Inclusive Learning Quotes

When Europeans arrived on this continent, they blew it with the Native Americans. They plowed over them, taking as much as they could of their land and valuables, and respecting almost nothing about the native cultures. They lost the wisdom of the indigenous peoples-wisdom about the land and connectedness to the great web of life…We have another chance with all these refugees. People come here penniless but not cultureless. They bring us gifts. We can synthesize the best of our traditions with the best of theirs. We can teach and learn from each other to produce a better America…

It was from a weekly visit to the cinema that you learned (or tried to learn) how to strut, to smoke, to kiss, to fight, to grieve. Movies gave you tips about how to be attractive (...). But whatever you took home from the movies was only part of the larger experience of losing yourself in faces, in lives that were not yours - which is the more inclusive form of desire embodied in the movie experience. The strongest experience was simply to surrender to, to be transported by, what was on the screen

And no matter how much the gray people in power despise knowledge, they can’t do anything about historical objectivity; they can slow it down, but they can’t stop it. Despising and fearing knowledge, they will nonetheless inevitably decide to promote it in order to survive. Sooner or later they will be forced to allow universities and scientific societies, to create research centers, observatories, and laboratories, and thus to create a cadre of people of thought and knowledge: people who are completely beyond their control, people with a completely different psychology and with completely different needs. And these people cannot exist and certainly cannot function in the former atmosphere of low self-interest, banal preoccupations, dull self-satisfaction, and purely carnal needs. They need a new atmosphere— an atmosphere of comprehensive and inclusive learning, permeated with creative tension; they need writers, artists, composers— and the gray people in power are forced to make this concession too. The obstinate ones will be swept aside by their more cunning opponents in the struggle for power, but those who make this concession are, inevitably and paradoxically, digging their own graves against their will. For fatal to the ignorant egoists and fanatics is the growth of a full range of culture in the people— from research in the natural sciences to the ability to marvel at great music. And then comes the associated process of the broad intellectualization of society: an era in which grayness fights its last battles with a brutality that takes humanity back to the middle ages, loses these battles, and forever disappears as an actual force.

This desire to learn what the faith is from those who have lived it in the face of being told they are not welcome or worthy is far more than “inclusion.” Actually, inclusion isn’t the right word at all, because it sounds like in our niceness and virtue we are allowing “them” to join “us”—like we are judging another group of people to be worthy of inclusion in a tent that we don’t own.

Some Christians are more offended by the idea of everyone going to heaven than by the idea of everyone going to hell.

Our kids are fighting for a world more just and more righteous than we had ever dared to dream of. The debates we have about gay marriage, transgender bathroom rights, immigration, whether it’s ‘all lives matter’ or ‘black lives matter’ have been largely settled in the social world of our youth and they are looking at us dismayed and perplexed at why we just don’t get it. In the days after the election of Donald Trump, my older son and a few hundred of his classmates walked out of class and marched to city hall. They were angry and frightened. They had been working so hard to build a better, more inclusive world, and we adults had just royally fucked it up for them. My son sent me video of the protest and I posted it online. Quite a few adults commented: “Shouldn’t these kids be learning instead of protesting?” But they had been learning, far more than we apparently had, and that was why they were protesting.

Viewing teaching as a moral endeavor filled with uncertain and inevitable dilemmas positions the teacher always as an inquirer.

Cultural integration doesn't happen by you boasting about your culture, it happens by you coming forward enthusiastically to learn about another culture.

We live in a world where people profile and label each other, size each other up. What if we shifted our focus to our similarities? To welcoming one another, listening to stories, learning from one another? It's time to change the conversation. I believe most social ills can be healed or prevented by the simple act of talking to one another, face-to-face, at a common table.

In our own day anonymity has acquired a far more pregnant significance than is perhaps realized: it has an almost epigrammatic significance. People not only write anonymously, they sign their anonymous works: they even talk anonymously...Nowadays one can talk with any one, and it must be admitted that people's opinions are exceedingly sensible, yet the conversation leaves one with the impression of having talked to an anonymity. The same person will say the most contradictory things and, with the utmost calm, make a remark, which coming from him is a bitter satire on his own life. The remark itself may be sensible enough, and of the kind that sounds well at a meeting, and may serve in a discussion preliminary to coming to a decision, in much the same way that paper is made out of rags. But all these opinions put together do not make one human, personal opinion such as you may hear from quite a simple man who talks about very little but really does talk. People's remarks are so objective, so all all-inclusive, that it is a matter of complete indifference who expresses them, and where human speech is concerned that is the same as acting 'on principle'. And so our talk becomes like the public, a pure abstraction. There is no longer any one who knows how to talk, and instead, objective thought produces an atmosphere, an abstract sound, which makes human speech superfluous, just as machinery makes man superfluous. In Germany they even have phrase-books for the use of lovers, and it will end with lovers sitting together talking anonymously. In fact there are hand-books for everything, and very soon education, all the world over, will consist in learning a greater or lesser number of comments by heart, and people will excel according to their capacity for singling out the various facts like a printer singling out the letters, but completely ignorant of the meaning of anything.

Learning another language diminishes prejudice towards those who are different

A language is a freeway to a culture.

One small step towards a language is one giant leap towards inclusion.

You shouldn’t live for yourself alone but you must also learn to live the Christian life

This desire to learn what the faith is from those who have lived it in the face of being told they are not welcome or worthy is far more than “inclusion.” Actually, inclusion isn’t the right word at all, because it sounds like in our niceness and virtue we are allowing “them” to join “us”—like we are judging another group of people to be worthy of inclusion in a tent that we don’t own. I realized in that coffee shop that I need the equivalent of the Ethiopian eunuch to show me the faith. I continually need the stranger, the foreigner, the “other” to show me water in the desert. I need to hear, “here is water in the desert, so what is to keep me, the eunuch, from being baptized?” Or me the queer or me the intersex or me the illiterate or me the neurotic or me the overeducated or me the founder of

The antidote to feel-good history is not feel-bad history but honest and inclusive history. If textbook authors feel compelled to give good moral instruction, the way origin myths have always done, they could accomplish this aim by allowing students to learn both the "good" and the "bad" sides of the Pilgrim tale. Conflict would then become part of the story, and students might discover that the knowledge they gain has implication for their lives today. Correctly taught, the issues of the era of the first Thanksgiving could help Americans grow more thoughtful and more tolerant, rather than more ethnocentric.

But if you start from the idea that Blacks are indeed human, then every commitment to equality after that will be unshakable. And that is the thing to be learned from the 1688 petition. Blacks do not need allies who fight for our inclusion; rather, we need people who are possessed of the basic belief that we are human and that any arguments that depend on rejecting that proposition are tyrannical, unjust, and to be fought.

creating a vision and setting strategy—is to act in the role of social architect and nourish a context in which people are given the respect and permission to (1) feel included, (2) learn, (3) contribute, and (4) innovate.

It's suicide," Doc Holland said, shaking his head. "Fools, all of them. This isn't any conventional war- this is madness." The general let out a weary breath. "No, Doctor-this is fear . . . and fear makes fools of us all.

Instead of trying to manage relationships – which is impossible actually – if you just learn to include the other as a part of yourself, your life becomes an expression of joyfulness not a pursuit of happiness. Then you will see, relationships have various colors, but every color could be enjoyed. Every color of it, every color and hue that it takes on, could be just fine. In this inclusion, all the differences are okay. Differences add color and dimension to our lives. Fortunately, nobody else is like you. But that is what you are complaining about – that they are different. What is adding color and dimension to your life, that is what you are complaining about, because there is no sense of inclusiveness. If you have included the other as a part of yourself, you could enjoy all these differences. Then even if you do not understand what the hell is happening with the other person, still it is okay.

We also wish warmly to affirm those sisters and brothers, already in membership with orthodox churches, who - while experiencing same-sex desires and feelings - nevertheless battle with the rest of us, in repentance and faith, for a lifestyle that affirms marriage [between a man and woman] and celibacy as the two given norms for sexual expression. There is room for every kind of background and past sinful experience among members of Christ's flock as we learn the way of repentance and renewed lives, for "such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God" (1 Corinthians 6:11). This is true inclusivity.

As the leader of the international Human Genome Project, which had labored mightily over more than a decade to reveal this DNA sequence, I stood beside President Bill Clinton in the East Room of the White House... Clinton's speech began by comparing this human sequence map to the map that Meriwether Lewis had unfolded in front of President Thomas Jefferson in that very room nearly two hundred years earlier. Clinton said, "Without a doubt, this is the most important, most wondrous map ever produced by humankind." But the part of his speech that most attracted public attention jumped from the scientific perspective to the spiritual. "Today," he said, "we are learning the language in which God created life. We are gaining ever more awe for the complexity, the beauty, and the wonder of God's most divine and sacred gift." Was I, a rigorously trained scientist, taken aback at such a blatantly religious reference by the leader of the free world at a moment such as this? Was I tempted to scowl or look at the floor in embarrassment? No, not at all. In fact I had worked closely with the president's speechwriter in the frantic days just prior to this announcement, and had strongly endorsed the inclusion of this paragraph. When it came time for me to add a few words of my own, I echoed this sentiment: "It's a happy day for the world. It is humbling for me, and awe-inspiring, to realize that we have caught the first glimpse of our own instruction book, previously known only to God." What was going on here? Why would a president and a scientist, charged with announcing a milestone in biology and medicine, feel compelled to invoke a connection with God? Aren't the scientific and spiritual worldviews antithetical, or shouldn't they at least avoid appearing in the East Room together? What were the reasons for invoking God in these two speeches? Was this poetry? Hypocrisy? A cynical attempt to curry favor from believers, or to disarm those who might criticize this study of the human genome as reducing humankind to machinery? No. Not for me. Quite the contrary, for me the experience of sequencing the human genome, and uncovering this most remarkable of all texts, was both a stunning scientific achievement and an occasion of worship.

I think gender can take a lesson from sadomasochism (S/M): gender needs to be safe, sane, and consensual. Gender is not safe. If i change my gender, I'm at risk of homocide, suicide or a life devoid of half my responsibilities. If I'm born with a body that gives mixed gender signals, I'm at risk of being butchered - fixed, mutilated. Gender is not safe. And gender is not sane. It's not sane to call a rainbow black and white. It's not sane to demand we fit into one or the other only. It's not sane that we classify people in order to oppress them as women or glorify them as men. Gender is not sane. And gender is not consensual. We're born: a doctor assigns us a gender. It's documented by the state, enforced by the legal profession, sanctified by the church, and it's bought and sold in the media. We have no say in our gender - we're not allowed to question it, play with it, work it out with our friends, lovers or family. Gender is not consensual. Safe gender is being who and what we want to be when we want to be that, with no threat censure or violence. Safe gender is going as far in an direction as we wish with not threats to our health, or to anyone else's. Safe gender is not being pressured into passing, not having to lie, not having to hide. Sane gender is asking questions about gender - talking to people who do gender and opening up about our gender histories and our gender desires. Sane gender is probably very, very funny. Consensual gender is respecting each others definitions of gender , and respecting the intentions of others to be inclusive in their own time. Consensual gender is non violent in that it doesn't force its way in on anyone. Consensual gender opens its arms and welcomes all people as gender outcasts - whoever is willing to admit to it. Gender has a lot to learn from S/M.

The debates we have about gay marriage, transgender bathroom rights, immigration, whether it’s “all lives matter” or “black lives matter” have been largely settled in the social world of our youth and they are looking at us dismayed and perplexed at why we just don’t get it. In the days after the election of Donald Trump, my older son and a few hundred of his classmates walked out of class and marched to city hall. They were angry and frightened. They had been working so hard to build a better, more inclusive world, and we adults had just royally fucked it up for them. My son sent me video of the protest and I posted it online. Quite a few adults commented: “Shouldn’t these kids be learning instead of protesting?” But they had been learning, far more than we apparently had, and that was why they were protesting.

It is good we have variation of colors to make this world more colorful and beautiful. We can learn to appreciate the variations within ourselves, then accept and enjoy all the various colorations making me and you, uniquely different and similar, making this globe glows beautifully colorful as intended to be.

We must be models for our children. We must treat people well on every level. We can no longer complain or judge people around us; our children learn from this. We have to promote inclusion, rather than competition. No more complaining about, criticizing, or judging others in front of our kids. It starts with us.

Jesus’ ministry was not to the upper class, the educated, the elite or the most influential social figures. Jesus came and ministered among those who were poor, with the poor and as a poor man. His ministry was to the children, those who were begging, victims of leprosy, the woman at the well, the woman caught in the act of adultery, the tax collectors, the fishermen communities and those on the margins. Jesus came to the common people and lived alongside them. As a church, we must learn new ways to celebrate our faith inclusively so that those on the margins of society will feel welcome–and so that our love and acceptance of the other will aid in our paths to holiness. Jesus’ ministry was marked with a distinctive compassion for the oppressed poor.

I understand that this work is demanding, complicated, and exhausting, but I also know that there is no better feeling than to see yourself and the world as they really are. When you have an awakening, the dance of discomfort in cross-cultural relationships begins to dissipate. You begin to shake the fear of truly being seen, and you learn to embrace not only your strengths but your humanness.

We thrive in environments that respect us and allow us to (1) feel included, (2) feel safe to learn, (3) feel safe to contribute, and (4) feel safe to challenge the status quo. If we can’t do these things, if it’s emotionally expensive, fear shuts us down. We’re not happy and we’re not reaching our potential. But when the environment nurtures psychological safety, there’s an explosion of confidence, engagement, and performance. Ask yourself if you feel included, safe to learn, safe to contribute, and safe to challenge the status quo. Finally, ask yourself if you’re creating an environment where others can do these four things. In the process, look around and see others with respect and fresh amazement, find deeper communion in your relationships, and more happiness and satisfaction in your own life.

Inclusion safety: Are you prepared to cross the threshold of inclusion, bridge differences, and invite others into your society? 2. Learner safety: Are you prepared to encourage others to learn? 3. Contributor safety: Are you prepared to give others the autonomy to contribute and deliver results? 4. Challenger safety: And finally, are you prepared to cross the threshold of innovation and provide air cover for others to challenge the status quo and innovate?

Sonnet of Languages Turkish is the language of love, Spanish is the language of revolution. Swedish is the language of resilience, English is the language of translation. Portuguese is the language of adventure, German is the language of discipline. French is the language of passion, Italian is the language of cuisine. With over 7000 languages in the world, Handful of tongues fall short in a sonnet. But you can rest assured of one thing, Every language does something the very best. Each language is profoundly unique in its own way. When they come together, they light the human way.

The antidote to feel-good history is not feel-bad history but honest and inclusive history. If textbook authors feel compelled to give moral instruction, the way origin myths have always done, they could accomplish this aim by allowing students to learn both the “good” and the “bad” sides of the Pilgrim tale. Conflict would then become part of the story, and students might discover that the knowledge they gain has implications for their lives today. Correctly taught, the issues of the era of the first Thanksgiving could help Americans grow more thoughtful and more tolerant, rather than more ethnocentric.

But how does God speak within us? And how does He enable us to understand His word and to answer it with ours. His voice and our hearing and answering we call “conscience.” This is a wonderful thing. Constantly, we are touched by the call which comes to us from the good, the right, that which is worthy of being and should be. This good is all-inclusive and yet quite simple. It constantly urges us, “Do me. Realize me. Carry me into the world so that the kingdom of the good may come into being.” And let us assume that a voice within us, our conscience, replies, “Yes, I will, but how shall I do this?” And thereupon follows a silence, for the good is as unlimited in content as it is simple in form, and so it cannot simply be “done.

The Ten Humanitarian Commandments 1. First you are human, then everything else. 2. No one is the authority of your life, but you. 3. Impose nobody on nobody. 4. Don't be rigid about anybody's ideas - expand on them. 5. Take a thinker as a mental companion if you need, but not the only companion. 6. Always have some healthy respect for fiction, and never glorify facts at the expense of humanity. 7. Booze, smoke and others, try all for experience if you desire, so long as they don't end up owning you. 8. Learn from everything and everyone, but pledge allegiance to no one. 9. No weapons, period - except in intensely exceptional circumstances like the Ukraine invasion. 10. Love is the supreme religion, love is the supreme law, love is the supreme science.

I hope I have now made it clear why I thought it best, in speaking of the dissonances between fiction and reality in our own time, to concentrate on Sartre. His hesitations, retractations, inconsistencies, all proceed from his consciousness of the problems: how do novelistic differ from existential fictions? How far is it inevitable that a novel give a novel-shaped account of the world? How can one control, and how make profitable, the dissonances between that account and the account given by the mind working independently of the novel? For Sartre it was ultimately, like most or all problems, one of freedom. For Miss Murdoch it is a problem of love, the power by which we apprehend the opacity of persons to the degree that we will not limit them by forcing them into selfish patterns. Both of them are talking, when they speak of freedom and love, about the imagination. The imagination, we recall, is a form-giving power, an esemplastic power; it may require, to use Simone Weil's words, to be preceded by a 'decreative' act, but it is certainly a maker of orders and concords. We apply it to all forces which satisfy the variety of human needs that are met by apparently gratuitous forms. These forms console; if they mitigate our existential anguish it is because we weakly collaborate with them, as we collaborate with language in order to communicate. Whether or no we are predisposed towards acceptance of them, we learn them as we learn a language. On one view they are 'the heroic children whom time breeds / Against the first idea,' but on another they destroy by falsehood the heroic anguish of our present loneliness. If they appear in shapes preposterously false we will reject them; but they change with us, and every act of reading or writing a novel is a tacit acceptance of them. If they ruin our innocence, we have to remember that the innocent eye sees nothing. If they make us guilty, they enable us, in a manner nothing else can duplicate, to submit, as we must, the show of things to the desires of the mind. I shall end by saying a little more about La Nausée, the book I chose because, although it is a novel, it reflects a philosophy it must, in so far as it possesses novel form, belie. Under one aspect it is what Philip Thody calls 'an extensive illustration' of the world's contingency and the absurdity of the human situation. Mr. Thody adds that it is the novelist's task to 'overcome contingency'; so that if the illustration were too extensive the novel would be a bad one. Sartre himself provides a more inclusive formula when he says that 'the final aim of art is to reclaim the world by revealing it as it is, but as if it had its source in human liberty.' This statement does two things. First, it links the fictions of art with those of living and choosing. Secondly, it means that the humanizing of the world's contingency cannot be achieved without a representation of that contingency. This representation must be such that it induces the proper sense of horror at the utter difference, the utter shapelessness, and the utter inhumanity of what must be humanized. And it has to occur simultaneously with the as if, the act of form, of humanization, which assuages the horror. This recognition, that form must not regress into myth, and that contingency must be formalized, makes La Nausée something of a model of the conflicts in the modern theory of the novel. How to do justice to a chaotic, viscously contingent reality, and yet redeem it? How to justify the fictive beginnings, crises, ends; the atavism of character, which we cannot prevent from growing, in Yeats's figure, like ash on a burning stick? The novel will end; a full close may be avoided, but there will be a close: a fake fullstop, an 'exhaustion of aspects,' as Ford calls it, an ironic return to the origin, as in Finnegans Wake and Comment c'est. Perhaps the book will end by saying that it has provided the clues for another, in which contingency will be defeated, ...

Vocational guidance officers speak about scores necessary to get into university, how to calculate them, what band might be needed to get into various institutions, what countries they can offer information on, what courses are available. The post-school future they outline is entirely about getting into a university. There is nothing on alternative futures. The parents around me seem fine with this. Presumably they have academically successful children and have bought into the notion that raising a child is primarily about getting them to pass exams to enable them to be an economically productive unit in society. All those claims of building better humans, of being the best you can be, of following your passion, of learning to be inclusive and that everyone has something to offer, are all lies. It is simply about being a banker, IT or human resource person, sales manager, accountant, or a supportive spouse.

The teaching conundrum had been solved. Teaching evolves where the costs are outweighed by the inclusive fitness benefits that result from the tutor's relatives being more likely to acquire the valuable information. Teaching is not favored when the pupil can easily acquire the information on their own or through copying others. Nor is it favored when imparting traits that are difficult to learn, as teachers generally do not possess the information to pass on to their relatives. These restrictions typically lead to few circumstances under which teaching would be efficacious. Models that allow for cumulative cultural knowledge gain, however, suggest that teaching evolved in humans despite, rather than because of, our strong imitative capabilities, and primarily because cumulative culture renders otherwise difficult-to-acquire valuable information available to teach. The analyses suggest that human teaching and cumulative culture evolved together, through mutual reinforcement.

Instead of concentrating on how we can include the “other,” too often in American Christianity the focus becomes on when, how, and finding the right justifications for excluding the “other.” When I truly begin to appreciate the inclusive nature of Jesus, my heart laments at all the exclusiveness I see and experience. I think of my female friends; women of wisdom, peace, discernment, and character who should be emulated by the rest of us. When I listen and learn from these women, I realize what an amazing leaders they would be in church—but many never will be leaders in that way because they are lacking one thing: male genitals. Wise and godly women have been excluded, not because of a lack of gifting, education, or ability, but because they were born with the wrong private parts. I also think of a man who attended my former church who has an intellectual disability. He was friendly, faithful, and could always be counted on for a good laugh because he had absolutely no filter— yelling out at least six times during each sermon. One time in church my daughter quietly leaned over to tell me she had to go to the bathroom—and, in true form so that everyone heard, he shouted out, “Hey! Pipe it down back there!” It was hilarious. However, our friend has been asked to leave several churches because of his “disruptiveness.” Instead of being loved and embraced for who he is, he has been repeatedly excluded from the people of God because of a disability. We find plenty of other reasons to exclude people. We exclude because people have been divorced, exclude them for not signing on to our 18-page statements of faith, exclude them because of their mode of baptism, exclude them because of their sexual orientation, exclude them for rejecting predestination…we have become a religious culture focused on exclusion of the “other,” instead of following the example of Jesus that focuses on finding ways for the radical inclusion of the “other.” Every day I drive by churches that proudly have “All Are Welcome” plastered across their signs; however, I rarely believe it—and I don’t think others believe it either. Far too often, instead of church being something that exists for the “other,” church becomes something that exists for the “like us” and the “willing to become like us.” And so, Christianity in America is dying.

Let’s find out where your shame came from by taking a look at your past. But before we do that, I want to address a common misconception people have about looking at their past. I have heard many people misinterpret the apostle Paul’s words: I am focusing all my energies on this one thing: Forgetting the past and looking forward to what lies ahead…Philippians 3:13 People use this verse to teach that a person should never reflect on their past to resolve their present problems. They think looking to your past is a sign of doubt and weak faith. “Good Christians” should forget about their past, they say, and focus on who they are as a believer in Jesus. That might sound good, but I couldn't disagree more. That kind of thinking is both unbiblical and illogical. It is unbiblical because Paul wasn’t telling people to forget past problems. He was simply referring to his former life when he sought to please God through religious works like praying, giving money, or fasting. He boasted about these religious habits as if they got him closer to God. But he stopped that kind of foolish thinking when he came to learn what Jesus had done for him. Paul wasn’t making an all-inclusive statement telling people to forget everything about their past. He was simply telling his personal story and encouraging people to find their acceptance from God based on his love, not on their good works. To read more into his words is to twist the meaning.

The call for justice was a protest as fierce as those of the biblical prophets and of Jesus, and the similarity of the call was no coincidence. As with early Judaism and early Christianity, early Islam would be rooted in opposition to a corrupt status quo. Its protest of inequity would be an integral part of the demand for inclusiveness, for unity and equality under the umbrella of the one god regardless of lineage, wealth, age, or gender. This is what would make it so appealing to the disenfranchised, those who didn't matter in the grand Meccan scheme of things, like slaves and freedmen, widows and orphans, all those cut out of the elite by birth or circumstance. And it spoke equally to the young and idealistic, those who had not yet learned to knuckle under to the way things were and who responded to the deeply egalitarian strain of the verses. All were equal before God, the thirteen-year-old Ali as important as the most respected graybeard, the daughter as much as the son, the African slave as much as the highborn noble. It was a potent and potentially radical re-envisioning of society. This was a matter of politics as much as of faith. The scriptures of all three of the great monotheisms show that they began similarly as popular movements in protest against the privilege and arrogance of power, whether that of kings as in the Hebrew bible, or the Roman Empire as in the Gospels, or a tribal elite as in the Quran. All three, that is, were originally driven by ideals of justice and egalitarianism, rejecting the inequities of human power in favor of a higher and more just one. No matter how far they might have strayed from their origins as they became institutionalized over time, the historical record clearly indicates that what we now call the drive for social justice was the idealistic underpinning of monotheistic faith.

Ellen Braun, an accomplished agile manager, noticed that different behaviors emerge over time as telltale signs of a team’s emotional maturity, a key component in their ability to adjust as things happen to them and to get to the tipping point when “an individual’s self interest shifts to alignment with the behaviors that support team achievement” (Braun 2010). It is better to know some of the questions than all of the answers. —James Thurber Team Dynamics Survey Ellen created a list of survey questions she first used as personal reflection while she observed teams in action. Using these questions the same way, as a pathway to reflection, an agile coach can gain insight into potential team problems or areas for emotional growth. Using them with the team will be more insightful, perhaps as material for a retrospective where the team has the time and space to chew on the ideas that come up. While the team sprints, though, mull them over on your own, and notice what they tell you about team dynamics (Braun 2010). • How much does humor come into day-to-day interaction within the team? • What are the initial behaviors that the team shows in times of difficulty and stress? • How often are contradictory views raised by team members (including junior team members)? • When contradictory views are raised by team members, how often are they fully discussed? • Based on the norms of the team, how often do team members compromise in the course of usual team interactions (when not forced by circumstances)? • To what extent can any team member provide feedback to any other team member (think about negative and positive feedback)? • To what extent does any team member actually provide feedback to any other team member? • How likely would it be that a team member would discuss issues with your performance or behavior with another team member without giving feedback to you directly (triangulating)? • To what extent do you as an individual get support from your team on your personal career goals (such as learning a new skill from a team member)? • How likely would you be to ask team members for help if it required your admission that you were struggling with a work issue? • How likely would you be to share personal information with the team that made you feel vulnerable? • To what extent is the team likely to bring into team discussions an issue that may create conflict or disagreement within the team? • How likely or willing are you to bring into a team discussion an issue that is likely to have many different conflicting points of view? • If you bring an item into a team discussion that is likely to have many different conflicting points of view, how often does the team reach a consensus that takes into consideration all points of view and feels workable to you? • Can you identify an instance in the past two work days when you felt a sense of warmth or inclusion within the context of your team? • Can you identify an instance in the past two days when you felt a sense of disdain or exclusion within the context of your team? • How much does the team make you feel accountable for your work? Mulling over these questions solo or posing them to the team will likely generate a lot of raw material to consider. When you step back from the many answers, perhaps one or two themes jump out at you, signaling the “big things” to address.

The inclusion of the meaning "adherent" at the time of Christ and the early church made mathetes a convenient term to designate the followers of Jesus, because it didn't emphasize learning or being a pupil but adherence to a great master. So a "disciple" of Jesus, designated by the Greek term mathetes, was a person who adhered to his master, and the master himself determined how the disciple followed' Of course, that leads us to Jesus' call to all who were interested: "If anyone would come after me, he must deny himself and take up his cross daily and follow me" (Luke 9:23). Five hundred years before Jesus was born, a disciple was one who committed his all to follow a master teacher. The meaning remained the same until the time of Jesus, providing our first major clue about what Jesus meant when he told his disciples to "make disciples.

Place- and community-based education has much in common with other contemporary efforts to link schools more firmly to their communities—efforts such as civic education, contextual education, service learning, environmental education, and workplace education. We have chosen to hang our hats on place- and community-based education because it is the only term that allows for the inclusion of both the human and the more-than-human, something we believe is essential if educators are to help students grapple with the messy and cross-disciplinary nature of humankind’s current dilemmas.

The inclusion or absence of technology has increasingly become the mistaken indicator of innovation, the practice of students and teachers – the evidence of actual learning – less so.

Caffeine Use Disorder: Dependence on caffeine [This is not yet categorized as a formal disorder but is proposed for inclusion in Section III of DSM-5 as a condition requiring further research.27]

Maury and I spent more than one month in Pakistan, talking with AID personnel and their Pakistani counterparts and learning about the conduct of the projects over the six-year period. Most importantly, we focused on the dialogue between senior U.S. embassy and mission personnel and those in the Pakistani government responsible for economic policy formulation. One day, he and I were asked to attend a “brown bag luncheon” with the senior mission staff. The idea was to be totally informal, put our feet on the desks and just chat about our impressions. Everyone was eager to learn what Maury thought about the program. Three important things emerged for me out of that discussion. 1. The mission director explained that he had held some very successful consultations and brainstorming sessions with senior Pakistani government leaders. He said the Pakistanis were open to his ideas for needed reform, listened carefully and took extensive notes during these meetings. Although there had been little concrete action to implement these recommendations to date, he was confident they were seriously considering them. Maury smiled and responded, “Yeah. They used to jerk me around the same way when I was in your position. The Paks are masters at that game. They know how to make you feel good. I doubt that they are serious. This is a government of inaction.” The mission director was crestfallen. 2. Then the program officer asked what Maury thought about the mix of projects that had been selected by the government of Pakistan and the mission for inclusion in the program for funding. Maury responded that the projects selected were “old friends” of his. He too, had focused on the same areas i.e. agriculture, health, and power generation and supply. That said, the development problems had not gone away. He gave the new program credit for identifying the same obstacles to economic development that had existed twenty years earlier. 3. Finally, the mission director asked Maury for his impressions of any major changes he sensed had occurred in Pakistan since his departure. Maury thought about that for a while. Then he offered perhaps the most prescient observation of the entire review. He said, when he served in Pakistan in the 1960s, he had found that the educated Pakistani visualized himself and his society as being an important part of the South-Asian subcontinent. “Today” he said, “after having lost East Pakistan, they seem to perceive themselves as being the eastern anchor of the Middle-East.” One wonders whether the Indian government understands this significant shift in its neighbor’s outlook and how important it is to work to reverse that world view among the Pakistanis for India’s own security andwell-being.

Maury and I spent more than one month in Pakistan, talking with AID personnel and their Pakistani counterparts and learning about the conduct of the projects over the six-year period. Most importantly, we focused on the dialogue between senior U.S. embassy and mission personnel and those in the Pakistani government responsible for economic policy formulation. One day, he and I were asked to attend a “brown bag luncheon” with the senior mission staff. The idea was to be totally informal, put our feet on the desks and just chat about our impressions. Everyone was eager to learn what Maury thought about the program. Three important things emerged for me out of that discussion. 1. The mission director explained that he had held some very successful consultations and brainstorming sessions with senior Pakistani government leaders. He said the Pakistanis were open to his ideas for needed reform, listened carefully and took extensive notes during these meetings. Although there had been little concrete action to implement these recommendations to date, he was confident they were seriously considering them. Maury smiled and responded, “Yeah. They used to jerk me around the same way when I was in your position. The Paks are masters at that game. They know how to make you feel good. I doubt that they are serious. This is a government of inaction.” The mission director was crestfallen. 2. Then the program officer asked what Maury thought about the mix of projects that had been selected by the government of Pakistan and the mission for inclusion in the program for funding. Maury responded that the projects selected were “old friends” of his. He too, had focused on the same areas i.e. agriculture, health, and power generation and supply. That said, the development problems had not gone away. He gave the new program credit for identifying the same obstacles to economic development that had existed twenty years earlier. 3. Finally, the mission director asked Maury for his impressions of any major changes he sensed had occurred in Pakistan since his departure. Maury thought about that for a while. Then he offered perhaps the most prescient observation of the entire review. He said, when he served in Pakistan in the 1960s, he had found that the educated Pakistani visualized himself and his society as being an important part of the South-Asian subcontinent. “Today” he said, “after having lost East Pakistan, they seem to perceive themselves as being the eastern anchor of the Middle-East.” One wonders whether the Indian government understands this significant shift in its neighbor’s outlook and how important it is to work to reverse that world view among the Pakistanis for India’s own security andwell-being.

The same way others become people we select for inclusion in our lives: We learn enough about them, they pass several of our tests, they lose their anonymity, and we discover an acceptable degree of shared values. The

A basic premise of restorative practices is that the increasingly inappropriate behavior in schools is a direct consequence of the overall loss of connectedness in our society. By fostering inclusion, community, accountability, responsibility, support, nurturing and cooperation, circles restore these qualities to a community or classroom and facilitate the development of character. As a consequence of fostering relationships and a sense of belonging, academic performance, too, flourishes.

Some items from your home that you might consider your child having access to include.   Cheese grater.  A good starting activity for a four or five year-old is grating bars of soap. Real scissors. Children’s safety scissors are often clumsy to handle and can be difficult to maneuver. Teaching a child to cut with pointed scissors allows them to more quickly master fine motor skills. Utensils for cutting soft fruit and a cutting board. Make sure they are not too sharp, but not so dull that they are ineffective. Always supervise your child. Pots and pans, dishes, etc. for pretend play. Cleaning supplies such as a gentle vinegar and water (50/50) cleaning solution, sponges, dish soap, towels, short broom, dust pan, etc. Plants for daily care. Coat hanging racks placed at shoulder level of the child allow them to not only take responsibility for their own outerwear but to offer to take care of others as well. Sturdy, non-skid step stool or a handy learning tower (the one in the picture actually folds for easy storage). Accessible linens, including those that can be used for play. Encourage your child to make their own bed, even if it might be a bit messy by your standards. Always keep a few towels and washcloths where they can reach them as needed. A big basket that holds a few blankets and pillows allows a child to take some responsibility for their own level of comfort.     This list is by no means all-inclusive, nor are you required to use what is on it. The point is to take a look around your home and think about ways to implement many of your own household items into your routine. It is also meant to point out that even the youngest of children are often ready for a bit more responsibility than we give them credit for.

Ka method is designed to habilitate the ethnic entrepreneur and the entrepreneur in the informal economy to better fight, and not just failing to cope with emergencies, in a globalized economy. It draws its essence from the traditional forms of expression related to animism. Economic actors can thus learn from their own spirituality to develop strategies, tactics, and actions to run their business.

Metalitecy is an overarching comprehensive notion that provides an integrated and inclusive framework to cultivate critical thinking and proficiency in comprehending data, information, visuals and the media, particularly in technology-mediated settings through fortifying lifelong learning and attaining the objective of engendering critical engagement in individuals.

Rule number one: The Game is secret. But I listened and, once or twice when temptation drove me and the coast was clear, I peeked inside the box. This is what I learned. The Game was old. They'd been playing it for years. No, not playing. That is the wrong verb. Living; they had been living The Game for years. For The Game was more than its name suggested. It was a complex fantasy, an alternate world into which they escaped. There were no costumes, no swords, no feathered headdresses. Nothing that would have marked it as a game. For that was its nature. It was secret. Its only accoutrement was the box. A black lacquered case brought back from China by one of their ancestors; one of the spoils from a spree of exploration and plunder. It was the size of a square hatbox- not too big and not too small- and its lid was inlaid with semiprecious gems to form a scene: a river with a bridge across it, a small temple on one bank, a willow weeping from the sloping shore. Three figures stood atop the bridge and above them a lone bird circled. They guarded the box jealously, filled as it was with everything material to The Game. For although The Game demanded a good deal of running and hiding and wrestling, its real pleasure was enjoyed elsewhere. Rule number two: all journeys, adventures, explorations and sightings must be recorded. They would rush inside, flushed with danger, to record their recent adventures: maps and diagrams, codes and drawings, plays and books. The books were miniature, bound with thread, writing so small and neat that one had to hold them close to decipher them. They had titles: Escape from Koshchei the Deathless; Encounter with Balam and His Bear, Journey to the Land of White Slavers. Some were written in code I couldn't understand, though the legend, had I had the time to look, would no doubt have been printed on parchment and filed within the box. The Game was simple. It was Hannah and David's invention really, and as the oldest they were its chief instigators. They decided which location was ripe for exploration. The two of them had assembled a ministry of nine advisers- an eclectic group mingling eminent Victorians with ancient Egyptian kings. There were only ever nine advisers at any one time, and when history supplied a new figure too appealing to be denied inclusion, an original member would die or be deposed. (Death was always in the line of duty, reported solemnly in one of the tiny books kept inside the box.) Alongside the advisers, each had their own character. Hannah was Nefertiti and David was Charles Darwin. Emmeline, only four when governing laws were drawn up, had chosen Queen Victoria. A dull choice, Hannah and David agreed, understandable given Emmeline's limited years, but certainly not a suitable adventure mate. Victoria was nonetheless accommodated into The Game, most often cast as a kidnap victim whose capture was precipitant of a daring rescue. While the other two were writing up their accounts, Emmeline was allowed to decorate the diagrams and shade the maps: blue for the ocean, purple for the deep, green and yellow for land.

The Global Financial Crisis of 2007–08 represented the greatest financial downswing of my lifetime, and consequently it presents the best opportunity to observe, reflect and learn. The scene was set for its occurrence by a number of developments. Here’s a partial list: Government policies supported an expansion of home ownership—which by definition meant the inclusion of people who historically couldn’t afford to buy homes—at a time when home prices were soaring; The Fed pushed interest rates down, causing the demand for higher-yielding instruments such as structured/levered mortgage securities to increase; There was a rising trend among banks to make mortgage loans, package them and sell them onward (as opposed to retaining them); Decisions to lend, structure, assign credit ratings and invest were made on the basis of unquestioning extrapolation of low historic mortgage default rates; The above four points resulted in an increased eagerness to extend mortgage loans, with an accompanying decline in lending standards; Novel and untested mortgage backed securities were developed that promised high returns with low risk, something that has great appeal in non-skeptical times; Protective laws and regulations were relaxed, such as the Glass-Steagall Act (which prohibited the creation of financial conglomerates), the uptick rule (which prevented traders who had bet against stocks from forcing them down through non-stop short selling), and the rules that limited banks’ leverage, permitting it to nearly triple; Finally, the media ran articles stating that risk had been eliminated by the combination of: the adroit Fed, which could be counted on to inject stimulus whenever economic sluggishness developed, confidence that the excess liquidity flowing to China for its exports and to oil producers would never fail to be recycled back into our markets, buoying asset prices, and the new Wall Street innovations, which “sliced and diced” risk so finely, spread it so widely and placed it with those best suited to bear it.

I learned that people will practice racism and hate simply because they can or because they know that they can get away with it. They will think twice about it if there are serious legal protections that impose serious consequences on them for doing so. Apparently, for some reason, our system of governance insists on denying this protection for people of color and other marginalized folks, while we know it has been successful in granting it for other minorities who used to be discriminated against in America in the past. We need to ask why and how we can change this.

This new coherence, a unified field inclusive of the paradoxes, is precisely what gradually characterizes a second-half-of-life person. It feels like a return to simplicity after having learned from all the complexity. Finally, at last, one has lived long enough to see that “everything belongs,”4 even the sad, absurd, and futile parts.

Yes, representation matters, but there is more to transformation than looking into a book the way you would look into a mirror. Instead, at Spelman College I learned to understand literature as a means of unraveling the thorny questions of my life as a black woman. Literature wasn’t just about inclusion, it was the springboard to intense questioning.

The science-diversity charade wastes extraordinary amounts of time and money that could be going into basic research and its real-world application. If that were its only consequence, the cost would be high enough. But identity politics are now altering the standards for scientific competence and the way future scientists are trained. “Diversity” is now often an explicit job qualification in the STEM fields. A current job listing for a lecturer in biology at the University of Massachusetts, Amherst, announces that because diversity is “critical to the university’s goals of achieving excellence in all areas,” the biology department “holistically” assesses applicants and “favorably considers experiences overcoming barriers”—experiences assumed to be universal among underrepresented minorities. The University of Georgia is seeking a lecturer in biochemistry and molecular biology who will be expected to support the college’s goals of “creating and sustaining a diverse and inclusive learning environment.

Character means everything that is human about you… Character means a sense of community - character means a desire for learning and growth - character means the guts to admit and mend one's own errors and shortcomings - character means the yearning for assimilation.

Deep thanks to Susan Robertson for her understanding of the effects of trauma on the mind and heart, and for helping me translate the language of dreams. I am grateful to Saffron Burrows for sharing her experience and compassion as someone who has long campaigned for the rights and equality of disabled persons. Thank you also to Alison Balian for the wonderful conversations we had during the time I was writing this novel. My gratitude to Richard Rieser and Susie Burrows for working toward inclusion and against the bullying of disabled children and people of all ages. Richard’s generosity in talking to me about his own experiences helped me imagine a child’s long hospital stay and understand more about the challenges of moving forward. My mother had a brain tumor, and during her long illness I learned a lot about loving someone with a brain injury. The grace and humor she showed through her suffering has always inspired me. She was an artist, and she never gave up looking for beauty and meaning.

Decentering whiteness means learning to stop upholding whiteness as the norm and instead learning to live and operate in a more inclusive way.

Maybe you didn’t intend to build or support an unfair reality, but you can change it, now that you are learning how. This is every leader’s most sacred responsibility, particularly if their road to leadership has been smoother because of their identity.

Another way to understand the difference between equality and equity is to realize that addressing equity issues strikes at the source of the problem rather than dealing with the symptoms, one by one. Our attachment to the myth of meritocracy—which is the notion that companies are structured to reward only the most talented and determined individuals15—is increasingly being viewed as out of touch because it doesn’t acknowledge our very real differences, and how much harder the journey up the ladder, or even onto the ladder, is for some. An insightful article by author Amy Sun makes this clear: Treating everyone exactly the same actually is not fair. What equal treatment does do is erase our differences and promote privilege. Equity is giving everyone what they need to be successful. Equality is treating everyone the same.16 Surrounding Yourself with a Trusted Few If you’ve recognized some of yourself in this chapter, you’re likely feeling motivated to take a closer look at your potential to be a more inclusive leader. Similarly, if you want to support your colleagues in their journey out of Unawareness, this chapter has likely provided many points of entry to transformational conversations. It’s important to note that this stage of your journey might be somewhat private. If you realize you haven’t given certain people a fair chance, you might not want to broadcast that to your colleagues. (Not only would this be damaging to your reputation, it could also make other people feel bad.) But as you become aware of your biases, you’ll start to understand how you can do things differently to better support others. It is a learning process, and it helps to have support from people you trust. When you’re ready, seek out conversations with a trusted few who can help you find your balance, your vocabulary, and begin to identify new skills.

We learn best when we use several different senses—hearing, seeing, and, perhaps especially, being able to feel with our hands. At deep levels in your brain, you see and hear. You see and smell. You hear and touch. When your brain creates its impressions of the world, you want as many senses involved as possible. So whenever you’re learning anything, try to take advantage of all your senses. Don’t think of yourself as having a preferred learning style. Think of yourself as an “all-inclusive” learner. If you imagine hearing a famous person from history speaking to you, or you visualize a chemical, that counts as multisensory learning, which is the most effective kind. For everyone.

Meditate on unity, Dedicate to inclusion. Educate your soul, Be free from self-absorption.

My mission with Rave Scout is to promote cultural inclusiveness and increase the visibility of marginalized talent and diversify the underground scene through and by producing digital immersive experiences. The ultimate aim is to motivate the community and the scene to experience and learn how to feel and passively accept their vulnerabilities and one another.

I also learned that I was antidisestablishmentarianistically motivated since I was more “work with what you got and build from there” type of an attitude. Let’s leave antidisenfranchisementarianism, which is just another big word meaning all-inclusive, out of this discussion shall we?

(from a prayer for inclusiveness): O god whose face changes as we move and learn and change, whose image becomes less like ours and more like that of the stranger we treat as a friend; the god whom we create from the sum of all we know that is wonderful, generous, true and wise: May we see ourselves in the god-ness of others and ourselves in their image of you.

Dame Nature, as the learned show,Provides each animal its foe;Hounds hunt the hare, the wily foxDevours your geese, the wolf your flocks.Thus envy pleads a natural claim,To persecute the muse’s fame,On poets in all times abusive,From Homer down to Pope inclusive.Swift’sMiscellanies.2. Containing

We help all children learn healthy ways of relating when we create environments that reflect real life. In contrast, we re doing the child with disability as well as the typically developing peer a disservice if we aren't looking for opportunities to facilitate their interaction. And as Christians, I would add that the church is naturally set up to adopt an inclusion mindset, because we follow Jesus and know He modeled love and value for all children.

Being an innovative CIO means learning fast, being inclusive, embracing multiple viewpoints and taking calculated risks.

Often, learning to speak out about racism and calling other people out on their racist behaviors is relatively easy. What is harder, however, is learning to be accountable for our own behavior and being compassionate with other people when they make mistakes and missteps. It is easy to cancel people. It's far harder to be canceled and to make space for people who have caused harm to change their behavior.

Find who you are, to be your best.

4. Accept this book, if not in whole at least in general outlines. Assume you have been brainwashed. Try to learn as much from every human you meet about their separate reality-tunnel and see how much of it you can use to make your reality-tunnel bigger and more inclusive. In other words, learn to listen.

If, as Hamilton’s theory suggests, helping blood relatives increases an individual’s inclusive fitness, then altruism toward kin should be particularly forthcoming from individuals in their postreproductive years. “The behaviour of a post-reproductive animal,” Hamilton argued, “may be expected to be entirely altruistic,”53 since aiding even distant relatives provides some inclusive benefits—the only fitness benefits postreproductive individuals can accrue. To test this idea, Hamilton turned to A. D. Blest’s work on saturnid moths. Blest had studied cryptic and aposematic coloration in moths. Cryptically colored species of moths use their coloration to blend into their environment and make themselves less obvious to predators. Moths that rely on aposematic coloration use their colors to warn predators that they contain noxious substances and hence would make for a bad meal. Hamilton argued that inclusive fitness thinking makes very different predictions with respect to the postreproductive behavior of individuals from cryptic versus aposematic species. In the case of cryptic coloration, if individuals live in the vicinity of kin, then, Hamilton argued, inclusive fitness theory predicts that “it is altruistic to die immediately after reproduction.”54 T o see why, imagine a postreproductive cryptic moth. If such an individual is spotted and eaten by a predator, that predator is more likely to learn what all cryptic moths look like and is then more likely to eat the nearby kin of the deceased. In such a case, the postreproductive moth’s inclusive fitness would have been higher if it had simply died after its last bout of reproduction, rather than lived and potentially drawn an experienced predator to the area containing its kin. In the case of aposematic species, intense coloration is almost always associated with a noxious taste, and so inclusive fitness thinking led Hamilton to a very different conclusion regarding postreproductive behavior. A predator who eats a postreproductive individual in an aposematic species will be less likely to eat the deceased individual’s relatives, since it will have learned that aposematically colored individuals taste terrible. A postreproductive individual in an aposematic species may raise its inclusive fitness by being eaten, and hence selection should favor life after reproduction. To Hamilton’s delight, the postreproductive life of cryptic and aposematic species matched that predicted by inclusive fitness models—with postreproductive life spans significantly shorter in cryptically colored moth species.

If you truly want people like me- LGBTQ+ people- to talk about our sexuality and gender less, you can help by making it unnecessary- by dismantling the ignorance and fear in your own hearts and minds, and by learning to embrace and celebrate the beautifully diverse expression of humanity for what it is. And it is good.

The inclusive atmosphere of the class was the key driver of allowing the class to be eager to learn. The focus really shifted away from grades and points, and towards understanding concepts and learning.” The key link is between inclusivity and the shift of focus away from test scores. When students are given the responsibility to support each other, their own score falls down the list of priorities.

Adopt A Neighborhood (The Sonnet) Adopt a neighborhood, Make their problems your own. This is the only road to life, Society’s hope is you alone. Charity, security and world peace, All these are cosmetic theory. When you learn to live as human, You'll see their actual foolery. When our voices combine, All noise turns melody of heavens. Joy is amplified a hundred times, We lose sense of all our burdens. Diversity and progress will come alright, Once you perceive beyond your selfish sight.

On the other hand, here’s an example from By the Way Bakery, which my wife founded. It’s the largest gluten-free bakery of its kind in the world. Their change? “We want to make sure no one is left out. By offering people gluten-free, dairy-free, and kosher baked goods that happen to be delicious, we let the entire community be part of special family occasions. We change hosts from exclusive to inclusive, and guests from outsiders to insiders.” What

There are those who eagerly learn another language to be one with another culture, then there are those morons who insist on the exclusive glorification of their so-called native language. The world is beautified by the former, whereas the latter only sustain disharmony - the latter only act as a prehistoric impediment to the unification of humankind.

verses 43–47, we learn that the form of God’s perfection that we are commanded to obey in this life is the perfection of God’s love. And how is God’s love perfect? As these verses show, God’s love is perfect because it is completely inclusive and whole. That is, He loves both those who love Him and those who do not, both His friends and His enemies. No one escapes His love. It circumscribes all of His children.

Honor He Wrote Sonnet 33 There is no lord almighty, only human almighty, No magic and mysticism, only nature and oneness. There are no ten commandments, only one, Compassion has no religion, character has no race. There’s no law above life, life alone is the supreme law, And stagnant law does more harm than action illegal. There is no holy trinity, only humanity up on its toes, It is always the human mind playing the triangle. No more dogmas, no more doctrines and manifestos, Let us be forthright 'n just foster the spirit of affection. Once we learn to celebrate each other's existence, There won't be any need for artificial occasion. Awake, arise o dynamite, blow up all old paradigm. Don't fight it, or cuss it, just overwhelm it with your lifeline.

For the early Church salvation is not at all reserved to the baptized. We repeat: those who receive baptism undertake to work for the salvation of all. The Word has never ceased and never will cease to be present to humanity in all cultures, all religions, and all irreligions. The incarnation and the resurrection are not exclusive but inclusive of the manifold forms of this presence. Christ is the first-born of God, his Logos, in whom all people share. That is what we have learned and what we bear witness to … All who have lived in accordance with the Logos are Christians, even if they have been reckoned atheists, as amongst the Greeks Socrates, Heraclitus and the like. Justin Apology, 1,46

When community is inclusive and dynamic, it heals. When it’s insular and stagnant, it “kills.” Think death by PowerPoint.

Healthy Nines are natural mediators. They see and value the perspective of other people and can harmonize what seem to be irreconcilable points of view. They are unselfish, flexible and inclusive. These Nines are seldom attached to their own way of seeing and doing things. They’ve learned to make decisions based on the right priorities. They are inspiring, self-actualized people. Average Nines, while they come off as sweet and easygoing, are stubborn and out of touch with their anger. These Nines overlook themselves. Though they generally feel unimportant, they occasionally wake up and realize they have to work on investing in themselves. They are willing to stand up for justice on behalf of others but would not likely risk doing much to stand up for themselves. They don’t ask for much though they appreciate what others do for them.

Learning something new or hearing a different perspective doesn’t mean someone else has “won,” but all parties win when we walk away with a new idea or a new perspective.

The vision of the Center for Progressive Christianity is to encourage churches to focus their attention on those for whom organized religion has proven to be “ineffectual, irrelevant, or repressive.” They define progressive Christians as individuals who: (ProgressiveChristianity.org, “The 8 Points.” Accessed June 24, 2012) Believe that following the path and teachings of Jesus can lead to an awareness and experience of the Sacred and the Oneness and Unity of all life; Affirm that the teachings of Jesus provide but one of many ways to experience the Sacredness and Oneness of life, and that we can draw from diverse sources of wisdom in our spiritual journey; Seek community that is inclusive of ALL people, including but not limited to: a. Conventional Christians and questioning skeptics, b. Believers and agnostics, c. Women and men, d. Those of all sexual orientations and gender identities, e. Those of all classes and abilities; Know that the way we behave towards one another is the fullest expression of what we believe; Find grace in the search for understanding and believe there is more value in questioning than in absolutes; Strive for peace and justice among all people; Strive to protect and restore the integrity of our earth; and Commit to a path of life-long learning, compassion, and selfless love. To these guidelines, Borg adds two more key aspects of Progressive Christianity: Focus on this life more than on the next life; Accept a non-literal reading of the Bible.

Learning a language is one of the tangible endeavors to help eliminate hate from the world.

The machine takes all of these multitudinous pulls and forces which are fed in as data, and quickly computes the course of action which would be the most economical vector of need satisfaction in this existential situation. This is the behavior of our hypothetical person. The defects which in most of us make this process untrustworthy are the inclusion of information which does not belong to this present situation, or the exclusion of information which does. It is when memories and previous learnings are fed into the computations as if they were this reality, and not memories and learnings, that erroneous behavioral answers arise. Or when certain threatening experiences are inhibited from awareness, and hence are withheld from the computation or fed into it in distorted form, this too produces error. But our hypothetical person would find his organism thoroughly trustworthy, because all of the available data would be used, and it would be present in accurate rather than distorted form. Hence his behavior would come as close as possible to satisfying all his needs—for enhancement, for affiliation with others, and the like.

Art takes place in the present. After we have learned the tools of our trade, whether it’s the chords, the steps, the brush technique, or how to deliver lines, we allow those tools to be shaped by the present, by our experience of the present, in the present, particularly allowing for the inclusion of feeling.

The Next Generation of Women Leaders: What You Need to Lead but Won’t Learn in Business School and Pushback: How Smart Women Ask—and Stand Up—for What They Want. As the same time, Rezvani created Women’s Roadmap, which engages in women’s leadership development and helps companies to create inclusive workplaces.

Within an authentic education framework, learners’ individual psychological and neurological characteristics (akin to social-emotional learning aspects) are given consideration and accepted/honoured as they are, promoting inclusive practices. For example, emotional and other high sensitivities commonly found in gifted and creative personnel are not treated as constraints, maladjustments, or something antisocial; rather, they are considered as enriching a neurodiverse society to operate in a more balanced manner. All learners, including those with high developmental potential, get conducive environments to reach higher levels of development, similar to the self-actualised/self-transcended state. An authentic education system sends learners through a lasting deep learning and/or critical thinking experience, which human brains are capable of under conducive teaching-learning environments; human brains are treated as parallel processors that are capable of dealing with multiple inputs and solving complex problems, unlike machines or computers that are good at executing routine steps in reaching specific answers at very high speeds. In effect, in an authentic learning environment, most parts of a human brain (a.k.a. whole brain) including the right hemisphere, are stimulated using appropriate instructions and activities; this contrasts from mainly addressing the left hemisphere in a traditional environment.

The Alamo is a story we've learned to tell ourselves to justify violence, both real and imagined, first against Mexicans, then Tejanos, then Mexican-Americans, and eventually the Vietcong and al-Qaeda. "Remember the Alamo" was the battle cry that we recycle long past the fight's utility. How Mexican-Americans were shamed in Texas History classes, how politicians and bureaucrats have changed that history over the years, and any number of other episodes that make up the back half of this book tell us more about who we are now than what we thought we knew about what happened over thirteen days in 1836. That is the history that we need to learn, because we are repeating it ceaselessly. Maybe it's time to forget the Alamo, or at least the whitewashed story, and start telling the history that includes everyone. Problems arise when there's an official version of events. Texas is big enough to tell an expansive, inclusive story about the Alamo, what really happened before, how it really went down, how we wrestled over who had the right to tell the story, and why we're still fighting about it today. We do not and will not agree completely on the events. It'd be a strange place if we did and one we're sure we wouldn't like. From a practical perspective, we must do something with Alamo Plaza. It desperately needs a refresh. But spending $450 million to build a monument to white supremacy as personified by Bowie, Travis, and Crockett would be a grave injustice to a city that desperately needs better schools, jobs, and services. If Phil Collins wants to "Remember the Alamo," he is welcom to do so in the privacy of this own home. The rest of us need to forget what we learned about the Alamo, embrace the truth, and celebrate all Texans.

Inclusion is the story of sunlight falling equally on the garden of flowers (Diversity) and the gardeners (Inclusive Leaders) tending to the plants to grow and flower. Some plants need extra support, some need extra care and nutrition. The sun merely shining (Equality) cannot impact all equally unless they are made receptive (Equity). Only then, can these flowers bloom and bear fruits. Responsibility also rests with those who want to be included, by constantly upgrading themselves to be receptive to the efforts of inclusion. This is what sunflowers do. Diversity can be imposed; Inclusion is a choice. A choice which comes from love.

Peace is not a matter of learning harmony, it's about unlearning division.

Engagement is more about what you can do for your students, and empowerment is about helping students to figure out what they can do for themselves. Empowerment is the ultimate goal of UDL.

Satya famously said he wants to move away from having a “know-it-all” culture to a “learn-it-all” culture. He's a big advocate of diversity and inclusion, collaboration instead of ruthless competition, being open minded, encouraging other perspectives and ideas, and of doing good. Instead of the constant infighting that Microsoft was known for, Satya wanted to create a culture based on empathy. One of his first acts as CEO was to ask his employees to read the book “Nonviolent Communication.

Inclusive leadership creates enough room for community involvement.

Sonnet 1147 Only way to grow together as a couple, is to nourish each other's individual growth. Only way to grow together as a society, is to empower each other's personal growth. Learn from Manu, Majnun, Vyas and M.A.S.H, Absorb all good like an eager sponge. Tradition of tribe has outstayed its welcome, Now outgrow the fences across fearful hunch. Na desi, na videsi, Banna hai to bano visvadesi. Bohot aye despar marnevaale, Des ke par chalo sudhare insani zindagi. Ni local, ni extranjero, Simplemente seamos humano. Más allá de la patria, más allá de la muerte, Vivamos como un planeta pueblo. Ni obediente, ni opresivo - Luchando por igualdad seremos humano.

NIOS OPEN SCHOOLING ADMISSION BENEFITS FOR 10TH & 12TH CLASS IN GURGAON, BASAI, PATAUDI, BHIWADI NIOS (National Institute of Open Schooling) Open School Education offers numerous benefits that contribute to a flexible and inclusive learning environment. Here are 20 key advantages of NIOS Open School Education: Flexibility: NIOS provides a flexible education system that allows learners to study at their own pace and convenience, accommodating individual needs and circumstances. Alternative Learning: It offers an alternative path to education for those who couldn’t complete formal schooling or wish to pursue education alongside other commitments. Accreditation: NIOS is a recognized board of education in India, ensuring that its certificates and diplomas hold equal value as those obtained from other traditional boards. Recognition of Prior Learning: NIOS acknowledges the knowledge and skills gained through life experiences, allowing learners to obtain credits for their existing expertise. Inclusive Education: NIOS embraces inclusivity by providing educational opportunities to differently-abled individuals, dropouts, and those in remote areas, enabling them to access quality education. ADMISSION OPEN FROM 1st ARPIL 2023-24 For more information for admission & and guidance please contact us on +91 9716451127, 9560957631