Podcasts about avad

Katarina Bendz Hansson, Avadådå Kommunikation, berättar om kommunikation som är det bästa hon vet och känner sig privilegierad att få jobba med det som hon gör i eget företag. Katarina skapar genom det skrivna ordet och också som fotograf, som började som en hobby. Det handlar om att vara lyhörd och kreativ och hon ser fram emot fortsatta positiva uppdrag.   

Tartu Toomemäe installatsioonil „Elupäästja“ saab mängida geenimuusikat.

On this week's podcast Mike Gleason joins us from Austin, TX, where he is director of sales for Skyworth USA, manufacturer of the Clarus S1 outdoor Google TV, Companion P100 Portable LED Display, and Canvas Art Display. Mike's career in consumer electronics spans a list of companies that reads like a who's who of the history of AV integration tech. From the early days of Mitsubishi Digital in the late 1990s to the first consumer plasma TV in the U.S. at Fujitsu General to stints with Sharp Elite, the distributor AVAD, and Noel Lee's Monster. Today we'll learn more about his recollections of some of the more historical stops in his career and find out how his first year at Skyworth USA has been going so far.

Le Journal en français facile du jeudi 11 avril 2024, 18h00 à Paris.Retrouvez votre épisode avec la transcription synchronisée et des exercices pédagogiques pour progresser en français : https://rfi.my/AVad.A

Build authentic friendships....To have friends, you must be found friendly. Improve self....cling to YAH.

Zdenko toho počas svojej kariéry zažil naozaj veľa. Začínal ako auditor, následne sa presunul do bankového sektora, aby o pár rokov neskôr predal portály Obedovat.sk/Lunchtime.cz za 3,2 mil. USD. Následne založil projekt Zľavadňa, ktorý v peaku generoval 20 mil. EUR obratu a zamestnával 100 ľudí. Potom však zažil silné vyhorenie, z projektu odišiel, 3 roky sa dával dokopy a venoval sa osobnému rozvoju, aby sa v roku 2020 do Zľavadňa vrátil a postupne odkúpil celú firmu späť. Práve vďaka osobnému rozvoju našiel rovnováhu medzi biznisom a osobným životom a v rozhovore s Michalom pozdieľal aj veľmi osobné skúsenosti a odporúčania, ktoré môžu byť užitočné pre všetkých podnikavých ľudí nielen v e-commerce biznise. V rozhovore sa dozviete: 00:34 Aké boli Zdenkove skúsenosti od výšky až po založenie Zľavadňa? 10:07 Ako vznikol nápad a značka Zľavadňa, kde identifikovali dieru na trhu a aká bola ich stratégia? 13:51 Aké Zľavadňa dosahovala čísla (obrat, zisk, počet ľudí) v peaku a v akom stave je projekt dnes? 14:58 Na konci roka 2017 sa rozhodol odísť zo Zľavadňa, čo predchádzalo tomuto rozhodnutiu a aký to malo dopad na ďalší vývoj projektu? 25:47 Aké konkrétne nástroje, aplikácie, literatúru či ľudí by odporučil v rámci osobného rozvoja a celkovo "psychohygieny"? 35:04 V roku 2020 sa vrátil do Zľavadňa, čo nie je veľmi častý prípad, ako prišlo k tomuto rozhodnutiu a ako ho spätne hodnotí? 39:05 V spolupráci s Forbes-om skúšal rozbehnúť projekt Kvalitovo, o čom to bolo a na čom projekt stroskotal? 43:49 Novinka roka 2023 je spustenie projektu Foxoboxo, aká je jeho vízia a ambície, ktoré má s týmto projektom? 47:58 Aké najväčšie chyby by už nezopakoval a čo by na záver odporučil majiteľom nielen e-commerce firiem, ak chcú byť úspešní, ale zároveň mať radosť z biznisu a zo života? Tip 1: Dajte nám follow a budete o nových videách informovaní ihneď po zverejnení. Tip 2: Naše rozhovory môžete počúvať aj s parádnym videom z Forbes Business Lounge na našom Youtube kanáli: ⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/pricemaniaacademy⁠⁠⁠⁠⁠⁠⁠. Tip 3: Ďalšie videorozhovory a články nájdete aj na blogu Pricemania Academy: ⁠⁠⁠⁠⁠⁠⁠https://www.pricemaniaacademy.sk/blog⁠⁠⁠⁠⁠⁠⁠.           Tip 4: Pri výbere kvalitných dodávateľov odporúčame sledovať aj náš projekt ⁠⁠⁠⁠⁠⁠⁠https://www.ecommerce-katalog.sk⁠⁠⁠⁠⁠⁠⁠.

Za portálom stojí zakladateľ a majiteľ zľavového portálu Zdenko Hoschek. V rozhovore pre TREND hovoril aj o budúcnosti zľavových portálov či najbližších plánoch s jeho novým projektom

Do dnešnej časti relácie Let's Talk Business prijal pozvanie majiteľ a zakladateľ spoločnosti Zľava Dňa Zdenko Hoschek. Náš hosť však prichádza s úplnou novinkou na slovenskom cestovateľskom trhu, a to službou FoxoBoxo. Na prvý pohľad sa môže zdať, že FoxoBoxo je obyčajnou pobytovou službou, avšak opak je pravdou. Vďaka FoxoBoxo si môžeš vyskladať dovolenku snov, ktorá bude zahŕňat napríklad aj masáže a potrebný luxus podľa tvojich želaní. Viac sa dozvieš v tomto rozhovore. „U nás si kúpite pobyt už s polpenziou, máte v cene masáž aj vstup do wellness.” Pre viac rozhovorov o biznise a podnikaní sleduj ⁠⁠Let's Talk Business.⁠⁠

There is no limit to our growth; we must be willing to reflect on our own behavior and embrace the challenge. Lies impede progress, but the truth is readily available if we are willing.

Zdenko Hoschek je majiteľ a CEO portálu ZľavaDňa. V roku 2017 predal svoj podiel a odišiel zo spoločnosti, aby si upratal v živote, ako sám hovorí. Po trojročnej pauze sa rozhodol vrátiť a dnes buduje inovatívny projekt FoxoBoxo.V tejto epizóde Podnicastu sa dozviete:Ako vyzeral Zdenkov návrat do ZľavaDňa?Akú víziu a stratégiu priniesol do spoločnosti?Ako vyhorenie zmenilo jeho prístup k biznisu?V čom je inovatívny nový projekt FoxoBoxo?Okrem Spotify si môžete všetky naše epizódy vypočuť aj na podnicast.com alebo na Apple Podcasts a Google Podcasts.Dvojtýždenný (ne)biznisový newsletter SEDMIČKA, v ktorom sa dozviete zaujímavé tipy a triky, môžete začať odoberať na podnicast.com/sedmicka.Premýšľate nad tvorbou vlastného podcastu? Vieme vám s tým pomôcť. Rezervujte si Podcastovú hodinku s Petrom Chodelkom. Ak nám chcete dať spätnú väzbu, máte nápad na zlepšenie alebo by ste v Podnicaste chceli počuť niečo konkrétne, napíšte nám na peter@podnicast.com. Ďakujeme, že ste s nami a počúvate Podnicast.

Gordon Isaac joins us from Las Vegas, Nevada, where is chief marketing and strategy officer for Origin Acoustics. Gordon is the third person from his current employer to be interviewed for the podcast, but this is Gordon's first appearance. Over the years, as he moved from Core Brands to AVAD to ProSource, Gordon and Jeremy connected quite a bit and Gordon wrote several really great articles for the magazine. The last thing he wrote for RTT was about the outdoor audio and lighting system that he'd installed in his Arizona backyard. That system, coincidentally, was from Origin Acoustics. Not too long after that, he was hired by the company. Origin has been in the trade press a lot recently, in the lead up to CEDIA Expo in Dallas. Most recently, for example, the company was named the U.S. brand manager for Bang & Olufsen in the custom channel, expanding on an architectural loudspeaker co-design partnership that began in 2016. With CEDIA Expo coming up at the end of September, we thought now would be a great time to chat with one of Origin's newer faces to find out what brought him to his current role and what all his company has in the works. Today's episode of Residential Tech Talks is brought to you by Shelly WiFi Relays by Allterco | Smart home devices designed and developed to provide solutions tailored to your needs.  Go to https://shelly.cloud and make IoT simple!

Finishing the side quests around Meridian, and meeting Sun-king Avad.

Hosts Anne and Chanté are joined by narrative director Ben McCaw and lead quest designer Tim Stobo, as they take us through the events of the devastating Carja Civil War and its aftermath. Highlights include their discussion into how Mad Sun-King Jiran and his son, Avad, were developed; how the team balance what we learn about the world from data points or conversation; how side quests show us the aftermath of the Red Raids and the Civil War, and what the team wanted us to learn from these quests; and how the team worked on bringing the Liberation into the game. Ben McCaw is the narrative director on Horizon Forbidden West, and was lead writer on Horizon Zero Dawn and The Frozen Wilds. Tim Stobo is lead quest designer on Horizon Forbidden West, and was senior quest designer on Horizon Zero Dawn. Want to be a part of the conversation? Follow Guerrilla on: Twitter: @Guerrilla Instagram: @guerrillagame And subscribe on YouTube: @Guerrilla. You can also watch this episode there! Stay tuned for our next episode, where we'll be putting the machines of Horizon Zero Dawn under the microscope. ESRB Rating: Teen with Blood, Drug Reference, Language, Mild Sexual Themes and Violence.

Environmental activists often focus on facts and data, as if more climate information will lead to more climate action. That strategy may be effective with some communities, but overall it hasn't prevented global emissions from climbing year after year or habitats from being destroyed day after day.Many folks in the environmental movement are thinking a lot about how to make messaging more effective. But it's not just the message we need to question—it's also the messenger.In the U.S., white evangelical Christians are not known for their strong support of environmental protections or for believing that humans are even causing climate change, but maybe they haven't had the right messengers.Rev. Kyle Meyaard-Schaap is an evangelical Christian climate activist, which is not a combination of descriptors we often hear. Kyle has spent years building a movement of young messengers from within the evangelical community who speak a new language of creation care.He believes that Christians don't need to look any further than the Bible to become fierce and passionate advocates for ecological protection and climate action.Rev. Kyle Meyaard-Schaap was National Organizer and Spokesperson for Young Evangelicals for Climate Action before becoming Vice President at the Evangelical Environmental Network.I met Kyle in 2019 at a week-long climate storytelling retreat in New York City. I was super excited to continue our conversation here and dive deeper into his own ecological awakening, what scripture says about caring for the environment, and how Christians and non-Christians alike can find common values and build power together to care for life on Earth across cultural lines that often divide us.You can listen on Substack, Apple Podcasts, Spotify, and other podcast platforms.Please rate, review, and share to help us spread the word!Rev. Kyle Meyaard-SchaapRev. Kyle Meyaard-Schaap serves as the Vice President of the Evangelical Environmental Network. He holds an undergraduate degree in religious studies from Calvin University (B.A. '12), a Master of Divinity degree from Western Theological Seminary (M.Div. '16), and is ordained in the Christian Reformed Church in North America (CRCNA). Much of his professional experience has involved the integration of theology, science, and action toward a deeper awareness of the Christian responsibility to care for God's earth and to love one's neighbors, both at home and around the world. Kyle has been named to Midwest Energy Group's 40 Under 40 and the American Conservation Coalition's 30 Under 30 cohorts for his work on climate change education and advocacy. Most recently, he was named a Yale Public Voices on the Climate Crisis Fellow for 2020. His work has been featured in national and international news outlets such as PBS, NPR, CNN, NBC News, New York Times, Reuters, and U.S. News and World Report. He is married to Allison and lives in Grand Rapids, Michigan with their son, Simon.Quotation Read by Rev. Kyle Meyaard-SchaapThe Peace of Wild Things When despair for the world grows in me and I wake in the night at the least sound in fear of what my life and my children's lives may be, I go and lie down where the wood drake rests in his beauty on the water, and the great heron feeds. I come into the peace of wild things who do not tax their lives with forethought of grief. I come into the presence of still water. And I feel above me the day-blind stars waiting with their light. For a time I rest in the grace of the world, and am free. - Wendell Berry © Wendell Berry. This poem is excerpted from New Collected Poems and is reprinted with permission of the Counterpoint Press.Recommended Readings & MediaTranscriptionIntroJohn FiegeEnvironmental activists often focus on facts and data, as if more climate information will lead to more climate action. That strategy may be effective with some communities, but overall, it hasn't prevented global emissions from climbing year after year or habitats from being destroyed day after day.Many folks in the environmental movement are thinking a lot about how to make messaging more effective. But it's not just the message we need to question—it's also the messenger.In the US, white evangelical Christians are not known for their strong support of environmental protections or for believing that humans are even causing climate change, but maybe they haven't had the right messengers.Rev. Kyle Meyaard-Schaap is an evangelical Christian climate activist, which is not a combination of descriptors we often hear. Kyle has spent years building a movement of young messengers from within the evangelical community who speak a new language of creation care.He believes that Christians don't need to look any further than the Bible to become fierce and passionate advocates for ecological protection and climate action.Kyle Meyaard-SchaapSo when humans read, have dominion and subdue the earth, and they separate that, from the rest of scriptures witness, which is that Christ is creations true king, then it's easy for us to say, "Well, I guess we have a blank check. Let's do whatever we want." Instead of saying, "Well, let's shape our dominion in our rulership after creation's true king, which is Christ." And when we actually do that, then the way we have dominion and subdue the earth is going to look a whole lot different. It's going to look a whole lot less like privilege and a whole lot more like responsibility.John FiegeI'm John Fiege, and this is Chrysalis.Rev. Kyle Meyaard-Schaap was National Organizer and Spokesperson for Young Evangelicals for Climate Action before becoming Vice President at the Evangelical Environmental Network.I met Kyle in 2019 at a week-long climate storytelling retreat in New York City. I was super excited to continue our conversation here and dive deeper into his own ecological awakening, what scripture says about caring for the environment, and how Christians and non-Christians alike can find common values and build power together to care for life on Earth across cultural lines that often divide us.Here is Rev. Kyle Meyaard-Schaap.---ConversationJohn FiegeYou grew up in Michigan. And that's where I wanted to start. Can you tell me where you grew up? And as a child, what was your relationship to the earth, to the forest, to the ocean, to the rest of life on the planet?Kyle Meyaard-SchaapYeah, absolutely. I did. I grew up in Holland, Michigan, which is a beautiful, small town, on the shores of Lake Michigan, western part of the state and grew up, you know, minutes from Lake Michigan. So the beach and dunes were always a big part of my life growing up, as was camping, and just enjoying the beautiful landscapes of Michigan. Northern Michigan, with it's in the lakes and forests, and obviously, Lake Michigan and the coast there. So creation and its beauty, you know, was always a part of my childhood and my upbringing. I can't say it was always a conscious part, though. We didn't talk often about our relationship to the natural world, our responsibilities toward it. My community was a beautiful Christian community, that that taught me lots of really important lessons and values and virtues. But I don't remember a conversation about God's creation and our relationship to it, our responsibility to it, certainly nothing about climate change. And I don't remember outright hostility, to be honest. I think a lot of people expect that from a small Evangelical community like mine. What I remember most was just silence, around climate change, around environmental issues in general, pollution. Except for recycling, which I'm not sure we would have done if the truck didn't pick it up at our curb every other week for us. Except for that, I can't really remember any intentional choices that we made as a family or as a larger Church community. And, and so my childhood was marked by kind of this dissonance between my experience of God's grandeur in these beautiful, breathtaking landscapes that were just a part of me and a part of my life growing up, and the relative silence around those gifts. Silence around what our responsibility would be toward those things. I think it was taken for granted that these things were here, and very little conversation about how to protect them, or what our faith, well how our faith could inform the way we approached questions about how to protect those gifts.Right. And an interesting thing, though, is even if you're not talking about it, in articulating this connection, you obviously had that really profound experience with the natural world. Even if kind of culturally, politically it wasn't, you know, positioned that way. Do you have any, like, particularly strong memories of an experience that has really stuck with you in terms of being in the natural world?Yeah, I think more than one experience, I think I have just a general sense memory, of being in the sand and in the water in Lake Michigan. I don't think I ever really reflected on how formative that body of water was to me and continues to be for me. It's almost like a my center of gravity. I travel a lot for my work, but I feel most at home back in this landscape in Michigan, close to the lake. It's my directional guide for someone who struggles with innate sense of the cardinal directions with Lake Michigan's always West. So if I know where Lake Michigan is, I know where West is. So I think more than kind of a general, distinct, or discreet memory, just the the general sense memory of being near Lake Michigan, of going to Lake Michigan often in the summers, going to the beach often, being in those dunes, being in the water. A couple of years ago, I was invited to a multifaith space where people were invited to bring a part of creation that's meaningful to them to the space, and to kind of offer it to the group. And I brought a vial of Lake Michigan water because that was the only thing I could think of, right? Lake Michigan is the spot for me. Yeah.John FiegeOh, that's awesome. Yeah, I've, over the last couple years, I've started, when meditating, I've started visualizing, being in the surf of the ocean and having the water come in and out in the same cadence as the breath. And that's, I've really, like connected with that as like a technique. And I've thought about it. And I realized, you know, I grew up going to the Atlantic Ocean every summer for a long time. And it's so embedded in me and in my psyche. It sounds like you might have a similar water relationship there.Kyle Meyaard-SchaapYeah, I love that! I love that. And people who grew up in the mountains speak similarly about the mountains. I don't think I realized it, until relatively recently, the impact that that gift has had on me in my life. Yeah.John FiegeOh, that's awesome. Can you tell me the story of your brother spending a semester abroad in New Zealand?Kyle Meyaard-SchaapYeah, so my older brother is three years older than me. My hero for much of my life, continues to be one of my best friends. He went off to a semester abroad program in New Zealand when he was a sophomore in college, and I was still in high school, I was a junior in high school. And he grew up, you know, in the same kind of milieu as I did. Pretty conservative, Evangelical Christian community. Very, very little discussion around the environment around climate change in particular, pollution, and the environment in general. And he went on this semester abroad trip, which was designed for Christian college students to engage the disciplines of ecology, biology, environmental science, and biblical studies and theology, in conversation with each other, to examine this beautiful, unique ecosystem in New Zealand; and to bring theological questions and biblical insights into conversation with what they were discovering. And he came back totally transformed.John FiegeIt sounds like an amazing program!Kyle Meyaard-SchaapIt does! I almost went on the same program myself! I ultimately chose to take a different trip elsewhere, but it was an amazing trip. And he came back pretty on fire for what he had learned, and particularly for the way that the trip helped him integrate his existing Christian values, with his burgeoning understanding of the environmental and climate crisis. I think the climax of his return was when he announced to the family...I forget what it was...a couple of days, maybe a week or two, after he came back that because of what he had learned, he was now a vegetarian. Which for my Midwestern, pretty conservative meat and potatoes family, that was pretty shocking. I remember for myself as a junior in high school, I didn't know anybody like me who had ever made that choice. And I had the caricature in my mind of the hemp-friendship-bracelet-weaving, vegan-pizza-eating, throw-paint-on-fur-coats-on-the-weekends-vegetarian, and I was forced to to either keep that caricature and then put my brother in that camp along with them, which was painful, or to suspend my assumptions and hear him out. And he was gracious and patient, and kind of laid out for me all of his rationale for the decision. And most importantly, he helped me see why that decision to become a vegetarian was not a jettisoning of the values that we had been taught by our community. It was, in fact, a deepening of those values. It was a way for him to live more fully into those values, like loving our neighbor, loving God, caring for God's creation. All of the values that we had been instilled with, it was another opportunity to express those values more deeply. And that was, that was a real lightbulb moment for me. I think I had assumed that to make those kinds of decisions or to care about something like the environment or climate change, I would need to turn my back on my community, turn my back on the lessons I learned in Sunday school, turn my back on the values that were instilled in me by my family. And he was the first person who gave me permission to recognize that actually taking these things seriously and doing something about it is a way for us to live more fully into those lessons and those values that we had been taught.John FiegeGreat. That's so interesting, because it seems to set up a trajectory for so much of what you've done since. I'm thinking in particular about this idea, this assumption that, if we just explain the facts, if we just reveal the scientific truth, and everyone would be like, "Oh, okay! Well, let's change everything now!" You know? And it doesn't work that way. You know, we're changed by the people who are closest to us. And that's the key that unlocks people's ability to transform. So I'm wondering if you can kind of start with that moment with your brother. And you know, what path did that take you on? And what does your work and life look like now? And in particular, I'd love to hear you talk more about the work you're doing with young people, and that idea of change from within the community.Kyle Meyaard-SchaapAbsolutely. So that that experience with my brother was really the spark that was fanned into flame, when I myself went off to college a couple years later. Went to a small Christian liberal arts school here in Grand Rapids, Michigan, and I took classes, and had professors, and read books, and went to lectures, and made friends and all of it just combined to continue to advance my understanding of what my faith had to say about the environmental crisis and the climate crisis in particular, and in how my commitment to my faith was drawing me more deeply into action. At the same time, I was studying religion there. I thought I was going to be a biology major, and all of the intro to bio classes were closed. So I signed up for a religion course, because I had to take two of those as a requirement of the school I was at, and I loved it! I loved it! It was scratching the itch I didn't know I had. It was asking the questions that really got me excited. So I continued to pursue that. I was studying scripture and theology deeply at the same time as I was being exposed to the realities of the climate crisis, being exposed to activists who were doing something about it, embedding myself in a community of peers who are passionate about these things. And were asking these questions too. And all of that led me to after graduation to pursue a seminary degree. I was feeling a call to serve the church. I was pretty clear at that time that that particular calling was likely not to be a traditional pastor of a congregation, but to help the church understand that addressing the climate crisis and taking care of God's creation is a fundamental component of what it means to be a Christian.John FiegeDid you have any models for that? Where did that idea come from? That was in seminary school that you first conceived of that as a calling?Kyle Meyaard-SchaapYeah, it was. I had a few models. One model was actually the founder of Young Evangelicals for Climate Action, which I think we're going to talk about in a minute, that I had gotten to know over the last couple of years at that point, his name was Ben Lowe. He was certainly a model for me. Other models were Evangelical Christians, or Christians in the Evangelical space, who are active on social justice issues in general, Shane Claiborne, is certainly an influence on me and other Christian activists, who use this language. Who talk about how caring for the vulnerable, protecting the oppressed is a fundamental part of the church's calling in the world. And it's not an ancillary issue for a handful of members in the church who have a predisposition to care about those things. It's not an affinity group on the sidelines of the church. It's at the heart of the church's mission in the world, especially when it comes to climate change. It's just a fundamental part of what it means to follow Jesus and in the 21st century. And so I did have a few models for that. I also had terrific mentors, who helped expand my idea of what could be possible, who kind of helped me discern this calling and tease out the shape of it. And that took some time. That took a few years to really get a sense of the particular shape of that calling. I entered seminary with a general sense that I was called to serve the church in some way. And I was passionate about social justice at the same time, and then over the course of my time in seminary, and conversations with mentors, that the shape of that calling really kind of filled out.John FiegeAnd how would you describe the work that you've done since seminary?Kyle Meyaard-SchaapYeah. So since seminary, I have been working with Young Evangelicals for Climate Action, which is a national organization of young Christians around the country, many with a very similar story to mine grew up in a conservative Christian community, were not given a whole lot of tools to help them integrate their faith and the values they were being taught in church and Christian day school, in many cases, with the realities of climate change, and environmental degradation. Many of them came to be concerned about the climate crisis. But were often told they needed to keep that separate from their life at church. So, many of them would join a Sierra Club or three-fifty protests on the weekend, and then go to church and not tell anyone about it. Because they felt implicitly or explicitly that they were told that those things had to be separate. So my ministry really for the last several years, since seminary has been to come alongside these young people, and to hopefully catalyze the kind of experience that I had. Because of my brother, because of other experiences because of other people I had in my life, that wedded together my faith and my faith values with climate action, to do that, for young Christians across the country, and to hopefully, create a space where that transformation can happen more quickly. Because it took me years, and where that transformation can happen for more people more quickly. And that can translate into a movement within the church of young people calling the church back to our own stated values, our own calling in the world, and can translate into real political pressure that can hopefully create the circumstances that will lead to policy change that can address the climate crisis at the speed and scale necessary. So I use the word ministry, because I believe that's what I'm doing. I believe that's what this is. That this calling I have to educate, equip, and mobilize young Christians. And recently, I actually transitioned to a role with Y.E.C.A parent organization where I'm now the vice president of the Evangelical Environmental Network, continuing to support Y.E.C.E., but also leading other programs for other Christians across the country to. I do believe this as a ministry and I believe I'm called to this ministry. Because the gospel of Jesus, in Jesus's own words is about setting the oppressed free, proclaiming good news to the poor, and climate action is that, and the church needs to recognize that and to get to work.John FiegeWell, great. I'm curious to hear more about, kind of your assessment of how that is going. But before we do that, I want to just jump into more of the heart of some of these ideas that I think that you spend your time steeped in and talking about. So I wanted to jump into this book you contributed to called Beyond Stewardship: New Approaches to Creation Care. I was wondering if you could talk about the evolution of the idea of creation care. So let's let's start in 1967, when historian Lynn White Jr. wrote an explosive article in the science in the journal Science called the historical roots of our ecological crisis, he cites the Dominion Mandate from Genesis in blaming the Judeo Christian tradition for its abusive attitudes towards the Earth and its non-human creatures. So here's Genesis 128, "And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." What do you hear in this passage, and how do you think it's been read or misread by Christians or non-Christians?Kyle Meyaard-SchaapHmm. That's a terrific question. And you're right. I think a lot about this. So I'll try to be concise, but I am a preacher by training. This is one of the passages I've maybe thought most about. So I hear a few things. I think the first thing we should name is that read on its face in the English translation from the original Hebrew that you just read. It sure sounds like God has given humans license to do as they please with creation. However, I think my seminary education in particular has sensitized me to the importance of a slow, and careful, and contextual reading of Scripture. So when I hear that passage, I want to ask the question, "What's around it? What's around that verse, those verses that can help us contextualize that command?" And when I asked that, I see a couple of things. The first thing I see is that that command comes after 27 verses of God, creating and reveling in that creation. Genesis 1 says, "God looks at what he had made and calls it good," says that seven times and in the Hebrew imagination, the number seven connotes wholeness, perfection, even holiness. So having that Hebrew word in there, "Tov," seven times, for good, signals something to the original listeners, right? God is calling God's creation maximally good. This is this creation, I'm making as good as it gets. And the other thing I see is, pretty clearly, creations true king going about the work of creating, right? The language of dominion, and rulership evokes kingship. And so when we see God giving humans the command to subdue, have dominion over. That is the language of kingship. And we have to ask ourselves, "Is God really placing humans as creations true king? Or does the rest of Scripture attest that creations True King is actually Christ?" And if that's the case, then we have to ask ourselves, "Is our dominion separated from the dominion of Christ's or is our call to rule over creation supposed to be shaped in a particular way?" I would argue our call to dominion is derivative of Christ's true claim to the rulership of all of creation. And if that's the case, then our rule has to be shaped after the way that Christ rules and scripture is quite clear about how Christ exercises his authority over creation. We see it in the Incarnation, when he empties himself and and takes on human form, and limits himself in human form, to bring creation back to himself. I think Paul says it really well in Philippians, when he says that Christ did not see equality with God as something to be exploited for his own advantage. But he emptied himself and became a servant when he came to serve us in the Incarnation, and in his death and resurrection. So we see that Christ as creations true king exercises Dominion in a particular way, and it's not through exploitation, or through domination, it's through humble sacrifice, and through service. So when humans read, have dominion and subdue the earth, and they separate that, from the rest of scriptures witness, which is that Christ is creations true king, then it's easy for us to say, "Well, I guess we have a blank check. Let's do whatever we want." Instead of saying, "Well, let's shape our dominion in our rulership after creation's true king, which is Christ." And when we actually do that, then the way we have dominion and subdue the earth is going to look a whole lot different. It's going to look a whole lot less like privilege and a whole lot more like responsibility. Responsibility to serve that which we are ruling over. And I think Genesis 2 actually supports that interpretation. Genesis: 1 and 2 are two creation accounts in Scripture. Genesis 1 is really high minded language that belongs and, you know,magisterial archives along side the decrees of the king, but Genesis 2, the language is really intimate and earthy. It's a story about a God who stoops in the mud and forms humans with his hands, and then breathes his own breath into it, into the humans that he's creating. And the first command he gives to humans in Genesis 2 is to serve and protect creation. Genesis 2:15 has the Hebrew words "svad" and "shamar," the garden, those are often translated as till and keep it, which I don't like. Really, when you actually go to the Hebrew, it's pretty clear the word Avad. The Hebrew word Avad is all over the Old Testament. So we have a good idea of what it means. It's almost always used in the context of service and even slavery. And Shamar is also used everywhere. And it's quite clear that it connotes jealous protection and proactive guarding from harm. So in Genesis 2, God takes the humans he just made, puts them in the garden and says, serve and protect this, this thing that I've made. I think when you put that next to Genesis 1's call to dominion, it's quite clear that both of them are calling humans toward a particular responsibility to creation. Not to privilege, but to responsibility.John FiegeWow. Well, that amazing textual reading you just gave it, makes me think about the Protestant Reformation. In the sense that so much of the tumult in the church over the past millennium, has been about who interprets the Bible. And the Protestant Reformation was all about the ability of everyone to be able to read and interpret the Bible as they'd like. But when I listened to you have this amazingly learned and nuanced interpretation of the contextual reading of any one particular line, you know, it makes it gives me pause. I was like, "Yes, we should all be able to read ourselves." But that doesn't mean we don't need help from people who spend their lives studying the intricacies of a very complex text with very old language, that can be interpreted in many different ways. How have you approached that?Kyle Meyaard-SchaapYeah, I like that a lot. I think you're right. And I think we can have both at the same time. I think we can invite people to experience scripture on their own terms. Because I do believe that Scripture is alive, that it is less an object to be dissected, which much of modern interpretive methods have tried to do and it's much more a living subject to be encountered. I believe the Holy Spirit works through our engagement with scripture to shape and change us. So I want people to encounter scripture on their own. And at the same time, I want people who have, like you said, spent their lives studying the cultural context of Scripture, studying the linguistic intricacies of Scripture. I want those people also speaking into folks' individual readings of Scripture to help people understand some of the complexities of what they are reading and what they're experiencing. You know, much of especially modern Evangelicalism, has emphasized a plain reading of the text. And that has been held forth as a way to honor scripture and honor the Bible on its own terms. I actually interpret that as the opposite. I think that's doing scripture a great disservice by ignoring all of the depth that is present in Scripture, that can be gained through a deep study, and winsome explication of it.John FiegeYeah. And it's a bit like constitutional originalism. I see a lot of parallels there with this very plain reading of texts. And it's interesting what you say about interpretation. Where, you know, some of the brilliance of these texts, is their openness and their invitation for interpretation and invitation for nuance, and like almost built in layeredness of meaning, and what meaning could be. And to read that plainly can, as you say, really be a disservice to it.Kyle Meyaard-SchaapYeah, absolutely. And it's even, there's even more layers than constitutional originalism when it comes to the Bible because the Constitution was written in English, older style English, but English nonetheless. But, you know, Scripture is coming to us through the Hebrew language and the Greek language. Coming to us through a variety of manuscripts, different versions, different interpretations, different translations. There's there's a longer history and more layers of interpretation they're already baked in. So to pretend like we can read the Bible in English and read it, you know, to gain everything we possibly can from it in that one English reading, again, just does a disservice to the complexity and the depth of Scripture.John FiegeLet's go back and read Lynn White Jr's article from 1967 very briefly. What I find interesting is that while he clearly blames the Judeo-Christian tradition for our ecological crisis, as he calls it, his solution is not to abandon religion or even Christianity. He says, "I personally doubt that disastrous ecologic backlash can be avoided simply by applying to our problems more science and more technology." Instead his solution is St. Francis of Assisi. He wants to dig back into Christian history and on earth, more earth friendly theologies that have been suppressed over time. And I'd love to read just his last paragraph from his piece. He writes, "The greatest spiritual revolutionary in Western history, Saint Francis, proposed what he thought was an alternative Christian view of nature and man's relation to it; he tried to substitute the idea of the equality of all creatures, including man, for the idea of man's limitless rule of creation. He failed. Both our present science and our present technology are so tinctured with Orthodox Christian arrogance toward nature that no solution for our ecological crisis can be expected from them alone. Since the roots of our trouble are so largely religious, the remedy must also be essentially religious, whether we call it that or not. We must rethink and refill our nature and destiny. The profoundly religious, but heretical sense of the primitive Franciscans for the spiritual autonomy of all parts of nature may point a direction. I propose Francis as a patron saint of ecologists." I think of our current Pope Francis, I think he would agree. There's this dominant secular idea of replacing Christianity with a purely scientific worldview. But that's not what Lynn White Jr. is calling for. What do you think when you hear this passage? I don't know if you've read it before, but what does it make you think?Kyle Meyaard-SchaapI'm always struck when I'm reminded of Lynn White's conclusion. There's no doubt that this paper looms large in environmental consciousness, particularly in the consciousness of the modern environmental movement, it because in many ways it was one of the catalysts for it. I appreciate his recognition that religion and the Judeo-Christian worldview is so part and parcel with Western civilization that I don't even think a project to jettison it is possible. And I think that's what he's saying too. He's saying, look, we're not going to replace the cultural impact, but the cultural foundations of the Judeo-Christian worldview and Western civilization, probably ever. So how do we work in recognition of that reality toward a better spirituality, a more earth friendly, Judeo-Christian perspective. So I appreciate that. And that's in many ways what we are trying to do in our work. St. Francis is a great example. Scripture is full of support for Saint Francis' kind of spirituality that recognizes the inherent goodness and the inherent sanctity of the created world. Scripture shouts this stuff, not just in Genesis, but all over Psalms, Job, the Pentateuch, the Law, the Gospels, Colossians, Ephesians, Revelation, it's everywhere! Romans. You can't run away from it. And you know, people like St. Francis and other leaders have shown us what it looks like to take those teachings and turn it into an operative theology and a way of life. And this is part of our heritage, too, right? I think that the Church, often especially after the Reformation, the Protestant Church tends to think that the Church of Jesus Christ in the world was established when Luther nailed his 95 Theses to the wall, to the door of the church. But it goes back so much farther. And that's all our heritage and that's all worth reexamining. Especially in the light of the current ecological crisis that we are in. We have tools and resources. The church has tools and resources at its disposal that we can use to help understand the crisis we're living through and can point us forward, give us a way forward toward positive action.John FiegeYeah, great. Well, can you talk about Christian environmental stewardship and how that grew out of a response to this criticism of dominion as domination?Kyle Meyaard-SchaapSure, yeah. So the Lynn White article was a catalyst for a lot of Christians to examine Christianity's perspective around dominion, and how that influences the way we interact with creation. And that started some conversations that kind of culminated in the late 70s, early 80s. Around this concept of stewardship, that was kind of the Protestant Churches, at least in America, the Protestant church's answer to Lynn White's, I think, correct critique of dominionist theology, and the Church saying, Look, Lynn White is right! The Bible does not give us a blank check to do whatever we want with creation. Dominion does not mean domination. It means stewardship, it means wise management. And so stewardship became kind of the dominant frame that was articulated by Christian environmentalists and Christian theologians just looking to try to do better theology, say, look, Dominion. Dominionism, isn't it. Stewardship is much closer to what Scripture is talking about. So stewardship was a necessary corrective and a really important step in the right direction. It wasn't without its limitations, though. One limitation is that from a communication standpoint, a lot of rank and file folks and churches didn't quite understand what it meant. And there was a lot of confusion around are we talking about stewarding creation? Are we talking about why stewardship of money. A lot of studies have been done that show that Christians dominant views on stewardship centered around money still. So stewardship had always been used around language of finances and money, and so to add stewardship onto conversations around ecology and creation felt a little confusing to a lot of folks in the church, and it continues to confuse some people. Another limitation of the stewardship model is it creates unnecessary distance between us and the rest of creation. A steward is someone who is outside of and separate from the thing that is being stewarded. A steward is a custodian, a manager, but it can separate us from the rest of creation and kind of reinforce the hierarchy that dominionism created between us and the rest of creation. When in fact, I think scripture actually teaches us that humans are much more radically interconnected with creation. We are not separate from creation, we are created ourselves. We have a unique role to play in the midst of creation, but we are not separate from it. So stewardship kind of developed out of Lynn White's critique, and now, some of us in the church are thinking about stewardship and its legacy. We're grateful for the ways that it's reframed dominionism, but trying to imagine other ways to think about our relationship to creation that might be more effective in mobilizing Christians toward deeper action and care for the earth.John FiegeAnd this seems to be this, this problem of our separation from the rest of the natural world. You know, that's a problem shared by the broader environmental movement. This idea of locking away nature as wilderness in reserves, as important as that might be, it's not everything. And it creates this distance. As a replacement for the concept of stewardship, you suggest the idea of kinship and commonality in difference. I think this is a really wonderful idea for our view of both the nonhuman and the human world. Can you explain what you mean by kinship? And maybe talk about this beautiful metaphor you use of the mother and the child?Kyle Meyaard-SchaapYeah, sure. So the the project of the Beyond Stewardship book was to imagine multiple different vantage points that we might use to better understand our relationship to the natural world. So I highly encourage reading the whole book because the contributors offer other really insightful perspectives about how we can think about our relationship to the rest of creation. My contribution was, as you said, this idea of kinship, and off the bat, I want to say, this is certainly not a unique idea. Indigenous cultures, throughout time and space, have been articulating our relationship with creation as one of kinship. And I also think that the Old Testament, and the new, but especially the Old Testament, attests to this relationship too. And what I'm trying to get at with kinship is this idea that, for so much of the Christian Church's history, we have elevated ourselves above the rest of creation. We have elevated our uniqueness over against creation and diminished or completely flattened out our commonality with the rest of creation, in a way that I don't think Scripture supports. I think Scripture is clear that humans are different in an important way from the rest of creation, but not separated from it. One of the ways I think Scripture does that really beautifully, is I often say this in my presentations, and people are surprised, but humans don't have their own special creative day to themselves. Humans are created on the same day as all of the other land creatures, day six, when God creates badgers, and beavers, and billy goats. He also creates human beings.John FiegeRight. And that's not insignificant.Kyle Meyaard-SchaapRight! It's a really brilliant reminder for humans that, hey, we may have this unique image of God thing, which actually, is a call to responsibility and privilege. But we are embedded in creation. We are a part of creation in really important ways. And I think kinship helps us remember that and center that and keep that front of mind. So that the way I tried to express that is through the metaphor of a mother and a child. And I think that was on my mind because when I was writing this chapter, we had recently had our first child. And the metaphor is essentially trying to get at this idea that a mother and a child are deeply connected, right? They are connected through shared DNA, they're connected through shared spaces, but they're different. They are different beings. So just as we are different from other creatures in creation, we also have shared features, we have commonalities. We are all created from the same earth, from the same stuff, we were created on the same day in Genesis 1. In Genesis 2, that connection is even deeper through the the use of a Hebrew pun. The scripture in Genesis 2 says that God formed Adom, which is where we get the English name Adam, for the first man scripture actually never named Adam as Adam. It's just the Hebrew word Adom, which is "man from the soil," Adamah, we are Adom from the Adamah, we are soil people is essentially what Genesis 1 says. And we share that with the rest of creation. So there's a deep kinship and similarity between us and the rest of creation, while distinctiveness and distinction, and we have to hold both of those at the same time, right? We cannot elevate our uniqueness at the expense of our commonality, and we can't collapse our uniqueness for the sake of emphasizing our commonality because that also doesn't honor scriptures witness scriptures witness is that we are radically embedded in the rest of creation. We are radically connected to the rest of creation. And we are unique in that we alone bear the image of God, we alone were called to exercise authority, exercise responsibility toward the rest of creation. We have to hold both of those at the same time.John FiegeAnd that idea of kinship and commonality and difference. It feels like, it's such a beautiful way to live your life in so many ways. It's not just about the environment. But when we talk about race or human rights, or so many other things that that we're dealing with that centering around kinship and commonality in difference is, it's hard to fault that.Kyle Meyaard-SchaapYeah, yeah, I think you're right, I think it it extends to a lot of our lived experience. And I think it can inform a lot of the conversations we're having right now, like you said, around race, civil rights, immigration reform, a lot of social justice issues that at their root, in my opinion, are kind of the product of elevating one at the expense of the other. Usually elevating our difference at the expense of our commonality. But if we can find a way to honor our commonality, and our differences, at the same time, recognize that we have commonality and difference, then I think we could we could go a long way in healing some of the divides and divisions that exist.John FiegeYeah, for sure. This mother child relationship is a metaphor used in many cultures across history. But usually in terms of Mother Earth, where we're the children. What you're doing here is flipping the metaphor. We are the mother and the earth is our child. Seeing Earth as our child brings with it, this kind of fierce sense of love and protection and adoration. Do you have a sense of how this image of us loving and protecting the earth as our child is resonating with pastors and congregations and other Christians?Kyle Meyaard-SchaapHmm. I love that. I actually hadn't considered that I had kind of borrowed that metaphor and flipped it on its head. But you're right. I one of my favorite books of the last year is Braiding Sweetgrass, and Robin Wall Kimmerer talks often about how humans are the youngest siblings among the rest of creation, how we have the most to learn from our siblings and creation, about how to live in harmony and in reciprocity with Mother Earth. So yeah, you're right, I flipped it. And and I kind of make us as the mother, because we are given in scripture, this responsibility to steward, to rule over, again, ruling as Christ rules, which is through sacrifice and service, seeking the good of that which is ruled. To your question of how it's resonating, even though as I said, indigenous thinkers and wisdom keepers have been teaching this for millennia. The white Evangelical Church is very much steeped in kind of Dominionism. And I think stewardship even is still trying to break in 40 years after it was put forth as an alternative. So I think the jury's still out, we have a long way to go in reaching pastors with this kind of idea in reaching lay folks and lay leaders with this idea that our relationship to the rest of creation is much more intimate and interconnected than we often think. So I don't have a whole lot of data on that yet. I hope that I hope that in the next several years that this idea can continue to get some traction and can start to make a difference.John FiegeAwesome. You talk about liturgies of kinship, that have been enacted for centuries, including the "Canticle of the Sun," a song written by none other than St. Francis of Assisi. And that reminds me of the second encyclical of the current Pope Francis, which takes its name from the first line of a canticle. I just want to read for a second how Pope Francis begins the encyclical. "Laudato si mi Signore, praise be to you my Lord. In the words of this beautiful canticle St. Francis of Assisi reminds us that our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us. Praise be to You, my Lord, through our sister, mother earth, who sustains and governs us and who produces various fruit with colored flowers and herbs. This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. We have come to see ourselves as her lords and masters, entitled to plunder her at will. The violence present in our hearts wounded by sin is also reflected in the symptoms of sickness evident in the soil, in the water, in the air, and in all forms of life. This is why the earth herself burdened and laid waste is among the most abandoned and maltreated of our poor. She groans and travail. We have forgotten that we ourselves are dust of the earth. Our very bodies are made up of her elements, we breathe her air, and we receive life and refreshment from her waters." What did "Laudato Si," the Pope's second encyclical mean to you, as a Christian, if not a Catholic?Kyle Meyaard-SchaapI remember being deeply moved. As I read it. It's just such an important teaching from such an important figure. And like you said, even though I'm not Catholic, I can recognize the beauty of it, the heart of it. I just think the importance of such of such a consequential teacher and leader in the church, saying the things that are said in that encyclical, right, are hard are hard to overemphasize. I think it's so important. And studies have actually shown that even Protestants were affected by the encyclical. Some of their views on creation and the environment and climate kind of spiked after the release, most evidence shows that it went down again. So I wish that had been sustained. But it had an impact even outside of the Catholic Church, and certainly on me personally, I think it's a gift to the Church universal for all time that will be treasured for a long time.John FiegeSo I wanted to talk a bit about the idea of love. Love is an essential element in Christianity. Here's 1 John 4:8 from the King James Version. "He that loveth not knoweth not God; for God is love." In your work, it seems to me that you're making an argument to Christians that the biblical idea of love must be expanded to include the nonhuman world. Similar to Aldo Leopold's call and his land ethic to enlarge the boundaries of the community to include soils, waters, plants and animals, or Albert Einstein's call to widen our circles of compassion to embrace all living creatures and the whole of nature and its beauty. How is your call for love of the nonhuman world in harmony with these ideas are distinct from them?Kyle Meyaard-SchaapYeah, you're right. That is what I and others in this movement are trying to do. We're calling the church to expand our understanding of love and who our object of love is. I think it's distinct because the way that I understand this call to an expansive love is rooted in a command given by Jesus in Matthew 22 and other passages in the gospels too, you'll find this in Mark and Luke as well. When Jesus is asked by a teacher of the law, which is the greatest commandment, this questioner is trying to trip Jesus up, because at the time there were over 630 commands in the Torah. So essentially, he's asking Jesus to choose a side, and Jesus refuses to play that game. And he says, actually, I'll tell you this, all of those laws and commandments can be boiled down to these two: love God with everything you've got with your heart, soul, strength and mind, and love your neighbor as yourself. And that is the heart of, I believe our call to care for creation and address the climate crisis. Because if we are truly going to love God and love our neighbor, in this 21st century, when the evidence is clear, that God's creation that God called good, that is the work of God's hands, is being degraded and destroyed. Creations own ability to praise God and worship God is being inhibited through human actions, then what better way to love God than to protect those works of God's hands? What better way to love God than to ensure that the rest of creation can do what it was created to do, which is to give praise and honor and glory to the Creator. Taking care of creation and addressing the climate crisis is a concrete way for us to get better at loving God. And it's a concrete way for us to get better at loving our neighbor. Because we know that the effects of pollution, the effects of the climate crisis are human. In their effect, in their impact. We know that especially black and brown communities are being disproportionately harmed by environmental pollution. We know that poor communities are being disproportionately harmed by climate impacts. So taking care of creation, loving creation, addressing the climate crisis, are actually ways for Christians to get better at following Jesus' command. When Jesus said, this is the most important thing that you can do. This is the center of my ethic. Love God with everything you got and love your neighbor as if their present circumstances and future prospects are your own. We believe in the work that we do. And I certainly believe that addressing environmental pollution that harms people's ability to flourish and thrive on the earth, and addressing the climate crisis, which is killing people right now. Right is a way for us to tangibly get better at obeying that command. I also believe that the outpouring of love when we cultivate love for creation, the effects of that love will mean that we are really practically also expressing love for God and our neighbor at the same time.John FiegeWow, that's really beautiful. So let's talk about language for a moment. Language is important in so many ways, it can unite us and build community or it can divide us along lines of identity. It can quickly signal commonality and just as easily signal opposition. In this country, the environment is often seen as a concern of liberals in cities, and when Christians don't identify with those broad political or cultural labels, they often think that the environment cannot and should not be a concern of theirs. You don't use these broad, nebulous terms of nature, or the environment very often you talk about the creation and creation care. What are your thoughts on the complicated nature of relationship, of language and, and how you can use a word to connect with one group, but at the same time, that same word might alienate or repel another group?Kyle Meyaard-SchaapYeah, I completely agree. I don't think I can offer thoughts that are any better than the thoughts you can just offer. That's those, that was beautifully put. And that's exactly right. And it's central to the work of anybody who's trying to organize a community around a particular issue or toward a particular action is, first and foremost, you have to understand who you're trying to reach, you have to understand your community, you have to understand what they care about, you have to understand how they perceive their identity, you have to understand what values drive their actions, and then find the language that will connect to those identities to those values. Right, rather than alienate, and creation and creation care. And using those words is one way that we try to do that. But you know, a lot of the research bears out what you shared, which is that language is the the message is critical. How you share the message is critical, depending on who you're trying to reach. And in many ways, the messenger is almost more important than the message itself too. Who is delivering that message? Are they an outsider or do they get us? Do they understand who we are? Do they share important values? And do they share our identity or not? All of that goes into whether or not anyone is receptive to any kind of message. And just like my brother gave me permission to lean more deeply into who I was, and the values that I held dear in my action on this. That's what we try to do with the people we're talking to. Give them permission to recognize how their existing identity and the values that already drives them are exactly the identity and the values that the movement needs and that they can bring to bear on this issue. A lot of people in the Evangelical church, a lot of folks right of the political center, hear a lot of environmental language. And a lot of times they hear it communicated as essentially saying here are all of the ways that you and the community you love are wrong. Here are all of the ways that you need to change the life that you love to be more like us. Doing so will alienate you from people you love. But don't worry, because it'll make you more like us and the world way more like we want it to be instead of hearing here are all of the things about you and the community you love that are great. Here are other people who share your values that are taking action, as a way to deepen those values. When you take action to join them, you become more connected to them, you become more connected to your community. And the world becomes more like you want it to be.John FiegeThat makes me think a bit about the enlightenment and the scientific revolution where, you know, at that time, you know, truth and knowledge came from people. You believed it because this person said it was, so that may be your priest, that might be your king. And that's where truth came from. And one part of the Enlightenment project was to replace that with objectively verifiable scientific knowledge that isn't dependent on who's saying it. And it feels like we're still fighting that battle, sometimes where sometimes I feel like the environmental movement is saying, "Just look at the science! We don't need to have opinions. We don't need to have personalities. We don't need to have identities. We just need to look at the data and it'll tell us where to move." But that is not that simple. And it's not how people work. It's not how the vast majority people work. And even the people it does work for, does it really? Or is it actually cultural things that are predisposing them to accept scientific knowledge?Kyle Meyaard-SchaapYeah. And it ignores such a huge swath of human psychology, right? Like, we are rational beings, but that is hardly all of who we are. We are also cultural and social beings. We're tribal beings. So yeah, so much of the social science and psychological research is bearing out what you're saying, which is that you know that the scientific revolution has done wonders for the human condition. But it has also, in many ways, at least in the project that you just explained, it has issued huge portions of what it means to be human, in its pursuit of communicating truth and ignores that for millennia, humans have interpreted and understood truth very, very differently. And that's not going to go away anytime soon.John FiegeRight, exactly. So in the foreword to beyond stewardship, Bill McKibben writes, in the most Christian nation on earth, the most Christian people have grown ever more attached to leaders in causes antithetical to the idea of taking care of the earth. And here's what you wrote, in a CNN, Op-Ed entitled Young Evangelicals Are Defying Their Elders' Politics. You write, "We've grown weary of the current expression of Evangelical politics stoked by Trump's Republican Party, that seeks to convince us that faithful civic engagement is a black and white, 'us vs. them' proposition where danger to our way of life lurks around every corner and that our overriding political concern should be our own cultural power and comfort rather than advancing the good of our neighbors. Many of our peers have simply left the Evangelical tradition behind, fed up with how selfish, some of the followers of our famously selfless Savior have become." Wow, those are really strong words! I feel like, you know, are you are you channeling the book of Job here?Kyle Meyaard-SchaapThere was some pathos in that, yeah!John FiegeSo I pulled this Job 34. "Can someone who hates justice govern? Will you condemn the just and mighty One? Is he not the one who says to Kings, 'You are worthless,' and to nobles, 'you are wicked,' Who shows no partiality to princes and does not favor the rich over the poor, for they are all the work of his hands?" How have American Evangelicals become so aligned with worthless kings and wicked nobles who trade in destruction of the natural world? How do you understand that?Kyle Meyaard-SchaapWow, great question. So I've thought a lot about this, as you might imagine, and I think it's the result of a couple of realities. I think one explanation that's necessary is understanding the history of suspicion around scientific discovery and scientific findings in the white Evangelical Church in America. Much of this goes back to, uh, it depends on how far you want to go back. You know, it exists in the church universal going back to Galileo and Copernicus. But more recently in the American Protestant tradition, you can kind of trace it back to the middle of the 19th century when Darwin's Origin of the Species is published. And the US church is divided on how to respond. Some churches and church leaders say, Look, we can integrate this into our understanding of Scripture, we can recognize that Scripture is not a science textbook. It's It's teaching us something other than what Darwin is explaining. And both can be true. And we can integrate an understanding of evolution into how we believe God created the earth and how God sustains it. And other portions of the church said, No, this is this is the straw that breaks the camel's back, we cannot abide this, we need to reject this because it is a threat to the authority of Scripture. It is a threat to the bedrock of our lives and our cosmology, and how we understand God to be at work in the world, and we have to reject it. These camps kind of solidified into what became known as the modernists and the fundamentalists. The modernist arguing for integration of evolution into Christian life and the fundamentalist arguing for rejection of it. And it kind of came to a head in the Scopes Monkey Trial in the 1920s, when a teacher in Tennessee was put on trial for teaching evolution in school. And it became this national frenzy, the front page of all the papers around the country and Clarence Darrow. And William Jennings Bryan, went head to head and the fundamentalists won! William Jennings Bryan won the case! The teacher was convicted, but in the court of public opinion, the fundamentalists looked backwards, they looked ignorant, and public opinion really turned against those who are arguing to keep evolution out of schools. And the fundamentalists were kind of humiliated. And they, in many ways, went underground tended to their wounds, but didn't disappear. They were building institutions, they were planting new churches. And in many ways, they reemerged with Billy Graham, in the 1950s and 60s. And his movement, which in many ways became the precursor to the Moral Majority, the religious right, the rise of the religious rights in the 80s and 90s. Which, more than Graham, to his credit, Graham always expressed concern about wedding a particular political party to Christianity. Went a step beyond Graham and really wedded Christian faithfulness and Christian discipleship to Republican politics. And created a culture for an entire generation of political participation that said, if you're a Christian, you need to check the box with a "R" next to it, that is what God requires of you. And it was it was connected to arguments around particular policy issues, especially abortion, which which was kind of engineered into a wedge issue. If you look at the history of how that happened.The religious right really has its roots in opposition to federal desegregation efforts at Bob Jones University. But these leaders who are trying to create a constituency, turned abortion into a wedge issue and organize millions of Evangelicals into their camp. And that's the legacy right? And it's rooted in this suspicion of science going back to that fundamentalist and modernist controversy. And it's rooted in what a lot of Christians were formed in, which is this idea that faithful Christian civic engagement means supporting the Republican Party. And somehow, environmentalism got wedded to this suite of conservative Evangelical policy concerns also including gay marriage, LGBTQIA rights, feminism in general, and environmentalism as secularism. Environmentalism became seen as a sibling to the evolution debate. An effort to de-legitimize the authority of scripture to replace it with observable objective of scientific method, empiricism. And so environmentalism became lumped in with this suite of policy concerns that animated the religious right, and the movement of Evangelical conservative Christians in the US. And that was exploited by fossil fuel corporations who stood to lose the most from any sort of policy to curb emissions and documents abound, attesting to the fact that Exxon Mobil all the way back in the 80s was suppressing data. That they were spending billions of dollars to resurrect the playbook of big tobacco to hire their own scientists to commission their own studies with no other purpose other than to cast doubt within public dialogue around this conversation about the severity of the problem, the root causes of it, potential solutions around it. And a lot of that money went to target Evangelical Christians, because they were already primed to be suspicious about environmentalism as an "ism," which is to say, as a system of belief ultimate answers to ultimate questions like, why are we here? Who is governing the world or what is governing the world? So they were identified as a particularly ripe constituency to be misinformed. And then they were misinformed to the tune of billions and billions of dollars. And that's the history we're fighting against. And it's really powerful, and the interests allied against our efforts are strong. Those who benefit from the status quo are very powerful. And so it helps to understand some of that history because it gives me, it helps cultivate some compassion in me. I know a lot of these people. I know, a lot of these people are my family. I have extended family, most of my extended family does not understand why I do what I do. And even comes at me sometimes on social media especially. But understanding all of the forces that have aligned against them understanding this gives me some compassion, and also helps to remember my own journey, right? It took me years to recognize this to break the spell that had been cast on me. And so if it took me years, it's okay if it takes others years to and all I'm called to do is try to be one person on that journey, guiding them toward deeper understanding and deeper action.John FiegeWell, I've never heard a more succinct, more beautifully articulated story that starts with Darwin and ends with Merchants of Doubt.Kyle Meyaard-SchaapSuccinct is generous!John FiegeHey, for a reverend, you know!Kyle Meyaard-SchaapI'm rarely described as succint.John FiegeSo what could the largely secular environmental movement learn from Christian environmentalism in the idea of creation care?Rev. Kyle Meyaard-SchaapHmm. I hope one of the lessons is that the environmental movement should try not to give up on anybody. Because I think the emergence of the Creation Care movement, the emergence of Christian and especially Evangelical action on climate change, is a great case study, in the fact that constituencies can move. Especially when those constituencies are being reached by effective trusted messengers with messages that resonate with them. So I hope the larger environmental movement can look to the Creation Care movement, as an example of a constituency that shares their ultimate

Episode Summary. In Genesis 2:15, we are told that Adam was placed in the Garden to cultivate (AVAD) it and to protect (SHAMAR) it. Throughout history it has been a man's responsibility to stand in the doorway of his home, spear or shotgun in hand to protect (SHAMAR) his wife and kids from marauding gangs who might steal their food, rape their wife, or harm their children. In the 21st century, men have the same protective responsibility; but the enemies to be resisted are not ravaging pirates or plundering thieves, but ideas that want to take our loved ones captive, ravage their faith, and ruin their lives. This battlefield of the mind is described by Paul, who writes, We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ. This episode begins a series to equip men to protect their loved ones from strands of ungodly thinking in the fabric of today's culture and guide them, instead, into biblical worldviews.For Further Prayerful Thought:  If God designed humans to shape the culture that is built as Adam and Eve's descendants multiply and a differentiation of labor takes place, why does it make sense that the first command Paul would give those offering themselves to Christ would be to STOP LETTING the FALLEN COMPONENTS of CULTURE SHAPE THEM?What do you think is the most difficult part of recognizing the fallen worldviews that influential voices in our culture promote?How can we best impart to our loved ones the wonder of God's design of male and female, instead of just loading their guns to shoot down the LGBTQ worldview? Why is this important? For the printed version of this message click here.For a summary of topics addressed by podcast series, click here.For FREE downloadable studies on men's issues click here.

I interview Shaud Avad and we discuses the music industry, politics, and the issues that impact the African American community. Shaud Avad provides solutions to our communities problems and gives deep insight into the current music industry. You don't want to miss this! Shaud Avad's Album: https://soundcloud.com/avad-11/sets/transparency-darkness-into-light Shaud Avad's Social Media: Facebook- https://www.facebook.com/shauderic.scoggins.7 Instagram - https://www.instagram.com/shaud.avad/ Twitter - https://twitter.com/Shaud_Avad Contact Jacobs's Seed Podcast Website: https://www.patreon.com/jacobsseedpodcast YouTube Channel: https://www.youtube.com/channel/UC3yZN0sKaBpAgChrTPP71IA Instagram: https://www.instagram.com/jacobsseed12 Facebook: https://www.facebook.com/jacobsseedpodcast Store: https://teespring.com/stores/jacobsseedpodcast Support: https://anchor.fm/jacobsseed/support (monthly gift) https://cash.app/$yirmeyahu15 (one time gift) Yirmeyahu's Info Instagram: https://www.instagram.com/yirmeyahu15 Twitter: https://twitter.com/Yirmeyahu15 --- Send in a voice message: https://anchor.fm/jacobsseed/message

AVAD Canada shuts down overnight, Hunter Douglas has a new program for the CI channel, and 20 years of Kaleidescape. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

AVAD Canada shuts down overnight, Hunter Douglas has a new program for the CI channel, and 20 years of Kaleidescape.

AVAD Canada shuts down overnight, Hunter Douglas has a new program for the CI channel, and 20 years of Kaleidescape.

Shalom everyone! Here is our latest installment in the Hebrew Treasures series. In this segment we discuss the Hebrew word Avad or “to serve”. Hope you are blessed.

Tegemist on üheksast tunniajasest podcastist koosnev webinari sari, kus podcasti “Ausad mehed” juht Chris Kala istub maha ning arutleb külalistega sellest, kuidas ennast paremini tundma õppida, kuidas kasvatada eneseteadlikkust ja kuidas jõuda iseendaga paremasse kontakti jne. MARJU KARIN ON EESTIS TUNTUD ILUSÜSTIDE KUNINGANNA, KELLE PEAMISEKS TEGEVUSVALDKONNAKS ONGI ILUSÜSTIDE PROTSEDUURIDE LÄBIVIIMINE. Marju on oma elus teinud igasugu erinevaid töid, alates lihaleti müüjast kuni inkasso tegevjuhini. Sinna vahele mahuvad veel baaridaam, personalijuht, bensukaartide müüja, reklaamimüüja, perearstide ja hambaarstide vahendustöö, ülikoolis loengute andmine ja isegi liikluse ekspertkomisjoni psühholoog. Ta on lõpetanud Tallinna Tervishoiu Kõrgkooli ning töötab Põhja-Eesti regionaalhaiglas operatsiooniblokis ja Punases Ristis. Kirjutan raamatu ”Naine” ja on lihtsalt üks vägev, enesekindel, eneseteadlik, julge, robustne, seksikas aga samas südamlik, siiras ja hooliv naine. Webinaril räägime Marjuga rahust, leppimisest, jaotamisest, teadlikkusest, unustamisvõimest ja andestamisvõimest. Juttu tuleb ka sellest, kuidas kontakt endaga on pidev kõnd vaikuse ja igavuse vahel. Head mõtted Marjult: “Kontaktis oled sa endaga siis, kui sa oled rahul sellega, kes sa oled.” “Kui me lammutame enda isiku lapsepõlveni lahti, siis tuleb osata ennast ka kokku panna. See on nagu moosipurkide avamine. Avad kümme aga ära jõuad süüa vaid ühe. Sama on erinevate taagade ja probleemidega.” “Enda ümbritseva maailmaga tuleb osata tulla toime.” “Täna ütlen ma, et ei pea mugavustsoonist väljas olema.” “Rahu annab see, kui sa otsustad ära mida sa teed, kellega ja kuidas jne. Me püüame pugeda liialt palju.” “Ei ole vaja limpsida ega ka pugeda kõigile. See rikub iseennast ära.” “Meil on elus üks teerada, mina lähtun sellel egoismist ehk kas mul on hea või mitte.” “Jube kurb on tanki all surra, kui keegi ei mäleta seda.” “Eestis ei ole tähtis see, mida sa suust välja ajad. Eestis on tähtis see, et sa pildis oled.” “Sellest hetkest, kui sa millegiga lepid, suudad sa taas jätkata. Seni kuni sa ei lepi, on tegemist eitamisega.” “Leppimine pole alistumine, vaid leppimine on aktsepteerimine ja edasiminek.” “Teiste nõrkuseid suudad sa aktsepteerida siis, kui oled enda tugevustest teadlik.” “20-ne aastane Marju oli targem kui mina. Olen hakanud kahtlema mingites asjades.” “Enda jõust tuleb osata aru saada. Alati ei pea “jah” ütlema.” “Üks suurimaid oskuseid on osata unistada ja osata tulla surmaga toime, need on väga keerulised osad.” “Sellest hetkest, kui sul tekib vastasseis, see näitab, et nüüd hakkad kohale jõudma ja tipus oled sa alati üksinda. Tippe ei salli mitte keegi.” “Nii kaua kui sa tahad edukaks saada, siis ei saa sa edukaks.” “Ärge vaadake alt üles neid, kellel läheb hästi, sest ka nende sees on alati midagi, mis läheb halvasti.” Ausad Mehed: www.chriskala.com www.ausadmehed.ee Facebook: www.facebook.com/podcastausadmehed/ www.facebook.com/chriskkala

Naomi Appleton's new book Many Buddhas, One Buddha: A Study and Translation of Avadānaśataka 1-40 (Equinox Publishing, 2020) introduces a significant section of the important early Indian Buddhist text known as the Avadānaśataka, or “One Hundred Stories”, and explores some of its perspectives on buddhahood. This text, composed in Sanskrit and dating to perhaps the third to fifth centuries of the Common Era, is affiliated with the Sarvāstivāda or Mūlasarvāstivāda, and thus provides important evidence of the ideas and literatures of lost non-Mahāyāna schools of Indian Buddhism. The text is a rich literary composition, in mixed prose and verse, and includes some elaborate devotional passages that illuminate early Indian perspectives on the Buddha and on the role of avadāna texts. The book introduces the first four chapters of the Avadānaśataka through key themes of these stories, such as predictions and vows, preparations for buddhahood, the relationship between Śākyamuni and other buddhas, and the relationship between full buddhahood and pratyekabuddhahood. The study of these stories closes with an argument about the structural design of the text, and what this tells us about attitudes towards different forms of awakening. The second part of the book then presents a full English translation of stories 1-40. From tax-dodging merchants, to monks fretting about their sewing skills, the stories offer a rich and entertaining slice of Indian Buddhist literature and teaching. Olivia Porter is a PhD candidate at Kings College London. Her research focuses on Tai Theravada Buddhism in Myanmar and its borders. She can be contacted at: olivia.c.porter@kcl.ac.uk Learn more about your ad choices. Visit megaphone.fm/adchoices

Naomi Appleton's new book Many Buddhas, One Buddha: A Study and Translation of Avadānaśataka 1-40 (Equinox Publishing, 2020) introduces a significant section of the important early Indian Buddhist text known as the Avadānaśataka, or “One Hundred Stories”, and explores some of its perspectives on buddhahood. This text, composed in Sanskrit and dating to perhaps the third to fifth centuries of the Common Era, is affiliated with the Sarvāstivāda or Mūlasarvāstivāda, and thus provides important evidence of the ideas and literatures of lost non-Mahāyāna schools of Indian Buddhism. The text is a rich literary composition, in mixed prose and verse, and includes some elaborate devotional passages that illuminate early Indian perspectives on the Buddha and on the role of avadāna texts. The book introduces the first four chapters of the Avadānaśataka through key themes of these stories, such as predictions and vows, preparations for buddhahood, the relationship between Śākyamuni and other buddhas, and the relationship between full buddhahood and pratyekabuddhahood. The study of these stories closes with an argument about the structural design of the text, and what this tells us about attitudes towards different forms of awakening. The second part of the book then presents a full English translation of stories 1-40. From tax-dodging merchants, to monks fretting about their sewing skills, the stories offer a rich and entertaining slice of Indian Buddhist literature and teaching. Olivia Porter is a PhD candidate at Kings College London. Her research focuses on Tai Theravada Buddhism in Myanmar and its borders. She can be contacted at: olivia.c.porter@kcl.ac.uk Learn more about your ad choices. Visit megaphone.fm/adchoices

Naomi Appleton's new book Many Buddhas, One Buddha: A Study and Translation of Avadānaśataka 1-40 (Equinox Publishing, 2020) introduces a significant section of the important early Indian Buddhist text known as the Avadānaśataka, or “One Hundred Stories”, and explores some of its perspectives on buddhahood. This text, composed in Sanskrit and dating to perhaps the third to fifth centuries of the Common Era, is affiliated with the Sarvāstivāda or Mūlasarvāstivāda, and thus provides important evidence of the ideas and literatures of lost non-Mahāyāna schools of Indian Buddhism. The text is a rich literary composition, in mixed prose and verse, and includes some elaborate devotional passages that illuminate early Indian perspectives on the Buddha and on the role of avadāna texts. The book introduces the first four chapters of the Avadānaśataka through key themes of these stories, such as predictions and vows, preparations for buddhahood, the relationship between Śākyamuni and other buddhas, and the relationship between full buddhahood and pratyekabuddhahood. The study of these stories closes with an argument about the structural design of the text, and what this tells us about attitudes towards different forms of awakening. The second part of the book then presents a full English translation of stories 1-40. From tax-dodging merchants, to monks fretting about their sewing skills, the stories offer a rich and entertaining slice of Indian Buddhist literature and teaching. Olivia Porter is a PhD candidate at Kings College London. Her research focuses on Tai Theravada Buddhism in Myanmar and its borders. She can be contacted at: olivia.c.porter@kcl.ac.uk Learn more about your ad choices. Visit megaphone.fm/adchoices

Naomi Appleton's new book Many Buddhas, One Buddha: A Study and Translation of Avadānaśataka 1-40 (Equinox Publishing, 2020) introduces a significant section of the important early Indian Buddhist text known as the Avadānaśataka, or “One Hundred Stories”, and explores some of its perspectives on buddhahood. This text, composed in Sanskrit and dating to perhaps the third to fifth centuries of the Common Era, is affiliated with the Sarvāstivāda or Mūlasarvāstivāda, and thus provides important evidence of the ideas and literatures of lost non-Mahāyāna schools of Indian Buddhism. The text is a rich literary composition, in mixed prose and verse, and includes some elaborate devotional passages that illuminate early Indian perspectives on the Buddha and on the role of avadāna texts. The book introduces the first four chapters of the Avadānaśataka through key themes of these stories, such as predictions and vows, preparations for buddhahood, the relationship between Śākyamuni and other buddhas, and the relationship between full buddhahood and pratyekabuddhahood. The study of these stories closes with an argument about the structural design of the text, and what this tells us about attitudes towards different forms of awakening. The second part of the book then presents a full English translation of stories 1-40. From tax-dodging merchants, to monks fretting about their sewing skills, the stories offer a rich and entertaining slice of Indian Buddhist literature and teaching. Olivia Porter is a PhD candidate at Kings College London. Her research focuses on Tai Theravada Buddhism in Myanmar and its borders. She can be contacted at: olivia.c.porter@kcl.ac.uk Learn more about your ad choices. Visit megaphone.fm/adchoices

Naomi Appleton's new book Many Buddhas, One Buddha: A Study and Translation of Avadānaśataka 1-40 (Equinox Publishing, 2020) introduces a significant section of the important early Indian Buddhist text known as the Avadānaśataka, or “One Hundred Stories”, and explores some of its perspectives on buddhahood. This text, composed in Sanskrit and dating to perhaps the third to fifth centuries of the Common Era, is affiliated with the Sarvāstivāda or Mūlasarvāstivāda, and thus provides important evidence of the ideas and literatures of lost non-Mahāyāna schools of Indian Buddhism. The text is a rich literary composition, in mixed prose and verse, and includes some elaborate devotional passages that illuminate early Indian perspectives on the Buddha and on the role of avadāna texts. The book introduces the first four chapters of the Avadānaśataka through key themes of these stories, such as predictions and vows, preparations for buddhahood, the relationship between Śākyamuni and other buddhas, and the relationship between full buddhahood and pratyekabuddhahood. The study of these stories closes with an argument about the structural design of the text, and what this tells us about attitudes towards different forms of awakening. The second part of the book then presents a full English translation of stories 1-40. From tax-dodging merchants, to monks fretting about their sewing skills, the stories offer a rich and entertaining slice of Indian Buddhist literature and teaching. Olivia Porter is a PhD candidate at Kings College London. Her research focuses on Tai Theravada Buddhism in Myanmar and its borders. She can be contacted at: olivia.c.porter@kcl.ac.uk Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, Residential Tech Today Executive Editor Jeremy Glowacki chats with Joe Piccirilli, managing director of Rosewater Energy Group, in Ft. Lauderdale, FL. Joe is an accomplished consultant, strategist, and speaker with almost five decades of experience that spans across the consumer electronics, systems integration, and energy industries. In his current capacity at RoseWater, he oversees the manufacturing, sales, and distribution of new technology for residential power storage and handling efforts, but he’s also one of the founders of AV retailer Sound Advice and AVAD, the well-known AV distribution company. Visit https://rosewaterenergy.com/ to learn more. Today’s episode of Residential Tech Talks is brought to you by WhyReboot| Smarthome Networks Visit WhyReboot.com

Visit eshelpublications.com for more shiurim, live shiurim, seforim and more. For questions, comments, or for sponsorship opportunities email us at office@eshelpublications.com

Cómo hacer una inspección de salud para evitar lesiones en un adulto mayor Por Jonathan Izquierdo JUSTIFICACIÓN Si bien es cierto que según la OMS (organización mundial de la salud) declara que el 80% de los lesionados por trauma se encuentra en el rango de edad de 1 a 44 años de edad(1), las personas mayores de 60 años que según el ministerio de salud(2) se consideran adultos mayores también son importante tenerlas en cuenta a la hora de abordar estos temas y más cuando la OMS informa que la mayor mortalidad por caídas se presentan en las personas mayores de 65 años (3), y eso sin hablar del sobre costo que generaría las lesiones que podría acarrear estos accidentes ,costos los cuales desangran hoy por hoy al sistema de salud, cabe resaltar que estos accidentes en su mayoría son prevenibles, por lo que se podría decir que estos casos no deberían presentarse tan frecuentemente. Es menester saber que las caídas son un importante problema de salud pública a nivel mundial a tal punto que cada año se producen 37,3 millones de caídas que, aunque no sean mortales, requieren atención médica y suponen la pérdida de más de 17 millones de años de vida ajustados en función de la discapacidad (AVAD) 2.(3) De igual modo es de importancia tener presente que existe un grupo de riesgo lo cual está clasificado en la edad y el sexo, referente a la edad se deduce que los adultos mayores son quienes corren mayor riesgo de muerte o lesión grave a consecuencia de las caídas, y el riesgo aumenta de forma paralela con la edad.(3) CONTENIDO El objetivo principal de este documento es que por medio de ciertos tips en tema de prevención se pueda disminuir el número de pacientes víctimas de las caídas accidentales y de igual forma reducir la gravedad de las lesiones. La prevención juega un papel importante en el tipo de lesiones que pueden ser evitables, las cuales proviene de las caídas en los adultos mayores que como bien se sabe podrían llegar a ser lesiones mortales o en algunos casos dejar con cierta limitación funcional al paciente los cuales pierden su calidad de vida que bien se sabe es trascendental en el estado anímico del ser humano , por lo tanto el quehacer diario del profesional de salud debe apuntar a brindar información valiosa a los familiares y/o pacientes que presentan mayor riesgo de caídas los cuales son:  Personas de sexo femenino  Mayores de 75 años  Personas con una clase funcional alterada  Personas que toman medicamentos hipotensores hipoglucemiantes y psicofármacos  Personas con alteraciones visuales y auditivas  Personas con patologías crónicas asociadas a problemas neurológicos, osteoarticulares y musculares.  Aquellos con antecedentes previos de caídas (el 75% podría sufrir una nueva caída en los siguientes seis meses). Por lo tanto es imprescindible brindar una orientación con un enfoque hacia la prevención, en la que se den recomendaciones que puedan ser aplicadas en la vida diaria de la población adulta, contribuyendo de esta manera a bajar el alto índice de caídas. PREVENCIÓN Las causas de las caídas se puden dividir en factores, extrínsecos e intrínsecos. En los factores extrínsecos encontramos iluminación, escaleras sin barandas de sujeción, calzado inapropiado, obstáculos por donde deambulan los adultos mayores, piso húmedo, ramplas sin barandas ni antideslizantes, baño sin antideslizante, camas sin barandas y escaleras cuando su altura supera el nivel de la cadera de la persona, aceras muy altas y con desniveles , pavimento defectuoso, entre otras Por otro lado tenemos los factores intrínsecos en los cuales se encuentran los medicamentos (diuréticos y/o antihipertensivos, betabloqueadores, benzodiacepinas, opioides, antihistamínicos) patologías de base como lesiones osteomusculares importantes en algunas de las extremidades, nicturia, problemas gastrointestinales de forma crónica, artritis y/o artrosis, vértigo, algunas patologías neuronales, diabetes, pie equino-varo entre otras.(4) Ante tales situaciones se ha implementado 3 tipos de prevención que van enfocadas a la detección temprana, correcciones y tratamiento las cuales son: Prevención primaria:  Educación para la salud y promoción de hábitos saludables  Disminución del riesgo ambiental  Detección precoz de los factores de riesgos intrínsecos. Prevención secundaria:  Evaluación diagnostica ante la caída  Corrección de los peligros ambientales  Corrección de los factores de riesgo intrínsecos  Evaluación de caídas a repetición Prevención terciaria:  Tratamiento y rehabilitación de las complicaciones (fractura de cadera)  Kinesiterapia y rehabilitación de la marcha y del equilibrio  Tratamiento de síndrome Post caída  Sujeciones físicas Con el fin de cumplir con el objetivo de este documento se va hacer más hincapié en la prevención primaria y secundaria. Prevención primaria:  Educación para la salud y promoción de hábitos saludables. Es importante educar a los pacientes sobre promoción y prevención de las patologías crónicas que quizá sean un factor de riesgo que predispone a caídas, patologías tales como diabetes, hipertensión/hipotensión, vértigo, artrosis, artritis, amputaciones, entre otros, y esto es porque estas enfermedades alteran de alguna u otra forma el equilibrio, la base de sustentación o los sentidos del ser humano por lo menos en los casos donde los pacientes toman medicamentos antihipertensivos en algunas ocasiones deben tomar diuréticos haciéndolos orinar en la noche donde sus reflejos no serán los mismo y la iluminación no les favorece, en estos casos serian recomendable consultar al médico tratante para considerar la posibilidad de tomar estos medicamentos en las horas de la mañana mejor. En caso que los pacientes tengan nicturia o algún problema renal se debe aconsejar usar pañal o pato para así evitar que se levanten a orinar en las horas de la noche que es donde mayor prevalencia tienen las caídas en estos pacientes. Por otro lado algunos de estos pacientes presentan hipotensión ortastatica causando así sincopes. En los casos de los pacientes diabéticos debido a su medicación podrían presentar hipoglicemias en las horas de la noche cuando se toman los hipoglucemiantes antes de dormir predisponiendo así a perder el equilibrio por lo consiguiente se debiera considerar cambio de horario de su medicación previo consentimiento del médico de familia. Cabe resaltar que en los pacientes que presentan limitación para la marcha o por su condición se han clasificado en clase funcional 2-3, se debe aconsejar que tengan algún sistema de alarma o llamado para pedir ayuda cuando requieran levantarse de la cama o si es en la noche sería importante que el familiar o cuidador duerman en la misma habitación del paciente. De igual forma se debe recomendar no ingerir mucho líquido antes de dormir debido a que por encima de los 300-400 ml, la acumulación de orina en la vejiga provoca un aumento rápido de la presión intravesical (5), y eso ya se ha venido acumulando en el transcurso del día por ende cualquier centímetro de más de líquido aumenta los valores máximos de dicha presión predisponiendo a la micción.  Disminución del riesgo ambiental Bien se sabe que hay condiciones externas que predisponen a las caídas en los adultos mayores. Con el fin de detectar estás condiciones predisponentes se debe realizar una inspección minuciosa del entorno del paciente en la cual se detecten situación de riesgo como son los factores extrínsecos, Ante tales situaciones se debe recomendar acompañamiento permanente del paciente en los casos donde su clase funcional sea > 2, colocar sensores de luz en los corredores y baños con el fin que la luz se prenda automáticamente una vez el paciente transite, colocar barandas de sujeción al lado de la cama y del sanitario, en la medida de lo posible bañarse sentado(a) en una silla de plástico y así evitar resbalarse mientas se ducha, si la persona tiene limitación para la marcha se debe aconsejar el buen uso del bastón o caminador, cabe resaltar que estos dispositivos vienen por medidas y se deben tener presente eso por qué el uso inadecuado de los bastones, caminadores y muletas también se podría convertir en un riesgo, se recomienda que en el caso de los bastones, caminadores y muletas es necesario que la empuñadura o agarradera de estos dispositivos quede al mismo nivel que el trocánter mayor del fémur (ver imagen 1), es relevante tener presente que la empuñadura de los bastones deben ser ancha y gruesa y taco de goma, en el caso de las muletas la parte que cubre el antebrazo debe estar situada dos o tres dedos por debajo del codo. (Ver imagen 2).(6). Para el caso de los pacientes con nicturia y/o incontinencia vesical el uso de pañal en la noche o dejar el pato o orinal portátil cerca a la cama sería un buen actuar, usar calzado de la talla adecuada , un calzado grande podría predisponer a enredarse y caerse, evitar tener objetos en los sitios donde deambula los adultos mayores y así evitar que se tropiecen con ellos, salir siempre acompañado así se sientan con la vitalidad de hacer las diligencias solos y hacer uso de las zonas preferenciales para este tipo de personas.  Detección precoz de los factores de riesgos intrínsecos. Cómo se mencionó anteriormente los riesgos intrínsecos apuntan a factores internos de la persona y en este caso sus enfermedades y/o medicación se podrían convertir en un factor de riesgo si no se hace una intervención oportuna de forma interdisciplinaria, por lo consiguiente es de suma importancia realizar una detección temprana de dichos factores con el fin de evitar este riesgo. Es menester del profesional en salud y/o cuidadores reforzar sobre la “educación en salud y promoción de hábitos saludables” a los familiares y pacientes porque no se trata de suprimir los medicamentos que el paciente toma, si no más bien brindar cuidados de enfermería en temas de farmacología. Prevención secundaria: En la prevención secundaria se debe realizar una detenida evaluación diagnóstica de la caída con el fin de detectar las posibles causas las cuales podrían ser ambientales y en ese caso se podría aplicar las recomendaciones que apuntan hacia la disminución del riesgo ambiental y así evitar futuras caídas, de igual forma se debe hacer hincapié en la “educación en salud y promoción de hábitos saludables” con el fin de realizar las debidas correcciones de los factores de riesgos intrínsecos y por último es importante centrar la atención en los pacientes que han tenido antecedentes de caídas previas por que estos tipos de pacientes quedan con el síndrome post-caída lo cual es el primer factor para que esta clase de pacientes dejen de caminar y terminan postrados en cama afectando de forma negativa su clase funcional. CONCLUSIÓN En síntesis es necesario generar un espacio donde se pueda inculcar el trabajo preventivo y no curativo, espacio en el cual se haga concientizar a los familiares, cuidadores y pacientes sobre los efectos negativos que acarrea un entorno no propicio para este tipo de pacientes por ende realizar una buena inspección, detección y corrección del lugar de residencia de los adultos mayores y a la vez enseñarle del autocuidado que también juega un papel importante en la prevención de caídas en los adultos mayores, darles a entender que ellos son los más perjudicados si llegase a presentar esa situación. Por otro lado se debe concientizar al personal sanitario que labora en los centros de adulto mayor a trabajar en pro de la prevención de las lesiones a causa de las caídas en estos pacientes para así mitigar las consecuencias. BIBLIOGRAFÍA 1. Fundación Trauma [Internet]. [citado 11 de septiembre de 2019]. Disponible en: https://www.fundaciontrauma.org.ar/enfermedad-trauma.php 2. Envejecimiento y Vejez [Internet]. [citado 11 de septiembre de 2019]. Disponible en: https://www.minsalud.gov.co/proteccionsocial/promocion-social/Paginas/envejecimiento-vejez.aspx 3. Caídas [Internet]. [citado 11 de septiembre de 2019]. Disponible en: https://www.who.int/es/news-room/fact-sheets/detail/falls 4. villalobos alicia. manual de prevención de caidas en el adulto mayor [Internet]. Duplika Ltda.; Disponible en: https://www.minsal.cl/portal/url/item/ab1f8c5957eb9d59e04001011e016ad7.pdf 5. Jhon E . Hall PhD. tratado de fisiología médica. 12°. Barcelona, España: Elsilver; 2011. 1083 p. 6. ¿Muletas, bastón o caminador? | Atención a los mayores [Internet]. [citado 17 de septiembre de 2019]. Disponible en: http://atencionmayores.org/personas-mayores-movilidad-reducida/

This lecture was given on September 29, 2019, at the Vedanta Society of Northern California by Swami Tattwamayananda.-The lecture begins with a quotation of two ancient verses written by Kshemendra, living in Kashmir, in the 11th century AD in his famous Avadānakalpalatā, a Sanskrit work depicting the previous life cycles of Gautama Buddha and his spiritual evolution. -The first verse means if you think of Buddha, if you meditate on Buddha, even those who are in a state of spiritual darkness will have an inner spiritual ecstasy (निर्वृति). There is an indescribable peace on Buddha's face and that peace will be translated to Buddha when they contemplate the spiritual significance of his life and teachings.-The second verse means the sweet and peaceful glance of the Buddha will give us a shower of immortality. It cools down our heart and mind, calms down our anxiety and even a person who is very primitive in his spiritual life will be liberated by contemplating on Buddha and his message.-Buddha (6th century BC), Shankaracharya (6th century AD), Ramakrishna - Vivekanananda (19th Century)-Buddha had to confront corrupted Vedic rituals. For example, he confronted a king who was practicing animal sacrifice by offering his own life in place of the limping lamb who was going to be sacrificed. The king repented and founded the first hospital for animals - the beginning of veterinary science.-He preached in Prakrit, an unrefined form of Sanskrit. He spoke in the language of the common person. -Buddha means the enlightened one, the awakened one. He didn't teach a particular dogma, he taught compassion, wisdom, and the art of living a spiritual life in this world. There is a degree of incompleteness in life when we do not have a higher transcendental goal. That is called "duhkha." Grief is a very imperfect translation, rather it is a feeling of spiritual imperfection despite having everything in the world - possible only for a very refined person. -catvāri āryasatyāni - the four noble truths -Satipaṭṭhāna Sutta – mindfulness - samyak - smrti is now known as mindfulness. Awareness minus entanglement is the 7th discipline, which leads to nirvana. -Vivekananda defined Buddhism as the humanization of Vedantic principles. Buddha says there are three fires in our mind: desire, anger, and delusion. Fire can be used for cooking or it can consume the house.-Parable 1: The Mustard Seed - A wealthy person hoarded his gold so it turned to ashes. A virtuous poor woman came one day and when she put her hand on the ashes it turned to gold because whatever she had, she was using it for good. Later, this woman who had lost her only son, was inconsolable. She went back to the rich man, who had now become spiritually evolved, and he told her to visit Buddha. When she reached Buddha, he asked only for a small quantity of mustard seed. She was happy, but as she left, he added that it had to be from a house that had not seen the death of a child, husband/wife, parent, or friend. She was not able to find any house. When she came back empty-handed Buddha instructed her that all things are transitory. These problems are not an individual problem; they are universal for all people. Buddha explained the 12-link chain of cause and effect. -Story from Bhagavata Purana: Chitraketu - A king lost his son. Nobody could console him; Narada came and realized he could not be consoled. Buddha also could not console the woman in the previous parable in theory. The process of looking for a mustard seed made her ready to understand. Similarly, Narada had to bring the son back to life. He told that he could not recognize his parents because he had had so many parents in the past and his parents were once his own children. The king and queen were then consoled. -Parable 2: The very interesting story of Buddhahood - Buddhahood is already in us but we delude our self into thinking that we are not already Buddhas. A young son ran away from his poor family. When he was older he came back to his home and could not recognize his own father who had become very rich. The father could recognize his own son. The servants dragged his poor son back home; the son was scared and ran away. He sent the servants disguised as beggars and brought him back to take a good job in the house. The son could understand this. Over time, the father showed his affection, reduced his duties, and when his father was about to die told him the truth: this poor man who was working as a servant in his own home was actually the inheritor of all of the wealth. In the same way after doing karma yoga, practicing spiritual disciplines, we are able to understand the real experience of Buddhahood. -Parable 3: The White Elephant and the Blind Men - The owner brought the elephant to a land where all people were blind. Some blind men thought the elephant was a great snake, another like a small snake, others thought it was different because of all of the different parts they could feel. Only the owner knows the whole elephant. Like that, one who takes refuge in the Buddha, the enlightened one, will get the whole of truth; otherwise he may only realize one part of the truth. The aspirant should practice and realize the whole truth itself. -Parable 4: Fire Worshiper and Orthodox Priest - A priest thought he was the greatest worshiper in the world. His sacred fire was guarded by a dragon. Buddha came and the priest was happy. Buddha insisted on staying in the same room with the fire, but the priest was afraid that the dragon would attack the Buddha. Instead, the dragon became pacified and lost all of its anger and hatred. The significance is that we should not think that rituals constitute the whole of spiritual life; they are stages through which we evolve to get to our higher spiritual ideal -Buddhahood.

Tänases «Naistejuttude» saates võtsid naised eesotsas saatejuht Dagmar Lambiga ette autod ning püüdsid teha autosaadet, aga asi kiskus üsna kiirelt kraavi. Kristina Herodes ja Heidi Ruul on Dakile stuudios toeks. Samas pole neil kummalgi lube, Dagmaril aga on. Kuidas saab üldse üks naine ilma lubadeta hakkama? Kas tõesti on meeste roll olla prints valges Ferraris? Mida peab üldse üks naine autodest teadma? Vahele muidugi rohkelt naeru, suhtejuttu ja saladuste paljastamist. Kuula saadet ja vasta ka gallupiküsimusele - selleks mine naistejutud.postimees.ee!

Zľavové portály sú tu s nami už nejaký ten piatok a stále sú veľmi populárne. Zatiaľ čo kedysi sa zľavy vyšplhali aj do výšky 90 %, v súčasnosti sa zákazník uspojí aj s 5 % zľavou. Čo sa zmenilo na princípe fungovania zľavových portálov a ako sa zmenili samotní zákazníci? Na to všetko nám odpovie Silvia Rosenberger, marketingová manažérka v ZľavaDňa.sk

In this episode we are joined by Dr Mughal, a Consultant Dermatologist. Some of the things we discuss in this podcast include basic principles of treatment, steroid phobia, associated disability and stigma.

Zaujímalo ťa niekedy ako funguje taký zľavový portál? Silvia Rosenberger je marketingovou manažérkou v ZľavaDňa.sk, kde pracuje už skoro sedem rokov. Za tento čas si vyskúšala rôzne pozície a nabrala cenné skúsenosti. V našom rozhovore nám priblíži ako funguje ZľavaDňa.sk, na čo sa zameriava, aké má marketingové stratégie, ale aj ako bojuje s konkurenciou.

WAVE merges with AVAD, the Presidential Alert sets off glass break sesnsors, and looking at kitchen technology as the new frontier. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

WAVE merges with AVAD, the Presidential Alert sets off glass break sesnsors, and looking at kitchen technology as the new frontier.

WAVE merges with AVAD, the Presidential Alert sets off glass break sesnsors, and looking at kitchen technology as the new frontier.

Residential dealers get more into commercial audiovisual. Savant and AVAD team up. Viruses in your home automation system. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Residential dealers get more into commercial audiovisual. Savant and AVAD team up. Viruses in your home automation system.

Residential dealers get more into commercial audiovisual. Savant and AVAD team up. Viruses in your home automation system.

Samsung has announced a bid to acquire Harman International for $8 billion. How will that impact the residential market? AVAD is closing some shops and expanding others. We also look at Legrand’s expansion further into IoT. Host: Matt Scott Guests: Steven Brawner – Pro Audio Georgia Tim Albright – AVNation Runtime: 39:15 Click to Watch the [...]

Samsung has announced a bid to acquire Harman International for $8 billion. How will that impact the residential market? AVAD is closing some shops and expanding others. We also look at Legrand’s expansion further into IoT. Host: Matt Scott Guests: Steven Brawner – Pro Audio Georgia Tim Albright – AVNation Runtime: 39:15 Click to Watch the [...]

When God created human beings, he created them as his children whose role was very special, and whose spiritual status was very high with many rights and privileges. This truth is alluded to by the expressions like “Let us make man in our image, in our likeness” and “let them rule over …” If being children of God is about the rights and privileges, then, being priests is about the duty that the children of God have. These two are closely connected to each other as all priests need to be born as sons of priests. The Lord God took the man and put him in the Garden of Eden to work it and take care of it (Gen 2:15, NIV). According to the translation of the above scripture, God put the first man in the Garden of Eden to “work it and take care of it.” It sounds as though the man was a farmer and had to cultivate the ground, sow seeds, water it, pull out the weeds and thistles, and control pests so that he could have enough food and live. Do you think the Garden of Eden was a place like that? It must be mentioned that the two verbs in Hebrew “to work (avad)” and “to take care of (shamar)” are often used as a pair to mean the kind of services that priests performed in the temple. Avad is a common word for worshipping God, and shamar is frequently used in the meaning of keeping the Sabbath and other commands. Thus, the obvious implication of this scripture is that the man was appointed as a priest serving God in that garden, the holy place where God walked around everyday. Ironically, these two pair verbs come to be used again at the end when the man was driven away from the Garden of Eden. So the Lord God banished him from the Garden of Eden to work (avad)the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard (shamar) the way to the tree of life (3:23-24). Here, not only the work (avad) he once did as a priest has been degraded to the working of the ground, but also the priestly duty (shamar) he had has been taken away, and the verb is now used to mean his inaccessibility to the tree of life. All of us were created as God’s children, and were once appointed as priests. But when we sinned, we were fired from the priesthood, and had to work the ground with the sweat of our brow. But look at the following scripture in the New Testament: … you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ (1 Pet 2:5). And about our sonship, we have the following scripture: But when the time had fully come, God sent his Son, born of a woman, born under law, to redeem those under law, that we might receive the full rights of sons. Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, "Abba, Father." So you are no longer a slave, but a son; and since you are a son, God has made you also an heir (Gal 4:4-7). Keep in mind, however, that it was through Jesus Christ that the priestly status and the rights of sonship have been recovered for those who believe him. Everything he did on earth was something for our redemption. He became poor so that we might become rich. He was wounded so that we might be healed. He was made a sinner so that we might become the righteousness of God. So, what kind of redemption does the following scripture signify? About the ninth hour Jesus cried out in a loud voice, "Eloi, Eloi, lama sabachthani?"—which means, "My God, my God, why have you forsaken me (Mat 27:46)?"