Schone essays

Schone papers Schone Madonna is a German expression meaning Beautiful Madonna. This picture conceivably began as a reaction to better approaches to rehearse religion, and specifically, love of the Virgin in an increasingly close to home way. Three instances of this portrayal incorporate the Roudnice Madonna, the Madonna of Krumau, and the Jihlava Pieta. The Roudnice Madonna, a 35 1/2 x 26 1/4 board built in roughly 1400, successfully shows the attention on love delicate and appealing Mary than seen in past portrayals. Utilizing chiaroscuro, the craftsman displayed a delightful face for the Virgin. The Christ kid is more quiet than any other time in recent memory, unwinding serenely with his mom. The drapery of the Virgins outfit, comparably observed on the sculptures of this sort, are full and musical, reaching out to the wrist. This picture of Mary is viewed as the best picture created by the Bohemian artists, likely made for South Bohemian courts. This new Madonna created roots from the extreme degree of love for the Virgin Mary right now in history in Europe. There was another craving to show this icon as a delightful princess, not as an unassuming worker or far off sovereign. The Schone Madonna turned into the Bohemian female perfect. The three essential models for the Beautiful Madonna, Krumau, Thorn, and Breslau, are on the whole fundamentally the same as, with smooth stances, made of a similar material, roughly a similar tallness, and around a similar timespan. Of these, the Madonna of Krumau is viewed as the best and generally well known. A stone model, 43, dating to around 1390-1400, it was made by a Bohemian craftsman who concentrated on Schone Madonna figures. This piece typifies the lover perfect as the pure princess of the Late Gothic age. (p.31 course reading) Mary has a ready head on a long neck rising up out of thin shoulders, with a beguiling face and high temple. Her long fingers delicately, yet immovably handle her you... <!

Book Review of Slovenia 1945 Memories of Death and Survival after World

Slovenia 1945 is a very much created mix of individual recollections, historiography, also, observer accounts. The outcome is moving account that keeps away from the bloat and dryness recorded investigations may fall prey to, just as the liberal emotionalism of certain diaries. The beginning stage for the volume was the letters composed by John Corsellis, an outspoken opponent working in the Friends Ambulance Unit in Austrian Carinthia from 1945 to 1947. This material was fleshed out with a few dozen meetings, a journal by camp survivor France Perni?ek, and the writer Marcus Ferrar. In spite of the fact that Corsellis is a focal member in the story, his essence in the book is inconspicuous and unpretentious. Basically, the book is alluring to both easygoing perusers and genuine scientists. Notwithstanding the principle content, there are fifteen photographs, three maps, a blueprint of the main characters, a four-page list of other people, a firmly stuffed six-page catalog, and a five-page list of individuals, subjects, and places. A striking component of the book is its impartiality?a objective that the creators expressly state in the introduction (p. 2). Negative sides of all members are delineated: Germans (slave work, assaults on regular people, book consuming), Italians (the Rab death camp, the legend of kind and sentimental officers), Partisans (robbery, murder, assault), Catholics (the Black Hand passing crews), the western Allies (taking shots at regular people, plundering), and the Village Guards (consuming detainees to death). Notwithstanding, the book is a lot in excess of a list of violations; it likewise relates the human sides of all included: singular demonstrations of graciousness by warriors and regular folks on all sides. The account is packed with strict imagery?priests, ... ...jana: Modrian. Markovski, Venko. 1984. Goli Otok: The Island of Death. Stone: Social Science Monographs. Mila?, Metod. 2002. Opposition, Imprisonment and Forced Labor. A Slovene Understudy in World War II [= Studies in Modern European History 47]. New York: Peter Lang. Reindl, Donald F. 2001. Mass Graves from the Communist Past Haunt Slovenia?s Present, RFE/RL Newsline 5.225 (29 November), accessible at http://www.rferl.org/newsline/2001/11/5-not/not- 291101.asp Sirc, Ljubo. 1989. Among Hitler and Tito: Nazi Occupation and Socialist Oppression. London: Andre Deutsch. Tolstoy, Nikolai. 1986. The Minister and the Massacres. London: Century Hutchinson. John Corsellis and Marcus Ferrar. Slovenia 1945: Memories of Death and Endurance after World War II. London: I. B. Tauris and Co., 2005. xi + 276 pp., ï ¿ ½24.50 ($47.97) (material). ISBN: 1-85043-840-0.

If you don’t know why you’re picking the answer, you probably shouldn’t pick it

Ive now uttered these words so many times this week that I feel compelled to post them. As you may have guessed, the typical conversation that elicits them goes something like this: Me: So what made you pick (C)? Tell me how you got that answer. Student: Ummm Im really not sure. Me: There must have been something that made you pick it Can you give me some idea of how you came up with it? Student: (Giggles uncomfortably. Shrugs). Ummm I really dont know what I was thinking. Me: If youre really have no idea why youre picking an answer, thats usually a sign that you havent thought hard enough about what youre doing. In case you havent noticed, the SAT is a test that requires you to think (duh). Thats not to say that you have to focus obsessively on every little detail, but you cant afford to tune out either. A reason for picking an answer can be something as simple as a gut feeling. From what Ive seen, theyre right far more often than not, and usually when I press someone to explain those gut answers, it turns out that there was a logical thought process there that they just didnt quite know how to put into words. Its also fine to pick an answer based on knowledge of the test: if youre struggling with a tone question and know that wry is usually right when it appears as an answer choice, you can pick it even if you dont totally get whats going in the passage. Or on a function question that asks you to identify the purpose of a particular line, if you know that correct answers tend to be short and phrased in a very general manner, you can probably make an educated guess. You might not always get the answer right, but at least youre basing your answers on the way the test usually works, as opposed to the desire to just get the question over without leaving it blank. One of the most frustrating things for me as a tutor is that unless the student willingly and actively decides to abandon the guess and get it over with mindset, my ability to help them is seriously curtailed. As I incessantly remind my students whenever they ask me what a word means or what a question is actually asking, I wont be there to feed them the information when theyre actually taking the test. Im happy to explain AFTER theyve tried working through the question on their own, but I need to see them try it with their actual level of knowledge so that I can help them figure things out even when theyre *not* entirely sure whats going on. My job is to get them to the point where they can do it on their own because ultimately theyre going to have no choice but to do it that way.

Shinto - A Japanese Religion Essay - 1687 Words

Shinto: A Japanese Religion Uncovering the religious significance and practices of Japanese Shinto As an ancient religion of Japan, Shinto was originally a combination of nature worship, divination techniques, and shamanism. Meaning the way of the Gods, the origins of Shinto are not apparent in comparison to other religions, especially other Asian religions and beliefs. With no obvious founder, as well as original written scriptures and authentic laws, a number of theories exist about the origination of Shinto as a religion and its development across the Japanese lands. However, the significance of the religion has shifted the importance of discovering its origins to the religious influences that Shinto has embarked upon Japanese†¦show more content†¦For the Shinto’s, the â€Å"divine, natural, and human elements† are closely related to one another. The Gods and the spirits co-exist with one another; the Gods exist with humans and nature, while the humans exist with the Gods and nature. Nature, human beings, and deities act â€Å"harmoniously† with one another. Nature, in turn, is a vital part of both the spiritual world and the human world; â€Å"Japanese love and reverence for nature lies at the root of Shinto†. For many other religions, this is not the case. For Western religions, the â€Å"Creator and the created, and the human and natural realms† do not relate with one another immediately. The Shinto religion can again be seen acting in a more spiritual way than any other religion. The spirituality of Shinto and its people can be expressed further: Shinto was the religion of a pristine people who, above all, were sensitive to the spiritual forces that pervaded the world of nature in which they lived. Nature, spirits, and life’s existence are important to the Shinto religion. The way in which spirits existed towards humans can be seen as follows: â€Å"In their world myriad spirits shone like fireflies and every tree and bush could speak†. Religion had manifested itself into the Shinto religion. Nature was the main religious symbol of the religion. The kami, or religious Gods and spirits could be found everywhere in the Shinto life and religion. The Gods in the Shinto religion areShow MoreRelatedJapanese Scholars View of the Shinto Religion1110 Words   |  4 PagesThe Shinto religion is seen in two different lights by Japanese scholars. One is the view that the role of Shinto in Japanese history as a periphery religion and reliant on Buddhist ideals for its success. The other is that Shinto may seem to be a very primitive religion, but it has also maintained a long history of rituals and institutions that represent Japanese culture and its ability to absorb oth er religions and cultures. Both arguments are relatively strong, however I argue that ModernizationRead MoreJapanese Mythology And Folklore Make Up An Extremely Large Portion Of The Shinto Religion1010 Words   |  5 PagesJapanese mythology and folklore make up an extremely large portion of the Shinto religion, of which approximately 2,700,001 people follow worldwide (Pew Research Center). What has kept people fastened to this religion as opposed to the larger faiths such as: Christianity, Buddhism, and Hindus? The majority of people who are researching different religions do not look at less common religions such as this one. Shinto is a series of Japanese myths and folktales that are still passed from parent toRead MoreThe Shinto Religion1186 Words   |  5 PagesThe Shinto religion has a long identification with the island country of Japan and is considered by many to be the oldest religion practiced in Japan (Toshio). The religion does not appear to have any history that trac es its founding to any particular individual which distinguishes it from other religions such as Buddhism, Christianity, or Islam. Additionally, Shinto has no sacred scriptures, no precise religious philosophy, or specific moral code. Instead, the Shinto religion is based on mixtureRead MoreEssay on Shintoism: Strengths and Weaknesses1117 Words   |  5 PagesThe Japanese culture has been greatly influenced by its religions, and one of the most influential religions has been Shintoism. Shintoism has been dated back to 500BC, when the descendants of the sun goddess, Amaterasu-OmiKami, worshiped the gods and goddesses of Japan. Shinto means way of the gods and that represents what people who practice Shintoism believe in. Shintoism is a religion based on Japanese mythology, which is centered on a male god, Izanagi, and a female goddess, Izanami. TheseRead More Shintoism Essay609 Words   |  3 PagesShintoism   Ã‚  Ã‚  Ã‚  Ã‚  The Shinto religion was started in the Tokugawa period (1600-1868) of Japanese history. The Tokugawa Enlightenment inspired a group of people who studied kokugaku, which roughly translated means nativism, Japanese Studies, or Native Studies. Kokugakus intent was to recover Japanese character to what it was before the early influences of foreigners, especially the Chinese. Some of these influences include Confucianism (Chinese), Taoism (Chinese), Buddhism (IndianRead MoreEssay on Religions and Japanese Culture597 Words   |  3 PagesReligions and Japanese Culture Many religions are popular within the Japanese culture. Two of the most influential religions, Shinto and Buddhism that help shaped a lot of Japanese values are Shinto and Buddhism, played a large role in shaping Japanese values. Numerous similarities and differences run between these two religions; nonetheless, the Japanese often believe in more than one religion at the same time. This is possible due to the polytheistic nature of most popular religions inRead MoreSimilarities Between Shinto And Shinto Religion933 Words   |  4 PagesOf the many religions in the world, none are quite as unique as Shintoism. Shinto, meaning â€Å"the way of the kami†, is the indigenous religion of Japan. It is believed to have existed since the 6th century B.C.E. However, there is no documented origin nor is there an established founder. At the center of the Shinto religion is devotion toward various kami and the rituals performed to please them. It does not attempt to explain existence o r the afterlife. Instead, Shintoism focuses on interactions withRead MoreEssay on Shintoism and Buddhism1210 Words   |  5 Pagesand Buddhism The Japanese religions, including Shintosim and Buddhism, are rich and complex, and it contains many condradictory trends which may puzzle a Westerner. In the center of the tradition is Shinto, the natural religion of Japan. Also in the center is Buddhism, the Indian religion that was brought to Japan in the sixth century from Korea and China. Throughout the history of Japan, it has been these two religions that have contributed most to the Japanese understanding of themselvesRead MoreThe Shinto Religion Essay1497 Words   |  6 PagesORIGINS The religion we know as Shinto is native to Japan and was first practiced sometime before the year 500 B.C.E. The name ‘Shinto’ comes from a Chinese phrase meaning â€Å"Way of the Gods†. It was first used to describe the native Japanese religion in the 8th Century C.E. It is currently the official religion of Japan along with Buddhism (Ono 1-3). There is a less common name for Shinto that comes directly from the Japanese language, which is â€Å"Kami no michi† which also means â€Å"Way of the Gods†Read MoreIdeology behind the Film Spirited Away862 Words   |  3 PagesSpirited Away, the movie sends out many aspects of ideology in Japanese society. This essay is going to be focusing on two particular aspects which are Shinto beliefs and human versus nature. In Asian culture, people usually give priority to the religion. Shinto was the state religion of Japan in the past. Shinto means Kami Way in Japanese. Kami is term to describe sacred spirits, or something that possesses superior power (Earheart 6). Japanese people believe that there are spirits in everything. All

The Leadership Culture Of A Small Business Organization

As an owner of a small business, you have noticed that the leadership culture in your organization has been ineffective, which has decreased employee’s morale. The owner has decided to discuss this issue with their supervisor and staff in the organization in order to increase leadership culture. The owner need to develop an effective and efficient leadership plan before meeting with their supervisor and staff. Another challenges that small business organization will faced are labor relations such as compliance and collaboration. Compliance relies on the application of labor law, while collaboration relies to a great extent on labor relations. Labor and management use one of these strategies or a combination of both whereas†¦show more content†¦Ã¢â‚¬ ¢ How does this theory address organization change? †¢ What are the leader’s behaviors and characteristics? †¢ What are the follower’s behaviors and characteristics? †¢ What situational characteristics does this theory work in? †¢ Provide two examples of this theory in action. The situational leadership theory focuses on the best leadership styles to address organization changes even in small business environment. This theory said that a leader must select the right styles and the follower must mature to accept responsible for their behavior while the organization is going through changes. This theory has two variables that will help to address the changes in the organization. The first variable is task behaviors, is the degree to which follower have the appropriate job knowledge and skills and their need for less or more guidance and direction (Hughes et al, 2015, p. 534). According to the book, this behavior tell employee what to do, how to do it, when to do it, and who is to do it. The task behaviors are equivalent to the readiness of follower so in Situational Leadership Model, (S1, telling) mean the follower need a lot of direction from the leader (Hughes et al, 2015, p. 535). In the selling quadrant (S2), the follower lacks the skill to be able to succeed during this situation. The S3 or participating quadrant, the follower need very little guidance with respect to how to their jobs. Last quadrant (S4) or delegating, the followers are willing

The Importance of Effective Communication

Questions Discuss about the The Importance of Effective Communication. Answer: Introduction Understanding ones own personal communication skills and biases according to Segal E.A, is self-awareness. Self-awareness is essential and enables one to know oneself and be aware of ones own values, assumptions, beliefs, strengths, and weakness. A greater insight into other kind of life experience and an increased openness to other ways of thinking could be achieved with increased self-awareness. One can achieve effective communication skills and interpersonal relations along with empathy through self-awareness. Effective communication is required in all walks of life (Blizard, 2012) Developing ones communication skills requires use of efficient and effective diagnostic tools. The tools used for the assessment of personal communication methods were: Johari window, Nohari window, communication style questionnaire, Fluency severity rating scale and oral speech sample analysis technique. The interpersonal skills can be learned. A person acquires these skills through experiences, through unintentional processes and through unstructured of trial and error (Munodawafa, 2008). To clearly identify the key problem areas in my way of communication i have undertaken the above mentioned five tools and the results for the same were: Jowari Window- score clearly stated through the blind spot that I spoke a little faster and thus people found it difficult to understand what I said and thus asked me to repeat. This has made me realized that I need to slow down while I spoke to clearly send my message across. In this technique I choose 6 characteristics I am aware that I possess and asked my friends to identify the characteristics they thought were suitable for me. I was able to collect 9 feedbacks. My results of Johari window is 66% adaptable and 55% confident. I am able to adjust at any place and in any situation. According to my friends I am 44% energetic, 33% independent, 33% intelligent and 33% confident. The 6 traits selected by me were adaptable, confident, energetic, calm, extrovert and trustworthy; which match to what I have been rated by my friends clearly stating that I am an open book and thus making me send my messages across in a clear manner (Kevan.org, 2006) Nohari Window- this technique has helped me to understand my grid of perception by others. I had filled 5 traits that I knew were my weaknesses. My friends and colleagues were asked to complete the test. The feedbacks from my friends and colleagues including juniors have helped me identify and minimize my weaknesses. 96% people believed that I am a simple person, 87% believed I am a selfish person, 55% stated I am unhappy and 75% stated that I am panicky person (Kevan.org, 2006) As I was working as a sales manager I was given a sales target for me and my team of 6 people. I was to achieve the target within 3 months. I got so busy and involved that I forgot to wish my best friend his birthday and was reminded after a month by him. There are occasions that my colleagues get annoyed as I highlight many mistakes and ask my team to schedule meeting with clients and accompany them so ask to make sure that none of my team member misses their given target. I ignored the fact that this could highlight me as a non-trusting manager and an over involved one when it comes to achieving targets. While I should have allotted my colleagues their targets and asked for action plans for their achievement and show trust and faith in my team I forced them to take me along whenever they met clients. In the communication style questionnaire I received a score of 59 stating that I am being able to predict the peoples response and consider cultural barriers while making conversation. I had received a score in harmonious assertiveness, giving me a good rating for assertive attitude and confidence level (How Good Are Your Communication Skills?, 2017) The score of fluency severity rating scale has helped me understand that I stutter 3-4 words per minute due to an increased speaking rate. The score being 1, I have been classified as 5% to 11% stuttered words and with transitory dysfluencies (Resource Packet, 2009) The oral speech sample analysis highlighted that I speak a little faster and thus leading to a stuttering of a few words too. This technique I had been able to utilize through recording 5 to 10 minutes of oral speech and then analyzing it with the help of my friends. This technique of Curlee and Perkins (1994) suggests collection of 10 minutes of taping to get 5 minutes of a persons talking/oral reading time, then counting the number of syllables in the message and divide it with the total number of minutes the person spoke. In several occasions over my life I had wondered why people ask me to repeat my sentences making me frustrated that why do they not understand things the first time I say it. It was only in my business communication class last year my teacher highlighted that I spoke too fast for the rest of the class to understand. This came as a complete shock to me. That evening I called my mother back home and asked her if I spoke at a higher speed making it difficult for them to understand the first time I say it and she answered yes. I was speechless. I asked her why I was I never told to slow down and corrected, she said because they got used to it over time and thus nobody bothered to correct me, not even my dad. Thus it was in my post grad I realized I spoke faster than the normal rate. When I try to slow down to speak so that others could understand I would stutter. This too was highlighted by my business communications teacher. Thus, the two problem areas in my communication that require improvement are the speed at which I talk and the stuttering of 3-4 words after I have been asked to repeat what I said. Literature Review Effective communication according to Roberts, J. (2009) is passing right information to the right person, in the right time in a right way and with right impact, effect and outcome. Sending a right message to the other person and the person who received has received it correctly and understands it makes effective communication a two-way process. For successful management effective communication is the key (Wong, Saber, Ma, Roberts, 2009) In all walks of life exhibiting efficiency in communication proves significant (Kenneth, 2007). The ABC approach helps to review the principles of effective communication. In the ABC approach A stands for accuracy, B stands for Brevity and C stands for clarity. Accuracy in the message sent is essential because different receiver of the message can interpret it differently. Brevity means being concise. It is essential because if the message is not concise it could get lost in clutter of unnecessary words. Thus sticking to the point is the best way to send a concise message. Clarity of a message can be ensured through the use of right language. Before a message is prepared the audience should be considered carefully. According to Locker and Kaczmarek (2007) if a message does not seem important, relevant and interesting to the audience, the audience would not pay attention to it (Locker Kaczmarek, 2007) Disorders in speech and an inability to express oneself clearly act as a barrier for the overall development in a persons life. Feelings of tension and negative attitude are exhibit in a persons behavior due to the awareness of the disfluency; while fear, embarrassment, shame and frustration engulf the speaker according to Guitar (2006) (Guitar B. , 2006) According to Guitar the beginning of stuttering results in the emergence of prolongation. Guitar also stated that the repetitions are fast and abrupt in the beginning stages. In the intermediate stage the above stated symptoms along with avoidance and periods of block are evident. The speaker also produces inappropriate ending of sound and air. This is due to the immobility of the tongue and lips while speaking. In the last stage the speaker along with the first and the intermediate stage symptoms experience tremors. The speaker requires adult centered treatment program (Guitar B. , 2006) According to Guitar, stuttering may go unnot iced until it reaches advanced stage and tremors occur. Stuttering in young children according to Guitar can hamper a childs overall development. He further asserts that brain is like a computer and too much information can hang it up. Guitar also states that a stutterer becomes conscious while speaking and display emotions of pride, shame, guilt and fear, along with embarrassment. According to Miller and Guitar (2009), therapies based on behavioral, classroom, and instructional management strategies stated below have proven to show positive results. The Lidcombe Therapy- Focuses on behavioral management of people who stutter. Self-Modeling Strategy- within the classroom instructional setting self-modeling strategy can be utilized. Stress Reduction- another instructional and behavioral intervention. Assistive Technology- this technology is beneficial in instructional and behavioral management level. From the above mentioned therapies and techniques self-modeling technique is very helpful for individuals like me who are well aware of the barriers in communication and intent to improve the same (Miller Guitar, 2009). According to Cream, et al, in self-modeling technique various range of speech pattern are used to improve stuttered speech. An extremely unhurried exaggerated form of speech model is developed for the stutter through speech restructuring beginning with an establishment stage or an instatement in self-modeling technique. With the utilization of techniques and methods mentioned in self-modeling one can achieve positive results and improve stuttering problem (Cream, et al., 2010) Yaruss, (2006) stated that if stressors can be identified that triggers stuttering and steps are taken to minimize them the stuttering can be controlled and reduced and also eliminated. He further asserts that an environment in which the stutter is present has an incredible impact also the temperament of the speaker also plays an important role. It is also evident through previous research in the field that collaboration of the various strategies and techniques help to achieve positive results and the collaboration should be in accordance with the speaker in focus. Utilization of the above mentioned strategies in isolation proves null. Yaruss further stated that there are four techniques to speech modeling strategy that can be utilized to eliminate stuttering under communication modification that are: The speaker is able to use and also display simpler and relaxed manner of speaking, To reduce pressures a child may have when communicating by increasing the time gap between speakers turns, Rapid fire questioning has been proven to reduce burden to speak and increase time pressures, and Rephrasing, reflecting and expanding speakers utterances, this will provide positive communication mode (Yaruss, Coleman, Hammer, 2006) According to Curlee and Perkins (1994) the speed at which a person speaks affects the way the receiver perceives not only the message but the sender itself. Speaking fast may present a person as a knowledgeable or a fluent in language but it makes it difficult for the receivers to understand the message clearly and thus reducing the impact of the message itself. As stated by Perkin a persons speed of speaking can be calculated by examining the number of words they speak per minute or the syllable they speak per minute. This helps to understand the abnormalities in a persons way of communication (Curlee Perkins, 1994) Further, it is also important according to Perkins that the speech naturalness is also analyzed. For the same according to Ingham, et al (2009) a 9-point naturalness scale is to be used to determine if the speech has a natural sound quality. The listeners in this test should be SLTs or nave listeners like lay persons or graduates. The subjective judgments should be made at a 15 minute intervals from highly natural or highly unnatural, despite the fluency percentage. The total judgments should be at least 10 in number (Ingham, Bothe, Jang, Yates, Cotton, Seybold, 2009)(Edge, 2010) The Fluency Severity Rating Scale is only to b used when the entire assessment of the speakers fluency performance has been made. Thus, it is only logical to assess the fluency at last. Action Plan for the next 6 months: After completion of the assignment it is clear that the two problem areas identified that is the speed talking and stuttering when asked to repeat, needs improvement and thus I have established a six month plan to improve my communication skills. A collaborative method would be required because as stated earlier positive results could only be achieved if the above mentioned strategies are collaborated. Thus, self-modeling along with stress reducer and fluency severity rating techniques will be collaborated together for positive effective and efficient results, under the supervision of a mentor. The aim would be to eliminate the stressors and then work through stuttering towards reduction of word count; this is because speaking fast comes naturally to me and this is due to my fast reading capacity. So, though I would intent and practice to speak slowly and clearly there might occur instances where in flow of the moment I might speak fast and if asked to flow down or repeat it should not act as a stressor and I should not stutter. Goals Timeline Actions Deadline Achievement/Status Improvement in communication skills- speaking, reading, listening, i.e. verbal and non-verbal. 5th Feb 2017 to 17th July 2017 Find a mentor, 5th Feb to 15th Feb Take reading and speaking sessions - - Establish a working reading and speaking session on a daily basis with VSM for analysis and improvement 15thFeb-5th July Application of self-modeling technique to eliminate stuttering - - Self-modeling 10 minute recording sessions with mentor 16th Feb-16th April Application of Curlee Perkins techniques to bring word count to 250 words per minuite - - Sessions with mentor to check SPM and Naturalness 17th May-17th July Take a 3 month short course of communication at CQU. - 3 month short course in communication for overall communication skill development The next course session available in 2017-2018 The tests and techniques discussed above have helped me to develop a workable action plan with future analysis and improvement in my communication skills. The techniques can be utilized by anyone willing to improve their communication skills self-modeling might be cumbersome because it requires extra video equipment, which might not be possible for everyone to arrange. Many schools and personnel willing to utilize this strategy would find it difficult to record every student and there also if the parents do not permit tapping of the child this strategy can prove to be a challenge (Ward, 2008). On the other hand stress reducer strategy is most effective for budget conscience schools and personnel. References How Good Are Your Communication Skills? (2017, January 31). Retrieved January 31, 2017, from Mindtools: https://www.mindtools.com/pages/article/newCS_99.htm Blizard, J. L. (2012). The importance of effective communication. Aorn Journal, 319-320. Cream, A., O'Brian, S., Jones, M., Block, S., Harrison, E., Lincoln, M., et al. (2010). Randomized Controlled Trial of Video Self-Modeling Following Speech Restructuring Treatment for Stuttering. Journal of Speech, Language, and Hearing Research. Curlee, F., Perkins, H. (1994). Nature and Treatment of Stuttering: New Directions. San Diego: College-Hill Press. Edge, R. L. (2010). MEASURING SPEECH NATURALNESS OF CHILDREN WHO DO AND DO NOT STUTTER: THE EFFECT OF TRAINING AND SPEAKER GROUP ON SPEECH NATURALNESS RATINGS AND AGREEMENT SCORES WHEN MEASURED BY INEXPERIENCED. Retrieved January 31, 2017, from GETD: https://getd.libs.uga.edu/pdfs/edge_robin_l_201208_phd.pdf Guitar, B. (2006). Stuttering: An integrated approach to its nature and treatment. Philadelphia: Lippincott Williams Williams. Guitar, B. (2006). Stuttering: An Integrated Approach to Its Nature and Treatment. Lippincott Williams Wilkins. Ingham, R. J., Bothe, A. K., Jang, E., Yates, L., Cotton, J., Seybold, I. (2009). Measurement of Speech Effort During Fluency-Inducing Conditions in Adults who Do and Do Not Stutter. Journal of Speech Hearing Research, 1286-1301. Kenneth, C. H. (2007). Developing Effective Communication Skills. Journal of Oncology Practice, 314-. Kevan.org. (2006, February 11). Johari Window. Retrieved January 31, 2017, from Kevan: https://kevan.org/johari Kevan.org. (2006, February 12). The Nohari Window. Retrieved January 31, 2017, from Kevan: https://kevan.org/nohari Locker, K. O., Kaczmarek, S. K. (2007). Business Communication: Building Critical Skills with Bcomm Grademax`. McGraw-Hill Higher Education. Miller, B., Guitar, B. (2009). Long-term outcome of the Lidcombe Program for early stuttering intervention. National Center for Biotechnology Information Journals, 42-49. Munodawafa, D. (2008). Communication: concepts, practice and challenges. Health Education Research Journal, 369-370. Resource Packet. (2009). Assesment of Speech: Fluency. Tennessee : Department of Education. Ward, D. (2008). Stuttering and Cluttering: Frameworks for Understanding and Treatment. Psychology Press. Wong, R. Y., Saber, S. S., Ma, I., Roberts, M. J. (2009). Using television shows to teach communication skills in internal medicine residency. BMC Medical Education Journal . Yaruss, J., Coleman, C., Hammer, D. (2006). Treating preschool children who stutter: description and preliminary evaluation of a family-focused treatment approach. Journal of Language Hearing Research, 118-136.

The Message of Discipleship Looking at the Teaching of Paul Peter Essay Example

The Message of Discipleship: Looking at the Teaching of Paul Peter Essay Liberty University The Message of Discipleship: Looking at the Teaching of Paul amp; Peter A paper submitted to Dr. Clark In partial fulfillment of the Requirements for the course DSMN 500 Liberty Theological seminary By Sean Hadley Lynchburg, Virginia Saturday, November 6th, 2010 Jesus is inviting those who would eventually become His disciples to simply follow Him. It was very practical, decidedly nontheological†¦He already had begun His ministry of showing people hints of the new kingdom by healing, by casting out demons, by challenging the religious orders of the day to rethink and reprioritize, and by turning the social order upside down through His contacts with the poor, sick, demon possessed, and otherwise marginalized sections of the society. Then, having exemplified these different ways of living, He invites others to simply follow Him. Richard Dahlstrom, O2: Breathing New Life Into Faith 2008 In his book Leading, Teaching, and Making Disciples, Dr. Michael Mitchell examines the methodology behind forming a solid cirriculum and path of study to form Christian character in believers. He writes that â€Å"the sources of a message are found in tradition, observation, participation, and inspiration. † He goes on to explain the the manner in which a message is formed, similar to the molecule H2O, takes on multiple forms depending on what is necessary. We will write a custom essay sample on The Message of Discipleship: Looking at the Teaching of Paul Peter specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on The Message of Discipleship: Looking at the Teaching of Paul Peter specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on The Message of Discipleship: Looking at the Teaching of Paul Peter specifically for you FOR ONLY $16.38 $13.9/page Hire Writer The message can be experienced in one of these basic forms: â€Å"1) the lesson’s subject matter, 2) the class environment, 3) the student’s life (experiences), and 4) the example of the teacher (model). † By examining the sources that a disciple-maker uses to prepare their lesson, and then by making an effort to choose the most adequate format to present the lesson in, the teacher creates the most conducive situation in which a person can hear the message of Christ and respond appropriately. While surveying twenty-four different churches and their successful discipleship programs, George Barna discovered that, â€Å"while each church we studied had its own way of communicating what ‘successful discipleship’ means, the nature of their descriptions were similar. † It is difficult in my mind to separate experience out from any of the sources mentioned by Mitchell. Tradition, observation, participation, and inspiration all rely on personal experience in order for the information gained to become a genuine message. â€Å"Experience is the only way we can interpret and relate to what we have read. We read a book on tragedy when we have walked through the valley of the shadow ourselves. Experience that has been understood and reflected upon informs and enlightens our study. † This of course, feeds into Mitchell’s third message form: life experience. While this is certainly not the only format to present truth, it is paramount to grasp the impact of experience on not only our own lives, but on the lives of those we teach. Mitchell outlines this in chapter 9 of his book, but it is significant enough to bear repeating. Undoubtedly, the best example of teaching from the four sources, and utilizing the four forms as well, is the teachings of Jesus. Jesus’ teaching does not lay out safe generalizations by which we can engineer a happy life. Instead, it is designed to startle us out of our prejudices and direct us into a new way of thinking and acting. It’s designed to open us up to experience the reign of God right where we are, initiating an unpredictable process of personal growth in vivid fellowship with him. Think of the Beatittudes. Jesus was not only a living example of what this meant (and He equally lived out the rest of the Sermon on Mount as well), but He related the information in such a way that it could be grasped. Much of the confusion of those who heard His message, including his own disciples, lies in the factor that they did not comprehend: the Cross. As Paul puts this in I Corinthians 1:22-23, â€Å"For indeed Jews ask for signs and Greeks search for wisdom; but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness. The context of Jesus’ message was vital to understanding His mission. Significantly enough, the context was not hidden from the Jews or the Gentiles (Isaiah 53 stands as evidence of that, as well as numerous Psalms), yet because the minds of those listening were so accustomed to what they thought should be, that they missed what Jesus was telling them would be. It is participation in Christ’s suffering, the â€Å"follow me† of His message , that must be heeded in the life of every disciple. Bearing this in mind, I believe the most important source of the message of discipleship is participation. Tradition did not avail the disciples, because their living traditions conflicted with the Scriptural ones that pointed to Jesus’ fulfillment of Scriptures, and observation only produced depression in their lives, as they sulked away from Jesus’ crucifixion (it is harder to explain why participation is more important than inspiration, cheifly because I think inspiration plays a serious role in each of the sources). Paul writes, I was with you in weakness and in fear and in much trembling, and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, so that your faith would not rest on the wisdom of men, but on the power of God. And again, For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed†¦ Clearly, Christ’s actions, His participation in our lives and the lives of all the Saints, produced a staggering effect that Paul felt it necessary to communicate. Something about the power of God speaks in a way that words simply cannot. Although, it is clear that Paul taught using words, and that aspect of his ministry (as well as our own) should not be diminished, Paul implies in these verses that his actions spoke loudest, and Christ’s even more so. Paul is not the only New Testament author to tune into the source of participation though. John’s epistles, though circular at times, attest to Jesus’ command that loving one another is not a part of Christian living, but is Christian living. Turing to the letters of Peter, the role of participation in the life of a disciple, and the message of their teacher, is brought up again. â€Å"For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. † But what does Peter mean by this? A few verses earlier, he describes in detail the activity of a Christian’s life, as gifted by God Himself. Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, and in your knowledge, self-control, and in your self-control, perseverance, and in your perseverance, godliness, and in your godliness, brotherly kindness, and in your brotherly kindness, love. For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ. As N. T. Wright pens concerning these verses, â€Å"All these characteristics lead to one another, of course. The point is not to spend some years acquiring the first, and then move on to the second, and so on; they work together. † Peter is also implying here, just as Paul did above, that it is the how of Christian living that presents such a compelling Gospel. How Jesus lived, as well as how Paul and Peter lived, proved to be crucial parts of their arsenal in teaching people the Truth of Jesus Christ. Many could argue against the message (remember I Corinithians 1:22-23), but arguing against the power of that message as seen in the manner in which Paul and Peter lived their lives (and how they encouraged other Christians to live as well) was difficult to argue against. Bearing all of this mind, we must ask oursleves, what form is best suited for a message of discipleship, which finds its most valid source of information through the participation in that message of the teacher? Based on Mitchell’s writing, the teacher model would certainly be the best. As a â€Å"representation of reality,† relying the modeling aspect allows room for instruction and particpation, which is of course the same manner in which Jesus taught as illustrated earlier. A cirriculum based on this would be best suited for young adults (typical youth groups being included in this), and in a semi-formal setting. Obviously, this message can be gleaned elsewhere, but this particular environment seems the most fitting. With that in mind, figuring out the resources and skills needed to impart this message of discipleship, and how to arrange them into something coherent, will vary as the groups and relationships change. However, as with Barna’s examination of the twenty-four successful churches, the basic message will always remain the same, stem from the same passages of Scripture, and have the same outward appearance. Peter’s description of the power of God in a Christian’s life is not only the material, but is also the very essence of the message. It is as good a place to start as any. Bibliography Barna, George. Growing True Disciples: New Strategies for Producing Genuine Followers of Christ. Colorado Springs, Colorado: WaterBrook Press, 2001. Dahlstrom, Richard. O2: Breathing New Life into Faith. Eugene, Oregon: Harvest House Publishers, 2008. Foster, Richard J. Celebration of Discipline: the Path to Spiritual Growth. 3rd. New York: HarperOne, 1998. Mitchell, Dr. Michael R. Leading, Teaching, and Making Disciples: World-Class Education in the Church, School, and Home. Bloomington, Indiana: CrossBooks Publishers, 2010. Willard, Dallas. The Spirit of the Disciplines: Understanding How God Changes Lives. New York: HarperOne, 1988. Wright, N. T. After You Believe: Why Christian Character Matters. New York: HarperOne, 2010. [ 1 ]. pp. 281 [ 2 ]. Pp. 286 [ 3 ]. Growing True Disciples: New Strategies for Producing Genuine Followers of Christ 2001, p. 110 [ 4 ]. Foster, Celebration of Discipline: the Path to Spiritual Growth 1998, p. 68 [ 5 ]. Leading, Teaching, and Making Disciples: World-Class Education in the Church, School, and Home 2010, p. 286 [ 6 ]. Willard, The Spirit of the Disciplines: Understanding How God Chanes Lives 1988, p. 205 [ 7 ]. Matthew 10:38 (NASB) [ 8 ]. I Corinthians 2:3-5 (NASB) [ 9 ]. Romans 15:18 (NASB) [ 10 ]. II Peter 1:16 [ 11 ]. II Peter 1:5-8 [ 12 ]. After You Believe: Why Christian Character Matters 2010, p. 179 [ 13 ]. Leading, Teaching, and Making Disciples: World-Class Education in the Church, School, and Home 2010, p. 287 The Message of Discipleship Looking at the Teaching of Paul Peter Essay Example The Message of Discipleship: Looking at the Teaching of Paul Peter Essay Liberty University The Message of Discipleship: Looking at the Teaching of Paul amp; Peter A paper submitted to Dr. Clark In partial fulfillment of the Requirements for the course DSMN 500 Liberty Theological seminary By Sean Hadley Lynchburg, Virginia Saturday, November 6th, 2010 Jesus is inviting those who would eventually become His disciples to simply follow Him. It was very practical, decidedly nontheological†¦He already had begun His ministry of showing people hints of the new kingdom by healing, by casting out demons, by challenging the religious orders of the day to rethink and reprioritize, and by turning the social order upside down through His contacts with the poor, sick, demon possessed, and otherwise marginalized sections of the society. Then, having exemplified these different ways of living, He invites others to simply follow Him. Richard Dahlstrom, O2: Breathing New Life Into Faith 2008 In his book Leading, Teaching, and Making Disciples, Dr. Michael Mitchell examines the methodology behind forming a solid cirriculum and path of study to form Christian character in believers. He writes that â€Å"the sources of a message are found in tradition, observation, participation, and inspiration. † He goes on to explain the the manner in which a message is formed, similar to the molecule H2O, takes on multiple forms depending on what is necessary. We will write a custom essay sample on The Message of Discipleship: Looking at the Teaching of Paul Peter specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on The Message of Discipleship: Looking at the Teaching of Paul Peter specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on The Message of Discipleship: Looking at the Teaching of Paul Peter specifically for you FOR ONLY $16.38 $13.9/page Hire Writer The message can be experienced in one of these basic forms: â€Å"1) the lesson’s subject matter, 2) the class environment, 3) the student’s life (experiences), and 4) the example of the teacher (model). † By examining the sources that a disciple-maker uses to prepare their lesson, and then by making an effort to choose the most adequate format to present the lesson in, the teacher creates the most conducive situation in which a person can hear the message of Christ and respond appropriately. While surveying twenty-four different churches and their successful discipleship programs, George Barna discovered that, â€Å"while each church we studied had its own way of communicating what ‘successful discipleship’ means, the nature of their descriptions were similar. † It is difficult in my mind to separate experience out from any of the sources mentioned by Mitchell. Tradition, observation, participation, and inspiration all rely on personal experience in order for the information gained to become a genuine message. â€Å"Experience is the only way we can interpret and relate to what we have read. We read a book on tragedy when we have walked through the valley of the shadow ourselves. Experience that has been understood and reflected upon informs and enlightens our study. † This of course, feeds into Mitchell’s third message form: life experience. While this is certainly not the only format to present truth, it is paramount to grasp the impact of experience on not only our own lives, but on the lives of those we teach. Mitchell outlines this in chapter 9 of his book, but it is significant enough to bear repeating. Undoubtedly, the best example of teaching from the four sources, and utilizing the four forms as well, is the teachings of Jesus. Jesus’ teaching does not lay out safe generalizations by which we can engineer a happy life. Instead, it is designed to startle us out of our prejudices and direct us into a new way of thinking and acting. It’s designed to open us up to experience the reign of God right where we are, initiating an unpredictable process of personal growth in vivid fellowship with him. Think of the Beatittudes. Jesus was not only a living example of what this meant (and He equally lived out the rest of the Sermon on Mount as well), but He related the information in such a way that it could be grasped. Much of the confusion of those who heard His message, including his own disciples, lies in the factor that they did not comprehend: the Cross. As Paul puts this in I Corinthians 1:22-23, â€Å"For indeed Jews ask for signs and Greeks search for wisdom; but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness. The context of Jesus’ message was vital to understanding His mission. Significantly enough, the context was not hidden from the Jews or the Gentiles (Isaiah 53 stands as evidence of that, as well as numerous Psalms), yet because the minds of those listening were so accustomed to what they thought should be, that they missed what Jesus was telling them would be. It is participation in Christ’s suffering, the â€Å"follow me† of His message , that must be heeded in the life of every disciple. Bearing this in mind, I believe the most important source of the message of discipleship is participation. Tradition did not avail the disciples, because their living traditions conflicted with the Scriptural ones that pointed to Jesus’ fulfillment of Scriptures, and observation only produced depression in their lives, as they sulked away from Jesus’ crucifixion (it is harder to explain why participation is more important than inspiration, cheifly because I think inspiration plays a serious role in each of the sources). Paul writes, I was with you in weakness and in fear and in much trembling, and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, so that your faith would not rest on the wisdom of men, but on the power of God. And again, For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed†¦ Clearly, Christ’s actions, His participation in our lives and the lives of all the Saints, produced a staggering effect that Paul felt it necessary to communicate. Something about the power of God speaks in a way that words simply cannot. Although, it is clear that Paul taught using words, and that aspect of his ministry (as well as our own) should not be diminished, Paul implies in these verses that his actions spoke loudest, and Christ’s even more so. Paul is not the only New Testament author to tune into the source of participation though. John’s epistles, though circular at times, attest to Jesus’ command that loving one another is not a part of Christian living, but is Christian living. Turing to the letters of Peter, the role of participation in the life of a disciple, and the message of their teacher, is brought up again. â€Å"For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. † But what does Peter mean by this? A few verses earlier, he describes in detail the activity of a Christian’s life, as gifted by God Himself. Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, and in your knowledge, self-control, and in your self-control, perseverance, and in your perseverance, godliness, and in your godliness, brotherly kindness, and in your brotherly kindness, love. For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ. As N. T. Wright pens concerning these verses, â€Å"All these characteristics lead to one another, of course. The point is not to spend some years acquiring the first, and then move on to the second, and so on; they work together. † Peter is also implying here, just as Paul did above, that it is the how of Christian living that presents such a compelling Gospel. How Jesus lived, as well as how Paul and Peter lived, proved to be crucial parts of their arsenal in teaching people the Truth of Jesus Christ. Many could argue against the message (remember I Corinithians 1:22-23), but arguing against the power of that message as seen in the manner in which Paul and Peter lived their lives (and how they encouraged other Christians to live as well) was difficult to argue against. Bearing all of this mind, we must ask oursleves, what form is best suited for a message of discipleship, which finds its most valid source of information through the participation in that message of the teacher? Based on Mitchell’s writing, the teacher model would certainly be the best. As a â€Å"representation of reality,† relying the modeling aspect allows room for instruction and particpation, which is of course the same manner in which Jesus taught as illustrated earlier. A cirriculum based on this would be best suited for young adults (typical youth groups being included in this), and in a semi-formal setting. Obviously, this message can be gleaned elsewhere, but this particular environment seems the most fitting. With that in mind, figuring out the resources and skills needed to impart this message of discipleship, and how to arrange them into something coherent, will vary as the groups and relationships change. However, as with Barna’s examination of the twenty-four successful churches, the basic message will always remain the same, stem from the same passages of Scripture, and have the same outward appearance. Peter’s description of the power of God in a Christian’s life is not only the material, but is also the very essence of the message. It is as good a place to start as any. Bibliography Barna, George. Growing True Disciples: New Strategies for Producing Genuine Followers of Christ. Colorado Springs, Colorado: WaterBrook Press, 2001. Dahlstrom, Richard. O2: Breathing New Life into Faith. Eugene, Oregon: Harvest House Publishers, 2008. Foster, Richard J. Celebration of Discipline: the Path to Spiritual Growth. 3rd. New York: HarperOne, 1998. Mitchell, Dr. Michael R. Leading, Teaching, and Making Disciples: World-Class Education in the Church, School, and Home. Bloomington, Indiana: CrossBooks Publishers, 2010. Willard, Dallas. The Spirit of the Disciplines: Understanding How God Changes Lives. New York: HarperOne, 1988. Wright, N. T. After You Believe: Why Christian Character Matters. New York: HarperOne, 2010. [ 1 ]. pp. 281 [ 2 ]. Pp. 286 [ 3 ]. Growing True Disciples: New Strategies for Producing Genuine Followers of Christ 2001, p. 110 [ 4 ]. Foster, Celebration of Discipline: the Path to Spiritual Growth 1998, p. 68 [ 5 ]. Leading, Teaching, and Making Disciples: World-Class Education in the Church, School, and Home 2010, p. 286 [ 6 ]. Willard, The Spirit of the Disciplines: Understanding How God Chanes Lives 1988, p. 205 [ 7 ]. Matthew 10:38 (NASB) [ 8 ]. I Corinthians 2:3-5 (NASB) [ 9 ]. Romans 15:18 (NASB) [ 10 ]. II Peter 1:16 [ 11 ]. II Peter 1:5-8 [ 12 ]. After You Believe: Why Christian Character Matters 2010, p. 179 [ 13 ]. Leading, Teaching, and Making Disciples: World-Class Education in the Church, School, and Home 2010, p. 287