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

By Keren Alshanetsky ’17

[Jon Leland ’05] In partnership with five of his friends Jon Leland ’05 created Animal Meditations, a series of guided meditations that take listeners inside the body and experience of specific animals in their habitat. After running a Kickstarter campaign to launch the project last year, Leland got support from 265 backers in 26 countries.

A write-up in Vice elaborates on the structure of the meditations:

Animal Meditations, a collection of guided meditations both soothing and profoundly educational, enables a listener to do as a child might: momentarily embody an animal, taking on its particular form and exploring its natural environment. Each meditation is no longer than eight minutes, and as you sync your breath to the imagined creature’s, you’ll fly across the sea as a Laysan albatross or experience the peculiar state of being suspended in water as an octopus.

As of now there are three Animal Meditations collections, with 19 tracks recorded by 11 different people, most of whom also went to Wesleyan. Leland’s hope is that these will encourage empathy in humans and help us to better understand our planet at a most crucial time:

An avid meditator himself, Leland previously worked for the Natural Resources Defense Council and as a climate change and human rights adviser to Palau in the United Nations. “The idea of having a project that increases empathy and identification with other beings on this planet was really important to me,” he explains . . .

To briefly take on another body is a form of radical empathy. This is poignantly significant at this point in history, too, when human rights feel exceptionally delicate.

Listen to the first collection for free here.

Read more…

Image: c/o Tapely

Share this link: wesconnect.wesleyan.edu/news-20170303-jon-leland

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[Twitter] follow @JonathanLeland on Twitter ➞

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

By Keren Alshanetsky ’17

[Jon Leland ’05] In partnership with five of his friends Jon Leland ’05 created Animal Meditations, a series of guided meditations that take listeners inside the body and experience of specific animals in their habitat. After running a Kickstarter campaign to launch the project last year, Leland got support from 265 backers in 26 countries.

A write-up in Vice elaborates on the structure of the meditations:

Animal Meditations, a collection of guided meditations both soothing and profoundly educational, enables a listener to do as a child might: momentarily embody an animal, taking on its particular form and exploring its natural environment. Each meditation is no longer than eight minutes, and as you sync your breath to the imagined creature’s, you’ll fly across the sea as a Laysan albatross or experience the peculiar state of being suspended in water as an octopus.

As of now there are three Animal Meditations collections, with 19 tracks recorded by 11 different people, most of whom also went to Wesleyan. Leland’s hope is that these will encourage empathy in humans and help us to better understand our planet at a most crucial time:

An avid meditator himself, Leland previously worked for the Natural Resources Defense Council and as a climate change and human rights adviser to Palau in the United Nations. “The idea of having a project that increases empathy and identification with other beings on this planet was really important to me,” he explains . . .

To briefly take on another body is a form of radical empathy. This is poignantly significant at this point in history, too, when human rights feel exceptionally delicate.

Listen to the first collection for free here.

Read more…

Image: c/o Tapely

Share this link: wesconnect.wesleyan.edu/news-20170303-jon-leland

Related links

[Twitter] follow @JonathanLeland on Twitter ➞

[LinkedIn] connect with Jon Leland on LinkedIn ➞

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

José Carlos Mariátegui era un escritor socialista peruano, y lucha para la igualdad y los derechos humanos de los indígenas y la gente oprimida en general. Él argumenta que los imperialismos no tienen respeto para los hispanos, y solo querían obtener riqueza y prosperidad en el “nuevo mundo”. Para lograr este objetivo, los imperialismos usa los hacendados y los latifundistas para controlar la tierra. Pero, los imperialismos también usa un ideología de racismo para controlar los indignos y explotarlos para sus trabajos, libertades, y dignidades. “El concepto de las razas inferiores sirvió al Occidente blanco para su obra de expansión y conquista. Esperar la emancipación indígena de un activo cruzamiento de la raza aborigen con inmigrantes blancos, es una ingenuidad antisocilogica, concebible sólo en la mente rudimentaria de un importador de carneros merinos.” Esta ideología permite a los imperialistas no piensan los indígenas como humanos con derechos y dignidad, Sin embargo, en vez de pensar en ellos como animales y un modo de producción para obtener riqueza y poder en el mundo. Si los imperialismos consideran los indígenas menos que humanos, será más fácil para los imperialistas explotar y destruir la tierra y cultura de los indígenas para sus propios beneficios económicos. José Carlos Mariátegui utiliza esta comparación de las personas con los animales como una manera de demostrar la fría perspectiva que los imperialistas tenían de los indígenas, y la inhumanidad de las sistemas de los hacendados y los latifundistas en los colonias.

 

José Mariátegui

La lectura por José Carlos Mariátegui, proporciona un nuevo punto de vista sobre el problema indígena. La lectura de las Casas enfoca al problema indígena como un problema moral y incorpora una perspectiva religiosa. Mientras los dos autores están de acuerdo en que hay un gran maltrato de los indígenas, Mariátegui comenta que los esfuerzos religiosos no pueden resolver el problema indígena. Aprecio el punto de vista diferente porque después de leer las Casas, pensaba y veía el problema indígena solamente a través una perspectiva moral y religiosa.

Aunque Mariátegui publicó su ensayo muchos años después, él menciona su respecto por el defensa de los indígenas de las Casas. En pagina 32, comenta sobre “su capacidad espiritual e intelectual podía medirse por frailes como el padre de Las Casas” y reconoce que ‘hace siglos’ los religiosos actuaban “con mayor energía, o al menos mayor autoridad” por los derechos indígenas. Sin embargo, Mariátegui declara que la denunciación religiosa del maltrato no es suficiente. Es un problema de la tierra. Además, menciona que con las capacidades espirituales e intelectuales de las Casas no podían proteger a las indígenas de la explotación de los conquistadores. Como resultado, Mariátegui declara que “con qué elementos contaría para prosperar ahora?” con las condiciones establecidas. En adición a los muchos ejemplos históricos, él demuestra como la actitud humanitaria de la Asociación Pro-Indígena no ha dejado el imperialismo europeo. Como resultado, las actitudes humanitarias, religiosas, morales no son suficiente. Aprecio este punto de vista en adición a la lectura de las Casas.

Como ya discutimos mucha la idea de imperialismo y el debate sobre civilización y barbarie, es interesante ver el otro lado, que tienen una perspectiva totalmente diferente.

En el texto, se ve una perspectiva que muchas veces no está incluida en el conocimiento y estudio de la época de colonización. Explica el imperialismo en un tono diferente, con un enfoque en las decisions que hicieron los conquistadores para establecer sus propios sistemas. Por ejemplo, la legislación de la República apoyaba al desarrollo del latifundismo. Por eso los indígenas perdieron su propiedad. La civilización que estableció los conquistadores ya fue civilizado, y así que se crea un pensamiento de que el problema indígena es un problema étnica, educativo o moral. Pero la construcción de estos cuerpos de pensamiento sólo sirven para progresar la causa de imperialismo. Sin embargo, hay modelos de pueblos que no pertenecen a barbarie, y el imperialismo sólo desplace culturas ya civilizados. Estos pueblos existen en Asia, que similarmente se ven como inferior al “Occidente blanco”, pero han tenido mucho éxito sin la inmigración o la influencia de los Europeos.

Como ya dije, el debate que surge en este texto es el opuesto de lo que autores como Sarmiento han sugerido. Una cita, “La Conquista fue, ante todo, una tremenda carnicería,” (34) dice otra historia de los Españoles como bárbaros. Sus políticas tienen que ver con explotación las minas, el exterminio de los indigenas, y la utilización de esclavos negros para dominar a otra raza y sigue la destrucción de los sistemas indigenas. A través de estos ejemplos y más, los Españoles se retratan como bárbaros en vez de los indígenas.

Reblogged from: ENGAGE – Wesleyan University. (Go to the original post…)

 
With Wesleyan’s spring break fast approaching, Green Street is beginning to make plans for covering the many AfterSchool positions that will be vacated by Wes students who are leaving campus during those two weeks.  The following time slots have availabilities; please contact Sandy Guze if you are interested in volunteering:
 
Fri. 3/10/17 3:30-5:30 pm
 
Mon. 3/13/17– 3:30-6:00 pm
Tues. 3/14/17– 3:30-6:00 pm
Wed. 3/15/17– 1:30-3:30 and 3:30-6:00 pm 
Thurs. 3/16/17– 1:30-3:30 and 3:30-6:00 pm
Fri. 3/17/17 1:30-3:30 and 3:30-5:30 pm
 
Mon. 3/20/17– 1:30-3:30 and 3:30-6:00 pm 
Tues. 3/21/17– 3:30-6:00 pm
Wed. 3/22/17– 3:30-6:00 pm
Thurs. 3/23/17– 3:30-6:00 pm
Fri. 3/24/17 3:30-5:30 pm
 

Reblogged from: Green Street Blog. (Go to the original post…)

Green Street is looking for a Wesleyan Student with strong content understanding of mathematics and an interest in education. The Intel Math Internship is 8 weeks (June 26 – August 18, 2017) and full time (40 hours a week). The pay is $4,000 for the full internship.

Intel Math is an intense math course for K-8 teachers. The Intel Math Intern will assist with an Intel Math course this summer (July 10 – 21) and then use that experience along with guided research to develop classroom materials for teachers. These materials will be posted on a State website for broad access.

This is the general overview of the Intel Math Internship — regular check ins with Intel Math instructors and Green Street team are required. Much of the work, outside assisting with the Intel Math course, can be done independently. We can offer space at Green Street or the Intern can work within the common spaces in the Exley Science Center.

Week 1:    Overview of a) Intel Math content, b) Common Core Mathematics Standards and Practices,

  1. c)  State-vetted mathematics lesson plans and classroom activities website.
  • Get familiar with Common Core Practices and “cluster” focus areas for each grade level of Common Core Standards
  • Get familiar with the State e-Quip rubric for mathematics classroom materials
  • Research existing classroom activities and lesson plans available via the State for examples of what makes a rigorous activity

Weeks 2-3:    Assist with Intel Math course with guidance from instructors Leidy and Keazer.

Interact with teachers in course to get familiar with their needs in the classroom.

Weeks 4-5:    Research materials for Intel Math topics of interest (TBD) that can be vetted for use

on the State website using the State rubric as a guide.

Weeks 6-8:    Developing a set of lesson plans and classroom activities for teachers in Intel Math topics

areas of interest (TBD)

  • Include clear connections to Common Core Standards (“clusters”), Common Core Practices, and appropriate grade levels
  • Include something on the topic for each grade level K-8 even if it is simply how it relates to the progression of content (for example – you’re not teaching fractions in kindergarten but you are setting a foundation for fractions in higher grades)
  • Include a student work analysis for targeted grade levels

Intern must be reliable, self-directed, and have regular internet access to complete independent research. Intern should have strong math skills and an interest in education; experience with K-8 students is preferred. Interested Wesleyan students should email the following to Green Street Director, Sara MacSorley (smacsorley@wesleyan.edu), by May 1, 2017:

1) cover letter expressing interest and explaining why this internship would be a good fit,

specifically  listing the last mathematics course taken in college

2) a resume

3) contact information for a Wesleyan professor who has agreed to be a reference and can speak   directly about the candidate’s mathematical ability

Reblogged from: ENGAGE – Wesleyan University. (Go to the original post…)

This series, called “Reflections,” features guest posts by students involved at the Allbritton Center (see previous reflections by Alex Garcia ’17 and Natalie May ’18). They may be taking a service-learning class, engaged in community partnership work, DJ’ing at WESU, teaching at Green Street, pursuing the Civic Engagement Certificate, tutoring at the Center for Prison Education, working on a project/venture through the Patricelli Center, or some combination of the above and more. We believe that critical, real-time reflection enhances civic engagement work and promotes more robust learning. Want to contribute a reflection of your own? Contact Civic Engagement Fellow Rebecca Jacobsen ‘16.

 

Reflection #3 – Lydia Ottaviano ’17

Did you know that 40 percent of food in the United States today goes uneaten? That is more than 20 pounds of food per person every month. Yet, 49 million Americans struggle to put food on the table. How has this gone on for so long?

~

I turn the key and unlock the door. I walk inside my house, items strewn about carelessly, a housemate’s single shoe on the stairs, a jacket draped over the plump couch cushion. I move freely into my own bedroom, cast my backpack aside, and then head for the kitchen. I open the cabinet… full, but nothing much of interest to me. I move on to the fridge, packed with leftovers from our lunchtime dining on campus. Perhaps I’ll have a glass of iced tea, or actually maybe a Capri Sun, and oh, yes, I think some carrots and hummus will do as well. My stomach growls in approval and when I am satisfied with my afternoon snack, I move on to complaining about all of the work I have still to do that evening, on top of the loads of emails to respond to. I think I might have to go to the library tonight… what a disappointment.

This is a routine that I and likely almost every college student can identify with. We attend institutions of higher education and learn to be comfortable in our own skin. But are we getting a little too comfortable, with the luxuries that are afforded us by living in houses we do not pay rent for, eating at dining halls and using magic cards to pay for our meals? I got too comfortable, and I couldn’t see those hurting beside me. I got too comfortable, and I forgot about my neighbors who were hungry.

~

This story begins in September 2013. It is my freshman year, the Community Engagement Fair. A warm end-of-summer breeze floats across Andrus as students search for ways in which to “get involved” and “be a part of the Middletown community!” The term “hunger and homelessness” means nothing to me as a phrase, but only as two words whose meanings I am familiar with. Yes, I am familiar with the terminology, but never the experiences that the words fully imply.

usdan workerFast forward to October 2014. I am a slightly-less-so-but-still-bright-eyed student finding that I cannot keep up involvement in 5 classes, 8 clubs, and 2 jobs. Yet I am finding this to be okay, because I am passionate, and I am eager. I am finding that there needs to be less “I” and more “us,” more “they.” I am learning what it means to help those who are homeless by feeding those who are hungry.

Fast forward to September 2015. I am a student, a friend, an athlete, a person of faith, a woman, a leader on campus. I am a coordinator, responsible for ensuring that 30+ individuals have something to eat that night, tomorrow night, every night. I am not the only one, but I am supposed to be the one, that one that knows the lingo, recruits the volunteers, knows the ins-and-outs and can navigate the deep-down-under that is the Usdan kitchen.

Present day. I understand the “hard” in hardship, the “work” in teamwork, the late nights, the extra shifts, the car mileage, the old volunteers, the new volunteers, the emails, the transitions, the explanations, the data, the repetitions, the repetitions, the repetitions.

~

eddy shelterEach night, 3 shifts of volunteers deliver uneaten food from 3 campus dining halls to the Eddy Shelter, a homeless shelter on the campus of the Connecticut Valley Hospital in Middletown, CT. At the shelter, residents are provided with a bed, shower, and case management, typically for periods of a few months. One thing that the Eddy Shelter is not able to provide their residents is food. Through Wesleyan Food Rescue, Wesleyan University is the sole supplier of food to the shelter, where anywhere from 30-50 residents are fed at a given time. The food that is donated is left over from the day’s meals and would otherwise be thrown out. Thus, we (Wesleyan) reduce our waste and redirect the food to those who need it. In just one semester, our 30 volunteers delivered over 300 trays of food from Usdan and Summerfields and 180 bags from Pi Café. That is approximately 750 pounds of food over the course of 12 weeks! Food waste occurs at all stages: production, processing, retailing, and consumption. While there are groups on campus to tackle other stages of the food waste chain, Food Rescue is driving positive change in how consumption waste is redirected on college campuses. The work that I do to coordinate the many moving parts of this process would not be possible without our community partner, the Bon Appetite management and staff, and of course, our dedicated volunteers.

~

Wesleyan Food Rescue is the most challenging and necessary organization that I have ever been so proud to be a part of. As just a meek freshman volunteer, I could have never known what stepping through the doors of that shelter would mean for me 3 years later. As a senior coordinator, I can only hope to be leaving an organization that is more prosperous than when I found it and in such capable hands as when it was entrusted in my own. Many, many meetings, flyers, internet posts, shift schedules, volunteers, drivers, cars, managers, trays, spillages, residents, smiles, and pounds of food later, I can only wonder where this wonderful journey will take me next. May I never get too comfortable, and be always attentive to the people who need listening to, for their lives are defined by stories untold, not by circumstances seen.

usdan food

Wesleyan Food Rescue is an on-campus organization through the Office of Community Service. It began 6 years ago, with 13 shifts and 20 volunteers. Now, it has 21 shifts with over 30 volunteers. To get involved, email wesfoodrescue@gmail.com, or watch this short video made by Lili Kadets ’17 to learn more.

En “Vindicación de Cuba” de José Martí, usa palabras y frases con muchos emociones y sentimientos para demostrar su conexión y pasión fuerte por su gente de Cuba. Su dicción tiene palabras y frases poderosos que tiene sentimientos de compasión y tristeza para los adversidades experimentadas por los Cubanos durante su lucha por la libertad, pero en el mismo tiempo, él usa palabras que anima fuerza y resiliencia cuando él hace una referencia del futuro de los Cubanos. En el final párrafo, el dicción de Martí es muy prevalente. Martí usa emociones de compasión con “la verdad triste”, “la batalla de libertad”, “el tremor justo de otros”, “nuestros muertos”, “papadas en sangre”. Pero en el mismo tiempo, después de todas referencias a los dificultades experiencia de los Cubanos, Martí mantener un tono final de fuerza e inspiración a ellos, “no vinieron a ser más que el abono del suelo para el crecimiento de una planta extranjera”. En frente de adversidad, Martí implora su gente para continuar su fuerza, y continuar su resistencia de los extranjeros que tienen la intención de controlar sus tierras. Martí anima a su gente a tener orgullo en lo que es, y no se permite se mismas ser “el abono del suelo” y aceptar “el crecimiento de una planta extranjera” sin una lucha, y sin resistencia.

Escapar

Lo que me interesa de Coney Island es la sensación que se emite de escapar de la manera complicada de la vida para gozar la vida. Cuando no enfoca en en la playa de Manhattan con toda la gente y los hoteles, o Rockaway con la construcción pesada, pero en vez de esto “el riente Gable”, se desarrolla una sensación simple de la vida sin las molestias de la ciudad grande de Nueva York. Esta puebla se explica como un lugar de escapar de Nueva York y gozar el aire y la orilla del  mar. Hay un enfoque en las cosas normales, como “los peces extravagantes” o “los provisiones familiares para el lunch”. La importancia de la actividad humana es vibrante, con las descripciones de los niños jugando en el mar como modelo del espíritu libre de la humanidad que no se encuentra en las ciudades o en otros lugares. Además, me parece como un lugar de escapar de las construcciones de sociedad, como las de riqueza o de clase social. Comenta en los menos ricos, que disfruten comiendo los cangrejos con bastante felicidad. También habla de la mujer casada sin marido, que puede escapar de su vida como una madre para disfrutar la vida, abandonando a “su chicuelo”. Sin embargo, cuando acaba el fin de semana, todo va cambiando. Los últimos versos subrayan el cambio de tono para la gente. Tienen que volver a sus vidas reales y a “los vapores gigantescos”, que definen las construcciones de la realidad que toda la gente tiene que enfrentar hasta que venga el próximo fin de semana.

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