle() {
            return title;
        }

        public void setTitle(String title) {
            this.title = title;
        }

    }

MyAdapter.java:
public class MyAdapter extends RecyclerView.Adapter<MyAdapter.ViewHolder> {
    private List<List_Data>list_data;
    private Context context;
    private String title1;

    public MyAdapter(List<List_Data> list_data, Context context) {
        this.list_data = list_data;
        this.context = context;
    }

    @NonNull
    @Override
    public ViewHolder onCreateViewHolder(@NonNull ViewGroup parent, int viewType) {
        View view= LayoutInflater.from(parent.getContext()).inflate(R.layout.fragment_account,parent,false);
        return new ViewHolder(view);
    }

    @Override
    public void onBindViewHolder(@NonNull ViewHolder holder, int position) {
        List_Data listData=list_data.get(position);
       // title1=list_data.get(0).getTitle();
        holder.title.setText(listData.getTitle());

    }

    @Override
    public int getItemCount() {
        return list_data.size();
    }

    public class ViewHolder extends RecyclerView.ViewHolder{
        ImageView img;
        TextView title,subtile;
        public ViewHolder(View itemView) {
            super(itemView);

            title=(TextView)itemView.findViewById(R.id.headingText);
            subtile=(TextView)itemView.findViewById(R.id.subHeaderText);
            title.setText(title1);
        }
    }
}

A: the code you have written is somehow incomplete, first you can not view any data because there are no data in the List list_data in the AccountFragment so the adapter is does not know where to fetch data from.
When you have data in the list then you can populate to the adapter.
I recommend you follow the best approach from the link below in case you have any problem please do let us know.
https://www.androidhive.info/2017/12/android-working-with-bottom-navigation/
And try your best to start using AndroidX in your project