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Dr. Nathan S. French A school field trip to Washington, D.C. is a formative rite of passage shared by many U.S. school students across the nation. Often, these are framed as “field trips.” Students may visit the White House, the U.S. Capitol Building, the Supreme Court, the Library of Congress, Declaration of Independence (housed in the National Archive), the National Museum of the American Indian, the National Museum of African American History and Culture, the Jefferson Memorial, Arlington National Cemetery, or the Smithsonian Museum – among others. For many students, this is the first time they will connect the histories of their textbooks to items, artifacts, and buildings that they can see and feel. For those arriving to Washington, D.C. by airplane or bus, the field trip might also seem like a road trip. Road trips, often involving movement across the U.S. from city-to-city and state-to-state are often framed as quintessential American experiences. Americans have taken road trips to follow their favorite bands, to move to universities and new jobs, to visit the hall of fame of their favorite professional or collegiate sport, or sites of family history. As Dr. Andrew Offenberger observes in our interview, road trips have helped American authors, like Kiowa poet N. Scott Momaday, make sense of their identities as Americans. What if, however, these field trips to Washington, D.C. and road trips across the country might amount to something else? What if we considered them to be pilgrimages? Would that change our understanding of them? For many Americans, the first word that comes to mind when they hear the word, “pilgrimage,” involves the pilgrims of Plymouth, a community of English Puritans who colonized territory in Massachusetts, at first through a treaty with the Wampanoag peoples, but eventually through their dispossession. For many American communities, the nature of pilgrimage remains a reminder of forced displacement, dispossession, and a loss of home and homeland. Pilgrimage, as a term, might also suggest a religious experience. There are multiple podcasts, blogs, and videos discussing the Camino de Santiago, a number of pilgrimage paths through northern Spain. Others might think of making a pilgrimage to the Christian, Jewish, or Muslim sacred spaces in Israel and Palestine often referred to as the “Holy Land” collectively – including the Temple Mount, the Dome of the Rock, and the Church of the Holy Sepulchre (among others). Mark Twain's Innocents Abroad, is a classic example of this experience. Some make pilgrimage to Salem, Massachusetts each October. Others even debate whether the Crusades were a holy war or pilgrimage. American experiences of pilgrimage have led to substantial transformations in our national history and to our constitutional rights. Pilgrimage, as a movement across state, national, or cultural boundaries, has often been used by Americans to help them make sense of who they are, where they came from, and what it means, to them, to be “an American.” The word, “pilgrimage,” traces its etymology from the French, pèlerinage and from the Latin, pelegrines, with a general meaning of going through the fields or across lands as a foreigner. As a category used by anthropologists and sociologists in the study of religion, “pilgrimage” is often used as a much broader term, studying anything ranging from visits to Japanese Shinto shrines, the Islamic pilgrimage of Hajj, “birthright” trips to Israel by American Jewish youth, and, yes, even trips to Graceland in Memphis, Tennessee – the home of Elvis Presley. Arnold van Gennep (1873-1957) defined pilgrimage as one of a number of rites of passage (i.e., a rite du passage) that involves pilgrims separating themselves from broader society, moving themselves into a place of transition, and then re-incorporating their transformed bodies and minds back into their home societies. That moment of transition, which van Gennep called “liminality,” was the moment when one would become something new – perhaps through initiation, ritual observation, or by pushing one's personal boundaries outside of one's ordinary experience. Clifford Geertz (1926-2006), a contemporary of Turner, argued that a pilgrimage helps us to provide a story within which we are able to orient ourselves in the world. Consider, for example, the role that a trip to Arlington National Cemetery or the Tomb of the Unknown Soldier plays in a visit by a high school class to Washington, D.C. If framed and studied as a pilgrimage, Geertz's theory would suggest that a visit to these sites can be formative to an American's understanding of national history and, perhaps just as importantly, the visit will reinforce for Americans the importance of national service and remembrance of those who died in service to the defense of the United States. When we return from those school field trips to Washington, D.C., then, we do so with a new sense of who we are and where we fit into our shared American history. Among the many examples that we could cite from American history, two pilgrimages in particular – those of the Rev. Dr. Martin Luther King, Jr. and Malcolm X – provide instructive examples. Held three years after the unanimous U.S. Supreme Court decision in Brown v. Board of Education, the 1957 “Prayer Pilgrimage for Freedom,” led by Dr. King brought together thousands in order to, as he described it, “call upon all who love justice and dignity and liberty, who love their country, and who love mankind …. [to] renew our strength, communicate our unity, and rededicate our efforts, firmly but peaceably, to the attainment of freedom.” Posters for the event promised that it would “arouse the conscience of the nation.” Drawing upon themes from the Christian New Testament, including those related to agape – a love of one's friends and enemies – King's speech at the “Prayer Pilgrimage” brought national attention to his civil rights movement and established an essential foundation for his return to Washington, D.C. and his “I Have a Dream Speech,” six years later. In April 1964, Malcolm X departed to observe the Muslim pilgrimage ritual of Hajj in the city of Mecca in the Kingdom of Saudi Arabia. Hajj is an obligation upon all Muslims, across the globe, and involves rituals meant to remind them of their responsibilities to God, to their fellow Muslims, and of their relationship to Ibrahim and Ismail (i.e., Abraham and Ishamel) as found in the Qur'an. Before his trip, Malcolm X had expressed skepticism about building broader ties to American civil rights groups. His experience on Hajj, he wrote, was transformational. "The holy city of Mecca had been the first time I had ever stood before the creator of all and felt like a complete human being,” he wrote, “People were hugging, they were embracing, they were of all complexions …. The feeling hit me that there really wasn't what he called a color problem, a conflict between racial identities here." His experience on Hajj was transformative. The result? Upon return to the United States, Malcolm X pledged to work with anyone – regardless of faith and race – who would work to change civil rights in the United States. His experiences continue to resonate with Americans. These are but two stories that contribute to American pilgrimage experiences. Today, Americans go on pilgrimages to the Ganges in India, to Masada in Israel, to Mecca in Saudi Arabia, and to Bethlehem in Palestine, and to cities along the Trail of Tears and along the migration of the Latter-Day Saints church westward. Yet, they also go on pilgrimages and road trips to the Pro Football Hall of Fame, to the baseball hall of fame in Cooperstown, to the national parks, and to sites of family and community importance. In these travels, they step outside of the ordinary and, in encountering the diversities of the U.S., sometimes experience the extraordinary changing themselves, and the country, in the process. * * * Questions for Class Discussion What is a “pilgrimage”? What is a road trip? Are they similar? Different? Why? Must a pilgrimage only be religious or spiritual? Why or why not? How has movement – from city to city, or place to place, or around the world – changed U.S. history and the self-understanding of Americans? What if those movements had never occurred? How would the U.S. be different? Have you been on a pilgrimage? Have members of your family? How has it changed your sense of self? How did it change that of your family members? If you were to design a pilgrimage, what would it be? Where would it take place? Would it involve special rituals or types of dress? Why? What would the purpose of your pilgrimage be? How do other communities understand their pilgrimages? Do other cultures have “road trips” like the United States? Additional Sources: Ohio History and Pilgrimage Fort Ancient Earthworks & Nature Preserve, Ohio History Connection (link). National Geographic Society, “Intriguing Interactions [Hopewell],” Grades 9-12 (link) Documentary Podcasts & Films “In the Light of Reverence,” 2001 (link) An examination of Lakota, Hopi, and Wintu ties to and continued usages of their homelands and a question of how movement through land may be considered sacred by some and profane by others. Melvin Bragg, “Medieval Pilgrimage,” BBC: In our Time, February 2021 (link) Bruce Feiler: Sacred Journeys (Pilgrimage). PBS Films (link) along with educator resources (link). The American Pilgrimage Project. Berkley Center, Georgetown University (link). Arranged by StoryCorps, a collection of video and audio interviews with Americans of diverse backgrounds discussing their religious and spiritual identities and their intersections with American life. Dave Whitson, “The Camino Podcast,” (link) on Spotify (link), Apple (link) A collection of interviews with those of varying faiths and spiritualities discussing pilgrimage experiences. Popular Media & Websites “Dreamland: American Travelers to the Holy Land in the 19th Century,” Shapell (link) A curated digital museum gallery cataloguing American experiences of pilgrimage to Jerusalem, Israel, and Palestine. LaPier, Rosalyn R. “How Standing Rock Became a Site of Pilgrimage.” The Conversation, December 7, 2016 (link). Talamo, Lex. Pilgrimage for the Soul. South Dakota Magazine, May/June 2019. (link). Books Grades K-6 Murdoch, Catherine Gilbert. The Book of Boy. New York: Harper Collins, 2020 (link). Wolk, Lauren. Beyond the Bright Sea. New York: Puffin Books, 2018 (link). Grades 7-12 Chaucer, Geoffrey. The Canterbury Tales. New York: Penguin Books, 2003 (link). Malcolm X. The Autobiography of Malcolm X: As Told to Alex Haley. New York: Ballantine Books, 1992 (link). Melville, Herman. Clarel: A Poem and Pilgrimage in the Holy Land. New York: Library of America, n.d. (link). Murray, Pauli. Song in a Weary Throat: Memoir of an American Pilgrimage. New York: Liveright, 1987 (link). Reader, Ian. Pilgrimage: A Very Short Introduction. New York: Oxford University Press, 2015 (link). Twain, Mark. The Innocents Abroad. New York: Modern Library, 2003 (link). Scholarship Bell, Catherine. Ritual Theory, Ritual Practice. New York: Oxford University Press, 2009. Bloechl, Jeffrey, and André Brouillette, eds. Pilgrimage as Spiritual Practice: A Handbook for Teachers, Wayfarers, and Guides. Minneapolis, MN: Fortress Press, 2022. Frey, Nancy Louise Louise. Pilgrim Stories: On and Off the Road to Santiago, Journeys Along an Ancient Way in Modern Spain. First Edition. Berkeley: University of California Press, 1998. Lévi-Strauss, Claude Patterson, Sara M., “Traveling Zions: Pilgrimage in Modern Mormonism,” in Pioneers in the Attic: Place and Memory along the Mormon Trail. New York: Oxford University Press, 2020 (link). Pazos, Antón. Redefining Pilgrimage: New Perspectives on Historical and Contemporary Pilgrimages. London: Routledge, 2014 (link). Reader, Ian. Pilgrimage: A Very Short Introduction. New York: Oxford University Press, 2015 (link). Van Gennep, Arnold. The Rites of Passage. Translated by Monika B. Vizedom and Gabrielle L. Caffee. Chicago: The University of Chicago Press, 1960 (link)

5 Cs of History, Contingency #1 of 4. The U.S. healthcare system is the way it is because of decisions made by people at various points in the last century. America's healthcare issue is the result of a series of interconnected decisions and events and catastrophes. This episode is a part of our 5 c's of history episode and today we are exploring contingency. Contingency is “The idea that every historical outcome depends on a multitude of prior conditions; that each of these prior conditions depends, in turn, upon still other conditions; and so on. The core insight of contingency is that the world is a magnificently interconnected place. Change a single prior condition, and any historical outcome could have turned out differently.” So we're going to do an overview of the American health insurance system and touch on some key points along the way. For the script and resources, visit digpodcast.org Bibliography Conn, Steven. ed. To Promote the General Welfare: The Case for Big Government. Oxford UP, 2012. Gerber, David A. Disabled Veterans in History. Ann Arbor, Michigan: University of Michigan, 2012. Hoffman, Beatrix. Healthcare for Some: Rights and Rationing in the United States Since 1930. Chicago: The University of Chicago Press, 2012. Klein, Jennifer. For All these Rights: Business, Labor, and the Shaping of America's Public-Private Welfare State. Princeton University Press, 2006. Rodgers, Daniel T. Atlantic Crossings: Social Politics in a Progressive Age. Harvard University Press, 2000. Starr, Paul. Remedy and Reaction: The Peculiar American Struggle over Health Care Reform. New Haven, Connecticut; London: Yale University Press, 2011. Learn more about your ad choices. Visit podcastchoices.com/adchoices

I received a new book titled "Wolves on the Hunt: The Behavior of wolves hunting wild prey by L. David Mech, Douglas W. Smith, and Daniel R. MacNulty. It has been such a good book talking about the different strategies wolves employ and the prey they are pursuing. Wolves on the Hunt: The Behavior of Wolves Hunting Wild Prey: Mech, L. David, Smith, Douglas W., MacNulty, Daniel R.: 9780226255149: Amazon.com: Books Mech, L.D., Smith, D.W. and MacNulty, D.R. (2015) Wolves on the Hunt: The behavior of wolves hunting wild prey. Chicago: The University of Chicago Press. https://uppbeat.io/t/paul-yudin/your-adrenaline License code: QWS1TG5BYTFK2PCL      

Hey friends! It's time for another grad school/Conversations mash up! I will be chatting about the impact of the Kinsey Report (first of its kind report on human sexuality, late 1940s/early 1950s) on Christian thought, particularly in American contexts. Because this is a research paper, I share all of my citations in the video, and below in this description. If you want the TL:DR, the Kinsey Reports galvanized two distinct and opposing theological interpretations of the Biblical view of sexuality, particularly in regard to queerness. I assert that the Kinsey reports inspired a virulent and boisterous anti LGBTQ strain of Christianity that is interconnected to themes of Christian Nationalism, Patriarchy, and Patriotism. At the same time, the Kinsey Report empowered liberal protestants to engage their theology in conversation with the developing understanding of humanity. By contrast, conservatives coalesced around staunch opposition to progress in any form. I propose that, as a result of comprehensive and ongoing research, it is evident that queerness is not condemned by Christianity in antiquity.Anti LGBTQ religious rhetoric is a result of anachronistic readings of the scripture.The freedom and diversity of queerness is opposed by the American Evangelical constellation of churches because it frees individuals from peonage to the church. I look forward to hearing your thoughts after you have listened to this video! - Leo Works Cited (in order of reference in video) 1) Johnson, Robert C. “Kinsey vs. Christianity: A Clash of ‘Paradigms' on Human Nature.” Quarterly Journal of Speech, vol. 61, no. 1, 1975, pp. 59–70., https://doi.org/10.1080/00335637509383269. 2) Griffith, R., 2008. The Religious Encounters of Alfred C. Kinsey. Journal of American History, 95(2), pp.349-377. 3) Kukla, E., 2022. (online) Transtorah.org. Available at: (http://transtorah.org/PDFs/Classical_Jewish_Terms_for_Gender_Diversity.pdf) (Accessed 10 May 2022). 4) Sienna, N. and Plaskow, J., 2020. A Rainbow Thread. Philadelphia: Print-O-Craft Press. 5) Griffith, R., 2008. The Religious Encounters of Alfred C. Kinsey. Journal of American History, 95(2), pp.349-377. 6) White, H., 2015. Reforming Sodom: Protestants and the Rise of Gay Rights. The University of North Carolina Press, p.147. 7) Boswell, J., 1981. CHRISTIANITY, SOCIAL TOLERANCE, AND HOMOSEXUALITY : GAY PEOPLE IN WESTERN EUROPE FROM THE BEGINNING OF THE CHRISTIAN ERA TO THE FOURTEENTH CENTURY. 35th ed. CHICAGO, ILL. ; LONDON: UNIV. OF CHICAGO PRESS, p.135. 8) Jordan, M., 2011. Recruiting Young Love. Chicago: The University of Chicago Press. 9) White, H., 2015. Reforming Sodom: Protestants and the Rise of Gay Rights. The University of North Carolina Press, p.1 10) Greenough, C., 2020. Queer Theologies. Routledge, p.127. 11) 1946 | The Mistranslation that Shifted a Culture. 2022. 1946 | The Mistranslation that Shifted a Culture. (online) Available at: (https://www.1946themovie.com/) (Accessed 10 May 2022). 12) Kinseyinstitute.org. 2022. Diversity of sexual orientation. (online) Available at: (https://kinseyinstitute.org/research/publications/historical-report-diversity-of-sexual-orientation.php) (Accessed 10 May 2022). 13) Jordan, M., 2011. Recruiting Young Love. Chicago: The University of Chicago Press, p.35. 14) Du Mez, K., 2020. Jesus and John Wayne. 1st ed. Liveright, p.22. 15) Driscoll, M., 2022. Homosexuality Was the Token Sin of Sodom. (online) RealFaith. Available at: (https://realfaith.com/daily-devotions/homosexuality-was-the-token-sin-of-sodom/) (Accessed 10 May 2022). 16) Tonstad, L., 2018. Queer Theology. Eugene: Wipf and Stock Publishers, p.47. 17) Michaelson, J., 2011. God vs. Gay?. Boston, MA: Beacon Press, p.136.

Your purpose is to make a difference. Randy Kurtz is Executive Vice President at Opportunity International where he is focused on improvements to agriculture and education for those living in poverty around the world. In today's show, Randy shares how he pivoted from a successful career in the restaurant industry to investment banking to founding his organization that is focused on ending extreme poverty for good. Key Takeaways: 0:00 Intro 1:09 Randy gives a brief overview of Opportunity International and his position in the company 2:21 Randy talks about growing up on a dairy farm and his first job working at IHOP and how his career grew from there 5:45 Randy talks about the route he took that was so different than many and how he went straight to business school without an undergrad degree 8:38 Randy talks about his financial background and the various companies and industries he worked for and in.  11:18 Randy talks about the examples in the world he was seeing that really made him think about what he was doing and how he could find his true purpose 12:49 Randy talks a bit about his Christian faith and the reason he turned down meaningful jobs to pursue his dreams 16:28 Randy goes in depth on what Opportunity International does as a company and every aspect of agriculture and education that they strive to help build upon  20:40 Randy talks about the challenges they face in the various countries they work in and how they overcome them 24:21 Randy explains why 90% of their clients are women and how much it helps in efforts to grow each sector Resources Mentioned: University of Chicago - The University of Chicago is a private research university in Chicago, Illinois. Founded in 1890, its main campus is located in Chicago's Hyde Park neighborhood. The University of Chicago is ranked among the best universities in the world, and it is among the most selective in the United States. IHOP - IHOP is an American multinational pancake house restaurant chain that specializes in breakfast foods. It is owned by Dine Brands Global—a company formed after IHOP's purchase of Applebee's, with 99% of the restaurants run by independent franchisees. Citigroup - Citigroup Inc. or Citi is an American multinational investment bank and financial services corporation headquartered in New York City. The company was formed by the merger of banking giant Citicorp and financial conglomerate Travelers Group in 1998; Travelers was subsequently spun off from the company in 2002. The Wall Street Journal - The Wall Street Journal, also known as The Journal, is an American business-focused, English-language international daily newspaper based in New York City, with international editions also available in Chinese and Japanese. Goldman Sachs - The Goldman Sachs Group, Inc., is an American multinational investment bank and financial services company headquartered in New York City. It offers services in investment management, securities, asset management, prime brokerage, and securities underwriting. Salomon Brothers - Salomon Brothers, Inc., was an American multinational bulge bracket investment bank headquartered in New York. It was one of the five largest investment banking enterprises in the United States and the most profitable firm on Wall Street during the 1980s and 1990s. Quotes Mentioned: "I was reading The Wall Street Journal every day and I was talking with other people in my community at my church, and I felt like I had other types of work that would be more appealing to me, something that was a little bit more white collar, if you will, or, you know, strategic." "I saw some examples out there in the world and I began to think about is what I'm doing now my my full purpose. And so my calling really became to find a role where I could have the kind of impact I was having in investment banking. But to have it in a way that helped people who really needed the help, to help those in poverty in difficult situations." "In many of these developing countries, the borrower is a woman who is more responsible, more able to pay back, and that's the nature of microfinance. And so our gender story is very strong. In education, one of the things that we find is as schools get bigger, they can then have more girl students. When family incomes are stretched, it's the girls that don't get to go to school." #GlobalDevelopment #Microfinance Guests Social Media Links:  Website: https://opportunity.org/ LinkedIn: https://www.linkedin.com/in/randykurtz/

>[Teste-piloto] Locução a partir de uma pesquisa envolvendo os temas "ciência", "feminismo" e "estudos de gênero" Produtores e Autores : Gabriel Urias & Giovanna Coelho (bacharelandos em Geografia-UnB) Atividade prática da disciplina optativa "Ensino de Natureza da Ciência" Fontes consultadas: HARAWAY, D. Animal sociology and a natural economy of the body politic, part 1: a political physiology of dominance. In: HARDING, S.; O'BARR, J. F. (Ed.). Sex and scientific inquiry. Chicago: The University of Chicago Press, 1987 [1975]. p. 217-232. KELLER, E. F. The gender/science system: or, is sex to gender as nature is to science? Hypatia, v. 2, n. 3, p. 37-49, 1987. KÜCHEMANN, B. A.; BANDEIRA, L. M.; ALMEIDA, T. M. C. A categoria gênero nas ciências sociais e sua interdisciplinaridade. Revista do CEAM, v. 3, n. 1, p. 63-81, jan./jun. 2015.

Dentro de los artistas del Renacimiento se destacan solamente 4 cuatro mujeres.A lo largo de la historia, la mayoría de las  artistas mujeres fueron hijas de pintores quienes las instruyeron en la carrera de Bellas Artes. Históricamente, eran excepcionales las mujeres a las  que se les permitía desarrollar sus habilidades artísticas y mucho menos una carrera de profesión.  Una de estas mujeres excepcionales fue Sofonisba Anguissola.Sofonisba nació en 1530 o 1532 (no se sabe bien) en Cremona, una ciudad en el norte de Italia bajo dominio de la corona Española, en esa época.  Su padre, Amilcare Anguissola, miembro de la nobleza menor, no fue artista pero sí un verdadero humanista y visionario, quien se encargó de que sus seis hijas recibieran una educación paralela a la de su único hijo varón.  Esto de educar a las hijas en las Humanidades no era la norma pero sí era habitual entre las clases sociales altas.Nota Importante: Todas las imágenes de las obras y los artistas de los que hablamos en nuestros episodios, están disponibles para que las aprecien en nuestras cuentas de Instagram @historiasdearte.enpodcast, Facebook: Historias de Arte en Podcast, Twitter; @historiasdeArt1¡Síganos y disfrútenlas!Bibliografía Ferino Pagden, Sylvia, et al. Sofonisba Anguissola. A Renaissance Woman. (1995). Washington, D.C.: National Museum of Women in the Arts.Garrard, Mary D. "Here’s Looking at Me: Sofonisba Anguissola and the Problem of the Woman Artist". (Autumn, 1994). Renaissance Quarterly, New York,  Vol. 47, No. 3, pp. 556-622. Chicago: The University of Chicago Press.[Internet]. https://www.museodelprado.es/en/the-collection/art-work/philip-ii/7d7280d6-5603-488a-8521-933acc357d7a [10 de noviembre de 2020][Internet]. https://www.youtube.com/watch?v=94sMEWMykBo [12 de noviembre de 2020][Internet]. https://www.museodelprado.es/aprende/enciclopedia/voz/anguissola-sofonisba/949e390c-13b0-429d-99c9-2b98f2e89a32  [10 de noviembre de 2020][Internet]. https://www.museodelprado.es/coleccion/obra-de-arte/isabel-de-valois-sosteniendo-un-retrato-de-felipe/6a414693-46ab-4617-b3e5-59e061fcc165  [8 de noviembre de 2020][Internet]. http://www.mfa.org/collections/object/self-portrait-33656 [8 de noviembre de 2020][Internet]. http://art.thewalters.org/detail/1377/portrait-of-marquess-massimiliano-stampa/https://nmwa.org/sites/default/files/shared/gentileschi_sfy.pdf [8 de noviembre de 2020]

In this episode, we examine the rivalry/friendship between Eisler and the great scholar of Jewish mysticism Gershom Scholem and reassess Eisler's infamous meeting with Scholem and Walter Benjamin in Paris in 1926. We try to unravel the mystery of why Eisler was disavowed by his government after he was appointed to The International Institute of Intellectual Cooperation. Finally, we take a look at the ambivalent reception of Eisler's 1922 Orpheus lecture in Hamburg (he gets a spontaneous ovation but his attempted art theft comes back to haunt him) and his strained relationships with the pioneering German intellectual historians Aby Warburg and Fritz Saxl. One question remains: how did Eisler's frock coat get stolen? Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Guests: Amir Engel (The Hebrew University of Jerusalem), Steven Wasserstrom (Reed College), and Claudia Wedepohl (The Warburg Institute). Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute and the Griffith Institute at the University of Oxford. Bibliography and Further Reading -Eisler, Robert. Orpheus the Fisher: Comparative Studies in Orphic and Early Christian Cult Symbolism. London: J. M. Watkins, 1921. -Eliade, Mircea. Journal I, 1945-1955. Trans. by Mac Linscott Ricketts. Chicago: University of Chicago Press, 1990. -Engel, Amir. Gershom Scholem: An Intellectual Biography. Chicago: University of Chicago Press, 2019. -Gombrich, Ernst. Aby Warburg: An Intellectual Biography.  Leiden: Brill, 1970. -Gopnik, Adam. “In the Memory Ward.” The New Yorker, March 16, 2015. -Levine, Emily J. Dreamland of Humanists: Warburg, Cassirer, Panofsky, and the Hamburg School. Chicago: The University of Chicago Press, 2013. -Scholem, Gershom. Walter Benjamin: The Story of a Friendship. New York: New York Review of Books, 2003. -Scholem, Gershom, ed. The Correspondence of Walter Benjamin and Gershom Scholem. New York: Schocken Books, 1989. -Scholem, Gershom. From Berlin to Jerusalem: Memories of My Youth. New York: Schocken Books, 1980. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we examine the rivalry/friendship between Eisler and the great scholar of Jewish mysticism Gershom Scholem and reassess Eisler's infamous meeting with Scholem and Walter Benjamin in Paris in 1926. We try to unravel the mystery of why Eisler was disavowed by his government after he was appointed to The International Institute of Intellectual Cooperation. Finally, we take a look at the ambivalent reception of Eisler's 1922 Orpheus lecture in Hamburg (he gets a spontaneous ovation but his attempted art theft comes back to haunt him) and his strained relationships with the pioneering German intellectual historians Aby Warburg and Fritz Saxl. One question remains: how did Eisler's frock coat get stolen? Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Guests: Amir Engel (The Hebrew University of Jerusalem), Steven Wasserstrom (Reed College), and Claudia Wedepohl (The Warburg Institute). Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute and the Griffith Institute at the University of Oxford. Bibliography and Further Reading -Eisler, Robert. Orpheus the Fisher: Comparative Studies in Orphic and Early Christian Cult Symbolism. London: J. M. Watkins, 1921. -Eliade, Mircea. Journal I, 1945-1955. Trans. by Mac Linscott Ricketts. Chicago: University of Chicago Press, 1990. -Engel, Amir. Gershom Scholem: An Intellectual Biography. Chicago: University of Chicago Press, 2019. -Gombrich, Ernst. Aby Warburg: An Intellectual Biography.  Leiden: Brill, 1970. -Gopnik, Adam. “In the Memory Ward.” The New Yorker, March 16, 2015. -Levine, Emily J. Dreamland of Humanists: Warburg, Cassirer, Panofsky, and the Hamburg School. Chicago: The University of Chicago Press, 2013. -Scholem, Gershom. Walter Benjamin: The Story of a Friendship. New York: New York Review of Books, 2003. -Scholem, Gershom, ed. The Correspondence of Walter Benjamin and Gershom Scholem. New York: Schocken Books, 1989. -Scholem, Gershom. From Berlin to Jerusalem: Memories of My Youth. New York: Schocken Books, 1980. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In this episode, we examine the rivalry/friendship between Eisler and the great scholar of Jewish mysticism Gershom Scholem and reassess Eisler’s infamous meeting with Scholem and Walter Benjamin in Paris in 1926. We try to unravel the mystery of why Eisler was disavowed by his government after he was appointed to The International Institute of Intellectual Cooperation. Finally, we take a look at the ambivalent reception of Eisler’s 1922 Orpheus lecture in Hamburg (he gets a spontaneous ovation but his attempted art theft comes back to haunt him) and his strained relationships with the pioneering German intellectual historians Aby Warburg and Fritz Saxl. One question remains: how did Eisler’s frock coat get stolen? Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Guests: Amir Engel (The Hebrew University of Jerusalem), Steven Wasserstrom (Reed College), and Claudia Wedepohl (The Warburg Institute). Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute and the Griffith Institute at the University of Oxford. Bibliography and Further Reading -Eisler, Robert. Orpheus the Fisher: Comparative Studies in Orphic and Early Christian Cult Symbolism. London: J. M. Watkins, 1921. -Eliade, Mircea. Journal I, 1945-1955. Trans. by Mac Linscott Ricketts. Chicago: University of Chicago Press, 1990. -Engel, Amir. Gershom Scholem: An Intellectual Biography. Chicago: University of Chicago Press, 2019. -Gombrich, Ernst. Aby Warburg: An Intellectual Biography.  Leiden: Brill, 1970. -Gopnik, Adam. “In the Memory Ward.” The New Yorker, March 16, 2015. -Levine, Emily J. Dreamland of Humanists: Warburg, Cassirer, Panofsky, and the Hamburg School. Chicago: The University of Chicago Press, 2013. -Scholem, Gershom. Walter Benjamin: The Story of a Friendship. New York: New York Review of Books, 2003. -Scholem, Gershom, ed. The Correspondence of Walter Benjamin and Gershom Scholem. New York: Schocken Books, 1989. -Scholem, Gershom. From Berlin to Jerusalem: Memories of My Youth. New York: Schocken Books, 1980. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we examine the rivalry/friendship between Eisler and the great scholar of Jewish mysticism Gershom Scholem and reassess Eisler’s infamous meeting with Scholem and Walter Benjamin in Paris in 1926. We try to unravel the mystery of why Eisler was disavowed by his government after he was appointed to The International Institute of Intellectual Cooperation. Finally, we take a look at the ambivalent reception of Eisler’s 1922 Orpheus lecture in Hamburg (he gets a spontaneous ovation but his attempted art theft comes back to haunt him) and his strained relationships with the pioneering German intellectual historians Aby Warburg and Fritz Saxl. One question remains: how did Eisler’s frock coat get stolen? Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Guests: Amir Engel (The Hebrew University of Jerusalem), Steven Wasserstrom (Reed College), and Claudia Wedepohl (The Warburg Institute). Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute and the Griffith Institute at the University of Oxford. Bibliography and Further Reading -Eisler, Robert. Orpheus the Fisher: Comparative Studies in Orphic and Early Christian Cult Symbolism. London: J. M. Watkins, 1921. -Eliade, Mircea. Journal I, 1945-1955. Trans. by Mac Linscott Ricketts. Chicago: University of Chicago Press, 1990. -Engel, Amir. Gershom Scholem: An Intellectual Biography. Chicago: University of Chicago Press, 2019. -Gombrich, Ernst. Aby Warburg: An Intellectual Biography.  Leiden: Brill, 1970. -Gopnik, Adam. “In the Memory Ward.” The New Yorker, March 16, 2015. -Levine, Emily J. Dreamland of Humanists: Warburg, Cassirer, Panofsky, and the Hamburg School. Chicago: The University of Chicago Press, 2013. -Scholem, Gershom. Walter Benjamin: The Story of a Friendship. New York: New York Review of Books, 2003. -Scholem, Gershom, ed. The Correspondence of Walter Benjamin and Gershom Scholem. New York: Schocken Books, 1989. -Scholem, Gershom. From Berlin to Jerusalem: Memories of My Youth. New York: Schocken Books, 1980. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we examine the rivalry/friendship between Eisler and the great scholar of Jewish mysticism Gershom Scholem and reassess Eisler’s infamous meeting with Scholem and Walter Benjamin in Paris in 1926. We try to unravel the mystery of why Eisler was disavowed by his government after he was appointed to The International Institute of Intellectual Cooperation. Finally, we take a look at the ambivalent reception of Eisler’s 1922 Orpheus lecture in Hamburg (he gets a spontaneous ovation but his attempted art theft comes back to haunt him) and his strained relationships with the pioneering German intellectual historians Aby Warburg and Fritz Saxl. One question remains: how did Eisler’s frock coat get stolen? Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Guests: Amir Engel (The Hebrew University of Jerusalem), Steven Wasserstrom (Reed College), and Claudia Wedepohl (The Warburg Institute). Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute and the Griffith Institute at the University of Oxford. Bibliography and Further Reading -Eisler, Robert. Orpheus the Fisher: Comparative Studies in Orphic and Early Christian Cult Symbolism. London: J. M. Watkins, 1921. -Eliade, Mircea. Journal I, 1945-1955. Trans. by Mac Linscott Ricketts. Chicago: University of Chicago Press, 1990. -Engel, Amir. Gershom Scholem: An Intellectual Biography. Chicago: University of Chicago Press, 2019. -Gombrich, Ernst. Aby Warburg: An Intellectual Biography.  Leiden: Brill, 1970. -Gopnik, Adam. “In the Memory Ward.” The New Yorker, March 16, 2015. -Levine, Emily J. Dreamland of Humanists: Warburg, Cassirer, Panofsky, and the Hamburg School. Chicago: The University of Chicago Press, 2013. -Scholem, Gershom. Walter Benjamin: The Story of a Friendship. New York: New York Review of Books, 2003. -Scholem, Gershom, ed. The Correspondence of Walter Benjamin and Gershom Scholem. New York: Schocken Books, 1989. -Scholem, Gershom. From Berlin to Jerusalem: Memories of My Youth. New York: Schocken Books, 1980. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

De fleste gennemgange af økonomiens teorihistorie slutter med Keynes' død. Det gør vores også. Næsten. Vi tager også et temaafsnit om Chicago-økonomerne. Inden vi kommer så langt, vil jeg i dagens afsnit lave et lille eksperiment. Jeg vil komme med et meget kort overslag over nogle af de vigtige teoretiske udviklinger indenfor økonomi fra 1946 og frem til nu. Det er et eksperiment, fordi jeg udelukkende bruger min egen hukommelse med en forudsætning om, at jeg må have huske noget af det væsentligste. Der er sikkert meget, der er glemt, men i hvert fald kommer vi igennem as-if-economics, adfærdsøkonomi, eksperimenter, entreprenørens genfødsel og meget mere. Der er sikkert noget, som jeg har glemt, men så vil det med garanti blive dækket i næste sæson, hvor jeg og min nye medvært Otto Brøns vil tale om alle nobelprismodtagerne i rækkefølge. Glæd dig! Har du nogensinde tænkt over, hvad økonomi er for en videnskab? Hvordan opstod den, og hvem var dens grundlæggere? Eller har du interesseret dig for moderne diskussioner om samfundet, herunder ulighed, ressourceforbrug eller konkurrence? Hvis dette er tilfældet, er økonomiens teorihistorie vigtig og nyttig for dig. Den type af diskussioner er nemlig mindst lige så gammel som den økonomiske videnskab selv, og du vil i dens rødder også finde rødderne til de moderne argumenter. Til dagens afsnit har jeg læst:  Artinger, F., Petersen, M., Gigerenzer, G., & Weibler, J. (2015). Heuristics as Adaptive Decision Strategies in Management. Journal of Organizational Behavior, s. 33-52. Becker, G. S. (1993). The Economic Way of Looking at Behavior. Journal of Political Economy, s. 385-409. Boettke, P. (2017). Don't Be a "Jibbering Idiot": Economic Principles and the Properly Trained Economist. The Journal of Private Enterprise, s. 9-15. Bruni, L., & Sugden, R. (2007). The Road Not Taken: How Psychology Was Removed From Economics, and How It Might Be Brought Back. The Economic Journal, s. 146-173. Camerer, C. (1999). Behavioral Economics: Reunifying Psychology and Economics. Proceedings of the National Academy of Sciences of the USA, s. 10575-10577. Coase, R. (1937). The Nature of the Firm. Economica, s. 386-405. Conlisk, J. (1996). Why Bounded Rationality? Journal of Economic Literature, s. 669-700. De Martino, B., Kumaran, D., Seymour, B., & Dolan, R. J. (2006). Frames, Biases, and Rational Decision-Making in the Human Brain. Science, s. 684-687. Friedman, M. (1953). Essays in Positive Economics. Chicago: University of Chicago Press. Gul, F., & Pesendorfer, W. (2008). The Case for Mindless Economics. The Foundations of Positive and Normative Economics, s. 3-42. Hayek, F. A. (1948). Individualism and Economic Order. Chicago: University of Chicago Press. Kahneman, D., & Tversky, A. (1979). Prospect Theory: An Analysis of Decisions Under Risk. Econometrica, s. 263-291. Kirzner, I. M. (1973). Competition and Entrepreneurship. Chicago: The University of Chicago Press. Shane, S., & Venkataraman, S. (2000). The Promise of Entrepreneurship as a Field of Research. Academy of Management Review, s. 217-226. Smith, V. L. (2003). Constructivist and Ecological Rationality in Economics. The American Economic Review, s. 465-508. Todd, P. M., & Gigerenzer, G. (2007). Environments That Makes Us Smart: Ecological Rationality. Current Directions in Psychological Science, s. 167-171. Williamson, O. (1996). Economics and Organization: A Primer. California Management Review, s. 131-146. I like to dedicate this season to my teachers Ole Bruus and Bruce Caldwell. All mistakes and mispronunciations are mine alone and no fault of theirs.

In this episode we discuss how and whether to criticize claims made by people who occupy marginalized positions in society. Is it ever ok to level critiques at people from historically oppressed and disenfranchised groups when they make claims about their oppression and what they think should be done about it? If so, how should one proceed? Hear what we think.  If you want to contact us, hit us up at therilkeanzoo[at]gmail.com. Also, find us on Patreon at patreon.com/therilkeanzoo. Text: Dante Alighieri, Dante's Monarchia, trans. Richard Kay (Toronto: PIMS, 1998), 70, quoted in Hannah Arendt, The Human Condition, 2nd ed. (Chicago: The University of Chicago Press, 1998), 175.

(NO VÍDEO TEM ANIMAÇÕES EM IMAGENS QUE PODEM DEIXAR A EXPERIÊNCIA MELHOR : https://www.youtube.com/watch?v=l9QsRO9NgSg)Existe muita confusão sobre Drag Queens, né? Hoje no vídeo eu trago pra vocês uma perspectiva antissistêmica da Drag Queen e desmistifico alguns equívocos que as pessoas têm sobre Drag, pra isso eu traço um percurso histórico desde a tragédia grega e reforço no período da transição do mercantilismo para o capitalismo para mostrar como o sistema capitalista para regular corpos e sexualidades para que o trabalho de produção de pessoas para produzir produtos seja mantido. Algumas perguntas que são respondidas no vídeo:Drag Queen é a mesma coisa que identidade de gênero como trans?Drag é womanface (espécia de blackface só que misógino)Drag pode ser considerado uma figura anárquica?Drag contesta papéis de gênero ou reforça estereótipos?Siga Dimitra Vulcana: Twitter: www.twitter.com/dimitravulcana,Instagram: www.instagram.com/dimitravulcana Facebook: www.facebook.com/dimitravulcana/ ---Siga HQ da vida: Twitter: www.twitter.com/hqdavida Instagram: www.instagram.com/hqdavida Facebook: www.facebook.com/doutoradrag/Acessem o canal Vegano Vitor: https://www.youtube.com/channel/UC5ed... ¯`•._.••¸.-~*´¨¯¨`*•~-.,-( APOIE O HQ DA VIDA )-,.-~*´¨¯¨`*•~-.¸••._.•´¯ www.padrim.com.br/hqdavidaapoia.se/hqdavida© Copyright 2019 - Doutora Drag. Proibida a reprodução sem autorização prévia.Fontes utilizadas:Podcast HQ da vida sobre Operação Tarântula: https://www.spreaker.com/user/halfdea...Bibliografia em formato APA:Amanajás, I. (set-dez de 2014). Drag Queen: um percurso pela arte dos atores performistas. Revista Belas Artes, 1-24.Baker, R. (1995). Drag: A History of Female Impersonation in the Performing Arts. New York, Estados Unidos: NYU Press.Cavalcanti, C., Barbosa, R. B., & Bicalho, P. P. (2018). Os Tentáculos da Tarântula: Abjeção e Necropolítica em Operações Policiais a Travestis no Brasil Pós-redemocratização. Psicol. cienc. prof, 38, 175-191. doi:10.1590/1982-3703000212043Engels, F. (2019). A origem da família, da propriedade privada e do Estado. (N. Schneider, Trad.) São Paulo: Boitempo.Federici, S. (2019). Mulheres e a caça às bruxas: da Idade Média aos dias atuais (1 ed.). (H. R. Candiani, Trad.) São Paulo: Boitempo.Jardim, S., & Izzo, F. (15 de Julho de 2016). Reconhecendo estereótipos racistas na mídia norte-americana. Fonte: Medium: https://medium.com/@suzanejardim/algu...Livingston, J. (Diretor). (1990). Paris is Burning (Original) [Filme Cinematográfico]. Estados Unidos da América.Moreira, R. (Produtor), & Moreira , R. (Diretor). (1988). Hunting Season (Original) [Filme Cinematográfico]. Estados Unidos da América.Newton, E. (1972). Mother camp: female impersonators in America. Chicago : The University of Chicago Press.Payton, G. H., Mock, J., Cragg, N., Murphy, R., & Mabry, S. H. (Diretores). (2018). Pose (season 1) [Filme Cinematográfico].Preciado, P. B. (2017). Manifesto contrassexual: práticas subversivas de identidade sexual. (M. P. Ribeiro, Trad.) São Paulo: n-1 edições.Treadway, T. (Produtor), France, D., Blane, M. (Escritores), & France, D. (Diretor). (2017). The Death and Life of Marsha P. Johnson (Original) [Filme Cinematográfico]. Estados Unidos da América.#Doutoraacessível; Dimitra de cap revolucionário, ao canto tem o nome do episódio e a moldura da capa é com as cores do arco-íris.

In this episode, Seth and JJ break down white slavery--the history, the reasoning, and the myths that continue to be present in the field of modern human trafficking. Listen in for a lot of nuances about eotic service provision, JJ yelling about exploitation films (and penny dreadfuls) from the 1920s, and a deep dive into US laws. Where does the “myth” of white slavery come from, and how has it persisted? Bonus points: we take on “Taken” once again. Sources: Doezema, Jo. "Loose women or lost women? The re-emergence of the myth of white slavery in contemporary discourses of trafficking in women." Gender issues 18, no. 1 (1999): 23-50. Donovan, Brian. White slave crusades: race, gender, and anti-vice activism, 1887-1917. Urbana and Chicago: University of Illinois Press, 2006. Keire, Mara L. "The vice trust: A reinterpretation of the White slavery scare in the United States, 1907-1917." Journal of Social History 35, no. 1 (2001): 5-41. Grittner, Frederick K. White slavery: myth, ideology, and American law. Vol. 11. Dissertations-G, 1990. The Inside of the White Slave Traffic (1913) A Silent Film Review, Movies Silently The Maiden Tribute of Modern Babylon I: the Report of our Secret Commission, W.T. Stead Resource Site Poster for the 1913 film Traffic in Souls., Wikipedia Sharma, Nandita. "Anti-trafficking rhetoric and the making of a global apartheid." NWSA Journal (2005): 88-111. Soderlund, Gretchen. Sex Trafficking Scandal and the Transformation of Journalism, 1885-1917, Chicago: The University of Chicago Press, 2013. Weitzer, Ronald. "The movement to criminalize sex work in the United States." Journal of Law and Society 37, no. 1 (2010): 61-84.

I'm going to cut to the chase: Dr. Andy Bondy and I had such a fun conversation about all things PECS, SGD's, Cues vs. Prompts, and so forth, that I can't wait to hear your feedback on it. Additionally, he was very gracious with his time (fitting me in between babysitting his grandchildren no less!), and so informative on a wide variety of issues we face as practitioners. I would also be remiss if I didn't give a shout out to Andy's daughter (who also happens to be a newly minted BCBA) Lexi for connecting the two of us. Lexi, thanks for sharing the podcast with your Dad!!! If you want to learn more about PECS, you can check out their website here. In the meantime, Andy was kind enough to share a treasure trove of resources that he mentioned in our interview. So in no particular order, here you go: “Considering the overall quality of the available research we would suggest that there are insufficient data to advocate for the use of sign language either alone or in combination with oral language as a method for substantially improving communication in children with autism. “SCHWARTZ, J., & NYE, C. (2006). Improving communication for children with autism: Does sign language work? Evidence-Based Practice Briefs, 1, 1–17. Summarizing 25 years of research on teaching sign-language to those with ASD, Layton and Watson (1995) conclude that “even after intensive training with signs, a significant number of nonverbal children continue to be mute and acquire only a few useful signs” (p. 81).    LAYTON, T., & WATSON, L. (1995). Enhancing communication in non-verbal children with autism. In K. A. Quill (Ed.), Teaching children with autism: Strategies to enhance communication and socialization (pp. 73–101). New York, NY: Delmar Publishers. Bonvillian, J. D., & Blackbum. D. W (1991). Manual communication and factors relating to sign language acquisition. In P Siple & S. Fischer (Eds.). Theoretical issues in sign language research: Vol. 2, Psychology (pp. 255-277). Chicago: The University of Chicago Press. Lori Frost's two published guidelines on transitioning from PECS to SGDs: Frost, L., & McGowan, J. (2011). Strategies for Transitioning From PECS to SGD. Part I: Overview and Device Selection. Perspectives on Augmentative and Alternative Communication, 20, 114-120. Frost, L., & McGowan, J. (2012). Strategies for Transitioning From PECS to SGD. Part 2: Maintaining Communication Competency. Perspectives on Augmentative and Alternative Communication, 21, 3-10. Recent SGD review: Gilroy, S., McCleery, J. & Leader, G. (2017). Systematic Review of Methods for Teaching Social and Communicative Behavior with High-Tech Augmentative and Alternative Communication Modalities, Review Journal of Autism and Developmental Disorders, 4, 307-320. Looked at transitioning from PECS to SGD Hill, D. & Flores, M. (2014). Comparing the Picture Exchange Communication System and the iPad™ for communication of students with autism spectrum disorder and developmental delay, TechTrends, 58, 45-53. Concluded: “The authors recommend that PECS™ phases I-III be mastered before the iPad™ is introduced, to ensure the students master these prerequisite skills since they are more difficult to scaffold (break into smaller units for teaching and then build additional skills) using the iPad™. This session of The Behavioral Observations Podcast is supported by the following: Clinical Behavior Analysis, Kentucky’s leading provider of Applied Behavior Analysis (ABA), counseling and direct support services to individuals with intellectual and developmental disabilities, acquired brain injury and autism.They are about to open The Center for Behavior Analysis, a 13,000 square foot, state of art facility in Louisville, KY, and they’re looking for a clinical director to lead a highly motivated team of clinicians and technicians.If you’re not familiar with Louisville, it’s been rated by US News & World Report as one of the nation’s best places to live. With a low cost of living, your industry-leading salary and signing bonus will go a lot farther. And with an abundance of cultural and recreational activities, you will not lack for fun things to do.So to learn more, go to cbacares.com/careers and set up your confidential interview today! HRIC, which brings 30 years of recruiting experience to help BCBA's find their dream jobs. Click here to schedule your confidential inquiry. The Behavioral Observations Podcast merchandise store. Need a gift for that behavior-nerd friend of yours? I have you covered. From T-shirts, to coffee mugs, from totes to even onesies, we have something for everyone. A great discount on BOP CE's for Newly Minted BCBA's can be found here. For the rest of us, check these out. If you're in the New England area this fall (and it's a great place to visit, just saying...) come check out the NH ABA conference in downtown Manchester, NH. Details are here. If you want to see a short interview I did with conference organizer and mentor extraordinaire, Dr. Le'Ann Milinder, in which we talk all things NH ABA 2018, you can check that out here.

Communities use memorials as a way to shape understanding of the past. We'll begin with an overview of four ethnic communities in the greater Chicago area who have used a genocide memorial as a space for creating community identity and educating the public. Here are some helpful resources for those interested in reading more about memorialization culture in America: Doss, Erika. Memorial Mania: Public Feeling in America. Chicago: The University of Chicago Press, 2010. https://www.amazon.com/Memorial-Mania-Public-Feeling-America/dp/0226159418 Young, James E. The Stages of Memory: Reflections on Memorial Art, Loss, and the Spaces Between. Amherst: University of Massachusetts Press, 2016. https://www.amazon.com/Stages-Memory-Reflections-Historical-Perspective/dp/1625343612/ref=sr_1_sc_1?s=books&ie=UTF8&qid=1529682456&sr=1-1-spell&keywords=james+young+the+stages+of+memeory

Brothers Adam Dutch & Ben Durham host We’re Not Afraid of the Dark. The Tale of the Captured Souls or The Tale of the Instant Polaroids premiered in the United States on Nickelodeon on October 3, 1992 and was directed by D.J. MacHale, written by Anne Appelton.Hook (1991) is mentioned again since Ben thinks Kiki is one of the members of the Lost Boys. Ben is on a streak of trying to find out which actors from the show have appeared naked on film since the show aired. An argument breaks out over Rick Moranis. Twisted Tea should sponsor this show.Lionel Richie vs. Snoop Dogg is a big thought of Ben’s. There is another instant of finding another actor who later went on to be a voice actor on Assassin’s Creed. As far as it’s known, this is the first podcast and researches to discover this.Adam and Ben say they need to play a game of croquet at some point.Ben claims he doesn’t remember seeing a lake in the episode, so Adam tries to bet him $5 again to prove him wrong.Embarrassing hotel stories are shared since this tale takes place at a bed & breakfast type of deal.Debate is given on a subjective scene and whether it is in there or not.Ben suggest we watch Penny Dreadful on K&A TV Day.Photo used in promo: https://thehorroronline.files.wordpress.com/2013/10/midnight_society3.jpgWarning: contains a high amount of strong language, drug/alcohol references, adult jokes, and other material that may be concerning to some listeners.The series is currently available in the United States on Amazon, YouTube, and several other sites.Intro theme is by glassdevaney: https://soundcloud.com/glassdevaney/are-you-afraid-of-the-darkProduced by Modulation Studios. Contact: modulationstudios@gmail.comFacebook page: https://www.facebook.com/werenotafraidofthedark/Works Cited:Adam Dutch. Gaga Sings a Lullaby (Adam Dutch Mashup) Lady Gaga vs. The Cure Music Video. Modulation Studios. Published September 11, 2017, https://www.youtube.com/watch?v=KRPMSoiRGMwAre You Afraid of the Dark? “The Tale of the Captured Souls,” Season 1, episode 7. Directed by D.J. MacHale. Written by Anne Appelton. Originally aired October 3, 1992 on Nickelodeon. https://youtu.be/KL4nu0Hquh0“Are You Afraid Of The Dark? The Tale of the Captured Souls (TV Episode 1992)”. IMDB. Accessed October 15, 2017. http://www.imdb.com/title/tt0514403Assassin’s Creed. Xbox 360. (Ubisoft, 2007). Directed by Patrice Desilets. Produced by Jade Raymond.“Bluffin’ with her Muffin?: Contrary to online rumor, pop star Lady Gaga is not an ‘hermaphrodiste’” Snopes. Last modified October 2, 2016, http://www.snopes.com/music/artists/ladygaga.aspBurton, Tim. Frankenweenie (1984). Walt Disney Productions. http://www.imdb.com/title/tt0087291/Channel Awesome. “Hook - Nostalgia,” Nostalgia Critic. Season 3, episode 20. Published on October 16, 2015. https://www.youtube.com/watch?v=ZwLLKvVTXxMDurham, Adam. DJ Adam Dutch. http://adamdutch.com/Etheridge, Ray, dir. F.A.R.T. The Movie (1991). Golden West Films. http://www.imdb.com/title/tt0369417/?ref_=fn_al_tt_1glassdevaney. Are You Afraid of the Dark? Instrumental cover. 2012. https://soundcloud.com/glassdevaney/are-you-afraid-of-the-darkJohnston, Joe, Honey, I Shrunk the Kids (1989). Buena Vista Pictures, Doric Productions, Silver Screen Partners III. http://www.imdb.com/title/tt0097523Logan, John, creator. Penny Dreadful TV Series (2014-2016). Desert Wolf Production, Neal Street Productions. http://www.imdb.com/title/tt2628232/Spielberg, Steven, Hook (1991). Amblin Entertainment, TriStar Pictures. http://www.imdb.com/title/tt0102057/?ref_=fn_al_tt_1“The Tale of the Captured Souls,” FANDOM TV Community, last modified September 19, 2017, 12:10, http://areyouafraidofthedark.wikia.com/wiki/The_Tale_of_the_Captured_SoulsTseng, Ada. “Remember Rufio in ‘Hook’? The actor is trying to keep his cult character’s legacy alive. The Washington Post. June 28, 2017. https://www.washingtonpost.com/lifestyle/remember-rufio-in-hook-the-actor-is-trying-to-keep-his-cult-characters-legacy-alive/2017/06/28/65fdf642-5863-11e7-b38e-35fd8e0c288f_story.html?utm_term=.efd5ed65afaaThe University of Chicago Press. The Chicago manual of style. 17th ed. Chicago: The University of Chicago Press, 2017.“Wikipedia: List of Are You Afraid of the Dark? episodes,” Wikimedia Foundation, last modified October 7, 2017, 02:23, https://en.wikipedia.org/wiki/List_of_Are_You_Afraid_of_the_Dark%3F_episodes

Brothers Adam Dutch & Ben Durham host We’re Not Afraid of the Dark. The Tale of the Captured Souls or The Tale of the Instant Polaroids premiered in the United States on Nickelodeon on October 3, 1992 and was directed by D.J. MacHale, written by Anne Appelton.Hook (1991) is mentioned again since Ben thinks Kiki is one of the members of the Lost Boys. Ben is on a streak of trying to find out which actors from the show have appeared naked on film since the show aired. An argument breaks out over Rick Moranis. Twisted Tea should sponsor this show.Lionel Richie vs. Snoop Dogg is a big thought of Ben’s. There is another instant of finding another actor who later went on to be a voice actor on Assassin’s Creed. As far as it’s known, this is the first podcast and researches to discover this.Adam and Ben say they need to play a game of croquet at some point.Ben claims he doesn’t remember seeing a lake in the episode, so Adam tries to bet him $5 again to prove him wrong.Embarrassing hotel stories are shared since this tale takes place at a bed & breakfast type of deal.Debate is given on a subjective scene and whether it is in there or not.Ben suggest we watch Penny Dreadful on K&A TV Day.Photo used in promo: https://thehorroronline.files.wordpress.com/2013/10/midnight_society3.jpgWarning: contains a high amount of strong language, drug/alcohol references, adult jokes, and other material that may be concerning to some listeners.The series is currently available in the United States on Amazon, YouTube, and several other sites.Intro theme is by glassdevaney: https://soundcloud.com/glassdevaney/are-you-afraid-of-the-darkProduced by Modulation Studios. Contact: modulationstudios@gmail.comFacebook page: https://www.facebook.com/werenotafraidofthedark/Works Cited:Adam Dutch. Gaga Sings a Lullaby (Adam Dutch Mashup) Lady Gaga vs. The Cure Music Video. Modulation Studios. Published September 11, 2017, https://www.youtube.com/watch?v=KRPMSoiRGMwAre You Afraid of the Dark? “The Tale of the Captured Souls,” Season 1, episode 7. Directed by D.J. MacHale. Written by Anne Appelton. Originally aired October 3, 1992 on Nickelodeon. https://youtu.be/KL4nu0Hquh0“Are You Afraid Of The Dark? The Tale of the Captured Souls (TV Episode 1992)”. IMDB. Accessed October 15, 2017. http://www.imdb.com/title/tt0514403Assassin’s Creed. Xbox 360. (Ubisoft, 2007). Directed by Patrice Desilets. Produced by Jade Raymond.“Bluffin’ with her Muffin?: Contrary to online rumor, pop star Lady Gaga is not an ‘hermaphrodiste’” Snopes. Last modified October 2, 2016, http://www.snopes.com/music/artists/ladygaga.aspBurton, Tim. Frankenweenie (1984). Walt Disney Productions. http://www.imdb.com/title/tt0087291/Channel Awesome. “Hook - Nostalgia,” Nostalgia Critic. Season 3, episode 20. Published on October 16, 2015. https://www.youtube.com/watch?v=ZwLLKvVTXxMDurham, Adam. DJ Adam Dutch. http://adamdutch.com/Etheridge, Ray, dir. F.A.R.T. The Movie (1991). Golden West Films. http://www.imdb.com/title/tt0369417/?ref_=fn_al_tt_1glassdevaney. Are You Afraid of the Dark? Instrumental cover. 2012. https://soundcloud.com/glassdevaney/are-you-afraid-of-the-darkJohnston, Joe, Honey, I Shrunk the Kids (1989). Buena Vista Pictures, Doric Productions, Silver Screen Partners III. http://www.imdb.com/title/tt0097523Logan, John, creator. Penny Dreadful TV Series (2014-2016). Desert Wolf Production, Neal Street Productions. http://www.imdb.com/title/tt2628232/Spielberg, Steven, Hook (1991). Amblin Entertainment, TriStar Pictures. http://www.imdb.com/title/tt0102057/?ref_=fn_al_tt_1“The Tale of the Captured Souls,” FANDOM TV Community, last modified September 19, 2017, 12:10, http://areyouafraidofthedark.wikia.com/wiki/The_Tale_of_the_Captured_SoulsTseng, Ada. “Remember Rufio in ‘Hook’? The actor is trying to keep his cult character’s legacy alive. The Washington Post. June 28, 2017. https://www.washingtonpost.com/lifestyle/remember-rufio-in-hook-the-actor-is-trying-to-keep-his-cult-characters-legacy-alive/2017/06/28/65fdf642-5863-11e7-b38e-35fd8e0c288f_story.html?utm_term=.efd5ed65afaaThe University of Chicago Press. The Chicago manual of style. 17th ed. Chicago: The University of Chicago Press, 2017.“Wikipedia: List of Are You Afraid of the Dark? episodes,” Wikimedia Foundation, last modified October 7, 2017, 02:23, https://en.wikipedia.org/wiki/List_of_Are_You_Afraid_of_the_Dark%3F_episodes

Selim KarahasanoğluSadreddinzade günlüğünden örnek sayfalarKaynak: BOA, KK 7500, 158-159Osmanlı tarihyazımında cevabı aranan önemli bir soru da Osmanlı kültüründe günlük, anı, hatırat gibi ben anlatılarının bulunup bulunmadığıdır. Bu bölümümüzde Selim Karahasanoğlu ile son çalışması Sadreddinzade Telhisi Mustafa Efendi ceridesi hakkında konuştuk. 18. yüzyılın önde gelen ulema ailelerinden birine mensup bu Osmanlı kadısının 24 yıl boyunca düzenli olarak tuttuğu bu günlüğün tarihsel kaynak olarak değerine ve  Avrupa'daki diğer örneklerle arasındaki fark ve benzerliklere değindik. Ayrıca, yazma kütüphanelerinde karşılaşılan kurumsal zorlukların nasıl Osmanlı kültür tarihi araştırmalarının önünü tıkadığının altını çizerek, bir kaç eser üzerinden genellemeler yapmanın zorluğundan bahsettik.Stream via Soundcloud (US / preferred) Stream via Hipcast (Turkey / Türkiye)18. yüzyıl Osmanlı tarihi üzerine uzmanlaşan Dr. Selim Karahasanoğlu İstanbul Medeniyet Üniversitesi'nde öğretim üyeliği yapmaktadır. (see his page)Yeniçağ Akdeniz ve Osmanlı İmparatorluğu üzerine uzmanlaşan Dr. Emrah Safa Gürkan İstanbul 29 Mayıs Üniversitesi'nde öğretim üyeliği yapmaktadır. (see academia.edu)SEÇME KAYNAKÇASelim KarahasanoğluAkçetin, Elif. “A Frustrated Scholar of the Post-Conquest Generation: Wang Jingqi (1672-1726) and his Casual Jottings of my Journey to the West (1724).” Basılmamış Makale. Behrendt, S. D. A. J. H. Latham, D. Northrup. The Diary of Antera Duke, an Eighteenth-Century African Slave Trader (Oxford: Oxford University Press, 2010).Beydilli, Kemal. Osmanlı Döneminde İmamlar ve Bir İmamın Günlüğü (İstanbul: TATAV, 2001). Çeçen, Halil, haz. Niyazî-i Mısrî’nin Hatıraları (İstanbul: Dergah Yayınları, 2006).Çelebi, İlyas. “Rüya.” DİA, cilt: 35 (İstanbul: Türkiye Diyanet Vakfı, 2008), 306-309.Di Cosmo, Nicola. haz., The Diary of a Manchu Soldier in Seventeenth-Century China: “My Service in the Army,” by Dzengšeo (London: Routledge, 2007). Elger, Ralf ve Yavuz Köse. eds. Many Ways of Speaking About the Self: Middle Eastern Ego-Documents in Arabic, Persian, and Turkish (14th-20thcentury) (Wiesbaden: Harrassowitz Verlag, 2010).Erünsal, İsmail E. “Bir Osmanlı Efendisi’nin Günlüğü: Sadreddinzâde Telhisî Mustafa Efendi ve Cerîdesi.” Kaynaklar, 2 (1984): 77-81.“Türk Edebiyatı Tarihinin Arşiv Kaynakları III: Telhisî Mustafa Efendi Ceridesi,” Ege Üniversitesi Edebiyat Fakültesi Türk Dili ve Edebiyatı Araştırmaları Dergisi, 2 (1983): 37-42. Hassam, Andrew. Writing and Reality: A Study of Modern British Diary Fiction (Wesport, CT: Greenwood Press, 1993)._____. “Reading Other People’s Diaries.” University of Toronto Quarterly, 56: 3 (1987): 435-442.Houldbrooke, Ralph, ed. English Family Life, 1576-1716: An Anthology from Diaries (New York: Basil Blackwell, 1989).Huff, Cynthia A. “Reading a Re-Vision: Approaches to Reading Manuscript Diaries.” Biography, 23: 3 (2000): 504-523.Işıközlü, Fazıl. “Başbakanlık Osmanlı Arşivinde Yeni Bulunmuş Olan ve Sadreddin Zâde Telhisî Mustafa Efendi Tarafından Tutulduğu Anlaşılan H. 1123 (1711)-1148 (1735) Yıllarına Ait Bir Ceride (Jurnal) ve Eklentisi.” 7. Türk Tarih Kongresi: Kongreye Sunulan Bildiriler, cilt: 2 (Ankara: TTK, 1973), 508-534.Jarrick, Arne. Back to Modern Reason: Johan Hjerpe and Other Petit Bourgeois in Stockholm in the Age of Enlightenment (Liverpool: Liverpool University Press, 1999).Jones, Susan E. “Reading Leonard Thompson: The Diary of a Nineteenth-Century New Englander.” Atenea, 24: 2 (2004): 117-127.Kafadar, Cemal. “Self and Others: The Diary of a Dervish in Seventeenth Century Istanbul and First-Person Narratives in Ottoman Literature.” Studia Islamica, 69 (1989): 121-150.Káldy Nagy, Gy.  “Kādī: Ottoman Empire.” EI2, cilt: 4 (Leiden: E. J. Brill, 1978), 375. Karahasanoğlu, Selim. “A Tulip Age Legend: Consumer Behavior and Material Culture in the Ottoman Empire (1718-1730).” Basılmamış Doktora Tezi, State University of New York at Binghamton, 2009._____. “Osmanlı Literatüründe Ben-Anlatılarına (Ego-dokumente) Katkı: Sadreddinzade Telhisi Mustafa Efendi Günlüğü (1711-1735).” 20th Ciépo Symposium, New Trends in Ottoman Studies: Programme&Abstracts(Rethymno: Grafotehniki, 2012), 87-88._____. “1700′lerin başında Kadı Mustafa Efendi’nin Günlüğünden: Cariyeyi Rızasız Eve Kapayan Doktor Dükkânı Önünde Asıldı.” Atlas Tarih, 12 (2012): 45._____. "İstanbul'un Lale Devri mi?: Tarih ve Tarih Yazımı." Tarih İçinde İstanbul Uluslararası Sempozyumu: Bildiriler, yay. haz. D. Hut, Z. Kurşun, A. Kavas (İstanbul, 2011), 440-443.Kuhn-Osius, K. Eckhard. “Making Loose End Meets: Private Journals in the Public Realm.” The German Quarterly, 54: 2 (1981): 166-176.Lejeune, Philippe. “The Practive of the Private Journal: Chronicle of an Investigation (1986-1998).” Marginal Voices, Marginal Forms: Diaries in European Literature and History(Amsterdam: Rodopi, 1999), 185-211.Makdisi, George. “The Diary in Islamic Historiography: Some Notes.” History and Theory, 25: 2 (1986): 173-185._____. “Diary of an Eleventh-Century Historian of Baghdad-V.” Bulletin of the School of Oriental and African Studies [BSOAS], 19: 3 (1957): 426-443._____. “Diary of an Eleventh-Century Historian of Baghdad-IV.” BSOAS, 19: 2 (1957): 281-303._____. “Diary of an Eleventh-Century Historian of Baghdad-III.” BSOAS, 19: 1 (1957): 13-48._____. “Diary of an Eleventh-Century Historian of Baghdad-II.” BSOAS, 18: 2 (1956): 239-60._____. “Diary of an Eleventh-Century Historian of Baghdad-I.” BSOAS, 18: 1 (1956): 9-31.Matthews, William. American Diaries: An Annotated Bibliography of American Diaries Written Prior to the Year 1861 (Berkeley: University of California Press, 1945)._____. British Diaries: An Annotated Bibliography of British Diaries Written between 1442 and 1942 (Berkeley: University of California Press, 1950).Paperno, Irina. “What Can Be Done with Diaries?.” The Russian Review, 63 (2004): 561-573.Ransel, David L. A Russian Merchant’s Tale: The Life and Adventures of Ivan Alekseevich Tolchënov, Based on His Diary (Bloomington: Indiana University Press, 2009)._____. “The Diary of a Merchant: Insights into Eighteenth-Century Plebeian Life.” The Russian Review, 63 (2004): 594-608.Sajdi, Dana. “A Room of His Own: The ‘History’ of the Barber of Damascus (fl. 1762).” The MIT Electronic Journal of Middle East Studies, 3 (2003)._____. “Peripheral Visions: The Worlds and Worldviews of Commoner Chroniclers in the 18th Century Ottoman Levant.” Basılmamış Doktora Tezi, Columbia University, 2002.Saleh, Nabil. The Qadi and the Fortune Teller(Northampton: Interlink Publishing, 2008). Sherman, Stuart. Telling Time: Clocks, Diaries and English Diurnal Form, 1660-1785 (Chicago: The University of Chicago Press, 1996).Struve, Lynn A.  “Self-Struggles of a Martyr: Memories, Dreams, and Obsessions in the Extant Diary of Huang Chunyao.” Harvard Journal of Asiatic Studies, 69: 2 (2009): 343-394.Şeyh Ahmet El-Bedirî El-Hallâk. Berber Bedirî’nin Günlüğü, 1741-1762: Osmanlı Taşra Hayatına İlişkin Olaylar. çev. Hasan Yüksel (Ankara: Akçağ, 1995). Terzioğlu, Derin. “Man in the Image of God in the Image of the Times: Sufi Self-Narratives and the Diary of Niyazi-i Misri (1618-94).” Studia Islamica, 94 (2002): 139-165._____. “Sufi and Dissident in the Ottoman Empire Niyazi-i Mısri (1618-1694).” Basılmamış Doktora Tezi, Harvard University, 1999.Ulrich, Laurel Thatcher. A Midwife’s Tale: The Life of Martha Ballard Based on Her Diary, 1785-1812(New York: Alfred A. Knopf, 1990). Webb,Nigel ve Caroline. The Earl and His Butler in Constantinople: The Secret Diary of an English Servant among the Ottomans (London: I. B. Tauris, 2009). White, Sam. The Climate of Rebellion in the Early Modern Ottoman Empire (Cambridge: Cambridge University Press, 2011).Zilfi, Madeline C. “Bir Müderrisin Günlüğü: Osmanlı Biyografi Çalışmaları İçin Yeni Bir Kaynak.” çev. Selim Karahasanoğlu, Doğu Batı, 20 (2002): 184-194.

Lecture by Alan Barenberg, University of Chicago The University of Chicago. Alan Barenberg is a scholar who has written and spoken about life within and outside of the Soviet era gulag camps. This event is sponsored by the Moraine Valley Global Education Program and is a part of the One Book, One College program on Orwell's 1984.

Lecture by Alan Barenberg, University of Chicago The University of Chicago. Alan Barenberg is a scholar who has written and spoken about life within and outside of the Soviet era gulag camps. This event is sponsored by the Moraine Valley Global Education Program and is a part of the One Book, One College program on Orwell's 1984.

Lecture by Alan Barenberg, University of Chicago The University of Chicago. Alan Barenberg is a scholar who has written and spoken about life within and outside of the Soviet era gulag camps. This event is sponsored by the Moraine Valley Global Education Program and is a part of the One Book, One College program on Orwell's 1984.

Lecture by Alan Barenberg, University of Chicago The University of Chicago. Alan Barenberg is a scholar who has written and spoken about life within and outside of the Soviet era gulag camps. This event is sponsored by the Moraine Valley Global Education Program and is a part of the One Book, One College program on Orwell's 1984.