vineri, 21 august 2015

"Stories are effective educational tools because listeners become engaged and therefore remember. Storytelling can be seen as a foundation for learning and teaching. While the storylistener is engaged, they are able to imagine new perspectives, inviting a transformative and empathetic experience.[14] This involves allowing the individual to actively engage in the story as well as observe, listen and participate with minimal guidance.[15] Listening to a storyteller can create lasting personal connections, promote innovative problem solving, and foster a shared understanding regarding future ambitions.[16] The listener can then activate knowledge and imagine new possibilities. Together a storyteller and listener can seek best practices and invent new solutions. Because stories often have multiple layers of meanings, listeners have to listen closely to identify the underlying knowledge in the story. Storytelling is used as a tool to teach children the importance of respect through the practice of listening.[17] As well as connecting children with their environment, through the theme of the stories, and give them more autonomy by using repetitive statements, which improve their learning to learn competence.[18] It is also used to teach children to have respect for all life, value inter-connectedness, and always work to overcome adversity."

joi, 7 mai 2015

Charles Eisenstein, "The more beautiful world our hearts know is possible"

Nonetheless, I (like many others) felt a wrongness in the world, a wrongness that seeped through the cracks of my privileged, insulated childhood. I never fully accepted what I had been offered as normal. Life, I knew, was supposed to be more joyful than this, more real, more meaningful, and the world was supposed to be more beautiful. We were not supposed to hate Mondays and live for the weekends and holidays. We were not supposed to have to raise our hands to be allowed to pee. We were not supposed to be kept indoors on a beautiful day, day after day. And as my horizons broadened, I knew that millions were not supposed to be starving, that nuclear weapons were not supposed to be hanging over our heads, that the rainforests were not supposed to be shrinking, or the fish dying, or the condors and eagles disappearing. I could not accept the way the dominant narrative of my culture handled these things: as fragmentary problems to be solved, as unfortunate facts of life to be regretted, or as unmentionable taboo subjects to be simply ignored.

Mark Twain

Symbols of an Alien Sky: The Lightning Scarred Planet, Mars (Full Documentary)

"Universe - Episode 1 - The Cosmology Quest - The Electric Universe and Plasma Physics"

luni, 4 mai 2015

The oceans are not worth $24 trillion

Some things are beyond measure and beyond price. No amount of money is enough to compensate for the loss of the sacred.

In case you were wondering whether the oceans are worth protecting, the World Wildlife Fund has helpfully put a monetary value on them: $24 trillion. No doubt they hope to align economic incentive with ecological well-being: a laudable motivation. But think for a moment about the mentality this kind of valuation feeds. It suggests:
(1) That money is a valid way to assess the value of something like an ocean.
(2) That we can and should make decisions about the planet based on the foreseeable financial gains and losses, and therefore...
(3) That if we could make more than $24 trillion (say, $48 trillion) by trashing the oceans, then we should do it.
(4) That it is possible to foresee and calculate the contribution of the oceans to human welfare in the first place—that our knowledge is sufficient to qualify us to even make this valuation.
(5) That we can separate out the oceans from the rest of the planet, as if they were a line item on a spreadsheet independent of the rest. So conceivably, we could compensate for the loss of the oceans with more from some other revenue stream.
(6) That decisions about the oceans should be made based on the effect on human beings—that the oceans themselves and everything living in them have no intrinsic worth. What is important is their economic worth—their value to us.
Clearly, this mentality is part of the problem. At this very moment we are trashing the oceans for the sake of money. I do not know how many trillions of dollars we are making in the process, but when I read of ten thousand seals washing up dead on California’s beaches, I know that however much we are making, it isn’t enough. No amount of money is enough to compensate for the loss of the sacred.

joi, 16 aprilie 2015

Moving from head to heart

"When Carl Jung, the great psychoanalyst, went to Taos Peublo in New Mexico in 1925, he met the chief of the native people, Ochwiay Biano. Biano told Jung that according to his people, the Whites were ‘mad’-uneasy, restless, always wanting something.

Jung asked him why he thought they were mad, and the chief replied that it was because they thought with their heads, a sure sign of mental illness among his tribe. Jung asked him how he thought and he pointed to his heart. The response plunged Jung into a deep introspection that enabled him to see his race from outside himself and realise how much of the race’s character was within him.

Ever since I read this fascinating excerpt I have been pondering over the difference between heart thinking and head thinking. Most gurus and spiritual teachings exhort us to make this very transition-from head to heart. But what does it actually mean? "

duminică, 22 martie 2015


"Erau un popor disciplinat, mentinand ordinea in multe imprejurari dificile. Totusi nu aveau nici unul dintre mecanismele puterii pe care le consideram esentiale pentru o viata ordonata. Nici un ordin nu era dat... De multe ori am incercat sa gasesc un caz in care s-au dat ordine, dar acestea nu existau. In timp am inceput sa realizez ca democratia este un lucru foarte personal, care la fel ca si caritatea incepe acasa. De fapt inseamna a nu fi constrans si a nu avea nevoia de a constrange pe altul. Indienii Pawnee invatau acest mod de viata din primele zile dupa nastere. Prin intamplarile din fiecare zi copilul isi incepea dezvoltarea ca un barbat disciplinat si liber, sau ca o femeie care isi simtea demnitatea si independenta ca fiind inviolabile"


"Indienii Cree sunt onesti, liberali si ospitalieri fata de straini; grijulii, iubitori si afectuosi cu sotiile si rudele lor; isi iubesc copii, sunt harnici, frugali, temperati si perseverenti; darnici si rezistenti. Timp de saptamani si luni am fost in orasele lor, si niciodata nu am vazut nici cel mai mic semn de cearta sau lupta: niciodata nu am vazut un indian batandu-si sotia, nici certand-o. In acest caz ei sunt exemple pentru cele mai civilizate natiuni... pentru ca intr-adevar sotiile lor merita stima si grija pe care le-o poarta, ele fiind harnice, frugale, iubitoare si afectuoase. Politica interna si economia familiei... plaseaza acesti oameni intr-un punct de admirat: liberalitatea, intimitatea si relatiile prietenesti dintre ei, fara nici o formalitate ceremonioasa; ca si cum ar fi insensibili la nevoia de a asocia sentimente de avaritie, ambitie sau lacomie... Cum putem explica politica lor civila excelenta; nu isi poate deriva influenta din legi coercitive, pentru ca ei nu au un asemenea sistem artificial."

Columbus and other cannibals


“Observand un schimb de prizonieri intre Iroquois si francezi in nordul statului New York in 1699, Cadwallader Colden spune: “desi s-au facut toate eforturile posibile pentru a-i aduce acasa pe francezi, care erau prizonieri ai celor Cinci Natiuni, si aveau libertate totala de la indieni, putini au putut fi convinsi sa se intoarca.” El trebuie sa admita ca aceasta nu este doar o reflectie a calitatii vietii colonistilor francezi, “deoarece englezii au avut aceleasi dificultati” in a-i convinge pe ai lor sa vina acasa, in ciuda superioritatii modului de viata englez.

Nici argumentele, nici tratatele, nici lacrimile prietenilor si rudelor nu i-au putut convinge pe multi dintre ei sa-si paraseasca noii prieteni si cunostinte; cativa dintre ei pe care rudele i-au convins sa vina acasa, in scurt timp s-au saturat de modul nostru de viata si au fugit din nou la indieni, si au trait intre ei pana la sfarsitul vietii. Pe de alta parte, copii indieni au fost educati intre englezi, imbracati si invatati, dar, cred ca nu este nici macar un singur caz, cand unul dintre acestia, dupa ce au fost liberi sa revina intre ai lor, sa fi ramas cu englezii, ci s-au intors la popoarele lor, si au indragit modul indian de viata, la fel ca si cei care nu cunosteau nimic despre modul civilizat de viata. Si, autorul conclude, ca cea ce s-a intamplat in cazul acestui schimb de prizonieri, “a fost adevarat si in multe alte ocazii”.

Benjamin Franklin e si mai direct: Cand un copil indian este crescut in civilizatia albilor, remarca el, civilizatia intr-un fel nu se lipeste, si la prima ocazie el se va intoarce la rudele lui rosii, de unde nu mai exista nici o speranta de a-l recupera. Dar cand albi de orice sex au fost luati prizonieri de tineri de catre indieni, si au trait o vreme printre ei, desi rascumparati de catre prietenii lor si tratati cu toata grija si afectiunea pentru a-i face sa ramana intre englezi, in scurt timp sunt dezgustati de modul nostru de viata, si eforturile necesare pentru a-l mentine, si se folosesc de prima oportunitate pentru a fugi din nou in padure, de unde nu mai pot fi adusi inapoi.

Erau intotdeauna marile paduri, si viata care putea fi traita acolo era dupa cum admite Crevecoeur, “captivanta”, poate chiar superioara vietii cu care se mandreau europenii transplatati. Deoarece, dupa cum se stia spre amuzamentul multora: “mii de europeni sunt indieni, si nu avem nici un exemplu al unuia dintre acesti aborigeni care sa fi devenit european de buna voie!”


"Parintele indian prin fiinta sa nu era dispus sa-si disciplineze copiii. Fiecare demonstratie a vointei proprii a acestora era acceptata ca o indicatie favorabila a dezvoltarii, a maturizarii caracterului... Ocazional exista un consiliu care se aduna, cu membri nedefiniti si schimbatori, ale caror decizii nu erau impuse decat prin influenta opiniei publice. Un preot din Moravia care a trait printre ei descrie societatea indienilor:

"Astfel a fost mentinut de-a lungul timpurilor, fara convulsii si fara miscari sociale, acest guvern traditional, pentru care lumea este posibil sa nu ofere un alt exemplu; un guvern in care nu exista legi, ci numai obiceiuri si traditii stabilite, nu exista cod de jurisprudenta, doar experienta vremurilor trecute, nu exista magistrati, doar sfatuitori, fata de care oamenii arata o ascultare implicita si nefortata, in care varsta confera statutul, intelepciunea ofera putere, si moralitatea obtine respectul universal."

A People's History of the United States


"When any of them come into our towns, our people are apt to crowd round them, gaze upon them, and incommode them, where they desire to be private this they esteem great rudeness, and the effect of the want of instruction in the rules of civility and good manners. "We have," say they, "as much curiosity as you, and when you come into our towns, we wish for opportunities of looking at you, but for this purpose we hide ourselves behind bushes, where you are to pass, and never intrude ourselves into your company."

duminică, 15 martie 2015

Black Elk

"The first peace, which is the most important, is that which comes within the souls of people when they realize their relationship, their oneness, with the universe and all its powers, and when they realize that at the center of the universe dwells Wakan-Tanka , and that this center is really everywhere, it is within each of us. This is the real peace, and the others are but reflections of this. The second peace is that which is made between two individuals, and the third is that which is made between two nations. But above all you should understand that there can never be peace between nations until there is known that true peace, which, as I have often said, is within the souls of men."

sâmbătă, 31 ianuarie 2015

"His Dark Materials" de Philip Pullman
"His Dark Materials is an epic trilogy of fantasy novels by Philip Pullman consisting of Northern Lights (1995), The Subtle Knife (1997), and The Amber Spyglass (2000). "

luni, 26 ianuarie 2015

Pictura - informatii utile

Pentru cine vrea sa se apuce de pictura, dar nu stie de unde sa inceapa:

- panze de toate marimile, gata de pictat si pus pe perete, se gasesc la Hornbach
- pensule se gasesc la Colorit, pensulele din supermarket n-au nici o treaba.

Culori profesionale - acrilice sau in ulei se gasesc de asemenea la Hornbach sau Colorit. Diferentele dintre ele aici.

Alte informatii:

duminică, 11 ianuarie 2015


De multa vreme voiam sa incerc sa pictez, pana la urma am reusit sa-mi cumpar niste culori si m-am apucat. Inca invat sa tin pensula in mana, primele picturi de test: