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School Kitchen Gardens as Examples of Participatory Environmental Education: Theoretical Presentation &Swot Analysis in 6 Schools in Cyprus
No full textΗ παρούσα εργασία εξερευνά τις δυνατότητες της ανάλυσης SWOT ως εργαλείου για την καταγραφή των θετικών σημείων, των αδυναμιών και των προοπτικών των προγραμμάτων καλλιέργειας σχολικών λαχανόκηπων. Προσεγγίζουμε τους σχολικούς κήπους ως πεδία όπου μπορούν να διδαχθούν και να εφαρμοστούν η αμοιβαιότητα, η εμπιστοσύνη και η συνεργασία, και όπου μπορούν να λειτουργήσουν μηχανισμοί για το δίκαιο μοίρασμα των αγαθών, την επίλυση συγκρούσεων, και την συγκρότηση δημοκρατικών μορφών λήψης απόφασης και εκπροσώπησης. Τα δεδομένα της έρευνας προήλθαν από έξι σχολεία της Κύπρου στα οποία καλλιεργούνταν σχολικοί λαχανόκηποι με τη συμμετοχή 95 μαθητών. Προέκυψε ότι ένας σχολικός κήπος μπορεί να είναι μια καθαρά συμβολική/διακοσμητική ενέργεια, αλλά μπορεί όμως να είναι ένα πραγματικό έργο, το οποίο να υλοποιείται με την πραγματική συμμετοχή των μαθητών και να μετασχηματίζει τη σχέση του σχολείου με την κοινότητα, τη σχέση των ανθρώπων με την παραγωγή και την κατανάλωση της τροφής τους και τις κοινωνικές σχέσεις της κοινότητας.We explore the potential of SWOT analysis as a methodological tool for the recording of the strengths, the threats and the prospects of school kitchen-gardens projects. We approach school gardens as spaces suitable for collaboration, solidarity, trust and democratic decision-making. We collected data from six elementary school kitchen-garden projectsin Cyprus, which involved 95 students. It turned out that a school kitchen-garden could be just a decorative act, but it also could be a real life participatory project which can transform school relationships with the community, people’s relationships with the production and consumption of their food, as well as the social relationships between the members of a community
Annual Reports of the Department of History and Archaeology / Academic Years 2016–17 & 2017–18
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‘Corpus Theognideum’ from an oral perspective. With special emphasis on fragments of double attribution (Solon, Theognis)
No full textCorpus Theognideum, a collection which includes around 1389 elegiac verses assigned to the archaic poet Theognis from Megara, has long given rise to the issue of its authenticity (namely the so-called ‘Theognidean question’); one of the principal problems encountered in this case is the similarities between Theognis’ poems and fragments which are elsewhere assigned to other poets. Accordingly, it is often held that the ‘true-Theognidean-poems’ are represented only by the vv. 19–254 of all collection, viz. the Florilegium Purum (in accordance with the term used by Martin L. West) or Gnomologia ad Cyrnum (Douglas Young’s term).Studies on the authenticity of the Corpus Theognideum until the ’80s tended to treat the similarities between this sylloge and other elegiac works as the basis for the view that someone, some unknown copyist or a compiler, had used some pieces of Solon, Mimnermus, and Tyrtaeus in order to create this collection. However, the modern emphasis on the context of oral communication and on the performative character of archaic Greek poetry enables us to approach this issue from a new perspective through an oral communicative approach, and using the evolutionary theory of poetic development as the interpretative model for the process of formation of the Corpus Theognideum we can also understand the ‘double attribution’ of some Theognidean fragments as the manifestation of a broader phenomenon: from this point of view, both Solon and the poet/poets of the Theognidea use a pattern from the elegiac tradition and then lay it aside, adapting it more and more to their own purpose. Moreover, this interpretation is also strengthened by some disparties between Solon’ legacy and the elegies that we know from the Theognidean sylloge. Each difference appears to be purposeful and systematic (often repetitive as a constant lexical opposition, e.g. κέρδεα–χρήματα, χρῆμα–πρῆγμα) and to stem from the disparate nature of each poetic tradition.Corpus Theognideum, a collection which includes around 1389 elegiac verses assigned to the archaic poet Theognis from Megara, has long given rise to the issue of its authenticity (namely the so-called ‘Theognidean question’); one of the principal problems encountered in this case is the similarities between Theognis’ poems and fragments which are elsewhere assigned to other poets. Accordingly, it is often held that the ‘true-Theognidean-poems’ are represented only by the vv. 19–254 of all collection, viz. the Florilegium Purum (in accordance with the term used by Martin L. West) or Gnomologia ad Cyrnum (Douglas Young’s term).Studies on the authenticity of the Corpus Theognideum until the ’80s tended to treat the similarities between this sylloge and other elegiac works as the basis for the view that someone, some unknown copyist or a compiler, had used some pieces of Solon, Mimnermus, and Tyrtaeus in order to create this collection. However, the modern emphasis on the context of oral communication and on the performative character of archaic Greek poetry enables us to approach this issue from a new perspective through an oral communicative approach, and using the evolutionary theory of poetic development as the interpretative model for the process of formation of the Corpus Theognideum we can also understand the ‘double attribution’ of some Theognidean fragments as the manifestation of a broader phenomenon: from this point of view, both Solon and the poet/poets of the Theognidea use a pattern from the elegiac tradition and then lay it aside, adapting it more and more to their own purpose. Moreover, this interpretation is also strengthened by some disparties between Solon’ legacy and the elegies that we know from the Theognidean sylloge. Each difference appears to be purposeful and systematic (often repetitive as a constant lexical opposition, e.g. κέρδεα–χρήματα, χρῆμα–πρῆγμα) and to stem from the disparate nature of each poetic tradition
Η Διδασκαλία ως Πράξη Αγάπης: Σκέψεις για τον Πάολο Φρέιρε και τη Συνεισφορά του στις Ζωές και στο Έργο μας
No full textΣτο παρόν κείμενο επιθυμώ να μιλήσω για την εμπειρία της αγάπης όπως την κατανόησα εγώ μέσα από το έργο και τη φιλία μου με τον Φρέιρε. Θέλω να γράψω για μια πολιτική και ριζοσπαστική μορφή αγάπης που δεν έχει να κάνει ποτέ με την απόλυτη συναίνεση, ή την άνευ όρων αποδοχή, ή τα αδιάκοπα λόγια γλυκύτητας, ή τις ατελείωτες ροές αγκαλιών και φιλιών. Αντ‘ αυτού, είναι μια αγάπη που βίωσα χωρίς περιορισμούς, ριζωμένη σε μια αφοσιωμένη προθυμία να αγωνίζομαι επίμονα και με σκοπό τις ζωές μας και να συνδέσω στενά αυτόν τον σκοπό με αυτό που ονομάζεται “αληθινή αποστολή” – το να είσαι άνθρωπος.Στο παρόν κείμενο επιθυμώ να μιλήσω για την εμπειρία της αγάπης όπως την κατανόησα εγώ μέσα από το έργο και τη φιλία μου με τον Φρέιρε. Θέλω να γράψω για μια πολιτική και ριζοσπαστική μορφή αγάπης που δεν έχει να κάνει ποτέ με την απόλυτη συναίνεση, ή την άνευ όρων αποδοχή, ή τα αδιάκοπα λόγια γλυκύτητας, ή τις ατελείωτες ροές αγκαλιών και φιλιών. Αντ‘ αυτού, είναι μια αγάπη που βίωσα χωρίς περιορισμούς, ριζωμένη σε μια αφοσιωμένη προθυμία να αγωνίζομαι επίμονα και με σκοπό τις ζωές μας και να συνδέσω στενά αυτόν τον σκοπό με αυτό που ονομάζεται “αληθινή αποστολή” – το να είσαι άνθρωπος
Teaching as an Act of Love: Reflections on Paulo Freire and His Contributions to Our Lives and Our Work
No full textIn this paper I want to speak to the experience of love as I came to understand it through my work and friendship with Freire. I want to write about a political and radicalized form of love that is never about absolute consensus, or unconditional acceptance, or unceasing words of sweetness, or endless streams of hugs and kisses. Instead, it is a love that I experienced as unconstricted, rooted in a committed willingness to struggle persistently with purpose in our life and to intimately connect that purpose with what he called our “true vocation” – to be human.In this paper I want to speak to the experience of love as I came to understand it through my work and friendship with Freire. I want to write about a political and radicalized form of love that is never about absolute consensus, or unconditional acceptance, or unceasing words of sweetness, or endless streams of hugs and kisses. Instead, it is a love that I experienced as unconstricted, rooted in a committed willingness to struggle persistently with purpose in our life and to intimately connect that purpose with what he called our “true vocation” – to be human
Eros – Eris: Aphrodite – Ares. Thoughts on the origin and character of ‘Aphrodite’ in the Aegean region
No full textTHE issue of the relationship of the goddess Aphrodite, on the one hand with the love and on the other hand with the war and its god Ares, has got a central place to the reflection that is being developed in the present study, because it is considered to be of decisive significance, in order to promote better the primary substance of the goddess, whose birth and identity have caused the formulation of many theories since the 19th century, with the predominant theory of the ‘Greek’ Aphrodite in the East.As in this paper I am trying to shed light on and evaluate new proposals but also to express my own points of view on the topic of the origin and character of the goddess (especially the complexity of her personality with elements both of Eros and Eris), in the analysis that follows I present an overview of the various eastern deities with similar characteristics, such as Astarte, Anat, Innana/Ishtar, and then I comment on the course of Aphrodite’s journey from the geographical and chronological starting point up to the Aegean Sea.In this context I will refer to some preliminary indications ‘encouraging’ our suggestion that the goddess as Ištar/Shaushka arrived in the northeastern Aegean Sea and specifically in Lesbos, which was under the strong influence of the Hittites (or Luwians) during the Late Bronze Age.By describing the course of the goddess and the signaling of the Aegean framework, the analysis focuses on the Greek context and mainly on the dipole ‘Eros – Eris’ which is considered essential here for the interpretation of the complexity of the goddess.Finally, the qualities of the goddess’ individuality Eros and Eris were inherent natively as root and dynamic causes. It seems, however, that the goddess’ eastern ancestors strongly emphasized the element of Eris, while in their evolution, that is to say, in Greek Aphrodite, Eros is shown prevailed.THE issue of the relationship of the goddess Aphrodite, on the one hand with the love and on the other hand with the war and its god Ares, has got a central place to the reflection that is being developed in the present study, because it is considered to be of decisive significance, in order to promote better the primary substance of the goddess, whose birth and identity have caused the formulation of many theories since the 19th century, with the predominant theory of the ‘Greek’ Aphrodite in the East.As in this paper I am trying to shed light on and evaluate new proposals but also to express my own points of view on the topic of the origin and character of the goddess (especially the complexity of her personality with elements both of Eros and Eris), in the analysis that follows I present an overview of the various eastern deities with similar characteristics, such as Astarte, Anat, Innana/Ishtar, and then I comment on the course of Aphrodite’s journey from the geographical and chronological starting point up to the Aegean Sea.In this context I will refer to some preliminary indications ‘encouraging’ our suggestion that the goddess as Ištar/Shaushka arrived in the northeastern Aegean Sea and specifically in Lesbos, which was under the strong influence of the Hittites (or Luwians) during the Late Bronze Age.By describing the course of the goddess and the signaling of the Aegean framework, the analysis focuses on the Greek context and mainly on the dipole ‘Eros – Eris’ which is considered essential here for the interpretation of the complexity of the goddess.Finally, the qualities of the goddess’ individuality Eros and Eris were inherent natively as root and dynamic causes. It seems, however, that the goddess’ eastern ancestors strongly emphasized the element of Eris, while in their evolution, that is to say, in Greek Aphrodite, Eros is shown prevailed
Μεθοδολογικά ζητήματα στις Κλασικές Σπουδές
Get PDFΜεθοδολογικά ζητήματα στις Κλασικές Σπουδές: Παλαιά προβλήματα και νέες προκλήσεις,επιμ. Μελίνα Ταμιωλάκη, Ηράκλειο & Ρέθυμνο: Πανεπιστημιακές Εκδόσεις Κρήτης & Εκδόσεις Φιλοσοφικής Σχολής Πανεπιστημίου Κρήτης, 2017Μεθοδολογικά ζητήματα στις Κλασικές Σπουδές: Παλαιά προβλήματα και νέες προκλήσεις,επιμ. Μελίνα Ταμιωλάκη, Ηράκλειο & Ρέθυμνο: Πανεπιστημιακές Εκδόσεις Κρήτης & Εκδόσεις Φιλοσοφικής Σχολής Πανεπιστημίου Κρήτης, 201