LINK series Lecture titled "People of the Book, People of the Link" given by Estee Solomon Gray at the Contemporary Jewish Museum in San Francisco, May 13 2010
Happening dc introducingsocialcreativityTerence Ling
This document introduces the concept of social creativity, which involves creating content that encourages social interaction and sharing. It provides examples of campaigns by brands like Hasbro, McDonald's, and Phillips that incorporated social elements to increase engagement. The document argues that to be effective today, content needs to have "ShareValue" by appealing to social networks rather than just individuals. It concludes that producing social content requires new forms of collaboration between creative teams.
Kristofer Layon presented on how social networking can nurture and create community. He began by reviewing definitions of community, including a group with shared characteristics, a feeling of fellowship from shared interests and goals, and interdependent organisms living together. Layon discussed how social networking allows people to connect across distances and times by sharing information, ideas, emotions and experiences. He provided examples of how the University of Minnesota uses blogging, social networking sites, photo sharing, and microblogging like Twitter to build community.
Stories can be used in three key ways in user experience design: to collect information about users' contexts, goals, and experiences; to understand themes and patterns in user behavior; and to design and evaluate new experiences that change aspects of users' worlds. Stories are already embedded in many user research and design methods, even if they are not explicitly called stories. Using stories can help provide depth to understanding users and efficiently communicate insights.
El documento resume la obra del Museo Judío de Berlín de Daniel Libeskind, explicando cómo utiliza la alegoría arquitectónica para comunicar significados sobre el Holocausto. Libeskind diseñó el museo para denotar ideas como la destrucción judía, el exilio y la catástrofe a través de elementos como una línea sinuosa que representa lugares de deportación, un jardín de columnas que simboliza el exilio y una torre vacía que evoca el Holocausto. El documento también explica conceptos como significante, significado y códigos
Este Power Point lo paso en el aula como disparador de debate sobre diseño-idea-materialidad-metafora-etc.
Esta realizado con imágenes sacadas de la web y propias del lugar
Daniel Libeskind es un arquitecto polaco-estadounidense reconocido internacionalmente por sus innovadores diseños. En 1990 ganó el concurso para diseñar el Museo Judío de Berlín, estableciendo su estudio allí. Su diseño abstracto para el museo se basa en dos ejes que representan las tensiones de la historia judía alemana. El museo inaugurado en 2001 se ha convertido en un destacado centro cultural en Berlín.
El documento describe el proceso de diseño del Museo Judío de Berlín por el arquitecto Daniel Libeskind. Libeskind se basó en cuatro aspectos para el proyecto: 1) una "matriz invisible de conexiones irracionales" que representa la Estrella de David distorsionada, 2) la ópera inconclusa de Schönberg que simboliza la interrupción de la vida judía, 3) los nombres de personas deportadas y lugares de asesinato que crean un vacío simbólico, 4) el libro de Walter Benjamin que inspira un zigzag
Happening dc introducingsocialcreativityTerence Ling
This document introduces the concept of social creativity, which involves creating content that encourages social interaction and sharing. It provides examples of campaigns by brands like Hasbro, McDonald's, and Phillips that incorporated social elements to increase engagement. The document argues that to be effective today, content needs to have "ShareValue" by appealing to social networks rather than just individuals. It concludes that producing social content requires new forms of collaboration between creative teams.
Kristofer Layon presented on how social networking can nurture and create community. He began by reviewing definitions of community, including a group with shared characteristics, a feeling of fellowship from shared interests and goals, and interdependent organisms living together. Layon discussed how social networking allows people to connect across distances and times by sharing information, ideas, emotions and experiences. He provided examples of how the University of Minnesota uses blogging, social networking sites, photo sharing, and microblogging like Twitter to build community.
Stories can be used in three key ways in user experience design: to collect information about users' contexts, goals, and experiences; to understand themes and patterns in user behavior; and to design and evaluate new experiences that change aspects of users' worlds. Stories are already embedded in many user research and design methods, even if they are not explicitly called stories. Using stories can help provide depth to understanding users and efficiently communicate insights.
El documento resume la obra del Museo Judío de Berlín de Daniel Libeskind, explicando cómo utiliza la alegoría arquitectónica para comunicar significados sobre el Holocausto. Libeskind diseñó el museo para denotar ideas como la destrucción judía, el exilio y la catástrofe a través de elementos como una línea sinuosa que representa lugares de deportación, un jardín de columnas que simboliza el exilio y una torre vacía que evoca el Holocausto. El documento también explica conceptos como significante, significado y códigos
Este Power Point lo paso en el aula como disparador de debate sobre diseño-idea-materialidad-metafora-etc.
Esta realizado con imágenes sacadas de la web y propias del lugar
Daniel Libeskind es un arquitecto polaco-estadounidense reconocido internacionalmente por sus innovadores diseños. En 1990 ganó el concurso para diseñar el Museo Judío de Berlín, estableciendo su estudio allí. Su diseño abstracto para el museo se basa en dos ejes que representan las tensiones de la historia judía alemana. El museo inaugurado en 2001 se ha convertido en un destacado centro cultural en Berlín.
El documento describe el proceso de diseño del Museo Judío de Berlín por el arquitecto Daniel Libeskind. Libeskind se basó en cuatro aspectos para el proyecto: 1) una "matriz invisible de conexiones irracionales" que representa la Estrella de David distorsionada, 2) la ópera inconclusa de Schönberg que simboliza la interrupción de la vida judía, 3) los nombres de personas deportadas y lugares de asesinato que crean un vacío simbólico, 4) el libro de Walter Benjamin que inspira un zigzag
El documento analiza el diseño del Museo Judío de Berlín por el arquitecto Daniel Libeskind. Libeskind buscó incorporar personas y direcciones reales de Berlínes judíos que ya no estaban presentes para capturar la historia viviente de la ciudad. El diseño zigzagueante del museo representa la ruptura de la continuidad judía tras el Holocausto. El exterior de zinc transmite frialdad y hostilidad, mientras que el interior caótico evoca el silencio dejado por el Holocausto pero también celebra la cultura judía-al
Daniel Libeskind es un arquitecto judeo-polaco estadounidense conocido por proponer nuevos conceptos arquitectónicos posmodernistas que reivindican lo irracional y creativo. Diseñó el Museo Imperial de la Guerra en Manchester, Inglaterra, cuyo concepto fragmenta un globo en tres partes representando los efectos de la guerra en la tierra, el agua y el aire, buscando plasmar el horror de la guerra a través de una forma escultórica e inquietante.
Daniel Libeskind es un arquitecto estadounidense de origen judío polaco que estudió música pero se dedicó a la arquitectura. Es reconocido internacionalmente por sus diseños de museos y proyectos urbanísticos como el Museo Judío Danés, la ampliación del Museo de Arte de Denver, y la remodelación de las plazas Alexanderplatz y Potsdamer Platz en Berlín.
Daniel Libeskind is a Polish-American architect known for works with angular, fragmented designs. Some key points:
- Founded Studio Daniel Libeskind in 1989 and is its principal design architect
- Works exhibit in major museums worldwide
- Began as an academic but is best known for buildings like the Jewish Museum Berlin, with its sharp angles and spaces representing Jewish suffering
Daniel Libeskind is an internationally renowned architect known for his deconstructivist designs. Three of his major projects are summarized:
1) The Run Run Shaw Creative Media Centre in Hong Kong features a crystalline nine-story building with asymmetrical windows and intersecting light bands to accommodate research laboratories and classrooms.
2) The Jewish Museum in Berlin consists of two buildings - an old baroque building and a new deconstructivist-style building connected by an underground passage. The new building's design incorporates the Holocaust into the city's history through its slanted corridors and voids.
3) The Frederic C. Hamilton Building of the Denver Art Museum addition features sharp geometric volumes inspired by the Rocky Mountains
Daniel Libeskind es un arquitecto de símbolos, los usa para generar sensaciones en las personas, como es el caso del museo Judío de Berlín en donde el espacio habla por si mismo de la historia judía, con un pasado tortuoso pero con futuro lleno de esperanza, invitándonos a la reflexión sobre la vida judía en la segunda guerra mundial.
El Museo Felix Nussbaum está diseñado por Daniel Libeskind para expresar simbólicamente el sufrimiento del Holocausto. Su planta tortuosa y alzados irregulares atrapan la angustia de la época. El recorrido interior produce una metamorfosis emocional en los visitantes más que una simple exhibición.
Presentation by Robin Amado, Dawn Wing, and Omar Poler at the 2012 International Conference of Indigenous Archives, Libraries, and Museums in Catoosa, Oklahoma. All rights reserved.
Belcher iccte presentation 2012 may 19Scot Headley
This document summarizes a research presentation on exploring worldview within a Christian institution of higher education. It discusses how worldview has been understood over time, presents perspectives on worldview from different time periods within the institution, and analyzes how worldview is sustained through narrative, disequilibrium, and embodied practices within and beyond the institutional system. The research finds that worldview must be engaged to endure, provoke wonder and justice, and adapt to cultural changes over time.
PD2 Webinar Walking Together in SolidarityTBuegler
This document provides information about an upcoming webinar on practicing discipleship. It introduces Dawn Trautman, a Lutheran life coach, who will be presenting on "Faith Formation in a Missional Age". It then introduces Rozella White, the program director of Young Adult Ministry for the ELCA, who will be presenting on "Walking Together in Solidarity: A Theology of Accompaniment". Her presentation will explore what a theology of accompaniment is, how it can inform faith formation, and skills for cultivating it with young people. The document concludes by providing information on accessing a recording of the webinar and details of upcoming related events.
This document discusses various aspects of networked literacies. It covers topics such as blogging, social networking, open teaching, crowdsourcing content, real-time collaboration, issues with inappropriate content and verifiability online. It also discusses concepts like new media texts, the abundance of information, multimodal expression, complex authorship, expanding audiences, and the importance of social connections and digital reputation. Overall, the document examines how networks and new media are changing literacy and the skills needed to navigate online spaces.
Blackboard's 4 Myths of Social LearningKevin Alansky
The document debunks 4 myths about social learning:
1. Social learning is not new, as concepts like observational learning have been around since ancient Greece. However, new technologies have enabled a new form of social learning where learners actively share knowledge and help each other learn.
2. While social media can support social learning, they are not the same thing. Social media allows connection and information sharing but not necessarily learning, whereas social learning involves guidelines and community knowledge sharing to facilitate learning.
3. Social learning is not just for fun but provides real benefits to both individuals and institutions through improved knowledge retention and interactions that make learning more meaningful.
4. Social learning appeals broadly as today's learn
Online learning is being transformed by new technologies and social connections. [1] Tools like YouTube and social media allow learning to occur anywhere and be shared widely. [2] Networks provide opportunities for inspiration, collaboration, and crowdsourcing knowledge. [3] Visible, open learning helps develop strong connections and communities for sharing ideas.
This document discusses using critical media literacy in K-12 lessons. It provides definitions of critical media literacy as analyzing media codes, conventions, and messages to uncover stereotypes. Critical media literacy helps students understand representations that construct understanding of the world and how practices are grounded in culture, values, and privilege. The document presents examples of using art and quotes to frame discussions and have students consider implications beyond the classroom.
This document discusses various pedagogies and teaching practices, including ecojustice pedagogy, feminist pedagogy, and queer pedagogy. For ecojustice pedagogy, it describes key points of ecojustice theory, methods for disrupting anthropocentric mindsets, and teaching methods focused on exploring intersections between cultural value systems and ecology. For feminist pedagogy, it outlines classroom practices like invitational rhetoric, empowerment, building community, giving voice, incorporating diverse experiences, and challenging traditional views. For queer pedagogy, it provides examples of lessons that investigate queered relationships, knowledges, and communities.
A summary from Chapter 2, Barton's Book.
Barton, David. (1994). Literacy – An Introduction to the Ecology of Written Language. Blackwell Publisher: Massachusetts.
This document summarizes an international arts project called the Interdependence Hexagon Project. The project uses hexagon shapes as a metaphor for interconnectedness and engages youth in exploring real-world issues through art. It is presented by teachers from Illinois, Pennsylvania, and elsewhere who discuss teaching strategies for the project, which aims to promote global understanding and civic engagement among students. Videos and websites are provided with additional resources for the project.
Learning from cognitive development to identity developmentJenna Condie
Webinar for third year undergraduates studying educational psychology. The aims are to make connections between many of the concepts and contemporary contexts we have discussed, recognise that theory is open to reinterpretation and have a go a developing theory, complexities of learning and teaching. Move from cognitive understanding of learning to a social constructivist understanding of learning. Feedback much appreciated:)
Correction on slide 14 - epistemology "how can we know", ontology "what can we know"
This document summarizes a presentation on supporting girls' faith through social media. It discusses research on adolescent brain development and girls' brains in particular. It outlines three frameworks from literature: what brain research tells us, the "sacred selves of adolescent girls", and "pedagogies of recognition". The presentation provides an analogy comparing healthy media practices to a healthy diet. It offers examples of tools and practices for engaging different age groups with media in a way that fosters realization, resilience, resistance and ritual. The overall message is that digital media can support girls' faith development when approached as a communicative practice within community.
El documento analiza el diseño del Museo Judío de Berlín por el arquitecto Daniel Libeskind. Libeskind buscó incorporar personas y direcciones reales de Berlínes judíos que ya no estaban presentes para capturar la historia viviente de la ciudad. El diseño zigzagueante del museo representa la ruptura de la continuidad judía tras el Holocausto. El exterior de zinc transmite frialdad y hostilidad, mientras que el interior caótico evoca el silencio dejado por el Holocausto pero también celebra la cultura judía-al
Daniel Libeskind es un arquitecto judeo-polaco estadounidense conocido por proponer nuevos conceptos arquitectónicos posmodernistas que reivindican lo irracional y creativo. Diseñó el Museo Imperial de la Guerra en Manchester, Inglaterra, cuyo concepto fragmenta un globo en tres partes representando los efectos de la guerra en la tierra, el agua y el aire, buscando plasmar el horror de la guerra a través de una forma escultórica e inquietante.
Daniel Libeskind es un arquitecto estadounidense de origen judío polaco que estudió música pero se dedicó a la arquitectura. Es reconocido internacionalmente por sus diseños de museos y proyectos urbanísticos como el Museo Judío Danés, la ampliación del Museo de Arte de Denver, y la remodelación de las plazas Alexanderplatz y Potsdamer Platz en Berlín.
Daniel Libeskind is a Polish-American architect known for works with angular, fragmented designs. Some key points:
- Founded Studio Daniel Libeskind in 1989 and is its principal design architect
- Works exhibit in major museums worldwide
- Began as an academic but is best known for buildings like the Jewish Museum Berlin, with its sharp angles and spaces representing Jewish suffering
Daniel Libeskind is an internationally renowned architect known for his deconstructivist designs. Three of his major projects are summarized:
1) The Run Run Shaw Creative Media Centre in Hong Kong features a crystalline nine-story building with asymmetrical windows and intersecting light bands to accommodate research laboratories and classrooms.
2) The Jewish Museum in Berlin consists of two buildings - an old baroque building and a new deconstructivist-style building connected by an underground passage. The new building's design incorporates the Holocaust into the city's history through its slanted corridors and voids.
3) The Frederic C. Hamilton Building of the Denver Art Museum addition features sharp geometric volumes inspired by the Rocky Mountains
Daniel Libeskind es un arquitecto de símbolos, los usa para generar sensaciones en las personas, como es el caso del museo Judío de Berlín en donde el espacio habla por si mismo de la historia judía, con un pasado tortuoso pero con futuro lleno de esperanza, invitándonos a la reflexión sobre la vida judía en la segunda guerra mundial.
El Museo Felix Nussbaum está diseñado por Daniel Libeskind para expresar simbólicamente el sufrimiento del Holocausto. Su planta tortuosa y alzados irregulares atrapan la angustia de la época. El recorrido interior produce una metamorfosis emocional en los visitantes más que una simple exhibición.
Presentation by Robin Amado, Dawn Wing, and Omar Poler at the 2012 International Conference of Indigenous Archives, Libraries, and Museums in Catoosa, Oklahoma. All rights reserved.
Belcher iccte presentation 2012 may 19Scot Headley
This document summarizes a research presentation on exploring worldview within a Christian institution of higher education. It discusses how worldview has been understood over time, presents perspectives on worldview from different time periods within the institution, and analyzes how worldview is sustained through narrative, disequilibrium, and embodied practices within and beyond the institutional system. The research finds that worldview must be engaged to endure, provoke wonder and justice, and adapt to cultural changes over time.
PD2 Webinar Walking Together in SolidarityTBuegler
This document provides information about an upcoming webinar on practicing discipleship. It introduces Dawn Trautman, a Lutheran life coach, who will be presenting on "Faith Formation in a Missional Age". It then introduces Rozella White, the program director of Young Adult Ministry for the ELCA, who will be presenting on "Walking Together in Solidarity: A Theology of Accompaniment". Her presentation will explore what a theology of accompaniment is, how it can inform faith formation, and skills for cultivating it with young people. The document concludes by providing information on accessing a recording of the webinar and details of upcoming related events.
This document discusses various aspects of networked literacies. It covers topics such as blogging, social networking, open teaching, crowdsourcing content, real-time collaboration, issues with inappropriate content and verifiability online. It also discusses concepts like new media texts, the abundance of information, multimodal expression, complex authorship, expanding audiences, and the importance of social connections and digital reputation. Overall, the document examines how networks and new media are changing literacy and the skills needed to navigate online spaces.
Blackboard's 4 Myths of Social LearningKevin Alansky
The document debunks 4 myths about social learning:
1. Social learning is not new, as concepts like observational learning have been around since ancient Greece. However, new technologies have enabled a new form of social learning where learners actively share knowledge and help each other learn.
2. While social media can support social learning, they are not the same thing. Social media allows connection and information sharing but not necessarily learning, whereas social learning involves guidelines and community knowledge sharing to facilitate learning.
3. Social learning is not just for fun but provides real benefits to both individuals and institutions through improved knowledge retention and interactions that make learning more meaningful.
4. Social learning appeals broadly as today's learn
Online learning is being transformed by new technologies and social connections. [1] Tools like YouTube and social media allow learning to occur anywhere and be shared widely. [2] Networks provide opportunities for inspiration, collaboration, and crowdsourcing knowledge. [3] Visible, open learning helps develop strong connections and communities for sharing ideas.
This document discusses using critical media literacy in K-12 lessons. It provides definitions of critical media literacy as analyzing media codes, conventions, and messages to uncover stereotypes. Critical media literacy helps students understand representations that construct understanding of the world and how practices are grounded in culture, values, and privilege. The document presents examples of using art and quotes to frame discussions and have students consider implications beyond the classroom.
This document discusses various pedagogies and teaching practices, including ecojustice pedagogy, feminist pedagogy, and queer pedagogy. For ecojustice pedagogy, it describes key points of ecojustice theory, methods for disrupting anthropocentric mindsets, and teaching methods focused on exploring intersections between cultural value systems and ecology. For feminist pedagogy, it outlines classroom practices like invitational rhetoric, empowerment, building community, giving voice, incorporating diverse experiences, and challenging traditional views. For queer pedagogy, it provides examples of lessons that investigate queered relationships, knowledges, and communities.
A summary from Chapter 2, Barton's Book.
Barton, David. (1994). Literacy – An Introduction to the Ecology of Written Language. Blackwell Publisher: Massachusetts.
This document summarizes an international arts project called the Interdependence Hexagon Project. The project uses hexagon shapes as a metaphor for interconnectedness and engages youth in exploring real-world issues through art. It is presented by teachers from Illinois, Pennsylvania, and elsewhere who discuss teaching strategies for the project, which aims to promote global understanding and civic engagement among students. Videos and websites are provided with additional resources for the project.
Learning from cognitive development to identity developmentJenna Condie
Webinar for third year undergraduates studying educational psychology. The aims are to make connections between many of the concepts and contemporary contexts we have discussed, recognise that theory is open to reinterpretation and have a go a developing theory, complexities of learning and teaching. Move from cognitive understanding of learning to a social constructivist understanding of learning. Feedback much appreciated:)
Correction on slide 14 - epistemology "how can we know", ontology "what can we know"
This document summarizes a presentation on supporting girls' faith through social media. It discusses research on adolescent brain development and girls' brains in particular. It outlines three frameworks from literature: what brain research tells us, the "sacred selves of adolescent girls", and "pedagogies of recognition". The presentation provides an analogy comparing healthy media practices to a healthy diet. It offers examples of tools and practices for engaging different age groups with media in a way that fosters realization, resilience, resistance and ritual. The overall message is that digital media can support girls' faith development when approached as a communicative practice within community.
Working Towards a Sense of Equity and Dignity in Open Online SpacesSuzan Koseoglu
This document discusses the challenges of creating an open and equitable online space. It outlines 4 key challenges: 1) Articulating why openness is sought; 2) Taking a critical approach to openness; 3) Developing interpersonal skills for open scholarship; and 4) Engaging in inclusive democratic practice whether open or not. It argues that moving from just a functional online space to a "conscious community" can help address these challenges by acknowledging individuals, celebrating diversity, and fostering understanding between all members through respectful communication. The goal is to create a space where all people feel they can freely express themselves and participate fully.
Slides used to facilitated the Introduction to Connected Learning session in #etmooc (http://etmooc.org). Supporting resources found at: http://bit.ly/Xv3R3P
Symbolic interactionism is a micro-level social theory that focuses on how people learn culture and how culture structures everyday experiences through symbolic meanings. It originated in the 1920s at the University of Chicago. George H. Mead was influential in arguing that the human mind develops through social interaction and the use of symbols to create shared meanings. He believed that symbols, developed socially, act as filters that allow people to understand themselves, others, and society. Later theorists like Blumer built upon Mead's work to outline three core premises of symbolic interactionism: that people act based on the meanings of things in their environment, those meanings come from social interactions, and meanings are interpreted and modified during social encounters.
This document discusses how networks and new technologies are changing learning. It notes that knowledge is now abundant and free online, learning is increasingly social and visible, and networks enable new forms of collaboration. Weak ties and open sharing of ideas can spark innovation. The document provides examples of how YouTube, social media, and memes spread information and new literacies like network literacy are important. It emphasizes making the learning process visible and contributing to others' learning through open sharing.
“The only real way to develop strategy is to use a process where one goes to their “primary knowing”, tapping into source and then listening deeply, moment to moment, as the path unfolds – walking the path as it is created.”
Joe Jaworski 2008
This document provides an overview of an upcoming webinar on theories of culture and ministry. It introduces the presenter, Dr. Nathan Frambach of Wartburg Seminary, and outlines the webinar's goals. The webinar will discuss how culture and the Christian gospel are intertwined, explore the idea of living within a "pluriverse" of cultures, and view congregations as cultures themselves. It will aim to cultivate an understanding of culture that supports faithful, thoughtful leadership. The webinar will focus on three key concepts: cultures, contexts, and narratives. It will emphasize understanding specific cultural contexts through techniques like ethnography and storytelling.
Similar to People of the Link @ The Contemporary Jewish Museum 2010 (20)
The document discusses managing one's life and attention in the modern world. It notes that current tools assume people focus on tasks linearly, but humans actually handle multiple overlapping priorities. The company Mmindd Labs is designing technology to help people manage their naturally complicated lives and networks of relationships more easily. Their goal is to provide attention management solutions for the 21st century that recognize humans as "natural multiminders".
The document discusses Jewish learning and communities of practice. It describes how Judaism is predicated on lifelong learning, with everyone viewed as both teacher and learner. Communities of practice are defined as groups of people who share a concern or passion for something they do and learn how to do it better as they interact regularly. In Jewish communities of practice, learning occurs through peer learning, discipleship, dialogue, and debate. To see oneself as a Jew is to see oneself as part of an ongoing conversation that has extended over generations.
Rethinking the health club from the design perspective of women 40+, on the cusp of ubiquitous smartphones. A service business design evolved with and validated by 100+ women through a prototype Studio Lab.
This document summarizes the social connections and health needs of women aged 40 and older. It discusses how women tend to cope with stress through social contact rather than fight or flight responses. Women find biological comfort in one another's company and tend to talk and listen more than men. It also outlines how women help each other fulfill health, family, and volunteer responsibilities through informal social networks and coordination. The document advocates for online networks and communities to help women better meet these social and health needs.
Discover various methods for clearing negative entities from your space and spirit, including energy clearing techniques, spiritual rituals, and professional assistance. Gain practical knowledge on how to implement these techniques to restore peace and harmony. For more information visit here: https://www.reikihealingdistance.com/negative-entity-removal/
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
https://www.slideshare.net/ohteikbin/documents
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
My ritual will not only stop separation and divorce, but rebuild a strong bond between you and your partner that is based on truth, honesty, and unconditional love. For an even stronger effect, you may want to consider using the Eternal Love Bond spell to ensure your relationship and love will last through all tests of time. If you have not yet determined if your partner is considering separation or divorce, but are aware of rifts in the relationship, try the Love Spells to remove problems in a relationship or marriage. Keep in mind that all my love spells are 100% customized and that you'll only need 1 spell to address all problems/wishes.
Save your marriage from divorce & make your relationship stronger using anti divorce spells to make him or her fall back in love with you. End your marriage if you are no longer in love with your husband or wife. Permanently end your marriage using divorce spells that work fast. Protect your marriage from divorce using love spells to boost commitment, love & bind your hearts together for a stronger marriage that will last. Get your ex lover who has remarried using divorce spells to break up a couple & make your ex lost lover come back to you permanently.
Visit https://www.profbalaj.com/love-spells-loves-spells-that-work/
Call/WhatsApp +27836633417 for more info.
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
2 Peter 3: Because some scriptures are hard to understand and some will force them to say things God never intended, Peter warns us to take care.
https://youtu.be/nV4kGHFsEHw
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
People of the Link @ The Contemporary Jewish Museum 2010
1. People of the Book, Estee Solomon Gray @estee
May 13, 2010
People of the Link Erev Rosh Chodesh Sivan 5770 - 45th day of the Omer
The Contemporary Jewish Museum, San Francisco
1
2. “ opens the CJM as a laboratory to
explore practical applications for forging
new paths in Jewish education.”
2
4. Launch Party D’var Torah
source: Solomon Gray family
picture of child doing d’var torah
Tonight because words matter
4
5. MEME (pronounced /miːm/, rhyming with "cream"[1])
a postulated unit of cultural ideas, symbols or practices, which can be transmitted
from one mind to another through writing, speech, gestures, rituals or other imitable
phenomena. http://en.wikipedia.org/wiki/Meme#Meme_maps
5
6. D’VAR TORAH (Heb: ( )דבר תורהPlural: Divrei Torah)
a talk on topics relating to a section (parashah) of the Torah – typically the weekly Torah portion. ... Divrei
Torah can range in length ... In most congregations, it will not last much longer than fifteen minutes, but in the case
of Rebbes or special occasions, a Dvar Torah can last all afternoon.
It is extremely likely that a D'var Torah will carry a life lesson, backed up by passages from certain Jewish
texts like the Talmud or Mishnah.
It is also known as a Drasha in Ashkenazic communities. http://en.wikipedia.org/wiki/D'var_Torah#D.27var_Torah
The institution of the d’var Torah--literally a "word of Torah," a lesson or sermon interpreting a text, which can
be delivered by anyone, lay or clergy--reflects a fundamental Jewish belief in the infinite interpretive
possibilities of Torah. This concept is best articulated in Mishnah Avot 5:22, “Turn it and turn it; for everything
Dvar Torah: Preparation is in it,” and in the rabbinic assertion that each person who stood at Sinai saw a different face of Torah.
While the concept of the d’var Torah may be empowering, the prospect of preparing one can be intimidating.
However, preparing and presenting a d’var Torah doesn't necessarily demand vast Jewish knowledge or
extensive rhetorical skills. It requires only a willingness to explore a text and to share your exploration with
others.
6
8. People of the Link
The link, not the book, is
(and always has been)
the core of Judaism.
concept
practice
value
meaning
InterTwined , R. Justin Stewart ( www.rjustin.com )
8
9. From
covenant & commandment
to
community, commentary
& conversation,
the most basic acts of Jewish life are all
forms of linking.
text
ritual
learning
prayer
practice
peoplehood
.....
InterTwined , R. Justin Stewart ( www.rjustin.com )
9
11. This is a great
time and place
to be & do Jewish !
“The #1 predictor of success in
students today is the ability to
organize study groups.”
John Seely Brown,
When Push Turns to Pull
The Churchill Club @the Computer History
Museum, May 4, 2010
http://pennhillel.org/files/u64/SNL_brochure_pics__4_smaller.jpg
11
12. Birth of A Meme
Tree of Life, Lynn Silton, Palo Alto, 1997 silk, dyes, threads,paints, beads, stones
12
17. not but
source: Institute for Research on Learning
Learning is Social “Learning is Becoming”
17
18. not but
source:John Seely Brown
Work is Social “We participate therefore we are.”
18
19. COMMUNITY OF PRACTICE (often pronounced “see oh pea” or “cop”)
The organizational development (OD) concept of a community of practice (often abbreviated as CoP)
refers to the process of social learning that occurs when people who have a common interest in
some subject or problem, collaborate to share ideas, find solutions, and build innovations.
en.wikipedia.org/wiki/Community_of_practice
“A social history of learning that has become a
social structure.” Etienne Wenger, CP Square - Oct 2007
19
21. meaning
CoP = Learning =
Innovation = Local
Interpretation = Practice
reification
participation
“Wisdom resides in the skills,
understandings, and relationships… as
well as in the tools, documents, and
processes of practitioners in the field.”
identity
COMMUNITY OF PRACTICE
source: Etienne Wenger
21
24. [LAY? !
Three Eras of Jewish History
Rabbi Yitz Greenberg
Three Stages of Covenant
24
25. So that’s why ...
‣‘The Jews’ actually skipped the whole pyramid hierarchy thing.
‣ We’ve been living & evolving radically linked architectures for millennia.
omg-d moment
25
26. 9th c. Quran Napoleon
“People of the Book” NOT
mind freeing pair of facts
“eglise” NOT
26
27. Why didn’t
you tell me ?!
about what, John?
JSB
The TALMUD,
of course
stopped-me-dead-in-
my-tracks question
27
28. So what does it MEAN?
Earth, Lynn Silton, Palo Alto, 1997 silk, dyes, threads,paints, beads, stones
28
29. NODE TIE NODE
link
relationship
connection
person G-d
person self
person person
Link
29
34. Relationship is the Jewish core
How do we know ?
Ask yourself ..
Why did OneGod not preserve peace and perfection?
Why did OneGod create multiplicity ?
In order to be in relationship.
Rabbi Lavey Darby Congregation Rodeph
Shalom, Marin, @ Wexner Shabbaton
34
35. To see oneself as a Jew is to see oneself as
part of a conversation.
A conversation that extends over time, space, media,
generations ..
In fact, Judaism IS the conversation.
Arnold Eisen, Chancellor of Jewish
Theological Seminary, speaking to MPJCDS
board, c 1997
35
36. We learn, therefore we are.
source: Sacks, 1993 in Plaskoff, 2008
and
“Lo ba’shamayim he”
(It is not in heaven.)
source:Talmud
Jewish learning
arises from & creates two ‘proof’ phrases
Communities of Practice
36
37. 1. Learning is inherent in human nature.
2. Learning is the ability to negotiate meaning.
3. Learning creates bounded emergent structures.
4. Learning is fundamentally experiential and social.
5. Learning involves a transformation of identity thru trajectories of
participation.
6. Learning involves social energy and power.
7. Learning involves engagement, imagination, and alignment.
8. Learning involves the interplay of the local and the global
source: Josh Plaskoff, PhD Thesis University of Indiana School of Education
Etienne’s Wenger’s
10 Principles of Learning in 8
37
38. Ok, so what does it look like in
practice?
Babel, Lynn Silton, Palo Alto, 1999 silk, dyes, threads,paints, beads, stones
38
40. Chevruta Assignment On Arrogance
+ + +
Mussar Institute Chaburah Program, Chevruta
Social Talmud Study on Arrogance : Tractate Sotah pages 4b
and 5a
40
50. The Jewish
Innovation Sector
“ Where the unity-focused system of the twentieth
century sought to bring together a diversity of
individuals in a single organization, the innovation
ecosystem fosters a diversity of organizations that
serve specific interests, or niches. The health of
each organization is not dependent on its size or
scale, but rather on the quality of its interactions,
the nature of its specialization, and its ability to
adapt. Organizations do not need to become large to
have impact. In fact, many participants prefer more
intimate settings.”
50
56. Worship
‣ “A community that asks all
Jews to take hold of Torah”
‣“A grassroots movement”
Kehillat Hader ->
Machon Hadar ->
Yeshivat Hadar
56
57. Judaism has always been a religion of
grassroots organizing ...
The real question is not how are independent minyanim
new, but how are suburban synagogues - a product of
early to mid-twentieth century - a departure from a
Jewish organizing heritage shared by minyanim, havurot
and dozens of Jewish communal structures of years past.
Not new Rabbi Elie Kaunfer, Empowered Judaism
57
58. The crisis is not one of theory...
There is no new “big idea”; there is just investment in the
old, but in a serious, meaningful, and thoughtful way.
A different kind of community is possible, and
we are capable of building that community.
Not scary, either Rabbi Elie Kaunfer, Empowered Judaism
58
59. ‣Key success factors in founding an independent minyan:
‣ an inspirational experience
‣ a personal tie with someone else who started a minyan
‣ dynamic networks
‣ freedom from organizational ties
‣Operations:
‣ no central office
‣ ceding of control to small capable rotating core team
‣ google for day-to-day tasks
‣ focus on the substance, not the institution
‣ “the stability of instability”
Lessons from the Field notes on “Empowered Judaism”
59
60. ‣ Focused on building an empowered laity, not on ordaining rabbis
‣ Not limited to one gender
‣ An immersive encounter; intensive schedule
‣ f2f as the “new” technology (computer free zone in beit midrash)
‣ Fellows, not just students
‣ Reclaiming language, reinventing form
Yeshivat Hadar
60
61. In a world with no clear answers , what better way to reflect on the
assumptions by which we live our lives than to encounter the sometimes
foreign and unfamiliar values inherent in our tradition and let ourselves be
surprised, shocked and challenged by them? Torah study offers a way to
approach the other.
... mixing among those with orthodox backgrounds and those without
is very prevalent in the minyanim in a way unthinkable in a previous
generation... That Jews are increasingly unwilling to settle for a broad
definition is positive ... A world without convenient categories is a world that
calls on people to take more ownership of the type of Judaism they want to
practice in the world.
Minyangoers report they are affiliated with an average of five different
Jewish communities ... a friend’s minyan in another city, an annual retreat ...
and very comfortable meeting in non-jewish spaces,
Shaken Assumptions notes on “Empowered Judaism”
New Realities
61
62. It is too soon to tell
whether we are in the
midst of a middle-sized
blip in Jewish communal
creativity, or the beginning
of a major revival. But
something is surely afoot,
with activity in such diverse
quarters as congregational
life, social justice activism,
experimental philanthropy,
music, filmmaking, and other
cultural endeavors.
62
64. NY Coalition of Innovating Congregations Networks are the keystone.
64
65. NY Coalition of Innovating Congregations
- Social Network Analysis 2009
Documenting & Changing the Sad Reality
65
66. Capturing & Cultivating the Intangible
Value Network Modeling - Facing History and Ourselves - ESG, 2009
66
67. Alright, alright, but SO WHAT?
Tree of Life, Lynn Silton, Palo Alto, 1997 silk, dyes, threads,paints, beads, stones
67
68. ‣ Words Matter.
‣ Stories and metaphors communicate complex
wisdom.
‣ Models shape possibility.
‣ Language itself is action, Jewishly speaking.
‣ LINK is happening.
‣ text
‣ ritual
‣ learning
‣ prayer
2010
‣ practice
‣ peoplehood
‣ “& as we look to the week ahead..”
‣ all: “kneh l’cha kehillah” - Make yourself a
network
‣ educators: relationship is your business.
‣ entreprenuers & leaders: invest in the mesh.
‣ technologists & creatives: sages you shall be!
‣ parents: stop worrying, start praising
2010
68
70. From
covenant & commandment
to
community, commentary
& conversation,
the most basic acts of Jewish life are all
forms of linking.
People of the Book
People of the Link
text
ritual
learning
prayer
practice
peoplehood
.....
Even the Book is Linked.
InterTwined , R. Justin Stewart ( www.rjustin.com )
70
71. The Most Famous Meme Map A More Linked Meme Map
(aka “O’Reilly’s web 2.0 meme map”) (aka “Estee’s Brain”)
Please link yourself in !
71
72. People of the Link
www.peopleofthelink.org
@PeopleoftheLink
#PotL
InterTwined , R. Justin Stewart ( www.rjustin.com )
72