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PRESIDIO OF MONTEREY, Calif. – More than 3,000 students from across California visited the Presidio of Monterey on May 13 for DLIFLC’s Language Day. Students, educators and other participants were treated to stage performances, classroom displays and ethnic cuisine, highlighting the cultures of the many foreign languages taught here.
Official Presidio of Monterey Web site
Official Presidio of Monterey Facebook
PHOTO by Steven L. Shepard, Presidio of Monterey Public Affairs.
Attachment theory describes several behavioural systems, the function of which is to regulate human attachment, fear, exploration, care-giving, peer-affiliation and sex. Attachment is defined as any form of behaviour that results in a person attaining and retaining proximity to a differentiated other. The primary caregiver is the source of the infants stress regulation and, therefore, sense of safety and security. Attachment theory emphasises the role of the parent as mediator, reflector and moderator of the childs mind and the childs reliance on the parent to respond to their affective states in ways that are contingent to their internal experience, a process often referred to as secure base/safe haven functioning. Within the close parent-child relationship neural networks dedicated to feelings of safety and danger, attachment and the core sense of self are sculpted and shaped. These networks are conceptualised as internal working models of attachment.
Characteristic patterns of interaction operating within the familys caregiving-attachment system give rise to secure, insecure and disorganized patterns of attachment. These discrete patterns have been categorized using the Strange Situation research procedure, which observes the young childs behaviour when separated and reunited with his or her primary caregiver. Attachment patterns are represented in the childs internal working models of self-other relationships. Secure attachment is promoted by the interactive regulation of affect, which facilitates the recognition, labelling and evaluation of emotional and intentional states in the self and in others, a capacity known as reflective function or mentalization. The recognition of affects as having dynamic, transactional properties is the key to understanding behaviour in oneself and in another. The child comes to recognize his or her mental states as meaningful self-states via a process of parental affect mirroring and marking. Secure children are able to use sophisticated cognitive strategies to integrate and resolve their fear of separation and loss.
When the parent is unavailable, inconsistent or unpredictable, the infant develops one of two organized insecure patterns of attachment: avoidant or ambivalent-resistant. These defensive strategies involve either the deactivation or hyper-activation of the attachment system. Deactivation is characterized by avoidance of the caregiver and by emotional detachment. In effect, the avoidant child immobilizes the attachment system by excluding thoughts and feelings that normally activate the system. Hyper-activation is manifested by an enmeshed ambivalent preoccupation with the caregiver and with negative emotions, particularly anger. However, in common with the avoidant child, the ambivalent child appears to cognitively disconnect feelings from the situation that elicited the distress. Disorganised-disoriented attachment is discussed below.
Attachment research, then, demonstrates that discrete patterns of secure, insecure, and disorganized attachment have as their precursor a specific pattern of caregiver-infant interaction and their own behavioural sequelae. Repeated patterns of interpersonal experience are encoded in implicit-procedural memory and conceptualized as self-other working models of attachment. These mental models consist of generalized beliefs and expectations about relationships between the self and key attachment figures, not the least of which concerns ones worthiness to receive love and care from others.
In sum, the care-giving environment generally, and the infant-caregiver attachment relationship particularly, initiate the child along one of an array of potential developmental pathways. Disturbance of attachment is the outcome of a series of deviations that take the child increasingly further from adaptive functioning. Child abuse and cumulative developmental trauma violate the childs sense of trust, identity and agency and have pernicious and seminal influences on the developing personality. In essence, internal working models of early attachment relationships provide the templates for psychopathology in later life, which may include violent, destructive and self-destructive forms of behaviour. In attachment theory, the main purpose of defence is the regulation of emotions. The primary mechanisms for achieving this are distance regulation and the defensive exclusion of thoughts and feelings associated with attachment trauma.
Early trauma in the form of abuse, loss, neglect and severe parent-child misattunement compromises brain-mediated functions such as attachment, empathy and affect regulation. From an attachment theory perspective, patterns of attachment are encoded and stored as generalized relational patterns in the systems of implicit memory. These are conceptualized as cognitive-affective internal working models which are seen as mediating how we think and feel about ourselves, others and the relationships we develop. Although open to change and modification in the light of new attachment experiences, whether positive or negative, these non-conscious procedural models, scripts or schemas within which early stress and trauma are retained, tend to persevere and guide, appraise and predict attachment-related thoughts, feelings and behaviours throughout the life cycle via the implicit memory system. Psychopathology is seen as deriving from an accumulation of maladaptive interactional patterns that result in character traits and personality types and disorders.
Disorganised attachment may occur when the childs parent is both the source of fear and the only protective figure to whom to turn to resolve stress and anxiety. In such instances, neither proximity seeking nor proximity avoiding is a solution to the activation of the childs attachment and fear behavioural systems. If the trauma remains unresolved and is carried into adulthood, it leaves the individual vulnerable to affect dysregulation in interpersonal conflict situations that induce fear, hate, shame and rage. In such cases, alcohol and illicit drugs are often resorted to as a maladaptive means of suppressing dreaded psychobiological states and restoring a semblance of affective equilibrium.
Findings show that disorganised attachment developed in infancy shifts to controlling behaviour in the older child and adult, reflecting an internalized mental model of the self as unlovable, unworthy of care and support, and fearful of rejection, betrayal and abandonment. Disorganised attachment is associated with a predisposition to relational violence, to dissociative states and conduct disorders in children and adolescents, and to personality disorders in adults. This state of mind constitutes a primary risk factor for the development of borderline, anti-social and sociopathic personality disorders. The rate of such disorders in forensic settings is particularly high. Clinically, dissociated traumatic experience is unsymbolized by thought and language, being encapsulated within the personality as a separate, non-reflective reality which is cut off from authentic human relatedness. The information contained in implicit memory may be retrieved by state-dependent moods and situations. Dissociated archaic internal working models are then activated, influencing and distorting expectations of current events and relationships outside of conscious awareness, particularly in situations involving intense interpersonal stress. In such situations, the self is felt to be endangered, thereby increasing the risk of an angry and potentially violent reaction.
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Hey, does anyone know what language or even what writing system this is? I found this note while out exploring with Charlotte (went back to the church from day 355, then found a new place with a bowling alley in the basement and a pile of really nice old keyboards collecting dust upstairs).
Day 3 of the Michelle Mynx Pole Extravaganza happened afterwards. I *still* almost ran out of memory card space, even having bought a new 64GB card to augment my three 32GB cards. What the hell? No catastrophes this night, at least.
desperate times call for desperate measures.
AND THIS CONCLUDES MY FIRST ASSIGNMENT FOR FGCU DIGITAL PHOTOGRAPHY CLASS
WHOOOOOOOOO!!!!!!!!!!! *POPS CHAMPAGNE* *pops confetti* WHOOOOOOOOOOOO!!!!!!!!!!! *runs around giving high fives!!*
seriously that assignment was a bit difficult. on account i dont like doing medicore crap - excuse my language. besides i'll just be cheating myself out of a good grade since James totally knows what im capable of. (sad face. man..... oh wells lol)
besides i really liked how my body is all dissolved from the motion blur. and the noise really adds to this. it was way too yellow so i toned it into B&W.
i think it really works here but thats just me. i had fun leaping into "space"
FGCU: A01
Exposure: 0.3
Aperture: f/5.0
Focal Length: 50 mm
Exposure: +0.15
ISO Speed: 1600
what i did to it:
adjusted RAW file
added a "screen" and a "soft light" layer effect
used B&W adjustment layer thingymagig. (really tired really really tired)
had to be up at 530AM this morning to take my baby brother to the airport and say goodbye. lets just say i ran to give him a hug and totally *ate sHhhht* LOL yes i laugh at myself all the time.
enjoy the rest of your day boys and girls! i think ill start playing FGR and TRP and TOTW again tonight!!!
PRESIDIO OF MONTEREY, California -- The 2017 Language Day celebration was held by the Defense Language Institute Foreign Language Center at the Presidio of Monterey, May 12. Language Day is open to the public and attended by schools throughout the region to promote an understanding of diverse customs and cultures from around the world. Approximately 5,000 people attended the annual event featuring cultural displays, activities and international ethnic cuisine served by local vendors on Presidio’s Soldier Field.
The event featured a Vietnam War veterans recognition ceremony. Vietnam War lapel pins authorized by Congress were individually presented by POM Garrison Commander Col. Lawrence Brown and Garrison Command Sgt. Maj. Roberto Marshall to approximately 75 Vietnam War veterans in attendance.
Official Presidio of Monterey Web site
Official Presidio of Monterey Facebook
PHOTO by Steven L. Shepard, Presidio of Monterey Public Affairs.
PRESIDIO OF MONTEREY, Calif. - For the second consecutive year service members from the Defense Language Institute Foreign Language Center and Coast Guard Station Monterey tended the pin at hole-15 during the final rounds of the AT&T Pebble Beach National Pro-Am golf tournament. The 15th green's pin was adorned with the U.S. flag for the occasion and was featured prominently during the tournament's live television broadcast.
Official Presidio of Monterey Web site
Official Presidio of Monterey Facebook
PHOTO by Steven L. Shepard, Presidio of Monterey Public Affairs.
PRESIDIO OF MONTEREY, Calif. – More than 3,000 students from across California visited the Presidio of Monterey on May 13 for DLIFLC’s Language Day. Students, educators and other participants were treated to stage performances, classroom displays and ethnic cuisine, highlighting the cultures of the many foreign languages taught here.
Official Presidio of Monterey Web site
Official Presidio of Monterey Facebook
PHOTO by Steven L. Shepard, Presidio of Monterey Public Affairs.
Sorry for language but seriously.
"hardcore fans ranging from 9 to 17"
I understand there are fans older....BUT THANK YOU.
Really. Rolling Stone I love you.
And I smudged the article because
1. I needed the letters to be noticeable...
2. I understand these scans are on websites...but I do want you all to go buy the magazine :]
Rolling Stone is an amazing magazine and for them to include the Jonas Brothers in anything they say is a huge honor.
Secret #36
Tashiding Monastery is a Buddhist monastery of the Nyingma sect of Tibetan Buddhism in Western Sikkim, northeastern India. It is located on top of the hill rising between the Rathong chu and the Rangeet River, 40 kilometres from Gyalshing and 19 kilometres to the south east of Yuksam meaning Yuk-Lamas, Sam- Three in Lepcha Language which signifies the meeting place of three holy lamas from Tibet in 1641 A.D. Tashiding is the nearest town to the Tashiding Monastery (Gompa), which is the most sacred and holiest monasteries in Sikkim.
Tashiding means “The Devoted Central Glory” and the monastery by this name was founded in 1641 by Ngadak Sempa Chempo Phunshok Rigzing who belonged to the Nyingma sect of Tibetan Buddhism. Ngadak was one of the three wise men who held the consecration ceremony crowning the first King of Sikkim at Yuksom. It was extended and renovated in 1717 during the reign of the third Chogyal Chakdor Namgyal. 'Bhumchu Ceremony' or festival is a popular religious festival that is held on the 14th and 15th day of the first month of Tibetan Calendar.
The Tashiding Monastery is part of Buddhist religious pilgrimage circuit starting with the first monastery at Yuksam in Sikkim known as the Dubdi Monastery, Norbugang Chorten, Pemayangtse Monastery, the Rabdentse ruins, the Sanga Choeling Monastery, and the Khecheopalri Lake.
LEGEND
There are several legends linked to the most revered monastery and the Bhuchu festival that is held here.
According to one local legend Guru Padmasambhava shot an arrow into the air to select the place. Where the arrow he shot landed, he sat in meditation and that site eventually became the site of the Tashiding Monastery.
Another legend relates to the three monks who consecrated the first Chogyal of Sikkim at Yuksam. It is said that the three monks saw an unusual divine phenomenon of bright light shining on top of the Kanchendzonga mountain, which reflected to a site near the place where the present Tashiding Monastery has been built. Concurrently, a scented smell of incense followed by all pervading divine music was also noted. The first Chogyal who visited the site subsequent to hearing this unusual event, erected a small chorten at the site and named it as Thongwa-Rang-Grol. Legend further glorifies the site stating that a mere sight of it “confers self-emancipation”.
Another absorbing legend is related to the celebration of the Bhumchu festival at Tashiding Monastery. The legend is traced to the tantric art. Guru Padmasambhava, while teaching the tantric system of “Mahakarunika Avalokiteshvara Sadhana and initiation on emancipation from the cycle of mundane existence” to the King Trisong Duetsen, prince Murub Tsenpo, Yeshe Tsogyal and Verotsana in Tibet, sanctified the same holy vase with holy water, which is now kept in Tashiding Monastery and revered during the Bhumchu festival. This vase is made of five types prized jewels, divine soil and holy water said to have been gathered by Padmasambhava from religious centres in India, Odiuana and Zahor. The vase was made by the wrathful deity Damchen Gar-bgag and sanctified by Guru Padmasambhava himself by performing the “Sadhana of Yidam Chuchig Zhal (meaning tutelary deity of eleven heads)”. On this occasion, heavenly deities appeared in the sky and thereafter merged into the holy water contained in the vase. The vase then overflowed and the water dispersed in “all directions in the form of rays.” This ritual was immediately followed by an earthquake, which was considered an auspicious sign. The divine moment also witnessed the presence of the four guardian divinities namely, “the Gyalchen Dezhi/Cutur – Maharajika of Dharma and the gods of the thirty-three heavens (Samchu Tsasumgyi Lhanam) who showered flowers from the sky.” The event was witnessed by devotees and Padmasmabhava distributed the holy water from the vase to all assembled people, which spiritually benefited one and all. The vase was then hidden as a treasure under the care of the divine deities. However, the vase was rediscovered and passed through the hands of several holy men and finally placed at Tashiding by Terton Ngdag Sampachenpo. During the reign of the first ruler of Sikkim, Phuntshog Namgyal, the Terton recited the holy hymn “Om Mani Padme Hum” five billions when several unique events were also witnessed in Sikkim. After the religious ceremony the vase with the water has been kept on display in a small chamber in the Monastery under the custody of the Chogyal himself, which is opened once a year during the Bhumchu festival.
GEOGRAPHY
This monastery located at an altitude of 1465 m is built on top of a heart shaped hill or helmet shaped hill above the confluence of the Rathong Chu and Rangeet rivers, with the Mt. Kanchendzonga providing the scenic back drop. It is about 16 km from Yuksam, 40 km from Gezing via Legship.
The monastery is considered as the spiritual centre of Sikkim since it is encircled by many important monasteries in Sikkim in all directions such as: the Dubdi Monastery 23 km away on its northern direction, the Khecheopalri Lake (wish fulfilling lake) on the northwest, the Pemayangtse monastery on the west, the Shiva temple at Legship on the south, the Mongbrue gompa and Ravangla Bön monastery on the southeast, the Ravangla Gelug monastery on the east, the Karma Kagyud Ralang Monastery on the northeast.[citation needed] Gulia summarising the importance of this monastery has said:
For tashiding one can say: seeing is believing. The monastery is historically illustrious, geographically well located, aesthetically beautiful, spiritually divine – a place where nature and spirituality dwell together, urging the human race to be ecologically upright.
Geographically the Monastery and the Tashiding town are surrounded by four divine caves located in four cardinal directions. The four caves where Buddhist saints meditated are: On the East is the Sharchog Bephug, on the South is the Khandozangphu, in the West is Dechenpug cave and on the North is the Lhari Nyingphug. The main deity deified in the monastery is Tashiding and hence the monastery is also known as 'Dakkar Tashiding'.
HISTORY
In the 17th century, Ngadak Sempa Chemp built a small Lhakhang at this location. This was enlarged into the present monastery during the reign of Chogyal Chakdor Namgyal. Pedi Wangmo built the main monastery and installed many statues which are still seen in the monastery. Lhatsun Chenpo built the Chortens; which are considered holy. Yanchong Lodil, the Master craftsman crafted the flagstones that surround the monastery. These are carved with the holy Buddhist mantra 'Om Mane Padme Hum'.
ARCHITECTURE
An overall picture of the precincts of the monastery within the Tashiding town is provided in five distinct blocks namely, the Sinem market place, the outskirts, the main market place, the main Tashiding Monastery and the Chorten area.
The Sinek market place is located on an incline on the ridge between Rathong Chu and Rangeet River. There is a gompa here called the Sinolochu Gompa from where an approach leads to the Tashiding Monastery on the southern direction. The settlement is spread lengthwise and is 23 kilometres from Yuksom. A large 'Mani' stone is seen at the entrance to this settlement and the Tashiding market.
From the main market centre the approach to the Monastery is through a road, and also a foot path. The foot path in the southern direction has a gentle slope and passes through a Mani and then prayer wind wheels terminating at the entrance gate of the Monastery.
The Monastery itself consists of a 'Mani Lhakang' at the entrance surrounded by flags, and lead to the guest house. From this point ahead is the main 'Tashiding Gompa' which is called as Chogyal Lhakhang or the monastery, followed by the 'butter lamp house', four chortens, 'Tsenkhang', a new butter lamp house and finally terminating at the 'Guru Lhakhang', which is the temple of Guru Rinpoche. Other basic essential structures such as kitchen, school and residential housing are located on the left side of the approach path to the monastery.
In the 'Chorten area', there are 41 chortens categorised as 'Chortens of Enlightenment', 'Chortens of Reconciliation' and 'Chortens of Great Miracle', which are all of Rinpoches and Tathāgatas.
However, the main temple has undergone renovation work in modern times and rebuilt, but is still encircled by traditional buildings and chortens at the far end of the site, which holds the relics of Sikkim Chogyals and Lamas, including the 'Thong-Wa-rang-Dol' chorten which is believed to cleanse the soul of any person who looks at it.
Also of major note are the stone plates called the 'Mani', the work of Yanchong Lodil who inscribed them with the sacred Buddhist inscriptions, such as "Om Mane Padme Hum".
FESTIVALS
Bhumchu festival, which is linked by an ancient legend to Guru Padmasambhava, is about a divine vase filled with holy water kept in the monastery, which is opened for public display and worship every year on the night before the Full Moon day in the first month of Tibetan calendar. Bhumchu (Bhum=pot; Chu=water) is a Buddhist festival celebrated to predict the future. In this vase, water of Rathong chhu is stored for a year and kept in the Tashiding Monastery. It is opened during the festival by the lamas who inspect the water level and hence it is called the festival of holy water. The belief is that alteration in the quantity and quality of the water stored in the vase over a year would indicate the fortune of Sikkim and its people in the following year. If it is filled to the brim (which is interpreted as a measure of increase by 21 cups), the following year will be prosperous. If it is empty, famine will follow, and if it is half-filled also a prosperous year is predicted. If the water is polluted with dust it is interpreted as a sign of strife and clash. Once inspected and the Bhumchu festival is concluded, the lamas fill the vase with fresh water from the river and seal it for the opening in the following year.
The procedure followed for taking out the sacred water from the vase is that the first cup of sacred water is taken out for blessing the members of the Royal family of the Chogyals, then the second cup is meant for the Lamas and the third cup of water is meant for the devotees to whom it is distributed. Pilgrims come to the monastery from all regions of Sikkim to be blessed with the holy water. The festival is of particular importance to the Bhutias (ethnic Tibeteans) of Sikkim who hold the “life-sustaining water of the rivers” with great reverence. The festival falls on the 15th day Full Moon day of the first Tibetan month or Hindu month of Magh corresponding to February/March according to Gregorian calendar.
The basic purpose of the festival is to highlight the importance of water as a precious resource to be conserved and its purity preserved. The prophecy also sends a message to the people that waters should not be polluted and its environmental importance is propagated.
WIKIPEDIA
Photo by Hiro Chang, Presidio of Monterey Public Affairs
The Defense Language Institute Foreign Language Center opened its doors to the public on May 15 for its annual Language Day event.
The event showcased the cultures of the different departmental languages being taught here through dance, skits and fashion shows.
Exhibits were also presented throughout the school grounds with local Monterey ethnic vendors selling their local cuisines to the customers.
Nearly 2,000 high school students and teachers attended Language Day.
Staff Sgt. Helmi Sassi, a battalion maintenance non-commissioned officer with Headquarters and Headquarters Company, 189th Combat Sustainment Support Battalion, 4th Sustainment Brigade, 310th Expeditionary Sustainment Command and a Tanzania native, teaches class about Arabic language and culture. Sassi speaks five dialects of Arabic as well as French and English. (Photo by: Spc. Maribel Granados)
The MLC offers special Arabic language courses for non-native speakers of Arabic. The program concentrates on the four basic language skills: reading, listening, speaking and writing. This is done in accordance with the level of your knowledge of Arabic, and classified for beginners, intermediate, and advanced learners.
Rather than solely focus on Classical Arabic, our program includes Colloquial Arabic courses, thereby incorporating the current culture into the curriculum, so that our foreign learners will be able to communicate effectively with native Arabic speakers in everyday life situations. Each aspect of the program is carefully designed to cater to the needs of non-native speakers. If you are unsure where to start developing your Arabic skills, or need a place to brush up on your Arabic, rest assured that our courses will provide you with the skills you need in a relaxing environment.
Photo by Hiro Chang, Presidio of Monterey Public Affairs
The Defense Language Institute Foreign Language Center opened its doors to the public on May 15 for its annual Language Day event.
The event showcased the cultures of the different departmental languages being taught here through dance, skits and fashion shows.
Exhibits were also presented throughout the school grounds with local Monterey ethnic vendors selling their local cuisines to the customers.
Nearly 2,000 high school students and teachers attended Language Day.
Crossed out words: Cunt, dick, f*ggot, douchbag, dyke, hysterical, bitch, scumbag, pussy/whipped.
Alternatives: Industrial Waste, Toxic waste, sewage, unkind person, bully, fool, asshole, fugghead, spineless.
*punk is listed but has a history of both queer and counter-culture usages.
PRESIDIO OF MONTEREY, Calif. -- The Defense Language Institute Foreign Language Center Joint Service Color Guard and marching units representing the four military services helped Monterey residents and visitors celebrate Independence Day by participating in the City of Monterey's 4th of July parade in downtown Monterey on July 4.
Official Presidio of Monterey Web site
Official Presidio of Monterey Facebook
PHOTO by Steven L. Shepard, Presidio of Monterey Public Affairs.
Nous sommes arrivés en France! We are staying in this lovely country for two months this spring. Our primary residence is Lyon, the third largest city in France, located to the southwest. It is a historical, cultural, and very picturesque city founded as the Roman city of Lugdunum, spread out over two hills and two rivers -- the Saône and Rhône.
With side trips to locations as diverse as Paris, Perpignan, Aix-en-Provence, and more, Steve and I aim to get our fill of a country neither of us has seen in a decade, and enjoy the cuisine, culture, language practice, scenery, and generally, la vie quotidienne.
Read more about our travels at www.circumnavacation.com!
Little People, Big World
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Little People, Big World
Genre
Reality
Starring
Matthew Roloff
Amy Roloff
Zach Roloff
Jeremy Roloff
Molly Roloff
Jacob Roloff
Country of origin
United States
Original language(s)
English
No. of seasons
6
No. of episodes
226 (List of episodes)
Production
Executive producer(s)
Gay Rosenthal
Jeff Weaver
Joseph Freed
Nicholas Caprio
Paul Barrosse
Camera setup
Multiple
Running time
42 minutes
Production company(s)
Gay Rosenthal Productions
Broadcast
Original channel
TLC
Picture format
480i (SDTV)
1080i (HDTV)
Original run
March 4, 2006 – present
Chronology
Followed by
Little People Big World: Wedding Farm
External links
Website
Little People, Big World is an American reality television series that premiered on March 4, 2006, and airs on TLC. The series chronicles the lives of the six-member Roloff family farm near Portland, Oregon. Many of the episodes focus on the parents, Matt and Amy, and one of their sons, Zach, who are diagnosed with dwarfism.
On August 26, 2010, TLC announced that the sixth season would be the last for the show.[1][2][3] After it's final season, TLC aired several specials:[4] Conquering Mount St. Helens, Breaking Down the Walls,[5] and Welcome to the Jungle.[5] On October 5, 2012, TLC announced a spin-off series - Little People Big World: Wedding Farm.[6][7] It chronicles Matt and Amy as they jump-start their wedding business on the farm.[8] The series premiered on November 13, 2012, and ran for six episodes.[9]
It was announced in October 2013 that Little People, Big World will return for a seventh season.[10] Season 7 consists of eight-episodes, and premieres on October 29, 2013.[10]
Contents
[hide] 1 Background
2 Premise
3 Cast
4 Jacob's accident
5 Episodes
6 Reception
7 Further reading
8 References
9 External links
Background[edit]
In 2010, Amy Roloff commented on the beginnings of the show: "TLC came to us about five or six years ago, and so we suddenly realized we were given a great opportunity to educate people about dwarfism. When it was offered that we do a show about our lives, my husband and I were like, "Wow, nothing like this has even been on the air." Nothing had depicted dwarfism in an everyday way. Lo and behold, a few episodes turned into six seasons. And here we are."[11]
Premise[edit]
The show follows the daily lives of the Roloff family — parents Matt and Amy, and their four children: Zach, Jeremy, Molly and Jacob. Matt, Amy and Zach are little people, while Jeremy, Molly and Jacob are of average height or greater. Zach and Jeremy are fraternal twins; although Zach is not of average height, his brother Jeremy is above average height (6'1", or 185 cm).
The family lives on the 36-acre (150,000 m2) Roloff Farms, located north of Hillsboro in Helvetia, Oregon (a suburb of Portland). Although crops of pumpkins are grown and sold by the family, much of the farm has been converted into a series of playground set pieces for the Roloff children. They were designed by Matt, who spent most of his childhood in the hospital. He has tried to make his children's life the best possible.
Episodes of the show typically showcase one or more members of the Roloff family engaging in everyday activities such as shopping, athletics and dealing with household finances. The drama of the show arises from the fact that many of these activities are made more challenging due to the height of the dwarfs in the family, as Matt and Amy are 4'1" (124 cm) and Zach is 4'4" (132 cm).
for more therolofffamily.com/
K. David Harrison discusses the modern extinction of languages, and the impact on culture and the organization of information. photography by kris krüg
Name
In the twelfth century, Olomuc and Olmuc were the first handed down name forms. In the fifteenth century an alleged first form Juliomontium (Julius hill) was assumed, according to Julius Caesar as the alleged founder. The original meaning is unclear. In the Czech, Olomouc means 'bare mountain' (Old Czech holy, 'bald' and mauc 'mountain'). The name of the city is in the Moravian-Haná dialect, a subgroup of the Middle-Moravian dialects of the Czech, Olomóc or Holomóc, in German language Ölmütz, in Polish Ołomuniec and in Latin Eburum or Olomucium.
History
Beginnings
At the end of the second century there was a Roman army camp, the northernmost known in Central Europe. Up to the fifth century there was a Germanic settlement.
In the late 7th century a first Slavic settlement arose in today's Povel district. Around 830 this was destroyed. A new castle was built on the Peter's hill (Předhrad), which was probably one of the important castles of the Moravian empire. In the ninth century three churches were built.
Přemyslidenstaat (Přemyslid dynasty)
Olomouc was first mentioned in writing in 1017 when Moravia became part of the Bohemian state of Přemysliden. In 1055 it was the seat of a separate part of the Principality. In 1063 the bishopric of Olomouc was founded by Vratislav II. Around 1070 a new castle was built. In 1077 the monastery Hradisko was founded. In 1126 Heinrich Zdik became a bishop.
At the beginning of the 13th century, the last prince of Olomouz died, Moravia was united and placed under the jurisdiction of a Margrave of the Přemyslids. In 1248, Olomouc was first mentioned as a royal town. In 1306, King Wenceslas III resided during a campaign to Poland in Olomouc, and was murdered here, which resulted in the extinction of the Přemyslids dynasty in the male family tree. The city developed economically very quickly and became the capital of Moravia.
In the Hussite wars, Olomouc was an integral part of the Catholic side. In the succession of the Charterhouse Dolein, which had been lost in the Hussite wars, the Charterhouse Olomouc was founded in 1443, which existed until the abolition in 1782. In the 16th century numerous palaces were built in the Renaissance style. In 1566 the Jesuits came to Olomouc. They founded a school which was raised to a university in 1573. In 1588, the bishop became an imperial prince.
17th and 18th centuries
In the Thirty Years' War the town was taken by the Swedes in 1642 and occupied for eight years. After the Thirty Years' War, the largely destroyed and depopulated city lost the status of the Moravian capital and abandoned it to Brno. Since a great deal of damage had been caused by fires, a detailed "fire extinguishing order" was issued in 1711, in which a number of preventive measures were also discussed.
On 26 December 1741, the city was occupied by the Prussians during the First Silesian War. After this event the fortifications were extensively expanded. A second siege by the Prussians in 1758 withstood the new fortification. In 1777, the diocese became an archbishopric.
In 1794-1797 the prominent French-American soldier and politician Marquis Lafayette was interned in Olomouc as a political prisoner of the Donaumonarchy, after being captured in Flanders by the French coalition in 1792, and then, for the time being, imprisoned by Prussia.
19th century
In 1841, the city received a railway connection. In the middle of 1845, the railway from Olomouc to Prague ("Northern State Railway") was put into operation (Olomouc-Moravská Třebová, Moravská Třebová-Prague). In 1848, the Archbishop's Palace housed the Imperial Court, which had fled here because of the revolution in Vienna. Emperor Ferdinand I handed over the government to the eighteen-year-old Francis Joseph I on December 2, 1848. On 29 November 1850, the German Confederation under Austrian leadership was restored in Olomouc by the Agreement of Olomouc (also known as the Olomouc Treaty) between Prussia, Austria and Russia. In the years 1850 to 1866 the fortification systems were extended again. In 1886, the fortress status was abolished. 1899 drove in the city the first tram.
20th century
After the collapse of the Austrian Empire in 1918 and the founding of Czechoslovakia, the Czech citizens became majority, which included, among other things, the integration of the two towns of Hodolina and Nová ulice, as well as eleven other municipalities (Bělidla, Černovír, Hejčín, Chválkovice, Lazce, Nové Sady, Nový Svět, Neředín, Pavlovičky, Povel and Řepčín) in 1919. In 1921 lived in Olomouc 57,206 inhabitants.
On March 15, 1939, the city, as well as the other areas of the Protectorate of Bohemia and Moravia, erected on the same day by the German Reich, was occupied by the Wehrmacht. As early as 1939, the Olomouc University was closed by the German occupying forces. It was not until 1946 that it was restored under the name Palacký University of Olomouc.
The German-speaking population was expelled from Olomouc in 1945/1946. Their assets were confiscated by the Beneš decree 108, the assets of the Protestant church were liquidated by the Beneš decree 131, and the Catholic churches were expropriated.
In the 1970s and 1980s, a number of prefabricated housing estates were built in the peripheral areas.
Since 1971, the entire old town has been protected as a historic preservation reserve. Floods in 1997 made the city very vulnerable, about a third of the city area was flooded. In the year 2000, the Trinity Column was included in the UNESCO World Heritage list. According to the administrative reform of 2000 the former district town with the establishment of the Olomouc region became its administrative seat.
Jews in Olomouc
The synagogue in Olomouc
The first Jews settled in Olomouc as early as 906. From the year 1060 they had to live in a ghetto and bear a yellow identification mark. In 1454 all Jews from Olomouc were expelled. This law was valid until 1848.
The Olomouc Synagogue was built between 1895 and 1897. On the night of March 15, 1939, after the occupation by the Wehrmacht, the synagogue was lit and burnt down. At the same time about 800 Jews were arrested and later deported to the Dachau concentration camp. Some of the synagogue 's benches were removed, serving as church benches in a village church near Prostějov and were finally put up in the renovated synagogue in Krnov in 2004. Some of them are now in the Synagogue of Loštice and are reminiscent of the Jewish citizens murdered in concentration camps. The seat of honor is dedicated to Berthold Oppenheim, the Rabbi of Olomouc and Loštice.
During the period of National Socialism, 3,489 people were deported to the Theresienstadt Ghetto in five transports, on 26 and 30 June 1942, on July 4, 1942, and on March 7. Only 285 Jews of the city population survived. This was the end of the Jewish life in Olomouc for a long time. Since 2011, by artist Gunter Demnig Stolpersteine (stumbling blocks) have been and still are being laid to the memory of murdered Jews in Olomouc. Olomouc is one of the cities with the most stumbling blocks in the Czech Republic (as of 2016) with Prague and Brno.
Only since 1989 there has been a revival of the Jewish cultic life in the city. In 1991, an independent Jewish community was established with a field of activity for the districts of Olomouc, Šumperk, Jeseník, Bruntál and Přerov.
Name
Im 12. Jahrhundert waren Olomuc und Olmuc die ersten überlieferten Namensformen. Im 15. Jahrhundert wurde eine angebliche erste Form Juliomontium (Juliusberg) vermutet, nach Julius Caesar als angeblichem Gründer. Die ursprüngliche Bedeutung ist unklar. Im Tschechischen bedeutet Olomouc ‚kahler Berg‘ (alttschech. holy ‚kahl‘ und mauc ‚Berg‘). Der Name der Stadt lautet im mährisch-hannakischen Dialekt, einer Untergruppe der mittelmährischen Dialekte des Tschechischen, Olomóc oder Holomóc, auf Deutsch Olmütz, auf Polnisch Ołomuniec und auf Lateinisch Eburum oder Olomucium.
Geschichte
Anfänge
Ende des 2. Jahrhunderts befand sich hier ein römisches Heerlager, das nördlichste bekannte in Mitteleuropa. Bis ins 5. Jahrhundert gab es eine germanische Besiedelung.
Im späten 7. Jahrhundert entstand eine erste slawische Siedlung im heutigen Ortsteil Povel. Um 830 wurde diese zerstört. Es entstand eine neue Burg auf dem Petersberg (Předhrad), die nach ihrer Größe vermutlich zu den wichtigen Burgen des Mährerreiches zählte. Im 9. Jahrhundert wurden drei Kirchen gebaut.
Přemyslidenstaat
Olomouc wurde im Jahr 1017 erstmals schriftlich erwähnt, als Mähren Teil des böhmischen Staates der Přemysliden wurde. 1055 war es Sitz eines eigenen Teilfürstentums. 1063 wurde das Bistum Olmütz durch Vratislav II. gegründet. Um 1070 entstand eine neue Burg. 1077 wurde das Kloster Hradisko gegründet. 1126 wurde Heinrich Zdik zum Bischof.
Anfang des 13. Jahrhunderts starb der letzte Olmützer Fürst, Mähren wurde vereint und einem Markgrafen aus dem Geschlecht der Přemysliden unterstellt. Zum Jahr 1248 wird Olomouc erstmals als Königsstadt erwähnt. 1306 hielt sich König Wenzel III. während eines Feldzuges nach Polen in Olmütz auf und wurde hier ermordet, wodurch die Dynastie der Přemysliden im Mannesstamm erlosch. Die Stadt entwickelte sich wirtschaftlich sehr schnell und wurde zur Hauptstadt Mährens.
In den Hussitenkriegen war Olmütz fester Bestandteil der katholischen Seite. In der Nachfolge der Kartause Dolein, die in den Hussitenkriegen untergegangen war, wurde 1443 die Kartause Olmütz gegründet, die bis zur Aufhebung 1782 bestand. Im 16. Jahrhundert entstanden zahlreiche Paläste im Renaissancestil. 1566 kamen die Jesuiten nach Olmütz. Diese gründeten eine Schule, welche 1573 zur Universität erhoben wurde. 1588 wurde der Bischof zum Reichsfürsten erhoben.
17. und 18. Jahrhundert
Im Dreißigjährigen Krieg wurde die Stadt 1642 von den Schweden eingenommen und acht Jahre okkupiert. Nach dem Dreißigjährigen Krieg verlor die großteils zerstörte und entvölkerte Stadt den Status der mährischen Hauptstadt und trat diesen an Brünn ab. Da durch Brände viel Schaden entstanden war, wurde 1711 eine detaillierte „Feuerlösch-Ordnung“ erlassen, in der auch eine Reihe vorbeugender Maßnahmen zur Sprache kam.
Am 26. Dezember 1741 wurde die Stadt von den Preußen im Ersten Schlesischen Krieg eingenommen. Nach diesem Ereignis wurden die Festungsanlagen umfangreich ausgebaut. Einer zweiten Belagerung durch die Preußen im Jahre 1758 hielt die neue Festungsanlage stand. 1777 wurde das Bistum zum Erzbistum erhoben.
1794–1797 wurde der prominente französisch-amerikanische Soldat und Politiker Marquis Lafayette in Olmütz als politischer Häftling der Donaumonarchie interniert, nachdem er von der antifranzösischen Koalition 1792 in Flandern gefangengenommen und dann vorerst von Preußen eingekerkert worden war.
19. Jahrhundert
1841 erhielt die Stadt einen Eisenbahnanschluss. Mitte 1845 wurde die Eisenbahn von Olmütz nach Prag („k.k. Nördliche Staatsbahn“) in Betrieb genommen (Olmütz–Trübau, Trübau–Prag). Im Jahr 1848 beherbergte das Schloss des Erzbischofs den wegen der Revolution in Wien hierher geflohenen kaiserlichen Hof. Kaiser Ferdinand I. übertrug hier am 2. Dezember 1848 dem achtzehnjährigen Franz Joseph I. die Regierung. Am 29. November 1850 wurde in Olmütz durch die Olmützer Punktation (auch „Olmützer Vertrag“ genannt) zwischen Preußen, Österreich und Russland der Deutsche Bund unter österreichischer Führung wieder hergestellt. In den Jahren 1850 bis 1866 wurden erneut die Befestigungsanlagen erweitert. 1886 wurde dann der Festungsstatus aufgehoben. 1899 fuhr in der Stadt die erste Straßenbahn.
20. Jahrhundert
Nach dem Zerfall des Kaiserreichs Österreich 1918 und der Gründung der Tschechoslowakei kamen die tschechischen Stadtbürger in die Mehrzahl, was unter anderem auf die Eingemeindung der zwei Städte Hodolein (Hodolany) und Neugasse (Nová ulice) sowie elf weiterer Gemeinden (Bělidla, Černovír, Hejčín, Chválkovice, Lazce, Nové Sady, Nový Svět, Neředín, Pavlovičky, Povel und Řepčín) im Jahr 1919 zurückzuführen ist. Im Jahr 1921 lebten in Olomouc 57.206 Einwohner.
Am 15. März 1939 wurde die Stadt, wie auch die übrigen Gebiete des am selben Tag vom Deutschen Reich errichteten Protektorats Böhmen und Mähren, von der Wehrmacht besetzt. Noch im Jahr 1939 wurde die Olmützer Universität von der deutschen Besatzungsmacht geschlossen. Erst im Jahr 1946 konnte sie unter dem Namen Palacký-Universität Olmütz wiederhergestellt werden.
Die deutschsprachige Bevölkerung wurde 1945/1946 aus Olmütz vertrieben. Ihr Vermögen wurde durch das Beneš-Dekret 108 konfisziert, das Vermögen der evangelischen Kirche durch das Beneš-Dekret 131 liquidiert und die katholischen Kirchen enteignet.
In den 1970er und 1980er Jahren entstanden in den Randgebieten mehrere Plattenbausiedlungen.
Seit 1971 ist die ganze Altstadt als Denkmalschutzreservat geschützt. Das Hochwasser im Jahr 1997 zog die Stadt schwer in Mitleidenschaft, etwa ein Drittel des Stadtgebiets wurde überschwemmt. Im Jahr 2000 wurde die Dreifaltigkeitssäule in die Liste des UNESCO-Welterbes aufgenommen. Nach der Verwaltungsreform von 2000 wurde die bisherige Kreisstadt mit der Errichtung der Olmützer Region dessen Verwaltungssitz.
Juden in Olmütz
Die Synagoge in Olmütz
Die ersten Juden siedelten in Olmütz bereits 906. Ab dem Jahre 1060 hatten sie in einem Ghetto zu wohnen und ein gelbes Erkennungszeichen zu tragen. Im Jahr 1454 wurden sämtliche Juden aus Olmütz ausgewiesen. Dieses Gesetz war bis 1848 gültig.
Die Olmützer Synagoge wurde von 1895 bis 1897 erbaut. In der Nacht vom 15. auf den 16. März 1939, nach der Besetzung durch die Wehrmacht, wurde die Synagoge angezündet und brannte ab. Gleichzeitig wurden etwa 800 Juden festgenommen und später in das Konzentrationslager Dachau deportiert. Einige Sitzbänke der Synagoge wurden ausgebaut, dienten lange als Kirchenbänke in einer Dorfkirche bei Prostějov und wurden schließlich 2004 in der renovierten Synagoge in Krnov aufgestellt. Einige davon stehen heute in der Synagoge von Loštice und erinnern an die in den Konzentrationslagern ermordeten jüdischen Bürger. Der Ehrensitz ist Berthold Oppenheim gewidmet, dem Rabbi von Olmütz und Loštice.
Während der Zeit des Nationalsozialismus wurden 3.489 Menschen in fünf Transporten, am 26. und 30. Juni 1942, am 4. Juli 1942 und am 7. März 1945 in das Ghetto Theresienstadt deportiert. Nur 285 Juden der Stadtbevölkerung überlebten. Damit erlosch das jüdische Leben in Olmütz für lange Zeit. Seit 2011 wurden und werden in Olmütz von Gunter Demnig Stolpersteine zur Erinnerung an ermordete Juden verlegt. Olmütz gehört mit Prag und Brünn zu den Städten mit den meisten Stolpersteinen in Tschechien (Stand 2016).
Erst seit 1989 gibt es eine Belebung des jüdischen Kultuslebens in der Stadt. 1991 wurde eine selbständige jüdische Gemeinde mit einem Wirkungskreis für die Bezirke Olmütz, Šumperk, Jeseník, Bruntál und Přerov wiederbegründet.
Photos Courtesy Nicky Belle/LLP
For media use or inquires please email: info@redcloudschool.org.
© 2017 Red Cloud Indian School, Inc.
Michal Hayes' uploaded his sign language pic in the "Fix My Pic" group and this is my alteration...I sure hope that's what he is spelling out! :)
Attachment theory describes several behavioural systems, the function of which is to regulate human attachment, fear, exploration, care-giving, peer-affiliation and sex. Attachment is defined as any form of behaviour that results in a person attaining and retaining proximity to a differentiated other. The primary caregiver is the source of the infants stress regulation and, therefore, sense of safety and security. Attachment theory emphasises the role of the parent as mediator, reflector and moderator of the childs mind and the childs reliance on the parent to respond to their affective states in ways that are contingent to their internal experience, a process often referred to as secure base/safe haven functioning. Within the close parent-child relationship neural networks dedicated to feelings of safety and danger, attachment and the core sense of self are sculpted and shaped. These networks are conceptualised as internal working models of attachment.
Characteristic patterns of interaction operating within the familys caregiving-attachment system give rise to secure, insecure and disorganized patterns of attachment. These discrete patterns have been categorized using the Strange Situation research procedure, which observes the young childs behaviour when separated and reunited with his or her primary caregiver. Attachment patterns are represented in the childs internal working models of self-other relationships. Secure attachment is promoted by the interactive regulation of affect, which facilitates the recognition, labelling and evaluation of emotional and intentional states in the self and in others, a capacity known as reflective function or mentalization. The recognition of affects as having dynamic, transactional properties is the key to understanding behaviour in oneself and in another. The child comes to recognize his or her mental states as meaningful self-states via a process of parental affect mirroring and marking. Secure children are able to use sophisticated cognitive strategies to integrate and resolve their fear of separation and loss.
When the parent is unavailable, inconsistent or unpredictable, the infant develops one of two organized insecure patterns of attachment: avoidant or ambivalent-resistant. These defensive strategies involve either the deactivation or hyper-activation of the attachment system. Deactivation is characterized by avoidance of the caregiver and by emotional detachment. In effect, the avoidant child immobilizes the attachment system by excluding thoughts and feelings that normally activate the system. Hyper-activation is manifested by an enmeshed ambivalent preoccupation with the caregiver and with negative emotions, particularly anger. However, in common with the avoidant child, the ambivalent child appears to cognitively disconnect feelings from the situation that elicited the distress. Disorganised-disoriented attachment is discussed below.
Attachment research, then, demonstrates that discrete patterns of secure, insecure, and disorganized attachment have as their precursor a specific pattern of caregiver-infant interaction and their own behavioural sequelae. Repeated patterns of interpersonal experience are encoded in implicit-procedural memory and conceptualized as self-other working models of attachment. These mental models consist of generalized beliefs and expectations about relationships between the self and key attachment figures, not the least of which concerns ones worthiness to receive love and care from others.
In sum, the care-giving environment generally, and the infant-caregiver attachment relationship particularly, initiate the child along one of an array of potential developmental pathways. Disturbance of attachment is the outcome of a series of deviations that take the child increasingly further from adaptive functioning. Child abuse and cumulative developmental trauma violate the childs sense of trust, identity and agency and have pernicious and seminal influences on the developing personality. In essence, internal working models of early attachment relationships provide the templates for psychopathology in later life, which may include violent, destructive and self-destructive forms of behaviour. In attachment theory, the main purpose of defence is the regulation of emotions. The primary mechanisms for achieving this are distance regulation and the defensive exclusion of thoughts and feelings associated with attachment trauma.
Early trauma in the form of abuse, loss, neglect and severe parent-child misattunement compromises brain-mediated functions such as attachment, empathy and affect regulation. From an attachment theory perspective, patterns of attachment are encoded and stored as generalized relational patterns in the systems of implicit memory. These are conceptualized as cognitive-affective internal working models which are seen as mediating how we think and feel about ourselves, others and the relationships we develop. Although open to change and modification in the light of new attachment experiences, whether positive or negative, these non-conscious procedural models, scripts or schemas within which early stress and trauma are retained, tend to persevere and guide, appraise and predict attachment-related thoughts, feelings and behaviours throughout the life cycle via the implicit memory system. Psychopathology is seen as deriving from an accumulation of maladaptive interactional patterns that result in character traits and personality types and disorders.
Disorganised attachment may occur when the childs parent is both the source of fear and the only protective figure to whom to turn to resolve stress and anxiety. In such instances, neither proximity seeking nor proximity avoiding is a solution to the activation of the childs attachment and fear behavioural systems. If the trauma remains unresolved and is carried into adulthood, it leaves the individual vulnerable to affect dysregulation in interpersonal conflict situations that induce fear, hate, shame and rage. In such cases, alcohol and illicit drugs are often resorted to as a maladaptive means of suppressing dreaded psychobiological states and restoring a semblance of affective equilibrium.
Findings show that disorganised attachment developed in infancy shifts to controlling behaviour in the older child and adult, reflecting an internalized mental model of the self as unlovable, unworthy of care and support, and fearful of rejection, betrayal and abandonment. Disorganised attachment is associated with a predisposition to relational violence, to dissociative states and conduct disorders in children and adolescents, and to personality disorders in adults. This state of mind constitutes a primary risk factor for the development of borderline, anti-social and sociopathic personality disorders. The rate of such disorders in forensic settings is particularly high. Clinically, dissociated traumatic experience is unsymbolized by thought and language, being encapsulated within the personality as a separate, non-reflective reality which is cut off from authentic human relatedness. The information contained in implicit memory may be retrieved by state-dependent moods and situations. Dissociated archaic internal working models are then activated, influencing and distorting expectations of current events and relationships outside of conscious awareness, particularly in situations involving intense interpersonal stress. In such situations, the self is felt to be endangered, thereby increasing the risk of an angry and potentially violent reaction.
Although 16-year-old Lee So-hee attends high school in a city that’s home to a big U.S. Army base, she’d felt fearful of meeting foreigners, let alone trying to speak to them in English.
But that changed in a matter of hours after Lee and 31 other 10-graders from the Dongducheon Foreign Language High School took part in a two-day “English Camp” hosted by the U.S. Army in Dongducheon July 24 and 25.
The students visited Camp Casey in Dongducheon and Camp Red Cloud in Uijeongbu for an up-close glimpse at life inside the installation gates, combined with a chance to use English.
“Before I went here I was afraid of meeting foreigners and speaking [with] foreigners,” said Lee. “However, after this program, I could meet foreigner comfortable and my thinking was changes. The foreigners was very kind.”
The U.S. Army in Area I hosts the English Camp visits periodically under the U.S. Forces Korea’s Good Neighbor Program, which aims to foster good relations between the U.S. military and the South Korean public.
At Casey they toured the post fire station, visited the 6th Battalion, 37th Field Artillery, and were shown around the Carey Physical Fitness Center. At Camp Red Cloud they toured the 2nd Infantry Division Museum.
Lunch both days was at Camp Casey, first at the Gateway Club, next day at the golf club.
There was also an informal discussion time at which the students got to exercise their conversational English skills by talking with U.S. Soldiers at the Camp Casey Community Activity Center.
“By learning English,” Lee said, “I can understand the other cultures and I can speak with various cultures’ people. And the English, studying English was very interest for me.”
Student Hwang Ji-eun had a similar reaction.
“Before, I was so nervous to talk with foreigners, but with this experience I can more fluent. I can talk with foreigners more fluently so it was useful for me.
“Actually, it was the first time to visit the Army,” said Hwang. “So, first I was so nervous. But the system is so good so I want to go here next time.”
Besides the chance to improve English skills the program affords the students a look at a culture different from their own, said Shin Jae-ouck, one of two teachers who accompanied the students.
“So it’s a wonderful chance to provide my students to motive their foreign language studying,” said Shin.
The program finished with a dinner and awards ceremony at the Warrior’s Club on Camp Casey.
There, students took their turn at the microphone giving a 30-second speech in English summing up their experience during the two days.
Each thereafter received a certificate of graduation, handed them by Lt. Col. Edward D. Eldridge, Commander, U.S. Army Garrison Casey, and their principal, Park Choon-woo.
Instead of only seeing Americans at a distance, such visits give the students a chance to meet and talk with them face-to-face, said Eldridge.
“It allows them to see, not imagine, what the Soldiers are doing, but come and actually participate with them on day-to-day activities,” Eldridge said.
“They get to see, ‘Hey, that’s the guy that we don’t ever get to interact with and that’s the way they really are. They are real people too.’ So it allows everybody to see each other as real people, for what they are,” he said.
“So,” said Eldridge, “not only is it helping the local community but it helps us to better understand the students as well.”
By Franklin Fisher
PRESIDIO OF MONTEREY, Calif. - For the third consecutive year, service members from the Defense Language Institute Foreign Language Center and Coast Guard Station Monterey represented the military at the AT&T Pebble Beach National Pro-Am by tending a special pin adorned with the United States Flag at Pebble Beach's 15th hole. The 15th hole was also the location of the Support Our Troops tent that provided free food, drink and other amenities to service members in attendance during the final three days of the tournament.
Official Presidio of Monterey Web site
Official Presidio of Monterey Facebook
PHOTO by Steven L. Shepard, Presidio of Monterey Public Affairs.
PRESIDIO OF MONTEREY, Calif. – More than 3,000 students from across California visited the Presidio of Monterey on May 13 for DLIFLC’s Language Day. Students, educators and other participants were treated to stage performances, classroom displays and ethnic cuisine, highlighting the cultures of the many foreign languages taught here.
Official Presidio of Monterey Web site
Official Presidio of Monterey Facebook
PHOTO by Steven L. Shepard, Presidio of Monterey Public Affairs.
Although 16-year-old Lee So-hee attends high school in a city that’s home to a big U.S. Army base, she’d felt fearful of meeting foreigners, let alone trying to speak to them in English.
But that changed in a matter of hours after Lee and 31 other 10-graders from the Dongducheon Foreign Language High School took part in a two-day “English Camp” hosted by the U.S. Army in Dongducheon July 24 and 25.
The students visited Camp Casey in Dongducheon and Camp Red Cloud in Uijeongbu for an up-close glimpse at life inside the installation gates, combined with a chance to use English.
“Before I went here I was afraid of meeting foreigners and speaking [with] foreigners,” said Lee. “However, after this program, I could meet foreigner comfortable and my thinking was changes. The foreigners was very kind.”
The U.S. Army in Area I hosts the English Camp visits periodically under the U.S. Forces Korea’s Good Neighbor Program, which aims to foster good relations between the U.S. military and the South Korean public.
At Casey they toured the post fire station, visited the 6th Battalion, 37th Field Artillery, and were shown around the Carey Physical Fitness Center. At Camp Red Cloud they toured the 2nd Infantry Division Museum.
Lunch both days was at Camp Casey, first at the Gateway Club, next day at the golf club.
There was also an informal discussion time at which the students got to exercise their conversational English skills by talking with U.S. Soldiers at the Camp Casey Community Activity Center.
“By learning English,” Lee said, “I can understand the other cultures and I can speak with various cultures’ people. And the English, studying English was very interest for me.”
Student Hwang Ji-eun had a similar reaction.
“Before, I was so nervous to talk with foreigners, but with this experience I can more fluent. I can talk with foreigners more fluently so it was useful for me.
“Actually, it was the first time to visit the Army,” said Hwang. “So, first I was so nervous. But the system is so good so I want to go here next time.”
Besides the chance to improve English skills the program affords the students a look at a culture different from their own, said Shin Jae-ouck, one of two teachers who accompanied the students.
“So it’s a wonderful chance to provide my students to motive their foreign language studying,” said Shin.
The program finished with a dinner and awards ceremony at the Warrior’s Club on Camp Casey.
There, students took their turn at the microphone giving a 30-second speech in English summing up their experience during the two days.
Each thereafter received a certificate of graduation, handed them by Lt. Col. Edward D. Eldridge, Commander, U.S. Army Garrison Casey, and their principal, Park Choon-woo.
Instead of only seeing Americans at a distance, such visits give the students a chance to meet and talk with them face-to-face, said Eldridge.
“It allows them to see, not imagine, what the Soldiers are doing, but come and actually participate with them on day-to-day activities,” Eldridge said.
“They get to see, ‘Hey, that’s the guy that we don’t ever get to interact with and that’s the way they really are. They are real people too.’ So it allows everybody to see each other as real people, for what they are,” he said.
“So,” said Eldridge, “not only is it helping the local community but it helps us to better understand the students as well.”
By Franklin Fisher
Salvatore Ramondino (editor) - The New World Spanish-English English-Spanish Dictionary
Second Edition
Signet Books, New York, 1996
The British Columbia government is eliminating tuition fees on Adult Basic Education (ABE) and English Language Learning (ELL) programs, opening the door for tens of thousands of people to upgrade their education and skills every year.
Learn more: news.gov.bc.ca/releases/2017PREM0071-001404
Photos courtesy of Camosun College.
U.S. Embassy Visit to Language as a Cultural Bridge at Sandeleh and Atzmon elementary schools.
Discussion with Abraham Fund Initiatives staff. Discussion with Arab supervisor from the Ministry of Education.
A little break from my snow wanderings; here is something from the Metropolitan Museum of Art, New York City.
Olympus E-p2 with a vintage Zuiko OM 50mm f1.4 lens
PRESIDIO OF MONTEREY, California -- The 2018 Language Day celebration was held by the Defense Language Institute Foreign Language Center at the Presidio of Monterey, May 11. Language Day is open to the public and attended by schools across the nation to promote an understanding of diverse customs and cultures from around the world. Approximately 6,000 people attended this annual event featuring cultural displays, activities and international ethnic cuisine served by local vendors.
Official Presidio of Monterey Web site
Official Presidio of Monterey Facebook
PHOTO by Steven L. Shepard, Presidio of Monterey Public Affairs.
PRESIDIO OF MONTEREY, California -- The 2017 Language Day celebration was held by the Defense Language Institute Foreign Language Center at the Presidio of Monterey, May 12. Language Day is open to the public and attended by schools throughout the region to promote an understanding of diverse customs and cultures from around the world. Approximately 5,000 people attended the annual event featuring cultural displays, activities and international ethnic cuisine served by local vendors on Presidio’s Soldier Field.
The event featured a Vietnam War veterans recognition ceremony. Vietnam War lapel pins authorized by Congress were individually presented by POM Garrison Commander Col. Lawrence Brown and Garrison Command Sgt. Maj. Roberto Marshall to approximately 75 Vietnam War veterans in attendance.
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PHOTO by Steven L. Shepard, Presidio of Monterey Public Affairs.
Urmia (Turkish language: Urmu, Urmiyə, اورمیه; farsi: ارومیه) variously translitterated as Oroumiyeh, Orūmīyeh and Urūmiyeh, is a city in and the capital of West Azerbaijan Province, Iran. At the 2006 census, its population was 577,307, with 153,570 households.
The city lies at an altitude of 1,330 m above sea level on the Shahar Chay river (City River). Urmia is the 10th most populated city in Iran. The population is mainly mainly Azerbaijanian Turkish(85-90%), with Kurdish, Assyrian Christian, and Armenian minorities.
Urmia is situated on a fertile plain called Urmia Plain, on western side of Lake Urmia; and eastern side of Turkish border and marginal range of mountains.
Urmia is the trade center for a fertile agricultural region where fruit (especially Apple and Grape) and Tobacco are grown. An important town by the 9th cent., Urmia was seized by the Seljuk Turks (1184), and later occupied a number of times by the Ottoman Turks.
Urmiye (Türkçesi:اورمو, Urmu, اورمیه, Urumiyə;Farsça: ارومیه, Orumieh), İran'ın Batı Azerbaycan Eyaleti'nin yönetim merkezi olan şehir. Şehir, bağlı olduğu eyaletin orta kısmında, Urmiye Gölü ile Türkiye sınırı arasında, kendi adıyla anılan ovada kuruludur. Nüfusu 2006 yılı verileriyle 577,307 kişidir ki Urmiye ülkenin en büyük 10. şehridir.
Urmiye şehrinde nüfusun çoğunluğunu (tahmini 90%) Türklerdir, azınlık kısmınıysa Kürtler, Süryaniler ve Ermeniler oluşturuyor.