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Posts in category: The Tree of LIfe
Group Work During COVID Times: Capturing the Hardwon Knowledge of Parents, Aunties and Grandmothers on raising strong kids in Borroloola
by metaphor with No Comment CollaborationCollective Narrative DocumentationCommunity WorkCOVID timesCross Cultural practiceCulturally sensitive therapeutic toolsGroup workMetaphorsNarrative therapyNarrative work with Aboriginal communitiesParentingSocial Work with Indigenous communitiesStorms of LifeStrengths and ResilienceTechnologyThe Tree of LIfeWorking with Women
I received an invitation from a colleague this year to travel back to the Northern Territory to co-facilitate some narrative therapy group work with the Aboriginal women of Borroloola. We had it all planned out. It would have been a two day drive from Darwin to reach the remote township, then a trek over to Barrnayi, an island off the coast of the Gulf of Carpenteria for our two day camp. I love it when collaborations like this come together – Telling Story, Artback NT and the Moriarty Foundation – bringing together good will and established therapeutic practice for positive community outcomes. What we didn't account for was the arrival of COVID 19 and the immediate closure of state and territory borders as well and lockdown in remote communities.
Airfares were cancelled. However, I wasn't about to shelve this one without some serious thought into whether delivering the Tree of Life on-line was a possibility. I learned later that this is called pivoting!
I had some doubts about whether we were going to be able to gather rich story from participants over a technology platform. However, Sudha Coutinho had done a lot of work in Borroloola and already had established relationships with some of the women, so that was a positive starting point. With some thoughtful deliberations and program modifications to the Tree of Life methodology, Sudha and I decided to 'set sail' and see where the adventure might take us on these unchartered waters.
Facilitating the Tree of Life with 'Zoom' technology
We were very influenced by the beautiful work done by Anne Mead and Jasmine Mack in their application of the Tree of Life with parents of Roebourne. Ideas such as home yarning, the tree visualisation meditation and crafting a community tree appealed to us. Given the extra difficulties we would face interacting over a screen with our participants, we needed to pay attention to ways people could join in that did not require so much hands-on guidance.
The program was delivered over five weekly morning sessions consisting of three hours with a break in the middle. We posted out a big box of materials required including art supplies and resources prior to starting. We hoped that our local Yanyawa Project Officer could work alongside us in navigating the use of these materials. Each session generally consisted of an introductory activity such as using Tree Card images we created to check in with how people were feeling, followed by a yarning section with corresponding drawing or art making, and a collective conversation on what these stories meant to the community as a whole, then finishing with an invitation to undertake an exercise at home between sessions. We invited people to connect on the Workplace Chat App on their mobiles to continue the conversation and share images of what they discovered in their environment between sessions. This is also where we, as facilitators, shared therapeutic documents based on the 'rescued words' from each session. These five therapeutic documents were later incorporated into a booklet the women wanted to publish capturing their skills, knowledges and hopes for raising strong and healthy children.
The women in Borroloola were on a learning journey with us
Over the project the following themes were explored using the tree as a metaphor for growing up strong children in the community.
The Sun – principles of caring. Just like the sun shining down on little trees guides their growth, the principles that are important to us guide our caring.
Roots – History of place and story. The roots follow the history of culture, linking us to stories, traditions and places of significance.
Trunk – Strengths of skills and knowledge. This includes the practical things we do to keep our families strong and to hold up our kids.
Bark – The Protective Layer. Acknowledging the need to protect our children because the types of experiences our children have in life influence their development.
Leaves and Fruit – The important people and their gifts to us and our children.
Storms of Life – The things that try to get in the way of us bringing up strong and healthy kids and how we stand strong against them.
Branches – Our hopes and dreams for our children and family.
Planting Seeds – The actions we want to take to make our hopes and dreams grow.
Flowers – Ways we want to work together to make our community dreams blossom.
The women brought together their completed individual tree pictures and shared together their hopes for the future of their community as a 'Collective Forest' to stand strong against the storms of life. We finished on physical actions of planting seeds into flowerpots as a reminder of their hopes and dreams coming to life, slowly but surely.
Forest of Life – Borroloola
We had to make lots of changes on the go and this required some quick thinking and flexibility on our part. We needed to feel not so precious about sticking to our script, even more so, given the lack of ability to just jump in physically and rescue a situation. The struggles as well as the delightful outcomes of this work are explored extensively on the video below, so I won't repeat those here. Let me just say that our doubts about gathering rich story were well and truly blown out of the water. We gathered so much beautiful knowledge and wisdom from the mothers, aunties and grandmothers that participated, we couldn't fit it all in the booklet. If you do not have access to a hard copy, I will share the link here to the downloadable version when it becomes available soon.
The following video is a 17 minute snapshot of this work presented at the AASW 2020 Symposium. Meanwhile, If you'd like to know more about using the Tree of Life over 'Zoom' technology, please contact us. We are really open to sharing our work with you.
Invitation to be an Outsider Witness to the women's stories from Borroloola
Reading the Tree of Life booklet about raising strong and healthy kids in Borroloola may spark thoughts about your own skills and knowledge, your hopes and dreams for your children, and help you stand against any storms you may face. If you would like to share these thoughts with the women you can email Telling Story at sudhacoutinho@gmail.com
"Unearthing Unspoken Words" with Annette Dudley
by metaphor with No Comment Aboriginal world viewsCounsellingHonouring EldersIndigenous Voices Speaking UpNarrative therapyNarrative work with Aboriginal communitiesPodcastThe Tree of LIfeTherapeutic Letter Writing
Annette Dudley stumbled her way into the therapy world after being supported by her foster carers to pursue her passion for education and having a number of mentors, supervisors and children cheering her on from the sidelines. A significant milestone was the completion of her Masters of Narrative Therapy and Community Work in 2015. In this interview, Annette reflects on her project 'Unspoken Words': Creative Letters to Elders of my Past and Present' utilising the narrative practice of therapeutic letter writing.
Annette Dudley
Annette is a descendent of the Bailai Nation from the Gladstone area in Central Queensland, Tanna Island in Vanuatu and Murray Island in the Torres Strait Islands. Annette has held a variety of therapeutic and support roles within mental health, Aboriginal health, family violence legal services, criminal justice, sexual assault and youth services. She currently supports youth and families as a Project Officer for Indigenous Wellbeing at Central Queensland University in Rockhampton.
This is what we explore in episode 32 of 'Talk the Walk':
How Annette came to study narrative therapy and community work, and why she thinks it is a culturally sensitive approach to working with Aboriginal and Torres Strait islander people
What led to Annette undertaking her 'Unspoken Word' letter writing project with Elders of her community, and the impact it had on her work and life
Reflections on her work on Healing Camps with the Woorabinda community and the Taroom to Woorabinda Trek
The impact narrative letter writing honouring people's legacies can have on recipients and their families
The significance of writing a letter from an oral culture perspective
How the 'Unspoken Words' project shaped Annette's therapeutic practice with clients
Exploring the fit of Cognitive Behavioural Therapy with Indigenous clients
What Annette loves about using the Tree of Life methodology with clients
Reflections on Annette's journey from foster child to therapist
Rolemodels, motivators and admirers
Annette's career highlight – a sparkling moment!
To listen, simply click on the Play button below or listen via the Stitcher App for iOS, Android, Nook and iPad.
You can subscribe to future podcast episodes from our Subscription page. Don't forget, if you or someone you know would make a great interview on 'Talk the Walk', send us an email from the Contact Page.
Things to follow up after the episode:
'Unspoken Words': Creative Letters to Elders of my Past and Present"
Read the letter Annette wrote to her popDownload
David Denborough
Cheryl White
David Epston
Ncazelo Ncube-Mlilo and The Tree of Life
Contact Annette at dlzmmettswplsg(at)gmail(dot)com
https://media.blubrry.com/talk_the_walk/p/content.blubrry.com/talk_the_walk/Episode32_Annette_Dudley.mp3
Weathering the Storms of Life: An Exploration of Group Work with Tiwi Women
by metaphor with No Comment Art and CultureCommunity WorkCross Cultural practiceCulturally sensitive therapeutic toolsGrief and LossGroup workHealing from TraumaMetaphorsNarrative therapyNarrative work with Aboriginal communitiesPractice toolsProjectsSocial Work with Indigenous communitiesStorms of LifeStorytellingSuicideThe Tree of LIfeWorking with Women
In March, I was invited back to the Tiwi Islands to co-facilitate a Tree of Life Workshop with Tiwi women, as part of a 'Telling Story' project funded by a small Suicide Prevention grant from the NT Government.
The Tree of Life is a popular methodology that has taken off globally amongst many different kinds of practitioners working in the therapeutic space. It has very much shaped my social work practice framework and the way I incorporate use of metaphor from counselling and group work to strategic planning and evaluation.
Our workshop began with a discussion about what trees mean to the women. We heard stories about the mango trees that were planted by the old people and that sitting under the mango trees brings feelings of connection to ancestors, which keeps women strong. This connection is felt as a voice when the wind blows and the leaves start moving. "We can sense the presence, their spirit is following us wherever we go. We sense the presence of our mothers and fathers, there with us." The mangoes are like gifts from the old people that continue to feed the children and the future generations.
The narrative approach is about asking questions which explore the history of the knowledge, skills and values which people describe, to thicken the story and give a richer description. As one woman described her connection to mangrove trees, we discovered she learnt to find mangrove worms to eat by going out with her grandmother and mother. She learnt how to chop that tree by observing with her eyes and listening with her ears. She discovered that the old logs were the better ones to find mangrove worms and the importance of looking for tracks first. She came to know the difference between mangrove worms and cheeky worms at an early age, by eating the wrong one. Later on in our workshop, the same woman described how the chopping action had became a way of dealing with stress in adulthood.
The next step of the process is inviting the participants to draw a tree, perhaps one that has meaning for them. We provided a variety of art materials such as textas, oil pastels and pencils, giving participants approximately 30 minutes to draw on an A2 size piece of good quality paper. The drawing should include roots, a truck, branches, leaves and fruit (or nuts). We then discuss the role and significance of each part of the tree and introduce the Tree of Life metaphor.
In exploring our roots which represents cultural heritage, we discovered stories of connection to country and culture, the significance of belonging to their skin groups and special places the women were connected to. These roots shaped their identities as Tiwi women. We unearthed a rich tradition of hearing "from our mothers and grandmothers, who we belong to." For two women, there was a reclaiming of identity with the red flower skin group, which existed before the great Tiwi wars. We also heard a strong theme emerging about life-long learning, as if the roots of the trees were still growing and spreading. "Sometimes learning doesn't stop, from little ones to big ones." One of the women had been away from the community for a long time and had brought her children back to teach Tiwi culture. Another spoke about learning to weave much later in life. "It's never too late to learn your culture". The women were invited to write some words on their roots about what history stories are most important to them.
Our conversation then moved to exploring the trunk of the tree representing people's skills, abilities and values. We noticed that some women found it difficult voicing these qualities, so we asked what important people in their lives might notice or appreciate about them in order to uncover hidden stories. We heard stories about making art, collecting dyes for basket weaving, keeping children safe and looking after them, getting children to school every day, being a bridge between Tiwi and non-Indigenous people coming to the islands, and being the best damper maker in the family. Many women inherited the skills of teaching and were committed to sharing their knowledge with the next generation. Shared values of women supporting each other and keeping culture alive through dance, song and story were named, and how this contributes to their 'trees' staying strong. Once again, the women documented which stories were significant to them on their tree drawing.
In exploring wishes and dreams for the future (or the strong branches reaching out), we heard shared dreams about changes for their community. We heard hopes for Wurrumiyanga to be a better place to live, a safe place to live with no violence. One woman dreamed about people in the community changing their attitudes, so that there is more respect, love and kindness. She modelled this in her family through soft, gentle talk, not growling. Others said they wanted young people to sit and learn from the Strong Elders, for kids to grow up and have a better life, to see them learn the skills of singing and dancing. One woman wanted to talk stronger with kids when they are fighting, because she didn't like seeing kids hurt each other, and then adults getting involved in the fighting. There were grand hopes for a cultural centre to be built to preserve Tiwi culture, and smaller hopes for teaching basket weaving and armband making. These wishes were linked to deeply held values of passing on strong culture to their children, so they can grow up to be the next generation of strong leaders.
Each of the women then shared personal hopes and dreams for their lives. This included being a model, a teacher, a teachers assistant, hunters and fishers, supporters and helpers and being a better person. Women's hopes and dreams were recorded with photos, a moment captured in time to bring to life.
"I want to be a singer. Nana has been teaching me singing since I was about 15 years old. I want to teach kids how to sing when they grow up. They will teach their kids in the future."
"I'd like to play footy for a women's AFL team, hopefully the Adelaide Crows. I've had this dream since I was a teenager. My grandfather saw my talent. He's passed away now. But he would say "Play footy and be a good sportswoman, and be a part of it". I carry his voice with me."\
Over 30 women attended the two day workshop. This was a greater number of participants than expected, and posed a challenge for us, as facilitators, ensuring all voices are given an opportunity to be heard. It also meant that time didn't allow us to investigate the leaves (special people) and fruits (their gifts) as fully as we would have liked. However, as you can see from the above quotes, this tended to occur naturally in our investigation of people's stories. The importance of knowing their roots, the history of their skills and abilities, and their hopes and dreams for the future, often uncovered people who were important to them and the legacies they had left.
In Day two of our workshop, we explored what it is like to be part of a Forest of Life. The women voiced "We are all one family – we are all Tiwi" as well as recognised the unique stories and skingroups, values and beliefs, skills and abilities, hopes and dreams of each tree. Standing back to visualise the forest of trees revealed the beauty that came from standing tall and proud, healthy and strong. This was seen as a place where the women support each other, look out for each other, offer care, kindness, and protection.
Our final discussion around the Storms of Life unveiled the kinds of storms that women come up against. This included domestic violence, fighting, arguing, jealousing, hate, family violence, gossip, swearing, hurt feelings, speaking bad way- especially on facebook, ignoring people, lateral violence, discriminating, putdowns, tantrums and losing family. We explored the skills, strategies and knowledge women draw upon to stand strong in the face of these difficulties. This knowledge was recorded in a document called 'Weathering the Storms of Life'. It is hoped that this document would help the women ride out future storms that might blow their way.
In the concluding moments of our workshop, the women spontaneously expressed a wish to send a message to their children about their hard won knowledge and skills regarding managing storms. This is their message – Words for Our Children.
The women of Wurrimyanga, Tiwi Islands
Sometimes, the most powerful process to occur happens after the group work is finished, by inviting other communities or individuals to witness and respond to the stories that have been gathered. Contributions from these 'Outsider Witnesses' can help the storytellers feel connected to others, reduce isolation, and assist them to take action in line with their intentions and commitments. Having a group of outsiders listening and acknowledging people's wisdom and knowledge, validates their story and identity claim (Carey & Russell). The Telling Story Project team will be taking Tiwi messages back to other communities they work in, to exchange messages.
If you would like to be an Outsider Witness to the stories of the Tiwi women, I invite you to download and read 'Weathering the Storms of Life'. Use the four questions below to formulate your message and send it to us. We will make sure your message gets sent back to the Tiwi women.
Which words in this document capture your attention?
What do you think these words suggest about what this person values, values, believes in, dreams about or is committed to?
Is there something about your own life that helps you connect with these words? Can you share a story from your own experience that shows why their words meant something to you.
So what does it mean for you now, having read this document? What might be different in your life?
We look forward to hearing your story.
This video presentation offers a visual snapshot of our 2 day workshop.
If you would like to know more about using the Tree of Life methodology in your community, please contact us or Sudha Coutinho at the Telling Story project on sudhacoutinho@gmail.com. We would be happy to work with you in capturing the wisdom and knowledge of your community or group, in riding out the Storms of Life.
This Telling Story project was funded through a NT Government Department of Health Alcohol Reform NGO Grant and auspiced by Relationships Australia, NT.
References and further reading:
Denborough, D. (2008), 'The Tree of Life: Responding to vulnerable Children' in 'Collective Narrative Practice: Responding to individuals, groups and communities who have experienced trauma', Dulwich Centre Publications.
Carey, M. & Russell, S., (2003) 'Outsider-witness practices: some answers to commonly asked questions'.
The Influence of Narrative Therapy in my Work with Aboriginal Communities
by metaphor with No Comment Collective Narrative TimelinesCommunity DevelopmentCommunity WorkCounsellingCross Cultural practiceCulturally sensitive therapeutic toolsMetaphorsNarrative therapyNarrative work with Aboriginal communitiesPractice toolsReflective social work practiceSocial Work with Indigenous communitiesThe Tree of LIfeWorking with ChildrenWorking with FamiliesWorking with Metaphors
I was first introduced to Narrative Therapy in 2006 after graduating with my social work degree in Brisbane. But it wasn't until a few years later in Darwin that the penny dropped on how this approach might actually sit comfortably alongside the worldviews and cultural perspectives of Aboriginal people whom I was working with. A one week intensive at the Dulwich Centre in Adelaide introducing me to Collective and Community practices from a narrative approach was the start of a journey of sharing these ideas with my Aboriginal colleagues and 'having a go' to see what works.
The following reflections show how my practice approach has been influenced by narrative therapy ideas.
Double Listening
The problems that affect the lives of Aboriginal people can often be presented in a way that is disabling or weighing them down heavily; for example, domestic violence that has gone on for many years or issues associated with poverty that affect people's stress levels. This negative story can come to dominate people's lives so that it is the only one they come to believe about themselves and other people tell about them.
However, people have many story lines running through their lives. Perhaps they have simply lost touch with the things that are important to them and they give meaning to? In a process of 'double listening', we are continually looking for doors into the alternative story, as the problem-dominant story is one that Aboriginal people can fall back into again and again.
Externalising
An externalised problem in play doh.
The person labelled as 'angry' or 'naughty' by others can sometimes internalise this view about themselves. The process of externalising helps us to "separate the problem from the person". A lot of my counselling work has involved externalising the feelings of children who have been labelled by their communities or families as angry, naughty, bad, lost, lonely, no-hoper, mad and stupid. Through exploring the "strong story" using things like drawing, painting, clay, puppets and story writing children come to see that 'the problem' they are experiencing does not reside inside themselves, but is external to them, possibly as a result of someone else's problem behaviour in the family. Children have such amazing imaginations when it comes to naming the problem and can articulate the 'monster', 'devil' or 'alien' as no longer having hold over their lives.
Eunice and Elaine share their 'strong story' of going to school.
Aboriginal people who have experienced trauma are often overwhelmed by feelings of shame, thinking somehow they are to blame for their problems or perhaps they invited it. However, no‐one is a passive recipient to trauma. Even in the most difficult of circumstances when it was not possible to avoid the trauma, people still take positive steps to stand up against it, resist it or protect themselves from its effects (Yuen 2009). However small these steps might be, they indicate people are responding because it challenges their values and who they are. What is it they hold precious in their life that they would respond in this way? What is it they strongly believe in, that has been threatened? By exploring and thickening the strengths, skills, values and abilities that help them through difficult times, Aboriginal people reclaim strong stories of hope and resilience and move towards healing. The narrative approach gives Aboriginal people a safer place to stand to explore their experience without having to re-tell any traumatic details.
The Tiwi developed their own Ripples of Life story.
Narrative practice is interested in linking the individual experience to the collective; our individual problems are instead viewed as social issues. When listening to Aboriginal people's experience of trauma, we are not only listening for individual accounts of how people responded to hard times and developing a rich narrative together, but looking for opportunities to link their life to some sort of collective experience. In this way, people speak through us, not just to us (Denborough 2008). Some of the children I worked with wanted to share their stories of living with violence or bullying with children from other communities. I became the deliverer of special messages between children who willingly offered up their stories if it meant it would help someone else. They often reflected "I am not alone in this" or "My experience is helping someone else".
When people have an opportunity to anonymously share their stories with a broader audience, like another community, they gain a sense of contribution to the lives of another who may also be experiencing hard times. In my work with Tiwi at Family Healing Bush Camps, community members were invited to share what skills, knowledge and abilities they used to get through difficult issues such as family and domestic violence, substance misuse in the family and having their children taken by welfare. A written collective document was given back to the participants to share with other communities. Such documents can be powerful methods of generating a social movement towards change, healing whole communities of people who share stories with each other.
Collective methodologies such as the Tree of Life and Team of Life have shown to be extremely effective at allowing children and young people who have experienced trauma or significant loss to speak about their skills and knowledge in the comfort and security of peers. These metaphors offer Aboriginal people safe ways of exploring the difficult events of life like "the storm which hit our family" or "having to defend oneself from attack". Family members and Elders who act as outsider witnesses to children's experience are valuable players in validating these stories. The artwork generated from this group-work can also be shared as a collective document of children's resilience, knowledge, hopes and dreams with other groups around the world.
Collective Narrative Timelines are also a well documented narrative practice for using with groups. I used this methodology during groupwork with Aboriginal women to help them reflect on their own childhood experiences and how these memories have impacted on their own parenting. Collective narrative timelines are great for the beginning of groups to help participants develop a connection very quickly around a shared theme, while also acknowledging the diversity of experience in the room. You can read about my process of using Collective Narrative Timelines in a previous blog.
For more resources and ideas on narrative practice with Indigenous communities, explore our Direct Practice and Professional Development Libraries.
Denborough 2008, Collective Narrative Therapy: Responding to individuals, groups and communities who have experienced trauma.
Yuen, A. 2009, Less pain, more gain: Explorations of responses versus effects when working with the consequences of trauma.
"Why I love Trees": My Journey of Nature Connection
by metaphor with No Comment Bush therapyDisease and illnessEco-social workEcotherapyForest bathingHashimoto's diseaseHealing with natureHealth and wellbeingMental healthMetaphorsMindfulnessMy personal journeyNature and Forest TherapyShinrin YokuSocial and emotional wellbeingSpiritual practicesThe Tree of LIfeWorking with Metaphors
Today is 'International Day of Forests'. It is also the last day of my six month practicum of training with the Association of Nature and Forest Therapy. Very soon I will be a Certified Guide. In the last week I've been reflecting on this journey and how this all come about.
I think it all starts back in my childhood when I spent most hours outside on the farm in country Victoria. I have fond memories of the vege garden, looking after animals, bike riding on country roads and driving the tractor for dad. I didn't spend much time inside, preferring to generally wander the paddocks amusing myself, kicking field mushrooms or throwing cow pats like discuses. I used to spend hours lying on a big branch in an old gum tree, making up stories in my head about the creatures that lived there. Nature was my playground.
I've always loved playing in trees.
As you do, I left home at 21 thinking there was something better. I got married young, had a family, bought my first house, travelled overseas and moved to a big city to get a degree and pursue a career. It was about accumulating lots of stuff. But Brisbane got crowded and I yearned to get back to a quieter life, so went back to Darwin 11 years ago with my beautiful family in tow.
I was drawn into bushwalking, taking up invitations to hike with friends in Kakadu. I heard about permaculture and joined a community garden. I also had the privilege of being out on country with Aboriginal Elders on the Tiwi Islands and an outstation in NE Arnhemland, where I felt, smelt, sensed and heard stories about their human-nature spiritual connection.
Hiking the Jatbula Trail near Katherine in 2017.
I can now appreciate how lucky I was to have been so close to nature as a child, as I find myself coming back around to many of the practices that kept me grounded and healthy.
Over the years while practising social work on the Tiwi Islands, I came to learn about narrative therapy and a groupwork methodology called the Tree of Life. After sharing these ideas with some of the Tiwi Elders, I came to realise the power of the tree metaphor in helping Aboriginal people tell their problem stories in ways that were non-shaming and safe, as well as strong stories about healing from the 'storms' of their lives, working together like a forest. I discovered that yarning about problems using nature metaphors helps to integrate trauma experiences without retraumatising people. We used these ways of yarning in counselling, groupwork and family healing bush camps. I also write a children's therapeutic book called 'The Life of Tree' to help Aboriginal kids open up about their experience of violence in families.
Trees have become important metaphors in my work too.
In 2013, I caught an early diagnosis of thyroid disease and was told I would eventually have to go on medication. Not accepting this fate, I turned to natural medicine for answers – taking supplements to make up for our mineral-depleted soils, cutting out foods that were contributing to my body's autoimmune response, quitting my job to de-stress, joining the 'slow living' movement, and taking up meditation (although I struggled to make this a daily practice). By 2016 I had no evidence that Hashimotos disease had ever been part of my life. Once again, nature had shown me the way.
In the background, I had a growing sense of unease, helplessness and despair at the state of the planet. I mulled about the future my children would have to deal with and noticed the global trends in increased anxiety, depression and suicide in young people coping with the pressure of modern, domesticated life. I read about 'nature deficit disorder' as a result of children's technology use and the detrimental affect excessive screen time was having on their development. Something has to change and quickly. The earth does not have the luxury of time if we are to repair the damage we've done, and at what cost to our own physical and mental health?
Fast forward to April 2017 when I find myself in the wild West of Tasmania. My girlfriend had to pull out of our planned trip at the last minute because of her mum's terminal illness. I'd never travelled on my own before, and I was constantly thinking about my safety out in the wilderness walking alone. But by the end of my holiday, I had come to enjoy my own company so much, that it took me a while to be around people again. I was also in awe of the beautiful old growth forests that boasted trees that were more than four hundred years old. Nature has always been important to my own growth, health and wellbeing. But this experience took me to a level of nature connection and a sense of freedom, that I'd never experienced before. I wanted more. It was shortly after this that I heard about Nature and Forest Therapy (NFT) and decided to train as a Guide in September 2017.
Learning how to be on my own in nature in Tasmania's wild West.
I experienced an amazing week-long intensive immersed in the Yarra Ranges engaging in mindful walks in nature every day. NFT is inspired by the Japanese practice of Shinrin Yoku or forest bathing. While learning the skills of helping others slow down using intentional invitations to connect with nature and ignite the senses, I learnt how to slow myself down even more. Believe me, it is intensive. Practising mindfulness every day takes discipline and practice when you are the kind of person that always has multiple projects on the go and a mind that never rests. After a week, I just wanted to run or go for a long hike. No more slow! But seriously. This is the practice that is going to sustain my health and wellbeing long into the future. And there are a lot of scientific studies coming out now to prove it. For me, it's about finding the balance between living and working in the 'real world' and engaging with the 'natural world'. As Richard Louv says "The more connected to technology we become, the more nature we need to achieve a natural balance."
Me and my fellow Guides during our training intensive in the Yarra Ranges.
Over the past six months I've learnt a lot about myself – about my 'edges' and how to dissolve irrational fears; about how to let go of agendas and trust nature will lead the way; what it means to live out your life according to your values and beliefs even when the chips are down; what it feels like to be part of a community of like-minded folk who also care about the planet and each other; the relief of discovering the beauty in humanity; and finding hope again after experiencing the resilience of nature. I have a long way to go but I'm feeling much more connected to the more-than-human world than ever before. On one of my recent Nature and Forest Therapy walks someone said 'I've been practising mindfulness meditation for years, but I've never experienced anything like this before.' I know right? I've been there. And now as an NFT Guide, I get to witness the personal profound insights others gain on my three hour slow wanders in nature. I'm also buoyed by the possibility of people being inspired to take action against climate change and in their personal daily habits, because of their renewed sense of connection and care for the planet. NFT has the power to do this too!
Guiding a Nature and Forest Therapy walk in Nambucca State Forest.
As I come to the end of my practicum I feel incredibly grateful for the support of my mentors, friends and family, the resources that allow me to follow my heart and dreams, and the start I had in life back on the farm that sowed the seeds of nature connection.
Happy 'International Day of Forests' to you. Do your body, mind and spirit a favour. Get outside, play, explore, skip, make art using nature's treasures, gaze at water, climb a tree. Don't think about it too much. Follow your instincts. And when the forest speaks to you….listen.


Landscape Study With Pallette Knife by Joseph Papale - 12.000" x 9.375"
Landscape Study With Pallette Knife metal print by Joseph Papale. Bring your artwork to life with the stylish lines and added depth of a metal print. Your image gets printed directly onto a sheet of 1/16" thick aluminum. The aluminum sheet is offset from the wall by a 3/4" thick wooden frame which is attached to the back. The high gloss of the aluminum sheet complements the rich colors of any image to produce stunning results.
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Posted on September 28, 2017 by Fairborn Daily Herald
Correction: Beavers bop Wayne
BEAVERCREEK — Beavercreek improved to 8-0-2 overall with a 7-0 defeat of Huber Heights Wayne in high school boys soccer Sept. 26. Joshua Fleck scored three goals, while Jacob Westerkamp, Ryan Wightman, Hunter Jackson, and Cameron Ryan each had one. Assists came from Jackson, Ryan Bernt, Dominic Calabrese, Vaughn Ernst, Joseph Butman, and Evan Williams.
Editor's note: The Beavercreek High School boys soccer team was identified as the girls team in the Sept. 28 edition. The correct brief runs above. We regret the error.
Bellbrook reserves lose to Butler
BELLBROOK — Cameron Early shot a 52 in Bellbrook's 221-205 loss to Vandalia Butler in reserve golf action Sept. 27. David Duckro shot 55, while Brodi Vaughn and Westin Davis each had 57.
Central State to play Benedict
COLUMBIA, S.C. — Central State University will play the Benedict College Tigers at 6 p.m. Saturday, Sept. 30 at Charles W. Johnson Stadium in Columbia, S.C. The Tigers are 2-2. Central State holds a 3-2 lead in the all-time series, which dates back to 1964.
Central State hosts SIAC
WILBERFORCE — The Central State University Marauders women's volleyball team will play host to all teams from the Southern Intercollegiate Athletic Conference West Division this week for the first time in school history.
The SIAC West Division Volleyball Cluster will be held from 9 a.m.-7 p.m. Friday and Saturday, Sept. 29-30. Admission to the event is free. All matches will be held in the Beacom/Lewis Gymnasium.
Marauders at All-Ohio meet
CEDARVILLE — The CSU cross country team will compete at Friday, Sept. 29 at the All-Ohio Championships on Cedarville University's Elvin R. King Cross Country Course. Men run an 8,000-meter event at 2 p.m. followed by the women's 6K, men's and women's open and awards at 5 p.m.
WSU women fall, 1-0
HIGHLAND HEIGHTS, K.Y. — The Wright State University women's soccer team fell 1-0 in a tough conference road game Sept. 27 at Northern Kentucky University.
Much of the half saw a back and forth evenly battled match between the Raiders and the Norse. Both goalkeepers held strong to finish off the half. The second half was a well-played soccer match between two teams looking for their third conference victory of the season. The Norse finished with four shots on goal compared to three by the Raiders.
The Raiders next play at 3 p.m. Saturday, Sept. 30 at home against the University of Wisconsin-Milwaukee Panthers.
Yellow Jackets ranked No. 10
CEDARVILLE — Cedarville University retained its No. 10 rating in the most recent U.S. Track & Field and Cross Country Coaches Association Division II Women's Cross Country National Coaches' Poll as of Sept. 27.
The ranking is administrated by the U.S. Track & Field and Cross Country Coaches Association. Two schools from the Midwest Region appear in the Top 5, four are in the Top 10, and five total are in the Top 25. Joining the Lady Jackets are No. 1 Grand Valley State (Mich.), No. 4 Hillsdale (Mich.), No. 8 Southern Indiana, and No. 19 Walsh.
Cedarville University will host the All-Ohio Intercollegiate Championships for the eighth consecutive year on Friday, Sept. 29.
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NYS Budget on Housing: Rent Relief Victory, Disappointment on NYCHA and Homelessness
By Sadef Ali Kully.
While housing advocates say the budget deal included a major victory for tenants––creating a multi-billion dollar program for rent relief––it included less funds for NYCHA and homelessness prevention than stakeholders had hoped for.
State legislators had proposed $750 million towards NYCHA, but within the final budget, the country's largest public housing agency received $200 million
Last week, lawmakers in Albany passed a $212 billion budget package, part of an effort to help New York State recover economically from the impact of the COVID-19 pandemic. While housing advocates say the deal included a major victory for tenants––creating a multi-billion dollar program for rent relief, to prevent the thousands of statewide evictions projected for low- to middle-income New York households––it did not come without a couple of losses, including less funds for NYCHA and homelessness prevention than stakeholders had hoped for.
"The state legislature just completely buckled to Governor Cuomo on our homelessness priorities. It's really immoral because homeless New Yorkers in the city are dying at a rate of COVID that is 78 percent higher than those people who are housed," said Cea Weaver, coordinator with Housing Justice for All. "We've been fighting for a long time to get real permanent resources to put New York State on the path to end homelessness in the state budget. And it's just immoral that didn't make the cut this year, of all years."
Housing budget letdowns
Among the biggest disappointments for housing advocacy groups and elected officials was when a permanent housing initiative for homeless individuals, proposed by State Sen. Brian Kavanagh in February, did not make it into the final budget. Kavanagh's proposed $200 million Housing Access Voucher Program (HAVP) would function similarly to the federal Section 8 program, providing rental assistance for homeless New Yorkers or those at risk of losing their housing. Undocumented New Yorkers would be eligible to apply, since the program would not be funded by federal monies and therefore not restricted to the same federal regulations that the Section 8 program is.
While HAVP did not make it into the final budget deal, lawmakers did include $100 million for the Permanent Housing for Homeless New Yorkers, a new rental supplement program for homeless households or those facing a possible eviction. This program would also accommodate undocumented New Yorkers, and would be administered under the Office of Temporary and Disability Assistance (OTDA) and the state Budget office. But homeless advocacy groups say the initiative is too bureaucratic, and gives localities the choice to opt into the program, weakening its effectiveness.
"They are asking counties to opt into it. It's not a mandate from the state. After they opt in, they have to apply to OTDA and the department of Budget, submit … plans on how they're going to use the funds, and then the state has discretion basically to accept it or not," said Paulette Soltani, policy director at VOCAL-NY, a homelessness advocacy group.
Soltani says the program also does not pay full fair market rents, so it may not appeal to landlords. According to legislative records, the rental supplement will pay 85 percent or higher of fair market rent at local costs for households earning up to 50 percent of the area median income, or AMI (which translates to $51,200 for a family of three). Soltani says fully funding the entire amount of rent is more appealing for landlords over other incentives.
Kavanagh said he was disappointed that his program didn't make it in the final state budget, but added the new homeless supplement program is a step in the right direction, though it may require a little more effort.
"OTDA is going to need to work hard to get this program up and running. And the localities are going to have to opt in, but we are going to work hard to try to make this program as real, as possible and as effective as possible in the coming year," he said about holding the program accountable as it is being implemented. "$100 million will allow you to house a great many people."
Similarly, Senator Michael Gianaris' proposal, Housing Our Neighbors with Dignity Act (HONDA), did not make it into the final budget deal. The $250 million plan would have created a pathway to repurpose distressed commercial properties into affordable housing run by nonprofit groups. State legislators did allocate a smaller amount––$100 million––to support the conversion of underused and distressed hotels and other commercial properties into permanent affordable housing, an effort to be administered by the state's Division of Housing and Community Renewal (DCHR).
Funding for NYCHA also came in lower than some lawmakers and advocates were aiming. State legislators had proposed $750 million towards NYCHA for capital repairs, but within the final budget, the country's largest public housing agency received $200 million; another $125 million was included for the state's public housing outside of New York City. The housing authority has long faced financial strain: recent analysis from the city's Independent Budget Office found that NYCHA is projecting a $300 million budget shortfall in 2022, a major increase since December 2019, when NYCHA projected a $75 million deficit.
Judith Goldiner, attorney-in-charge at the Legal Aid Society's Civil Law Reform Unit, says the focus for many housing advocacy groups in this year's budget negotiations was geared towards preventing evictions in the private housing market due to the impact of the pandemic. As a landlord, NYCHA has one of the lower eviction rates in the city due to its income-based rent policy, she added.
"The problem with state funding for NYCHA, for a long time, has been that [NYCHA] doesn't necessarily get it. The state doesn't necessarily release the money to them," said Goldiner, referring to past struggles to get the state to release funding it had set aside for public housing.
Goldiner credited Kavanagh and Assemblymember Steven Cymbrowitz, both chairs of the housing committee in the Senate and Assembly respectively, for NYCHA receiving the $200 million it did, saying both pushed for the fundst––the most the public housing agency has received from the state in a single fiscal period in recent years. NYCHA currently needs an estimated $40 billion in repairs and infrastructure upgrades.
Rent relief for many New Yorkers
The biggest pool of funds for housing included in this year's budget is the multi-billion dollar rent relief package, which stakeholders say is critical to addressing the rental arrears gap in the private housing market brought on by the pandemic. The $2.4 billion slated for rent relief will provide up to 12 months of rent and utilities arrears, three prospective months of rent and one year of eviction protection to approved participants. The program will be administered by the OTDA and will be eligible to New Yorkers earning up to 80 percent of the Area Median Income, (equivalent to $81,920 for a household of three).
According to Kavanagh, the program is expected to hit the ground running: OTDA is currently developing an online portal system that will begin accepting applications on a rolling basis once it opens.
Housing advocacy and real estate groups are hoping this new rent relief program will work better than similar initiatives introduced over the past year. During the height of the pandemic, the state legislature approved the Emergency Rent Relief Act (ERRA) of 2020 after receiving $100 million through the federal Coronavirus Aid, Relief and Economic Security (CARES) Act. The program was designed to aid rent-burdened households that lost income during the pandemic, but the criteria set by the Trump administration was overly restrictive: it would not cover tenants who received unemployment or cash benefits, Section 8 Housing Choice Vouchers, public housing residents with rent more than 30 percent of their household income or those who earned more than 80 percent of AMI ($81,920 for a family of three). To date, the program has distributed less than half of its allocated funding. The remainder––an estimated 60 million––is slated to be folded into the new rent relief program in some form.
The Real Estate Board of New York (REBNY) and the Rent Stabilization Association (RSA) both expressed concern on how quickly the new rent relief program would be able to distribute funds to waiting tenants and landlords.
"We're hopeful that whatever they come out with is simple and direct, not too complicated. Because I think that's what undermined the first program that was approved a little over a year ago," said RSA executive vice president Frank Ricci.
"Given the record level of spending reflected in this budget, it is only fair to expect a measurably improved delivery of services by the government and better quality of life for the State's residents and businesses," said REBNY President James Whelan in an email statement. "We are pleased that State officials approved a program for distributing federal rental assistance funds. These funds must be distributed as quickly and effectively as possible."
The RSA also raised concern about the lack of specific language in the new program around evictions. The rent relief initiative included in the budget halts evictions for up to one year once the relief funds have been received by the participating tenant or landlord. Ricci said last year's rent relief program specified that despite an eviction moratorium, exceptions could be made for nuisance evictions––those filed by landlords against tenants who have a history of harassing behavior such as constant noise, sexual harassment of other tenants or disrupting the quality of life for other residents.
Kavanagh said there is no specific language in the new bill that prevents landlords from pursuing nuisance evictions in housing court, but landlords noted that there was also no language specifically making an exception for such evictions.
"There's some difference of opinion from legal experts––if you accept [the rent relief] money, can you still proceed with a nuisance eviction," says Ricci. "So that would be the one area of concern that jumped out at us."
Kavanagh said there were many lessons learned from the first rent relief program. The new program will have an online system that will accept applications on a rolling basis, and will be available in several languages. But community organizations in every locality will be critical to how quickly information about rent relief reaches tenants; he expects New York City to be one of the biggest recipients of the program. The state budget included a boost in administration funds as well as outreach funding to contract with nonprofit organizations to get the word out and to help tenants and landlords in their communities apply for the relief.
"We're hoping that the processes of people becoming aware of it and people being able to apply will be smoother and quicker," than previous rent relief efforts, Kavanagh says, adding that he expects the new program to kick off in the coming weeks. An estimated 800,000 to 1.2 million households are expected to benefit from the program, he said.
Other housing initiatives funded in the recent budget deal include the Homeownership Relief and Protection Program, which is slated to receive $600 million in federal funding to aid homeowners with mortgage, utility, or home energy payments, among other related expenses. Included within that funding, state legislators restored $20 million annually for the Homeowner Protection Program (HOPP) over the next three years, which aids property owners at risk of losing their homes with loan modifications or free legal services in court. Additionally, the state budget includes $25 million to rehab distressed properties and convert them into affordable homes for first-time buyers.
3 thoughts on "NYS Budget on Housing: Rent Relief Victory, Disappointment on NYCHA and Homelessness"
Jerome Krase on April 14, 2021 at 9:26 am said:
why no mention of purposeful(?) NYCHA neglect during the 12 years of Bloomberg?
Bernardo Hidalgo on April 15, 2021 at 10:38 am said:
I think is a good win for the people that urgently need the rent assistance do to the covid situation especially those with little kids and disable elderly and disabled children its been a disastrous situation only the people who has felt the struggle can explaining how difficult was for them and now in top the eviction letter are ready to move people out its not fair so i congratulate those people who works for the people who made this issue possible they will guet the best rewards my respect for them god bless you all
Jim on April 22, 2021 at 7:48 pm said:
Ich werde Ihnen sagen, dass ich meinen Wunsch bekommen habe und ich
liebe es … die meiste Zeit! Ich liebe es,
die Wäsche an einem schönen Herbsttag wie heute auf die Leine zu hängen! Es ist nur…naja…die letzten paar Tage,
als es kalt und regnerisch war und ich sie im Schlafzimmer zum Trocknen aufhängen musste.


Baseball and the blues and politics and hard news. A good photo. Great words. And a civil discussion.
Real nice of you to say that , Ted! Appreciate it.
Loved your feature on Cosie. Brought back a lot of memories and made me smile. Thanks for reminding me about a great place and a one of a kind man.
Re Cosie: I'm a Geneva native and began frequenting Cosie's when I was 16. I also was the H &WS staff photographer in the early 80's and I'm pretty sure I took the toothpick-in-the-bottle series of photos. Sam, as I recall, was Cosie's uncle and the previous owner of the place.
I loved your story on Coz. I was a townie who grew up on cheap beers at Cozzie's. It was a real shook to find out that wasn't the case when I went to NYC for college. As you said, no matter how long you had been gone, Cozzie remembered you and made you feel at home. When I went to my high school 45th year reunion a few years ago, I offered a toast to our "senior advisor", Mr, Cozzie. What a great guy- humble, funny and eternally optimistic.
I'm one of his other granddaughters. Love love love the story. Sounds like Grandpa Ike. We all really miss him.


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And thus the last reason I have to use my default iClock has just been nullified by Pandora who just updated the iOS (before Android ironically) with the ability to wake me up to my favorite music.
Sadly your iPhone must be plugged in for the alarm clock to activate, & the app must be active on the screen for it to work.
The latter raises an interesting dilemma as my iPhone automatically turns off after 300 seconds (aka 5 minutes) of inactivity from a human, Cylon or Android appendage.
I'll test it as my alarm for tomorrow, but just in case my favorite music app fails me I'll keep the iClock on by default.
Note: Props to Life Hacker for alerting me about this (pun not intended).
NextIt's Time For @Twitter To Release A Real Mute Button!


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.@waterdensity @johnthecho answered your questions! #AskStarTrek pic.twitter.com/94Et0ksxcj
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Feature: John Cho is Pushing Limits
Written by Mouza on August 29
As he weaves his thoughts between different subjects — from his relationship to his race (what does Asian American mean when you're a Korean immigrant who just wanted to fit in?) and the characters he chooses to depict on screen (which almost always leads to a larger conversation on representation) to measures of success ("The career is just something that is not a part of me; it's something that walks next to me, it's not me") — one thing becomes clear: At the end of the day, Cho just wants to make good movies that allow him to stretch his creative muscles. And so it is with "Searching," his new film.
Helmed by first-time feature director Aneesh Chaganty, the indie thriller explores the grief of David Kim, whose teenage daughter (Michelle La) goes missing following the death of his wife (Sara Sohn). The entirety of the film plays out through David's eyes, which functions as a camera of sorts as we watch the story unfold on his computer screen.
Chaganty, a self-described John Cho fanboy, and his writing partner Sev Ohanian wrote David with Cho in mind, but it required several entreaties before the actor came around.
"[The film] was out of my comfort zone, so I said no at first," Cho says. He'd seen "Unfriended," really the only approximate example of a movie that takes place completely on a digital screen, and didn't like the idea of acting for a static camera. And he definitely did not want to feel as though he were making a YouTube video. But at the same time, he did like the screenplay, if only interpreted as a more traditional picture, and was flattered most of all that the role — an explicitly Korean American one at that — was created for him.
To his credit, Chaganty doesn't give up easy. He sent off a few nervous texts, and Cho eventually acquiesced to a meeting. "When we met face-to-face, I just really liked [Chaganty] so much," Cho says. "He had vision and conviction and a lot of charisma, and he convinced me it would be a movie. I just had a feeling about him. So I said yes." [Source]
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Read: Science and Technology
From Letters Written by or on Behalf of Shoghi Effendi
From Letters Written by and on Behalf of the Universal House of Justice
Among the sacred obligations devolving upon the Spiritual Assemblies is the promotion of learning, the establishing of schools and creation of the necessary academic equipment and facilities for every boy and girl.
Every child, without exception, must from his earliest years make a thorough study of the art of reading and writing, and according to his own tastes and inclinations and the degree of his capacity and powers, devote extreme diligence to the acquisition of learning beneficial arts and skills, various languages, speech, and contemporary technology.
(8 June 1925, from a letter by Shoghi Effendi to the National Spiritual Assembly of Persia, translated from Persian) [1]
We had heard through various channels the wonderful way your children had grown to speak about the Cause in public. Shoghi Effendi's hope is that they will, the three of them, become able and devoted speakers on the Cause and subjects akin to it. To do this properly they will need a firm foundation of scientific and literary training which fortunately they are obtaining. It is just as important for the Bahá'í young boys and girls to become properly educated in colleges of high standing as it is to be spiritually developed. The mental as well as the spiritual side of the youth has to be developed before he can serve the Cause efficiently.
(28 November 1926, on behalf of Shoghi Effendi to an individual believer) [2]
In philanthropic enterprises and acts of charity, in promotion of the general welfare and furtherance of the public good including that of every group without any exceptions whatever, let the beloved of God attract the favourable attention of all, and lead all the rest.
Let them, freely and without charge, open the doors of their schools and their higher institutions for the study of sciences and the liberal arts, to non-Bahá'í children and youth who are poor and in need.
...and next is the propagation of learning and the promulgation of Bahá'í rules of conduct, practices and laws. At this time, when the nation has awakened out of its sleep of negligence, and the Government has begun to consider the promotion and expansion of its educational establishment, let the Bahá'í representatives in that country arise in such a manner that as a result of their high endeavours in every hamlet, village and town, of every province and district, preliminary measures will be taken for the setting up of institutions for the study of sciences, the liberal arts and religion. Let Bahá'í children without any exceptions learn the fundamentals of reading and writing and familiarize themselves with the rules of conduct, the customs, practices and laws as set forth in the Book of God; and let them, in the new branches of knowledge, in the arts and technology of the day, in pure and praiseworthy characteristics -- Bahá'í conduct, the Bahá'í way of life -- become so distinguished above the rest that all other communities, whether
Selected Extracts on Science and Technology 13 August 1997 Page 2
Islamic, Zoroastrian, Christian, Judaic or materialist, will of their own volition and most gladly enter their children in such advanced Bahá'í institutions of learning and entrust them to the care of Bahá'í instructors.
(January 1929, written by Shoghi Effendi to the believers in the East, translated from Persian) [3]
As to your entrance to Reed College as an undergraduate... No one could think more than the Master did of the great need for capacity, knowledge and a broad scientific outlook in the service of the Cause, but as against the hard and dry intellectuals, he wished such knowledge to be coupled with an intense love for the welfare of humanity.
(20 September 1929 on behalf of Shoghi Effendi to an individual believer) [4]
The Revelation proclaimed by Bahá'u'lláh, His followers believe, is divine in origin, all-embracing in scope, broad in its outlook, scientific in its method, humanitarian in its principles and dynamic in the influence it exerts on the hearts and minds of men. The mission of the Founder of their Faith, they conceive it to be, to proclaim that religious truth is not absolute but relative, that Divine Revelation is continuous and progressive, that the Founders of all past religions, though differing in the non-essential aspects of their teachings, "abide in the same Tabernacle, soar in the same heaven, are seated upon the same throne, utter the same speech and proclaim the same Faith". His Cause, they have already demonstrated, stands identified with, and revolves round, the principle of the organic unity of mankind as representing the consummation of the whole process of human evolution. This final stage in this stupendous evolution, they assert, is not only necessary but inevitable, that it is gradually approaching, and that nothing short of the celestial potency with which a divinely-ordained Message can claim to be endowed can succeed in establishing it.
The Bahá'í Faith recognizes the unity of God and of His Prophets, upholds the principle of an unfettered search after truth, condemns all forms of superstition and prejudice, teaches that the fundamental purpose of religion is to promote concord and harmony, that it must go hand-in-hand with science, and that it constitutes the sole and ultimate basis of a peaceful, an ordered and progressive society. It inculcates the principle of equal opportunity, rights and privileges for both sexes, advocates compulsory education, abolishes extremes of poverty and wealth, exalts work performed in the spirit of service to the rank of worship, recommends the adoption of an auxiliary international language, and provides the necessary agencies for the establishment and safeguarding of a permanent and universal peace.
(June 1933, from a letter written by Shoghi Effendi to the High Commissioner for Palestine) [5]
It is hoped that all the Bahá'í students will ... be led to investigate and analyse the principles of the Faith and to correlate them with the modern aspects of philosophy and science. Every intelligent and thoughtful young Bahá'í should always approach the Cause in this way, for therein lies the very essence of the principle of independent investigation of truth.
(6 August 1933, on behalf of Shoghi Effendi to an individual believer) [6]
Shoghi Effendi has for years urged the Bahá'ís (who asked his advice, and in general also) to study history, economics, sociology, etc., in order to be au courant with all the progressive movements and thoughts being put forth today, and so that they could correlate these to the Bahá'í teachings. What he wants the Bahá'ís to do is to study more, not to study less. The more general knowledge, scientific and otherwise, they possess, the better. Likewise he is constantly urging them to really study the Bahá'í teachings more deeply. One might liken Bahá'u'lláh's teachings to a sphere; there are points poles apart, and in between the thoughts and doctrines that unite them. We believe in balance in all things; we believe in moderation in all things -- we must not be too emotional, nor cut and dried and lacking in feeling, we must not be so liberal as to cease to preserve the character and unity of our Bahá'í system, nor fanatical and dogmatic.
(5 July 1947, on behalf of Shoghi Effendi to an individual believer) [7]
The Bahá'í Faith upholds the unity of God, recognizes the unity of His Prophets, and inculcates the principle of the oneness and wholeness of the entire human race. It proclaims the necessity and the inevitability of the unification of mankind, asserts that it is gradually approaching, and claims that nothing short of the transmuting spirit of God, working through His chosen Mouthpiece in this day, can ultimately succeed in bringing it about. It, moreover, enjoins upon its followers the primary duty of an unfettered search after truth, condemns all manner of prejudice and superstition, declares the purpose of religion to be the promotion of amity and concord, proclaims its essential harmony with science, and recognizes it as the foremost agency for the pacification and the orderly progress of human society. It unequivocally maintains the principle of equal rights, opportunities and privileges for men and women, insists on compulsory education, eliminates extremes of poverty and wealth, abolishes the institution of priesthood, prohibits slavery, asceticism, mendicancy and monasticism, prescribes monogamy, discourages divorce, emphasizes the necessity of strict obedience to one's government, exalts any work performed in the spirit of service to the level of worship, urges either the creation or the selection of an auxiliary international language, and delineates the outlines of those institutions that must establish and perpetuate the general peace of mankind.
(14 July 1947 [Ed. - p. 3], by Shoghi Effendi to the United Nations Special Commission on Palestine) [8]
He thanks you for the book you are sending him. He sees no reason why you should not tell the Bahá'ís that cancer seems to be successfully treated by this method sometimes. But as we are a religion and not qualified to pass on scientific matters we cannot sponsor different treatments. We are certainly free to pass on what we have found beneficial to others.
(30 September 1950, on behalf of Shoghi Effendi to an individual believer) [9]
We have no doubt that the Bahá'í world community will accomplish all these tasks and go forward to new achievements. The powers released by Bahá'u'lláh match the needs of the times. We may therefore be utterly confident that the new throb of energy now vibrating throughout the Cause will empower it to meet the oncoming challenges of assisting, as maturity and resources allow, the development of the social and economic life of peoples, of collaborating with the forces leading towards the establishment of order in the world, of influencing the exploitation and constructive uses of modern technology, and in all these ways enhancing the prestige and progress of the Faith and uplifting the conditions of the generality of mankind.
(Ridvan 1983, message from the Universal House of Justice to the Bahá'ís of the World) [10]
Among the favourable signs are the steadily growing strength of the steps towards world order taken initially near the beginning of this century in the creation of the League of Nations, succeeded by the more broadly based United Nations Organization; the achievement since the Second World War of independence by the majority of all the nations on earth, indicating the completion of the process of nation building, and the involvement of these fledgling nations with older ones in matters of mutual concern; the consequent vast increase in co-operation among hitherto isolated and antagonistic peoples and groups in international undertakings in the scientific, educational, legal, economic and cultural fields; the rise in recent decades of an unprecedented number of international humanitarian organizations; the spread of women's and youth movements calling for an end to war; and the spontaneous spawning of widening networks of ordinary people seeking understanding through personal communication.
The scientific and technological advances occurring in this unusually blessed century portend a great surge forward in the social evolution of the planet, and indicate the means by which the practical problems of humanity may be solved. They provide, indeed, the very means for the administration of the complex life of a united world. Yet barriers persist. Doubts, misconceptions, prejudices, suspicions and narrow self-interest beset nations and peoples in their relations one to another....
If, therefore, humanity has come to a point of paralyzing conflict it must look to itself, to its own negligence, to the siren voices to which it has listened, for the source of the misunderstandings and confusion perpetrated in the name of religion. Those who have held blindly and selfishly to their
particular orthodoxies, who have imposed on their votaries erroneous and conflicting interpretations of the pronouncements of the Prophets of God, bear heavy responsibility for this confusion -- a confusion compounded by the artificial barriers erected between faith and reason, science and religion. For from a fair-minded examination of the actual utterances of the Founders of the great religions, and of the social milieus in which they were obliged to carry out their missions, there is nothing to support the contentions and prejudices deranging the religious communities of mankind and therefore all human affairs....
The increasing attention being focused on some of the most deep-rooted problems of the planet is yet another hopeful sign. Despite the obvious shortcomings of the United Nations, the more than two score declarations and conventions adopted by that organization, even where governments have not been enthusiastic in their commitment, have given ordinary people a sense of a new lease on life. The Universal Declaration of Human Rights, the Convention on the Prevention and Punishment of the Crime of Genocide, and the similar measures concerned with eliminating all forms of discrimination based on race, sex or religious belief; upholding the rights of the child; protecting all persons against being subjected to torture; eradicating hunger and malnutrition; using scientific and technological progress in the interest of peace and the benefit of mankind -- all such measures, if courageously enforced and expanded, will advance the day when the spectre of war will have lost its power to dominate international relations. There is no need to stress the significance of the issues addressed by these declarations and conventions. However, a few such issues, because of their immediate relevance to establishing world peace, deserve additional comment....
Unbridled nationalism, as distinguished from a sane and legitimate patriotism, must give way to a wider loyalty, to the love of humanity as a whole. Bahá'u'lláh's statement is: "The earth is but one country, and mankind its citizens". The concept of world citizenship is a direct result of the contraction of the world into a single neighbourhood through scientific advances and of the indisputable interdependence of nations. Love of all the world's peoples does not exclude love of one's country. The advantage of the part in a world society is best served by promoting the advantage of the whole. Current international activities in various fields which nurture mutual affection and a sense of solidarity among peoples need greatly to be increased. (October 1985, message from the Universal House of Justice to the
Peoples of the World, entitled "The Promise of World Peace") [11]
Bahá'u'lláh found the world in a "strange sleep". But what a disturbance His coming has unloosed! The peoples of the earth had been separated, many parts of the human race socially and spiritually isolated. But the world of humanity today bears little resemblance to that which Bahá'u'lláh left a century ago. Unbeknownst to the great majority, His influence permeates all living beings. Indeed, no domain of life remains unaffected. In the burgeoning energy, the magnified perspectives, the heightened global
consciousness; in the social and political turbulence, the fall of kingdoms, the emancipation of nations, the intermixture of cultures, the clamour for development; in the agitation over the extremes of wealth and poverty, the acute concern over the abuse of the environment, the leap of consciousness regarding the rights of women; in the growing tendency towards ecumenism, the increasing call for a new world order; in the astounding advances in the realms of science, technology, literature and the arts -- in all this tumult, with its paradoxical manifestations of chaos and order, integration and disintegration, are the signs of His power as World Reformer, the proof of His claim as Divine Physician, the truth of His Word as the All-Knowing Counsellor.
Bahá'u'lláh wrote voluminously about the purpose of this mysterious force and its transformative effects, but the essence can be drawn from these few perspicuous words: "Through the movement of Our Pen of Glory We have, at the bidding of the Omnipotent Ordainer, breathed a new life into every human frame, and instilled into every word a fresh potency. All created things proclaim the evidences of this worldwide regeneration." And again: "A new life is, in this age, stirring within all the peoples of the earth; and yet none hath discovered its cause or perceived its motive." And yet again: "He Who is the Uncondi- tioned is come, in the clouds of light, that He may quicken all created things with the breezes of His Name, the Most Merciful, and unify the world, and gather all men around this Table which hath been sent down from heaven."
(May 1992, tribute to Bahá'u'lláh from the Universal House of Justice, on the occasion of the Centenary Commemoration at Bahji of the Ascension of Bahá'u'lláh) [12]
We have toiled to build a community at a period when the world has witnessed startling changes which have profoundly altered the character of society and plunged it into an unprecedented state of worry and confusion. Indeed, the world in its current condition has lost its bearings through the operation of forces it neither understands nor can control. It is a period in which great dynasties and empires have collapsed in rapid succession, in which powerful ideologies have captured the hearts of millions only to expire in infamy, in which two world wars wreaked havoc on civilized life as it was known at the beginning of the twentieth century.
In the wake of such horrendous disruptions, there have been unexampled advances in the realms of science, technology and social organization; a veritable explosion of knowledge; and an even more remarkable burgeoning in the awakening and rise of masses of humanity which were previously presumed to be dormant. These masses are claiming their rightful places within the community of nations which has greatly expanded. With the simultaneous development of communications at the speed of light and transportation at the speed of sound, the world has contracted into a mere neighbourhood in which people are instantly aware of each other's affairs and have immediate access to each other. And yet, even with such miraculous advances, with the emergence of
international organizations, and with valiant attempts and brilliant successes at international cooperation, nations are at woeful odds with one another, people are convulsed by economic upheavals, races feel more alienated than before and are filled with mistrust, humiliation and fear.
(26 November 1992, message from the Universal House of Justice to the Bahá'ís of the World, Second Bahá'í World Congress, New York) [13]
The opportunity which electronic communication technology provides for more speedy and thorough consultation among the friends is highly significant. Without doubt, it represents another manifestation of a development eagerly anticipated by the Guardian when he foresaw the creation of "a mechanism of world intercommunication ... embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvellous swiftness and perfect regularity".
As you well appreciate, the extent to which such technology advances the work of the Faith depends, of course, on the manner in which it is used. As a medium for Bahá'ís to exchange views, it imposes on participants the same requirements of moderation, candour, and courtesy as would be the case in any other discussion. Likewise, those involved should avoid belittling the views of one another....
Most important of all, as with any exploration by Bahá'ís of the beliefs and practices of their Faith, electronic discussion will serve the interests of the Cause and its members only as it is conducted within the framework of the Bahá'í Teachings and the truths they enshrine....
With regard to the harmony of science and religion, the Writings of the Central Figures and the commentaries of the Guardian make abundantly clear that the task of humanity, including the Bahá'í community that serves as the "leaven" within it, is to create a global civilization which embodies both the spiritual and material dimensions of existence. The nature and scope of such a civilization are still beyond anything the present generation can conceive. The prosecution of this vast enterprise will depend on a progressive interaction between the truths and principles of religion and the discoveries and insights of scientific inquiry. This entails living with ambiguities as a natural and inescapable feature of the process of exploring reality. It also requires us not to limit science to any particular school of thought or methodological approach postulated in the course of its development. The challenge facing Bahá'í thinkers is to provide responsible leadership in this endeavour, since it is they who have both the priceless insights of the Revelation and the advantages conferred by scientific investigation.
(19 May 1995, written on behalf of the Universal House of Justice to an individual believer) [14]


Caper, which enables autonomous checkout with artificial intelligence shopping carts, has now raised a total of $3.5 million in funding, according to a press release.
Its technology is currently only present in two grocery chains, but it plans to bring the carts to 150 more in 2019, expanding its reach significantly. Caper may be able to entice more retailers, as it claims the tech has raised consumers' average basket size by 18%.
The technology currently requires consumers to scan their products as they place them in their carts, but it's working to eliminate this step. Each shopping cart features a barcode scanner and a card reader that accepts credit cards as well as Apple and Android Pay, allowing consumers to skip waiting for a cashier, according to TechCrunch.
Caper intends to simplify the shopping experience further by using cameras and weight sensors in the carts to automatically recognize products when they're added. This version of the shopping experience is currently being tested in parts of its two pilot stores.
Caper's carts also feature screens that can enhance the in-store shopping experience.A screen is mounted to the front of each cart and can show shoppers what they've picked up so far, make recommendations based on that information, display available discounts, and show an in-store map and directions to specific products. All of this can make shopping easier and potentially lead to additional purchases.
Such high-tech carts can make a splash in the cashierless shopping industry.
They can be more convenient for shoppers than mobile scanning programs.Retailers including Kroger and Meijer allow consumers to scan products with their mobile devices before paying from the device at the end. This lets consumers avoid waiting in line for cashiers, but requires them to take on the labor of scanning. Caper's carts may eventually eliminate the scanning stage completely, likely making the process more attractive for consumers.
Carts should be easier to implement than in-store camera networks.Setting up a store with cameras and potentially sensors to create a "just walk out" experience like Amazon Go's can be difficult because existing stores need to be retrofitted for technology they weren't designed to use. Likewise, it's unclear how much adding a network of cameras from an autonomous shopping startup like Standard Cognition would cost. Both of these options are probably more expensive than investing in carts like Caper's, which, according to CEO Lindon Gao, per TechCrunch, aren't much more expensive than regular shopping carts. Furthermore, high-tech carts shouldn't have the same trouble scaling as in-store camera networks since store size shouldn't affect them, provided their technology can learn to identify large amounts of inventory.
SEE ALSO: If we're living through a "retail apocalypse," why are e-commerce leaders like Amazon, Alibaba, and JD.com so focused on building brick-and-mortar stores?


text:
Ctenodiscus crispatus is een kamster uit de familie Ctenodiscidae.

De wetenschappelijke naam van de soort werd in 1805 gepubliceerd door Anders Jahan Retzius.

Kamsterren

redpajama_set_name: RedPajamaWikipedia


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Model activist: seven models using their careers to advocate for diversity, equality and more
FASHION AND CULTURE
These seven models are more than just pretty faces.
Andreja Pejić
Shortly after she was born, Andreja Pejić and her family fled to a refugee camp right before the outbreak of the Bosnian War, and in 1999 moved to Melbourne. From the age of 13 Pejić identified as a woman and underwent sex reassignment surgery [SRS] in 2014–after being discovered at McDonald's aged 16, and rising to fame as an androgynous male model thanks, in part, to a Vogue Paris shoot and closing a Jean Paul Gaultier couture show as the bride.
Pejić became the first transgender woman to appear in the American edition of Vogue and the first transgender woman to land a major beauty contract.
Image credit: Vogue Australia, April 2018.
After the Harvey Weinstein scandal, Cameron Russell turned her eye towards other models, their experiences and created the hashtag #MyJobShouldNotIncludeAbuse and encouraged other women and men in the modelling industry to share their stories of sexual abuse. For those who wanted to remain anonymous, she offered up her own Instagram page as a safe space to share their stories without any repercussions.
The 30-year-old is also a UN advocate, Rainforest Alliance ambassador and was a vocal Democrat supporter during the 2016 Presidential election and campaigned to encourage young people to vote.
Adut Akech
Originally from South Sudan and arriving to Australia as a refugee at age six, Adut Akech now calls Adelaide home. An advocate for diversity within the fashion industry, Akech represents the changing face of Australia–as evidenced by the slew of campaigns, shows and magazine editorials she now has under her belt.
Image credit: Duncan Killick
Christy Turlington Burns
After suffering difficulties with the birth of her first child, Christy Turlington Burns started reading more into maternal health worldwide, learning that over half a million women die from complications during childbirth, many preventable. She then began working with global NGO CARE (of which her mother was already a long term supporter) and became an ambassador for (Product Red), a brand that collaborates with companies to promote HIV/AIDS awareness. She directed No Women No Cry in 2010, a documentary about maternal deaths around the world. After this came Every Mother Counts, a non-profit organisation she founded with an aim of taking action against childbirth-related deaths on a global scale, particularly in third world countries.
Akiima
Modelling sensation Akiima was born in a small village while her family was travelling to a Kenyan refugee camp while fleeing war-ravaged South Sudan. After 10 years living between Nairobi and Kakuma in Kenya, Akiima and her family moved to Australia to start a new life in Adelaide.
It was only a year ago that the 23-year-old was signed as a model to IMG in Sydney and she has already walked international runways for Prada, Hermès and Valentino, and landed the April 2018 cover for Vogue Australia.
Becoming an advocate for diversity has come naturally to Akiima. "As a black woman I've used my platform to speak about subjects that are important, because I've become a role model to other younger girls … I never feel pressure to talk about our issues; I just hope someone hears me out."
In 2004, inspired by the Beslan school siege, where more than 1,100 people (777 children) were taken hostage and more than 300 people were killed, Natalia Vodianova founded the Naked Heart Foundation, which funds parks for children to play in, offers summer camps, works with regional NGOs to help support the families of disabled children, helps train teachers and erects support centres families across Russia.
Aside from the Naked Heart Foundation, the model also co-created Elbi, an app that serves as a platform for global philanthropy and as a donation aggregator.
Duckie Thot
During her meteoric rise to the top, Duckie Thot has become known for more than just her work on the catwalk, speaking out about the need for more for diversity within the fashion industry, particularly calling into focus the lack of wide representation in the Australian fashion scene–something she has experienced first-hand. In 2017, the model walked for the likes of Yeezy and Jeremy Scott. She was also selected to be one of Rihanna's Fenty muses, starred in an editorial for Vogue Australia and landed the cover of Paper Magazine.
Image credit: Nicole Bentley
Meet all of our 2018 Fashion and Culture Game Changers here.
More from Vogue
H&M are set to launch their latest sustainable Conscious Exclusive Collection
Vogue's Game Changers 2018: meet the people changing the fabric of fashion and culture
Nadja Swarovski, Swarovski executive board member and head of corporate communications and design services
Magda Szubanski, actress, comedian, writer and LGBTQIA rights activist
Nicole Kidman, actress and UN Women Goodwill Ambassador
Lisa Wilkinson, TV presenter, journalist and Fred Hollows Foundation global ambassador
Duckie Thot, model
Anisa Kamadoli Costa, chief sustainability officer at Tiffany & Co.
Prince Harry and Meghan Markle
Jessica Mauboy, actress and singer
Kate Traill, District Court judge


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Home Leadership Water Works Ends the Year with Profit
Water Works Ends the Year with Profit
In the water works department of Sioux Falls, S. Dak., according to the annual report of City Water Commissioner John Mundt, the total cost of operation proper for the year 1922 shows a decrease from that of 1921, of $7,014,22. The profits of operation for the year 1922 are shown to be $89,482.62 as against $80,836.60 for 1921. A liberal deduction from the profits for depreciation is deemed to be provident. About 60 per cent, of the capital assets are in the distributing system, the life of which is at least 100 years, yet the capital assets are being depreciated at the rate of 1 1/2 per cent, per year in order that the capital assets may always be worth to the taxpayers their book value at least. Proper depreciations have also been made in all the current assets. Deduction by reason of obsolescence in the amount of $5,000 has been made this year in case of the Main Avenue water tower, which has been partially rebuilt. Thus the 1922 deduction amounts to $19,320.90 as against $15,593.76 for the year 1921. The profits to the taxpayers for the year 1922, after deducting the depreciations and obsolescence are shown to be $70,161.72 as against $65,242.84 for the preceding year.
The reports shows that the yearly daily average of water consumed was 2,524,800 gallons. The maximum month was June with a consumption of 93,055,800. The total amount of water pumped in 1922 was 921,570,800 gallons against 845,910,500 in 1921. The K. W. generated was 249,680 against 216,260, and the gallons of fuel oil consumed was 81,610 against 75,970 for last year. The department laid during 1922 three miles of mains, making a total of 70.09 in the distribution; fire hydrants set 9, total 393; fire valves 55, total 808; services 368, total 5,618; meters 267, total 4,968; services, flat rate, 6, total 395. A new iron removal plant of 8,000,000 gallon daily capacity is being constructed and it is expected will be in operation by the early part of next summer. Two additional wells will be added in the early part of this year, making a total of seven wells with an estimated daily capacity of 10,000,000 gallons at low water mark. The improvements necessary, according to Commissioner Mundt, are another pumping unit and necessary' improvements to the pumping station building, another feeder line and elevated tank and many water main extensions.
FE Volume 73 Issue 12
Fire Engineering Magazine
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