La città dei ragazzi prof. d'eugenio e ivh-part I reduced-
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The document discusses the history and purpose of "La città dei ragazzi" or "The Boys' Town" community located outside of Rome. It provides assistance, education, and social work for boys without strong family support who are vulnerable to deviance. The community was founded by Monsignor John Patrick Carroll-Abbing after World War 2 to provide food, medical care, and temporary housing to refugees, including young boys living on the streets. During an illness, Carroll-Abbing had a dream that inspired him to create the Boys' Town community, where boys would live as brothers under God's protection.
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Module 4 Discussion Post and instructionsAfter the Charleston,.docx
Module 4 Discussion Post and instructions
After the Charleston, South Carolina shooting in 2015, Mitch Landrieu, Mayor of New Orleans, proposed to the city council that Confederate statues be removed from the city. Following court rulings in favor of the council, Landrieu gave a speech challenging the city to move forward to remove the monuments and lead New Orleans forward in reconciliation.
For this discussion, you will not be arguing a position on this contemporary issue. Instead, you will be assuming the role of a change vision communication consultant. Using
Communicating the Change Vision as a guide, you will assess Landrieu’s 2017 speech for effectiveness. Make sure you respond to each prompt, give specific examples in your assessment of the seven elements, and use level one headings for each of the prompts.
· According to Kotter, "That shared sense of a desirable future can help motivate and coordinate the kinds of actions that create transformations." Is the Landrieu speech consistent or inconsistent with this premise? How or how not?
· Which of the "Key Elements in the Effective Communication of Vision" can you identify in the speech? Give examples. What is the impact of the presence of those elements in the speech? Be specific.
·
· Simplicity
· Metaphor, analogy, and example
· Multiple forums
· Repetition
· Leadership by example
· Explanation of inconsistencies
· Give-and-take
· Is the Landrieu speech effective in its purpose to cast vision for a different kind of future for New Orleans and beyond? From what you have learned, what would make the speech stronger?
DISCUSSION INSTRUCTIONS
The student will complete 4 Discussions in this course. The student will post one thread of at
least 400 words responding to each prompt and demonstrating course-related knowledge
with at least 2 scholarly citations from peer-reviewed journals, 1 citation from the text, and one biblical integration all in current APA format. Any sources cited must have been published within the last five years.
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and murdered, they were angrier; and when nothing happened, they were steaming mad. We had nothing to offer that they
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We had only the old language of love and suffering. And in most places-that is, from the liberals and middle
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white night-riders must be made to understand that their days of free head-whipping are over. Black people should and must
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Next we deal with the term “integration.” According to its advocates, social justice will be accomplished by “inte-
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cept is based on the assumption that there is nothing of value in the black community and that little of value could be
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Module 4 Discussion Post and instructionsAfter the Charleston,.docx
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After the Charleston, South Carolina shooting in 2015, Mitch Landrieu, Mayor of New Orleans, proposed to the city council that Confederate statues be removed from the city. Following court rulings in favor of the council, Landrieu gave a speech challenging the city to move forward to remove the monuments and lead New Orleans forward in reconciliation.
For this discussion, you will not be arguing a position on this contemporary issue. Instead, you will be assuming the role of a change vision communication consultant. Using
Communicating the Change Vision as a guide, you will assess Landrieu’s 2017 speech for effectiveness. Make sure you respond to each prompt, give specific examples in your assessment of the seven elements, and use level one headings for each of the prompts.
· According to Kotter, "That shared sense of a desirable future can help motivate and coordinate the kinds of actions that create transformations." Is the Landrieu speech consistent or inconsistent with this premise? How or how not?
· Which of the "Key Elements in the Effective Communication of Vision" can you identify in the speech? Give examples. What is the impact of the presence of those elements in the speech? Be specific.
·
· Simplicity
· Metaphor, analogy, and example
· Multiple forums
· Repetition
· Leadership by example
· Explanation of inconsistencies
· Give-and-take
· Is the Landrieu speech effective in its purpose to cast vision for a different kind of future for New Orleans and beyond? From what you have learned, what would make the speech stronger?
DISCUSSION INSTRUCTIONS
The student will complete 4 Discussions in this course. The student will post one thread of at
least 400 words responding to each prompt and demonstrating course-related knowledge
with at least 2 scholarly citations from peer-reviewed journals, 1 citation from the text, and one biblical integration all in current APA format. Any sources cited must have been published within the last five years.
EXHIBIT 1: MITCHELL LANDRIEU, “TRUTH: REMARKS ON THE REMOVAL OF CONFEDERATE MONUMENTS IN NEW ORLEANS”
Thank you for coming.
The soul of our beloved City is deeply rooted in a history that has evolved over thousands of years; rooted in a diverse people who have been here together every step of the way—for both good and for ill. It is a history that holds in its heart the stories of Native Americans—the Choctaw, Houma Nation, the Chitimacha. Of Hernando De Soto, Robert Cavelier, Sieur de La Salle, the Acadians, the Islenos, the enslaved people from Senegambia, Free People of Colorix, the Haitians, the Germans, both the empires of France and Spain. The Italians, the Irish, the Cubans, the south and central Americans, the Vietnamese and so many more.
You see—New Orleans is truly a city of many nations, a melting pot, a bubbling caldron of many cultures. There is no other place quite like it in the world that so eloquently exempli.
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This document discusses the FMA project "For a common home in the diversity of peoples" which aims to promote coexistence between people of different cultures and backgrounds. It encourages reflection on how Saint John Bosco would support young migrants today and how FMA communities can respond to the migration phenomenon among youth. It also announces the 50th anniversary celebration in Ecuador of Blessed Maria Troncatti, an FMA missionary who served the indigenous Shuar people in the Amazon jungle, and encourages communities to honor her example on August 25th.
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The language of yesterday is indeed irrelevant: progress, non-violence, integration, fear of “white backlash,” coalition. . . .
One of the tragedies of the struggle against racism is that up to this point there has been no national organization
which could speak to the growing militancy of young black people in the urban ghettos and the black-belt South. There has
been only a “civil rights” movement, whose tone of voice was adapted to an audience of middle-class whites. It served as
a sort of buffer zone between that audience and angry young blacks. It claimed to speak for the needs of a community, but
it did not speak in the tone of that community. None of its so-called leaders could go into a rioting community and be lis-
tened to. In a sense, the blame must be shared-along with the mass media-by those leaders for what happened in Watts,
Harlem, Chicago, Cleveland, and other places. Each time the black people in those cities saw Dr. Martin Luther King get
slapped they became angry. When they saw little black girls bombed to death in a church and civil rights workers ambushed
and murdered, they were angrier; and when nothing happened, they were steaming mad. We had nothing to offer that they
could see, except to go out and be beaten again. We helped to build their frustration.
We had only the old language of love and suffering. And in most places-that is, from the liberals and middle
class-we got back the old language of patience and progress. . . .
Such language, along with admonitions to remain non-violent and fear the white backlash, convinced some that
that course was the only course to follow. It misled some into believing that a black minority could bow its head and get
whipped into a meaningful position of power. The very notion is absurd. . . .
There are many who still sincerely believe in that approach. From our viewpoint, rampaging white mobs and
white night-riders must be made to understand that their days of free head-whipping are over. Black people should and must
fight back. Nothing more quickly repels someone bent on destroying you than the unequivocal message: “O.K., fool, make
your move, and run the same risk I run-of dying.”
Next we deal with the term “integration.” According to its advocates, social justice will be accomplished by “inte-
grating the Negro into the mainstream institutions of the society from which he has been traditionally excluded.” This con-
cept is based on the assumption that there is nothing of value in the black community and that little of value could be
created among black people. The thing to do is to siphon off the “acceptable” black people into the surrounding middle-
class white community.
The goals of integrationists are middle-class goals, articulated primarily by a small group of Negroes with middle-
class aspirations or status. . . .
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The-Death-and-Life-of-Great-American-Cities_Jane-Jacobs-Complete-book.pdf
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Flavia went on a week-long Erasmus+ trip to Portugal where she met students from Spain and Portugal. Each day, the group visited different cities and sites around Portugal, including Lisbon, Coimbra, Fatima, and museums. Flavia formed strong friendships and had positive experiences learning about Portuguese culture, but was sad to return home to Rome on the last day.
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一比一原版(UST毕业证)圣托马斯大学毕业证如何办理
UST毕业证offer【微信95270640】☀《圣托马斯大学毕业证购买》GoogleQ微信95270640《UST毕业证模板办理》加拿大文凭、本科、硕士、研究生学历都可以做,二、业务范围：
★、全套服务：毕业证、成绩单、化学专业毕业证书伪造《圣托马斯大学大学毕业证》Q微信95270640《UST学位证书购买》
文凭办理流程：
1客户提供办理信息：姓名生日专业学位毕业时间等（如信息不确定可以咨询顾问：微信95270640我们有专业老师帮你查询）；
2开始安排制作毕业证成绩单电子图；
3毕业证成绩单电子版做好以后发送给您确认；
4毕业证成绩单电子版您确认信息无误之后安排制作成品；
5成品做好拍照或者视频给您确认；
6快递给客户（国内顺丰国外DHLUPS等快读邮寄）。
7完成交易删除客户资料
高精端提供以下服务：
一：圣托马斯大学圣托马斯大学硕士学位证成绩单全套材料从防伪到印刷水印底纹到钢印烫金
二：真实使馆认证（留学人员回国证明）使馆存档
三：真实教育部认证教育部存档教育部留服网站可查
四：留信认证留学生信息网站可查
五：与学校颁发的相关证件1:1纸质尺寸制定（定期向各大院校毕业生购买最新版本毕,业证成绩单保证您拿到的是鲁昂大学内部最新版本毕业证成绩单微信95270640）
A.为什么留学生需要操作留信认证?
留信认证全称全国留学生信息服务网认证,隶属于北京中科院。①留信认证门槛条件更低,费用更美丽,并且包过,完单周期短,效率高②留信认证虽然不能去国企,但是一般的公司都没有问题,因为国内很多公司连基本的留学生学历认证都不了解。这对于留学生来说,这就比自己光拿一个证书更有说服力,因为留学学历可以在留信网站上进行查询!
B.为什么我们提供的毕业证成绩单具有使用价值？
查询留服认证是国内鉴别留学生海外学历的唯一途径但认证只是个体行为不是所有留学生都操作所以没有办理认证的留学生的学历在国内也是查询不到的他们也仅仅只有一张文凭。所以这时候我们提供的和学校颁发的一模一样的毕业证成绩单就有了使用价值。乌龟和王八贼头贼脑的倒也逗人喜爱日上三竿时山娃总爱窜进自家瓜棚里跟小伙伴们坐着聊天聊着聊着便忍不住往瓜田里逡巡一番抱起一只硕大的西瓜用石刀劈开抑或用拳头砸开每人抱起一大块就啃啃得满嘴满脸猴屁股般的红艳大家一个劲地指着对方吃吃地笑瓜裂得古怪奇形怪状却丝毫不影响瓜味甜丝丝的满嘴生津遍地都是瓜横七竖八的活像掷满了一地的大石块摘走二三只爷爷是断然发现不了的即便发现爷爷也不恼反而教山娃辨认孰熟孰嫩孰甜孰淡水
定制(cardiff学位证书)英国卡迪夫大学毕业证本科学历原版一模一样
原版定制【微信:bwp0011】《(cardiff学位证书)英国卡迪夫大学毕业证本科学历》【微信:bwp0011】成绩单 、雅思、外壳、留信学历认证永久存档查询，采用学校原版纸张、特殊工艺完全按照原版一比一制作（包括：隐形水印，阴影底纹，钢印LOGO烫金烫银，LOGO烫金烫银复合重叠，文字图案浮雕，激光镭射，紫外荧光，温感，复印防伪）行业标杆！精益求精，诚心合作，真诚制作！多年品质 ,按需精细制作，24小时接单,全套进口原装设备，十五年致力于帮助留学生解决难题，业务范围有加拿大、英国、澳洲、韩国、美国、新加坡，新西兰等学历材料，包您满意。
【业务选择办理准则】
一、工作未确定，回国需先给父母、亲戚朋友看下文凭的情况，办理一份就读学校的毕业证【微信bwp0011】文凭即可
二、回国进私企、外企、自己做生意的情况，这些单位是不查询毕业证真伪的，而且国内没有渠道去查询国外文凭的真假，也不需要提供真实教育部认证。鉴于此，办理一份毕业证【微信bwp0011】即可
三、进国企，银行，事业单位，考公务员等等，这些单位是必需要提供真实教育部认证的，办理教育部认证所需资料众多且烦琐，所有材料您都必须提供原件，我们凭借丰富的经验，快捷的绿色通道帮您快速整合材料，让您少走弯路。
留信网认证的作用:
1:该专业认证可证明留学生真实身份
2:同时对留学生所学专业登记给予评定
3:国家专业人才认证中心颁发入库证书
4:这个认证书并且可以归档倒地方
5:凡事获得留信网入网的信息将会逐步更新到个人身份内，将在公安局网内查询个人身份证信息后，同步读取人才网入库信息
6:个人职称评审加20分
7:个人信誉贷款加10分
8:在国家人才网主办的国家网络招聘大会中纳入资料，供国家高端企业选择人才
【关于价格问题（保证一手价格）】
我们所定的价格是非常合理的，而且我们现在做得单子大多数都是代理和回头客户介绍的所以一般现在有新的单子 我给客户的都是第一手的代理价格，因为我想坦诚对待大家 不想跟大家在价格方面浪费时间
对于老客户或者被老客户介绍过来的朋友，我们都会适当给一些优惠。
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La città dei ragazzi prof. d'eugenio e ivh-part I reduced-
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- 3. After a long project, based on the multiculturality and the book “La città dei ragazzi”, in November 2011 we finally visited this community. Eraldo Affinati, the writer of the book, received us and accompanied us to visit it…
- 5. “ La città dei ragazzi” is a community situated in the western outskirts of Rome. It provides assistance, education and social work for the boys without a good family support and vulnerable to deviance.
- 7. Monsignor John Patrick Carroll-Abbing was the founder of the “Città dei ragazzi”. He was born at Oldham, near Manchester, in 1912. At the age of 18, he decided to start his priesthood studies. That’s how the “Città dei ragazzi” was born… … right after the war, in the country there were millions of refugees in need of everything. Monsignor Carroll-Abbing started to organize places where the poor could eat, receive sanitary assistance and free medicines. He organized also temporary centres of welcome for youngsters without a family. In a cellar near the Termini Station he started to equip a place for the street boys. Monsignor fell ill with a severe form of pneumonia; during the illness he had the dream that showed him the future “Città dei ragazzi”.
- 8. “… in Boys’ Town there had to be a key capable of opening the sanctuaries of the heart where all the tender memories of yesterday had been hidden , the memories of things so deeply anchored in the fibers, that only remembering them causes pain and suffering. These precious memories had to be freed once again by the magic force of love so that they could no longer hurt, but could once again gain the ancient power to console and encourage. Trust and love; the two great forces on which to build a city, not only meant as a group of buildings made of stone, but as a community of free, responsible citizens who would live together like brothers under the paternal protection of God.” quote M. Carroll Abbing