Feed on
Posts
Comments

Reblogged from: Class of 2016. (Go to the original post…)

Stress Relief Practicum

image001

Connect with others who are seeking healthy ways to handle stress.

Learn new skills and tools to manage stress and take care of yourself.

Wednesdays beginning
March 25th –April 22nd from 5-6PM

Meetings will follow an exploratory workshop format and participants will learn and practice different stress relief techniques each week.

Contact Tanya Purdy, MPH MCHES Director of Health Education
for more information or to sign up.

Reference “Stress Relief Practicum” in the subject line.

Sign up by Friday, March 20th.
Space is limited and on a first reply basis.
Participants will be expected to attend all 5 sessions.

Reblogged from: class of 2015. (Go to the original post…)

Unknown

Stress Relief Practicum

Connect with others who are seeking healthy ways to handle stress.

Learn new skills and tools to manage stress and take care of yourself.

Wednesdays beginning
March 25th –April 22nd from 5-6PM
Meetings will follow an exploratory workshop format and participants will learn and practice different stress relief techniques each week.

Contact Tanya Purdy, MPH MCHES Director of Health Education
for more information or to sign up.
Reference “Stress Relief Practicum” in the subject line.

Sign up by Friday, March 20th.
Space is limited and on a first reply basis.
Participants will be expected to attend all 5 sessions.

Reblogged from: Friends of the Davison Art Center. (Go to the original post…)

http://www.courant.com/entertainment/museums-galleries/hc-wesleyan-body-in-fukushima-0220-20150219-story.html

Reblogged from: Wesconnect News. (Go to the original post…)

By David Low ’76

[Paul Gionfriddo '75]In his honest and touching memoir, Losing Tim: How Our Health and Education Systems Failed My Son with Schizophrenia (Columbia University Press), Paul Gionfriddo ’75 offers a detailed account of his son Tim who has become one of the half million homeless people with serious mental illnesses in desperate need of help yet underserved or ignored by our health and social-service systems. He reveals the numerous injustices that kept his son from realizing his potential from the time he first began to show symptoms of schizophrenia to the inadequate educational supports he received growing up, his isolation from family and friends, and his frequent encounters with the juvenile justice system and, later, the adult criminal-justice system and its substandard mental health care.

His book considers how people with mental illness become homeless not because of bad choices but because of bad policy. As a former state policy maker, Gionfriddo provides recommendations for reforming America’s ailing approach to mental health.

“In any given year, more than 20 percent of Americans will experience a diagnosable mental health condition or illness. We’re fond of thinking they fall into two categories— the worried well who get better on their own, and people with “serious” mental illnesses that manifest quickly and aggressively when they are young adults, usually in some form of a ‘danger to self or others’ crisis.

“But as I write in Losing Tim, this is all wrong. Serious mental illnesses are chronic diseases, just like cancers, cardiovascular diseases, or diabetes. They usually begin in childhood. Tim first showed clear symptoms of schizophrenia when he was five; half of people with serious mental illnesses are showing symptoms by the age of fourteen. These illnesses emerge over time and we usually have plenty of opportunities over many years to intervene earlier—before there’s a crisis—and change the trajectories of lives like Tim’s. But as a matter of public policy we don’t do that. We ignore symptoms. Then we blame the kids or their families for them. Then we suspend the kids from schools when they enter acute phases of their disease. Then we send them to the juvenile and criminal justice systems when their symptoms get worse. Imagine if we did those things to a kid with cancer.

“As mental illnesses progress, as a matter of public policy we often wait until they reach a late stages and then we throw inadequate and inappropriate resources (such as jails) at them, and scratch our heads when we get such poor results. That’s what happened to Tim and to thousands of people like him over the last generation. We lost opportunity after opportunity to change his life and eventually, we pretty much lost Tim. He’s 30 years old this year, homeless on the streets of San Francisco. And if you go to San Francisco or any other city in America, you see hundreds more just like him.”

Gionfriddo was born and raised in Middletown, Connecticut, and was elected to the Connecticut General Assembly in 1978 and mayor of Middletown in 1989. He has led nonprofits in three states and was on the adjunct faculty at Wesleyan and Trinity College. In 2014, he was named president and CEO of Mental Health America. He lives in Lake Worth, Florida, with his wife, Pam.

Image: by Paulette Martin

Share this link: wesconnect.wesleyan.edu/news-20150302-paul-gionfriddo

#THISISWHY

Related links

[Facebook]add Paul Gionfriddo on Facebook ➞

[Twitter] follow @pgianfriddo on Twitter ➞

[LinkedIn] connect with Paul Gionfriddo on LinkedIn ➞

Don’t have a Facebook account, but want to comment? Email us.

Reblogged from: Wesconnect News. (Go to the original post…)

By David Low ’76

[Paul Gionfriddo '75]In his honest and touching memoir, Losing Tim: How Our Health and Education Systems Failed My Son with Schizophrenia (Columbia University Press), Paul Gionfriddo ’75 offers a detailed account of his son Tim who has become one of the half million homeless people with serious mental illnesses in desperate need of help yet underserved or ignored by our health and social-service systems. He reveals the numerous injustices that kept his son from realizing his potential from the time he first began to show symptoms of schizophrenia to the inadequate educational supports he received growing up, his isolation from family and friends, and his frequent encounters with the juvenile justice system and, later, the adult criminal-justice system and its substandard mental health care.

His book considers how people with mental illness become homeless not because of bad choices but because of bad policy. As a former state policy maker, Gionfriddo provides recommendations for reforming America’s ailing approach to mental health.

“In any given year, more than 20 percent of Americans will experience a diagnosable mental health condition or illness. We’re fond of thinking they fall into two categories— the worried well who get better on their own, and people with “serious” mental illnesses that manifest quickly and aggressively when they are young adults, usually in some form of a ‘danger to self or others’ crisis.

“But as I write in Losing Tim, this is all wrong. Serious mental illnesses are chronic diseases, just like cancers, cardiovascular diseases, or diabetes. They usually begin in childhood. Tim first showed clear symptoms of schizophrenia when he was five; half of people with serious mental illnesses are showing symptoms by the age of fourteen. These illnesses emerge over time and we usually have plenty of opportunities over many years to intervene earlier—before there’s a crisis—and change the trajectories of lives like Tim’s. But as a matter of public policy we don’t do that. We ignore symptoms. Then we blame the kids or their families for them. Then we suspend the kids from schools when they enter acute phases of their disease. Then we send them to the juvenile and criminal justice systems when their symptoms get worse. Imagine if we did those things to a kid with cancer.

“As mental illnesses progress, as a matter of public policy we often wait until they reach a late stages and then we throw inadequate and inappropriate resources (such as jails) at them, and scratch our heads when we get such poor results. That’s what happened to Tim and to thousands of people like him over the last generation. We lost opportunity after opportunity to change his life and eventually, we pretty much lost Tim. He’s 30 years old this year, homeless on the streets of San Francisco. And if you go to San Francisco or any other city in America, you see hundreds more just like him.”

Gionfriddo was born and raised in Middletown, Connecticut, and was elected to the Connecticut General Assembly in 1978 and mayor of Middletown in 1989. He has led nonprofits in three states and was on the adjunct faculty at Wesleyan and Trinity College. In 2014, he was named president and CEO of Mental Health America. He lives in Lake Worth, Florida, with his wife, Pam.

Image: by Paulette Martin

Share this link: wesconnect.wesleyan.edu/news-20150302-paul-gionfriddo

#THISISWHY

Related links

[Facebook]add Paul Gionfriddo on Facebook ➞

[Twitter] follow @pgianfriddo on Twitter ➞

[LinkedIn] connect with Paul Gionfriddo on LinkedIn ➞

Don’t have a Facebook account, but want to comment? Email us.

Reblogged from: Friends of the Davison Art Center. (Go to the original post…)

Piranesi_Monthly_Message

Photo Caption: Giovanni Battista Piranesi (Italian, 1720-1778), Catalog of works to date published by Gio-Battista Piranesi, ca. 1761, etching. Weedon Endowment funds, 2014.

Written by DAC Intern Rebecca Wilton ’15

Giovanni Battista Piranesi is known for his prolific work documenting the landscape of Rome – both his contemporary city of the 1700s and its storied ruins from antiquity. The Davison Art Center already has many examples of the detailed etchings and engravings that reveal his talent as an artist, but the newest acquisition of Piranesi’s work sheds light on his talents in another capacity – that of the businessman.

Today, a successful artist often has a team of individuals to help market their work – an assistant, a gallerist, a dealer, etc. The etching titled Catalog of works to date published by Gio-Battista Piranesi (Catalogo delle Opere Date finora alla Luce da Gio-Battista Pirenesi…) suggests the opposite was true for Piranesi. Serving not only as his personal catalog of his views of Rome or Vedute di Roma completed to date, with room on the list to add more, the Catalogo presents the viewer with information about his other projects, such as the Carceri d’Invenzione, and even lists where they are available for purchase at the bottom! Designed to look like a flier tacked to a wall, complete with trompe l’oeil tacks, the etching reads as an advertisement aimed at a wide audience. Showing his shrewd marketing skills, Piranesi tantalizes the viewer with partially obscured examples of his work below the flier, creating suspense and a desire to see more. By posting his list over the front of an archway, Piranesi parallels the symbolic discovery of his fictive artwork behind the flier with the discovery of Roman history depicted through his actual artwork. In the same way the viewer gets a preview or tour of Piranesi’s artwork here, we get a preview, and tour, of Rome when looking through his prints. To make his intentions even clearer he even inserts a fan gazing with wonder at his art – see if you can spot him in the print! (Hint: try looking at the lower left)

Detail: Giovanni Battista Piranesi (Italian, 1720-1778), Catalog of works to date published by Gio-Battista Piranesi, ca. 1761, etching. Weedon Endowment funds, 2014.

Detail: Giovanni Battista Piranesi (Italian, 1720-1778), Catalog of works to date published by Gio-Battista Piranesi, ca. 1761, etching. Weedon Endowment funds, 2014.

Much more than a personal tool for organization, the Catalogo shows Piranesi consciously constructing his image as an artist much as he consciously constructs a certain idea of Rome in his Vedute.

Reblogged from: The WesPress Blog. (Go to the original post…)

This week’s Throwback Thursday post, the final post for our Black History Month series, features one of Wesleyan University Press’ best-selling titles, Tricia Rose’s Black Noise: Rap Music and Black Culture in Contemporary America. Rose’s book is one among many published by Wesleyan on African American music and musicians. Other books include Monument Eternal: The Music of Alice Coltrane, by Franya J. Berkman, on the life and work of Alice Coltrane as a composer, improviser, and guru; the classic text Music of the Common Tongue: Survival and Celebration in African American Music, by Christopher Small, who explored the origins, nature, and function of music in human life; and Jazz Consciousness: Music, Race, and Humanity, by Paul Austerlitz, who provides a scholarly argument to support the theory of a wide-reaching jazz consciousness—an aesthetic of inclusiveness—considering jazz within the African diaspora and in varying transnational scenes, from Finland to the Dominican Republic.

 MusicArt copy

In Black Noise, Rose grapples with the lyrics, music, cultures, themes, and styles of rap music, and discusses the most salient issues and debates that surround it. She writes, “Rap music brings together a tangle of some of the most complex social, cultural, and political issues in contemporary American society. Rap’s contradictory articulations are not signs of absent intellectual clarity; they are a common feature of community and popular cultural dialogues that always offer more than one cultural, social, or political viewpoint. These unusually abundant polyvocal conversations seem irrational when they are severed from the social contexts where everyday struggles over resources, pleasure, and meanings take place.”

In the following excerpt, Rose discusses the deep political implications present in rap music:

Rap music is, in many ways, a hidden transcript. Among other things, it uses cloaked speech and disguised cultural codes to comment on and challenge aspects of current power inequalities. Not all rap transcripts directly critique all forms of domination; nonetheless, a large and significant element in rap’s discursive territory is engaged in symbolic and ideological warfare with institutions and groups that symbolically, ideo­logically, and materially oppress African Americans. In this way, rap music is a contemporary stage for the theater of the powerless. On this stage, rappers act out inversions of status hierarchies, tell alterna­tive stories of contact with police and the education process, and draw portraits of contact with dominant groups in which the hidden tran­script inverts/subverts the public, dominant transcript. Often rendering a nagging critique of various manifestations of power via jokes, stories, gestures, and song, rap’s social commentary enacts ideological insubor­dination.

In contemporary America, where most popular culture is electroni­cally mass-mediated, hidden or resistant popular transcripts arc readily absorbed into the public domain and subject to incorporation and in­validation. Cultural expressions of discontent are no longer protected by the insulated social sites that have historically encouraged the re­finement of resistive transcripts. Mass-mediated cultural production, particularly when it contradicts and subverts dominant ideological posi­tions, is under increased scrutiny and is especially vulnerable to incorpo­ration. Yet, at the same time, these mass-mediated and mass-distributed alternative codes and camouflaged meanings are also made vastly more accessible to oppressed and sympathetic groups around the world and contribute to developing cultural bridges among such groups. More­ over, attacks on institutional power rendered in these contexts have a special capacity to destabilize the appearance of unanimity among powerholders by openly challenging public transcripts and cultivating the contradictions between commodity interests, (“Docs it sell? Well, sell it, then.”)and the desire for social control (“We can’t let them say that.”) Rap’s resistive transcripts arc articulated and acted out in both hidden and public domains, making them highly visible, yet difficult to contain and confine. So, for example, even though Public Enemy know pouring it on in metaphor is nothing new, what makes them “prophets of rage with a difference” is their ability to retain the mass-mediated spotlight on the popular cultural stage and at the same time function as a voice of social critique and criticism. The frontier between public and hidden transcripts is a zone of constant struggle between dominant and subordinate groups. Although electronic mass media and corporate consolidation have heavily weighted the battle in favor of the powerful, contestations and new strategies of resistance are vocal and contentious. The fact that the powerful often win does not mean that a war isn’t going on.

Rappers are constantly taking dominant discursive fragments and throwing them into relief, destabilizing hegemonic discourses and at­tempting to legitimate counter hegemonic interpretations. Rap’s con­testations are part of a polyvocal black cultural discourse engaged in discursive “wars of position” within and against dominant discourses. As foot soldiers in this “war of position,” rappers employ a multifaceted strategy. These wars of position are not staged debate team dialogues; they are crucial battles in the retention, establishment, or legitimation of real social power. Institutional muscle is accompanied by social ideas that legitimate it. Keeping these social ideas current and transparent is a constant process that sometimes involves making concessions and ad­justments. As Lipsitz points out, dominant groups “must make their triumphs appear legitimate and necessary in the eyes of the vanquished. That legitimation is hard work. It requires concession to aggrieved populations…it runs the risk of unraveling when lived experiences conflict with legitimizing ideologies. As Hall observes, it is almost as if the ideological dogcatchers have to be sent out every morning to round up the ideological strays, only to be confronted by a new group of loose mutts the next day.” Dominant groups must not only retain legitimacy via a war of maneuver to control capital and institutions, but also they must prevail in a war of position to control the discursive and ideological terrain that legitimates such institutional control. In some cases, dis­cursive inversions and the contexts within which they are disseminated directly threaten the institutional base, the sites in which Gramsci’s wars of maneuver are waged.

In contemporary popular culture, rappers have been vocal and un­ruly stray dogs. Rap music, more than any other contemporary form of black cultural expression, articulates the chasm between black urban lived experience and dominant, “legitimate” (e.g., neoliberal) ideolo­gies regarding equal opportunity and racial inequality. As new ideologi­ al fissures and points of contradiction develop, new mutts bark and growl, and new dogcatchers are dispatched. This metaphor is particu­larly appropriate for rappers, many of whom take up d-Og as part of their nametag (e.g., Snoop Doggy Dog, Tim Dog, and Ed O.G. and the Bull­ dogs). Paris, a San Francisco-based rapper whose nickname is P-dog, directs his neo-Black Panther position specifically at ideological fissures and points of contradiction:

P-dog commin’ up, I’m straight low
Pro-black and it ain’t no joke
Commin’ straight from the mob that broke shit last time,
Now I’m back with a brand new sick rhyme.
So, black, check time and tempo
Revolution ain’t never been simple

Submerged in winding, dark, low, bass lines, “The Devil Made Me Do It” locates Paris’s anger as a response to white colonialism and positions him as a “low” (read underground) voice backed up by a street mob whose commitment is explicitly pro-black and nationalist. A self­ proclaimed supporter of the revived and revised Oakland-based Black Panther movement, Paris (whose logo is also a black panther) locates himself as a direct descendent of the black panther “mob that broke shit last time” but who offers a revised text for the nineties. Paris’s opening line, “this is a warning” and subsequent assertion, “So don’t ask next time I start this, the devil made me do it,” along with his direct address to blacks “so, black, check time and tempo,” suggest a double address both to his extended street mob and to those whom he feels are respon­sible for his rage. “Check time and tempo” is another double play. Paris, a member of the Nation of Islam (NOI) is referring to the familiar NOI cry, “Do you know what time it is? It’s nation time!” and the “time and tempo” based nature of his electronic, digital musical production. Later, he makes more explicit the link he forges between his divinely inspired digitally coded music and the military style of NOI programs:

P-dog with a gift from heaven, tempo 116.7
Keeps you locked in time with the program
When I get wild I’ll pile on dope jams.

Speaking to and about dominant powers and offering a commitment to military mob-style revolutionary force, P-dog seems destined to draw the attention of Hall’s ideological dogcatchers. Although revolution has never been simple, it seems clear to Paris that not only will it be televised, it will have a soundtrack, too.

Tricia Rose is Professor of American Studies at University of California at Santa Cruz. She is also the author of Longing to Tell: Black Women Talk about Sexuality and Intimacy.

Reblogged from: Class of 2017. (Go to the original post…)

Latin American Studies Open House!

 

Fri., Feb. 27, 12:00-1:00 p.m.

 

255 High Street

 

Center for the Americas

 

Pizza will be served!

 

860-685-3112 for more info

 

Reblogged from: Class of 2016. (Go to the original post…)

The Office of Admission is beginning the hiring process for the 2015-2016 Senior Interviewer position.  As many of you are aware, this position would allow you to leave your legacy at Wesleyan and help shape the Class of 2020. Some of the responsibilities include:

  • Interviewing prospective students in the summer and/or fall
  • Co-leading information sessions with Admission Deans to prospective students and families
  • Representing the Office of Admission and Wesleyan at various on-campus events
  • Other office tasks as needed such as data entry and answering phone calls/emails

We will have two open information sessions on Tuesday, March 3, from 12:30-1:30pm and 4pm-5pm, where we will go over details of the position and answer questions. Current Senior Interviewers will speak about their own experiences and be there to answer your questions.  Both meetings will be held at the Office of Admission. These information sessions are not required and you do not have to attend the entire session, but if you are unable to attend and have any questions, please ask any current Senior Interviewer (you can see who they are here: http://www.wesleyan.edu/admission/ask_a_question/seniors/index.html) or e-mail Tara Lindros, Associate Dean of Admission at tlindros@wesleyan.edu. You MUST RSVP for these sessions if you think you might attend at https://docs.google.com/a/wesleyan.edu/forms/d/1UPp-LJ-by-tOyP1-8t3IwYLnXWgkSgG5rOgzwWE4dxA/viewform?usp=send_form — these sessions may be subject to change and we need to be able to contact you.
The application for the Senior Interviewer position can be accessed here: https://docs.google.com/a/wesleyan.edu/forms/d/1q1D7w47U7vQJA4BKNGKGgytAm1Qou09PSxqyG4xAnoM/viewform

Please note that the application deadlines for students on campus and for those studying abroad in the spring are Monday, March 23rd & Monday, August 17th at 5pm, respectively. Those on-campus candidates we would like to invite to participate in the first round of group interviews, during the lunch hours of the week of March 30 – April 3, will be notified by email by Friday, March 27th.

Reblogged from: Wesconnect News. (Go to the original post…)

[John and Gina Driscoll (left). Houghton and Doreen Freeman (right)]In 1995, Houghton “Buck” Freeman ’43, together with his wife Doreen ’03 (honorary degree) and their son Graeme ’77, began a generous and ambitious project to improve understanding between the peoples of the United States and the countries of East Asia. Through the Freeman Asian Scholars Program, they funded full scholarships for generations of Wesleyan students chosen from eleven East Asian nations.

The Freemans always took a personal interest in their scholars. For many years, they traveled to Asia with John ’62 and Gina Driscoll and other Wesleyan colleagues to participate in the admission process, and they were pleased to come to campus as honored guests for the annual Freeman Scholars Dinner and Commencement receptions. On campus, John and Gina became advisors, friends, and surrogate parents to Freeman students and alumni. This wonderful program has transformed many lives, while incomparably enriching the experience of all Wesleyan students. Freeman Scholars, and the Wesleyan community, lost our great friends and patrons when Mr. Freeman died in 2010 and Mrs. Freeman in 2013.

In celebration of John Driscoll’s 50th Reunion in 2012, classmates and friends began a scholarship fund with a goal of $1.2 million to endow four-year support for a Freeman Scholar. Now, current Freeman students and FAS alumni have joined together to realize this common goal, as part of the THIS IS WHY campaign for financial aid endowment.

To date, $800,000 has been raised, yet an additional $400,000 is needed to fully fund the Freeman Driscoll Endowed International Scholarship, which will exist in perpetuity. We invite you to join this effort with a gift in any amount, in celebration of the 20th anniversary of the Freeman Asian Scholars Program, in honor of the Driscolls, and in grateful recognition of the Freeman family legacy.


For information about the 20th anniversary celebration of the Freeman Asian Scholars Program, please contact Gina Driscoll (gdriscoll@wesleyan.edu or (860) 685-2549. To contribute to the scholarship, please contact our Wesleyan funding liaison, Andrew Stuerzel ’05 (astuerzel@wesleyan or (860) 685-2445)

#THISISWHY

Related links

Don’t have a Facebook account, but want to comment? Email us.

« Newer Posts - Older Posts »

Log in