#KeyTexts

[jani124]

KeyText 3.20 Download for PC

[kstanley400spatial]

Methods, Techniques and Approaches to Post-War Architectural Reconstruction.

One of the greatest examples in history of a need to rebuild and recover from disaster, trauma and hardship is of course post World War Two. Countries across Europe and the world had been devastated by the effects of war. Particularly European cities had centuries of history and culture built into its architecture, a real part of the identity of the city and a people “who are intimately and emotionally connected with the pre-war design.” (Hana, P.2) Hana presents in this article four different methods of architectural response to postwar ruin “ faithful reconstruction, intervention, patching and passive monument creation.” (Hana, P.3) Hana acknowledges that each has benefits and problems when it comes to a city and population that are recovering from the horrific damage of war. 

I believe the approaches, successes and failures of postwar reconstruction can offer me some insight into how to approach my project. While the scale is much smaller and I intend on using practices of intervention/insertion/installation, the principals of what architectural attributes should be retained, or covered, for the benefit of the population, may help me to understand the attributes of my site that should show through or not show through in my design. 

For buildings with significant cultural importance such as churches it was often demanded by the public that if possible they be restored by the method of “faithful reconstruction”. Dresden Frauenkirche was the main cathedral in Dresden, Germany. It sustained huge damage from air raids in WW2, the parts of the cathedral that weren't entirely destroyed were severely burnt. The original stone which was a light brown clay mix had been charred to a dark grey, however there integrity as a construction material remained unaltered, from there “stone usage developed into a design opportunity.” (Hana P.7) The Dresden Frauenkirche was rebuilt using a combination of new stone and stone that had been burnt, reconstruction back to the smallest detail. The use of this damaged stone meant the new church “is not a mere copy of what existed before because, in a unique way, it is not striving to simply erase evidence of a violent and unpleasant past.” (Hana, P.7)

In the case of Cadiz Castle, the damage was too great and the original materials too old to consider faithful reconstruction, instead the method of patching was invoked. Carlos Quevedo, the lead architect instead decided that a pure white stone could be used to restore the damage, a minimalist ghost holding up the historical building from the inside. The material of choice made it so that the original parts of the structure still stood out and shone through as the important cultural architecture. Quevedo “honored the site by recognizing the basic quality of past time, its irreversibility.” (Hana, P.11) not everything can be saved but it can be acknowledged and rememberers for its importance to a people, and now new materials will allow for its continued existence, an acknowledgemnt of historic damage and modern recovery from trauma.

I think from these examples and others its clear that the key to successful recovery of traumatised buildings is acknowledgement of that trauma and not covering it up, its essential that the recovery “addresses cultural, social and moral matters of the area where the new design will be implemented.” (Hana p.17)

Cicevic, Hana. (2019). Methods, Techniques and Approaches to Post-War Architectural Reconstruction. UF Journal of Undergraduate Research

[hauntedtacotreetrash]

(via Morning Sabbath Lessons)

Mark.16:15 (And he said unto them, Go ye into all the world, and preach the gospel to every creature.) It's an Ambassador Sabbath Verses. Tim.4:1( Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; )

618 - Sitting at the Feet of Jesus

1. Sitting at the feet of Jesus, O what words I hear Him say! Happy place! so near, so precious! May it find me there each day; Sitting at the feet of Jesus, I would look upon the past, For His love has been so gracious, It has won my heart at last.

2. Sitting at the feel of Jesus, Where can mortal be more blest? There I lay my sins and sorrows, And, when weary, find sweet rest; Silting at the feet of Jesus, There I love to weep and pray, While I from His fullness gather Grace and comfort every day.

3. Bless me, O my Saviour, bless me, As I'm waiting at Thy feet, O look down in love upon me, Let me see Thy face so sweet; Give me, Lord, the mind of Jesus, Make me holy as He is, May I prove I've been with Jesus, Who is all my righteousness.

046 - Miguuni Pake Yesu "Sitting At The Feet Of Jesus"

1 Miguuni pake Yesu, Maneno yake tamu; Pahali palipo heri, Niwepo kila siku. Miguuni pake Yesu, Nakumbuka upendo Nahisani vyake kwangu, Vimenivuta moyo.

2 Miguuni pake Yesu, Hapa pahali bora Pakuweka dhambi zangu, Pahali pa pumziko. Miguuni pake Yesu, Hapa nafanya sala, Kwake napewa uwezo, Faraja na nehema.

3 Unibariki Mwokozi, Ni miguuni pako, Unitazame kwa pendo, Nione uso wako. Nipe Bwana nia yake, Ili ionekane Nimekaa na Mwokozi, Aliye haki yangu.

046

367 - Rescue the Perishing

Major Key: B Flat

1 Rescue the perishing, care for the dying, Snatch them in pity from sin and the grave; Weep o'er the erring one, lift up the fallen, Tell them of Jesus, the mighty to save.

CHORUS: Rescue the perishing, care for the dying; Jesus is merciful, Jesus will save.

2 Though they are slighting Him, still He is waiting, Waiting the penitent child to receive; Plead with them earnestly, plead with them gently; He will forgive if they only believe.

3 Rescue the perishing, duty demands it; Strength for thy labor the Lord will provide; Back to the narrow way patiently win them; Tell the poor wanderer a Savior has died.

367

056 - Waponnye Watu "Rescue The Perishing"

1 Walio kifoni, nenda waponye. Uwatoe walio shimoni; Wanaoanguka uwainue; Habari njema uwajulishe.

Chorus Walio kifoni waokoeni, Mwokozi yuko huwangojea

2 Wajapokawia anangojea Awasubiri waje tobani; Mwokozi hawezi kuwadharau, Huwasame he tangu zamani:

3 Na ndani ya moyo wa wanadamu Huwapo shida, tena huzuni; Lakini kwa Yesu kuna rehema Kuwaponya na kuwaokoa.

4 Walio kifoni, nenda waponye Kazi ni  yetu, zawadi iko; Nguvu kuhubiri Bwana hutoa Kwa subira tuwavute sasa.

056

NZK=46,55

Sermon time Keytext. 1 Tim.4:1 (Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; ) Songs. - Every eye shall see Jesus, but it matters - How you finished your journey of faith. - Christ died for our sins - There was no other way to save us than through the death of Jesus - People's behavior will tell you the soon Return of Jesus - You have to be patient in this journey of faith. - People, when they see us, they should see Christ in is. - Do people see Christ in you - Getting to heaven for you and me depends on us doing God's will - Luke.15:11-32 (11And he said, A certain man had two sons:12And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.13And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.14And when he had spent all, there arose a mighty famine in that land; and he began to be in want.15And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.16And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.17And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!18I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,19And am no more worthy to be called thy son: make me as one of thy hired servants.20And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.21And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.22But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:23And bring hither the fatted calf, and kill it; and let us eat, and be merry:24For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.25Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.26And he called one of the servants, and asked what these things meant.27And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.28And he was angry, and would not go in: therefore came his father out, and intreated him.29And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:30But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.31And he said unto him, Son, thou art ever with me, and all that I have is thine.32It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.)

- Touching on a pig will make you defiled - Getting to heaven for a rich man is like a rich man passing through the eye of a needle.

ISa.1:18 (Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.)

Micah.2:10 (Arise ye, and depart; for this is not your rest: because it is polluted, it shall destroy you, even with a sore destruction. )

You must deny yourself if you are a Christian

[blaise-comp6841-public]

Week 02 Evening Lecture

Ciphers

Ciphers are algorithms for encrypting or decrypting messages.

Substitution cipher

Each letter of the character set is mapped to a different letter. Plain text is encoded using this mapping.

Plaintext alphabet:    ABCDEFGHIJKLMNOPQRSTUVWXYZ

Ciphertext alphabet: ZEBRASCDFGHIJKLMNOPQTUVWXY

The message: “flee at once. we are discovered!

enciphers to: “SIAA ZQ LKBA. VA ZOA RFPBLUAOAR!“

https://en.wikipedia.org/wiki/Substitution_cipher

Caesar cipher

This is a special case of the substitution cipher, where letters are shifted up/down the alphabet by a specific number.

https://www.geeksforgeeks.org/caesar-cipher/

With substitution ciphers, even though the message is encoded, the general structure of the message is still present. There may be patterns, such as double letters or apostrophes, which can help in deciphering the message. In addition, the frequencies of letters can be analysed.

Vigenere cipher

A keyword is chosen, which is used to determine how much each letter in the plain text is shifted.

For example, take the plaintext: ATTACKATDAWN and keyword: LEMON.

The keyword is repeated until it matches the length of the plaintext:

key:        LEMONLEMONLE

Encryption is done letter by letter. The first letter of plaintext ‘A’ is paired with the first letter of the key, ‘L’. A Vigenere table is used to determine the enciphered letter, using row ‘L’ and column ‘A’. Here we get ‘L’.

plaintext:     ATTACKATDAWN

key:            LEMONLEMONLE

ciphertext:  LXFOPVEFRNHR

https://en.wikipedia.org/wiki/Vigen%C3%A8re_cipher

Kasisiki test

This is a method of attacking ciphers that use multiple substitutions, such as the Vigenere cipher.

Repeated groups of letters and the number of letters between the beginning of these groups are identified. Care must be taken when doing this because repeated letter groups may be simply by coincidence.

The number of letters between repeated groups are factored. If a common factor is found in most of these numbers, then it is likely to be the length of the keyword.

Once the keyword length, N, is known, then every Nth letter has been encrypted with the same letter of the keytext. This means that by grouping every Nth letter, N messages can be extracted, in which frequency analysis can be applied.

Using the solved message, the keyword can be determined and used to read other messages that use the same key.

https://en.wikipedia.org/wiki/Kasiski_examination

Index of coincidence

This is a measure of the likelihood of two random letters drawn from a text being the same letter.

where N is the length of the text and n1 through nc are the frequencies (as integers) of the c letters of the alphabet (c = 26 for monocase English).  The sum of the ni is necessarily N.

For a completely random text, if each letter is equally probable, the expected index of coincidence is 1. For English, it is around 1.73.

https://en.wikipedia.org/wiki/Index_of_coincidence

Enigma

The enigma machine is an electromechanical device used to encode letters.

A key is pressed on the keyboard, which sends an electrical signal. This passes through 3-5 rotors, and eventually causes a letter to light up on the lightboard. This is the encoded letter.

Each rotor contains 26 electrical contacts, each representing a letter of the alphabet. When a key is pressed, one or more of the rotors rotate, which changes the mapping.

In a way, the enigma machine acts like a substitution cipher with an infinite password.

https://en.wikipedia.org/wiki/Enigma_machine

One time pad

Plaintext is encrypted using a secret key that is at least as long as the message. This key is random and can only be used once.

It is powerful because an encoded message can potentially be any message with that same length.

The main problem with using this is being able to securely distribute the secret key to the other party. It is possible to give the key at an earlier time, then send messages in the future.

Another issue is synchronisation - what if they become out of sync? Then the message will not be understood.

There is also the issue of generating random keys. Random number generators may have patterns in them.

Type 1 and Type 2 errors

Type 1 and Type 2 errors arise from a misalignment between predictions and the real world. If you predict something is true, and it is true, then there is no error. Similarly with false predictions that are false. Errors come from predicting something to be true when it is really false, or vice versa.

Type 1 errors (false positive)

A type 1 error is rejecting a true null hypothesis. In other words, a conclusion is drawn but there is no proof.

Examples:

A test for a disease says that the patient has the disease, when they do not

A fire alarm goes off, but there is no fire

Type 2 errors (false negative)

A type 2 error is failing to reject a false null hypothesis.

Examples:

A test for a disease shows fails to detect the disease in a patient, so they believe they are free of the disease

A fire alarm does not ring when there is a fire

https://en.wikipedia.org/wiki/Type_I_and_type_II_errors

Here is a funny example:

Image source: unbiasedresearch.blogspot.com

Decreasing the rate of one type of error will cause an increase in the other. To decide which type of error to reduce, consider the consequences of the error types.

[security-obscurity]

Ciphers

Well, firstly, what is a cipher? 

It’s a disguised way of writing, in which letters are replaced with other letters, to make them unreadable... but are they all uncrackable? No.

What’s the difference between a code and a cipher? 

Codes involve word replacement. For example, if you were to allocate someone a secret nickname by which you refer to them so they don’t know you’re talking about them.

Types of Ciphers

Substitution cipher 

Each letter is replaced by a different letter according to a mapping... e.g. all “a”s become “q”s, all “b”s become “f”s and so on for every character

The Caesar cipher is one of the earliest known and simplest substitution ciphers. The Caesar cipher involves each letter being shifted a certain number along the alphabet. e.g. if the shift is 3 then a becomes d, b becomes e etc.

The vignere cipher is similar, however has different encodings for different positions in the sentence. The way it works is you pick a word as the key (e.g. CAB) which you repeat across the message, then combine the letters together to form the encrypted version. Note that “combining” the letters doesn’t necessarily mean adding them. For example, you could convert them to binary and XOR them. Example:

Wow! Barely recognisable!

A One Time Pad (OTP) is the same as a vignere cipher, however the key is the at least the length of the phrase. The pad must be generated from truly random numbers and never be re-used. 

This is the only cipher I’ve mentioned that is uncrackable!

But it’s kinda silly though... Because if you can get the key to the target, you can just as easily get the phrase to the target, since they’re the same length. I guess it’s just useful because you can give the key and the encypted phrase at different times, so it might be hard to link which key goes with which encrypted phrase, if you are cunning. Also, OTPs can only be used once safely.

Transposition cipher

This cipher doesn’t involve using different letters, but rather rearranging the letters we have in a different order.

Cracking Ciphers

Many ciphers can be cracked by analysing letter frequency, especially your standard substitution ciphers.

A few helpful observations for cracking a substitution cipher:

- The most common three letter words are “and” and “the” - The most common letters from most-common to least-common are:  e t a o i n s r h l d c u m f p g w y b v k x j q z - With this in mind, if you see a 3 letter word with the last letter being one of the most used, it’s probable “the”. Similarly, a 3 letter word with the 1st letter being one of the most used is probably “and” - The most common letters to follow an apostrophe are “t” and “s”. - If there are two letters following the apostrophe they are most likely “re” (you’re) or “ve” (could’ve) if the letters are different or “ll” (he’ll) if they are the same. - 1 letter words: “A”, “I” - Some of the most common words in English: THE, OF, ARE, I, AND, YOU, A, CAN, TO, HE, HER, THAT, IN, WAS, IS, HAS, IT, HIM, HIS. - Common letters that appear twice in a row: “l”, “s”, “e”, “o”, “t”

To crack an OTP, crib drabbing can be used. This involves converting the messages to hex and XORing them together to discover the key.

To crack vignere ciphers we can use the Kasiski Method

Kasiski Method

This allows us to deduce the length of the keyword used in a vignere cipher.

Why do we want to know this? Because, we can break down the cipher text into smaller simple substitution ciphers. Let’s say we find out the key is 6 characters. Then, we split the cipher text into blocks of 6 characters, and treat each like a simple substitution cipher (solved with frequency analysis).

We start by looking for repeated groups of letters and counting the number of letters between the start of each group. This is likely to be (a multiple of) the length of the keyword.

Once the keyword length is known (let’s call it N), we know that every Nth letter must have been enciphered using the same letter of the keytext. Grouping every Nth letter together, the analyst has N "messages", each encrypted using a one-alphabet substitution, and each piece can then be attacked using frequency analysis. 

This gets us the key :)

[facondevie]

Genocide and war go hand in hand although the two are not synonymous. War can occur without genocide, although it’s rare that genocide will occur without war. Raphael Lemkin, who coined the term genocide, viewed genocide as a type of warfare. Mark Levene, a historian, defines three types of warfare and views genocide differently from Lemkin.

Type 1: State war against other sovereign states

Type 2: State war against other sovereign states or nations who are perceived to be ‘illegitimate’

Type 3: State war within the boundaries or other territories controlled by the sovereign state against national or other groups perceived to be illegitimate

Levene says the three types of warfare have distinct characteristics and each type can lead to genocide, but it’s not typical. The characteristics of warfare are similar to characteristics of genocide, but still genocide is different. What sets genocide apart from war is that in the mind of the perpetrator, the enemy must be utterly destroyed because the victim is powerful and poses an immediate and future threat.

“What is the relationship between genocide and war?

Historian Mark Levene tries to unravel the complex relationship between genocide and war.

The term ‘genocide’ was coined by Polish jurist Raphael Lemkin as a term to make sense of the mass killing of Jews by the Nazis in World War II and the mass killing of the Armenians by the Turks during World War I. In both cases, the mass killing took place within the context of a more general war, and Lemkin thought of genocide as a type of warfare. It was warfare not of state versus state, but warfare of state versus nation. In other words, genocide could be thought of as a type of warfare that a state or regime carries out against a people.

But, the UN Genocide Convention contains no specific reference to war. Genocide is a crime possible without being connected to a more general war. Because of this, genocide is possible (at least legally) in non-military situations.

So which is it? Is genocide a type of warfare? What are the connections between genocide and war? What makes them different?

TYPES OF WARFARE

Levene describes three types of war. Though each has identifiable characteristics, they not only shade into each other, but may each lead to genocide as well.

Type 1: State war against other sovereign states

The standard notion of war.

Each side as a right to exist. The states are enemies only for the duration of the war.

Generally occurs between evenly matched military powers.

Goal is subjugation of a state and possibly its people, not extermination.

Germany and Britain in World War II.

Type 2: State war against other sovereign states or nations who are perceived to be ‘illegitimate’

The side opposing the perpetrator state is considered not to be a legitimate state by the aggressor.

The aim of the perpetrator state is to do away with the targeted polity (not people) forever.

The enemy of the aggressor state is often blamed for the attacks.

Racism is common in the judgments of whether the enemy is legitimate or not.

The strategy is to defeat an illegitimate enemy, not to exterminate them.

Perpetrator state violence often leads to resistance by a people (if not a state).

Conflict ends at surrender.

Germany versus Poland in World War II.

Japan versus China in World War II.

British struggle against the Boer states.

Type 3: State war within the boundaries or other territories controlled by the sovereign state against national or other groups perceived to be illegitimate

Shares many of the characteristics of a genocide, but stops short of the goal of complete extermination.

Dramatically unequal military power. One side is often defenseless.

Irish national liberation struggle against Britain.

Types 2 and 3 both have characteristics similar to genocides. In both cases, use of genocidal massacres or even degeneration into genocide is possible. Resistance by the target population can lead the aggressor nation to ratchet up its attacks so that the conflict becomes genocidal. However, in genocide the target population offers little or no physical resistance. Genocidal massacres carried out in response to resistance are different than a program of genocide where resistance was never a serious issue in the first place. In genocide, the aggressor state proceeds against a people who pose no observable threat (at least as judged by those outside the aggressor nation).

Even if Types 2 and 3 may degenerate into genocide, they often do not for several reasons. In some cases the institutions and values of the aggressor country may put the brakes on wholesale extermination. In other cases, threat of external sanctions may prevent degeneration into genocide. In other cases the aggressor nation may simply not have the military capacity to carry off a full-scale extermination.

Liquidation of an illegitimate state or the pacification of a people is not the same thing as whole-sale extermination. A key feature that distinguishes types 2 and 3 wars these two types of war from genocide is the lack of a policy to exterminate the enemy.

WHAT MAKES GENOCIDE DIFFERENT?

What makes teasing out genocide from these other forms of war difficult is that genocide does represent these types of warfare in their most extreme. But genocide does have a quality that these other forms of war lack and which sets it off from them. This ingredient is not military or political. According to Levene, genocide requires a critical psycho-social ingredient—what he calls collective unreason.

In genocide, the enemy is not a competitor that must be conquered. In the mind of the perpetrator, the enemy is a wholly alien ‘other’—the sinister force behind society's ills—that must be utterly destroyed. In genocide the enemy is diabolical. That this demonization by the perpetrator has little or no grounding in reality is quite beside the point. What is critical is that, in the collective mind of the perpetrator state, the victim is all powerful and poses an immediate and future threat.”

[teachers-blog]

Texts to Consider

The Great Kapok Tree: A Tale of the Amazon Rain Forest

 Cherry, L. (2000) The Great Kapok Tree: A Tale of the Amazon Rain Forest. Orlando: Voyager Books.

David Attenborough: The Truth About Climate Change

 Carbon Control, (2013) David Attenborough: The Truth About Climate Change (BBC - Part 1). (video online) Available at: https://www.youtube.com/watch?v=2JmrmwIyhAE (last accessed 11.11.15).

 Carbon Control, (2013) David Attenborough: The Truth About Climate Change (BBC - Part 2). (video online) Available at: https://www.youtube.com/watch?v=HK47Pnx46rM (last accessed 11.11.15).

Programme also available to purchase here. 

The Down to Earth Guide to Global Warming 

David, L and Gordon, C. (2007) The down to earth guide to Global Warming. USA: Scholastic

Extract from “The last Rainbow: A Serious Pantomime”

up4itmusic (2013) The Last Rainbow A Serious Pantomime at http://www.up4itmusic.com/Rainbow%20page%201.pdf (last accessed 11.11.15)

Online Live Emissions Statistic Website

Breathing Earth (online) The Breathing Earth simulation at http://www.breathingearth.net/  (last accessed 11.11.15)

[kstanley400spatial]

a collection of practices and projects from ‘Architecture in Existing Fabric’ Johannes Cramer, Stefan Breitling. These projects all use different practices and skills to re adapt the buildings for a new purpose and in some cases saving the building from collapse or demolition. New supportive strictures provide existing buildings with a new support as well as a new narrative. preservation pot historical layers through sleek new design. subtraction of existing infrastructure to provide space for a developed programme. and addition of entirely seperate units using modern technology to maximise unused space.

[kstanley400spatial]

Authoritative reading; Architecture in Exisiting Fabrics.

“the built environment demonstrates the delicate coexistence of longevity, gradual ageing and sudden destruction. That these changes can occur in a time span of only a few years or after several hundred years is what makes architecture so fascinating. The traces and scars of history leave their mark on the building in successive layers, becoming apparent at faults and joints.” (Cramer, Breitling.15) It may feel to humanising to suggest that buildings and architecture experience time and events as we do, but they age and suffer trauma just a s we do, and unlike us architecture for the most part will bear its scars and changes back out into the environment, reflecting through change, deterioration or revitalisation the trauma or recovery which it has experienced. “The architecture governs the ‘genius loci’ the spirit and identity of place. This term encompasses the persistent qualities as well as the current characteristics and potential of a built environment.” (Cramer, Breitling.18) This term genius loci  confirms the spatial theory I had assumed early in my research, that buildings and their experiences, negative or positive, have a presences and commanding effect on the atmosphere of a place and those who inhabit it. Having spent time in Opera House Lane taking in the textures, smells and aesthetics of the architecture its clear that in this case the genius loci is influenced almost entirely by the Amora/James complex, there is little to no influence felt from the opera house and this is reflected in the behaviours and patterns of people who use this space. is it ethical when intending to revitalise a building to transfer a more positive and uplifting history from a neighbouring structure, if the original building has very little historical value and no real way to return to its original purpose. 

“After periods of great loss... the need to reaffirm ones existence through architecture is particularly great. The rupture in continuity results in deeper in the building heritage that remains... In Warsaw after the ravages of the Second World War it was decided to rebuild the city in a form that resembled the pre war situation by rebuilding on the same historic plots. The architecture that was built used a contemporary language but also alluded to the buildings previous form.” (Cramer, Breitling. 19) Cramer and Breitling speak of returning history to new contemporary buildings using accents and principals from the previous architecture “elements of existing built context that contribute to the identity of place should be conserved, used and built upon.” (Cramer, Breitling.21) I would like to reinvestigate my site with this practice in mind and find elements of all the structures that would be considered built identity. 

“What possibility's does the existing floor plan offer? How can the existing structure be used optimally and how can the features and values of the building best be respected and brought to the fore?” (Cramer, Breitling.31)

Cramer, Johannes. Breathing, Stefan. Architecture in existing fabric. Berlin, Germant, 2007.

[kstanley400spatial]

Canterbury earthquakes as an example of sociological impact of disaster

There is an opportunity within NZ itself to study the long lasting effects on communitys and psychological wellbeing after a disaster. Looking at Canterbury now its easy to see just how long it can take for a city and a community to recover from an event such as this. “Over time, reported stressors reflected the secondary impacts relating to the earthquakes. In 2012, as part of a CERA Wellbeing Survey, people reported suffering moderate or major distress related to aspects such as loss of facilities (34%), on-going aftershocks (42%), dealing with insurance issues (37%) and making decisions about damage, repairs and relocation (29%),Workplace stress also increased, with 44% of CERA Wellbeing Survey respondents reporting additional work pressures as a result of the earthquakes [5]. People did also experience some positive aspects, however, including an increase in pride in their ability to cope, increased resilience, a renewed appreciation of life, and a heightened sense of community [5]. These findings suggest that although the Canterbury earthquake sequence has had an impact on people's mental and emotional wellbeing, not all of these have been negative” (S.H. Potter, et al., An overview of the impacts of the 2010-2011 Canterbury earthquakes, International Journal of Disaster Risk Reduction (2015) While there are numerous negative impacts on the city and the community as a whole the positive impacts, I think give a much more interesting insight into how to how communities can recover and find coping mechanisms in the wake of disruption to normal rhythms. Canterbury residents reported a new kind of connection found in helping each other through the challenges and a new sense of reliance on neighbours and community support in the absence in normal routine and services. Its interesting that often researchers and psychologists report a sense of over crowed social interaction and forced exposure to societal extremes to be negative factor in day to day life within the city, However in relation to helping and aid of others the differences in religion, culture, wealth and race seems to become a comfort in knowing that everyone is effected and reliant on one another?

[kstanley400spatial]

expanding understanding of social psychology within cities

Its been well established in the scientific community that at a basic psychological level living with cities is not overly beneficial to the average person. However I now want to narrow this down to the aspects of city living that are further impacted by disaster or major change and how this effects individuals and the living psychology of a city as a whole. “Chronic overexposure to social interactions, for instance, has a significant impact on physiological stress (Park & Evans, 2016), and in urban environments crowding can be present in work, commuting, residential, public and school settings. In order to cope with crowding, individuals often respond by withdrawing from social interaction, which can ironically lead to greater loneliness and isolation in densely populated environments.” The over crowding and over exposure to social extreme and forced interaction are a major urban stressor and as a city experiences major change such as an earthquake there is not doubt that the wellbeing of city dwellers would be effected by this. After an event as severe as the 2016 earthquake that struck wellington, even if you were not directly effected by the damage you would know someone who was, and at the very least would have numerous adjustments in your day too day living as the cities transportation, services and economic balance would be effected. Immediately after an event basic city infrastructure such as “facilitation of water distribution, sanitation, electrical power, or communication” (Layton, Jack 2019) would be impacted. How do these short term stresses develop into longer standing psychological effects for people living in a city damaged by disaster?

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Disaster and its impact on mental health.

The above is the title of an article published in the US library of medicine. It outlines key concepts and ideas surrounding individual and community mental wellbeing in the wake of a man-made or natural disaster. “ A disaster affects the social structure, and it creates an immense barrier on the usual functioning of the society. The disaster does not have physical consequences only, but it also encompasses the other domains such as the psychological and psychosocial dimensions.” This statement is a clear outline of the unseen damages that occur directly after and sometimes continually after a disaster occurs. Even people who don't find them selves without a home or the loss of a business will be effected by the fractured social functions, disorganisation and adjusting to the changes in their everyday lives. We often underestimate the effect of added daily stresses, and as time passes the reminders of these that often comes in the form of impacted buildings and businesses. Its is important after an event like this that normal social cohesion resumes, and the city finds its rhythm again. if there are changes they should be minimised and removed with all priority.

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Urban Blight and Public Health

The internet is flooded with articles on the effects of ‘urban blight’ aka abandoned or damaged building and vacant land with urban communities and environments. There is overwhelming statistical evidence from cities across the world that these building are more than just an eyesore, that they are intact damaging our physical and mental health as well as disrupting social cohesion connections between residents. “Vacant and abandoned properties are one of the primary indicators of neighborhood-level distress. Researchers have long studied the negative impacts of abandoned buildings and vacant lots on public health and safety. The rubric of the “broken window theory” suggests that vacant properties and neighborhoods with persistent blight create a climate of social and psychological disorder that attracts criminal activity and violence and becomes a breeding ground for vermin (Branas et al. 2011). These factors have been shown to have deleterious effects on area residents, including mental distress (e.g., depression, elevated rates of intentional injury); higher rates of chronic illness (e.g., cardiovascular disease); sexually transmitted diseases (e.g., HIV, gonorrhea); stunted brain and physical development in children; and mass retreat of area residents into unhealthy eating and exercise habits” 

Urban Blight and Public Health Addressing the Impact of Substandard Housing, Abandoned Buildings, and Vacant Lots, Erwin, de Leon. Joseph, Schilling COLUMBIA UNIVERSITY URBAN INSTITUTE. April 2017 

This study is focused mostly on rust belts in cities like Detroit and Philadelphia, where the end of the auto industry was felt the most and the great “white flight” took place leaving entire suburbs empty, with remaining residents and their health transformed by the breakdown of the community around them.

Of course things are not this dire in Wellington, However the same prinicpals still apply. Abandoned buildings become hot spots for vandalism, rodents, drug use and squatting. These factors in turn have negative effects on businesses and residents that are nearby. Feeling unsafe or unsure or your home can be extremely damaging to your mental health and can breakdown communications and relationships between residents.

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Positioning 1, reading

If you live in Glasgow, you are more likely to die young. Men there die a full seven years earlier than their counterparts in other UK cities. Until recently, the causes of this excess mortality remained a mystery.

The phenomenon has become known as the Glasgow Effect. But David Walsh, a public health programme manager at the Glasgow Centre for Population Health, who led a study on the excess deaths in 2010, wasn’t satisfied with how the term was being used. “It turned into a Scooby-Doo mystery but it’s not an exciting thing. It’s about people dying young, it’s about grief.”

He wanted to work out why Glaswegians have a 30% higher risk of dying prematurely – that is before the age of 65 – than those living in similar post-industrial British cities. In 2016 his team published a report looking at 40 hypotheses – from vitamin D deficiency to obesity and sectarianism. “The most important reason is high levels of poverty, full stop,” says Walsh. “There’s one in three children who are classed as living in poverty at the moment.”

But even with deprivation accounted for, mortality rates in Glasgow remained inexplicable. Deaths in each income group are about 15% higher than in Manchester or Liverpool. In particular, deaths from “diseases of despair” – drug overdoses, suicides and alcohol-related deaths – are high. In the mid-2000s, after adjusting for sex, age and deprivation, there was almost a 70% higher mortality rate for suicide in Glasgow than in the two English cities.

Walsh’s report revealed that radical urban planning decisions from the 1950s onwards had made the physical and mental health of Glasgow’s population more vulnerable to the consequences of deindustrialisation and poverty.

Shifting theories of city planning have profoundly altered people’s lives everywhere, and particularly over the past half-century in Glasgow. The city’s population stands at about 600,000 now. In 1951, it was nearly double this. Glasgow’s excess mortality, the report suggests, is the unintended legacy of urban planning that exacerbated the already considerable challenges of living in a city.

Studies have consistently linked city living with poorer mental health. For example, growing up in an urban environment is correlated with twice the risk of developing schizophrenia as growing up in the countryside. By 2050, 68% of the world’s population will live in cities, according to UN figures. The consequences for global health are likely to be significant.

Can we learn from what happened in Glasgow? As an increasing number of people move to or are born in cities, questions of fragmented communities, transient populations, overcrowding, inequality and segregation – and how these affect the wellbeing of residents – will become more acute.

Are urban dwellers doomed to poor mental health or can planners learn from the mistakes of the past and design cities that will keep us healthy and happy?

Many in Glasgow were relocated from tenements to new high-rises on large housing estates. (Credit: Getty Images)

In post-war Glasgow, local authorities decided to tackle the city’s severe overcrowding. The 1945 Bruce Report proposed housing people in high-rises on the periphery of the city centre. The Clyde Valley Report published a year later suggested encouraging workers and their families to move to new towns. In the end, the council did a combination of both.

New towns like East Kilbride and Cumbernauld are now among the most populous towns in Scotland. Many of those who stayed in Glasgow were relocated to large housing estates like Drumchapel, Easterhouse and Castlemilk.

The rapid change in the city’s make-up was soon recognised as disastrous. Relocating workers and their families to new towns was described in mid-1960s parliamentary discussions as “skimming the cream”. In an internal review in 1971, the Scottish Office noted that the manner of population reduction was “destined within a decade or so to produce a seriously unbalanced population with a very high proportion [in central Glasgow] of the old, the very poor and the almost unemployable…”

Communities which had a social fabric were then broken up – David Walsh

Although the government was soon aware of the consequences, these were not necessarily intentional, says Walsh. “You have to understand what sort of shape Glasgow was in, in terms of the really lousy living conditions, the levels of overcrowded housing and all the rest of it,” he says. “They thought the best approach was to just start afresh.”

In the early 20th Century, cities were meant to show us how to live. Modern urban planning would make people in the world’s cities healthier and happier. In 1933, the influential Swiss-French architect and urban planner Charles-Edouard Jeanneret, better known as Le Corbusier, published his blueprint for the ideal city. In contrast with the past, he said, the city would now be designed to benefit its residents “on both the spiritual and material planes”.

In his plans for the Radiant City, industrial, commercial and residential zones would be segregated to allow workers to escape pollution; homes would be surrounded by open green spaces to allow residents to meet; wide roads would be set out in a grid system; and high-rise blocks would help clear the slums, remnants of the rapid industrialisation in many cities during the 19th Century. These slums were overcrowded and insanitary, and their inhabitants were, as the architect put it, “incapable of initiating ameliorations”.

Glasgow was among the first and the most enthusiastic to adopt these new buildings. In 1954 a delegation of councillors and planners visited Marseilles to see the Unité d’Habitation, an 18-storey block of flats and amenities resting on concrete stilts, designed by Le Corbusier and finished two years before. Glasgow soon had the highest number of high-rise dwellings in the UK outside London.

Sighthill’s ten 20-storey tower blocks were meant to herald the future. North of the city centre, set in parkland, with a view over the city, they would house more than 7,000 people drawn from the tenements and the slums.

The last of Glasgow’s infamous tower blocks was demolished in 2016. (Credit: Chris Leslie for Mosaic)

But when the tenements went, something else went, too. “There were communities which had a social fabric, if you like, which were then broken up by these processes,” says Walsh.

By the 2000s, the tower blocks were infamous for deprivation, violence and drugs. Many residents had moved out. Empty flats were used to rehouse asylum seekers. Fractures within the community were worsening.

Glasgow Housing Association decided to condemn the buildings. The towers were demolished over eight years; the last one came down in 2016.

But the roots of Glasgow’s excess mortality stretch back further than new towns and high-rises – to the Industrial Revolution, argues Carol Craig, who has written two books on the subject. In Glasgow, then called the Second City of the Empire, factories and the docks needed workers. Overcrowding coupled with a culture of drinking produced an explosive situation.

Faced with the prospect of returning to a cramped tenement, many men preferred to visit the pub; there were few other public meeting places. “You’re more likely to have violence, you’re more likely to have conflict, even sexual abuse is much higher in households where there are drinkers,” Craig says.

Being exposed in childhood to stressful events like domestic violence, parental abandonment, abuse, or drug and alcohol addictions is thought to be linked to poor mental and physical wellbeing in later life. The higher a person’s number of Adverse Childhood Experiences, as they are called, the more likely they are to suffer from mental illness or addiction. In turn they are more likely to expose their children to similar types of experiences, says Craig. “ACEs tend to cascade through the generations.”

Since Le Corbusier, we have learned more about how the design of buildings can affect behaviour. In an oft-cited study from 1973, psychologists looked at how the design of two student dormitories at Stony Brook University in Long Island changed how the 34 residents in each interacted with each other.

In the first design, all the students shared common lounge and bathroom facilities along a corridor. In the second, smaller groups of four to six each shared bathrooms and lounges. They found that the first design was a “socially overloaded environment” which did not allow residents to regulate who they interacted with and when. Being faced with too many people, at times not of their choosing, led students to experience stress; they became less helpful and more antisocial than those in the second design as the year went on.

The more people share a communal space the harder it is for them to feel they can control it. (Credit: Getty Images)

Perhaps the most famous case study of buildings’ effects on their inhabitants still referenced today is Pruitt–Igoe in St Louis, 33 11-storey towers inspired by Le Corbusier. Finished in 1956, it was initially seen as a miracle solution to inner-city living. Less than 20 years later, the social problems the blocks seemed to have spawned were deemed so irreparable that the buildings were imploded by the local authorities.

The architect Oscar Newman toured the complex in 1971, a year before demolition started. He argued that the design of a building affected the extent to which residents contributed to its upkeep. If people feel responsible for both keeping an area clean and controlling who uses it, it is likely to be safer. He called this sense of ownership over a territory “defensible space”.

“The larger the number of people who share a communal space, the more difficult it is for people to identify it as theirs or to feel they have a right to control or determine the activity taking place within it,” Newman wrote. Pruitt–Igoe was not designed to accommodate defensible space. “Landings shared by only two families were well maintained, whereas corridors shared by 20 families... were a disaster – they evoked no feelings of identity or control.”

Tower blocks with more wealthy residents are less likely to have issues with defensible space: they can pay for cleaners and security guards. Children, on the other hand, are often most affected: these common areas – communal corridors, or landings, or the nearby park – are usually spaces for play.

During his inauguration as rector of Glasgow University in 1972, the Clydeside trade unionist Jimmy Reid argued powerfully that working-class communities left behind by economic advancement were being stored out of sight. “When you think of some of the high flats around us, it can hardly be an accident that they are as near as one could get to an architectural representation of a filing cabinet.”

Living in a city can alter our brains and make us more vulnerable to social stress. (Credit: Getty Images)

Inequality is at its most conspicuous in cities: the very poor and the very rich live side by side, yet separately. Relative social status is more likely to be the first measure by which we judge people in places where communities are more transient and inequality starker. This has been shown to have an impact on our psychological wellbeing.

In their book The Inner Level, epidemiologists Kate Pickett and Richard G Wilkinson argue that inequality not only creates social rupture by highlighting people’s differences but also encourages competition, contributing to increased social anxiety. They cite a 2004 paper by two psychologists at the University of California, Los Angeles – Sally Dickerson and Margaret Kemeny – who analysed 208 studies to find that tasks involving some threat of social evaluation affected stress hormones the most.

Pickett and Wilkinson argue that this type of stress harms our psychological health. “The more unequal countries had three times as much mental illness as the more equal ones.” This affects people of all social classes. In high-inequality countries, such as the USA and the UK, even the richest 10% of people suffer more anxiety than any group in low-inequality countries except the poorest 10%.

Mental health is almost uniformly worse in cities – Andreas Meyer-Lindenberg

Research has also shown that living in a city can alter our brain’s architecture, making it more vulnerable to this type of social stress. In 2011, a team led by psychiatrist Andreas Meyer-Lindenberg of Heidelberg University’s Central Institute of Mental Health in Mannheim, Germany, looked at the implications of urban living on brain biology in one of the first experiments of its kind.

The scientists scanned the brains of 32 students while they were given arithmetic tasks and simultaneously subjected to criticism on headphones. This was designed to simulate social stress. A further 23 performed the same test but were subjected to a different kind of social evaluation: they could see the frowning faces of invigilators while completing the puzzles. The results of the test were stark: the participants who lived in a city demonstrated a greater neurophysiological reaction to the same stress-inducing situation. The amygdala, an area of the brain which processes emotion, was activated more strongly in current urban dwellers. The test also showed a difference between those who’d grown up in cities and those brought up in towns or the countryside. The former displayed a stronger response in their perigenual anterior cingulate cortex, which regulates the amygdala and is associated with stress and negative emotion.

Meyer-Lindenberg’s previous work on risk mechanisms in schizophrenia focused on genes. But these are only thought to account for a 20% increased chance of developing the illness at most – and growing up in a city is associated with double the risk.Stressful experiences in early life correlate with reduced volume of grey matter in the perigenual anterior cingulate cortex, a factor often seen in people with schizophrenia. “Mental health is almost uniformly worse in cities… that’s just what the data shows,” says Meyer-Lindenberg. “There isn’t really a bright side to this.”

Lack of agency – the feeling that we don’t have control over a situation – is one of the core mechanisms determining how strongly social stress is experienced, says Meyer-Lindenberg. “People who are in leadership positions tend to cope better with a given amount of stress.”

In a city, and particularly if you are poor, you are far more dependent on other people and the urban infrastructure, whether it’s waiting impatiently for a bus or a lift, wondering who you’ll have to share a lift with in your high-rise complex, or hoping the local council will not choose your neighbourhood for redevelopment.

Creating more pedestrianised areas in cities is good for wellbeing. (Credit: Getty Images)

Cities can also be liberating. “The flip side of being more stressful is that they may be more stimulating,” Meyer-Lindenberg says. “This tighter community that you have in a village, say, can be very oppressive if you don’t feel like you belong, if you’re an outsider of some sort.”

Inequality has been shown to lower trust in others and damage social capital – the networks between people which allow societies to function effectively. People are so worried about security that they’re mentally building walls around themselves, says Liz Zeidler, chief executive of the Happy City Initiative, a research centre based in Bristol. “We need to be doing the opposite: we need to be creating more and more spaces where people can connect, learn across their differences.”

Happy City has designed a way to measure the local conditions shown to improve well-being. Its Thriving Places Index looks at housing, education, inequality, green space, safety and community cohesion.

If designed well, cities can be good for us

Perhaps, however, a good measure for the happiness of a place, Zeidler says, is the status of the “indicative species”. For ponds, she says, it might be that the presence of a certain type of newt tells you whether or not the water is healthy. In cities, the newts are children. “If you can see children, it’s probably a healthy and happy city.”

The way a city is laid out can foster this environment, she says, by “closing of streets, making it more pedestrianised, more green spaces, having more what urban planners would call ‘bumping spaces’, where you can literally bump into people. Slowing places down is really good for everybody’s wellbeing and, obviously, you then see more children on the streets.”

If designed well, cities can be good for us. “If you look at urban dwellers epidemiologically they tend to be richer, better educated, [with] better access to healthcare,” says Meyer-Lindenberg. “And they also tend to be somatically healthier.” They also tend to have a smaller carbon footprint. “You can’t raze cities to the ground and rebuild them,” he says. “You have to find ways to maximise people’s wellbeing.”

Meyer-Lindenberg is currently tracking how different parts of the city affect our mental wellbeing, using a technique called ecological momentary assessment, in which participants repeatedly report on the environment around them in real time. Various studies have suggested that nature – be that a tree or a park – has an important impact on people’s mental health. The app he is currently designing will allow people to plan their routes through the city in order to maximise their exposure to nature.

“The most beneficial nature is the one that looks like the kind of nature that humans would have encountered during their early evolution,” he surmises. Perhaps the manicured parks of the type preferred by urban planners may not actually be that effective at improving our wellbeing.

Children exposed to nature at lunchtime are better able to pay attention in the afternoon. (Credit: Chris Leslie for Mosaic)

In 2012, Emily Cutts realised the importance of these kinds of green spaces when the meadow overlooked by her second-floor flat in west Glasgow was threatened with development. Once used as an informal football pitch by locals, the meadow had mostly been frequented by dog walkers and drug addicts since the council, who wanted to sell the land, removed the goalposts. Then it finally looked as if a plan to build 90 luxury flats might pass.

Cutts decided that the only way to save the meadow was to launch a campaign. Over the next few years, the community organised petitions, events and a three-month vigil in St George’s Square in the city centre. Eventually the Scottish government stepped in. On 21 December 2016, it was determined that the meadow would remain undeveloped. It’s known locally as the Children’s Wood and is managed by a charity.

But why did Cutts and her fellow campaigners fight so passionately for this dingy meadow? Her neighbourhood, about ten minutes north of the Botanic Gardens, already had plenty of green space. Was it simply a case of not wanting development on her doorstep?

When I meet Cutts, in the community garden, she is deep in discussion with the gardener, Christine, about the possibility of using a wormery to transform dog faeces into compost for the trees. There are raised beds for planting, a bathtub with upturned earth for children to dig and an “edible” teepee (pea shoot tendrils will soon be climbing up the twigs). It was planted by a 12-year-old boy who, Cutts tells me, is regularly excluded from school.

Cutts is slight with long blonde hair, a soft Glaswegian accent and an eager countenance. She has an MSc in positive psychology. It was while working as Carol Craig’s researcher, compiling and presenting research on how to improve wellbeing, that she grew to understand the meadow’s potential to make her community healthier and happier.

Today, more than 20 schools and nurseries from the local area use the meadow. During my visit, Kelvinside Academy is having a forestry lesson. Children are playing around the thin birch trees, tying ropes around them, swinging friends vigorously in hammocks that look like laughing body bags, and digging in the earth. They learn to use knives for woodland tasks.

Cutts collaborated with a researcher at the University of Glasgow on a series of tests comparing the attention spans of children who spent their lunchtime in the meadow with those who stayed indoors or played in the school’s concrete playground. The attention of children exposed to nature was “significantly better”. Attention restorative theories argue that nature can have an impact on our attention span by engaging our indirect attention; this allows the type of attention we use for more challenging cognitive tasks, such as mathematical problems, to recuperate. The team also performed a similar experiment looking at children’s creativity in art. “Children who came here used more colours, used more texture, made more depth to their pictures than those who hadn’t played outside,” says Cutts.

Repeated contact with nature over time could make us less vulnerable to mental ill-health. (Credit: Chris Leslie for Mosaic)

Richard Mitchell, a professor in the Social & Public Health Sciences Unit at the University of Glasgow, has also been looking at how exposure to nature affects stress in deprived communities. Despite previous research showing a beneficial impact, his own findings have shown it to be slight. “These are all very deprived communities with a whole range of other problems going on, and the detrimental impact of life in poverty and other stressful situations is not outweighed by access to green space,” he tells me over the phone. “I think what we have to understand is that at a population level it may not have an absolutely spectacular impact straight away, [but] it is important.”

Further study, however, showed that one aspect of exposure to nature “had pretty strong protective effects on mental health in adulthood”, Mitchell says. Those who had been part of youth groups like the Scouts or Guides, and had repeated contact with nature over a long period of time “where they’re learning a whole variety of skills including being outdoors and appreciation of nature”, were less vulnerable to mental ill-health.

The Children’s Wood charity runs a regular youth club where they bring young people to help with the gardening. Many of the children come from deprived families: “That’s what always interests us about the space,” says Cutts. “It’s bang right in the centre of inequality – there’s so much poverty and there’s a lot of affluence around. So, we feel it’s sort of a level playing field and everybody is welcome.” Unlike in parks, which can be anonymous, here you have “a committed community who are involved in the space,” she says.

We go up the road together to visit a GP at home who works in Possilpark, one of the poorest districts in the city. She prescribes visits to the Children’s Wood, in addition to other treatments, due to the benefits of “peer support, getting out of your house, talking to others, getting more engaged in your community, watching things grown, nurturing other things, nurturing oneself and self-care”. She says that when her patients talk about the wood, it is one of the few times she sees them smile.

Reclaiming the land for community is definitely the way forward – Emily Cutts

Over 60% of Glasgow’s population lives within 500m (1,640ft) of a derelict site. A 2013 study found that vacant land and deprivation were linked to poor mental and physical health. It recommended that the city council grant the more than 700 hectares (2.7sq miles) available to highly deprived communities to be used for community good.

“Reclaiming the land for community is definitely the way forward,” Cutts says, as we both look over the meadow in the drizzling rain. “You can tell there’s a need but it’s not happening all over and it could be.”

In some parts of Glasgow, it feels like things could be changing, though it is mostly testament to the resilience of those who live there.

In the evening after my visit to the Children’s Wood, Cutts shows me the youth programme where 40 or so children are learning how to trampoline. As I wait for the bus, in the soft grey evening, I see some of the children leaving, mostly boys who are about 13 or 14, jostling and pushing each other playfully in the middle of the wide road. This is why we have to make our urban spaces happier and healthier. They are the newts in the city.

MacDonald, Fluer

BBC Future,

October 2019

[hauntedtacotreetrash]

(via Morning Sabbath Devotion)

After death what will happen

Summary of the years lesson( mostly the last quarter's lesson It was about education The foundation of Christian education is about salvation or it leads you to Jesus, to heaven. Worldly education leads to pride Christian education shows us or teaches us the character of God The devil brought the wrong syllabus. The law is found in the first 5 books of the Bible. God created the universe. Evolution is false, a big lie by the devil. God cursed the earth not work. God gave man work. When you overwork on anything that is not right. Your position should be used well to be a blessing to others and not a curse to yourself and to others. God has prepared wonderful things for those who love Him. God intended to live with us forever but we sinned and rrbbeled against Him and thus it was the purpose of education to mould our characters, according to His. There is life after death. When sin came to the world it confused man.

He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. John.6:54

When you eat the flesh of Jesus and drink His blood you have new life

Revelation Chapter 21 1I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more.2I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband.3I heard a loud voice out of heaven saying, "Behold, God`s tent is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God.4He will wipe away every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away.5He who sits on the throne said, "Behold, I make all things new." He said, "Write, for these words are faithful and true."6He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life.7He who overcomes, I will give him these things. I will be his God, and he will be my son.8But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death."9One of the seven angel Rev.,21:1-8 New Jerusalem will be the resident of God

These things have I written to you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. 1 John.5:13

We are preparing to live in heaven.

.10But the day of the Lord will come as a thief in the night; in which the heavens will pass away with a great noise, and the elements will melt with fervent heat, the earth also and the works that are therein will be burned up.11Seeing then that all these things will be dissolved, what manner of persons ought ye to be in all holy deportment and godliness,12Looking for and hasting to the coming of the day of God, in which the heavens being on fire will be dissolved, and the elements will melt with fervent heat?13Nevertheless we, according to his promise, look for new heavens and a new earth, in which dwelleth 2 Pet.3:10-13

For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 1 Cor.13:12

17For this cause have I sent to you Timothy, who is my beloved son, and faithful in the Lord, who will bring you into remembrance of my ways which are in Christ, as I teach every where in every church.18Now some are puffed up, as though I would not come to you. 1 Cor.4:17-18

508 - Anywhere With Jesus

Major Key: D

1 Anywhere with Jesus I can safely go, Anywhere He leads me in this world below; Anywhere without Him dearest joys would fade; Anywhere with Jesus I am not afraid.

CHORUS: Anywhere, anywhere! Fear I cannot know; Anywhere with Jesus I can safely go.

2 Anywhere with Jesus I am not alone; Other friends may fail me, He is still my own; Though His hand may lead me over dreary ways, Anywhere with Jesus is a house of praise.

3 Anywhere with Jesus I can go to sleep, When the darkening shadows round about me creep, Knowing I shall waken nevermore to roam; Anywhere with Jesus will be home, sweet home.

508

Song.133

133 - Popote Na Yesu "Anywhere With Jesus"

1 Popote na Yesu nina furaha: Anitumako Yesu ndiyo raha. Asipokuwako hapanifai, Akiwapo Yesu, mimi sitishwi.

Chorus Popote, popote, sina mashaka; Popote na Yesu naweza kwenda.

2 Akiwapo Yesu, si peke yangu; Na nijapotupwa, akali wangu; Ajaponiongoza njia mbaya, Niwapo na Yesu nashukuria.

3 Akiwapo Yesu naweza lala, Naweza pumzika hata kiyama; Kisha nitakwenda kwake milele, Akiwapo Yesu furaha tele.

133

Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 1 Cor.4:1

Divine Hour

And one shall say to him, What are these wounds in thy hands? Then he shall answer, Those with which I was wounded in the house of my friends. Zech.13:6

Keytext.

:1\To the chief Musician upon Muthlabben, A Psalm of David. I will praise thee, O LORD, with my whole heart; I will show forth all thy wonderful works.3\9:2\I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High Psalm.9:1-2

           Thanking God Thanking God for the great things that He has done for Count your blessings Gift of life Good health Having children Being in school Having shelter Having a wife Having a Church vto worship Having a home

Having work, Wisdom,pay at end month. Having food, bathroom, toilet.

      Main

\69:30\I will praise the name of God with a song, and will magnify him with thanksgiving. Ps.69:30

11And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.12And as he entered into a certain village, there met him ten men that were lepers, who stood at a distance.13And they lifted up their voices, and said, Jesus, Master, have mercy on us.14And when he saw them, he said to them, Go, show yourselves to the priests. And it came to pass, that as they were going, they were cleansed.15And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,16And fell down on his face at his feet, giving him thanks: and he was a Samaritan.17And Jesus answering said, Were there not ten cleansed? but where are the nine?18There are not found returning to give glory to God, save this stranger.19And he said to him, Arise, depart: thy faith hath made thee whole Luke.17:11-19

Ezra Chapter 3 1And when the seventh month had come, and the children of Israel were in the cities, the people assembled themselves as one man at Jerusalem.2Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and built the altar of the God of Israel, to offer burnt-offerings on it as it is written in the law of Moses the man of God.3And they set the altar upon its bases; for fear was upon them because of the people of those countries: and they offered burnt-offerings on it to the LORD, even burnt-offerings morning and evening.4They kept also the feast of tabernacles, as it is written, and offered the daily burnt-offerings by number, according to the custom, as the duty of every day required;5And afterward offered the continual burnt-offering, both of the new moons, and of all the set feasts of the LORD that were consecrated, and of every one that willingly offered a free-will-offering to the LORD.6From the first day of the seventh month they began to offer burnt-offerings to the LORD. But the foundation of the temple of the LORD was not yet laid.7They gave money also to the masons, and to the carpenters; and provisions, and drink, and oil, to them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa, according to the grant that they had of Cyrus king of Persia.8Now in the second year of their coming to the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that had come out of the captivity to Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the LORD.9Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of God: the sons of Henadad, with their sons and their brethren the Levites.10And when the builders laid the foundation of the temple of the LORD, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the LORD, after the ordinance of David king of Israel.11And they sang together by course in praising and giving thanks to the LORD; because he is good, for his mercy endureth for ever towards Israel. And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid.12But many of the priests and Levites and chief of the fathers, old men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy Ezra.3:1-12

None of us will live forever

Then said Jesus, Father, forgive them: for they know not what they do. And they parted his raiment, and cast lots. Luke.23:34

Be doing the right thing Don't ever say that you have not been blessed!! Luke.23:39