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Jahr für Jahr führt die ManpowerGroup Deutschland eine repräsentative Studie durch, in der sie Arbeitnehmer bezüglich ihrer Jobzufriedenheit befragt. Waren es im Jahr 2014 noch 45 Prozent, die mit ihrem Job unzufrieden sind, hat sich die Zahl im Jahr 2015 auf 49 Prozent erhöht, Tendenz steigend. Jedem zweiten Arbeitnehmer stellt sich deshalb die Frage: Gehen oder bleiben? Aus diesem Dilemma gibt es einen Ausweg. (wp-akademie.com)
Unzufriedenheit ist ein Gefühl, das aktivierend wirken kann
Es sind banale Gründe, aus denen die Unzufriedenheit der Arbeitnehmer resultiert. Mehr Abwechslung, mehr Anerkennung und Wertschätzung sowie bessere Karrierechancen sind die wichtigsten Motive, die in Arbeitnehmern die Bereitschaft fördern, sich beruflich umzuorientieren. Arbeitnehmer möchten gefordert und gefördert werden. Tatsächlich sind das keine Neuigkeiten, auch nicht für Unternehmen und deren Führungskräfte. In vielen Unternehmen ist eine positive Unternehmenskultur, in der Führungskräfte führen und Mitarbeiter gerne arbeiten einem Klima gewichen, in dem Machtspiele, Mobbing und Führen durch den Aufbau von Kontrolle und Druck an der Tagesordnung sind. Die Folgen sind für Arbeitnehmer weitreichend: Der Tag beginnt mit einer bleiernen Müdigkeit in Körper, Geist und Seele. Allein der Gedanke an die Arbeit bereitet Unbehagen und bestärkt den wachsenden Widerwillen. Die Frustration im Job zieht weite Kreise, und auch das Privatleben beginnt zu leiden, ganz zu schweigen von der Gesundheit. Es gibt Hardliner, die dieses Programm bis zum Ende durchziehen, während andere anfangen, ihren Job und ihr Leben in Frage zu stellen.
Sich beruflich umorientieren und den Weg der Veränderung wagen
Es gibt drei verschiedene Möglichkeiten, mit der Frustration im Job umzugehen:
1.Die Situation aussitzen, auf bessere Zeiten hoffen und die Frustration kompensieren.
2.Sich einen neuen Job suchen und diesen auch tatsächlich finden in der Hoffnung, dass in einem anderen Unternehmen ein besseres Arbeitsklima herrscht.
3.Nach einer sorgfältigen Auseinandersetzung mit der eigenen Persönlichkeit und einer Prüfung der rechtlichen und finanziellen Rahmenbedingungen den Weg in die Selbstständigkeit wagen.
Wer in seinem bisherigen Leben im Angestelltenverhältnis beschäftigt war, wird allein schon beim Gedanken an selbstständiges Arbeiten möglicherweise von nacktem Entsetzen gepackt. Der Weg der Veränderung ist ein Prozess, der schrittweise erfolgt und nicht von einem Tag auf den anderen. In einer idealen Position ist, wer den Wechsel in die Selbstständigkeit parallel zu einem festen Arbeitsverhältnis vollziehen kann.
Eine Überlegung wert: Die Vorzüge der Selbstständigkeit
Zu riskant, zu unsicher, zu anstrengend und arbeitsintensiv sind nur einige der Argumente, die die Liste der Sorgen und Ängste in Bezug auf die Selbstständigkeit anführen.
Tatsächlich ist selbstständiges Arbeiten eine Chance, die durch das Internet und den damit verbundenen Möglichkeiten auf sich, auf ein Produkt oder eine Dienstleistung aufmerksam zu machen, um ein Vielfaches gestiegen ist und eigentlich jedermann offensteht.
Die Selbstständigkeit bietet einige Vorteile: Dazu gehört eine freie Zeiteinteilung, die sich an der persönlichen Leistungskurve orientiert. Ein eigenes Business erlaubt es, der wahren Leidenschaft zu folgen und für sein Unternehmen "zu brennen", was beste Voraussetzungen für beruflichen Erfolg sind. Ein eigenes Business erlaubt es, die persönlichen Stärken nicht nur zu erkennen, sondern das zur Verfügung stehende Potenzial in vollem Umfang auszuschöpfen. Das vorhandene Wissen und die bisherigen Erfahrungswerte in Kombination mit neuem und erlerntem Wissen ermöglichen es, sich zu einem Experten zu entwickeln und sich als Marke zu positionieren. Das sichert nicht nur ein beständiges Einkommen, sondern bietet finanzielles Wachstumspotenzial nach oben.
Finden Sie, dass das gut klingt? Aber Sie haben keine Ahnung, womit und wie Sie sich selbstständig machen können? Lassen Sie sich überraschen: Die Türe für neue Wege in der Selbstständigkeit öffnet sich am 14. Februar 2017! Das ist eine Chance für Sie, den Schritt in die Selbstständigkeit zu wagen, die auf soliden und realistischen Beinen steht.
Bis dahin halten wir Sie auf dem Laufenden: Mit weiteren 10 Pressemitteilungen über "Neue Wege in der Selbstständigkeit"!
Wenn Sie weitere Informationen oder auf dem Laufenden gehalten werden möchten, klicken Sie bitte auf diesen Link... (wp-akademie.com)
Redaktion der WordPress Akademie ... pr-gateway.de/t/305005
Es gibt nichts Schöneres als eine Städtereise, um die Kultiviertheit in uns allen zum Ausdruck zu bringen. Wenn Sie für eine Städtereise packen, müssen Sie einige stilvolle Outfits mit Ihnen haben, die Sie funktional und versiert halten. Ob Sie die Cafes von Paris, das Museum in Florenz, di...
coolideen.com/2018/06/17/wie-man-fur-einen-city-sightseei...
Andreas Möller, Kopenhagen 1684 - Berlin 1762
Ein Boxkampf in London / A boxing match at London (1737)
Museumslandschaft Hessen Kassel
Der Porträtmaler Andreas Möller bereiste viele Fürstenhöfe Europas. In Kassel war er 1715 bis ca. 1721 tätig, aber auch in Dresden, Berlin, Wien, Rom und mehrfach in London. Mit der Darstellung des Boxkampfes, Möllers einzigem bekannten Genrebild, nimmt er sich einer Sportart an, die im 18. Jahrhundert in England immer mehr an Prestige gewann, weil man darin – ganz im Geiste der Antike – eine natürlichere Form der Auseinandersetzung sah als in Kämpfen mit Pistolen oder Degen. Es kommt zu organisierten Preiskämpfen, erste Boxer werden berühmt.
Möllers Gemälde ist nicht frei von Humor: Die Boxer haben die Oberkörper entblößt, mit ihren Baretts flogen auch die Perücken auf die Erde, grimmig ballen sie die Fäuste. Einiges Volk hat sich angesammelt, darunter Soldaten, ein Schuhputzerjunge, eine Milchverkäuferin, ein kleiner schwarzer Schornsteinfeger. Die Schilderung einer solchen Straßenszene ist in der englischen Malerei ebenfalls neuartig. Der berühmteste Maler solchen Alltagslebens, William Hogarth, nahm diese Motivik erst später auf und zeigte erst 1749/50 einen Boxkampf auf seinem bissigen Bild „March to Finchely“.
Quelle: Museumslandschaft Hessen Kassel
... in diesen an Lichtblicken so armen und bizarren Zeiten. Gestern las ich in der Zeitung, dass das beim Brand im April 2019 stark beschädigte Gerüst der Kathedrale Notre-Dame de Paris nun vollständig abgebaut ist. Es stellte auch mehr als einem Jahr nach dem Brand eine erhebliche Gefahr für die Kathedrale dar. Hoffen wir, dass nun im kommenden Jahr mit dem Wiederaufbau begonnen werden kann.
Ich wünsche allen einen schönen Black Friday. Wie immer komme ich erst später zum Kommentieren
Ein Karem is a historic mountain village southwest of Jerusalem, presently a neighborhood in the outskirts of the modern city, within the Jerusalem District. It is the site of the Hadassah Medical Center.
Ein Karem was an important Jewish village during the late Second Temple period, during which it became important to Christianity. Christian tradition holds that John the Baptist was born in Ein Karem, following the biblical verse in Luke saying John's family lived in a "town in the hill country of Judea". Probably because of its location between Bethlehem and Jerusalem, this location was a very comfortable one for a pilgrimage, and this led to the establishment of many churches and monasteries in the area.
During the years of Ottoman and later British rule in Palestine, Ein Karem was a Palestinian Arab village. It was depopulated of its residents during the 1948 Arab-Israeli War. After the war it became once again a Jewish settlement. Today, Ein Karem is a vibrant bohemian neighborhood of Jerusalem, with a population of 2,000 (2010). It has retained a very high-level of authenticity, its natural environment remains intact, and its old houses are still inhabited and preserved. It attracts three million visitors a year, one-third of them pilgrims from around the world. Alongside its religious landmarks, Ein Karem is also known for its fine art, culinary, and musical scenes.
Etymology
The name Ein Karem or Ein Kerem can be literally translated from both Hebrew and Arabic as "Spring of the Vineyard". It is derived from the springs and vineyards established on the village's terraced slopes. Another possible translation would be "Spring of Carem", if derived from an ancient Iron Age Israelite city called Carem, mentioned as a city in the dominion of the tribe of Judah in the Septuagint version of Book of Joshua. In Arabic, other than meaning "Spring of the Vineyard", it could be understood as well as "the Generous Spring".
History
A spring that provides water to the village of Ein Karem stimulated settlement there from an early time.
Bronze Age
Pottery has been found near the spring dating to the Middle Bronze Age.
Iron Age/Israelite period
During the Iron Age, or Israelite period, Ein Karem is usually identified as the location of the biblical village of Beth HaKerem (Jeremiah 6:1; Nehemiah 3:14).
Second Temple period
A well-preserved mikveh (Jewish ritual bath) indicates there was a Jewish settlement in the Second Temple period along with some other discoveries such as handful of graves, bits of a wall, and an olive press. A reservoir here was mentioned in the Copper Scroll, one of the Dead Sea Scrolls.
Roman and Byzantine periods
During excavations in the Church of Saint John the Baptist, a marble statue of Aphrodite (or Venus) was found, broken in two. It is believed to date from the Roman era and was probably toppled in Byzantine times. Today, the statue is at the Rockefeller Museum. Excavations in front of the same church, which has at its core the cave which Christian tradition identifies as the birthplace of John the Baptist, have unearthed remains of two Byzantine chapels, one containing an inscription mentioning Christian "martyrs", but without any mention of John. Ceramics from the Byzantine period have also been found in Ein Karem.
In the Byzantine period, as part of the establishment of the “Liturgy of Jerusalem", Ein Karem was identified with the "Visitation", an event mentioned in the New Testament where Mary, expecting Jesus, encountered her cousin Elizabeth, who was pregnant with John the Baptist. Byzantine sources link Ein Karem with the residence of Elizabeth, the mother of John the Baptist, a place not specified in the New Testament. In around 530 CE, the Christian pilgrim Theodosius places Elizabeth's town at a distance of five miles (8.0 km) from Jerusalem,[20] which suits Ein Karem.
Early Islamic period
Ein Karem was recorded after the Islamic conquest. Al-Tamimi, the physician (d. 990), mentions a church in Ein Karem that was venerated by the Christians, also mentioning an old custom of the Jews of Ein Karem to make wreaths from the boughs (branches) of a wild plant belonging to the mint family (Lamiaceae) during the Jewish holiday of Shavu'ot.
Crusader period
It is mentioned under the name St. Jehan de Bois, "Saint John in the Mountains", during the Crusades. The Crusaders were the first to build here a church dedicated to St John, rebuilt in the 17th century by the Franciscans and still active today, and Moshe Sharon considers it as "almost sure" that the Crusaders are the ones who started the tradition of identifying that particular site as St John's birthplace.
Ayyubid and Mamluk periods
After conquering Jerusalem in 1187, Saladin granted the village of Ein Karem to Abu Maydan, a renowned Sufi teacher from Seville, Andalusia. Abu Madyan had fought in the 1187 Battle of Hattin against the Crusaders before returning to the Maghreb, where he eventually died in Tlemcen, in what is today Algeria. A document, drafted in Jerusalem in 1320 (720 AH) by Abu Maydan's great-grandson, outlines the waqf's holdings, beginning with Ein Karem:
"A village known by the name of Ein Karem, one of the villages adjacent to Jerusalem. This village includes farmed and fallow lands, both cultivated and abandoned, slopes and plains, unproductive bare rock, buildings in ruins, farmhouses, buildings in good repair with their surrounding fields, a little garden, pomegranate trees and other kinds irrigated with water from springs on the property, olive trees of a “rumi” or western variety, carob trees, fig trees, sessile oaks, qiqebs (hardwoods). This village is bounded on all sides: to the south by the great Maliha (salt pan); to the north by properties belonging to Ein-Kaout, Qalunya, Harash, Sataf, and Zawiya el-Bakhtyari; to the west by Ein Esheshqqaq, and to the east by properties belonging to the Maliha and to Beit Mazmil. This village is established as a waqf, with all attendant rights, appurtenances, fields, cultivated lands, threshing floors, loamy earth, with freshwater springs on location, prairies, planted trees, disused wells, vineyards, in a word, with all rights relating thereto, both within and without. However, the mosque, house of God, the path and the cemetery intended for use by Muslims, are not included in the present waqf."
The Waqf Abu Maydan endowment, which included the Mughrabi Quarter in Jerusalem, has been supported by agricultural and property revenues from the village of Ein Karem until the 1948 war.
A coin from the reign of As-Salih Hajji (1389 CE) was found here, together with pottery, glassware and other coins from the Mamluk era.
Ottoman period
Most of the village – some 15,000 dunams – was waqf land set aside charitably to benefit the Moroccan Muslim community in Jerusalem, belonging to the endowment established by Abu Madyan in the 14th century.
In 1517, the village was included in the Ottoman empire with the rest of Palestine and in the 1596 tax-records it appeared as 'Ain Karim, located in the Nahiya of Jabal Quds of the Liwa of Al-Quds. The village had at this time 29 households, all Muslim. The villagers paid a fixed tax rate of 33.3% on agricultural products, which included wheat, barley, summer crops, vineyards, grape syrup/molasse, goats and beehives in addition to "occasional revenues"; a total of 5,300 akçe. All of the revenue went to a waqf.
In the course 17th century, the Franciscans manage to recover the ruins of the church raised by the Crusaders over the traditional birth cave of St. John and, in spite of local Muslim opposition, to rebuild and fortify it as the Monastery of St. John in the Mountains.
Israeli geographer Yehoshua Ben-Arieh described Ein Karem as "the most important village west of Jerusalem" in the 19th century.
James Silk Buckingham visited in the early 1800s, and found he was "more pleased with this village [...] than with any other place I had yet visited in Palestine."
In 1838, Ain Karim was noted as a Muslim and Latin Christian village in the Beni Hasan district.
In 1863 Victor Guérin noted a thousand inhabitants "of whom there are barely two hundred and fifty who are Catholics; the others are Muslim." The ancestors of the latter were held to descend from Maghrabins, that is to say, originating from the Maghreb (North Africa). Guérin describes them as rowdy and fanatical, until a few years before his visit having very often attacked the Catholic monks at the Monastery of St John in order to extort from them food and money, a habit that had subsided only lately.
An official Ottoman village list from about 1870 showed that Ain Karim had 178 houses and a population of 533, though the population count included only men. The population consisted of 412 Muslims in 138 houses, 66 Latin Christians in 18 houses, and 55 Greek Christians in 12 houses.
In 1883, the PEF's Survey of Western Palestine (SWP) described Ain Karim as: "A flourishing village of about 600 inhabitants, 100 being Latin Christians. It stands on a sort of natural terrace projecting from the higher hills on the east of it, with a broad flat valley below on the west. On the south below the village is a fine spring ('Ain Sitti Miriam), with a vaulted place for prayer over it. The water issues from a spout into a trough."
In 1896 the population of 'Ain Karim was estimated to be about 1,290 persons.
During the 1929 riots in Palestine, Arab residents of 'Ain Karim launched raids against the nearby Jewish neighborhood of Bayit VeGan.
In the 1945 statistics, Ein Karim had a population of 3,180; 2,510 Muslims and 670 Christians, The total land area was 15,029 dunams, of this, a total of 7,960 dunums of land were irrigated or used for plantations, 1,199 were used for cereals; while a total of 1,704 dunams were classified as built-up (urban) areas.
The 1947 United Nations Partition Plan for Palestine placed 'Ayn Karim in the Jerusalem enclave intended for international control.
1948 Arab–Israeli War
When the 1947–1949 Palestine war started, 'Ain Karim became a major base of operations against nearby Jewish neighborhoods. In February 1948, the village's 300 guerilla fighters were reinforced by a well-armed Arab Liberation Army force of mainly Syrian fighters, and on March 10 a substantial Iraqi detachment arrived in the village, followed within days by some 160 Egyptian fighters. On March 19, the villagers joined their foreign guests in attacking a Jewish convoy on the Tel Aviv–Jerusalem road. Immediately after the April 1948 massacre at the nearby village of Deir Yassin (1.2 miles (2 km) to the north), most of the women and children in the village were evacuated.
The village was finally captured by Israeli forces during the ten-day campaign of July 1948. The remaining residents fled on July 10–11. The Arab Liberation Army forces which had camped in the village left on July 14–16 after Jewish forces captured two dominating hilltops, Khirbet Beit Mazmil and Khirbet al-Hamama, and shelled the village. During its last days, 'Ayn Karim suffered from severe food shortages.[51]
State of Israel
After the war ended, Israel incorporated the village into the municipal boundaries of Jerusalem. Ein Karem was one of the few depopulated Arab localities which survived the war with most of the buildings intact. The abandoned homes were resettled with new migrants, many of whom Mizrahi Jews who fled from the Arab countries who fought the Arab-Israeli War during the war and after it, i.e. Jews from Iraq and Egypt but also from Yemen. Over the years, the bucolic atmosphere attracted a population of artisans and craftsmen. Today it is a vibrant bohemian neighborhood of Jerusalem, attracting many artist, young people and tourists.
In 1961, Hadassah built its medical center on a nearby hilltop, including the Hadassah Medical Center and the Hebrew University of Jerusalem schools of medicine, dentistry, nursing, and pharmacology.
Biblical connections
Old Testament
Main article: Carem
Only the Septuagint translation of the Hebrew Bible, the base for the Christian Old Testament, names a place in the hills of Judah as "Carem" (Joshua 15:30).
New Testament
According to the New Testament, Mary went "into the hill country, to a city of Judah" (Luke 1:39) when she visited her cousin Elizabeth, the wife of Zechariah.
During the Byzantine period, Theodosius (530 CE) gives the distance between Jerusalem and the town of Elizabeth as five miles (8.0 km).
The Jerusalem Calendar (Kalendarium Hyerosolimitanum) or the Georgian Festival Calendar, dated by some before 638, the year of the Muslim conquest, mentions the village by name, "Enqarim," as the place of a festival in memory of Elizabeth celebrated on the twenty-eighth of August.
The English writer Saewulf, on pilgrimage to Palestine in 1102–1103, wrote of a monastery in the area of Ein Karim dedicated to St. Sabas, where 300 monks had been "slain by Saracens", but without mentioning any tradition connected to St. John.
Landmarks
The Church of the Visitation, or Abbey Church of St John in the Woods, is located across the village to the southwest from St. John's. The ancient sanctuary there was built against a rock declivity. It is venerated as the pietra del nascondimento, the "stone in which John was concealed," in reference to the Protevangelium of James. The site is also attributed to John the Baptist's parental summer house, where Mary visited them. The modern church was built in 1955, also on top of ancient church remnants. It was designed by Antonio Barluzzi, an Italian architect, who designed many other churches in the Holy Land during the 20th century.
Monastery of St. John in the Mountains
The Catholic Monastery of St. John ba-Harim (St. John "in the Mountains" in Hebrew) is centered on a church containing the cave identified by tradition as the birthplace of Saint John the Baptist. The church is built over the remnants of a Crusader church and its porch stands over the remains of two Byzantine chapels, both containing mosaic floors. The current structure received its outlook as the result of the latest large architectural intervention, finished in 1939 under the guidance of the Italian architect, Antonio Barluzzi.
In 1941–1942 the Franciscans excavated the area west of the church and monastery. The southernmost of the rock-cut chambers they found can probably be dated to the first century CE. Some remnants below the southern part of the porch suggests the presence of a mikve (Jewish ritual bath) that is dated to the Second Temple Period.
The church is mentioned in the Book of the Demonstration, attributed to Eutychius of Alexandria (940): "The church of Bayt Zakariya in the district of Aelia bears witness to the visit of Mary to her kinswoman Elizabeth."
The site of the Crusader church built above the traditional birth cave of St John, destroyed after the departure of the Crusaders, was purchased by Franciscan custos, Father Thomas of Novara in 1621. After a decades-long struggle with the Muslim inhabitants, the Franciscans finally managed to rebuild and fortify their church and monastery by the 1690s.
Convent of the Sisters of Zion
he monastery of Les Sœurs de Notre-Dame de Sion (Sisters of Our Lady of Zion), built in 1860, was founded by two brothers from France, Theodore and Marie-Alphonse Ratisbonne, who were born Jewish and converted to Christianity. They established an orphanage here. Alphonse himself lived in the monastery and is buried in its garden.
Gorny or "Moscobia" Convent
The convent was established by the Jerusalem mission of the Russian Orthodox Church in 1871 (see also Russian Wikipedia page here). The name "Gorny Convent" refers to the visit of the Virgin Mary to her cousin St. Elizabeth "into the hill country, to a town in Judah," gorny meaning mountainous in Russian. It was nicknamed "Muskobiya" (Arabic for Muscovite) by the local Arab villagers, which mutated in Hebrew to "Moskovia." Apart from the structures serving the nunnery and a pilgrims hostel, it now contains three churches, enclosed within a compound wall. The Church of Our Lady of Kazan (Kazanskaya) is dedicated to the holy icon of Our Lady of Kazan and is the oldest among the three churches, being consecrated in 1873. The Cathedral of All Russian Saints, with its gilded domes, was started before the Russian Revolution and could only be completed in 2007. The cave church of St. John the Baptist was consecrated in 1987.
Mary's Spring
According to a Christian tradition which started in the 14th century, the Virgin Mary drank water from this village spring, and here is also the place where Mary and Elizabeth met. Therefore, since the 14th century the spring is known as the Fountain of the Virgin. The spring waters are considered holy by some Catholic and Orthodox Christian pilgrims who visit the site and fill their bottles. What looks like a spring is actually the end of an ancient aqueduct. The former Arab inhabitants built a mosque and school on the site, of which a Maqam (shrine) and minaret still remain. An inscribed panel to the courtyard of the mosque dates it to 1828–1829 CE (AH 1244). The spring was repaired and renovated by Baron Edmond de Rothschild.
St. Vincent
St. Vincent-Ein Kerem is a home for physically or mentally handicapped children. Founded in 1954, St. Vincent-Ein Kerem is a non-profit enterprise under leadership of the Daughters of Charity of St. Vincent de Paul.
Other churches and religious institutions
Catholic
The Convent of the Franciscan Sisters
The Convent of the Rosary Sisters, built in 1910
Casa Nova, a guesthouse for pilgrims reopened in 2014
Greek Orthodox
The Greek Orthodox Church of St John, built in 1894 on the remnants of an ancient church
Related sites in the area
Monastery of St. John in the Wilderness
Monastery of Saint John in the Wilderness
The Monastery of St. John in the Wilderness, containing a cave associated with the saint, is located close to Ein Karem and Moshav Even Sapir.
Notable residents
Shlomo Aronson (1936–2018), Israeli landscape architect
Erel Margalit (born 1961), Israeli high-tech and social entrepreneur
Naomi Henrik (1920–2018), Israeli sculptor
Die Maschinenfabrik Gritzner in Durlach wurde 1872 gegründet und war lange Zeit ein führender Hersteller von Nähmaschinen in der Welt. Das Unternehmen wurde 1957 von der Firma Pfaff in Kaiserslautern übernommen.
Die abgebildete Nähmaschine ist ein Ausstellungsexponat im neuen Kaltwalzmuseum des LWL-Freilichtmuseums in Hagen.
Von einem ganz hellen Grau (weiß) bis zu einem ganz dunklen Grau (schwarz) als Definition der Schwarz-Weiß-Fotografie
M6, 2/35 asph
Filter rot (29A)
Konica IR750
X-Tol 1:2