1811 research outputs found
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A Survivor\u27s Healing Journey: From Surviving to Thriving
No full textThroughout history, systems of oppression such as the patriarchy, racism and sexism have been at work to keep survivors silent. Due to this, survivors have been silenced through covert and overt methods including legal, social, religious and familial systems. These factors combined have created an environment where survivors struggle to speak out due to fear of negative repercussions. However, it is important to amplify the voices of survivors and to provide them with healing strategies so that they can live fulfilling, healthy lives. Using a combination of memoirs, novels, poetry and a self-help book, this paper analyzes the stages of the healing journey. Survivors have the right to share their stories and this paper is replete with survivor stories and suggested healing methods. Healing is not linear and often a survivor can come to the same stages over and over again, while still making progress on their healing journey. Due to the non-linear nature of the healing journey, self-care and self-love are instrumental parts of the healing process. Healing can be painful, because it can involves engaging with difficult memories, flashbacks, grief, and anger. It can also be incredibly rewarding because it can include: self-forgiveness, caring for inner child, support systems, spirituality, finding inner strength and a reclamation of the body. Survivors can learn from and uplift one another by sharing their stories of survival, healing, and pain. It is in this story telling that survivors may find ways to heal themselves and each other mentally, physically, emotionally and spiritually
The Millennial Pilgrim
No full textToday, there is a population of millennials who are interested in the Camino de Santiago pilgrimage. Scholars of the Camino believe that the route fundamentally changed with the rise of technology, asking whether technology distances a younger generation from a spiritually meaningful experience. I walked 322 km from Léon in Spain to the sacred destination in Santiago. As a pilgrim, I engaged in both ethnographic observation and conducted interviews mostly with pilgrims under 30 (millennials) about their spirituality and relationship with technology and specifically, social media. Most participants identified as spiritual, rather than religious and each participant carried at least one mobile device. There was no correlative pattern between spirituality and social media usage, and yet none of my fifteen participants left behind a mobile device. Rather, they adjusted their relationships with their phones in their new setting, which could mean complete rejections of social media while on the Camino or reclaimings of social media, so that social media could serve them positively. The content of these posts reflect that: they display the faces of complete strangers become close friends, beautiful and changing scenery, and gratitude for the experience. These posts, or lack of posts, signify a spirituality that is present on the Camino, and that millennials yearn for. For millennials, the pilgrimage is an attempt to resolve the worries of uncertain futures and to take them away from technology, which often makes the crisis worse. This need to take a break from these pressures is a strong representation of the search for spirituality, and actively taking measures to find a sense of direction inside of one’s self. Examining pilgrims under thirty, and their spirituality and interaction with social media, offers a contemporary and human example of how millennials have reclaimed a historically religious experience to address their modern needs
Elder Rufus Bishop’s Journals
No full textFor thirty-one years, Elder Rufus Bishop was at the top of the Shaker hierarchy. From 1821 until his death in 1852, Elder Rufus was one of the male members of the Ministry of New Lebanon, N.Y., overseeing the bishopric, hosting visitors from other Shaker communities, and traveling to both eastern and western congregations. From 1815 until his death, and daily starting in 1829, he kept a detailed record of the weather, visitors, deaths, problems, joys, and other happenings. These volumes contain the annotated journals of Elder Rufus, a fascinating look deep into the halcyon years of the Shakers. Isaac Newton Young’s journal for their 1834 western trip is also included, to ll in the gap in Elder Rufus’s records. So many Shakers are mentioned by Elder Rufus that there are about 1750 entries in the Appendix of Biographical Sketches. These volumes also include a survey of Elder Rufus’s life and a foreword by the editor, who is the third great-grandnephew of Elder Rufus. The hope is that these journals will aid Shaker scholarship and help with the understanding of this important period in Shaker history.
Volume 1 (1815-1839): 519 pages. Volume 2 (1840-1852): 539 pageshttps://digitalcommons.hamilton.edu/books/1062/thumbnail.jp
Challenging Whiteness: The Experiences of White Students in a Diversity Class
No full textIn the study, I explore – 1) how white students experience space and emotions in a race-based diversity classroom, and 2) how they incorporate the course material into their daily lives outside of the classroom. The study takes a mixed methods approach to studying the experiences of white students in a particular race-based diversity course through observing their interactions and behavior in the classroom and interviewing 11 students, nine of which were white. The results of this study indicated that the racial demographics of the community in which the white students grew up in and white student’s racial identity development affected both their experience in the classroom and how they integrated racial knowledge into their personal lives
Anne Bradstreet’s Bible
No full textCritics have long assumed that Anne Bradstreet, the English poet and gentlewoman who emigrated to Massachusetts Bay Colony with her extended family in 1630, used the Geneva Bible (1560). Textual evidence from the writing that survives—The Tenth Muse (London, 1650), the posthumous Several Poems (Boston, 1678), and the collection known as the Andover manuscript—demonstrates that, although Bradstreet had access to the Geneva Bible, she preferred the language of the King James version (1611) and likely had a copy with her in Massachusetts
The Cultural and Chronological Context of the Bronze Age Cemetery from Sebeș –Între răstoace
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Meaningful Work on the College Campus
No full textWork is central to human existence. As a major life activity, some turn to work as a source of meaning in life, while other struggle to be satisfied with the job conditions they endure. But what creates meaningfulness in work? Why do some workers in the same profession feel different levels of satisfaction? Is the identity that is discovered or imposed on workers what makes them feel a sense of fulfillment? Or the sense of belonging and solidarity workers feel with one another? Is reward alone enough to satisfy workers? Are some professions really more meaningful than others?
Given that work is a necessity for sustaining a living, questioning it may seem trivial; however, what needs further investigation is how workers experience work as meaningful. The purpose of this study is to understand how work becomes meaningful to workers, specifically when working on a college campus. Studying how various workers actively make work meaningful is important because work is at the center of human life, and actively living meaningful lives is a priority for many. Conducting this research will enable a better understanding of the emotional and moral sides of working on an elite private college campus. This research will not only provide leaders and organizations with an explanation for employee motivation and attachment to work, but may also allow workers to be more conscious of how to lead “meaningful” lives. Doing this research will cultivate more insight on the relationship between certain factors and job satisfaction, as well as social conditions that contribute to these experiences
The Quest for 392
Get PDFIn January 2015, I received a copy of Henry Yaple’s A Descriptive Bibliography of Imprints from the Israelite House of David and Mary’s City of David 1902-2010 from Christian Goodwillie of Hamilton College. This book lists the various books printed at the two colonies’ print shops. I was excited to receive it and immediately read it from cover to cover. The one thing that stuck out was Henry’s entry number 392: Free Press of the House of Israel (illustrated on page 202 of this issue), the one imprint that Henry had not found in any of the collections that he went through while researching his book. This pamphlet from 1894 is believed to be Benjamin Purnell’s first writing. Its existence was substantiated only through reprints in the House of David’s monthly newsletter, Shiloh’s Messenger of Wisdom and in publications about Mary and Benjamin’s travels. I now had a new White Whale to find. . .
A&Q presents: September 26, 2018
No full textEmily Aviles \u2719 is a theatre major. This is her third year as a member of the Poetry Slam Club, where she got to explore her love for poetry. She enjoys writing music as well, and is excited to share some of her work with you.
Julia Rosenbaum \u2719 is a Literature major and Art History minor. She\u27s been on the Red Weather poetry editorial board for three years and is now co-head-editor with Hunter Lewinski. She\u27s also a Writing Center tutor, appreciative of the formalities and organization of the creation of arguments. But her deepest passion lies in the weird and descriptive qualities of writing- the surreal narratives, psychological character portraits, and complex poetic forms