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tedmastin

Organisational Learning - The Learner's Way - 2 views

  • Certain conditions are critical for the establishment and success of a learning organisation and there are parallels here to the practices of effective pedagogy in an inquiry based learning environment. If our goal is to have every member of an organisation contribute to the learning that occurs then we must establish a culture that allows this to occur. Feelings of safety, acceptance of diversity and risk taking must become parts of the culture. In our classes we establish the conditions where our students feel safe sharing their ideas even when they do not conform with the majority. We establish a belief that there are often multiple correct answers and in doing so foster creativity. The same conditions are required in our learning organisations.  Nurturing a learning organisation is a little like nurturing a garden and Tim Brown echoes this sentiment ""It's about nurturing the conditions in which creativity is most likely to happen, That's really about culture, environment, rituals—the sorts of things that give people permission to explore, that encourage open-mindedness, collaboration, experimentation, and risk taking."
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    For schools the concept of a learning organisation should make perfect sense, after all learning is our core business, or it should be. Perhaps that almost three decades after Peter Senge identified the importance of learning within organisations the idea is only now gaining traction in schools tells us something about the approach taken to learning and teaching within schools. With an increased focus on the development of professional learning communities as a response to the complex challenges that emerge from a rapidly changing society, it is worth looking at what a learning organisation requires for success.
Katt Blackwell-Starnes

Should We Really ABOLISH the Term Paper? A Response to the NY Times | HASTAC - 46 views

  • I no longer engage in a ritual that too often happens among assigners of research papers (you know who you are), that frantic last week reading and marking 50 term papers before grades are due.  Too often, in the old days, I would read and write comments on papers that wound up in a box outside my office door that few students ever came by to collect--a pointless and deadening pedagogy if there ever was one. 
  • Interestingly, the tipping point in these classes is when someone the student doesn't know, an anonymous stranger, responds to their work.  When it is substantive, the student is elated and surprised that their words were taken seriously.   When it is rude or trollish, the student is offended.  Both responses are good.  The Internet needs more people committed to its improvement, to serious discourse.
Beth Panitz

Creative Drama Lesson Plans - 96 views

  • my fourth-graders and I wrote and produced a play about the Oregon Trail. For older Elementary and up.
  • supports a Social Studies curriculum in world cultures
  • importance of ritual to early (and modern) cultures
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  • using masks to teach body language
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    Lesson ideas using creative drama in the classroom
James Spagnoletti

Göbekli Tepe -National Geographic Magazine--"Origin of Religion" - 36 views

    • James Spagnoletti
       
      Very cool photographs--take a look.  You will be doing your first art/artifact case studies this week. 
  • Most of the world's great religious centers, past and present, have been destinations for pilgrimages
  • Göbekli Tepe may be the first of all of them, the beginning of a pattern. What it suggests, at least to the archaeologists working there, is that the human sense of the sacred—and the human love of a good spectacle—may have given rise to civilization itself.
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  • In the 1960s archaeologists from the University of Chicago had surveyed the region and concluded that Göbekli Tepe was of little interest. Disturbance was evident at the top of the hill, but they attributed it to the activities of a Byzantine-era military outpost.
  • Schmidt had come across the Chicago researchers' brief description of the hilltop and decided to check it out. On the ground he saw flint chips—huge numbers of them. "Within minutes of getting there," Schmidt says, he realized that he was looking at a place where scores or even hundreds of people had worked in millennia past.
  • s the months and years went by, Schmidt's team
  • found a second circle of stones, then a third, and then more. Geomagnetic surveys in 2003 revealed at least 20 rings piled together, higgledy-piggledy, under the earth
  • The pillars were big—the tallest are 18 feet in height and weigh 16 tons. Swarming over their surfaces was a menagerie of animal bas-reliefs, each in a different style, some roughly rendered, a few as refined and symbolic as Byzantine art.
  • The circles follow a common design. All are made from limestone pillars shaped like giant spikes or capital T's. Bladelike, the pillars are easily five times as wide as they are deep. They stand an arm span or more apart, interconnected by low stone walls. In the middle of each ring are two taller pillars, their thin ends mounted in shallow grooves cut into the floor.
  • "They hadn't yet mastered engineering." Knoll speculated that the pillars may have been propped up, perhaps by wooden posts.
  • To Schmidt, the T-shaped pillars are stylized human beings, an idea bolstered by the carved arms that angle from the "shoulders" of some pillars, hands reaching toward their loincloth-draped bellies.
  • The stones face the center of the circle—as at "a meeting or dance," Schmidt says—a representation, perhaps, of a religious ritual.
  • As for the prancing, leaping animals on the figures, he noted that they are mostly deadly creatures: stinging scorpions, charging boars, ferocious lions. The figures represented by the pillars may be guarded by them, or appeasing them, or incorporating them as totems.
  • The site may have been built, filled in, and built again for centuries.
  • Bewilderingly, the people at Göbekli Tepe got steadily worse at temple building.
  • The earliest rings are the biggest and most sophisticated, technically and artistically. As time went by, the pillars became smaller, simpler, and were mounted with less and less care. Finally the effort seems to have petered out altogether by 8200 B.C. Göbekli Tepe was all fall and no rise.
James Spagnoletti

Göbekli Tepe - Pictures, More From National Geographic Magazine - 67 views

  • The Birth of ReligionWe used to think agriculture gave rise to cities and later to writing, art, and religion. Now the world’s oldest temple suggests the urge to worship sparked civilization.
  • Before them are dozens of massive stone pillars arranged into a set of rings, one mashed up against the next. Known as Göbekli Tepe (pronounced Guh-behk-LEE TEH-peh), the site is vaguely reminiscent of Stonehenge, except that Göbekli Tepe was built much earlier and is made not from roughly hewn blocks but from cleanly carved limestone pillars splashed with bas-reliefs of animals—a cavalcade of gazelles, snakes, foxes, scorpions, and ferocious wild boars. The assemblage was built some 11,600 years ago, seven millennia before the Great Pyramid of Giza. It contains the oldest known temple. Indeed, Göbekli Tepe is the oldest known example of monumental architecture—the first structure human beings put together that was bigger and more complicated than a hut. When these pillars were erected, so far as we know, nothing of comparable scale existed in the world.
  • At the time of Göbekli Tepe's construction much of the human race lived in small nomadic bands that survived by foraging for plants and hunting wild animals. Construction of the site would have required more people coming together in one place than had likely occurred before. Amazingly, the temple's builders were able to cut, shape, and transport 16-ton stones hundreds of feet despite having no wheels or beasts of burden. The pilgrims who came to Göbekli Tepe lived in a world without writing, metal, or pottery; to those approaching the temple from below, its pillars must have loomed overhead like rigid giants, the animals on the stones shivering in the firelight—emissaries from a spiritual world that the human mind may have only begun to envision.
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  • Archaeologists are still excavating Göbekli Tepe and debating its meaning. What they do know is that the site is the most significant in a volley of unexpected findings that have overturned earlier ideas about our species' deep past. Just 20 years ago most researchers believed they knew the time, place, and rough sequence of the Neolithic Revolution—the critical transition that resulted in the birth of agriculture, taking Homo sapiens from scattered groups of hunter-gatherers to farming villages and from there to technologically sophisticated societies with great temples and towers and kings and priests who directed the labor of their subjects and recorded their feats in written form. But in recent years multiple new discoveries, Göbekli Tepe preeminent among them, have begun forcing archaeologists to reconsider. At first the Neolithic Revolution was viewed as a single event—a sudden flash of genius—that occurred in a single location, Mesopotamia, between the Tigris and Euphrates Rivers in what is now southern Iraq, then spread to India, Europe, and beyond. Most archaeologists believed this sudden blossoming of civilization was driven largely by environmental changes: a gradual warming as the Ice Age ended that allowed some people to begin cultivating plants and herding animals in abundance. The new research suggests that the "revolution" was actually carried out by many hands across a huge area and over thousands of years. And it may have been driven not by the environment but by something else entirely.
  • Most of the world's great religious centers, past and present, have been destinations for pilgrimages
  • Göbekli Tepe may be the first of all of them, the beginning of a pattern. What it suggests, at least to the archaeologists working there, is that the human sense of the sacred—and the human love of a good spectacle—may have given rise to civilization itself.
  • n the 1960s archaeologists from the University of Chicago had surveyed the region and concluded that Göbekli Tepe was of little interest. Disturbance was evident at the top of the hill, but they attributed it to the activities of a Byzantine-era military outpo
  • To Schmidt, the T-shaped pillars are stylized human beings, an idea bolstered by the carved arms that angle from the "shoulders" of some pillars, hands reaching toward their loincloth-draped bellies. The stones face the center of the circle—as at "a meeting or dance," Schmidt says—a representation, perhaps, of a religious ritual. As for the prancing, leaping animals on the figures, he noted that they are mostly deadly creatures: stinging scorpions, charging boars, ferocious lions. The figures represented by the pillars may be guarded by them, or appeasing them, or incorporating them as totems.
  • nches below the surface the team struck an elaborately fashioned stone. Then another, and another—a ring of standing pillars.
  • Geomagnetic surveys in 2003 revealed at least 20 rings piled together, higgledy-piggledy, under the earth.
  • he pillars were big—the tallest are 18 feet in height and weigh 16 tons. Swarming over their surfaces was a menagerie of animal bas-reliefs, each in a different style, some roughly rendered, a few as refined and symbolic as Byzantine art.
  • The circles follow a common design. All are made from limestone pillars shaped like giant spikes or capital T's.
  • They hadn't yet mastered engineering." Knoll speculated that the pillars may have been propped up, perhaps by wooden posts.
  • Within minutes of getting there," Schmidt says, he realized that he was looking at a place where scores or even hundreds of people had worked in millennia past.
  • Puzzle piled upon puzzle as the excavation continued. For reasons yet unknown, the rings at Göbekli Tepe seem to have regularly lost their power, or at least their charm. Every few decades people buried the pillars and put up new stones—a second, smaller ring, inside the first.
  • he site may have been built, filled in, and built again for centuries.
  • Bewilderingly, the people at Göbekli Tepe got steadily worse at temple building.
  • Finally the effort seems to have petered out altogether by 8200 B.C. Göbekli Tepe was all fall and no rise.
meghankelly492

Project MUSE - Learning from Masters of Music Creativity: Shaping Compositional Experie... - 7 views

  • n contrast to others who are not as prone to divulge their feelings about their creative process
  • "Variation in style may have historical explanation but [End Page 94] no philosophical justification, for philosophy cannot discriminate between style and style."3
  • The testimonies of the composers concerned bear on questions about (a) the role of the conscious and the unconscious in music creativity, (b) how the compositional process gets started, and (c) how the compositional process moves forward
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  • It is hoped that the themes that emerge by setting twentieth and twenty-first century professional composers' accounts of certain compositional experiences or phases of their creative processes against one another will provide a philosophical framework for teaching composition.
  • Furthermore, the knowledge of how professional composers compose offers the potential of finding the missing link in music education; that is, the writing of music by students within the school curriculum
  • Such involvement may deepen their understanding of musical relationships and how one articulates feelings through sounds beyond rudimentary improvisational and creative activities currently available
  • raw philosophical implications for music composition in schools from recognized composers' voices about their individual composing realities
  • It is hoped that the direct access to these composers' thoughts about the subjective experience of composing Western art music in the second half of the twentieth and the beginning of the twenty-first century may also promote the image of a fragmented culture whose ghettoization in music education is a serious impediment to the development of a comprehensive aesthetic education.
  • n other words, there is a striking unanimity among composers that the role of the unconscious is vital in order to start and/or to complete a work to their own satisfaction.
  • I need . . . to become involved, to come into a state where I do something without knowing why I do i
  • This is a complex problem and difficult to explain: all that one can say is that the unconscious plays an incalculable rol
  • Nonetheless, these self-observations about the complementary roles of the unconscious and conscious aspects of musical creativity do not cover the wide range of claims in psychological research on creativity
  • I strongly believe that, if we cannot explain this process, then we must acknowledge it as a mystery.25 Mysteries are not solved by encouraging us not to declare them to be mysteries
  • When Ligeti was commissioned to write a companion piece for Brahms' Horn Trio, he declared, "When the sound of an instrument or a group of instruments or the human voice finds an echo in me, in the musical idea within me, then I can sit down and compose. [O]therwise I canno
  • Extra-musical images may also provide the composer with ideas and material and contribute to musical creativity.
  • ome composers need to have something for it to react against.38 Xenakis, however, asserted that "all truly creative people escape this foolish side of work, the exaltation of sentiments. They are to be discarded like the fat surrounding meat before it is cooked."
  • as, as these examples show, dreams can also solve certain problems of the creative process.
  • In other words, to compose does not mean to merely carry out an initial idea. The composer reserves the right to change his or her mind after the conception of an idea.
  • n sum, self-imposed restrictions or "boundary conditions"55 seem to provide composers with a kind of pretext to choose from an otherwise chaotic multitude of compositional possibilities that, however, gradually disappears and gets absorbed into the process of composition which is characterized by the composers' aesthetic perceptions and choices.
  • Therefore, it is not surprising that influences from the musical world in which the composer lives play an important role in the creative process
  • Thereby the past is seen as being comprised by a static system of rules and techniques that needs to be innovated and emancipated during the composers' search for their own musical identity.
  • I strongly suggest that we play down basics like who influenced whom, and instead study the way the influence is transformed; in other words: how the artist made it his own.
  • Nothing I found was based on the "masterpiece," on the closed cycle, on passive contemplation or narrowly aesthetic pleasure.61
  • Furthermore, for some composers the musical influence can emerge from the development of computer technology.
  • In sum, the compositional process proceeds in a kind of personal and social tension. In many cases, composers are faced with the tensive conflict between staying with tradition and breaking new ground at each step in the process. Thus, one might conclude that the creative process springs from a systematic viewpoint determined by a number of choices in which certain beliefs, ideas, and influences—by no means isolated from the rest of the composer's life—play a dominant role in the search for new possibilities of expression.
  • If a general educational approach is to emerge from the alloy of composers' experiences of their music creativity, it rests on the realization that the creative process involves a diversity of idiosyncratic conscious and unconscious traits.
  • After all, the creative process is an elusive cultural activity with no recipes for making it happen.
  • n this light, the common thread of composers' idiosyncratic concerns and practices that captures the overall aura of their music creativity pertains to (a) the intangibility of the unconscious throughout the compositional process,68 (b) the development of musical individuality,69 and (c) the desire to transgress existing rules and codes, due to their personal and social conflict between tradition and innovation.70
  • In turn, by making student composers in different classroom settings grasp the essence of influential professional composers' creative concerns, even if they do not intend to become professional composers, we can help them immerse in learning experiences that respect the mysteries of their intuitions, liberate their own practices of critical thinking in music, and dare to create innovative music that expresses against-the-prevailing-grain musical beliefs and ideas.
  • Therefore, it is critical that the music teacher be seen as the facilitator of students' compositional processes helping students explore and continuously discover their own creative personalities and, thus, empowering their personal involvement with music. Any creative work needs individual attention and encouragement for each vision and personal experience are different.
  • After all, the quality of mystery is a common theme in nearly every composer's accoun
  • Failing this, musical creativity remains a predictable academic exercise
  • Music teachers need to possess the generosity to refuse to deny student composers the freedom to reflect their own insights back to them and, in turn, influence the teachers' musical reality
  • Indeed, it is important that music teachers try to establish students gradually as original, independent personalities who try to internalize sounds and, thus, unite themselves with their environment in a continuous creative process.
  • Music teachers, therefore, wishing student composers to express and exercise all their ideas, should grant them ample time to work on their compositions,
  • n sum, music knowledge or techniques and the activation of the student composers' desire for discovery and innovation should evolve together through balanced stimulation.
  • While music creativity has been a component of music education research for decades, some of the themes arising from professional composers' experiences of their creativity, such as the significance of the unconscious, the apprehension towards discovering ones' own musical language, or the personal and social tension between tradition and innovation, among others, have not been adequately recognized in the literature of music education
  • By doing this, I strongly believe that musical creativity in general and composing in particular run the risk of becoming a predictable academic exercise
  • which merely demands problem-solving skills on the part of the student composers (or alleged "critical thinkers").
  • . On the other hand, only few music educators appear to draw their composer students' attention to the importance of the personal and social conflict between staying within a tradition or code, even if it is the Western popular music tradition, and breaking new ground at each step in the creative process and, possibly, shaping new traditions or codes.
  • Culture is a precious human undertaking, and the host of musics, arts, languages, religions, myths, and rituals that comprise it need to be carefully transmitted to the young and transformed in the process."85
  • Nevertheless, further research is needed in which women's voices can be heard that may offer an emancipatory perspective for the instruction of composition in education which will "challenge the political domination of men."
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