#and what general baha'is think

[bookwyrminspiration]

hello it's the bahá'í anon once again !! I've been off reading the official texts (albeit slowly) and was wondering if you know of anywhere to purchase hard copies? my searches have been unclear on what's reputable and reliable </3 if not, that's okay, I have digital access ^^

also thought you'd be mildly interested in knowing that so far the bahá'í faith really speaks to me and I'm thinking that once I move for college that I'd look into the local community! I never thought I'd find a religion that truly pulls me after I drifted away from catholicism so thanks for being part of the push for me to properly look into it again !!

Hi again! Thanks so much for your patience as I got to this.

Personally, we purchased all our hard copies at the bookstore within our local center. For that, you'd want to get in contact with local community members--which you can do on the bahai.us sight (here). There you can also request to be sent free literature (apologies if you know all this already, i'm erring on the side of caution).

Another site I've found is this online bookstore. I haven't used it myself, but it seems what I'd expect. I will say while caution online is warranted, in my experience the Baha'i Faith is so small and unknown there's very little risk of it being used as a front for anything.

I wish I could be of more help! And I'm happy for you, even if the pull doesn't turn into anything more. You seem interested and to enjoy it, and that's worth something! And just because it wasn't for me doesn't mean i'm not perfectly happy to help and answer any questions I can :)

[faebirdie]

i've seen a lot of people push back against din's sect of mandalorians being called a cult, and to some extent, i understand that. closed cultural and religious practices are often degraded in fandom and just in general online and therefore there is a natural instinct for a lot of us to want to defend them even when fictional. but i think we have to be aware while doing so of seeing the differences between the practices that people choose and participate in out of love and respect for a religion/culture that shows them care in return and the practices that people are indoctrinated and then shamed into continuing even when they are harmful. and how often the two intersect.

a mandalorian not being able to remove their helmut even when it could be harmful to their health, even deadly as we've seen throughout the show is concerning. as is them not being able to remove them in situations that affect the wellbeing of others, i.e. when din needed to have his face scanned to be able to save grogu. this is especially true since doing so results in being forced out of the religion and therefore the community and even ones family without any thought for the extenuating circumstances or the effect being cut off will have.

and this is where it differs from other religions. lots of religions have rules and systems that are followed, well religiously. but they also have exceptions to take into account the human aspect.

in Islam, fasting is not expected to be practiced by anyone who would have any sort of negatively affected health by doing so. the same is true within Judaism and many of other religions.

in Baha'i drugs and alcohol are prohibited unless they are prescribed by a doctor.

in Judaism, Pikuach Nefesh means that saving a person's life comes before all else. this means that Shabbat's rules can be broken to save a life. including one's own.

alternatively, we've seen the real life affect of religions putting rules over human life. right now, this is at its most obvious with the christian right and their treatment of abortion, even when not having one could kill the person carrying a child.

the threat of alienation and abandonment by your community if you break their rules even to do what is right (and protecting and taking care of your health is what is right) is coercive and abusive no matter the culture or religion.

bringing young children into this before they are old enough to truly consent to and understand what they are getting into is just wrong. and when a child is adopted into a religion and culture following the loss of all they know and love like din was, that is especially true.

so no, the watch may not be a cult per say, but it is definitely not just any other religion deserving of respect and defense. and din deserves better.

[esyra]

I cannot help but feel Jewish people have a right to a state in the region after what the Romans under Tiberius and others did, but it should not require atrocities against other people's in the area. Being bullied does not justify bullying others, no matter how many generations suffered. Is there really no way the children of Ishmael and Isaac can live peacefully in Abraham's land? Are any of them even willing to try?😥

I don't oppose Jewish people having their own state, it's literally none of my business how they organize or not, but they don't get to destroy and brutalize an existing population to achieve it just because the British agreed.

Exactly like you've said it, it should not require atrocities against other people but that's what Zionism requires, because it claims sovereignty over a land important to Christians, Muslims and Jews alike. To make Palestine a Jewish ethnostate, it requires erasing the footprint of other religions.

While some prospects of Zionism have merit — calling for protection to a historically persecuted group and understands that the creation of a State is the safest and most efficient way to do so —, all rhetorics used to create Israel, as we know, are untrue and baseless.

Some say that Israel must exist because the Jewish are the only ethnic group without it's own state, which is just widely untrue. Many other persecuted groups like the Mbuti, Romani and Karen people are not even acknowledged and do not have their own State. Even if you consider just religious groups, there are thousands of religions that do not get their own state for there's no reasonable way to empty an entire land nor force people to convert to their beliefs. The Baha'i face ongoing persecution to this day and do not have their own State, for example.

Finally, to say Palestine belongs to the Jews because of the Holy Book it's specially insane, since we shouldn't force our religious beliefs onto others, but also because it's widely untrue.

The first explicit promise to Abraham was at Sichem described in Genesis, Chapter 12 and verse 7: "Unto thy seed will I give this land." The words in Chapter 15, verse 18, are clearer: "Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates." The words used are "to thy seed" which would include all who descended from Abraham.

All Christians, Jews and Muslims believe that Ishmael was the firstborn of Abraham and is recognized by Muslims as the ancestor of several northern prominent Arab tribes and the forefather of Adnan, the ancestor of Muhammad. Muhammad was the descendant of Ishmael who descended from Abraham, whose descendants were promised Palestine/Canaan.

The words of Genesis 21, verses 13, concludes: "And also of the son of the bondwoman will I make a nation, because he is thy seed." Therefore, despite Israelites calling themselves the 'seed of Abraham', the descendents of Ishmael have every right to call themselves his seed also and ultimately to live in the land.

Furthermore, at the covenant of circumcision made with Abraham (Genesis, Chapter 17), when Canaan was promised to him, it was Ishmael who went through it: Isaac had been born yet.

Therefore the Divine promise included all descendents of Ishmael and although narrowed down in the times of Isaac and Jacob, it did not exclude their Arab brethren. It is well known that many Arabs accompanied Joshua into Palestine.

If everything Israel is based on it's false or unfairly violent, can anyone really claim it has the right to exist?

I'm sorry for the gigantic text but I came back to thousands of asks about if I think Israel deserves to exist and some pointed out the religious rhetoric to justify Israel, I've picked yours to unleash this for no exact reason other than you sounded the most empathetic and I'm trying to stop only answering the nasty asks.

And again, I'm sorry, I don't wish to sound aggressive or impolite but can we stop implying Palestinians are not willing to try? We have no power over Israel, any attempt at peace and justice must come from them first. We can only counter react to Israel, we have no upper hand over them.

[amagi2000]

Scholar Drops Truth Bomb on Ignorant, Protesting Students

Dr. Denis MacEoin was a British academic, scholar and writer with a focus on Persian, Arabic, and Islamic studies. He was an expert in Middle Eastern affairs and was a senior editor of the Middle East Quarterly.

The following is an open letter of rebuttal that he wrote to The Edinburgh Student's Association who voted to boycott Israel based on a claim that  Israel is under an apartheid regime.

TO: The Committee Edinburgh University Student Association.

May I be permitted to say a few words to members of the EUSA? I am an Edinburgh graduate (MA 1975) who studied Persian, Arabic and Islamic History in Buccleuch Place under William Montgomery Watt and Laurence Elwell Sutton, two of Britain 's great Middle East experts in their day. I later went on to do a PhD at Cambridge and to teach Arabic and Islamic Studies at Newcastle University. Naturally, I am the author of several books and hundreds of articles in this field. I say all that to show that I am well informed in Middle Eastern affairs and that, for that reason, I am shocked and disheartened by the EUSA motion and vote.

I am shocked for a simple reason: there is not and has never been a system of apartheid in Israel.

That is not my opinion, that is fact that can be tested against reality by any Edinburgh student, should he or she choose to visit Israel to see for themselves. Let me spell this out, since I have the impression that those members of EUSA who voted for this motion are absolutely clueless in matters concerning Israel, and that they are, in all likelihood, the victims of extremely biased propaganda coming from the anti-Israel lobby.

Being anti-Israel is not in itself objectionable. But I'm not talking about ordinary criticism of Israel. I'm speaking of a hatred that permits itself no boundaries in the lies and myths it pours out. Thus, Israel is repeatedly referred to as a "Nazi" state. In what sense is this true, even as a metaphor? Where are the Israeli concentration camps? The einzatsgruppen? The SS? The Nuremberg Laws? The Final Solution? None of these things nor anything remotely resembling them exists in Israel, precisely because the Jews, more than anyone on earth, understand what Nazism stood for.

It is claimed that there has been an Israeli Holocaust in Gaza (or elsewhere). Where? When? No honest historian would treat that claim with anything but the contempt it deserves. But calling Jews Nazis and saying they have committed a Holocaust is as basic a way to subvert historical fact as anything I can think of. 

Likewise apartheid. For apartheid to exist, there would have to be a situation that closely resembled how things were in South Africa under the apartheid regime. Unfortunately for those who believe this, a weekend in any part of Israel would be enough to show how ridiculous the claim is.

That a body of university students actually fell for this and voted on it is a sad comment on the state of modern education. The most obvious focus for apartheid would be the country's 20% Arab population. Under Israeli law, Arab Israelis have exactly the same rights as Jews or anyone else; Muslims have the same rights as Jews or Christians; Baha'is, severely persecuted in Iran, flourish in Israel, where they have their world center; Ahmadi Muslims, severely persecuted in Pakistan and elsewhere, are kept safe by Israel; the holy places of all religions are protected under a specific Israeli law. Arabs form 20% of the university population (an exact echo of their percentage in the general population).

In Iran, the Bahai's (the largest religious minority) are forbidden to study in any university or to run their own universities: why aren't your members boycotting Iran ? Arabs in Israel can go anywhere they want, unlike blacks in apartheid South Africa . They use public transport, they eat in restaurants, they go to swimming pools, they use libraries, they go to cinemas alongside Jews - something no blacks were able to do in South Africa.

Israeli hospitals not only treat Jews and Arabs, they also treat Palestinians from Gaza or the West Bank.  On the same wards, in the same operating theatres.

In Israel , women have the same rights as men: there is no gender apartheid.

Gay men and women face no restrictions, and Palestinian gays often escape into Israel, knowing they may be killed at home.

It seems bizarre to me that LGBT groups call for a boycott of Israel and say nothing about countries like Iran , where gay men are hanged or stoned to death. That illustrates a mindset that beggars belief.

Intelligent students thinking it's better to be silent about regimes that kill gay people, but good to condemn the only country in the Middle East that rescues and protects gay people. Is that supposed to be a sick joke?

University is supposed to be about learning to use your brain, to think rationally, to examine evidence, to reach conclusions based on solid evidence, to compare sources, to weigh up one view against one or more others. If the best Edinburgh can now produce are students who have no idea how to do any of these things, then the future is bleak.

I do not object to well-documented criticism of Israel. I do object when supposedly intelligent people single the Jewish state out above states that are horrific in their treatment of their populations. We are going through the biggest upheaval in the Middle East since the 7th and 8th centuries, and it's clear that Arabs and Iranians are rebelling against terrifying regimes that fight back by killing their own citizens.

Israeli citizens, Jews and Arabs alike, do not rebel (though they are free to protest). Yet Edinburgh students mount no demonstrations and call for no boycotts against Libya, Bahrain, Saudi Arabia, Yemen, and Iran. They prefer to make false accusations against one of the world's freest countries, the only country in the Middle East that has taken in Darfur refugees, the only country in the Middle East that gives refuge to gay men and women, the only country in the Middle East that protects the Bahai's.... Need I go on?

The imbalance is perceptible, and it sheds no credit on anyone who voted for this boycott. I ask you to show some common sense. Get information from the Israeli embassy. Ask for some speakers. Listen to more than one side.

Do not make your minds up until you have given a fair hearing to both parties. You have a duty to your students, and that is to protect them from one-sided argument.

They are not at university to be propagandized. And they are certainly not there to be tricked into anti-Semitism by punishing one country among all the countries of the world, which happens to be the only Jewish state. If there had been a single Jewish state in the 1930's (which, sadly, there was not), don't you think Adolf Hitler would have decided to boycott it?

Your generation has a duty to ensure that the perennial racism of anti-Semitism never sets down roots among you. Today, however, there are clear signs that it has done so and is putting down more. You have a chance to avert a very great evil, simply by using reason and a sense of fair play. Please tell me that this makes sense. I have given you some of the evidence.

It's up to you to find out more.

Yours sincerely,

Denis MacEoin

[honeyleesblog]

Astrological Outlook and Personality Analysis for Those with a May 25th Birthday

They are exceptionally tricky individuals, particularly when confronted with unexpected snags. They deal with their perspective. Their minds are very evolved and they are likewise exceptionally fascinating. His taste is exceptionally inconspicuous. They love everything, and are much of the time blissful about their excellence and way of life. It is likewise normal for them to show huge capacity concerning craftsmanship, music, singing, and so on. They are exceptionally acquainted with human expression, and may try and find actual success in verse or music. What would it be advisable for them to look out for? In spite of the fact that they are exceptionally capable, they think excessively, again and again, in their lives. Be that as it may, they are without a doubt fit for getting through throughout everyday life. They are solid in all perspectives, both genuinely and intellectually. Astounding speakers: they can be extremely discretionary individuals who are doing their exercises. They are equipped for accomplishing appropriate mental and profound advancement throughout everyday life. Astrological Outlook and Personality Analysis for Those with a May 25th Birthday 

 Assuming your birthday is on May 23, your zodiac sign is Gemini May 23 - character and character character: impartial, unobtrusive, generous, shameless, forceful, testy; calling: social scientist, instructor, attorney; colors: cyan, greenish blue, war vessel dark; stone: cimfano; creature: mollusk; plant: strawberry; fortunate numbers: 3,5,15,30,53,56 very fortunate number: 29 Occasions and observances - May 23 Mexico: Understudy's Day. "Disclosure of the Bდ¡b", sacred day in the Baha'i schedule. Worldwide Day for the Annihilation of Obstetric Fistula May 23 VIP Birthday. Who was conceived that very day as you? 1900: Franz Neumann, German legislator. 1903 - Charles William Morris, American savant. 1905: Renდ© Cდ³spito, Argentine artist and entertainer (d. 2000). 1905: Ramiro Ledesma Ramos, Spanish lawmaker and author (d. 1936). 1906: Lucha Reyes, Mexican artist (d. 1944). 1908: John Bardeen, American physicist, 1956 Nobel Prize victor in Physical science and 1972 (d. 1991). 1908: Annemarie Schwarzenbach, Swiss columnist (d. 1942). 1910: Franz Kline, American painter (d. 1962). 1910: Artie Shaw, American jazz clarinetist and guide (d. 2004). 1912: Jean Franდ§aix, French author (f. 1997). 1917: Jorge Gottau, Argentine minister (d. 1994). 1917: Edward Lorenz, American mathematician and meteorologist (d. 2008). 1919: Ruth Fernდ¡ndez, Puerto Rican artist (d. 2012). 1919: Luis Papic Ramos, Chilean lawmaker (d. 1990). 1923: Alicia de Larrocha, Spanish musician (d. 2009). 1924: Karlheinz Deschner, German antiquarian, pundit and writer (d. 2014). 1925: Joshua Lederberg, American geneticist, 1958 Nobel Prize Victor (d. 2008). 1926: Joe Slovo, South African Jewish socialist legislator of Lithuanian beginning (d. 1995). 1927: Calorie counter Hildebrandt, German nightclub craftsman (d. 2013). 1928: Rosemary Clooney, American vocalist and entertainer (f. 2002). 1928: Nigel Davenport, English film and TV entertainer (d. 2013). 1930: Friedrich Achleitner, Austrian author. 1930: Jordi Solდ© Tura, Spanish lawmaker (d. 2009). 1931: Josდ© Luis Coll, Spanish comedian and author (f. 2007). 1933: Joan Collins, English entertainer. 1934: Robert Moog, American innovator (d. 2005). 1940: Cora Sadosky, Argentine mathematician (d. 2010). 1940: Gდ©rard Larrousse, French dashing driver and group director. 1942: Josდ© Pastoriza, Argentine soccer player and specialized chief (f. 2004). 1944: John Newcombe, Australian tennis player. 1944: Lena Nyman, Swedish entertainer (d. 2011). 1946: Rodolfo Aicardi, Colombian vocalist lyricist of well known music (f. 2007). 1947: Ann Hui, Hong Kong movie producer and screenwriter. 1949: Moncho Alpuente, Spanish author, artist and columnist (d. 2015). 1949: Alan Garcდ­a, Peruvian legislator, leader of his country. 1951: Anatoly Karpov, Russian chess player. 1952: Anne-Marie David, French vocalist. 1952: Federico Trillo, Spanish lawmaker. 1953: Enzo Trossero, Argentine footballer and mentor. 1956: Ursula Plassnik, Austrian lawmaker. 1957: Jimmy McShane, Northern Irish vocalist (d. 1995). 1958: Drew Carey, American entertainer. 1958: Thomas Reiter, German space traveler. 1959: Ryuta Kawashima, Japanese neuroscientist. 1961: Lucდ­a Galდ¡n, Argentine vocalist (Pimpinela). 1965: Manuel Sanchდ­s, Spanish soccer player. 1965: Tom Tykwer, German movie chief. 1965: Melissa McBride, American entertainer. 1967: Luis Roberto Alves "Zague", Mexican soccer player. 1967: Phil Selway, English artist, of the band Radiohead. 1969: Laurent Aiello, French motorsport driver. 1971: George Osborne, English government official. 1972: Rubens Barrichello, Brazilian engine hustling driver. 1972: Sebastiდ¡n Cordero, Ecuadorian producer. 1973: Santiago Eximeno, Spanish essayist. 1974: Gem, artist and American entertainer. 1974: Mდ³nica Naranjo, Spanish artist. 1974: Sebastiდ¡n Wainraich, Argentine entertainer, jokester and TV have. 1974: Marდ­a Soledad Rosas, Italian-Argentine revolutionary aggressor. 1976: Antonio Naelson Sinha Matias, Mexican-Brazilian soccer player. 1976: Kelly Monaco, American entertainer. 1976: Emiliano Spataro, Argentine engine hustling driver. 1977: Sergio Mur, Spanish entertainer. 1978: Scott Raynor, American drummer, of the band Squint 182. 1978: Mauricio Martდ­nez, entertainer, artist and Mexican artist. 1978: 2-D, lead artist of Gorillaz 1980: Miren Ibarguren, Spanish entertainer. 1981: Gwenno Pipette, English artist (The Pipettes). 1982: Malene Mortensen, Danish artist. 1983: Heidi Reach, English vocalist (Sugababes). 1983: Alex Shelley, American expert grappler. 1983: Silvio Proto, Belgian footballer. 1983: Natalia Hernდ¡ndez Rojo, Spanish writer. 1984: Adam Wylie, American entertainer. 1984: Hugo Almeida, Portuguese soccer player. 1988: Angelo Ogbonna, Italian footballer. 1991: Lena Meyer-Landrut, German vocalist. 1997: Rui Tanabe, Japanese voice entertainer and artist.

[entanglingbriars]

How can I practice an authentic religion? I feel deeply lost in my life and don’t know where to go for meaning. How can I find a real religion and not a fake one?

Hi anon!

I'm not sure what you mean by authentic/real religion vs. fake. I also don't know what sort of religion would help you find meaning. I find a great deal of meaning in Judaism, but I've also found meaning in Buddhism and humanism at other periods in my life (and even today Buddhism and humanism influence my Judaism).

I have friends who have oriented their whole life towards Christianity. Several of them are ordained. For me, Christianity rings hollow, as it does for many of my other friends.

And I could go down the list. There are religions I would recommend avoiding, but that isn't to say you couldn't find meaning in them. You might even be able to find a healthy meaning in them despite their toxicity.

If you want to, I'd be happy to talk to you on DM about different religions (I'd keep everything confidential). But in case you're not comfortable with that, there are a few that I think are usually safe spaces for seekers:

Unitarian Universalism. They often function in part as a sort of shelter for the spiritually abused or homeless.

In the US, the Episcopal Church is generally a good place place for queer people who like Christianity (but also check out United Church of Christ).

Buddhist temples in the West tend to get a lot of seekers passing through and so are usually fairly well-equipped to handle them (this is also true of many Baha'i places of worship).

In addition, some things to watch for:

Love-bombing. This is where a bunch of people act like they want to be your best friend. It makes you feel loved, accepted, and safe. Once you've been pulled deeper in, that stops.

Demands for money. If you feel pressured to give money, it's usually time to get out.

Encouragement to convert quickly. If they aren't willing to go slowly, they probably want you as a notch more than a person.

Heavy use of intoxicants.

Expectations of obedience to a specific living person or small group of living people.

A discomfort with questions they can't answer.

[vincenztantoco]

On rain and revelations

Ever since the extreme rules of quarantine were lifted, and going out for exercise or semi-leisure became permitted, I took the opportunity and had these daily walks.

Or worship walks as I would eventually call them.

I couldn't find time alone in my home, mainly because we are a big family living in a small space. So a trip outside was warranted.

Yesterday, I was having one of these prayer moments when, as I headed back home, the rain fell. And hard.

The skies had been darkened for quite sometime now and a drizzle had been appearing at irregular intervals but at around 3 or 4 the heavens went all out.

Later on, while relaying this vignette to my girlfriend and a close friend of mine, I said it this way: "Inabutan ako ng storm."

Don't judge me.

But anyway, I had to rush over to the nearest shelter, in front of a closed Black Scoop shop on our street and had to try my best not to get wet since the winds were wild.

So I was there, standing, looking at the angry skies, and then I took notice of the song playing on my earphones.

The downpour was so heavy, the gust was violent, and on my Spotify: "I'm Getting Ready" by Tasha Cobbs Leonard.

"I'm getting ready to see/ something I've never seen."

"God's doing a new thing/ get ready for overflow."

"I'm getting ready/ ready for overflow."

Then the thought came to me: Rains. Blessings. Then I hear the music again.

Bam.

You know that feeling when you really sense that God is showing you, telling you, something? You just know. And for me it doesn't happen the way I want it to but when it does, I know it to be true.

Just like that moment.

Although blessings is a part of my prayer life - and my life in general - it's a facet I haven't really given much priority because I had a different spiritual focus. To be clear, I am not closing my doors on blessing - no way haha. But, I my journey right now is taking my mind off that concern. That need. That prayer.

So when the revelation or reminder dawned on me as the rains continued to pour, I was like.

No way.

Disbelief not because I am surprised it happened but for the reason that I didn't realize that God will tell me something about anything that isn't directly related to my focus.

The focus? Knowing Him. Just that.

And there I was, thinking about rain and its association with blessing.

I prayed fervently, as one does when hit by the Almighty, and opened my heart to whatever God wants to bless me with. Yes, I have my personal concerns. But I wanted Him to move according to what He wants. And not what I want. And that's what I prayed.

Lord, I don't want to limit you with my own definitions. Thank you for reminding me that you are Jehovah Jireh. The provider. From whom all blessings flow. Help me prepare myself, prepare the barnyard, for the overflow, the outpouring, that you have in store for me.

And, just then, I kid you not, for the first time since it started to rain, lightning flashed, thunder crashed.

I am not one to entertain mystical occurances or spiritual coincidences - and to think, I am a Christian - but for some reason, and people might say I am wrong, I know that phenomena was an answer from Him.

You can doubt me. I also doubt it in some ways. Sometimes. But I know in the deepest recesses of my heart that I just had a conversation with God.

***

I had been sitting on this for 24 hours already and I am still trying to dwell on it.

Ever since I woke up this morning, my mind was on this so for my quiet time, I studied on the significance of rain.

I know that it has its cultural implications and symbolism throughout history. Ancient civilizations attributed a lot of spiritual meaning to natural phenomena and rain is one of those.

One of the first topics I saw was that from the Baha'i faith. According to it, rain is the relationship that people have with the truth. Abdu'l Baha said, "The reality of the Divinity is like an endless ocean. Revelation may be likened to the rain. Can you imagine the cessation of rain? Ever on the face of the earth somewhere rain is pouring down."

That was one quotes that made sense to me and something I think I can relate to MY faith. So I then veered to the primary source, the Word.

In the Old Testament, there have been a lot of scriptures about rain or referencing rain when it comes to God's pronouncements and all that. And apparently, according to one site dedicated to Israel's history and culture, there is an amazing connection as to why Israel as a location was important to the story of the Christian faith.

The Lord directed and established His chosen ones (Israel) in a dry and dusty place where there is no reliable source of water (unlike Egypt's Nile, the Euphrates, etc) so that they have no choice but to look to the skies, rely on the one who can make it rain.

In Psalm 72: 6, which is described as a Psalm of Solomon, Christ, the Righteous King, is being described and it was said: "May he be like rain that falls on the mown grass, like showers that water the earth."

In Hosea 6: 3 - "Let us know; let us press on to know the Lord. His going forth is as certain as the dawn; and He will come to us like the rain."

***

Dwelling on all of this, I relish in the message that I believe God wants me to bite my teeth into.

Just like as in the situation of Israel, the Lord is reminding me that He wants me - us - to depend on Him, not on our own capabilities. Their will be famine in our lives, for sure. Their will be desolation. A story of wilderness. But in those moments, when all of our power has been spent, we must remember to look to the heavens. Look to Him who can make it rain. Look to Him who can cause an outpouring in our lives.

And in the core of that? He wants us to come and talk to Him. To seek Him. He wants us to have a relationship with Him. Him, the God from whom all blessings flow.

I recall that Baha'i saying: "The reality of the Divinity" is like an ocean. "Revelation" can be likened to rain. And maybe, in a sense, it us true. Christ is the living water, our wellspring of joy, the source of a vast ocean of love, grace, mercy. And from Him can we only drink if we want to gain life eternal. Our journey into knowing Him will cause this outburst of blessing and revelation, a holy flood driven by the Spirit.

And we must surrender ourselves to it. To Him. From whom are all things, for whom are all things, and to whom are all things.

[militant-holy-knight]

Since the founding of Iran's Islamic Republic in the wake of the 1979 revolution, the government in Tehran has smothered the country's rich, diverse, and ancient culture beneath a theocratic dictatorship. The regime is openly contemptuous of Iran's history, its ethnic and religious minorities, and its secular-minded citizens. It enforces its own rigid Islamic values in a variety of ways, from requiring women to cover their hair to imposing religious principles in schools. Repression has resulted in various social issues among Iran's youth, such as drugs and prostitution. As a result, nostalgia for the Persian Empire's pre-Islamic past legacy is steadily rising, especially among Iranian exiles and their children in the United States. Washington would be well advised to take note of it and understand what it may portend for the future.

Islamic Conquest

The early Islamic conquerors of the seventh century spread Islam and the Arabic language throughout the Persian Empire and attempted a wholesale replacement of the indigenous culture. Over time, most of the country's population converted to Islam, but Persia's historical and cultural legacy proved resilient. This fact was so central that when Col. Reza Khan established a new dynasty in 1925, he linked his family to Persia's pre-Islamic history by adopting the ancient Persian surname Pahlavi for the dynasty. Reza's son and heir, Shah Mohammad Reza Pahlavi, occasioned the October 1971 celebration of his fifty-second birthday, probably the biggest birthday extravaganza in modern times, to coincide with the supposed 2,500th anniversary of the founding of the first Persian empire in the sixth century B.C.E. by the Achaemenids.

That changed in 1979 when the Islamic Republic founded by Ayatollah Ruhollah Khomeini recast Iran as a full-fledged theocracy with a "guardian jurist" (vali-ye faqih) as its supreme leader; spurned Iranian nationalism in favor of a world conquering Islamist vision; and dissociated itself from Iran's pre-Islamic past, for instance, by Arabizing many Tehran street names from their classical Persian.

The Islamization of Iranian politics and society stirred discontent among the country's minority groups, which viewed the regime's policy as designed to suppress their identities, not least given Islamic law's institutionalized discrimination against religious minorities. Sidelined and marginalized, they have been officially referred to as aqaliyat (minorities) and excluded as the "stranger" or the "other" (gheyr-e khodi).

Many Iranian dissidents—both active and passive, at home and abroad—have responded to this diminished status with a revived Persian pride based on nostalgia for the pre-Islamic culture of classical Persia. Exiled Iranian journalist Amir Taheri and University of Montana professor Mehrdad Kia find evidence of such pride in the desire for purification of the Persian language, the emphasis on Zoroastrian culture over Arab and Islamic culture, and a revulsion against the theocratic government.As University of Toronto professor Mohamad Tavakoli-Targhi explains,

The refashioning of Iran and a rescripting of "the people" and "the nation" in Iranian political and historical discourses was to take place through a selective remembrance of things pre-Islamic and a disassociation of Iran from Islam.

Many Iranian nationalists and scholars hope to de-Arabize the Persian language to distinguish their ancient culture from the Islamic one imposed by the government. Writes historian Kia:

The dominance of the Shi'ite clergy led some nationalist intellectuals to believe that the cultural hegemony of Shi'ite Islam must be challenged and replaced only by a new form of identity which emphasized Iran's pre-Islamic history and culture as well as the Persian language and its rich literary heritage.

This scope of pre-Islamic pride has been established via "a linguistic nationalism that became part of a programmatic plan to "purify" Persian of Turkish and Arabic contamination." Its proponents call for a complete return to the Persian language as it existed before the arrival of the Muslim conquerors.

Pictured are some of the twenty-four Baha'is arrested by the Iranian Intelligence Ministry in a raid on a religious gathering in Shiraz, 2018. Such experiences of non-Muslim minority groups have prompted a longing for Iran's earlier culture in response to the establishment of the Islamic Republic.

The experiences of non-Muslim minority groups and the suppression of pre-Islamic sentiment have encouraged some nationalists to rebel with unmistakable love for Iran's earlier culture. This nationalistic pride has arisen in Iran primarily in response to the establishment of the Islamic Republic rather than in opposition to Islam itself. "Much of this longing for the purity of ancient Persian culture," writes Taheri, "has arisen with the societal dislike of the contemporary Iranian religious regime as well as the regime's very aversion toward such pre-Islamic identity."

Roya Hakakian's memoir, Journey from the Land of No, is the personal account of a young Persian, Jewish girl caught in the middle of the Islamic Revolution. She describes how many Iranian Jews yearn for a suppressed and more inclusive Persian culture. "Instead of their given Hebrew names, they went by Persian names, borrowing heroic titles from old myths, like Rostam or Zaal." She explains further, "With more than two thousand years of history in Iran ... Jews were right at home exactly where they were, as they would be nowhere else."

The Iranian-American Narrative in California

California is home to the largest population of Iranians and Iranian-Americans in the United States. If a mainstream Iranian-American narrative exists anywhere, it will be found here.

This author interviewed five University of California-Berkeley students regarding their views of the Islamic Republic of Iran, U.S. foreign policy in Iran, and their identification or lack thereof with Iran's pre-Islamic culture. These interviews provide an in-depth look at the opinions of several individual students along with a broader survey of Iranian-Americans in California, discussed below. The surveyed students are first generation, U.S.-born Iranians and are the most likely to represent the views of future Iranian-American politicians and organizers of Iranian-American lobbies. Understanding what they think and why could help reveal where their loyalties lie, a common concern regarding influential figures with dual citizenships and backgrounds.

Interviews

Three University of California-Berkeley students—Shahrzad Makaremi, Tina Noohi, and Taraneh Harirchi—were asked the same questions used in a wider survey of Iranian-American college students throughout California.

Makaremi is one of the founding members and leaders of the UC Berkeley Iranian Students' Cultural Organization (ISCO). Hailing from a Muslim background, Makaremi's family left Iran for the United States to pursue better educational and professional opportunities. When asked whether she identifies more closely with the contemporary culture of Iran or with the pre-Islamic culture of ancient Persia and how she views current foreign involvement in Iran, Makaremi appeared perplexed:

I have a lot of interest in the pre-Islamic culture of Iran. It's quite romanticized, but still very important. Still, it is very difficult to separate Islam from Persia because the Islamic conquests happened so long ago. Radical pre-Islamic pride is misleading, since Islam and Persia influenced each other so much. ... Although I am not strongly averse to the Islamic Republic myself, I would say that it has turned off many Iranian and Iranian-American people to the Islamic nature of today's Iranian government. As far as foreign activity in Iran, such as sanctions, it hurts the people just as much as the government does.

Overall, Makaremi believes that several problems face Iran today and that the regime is not necessarily the worst of them. She does not seem to harbor much opposition to the Islamist regime and does not dislike it strongly enough to favor pre-Islamic Iran.

Zoroastrians celebrate the end of winter by kindling bonfires in temples scattered across Iran. Scholars believe that the teachings of Zoroastrianism predate other monotheistic religions. In recent years, some 4,000 people have joined the festival in Cham, Iran.

The third respondent and student cultural leader, Taraneh Harirchi, shares her classmates' perspectives regarding cultural identity, the current Iranian leadership, and international involvement in Iranian affairs. Harirchi does not belong to a religious minority, and she identifies more with pre-Islamic Persian culture despite her family's Muslim background:

Even though I am technically Muslim, I identify more with the classical Zoroastrian culture of the ancient Persian Empire because I am extremely proud of my culture and not necessarily my "religion." Both my family and I practice all the traditional Persian holidays, and it is taken very seriously especially around New Year's time. My family and I never go to mosque or acknowledge any of the martyrs like some religious Iranians do.

On the government and international sanctions, Harirchi said:

For me, the religion largely represents the government, not the Iranian people. As far as sanctions, I believe that they're very dangerous and only hurt the Iranian people. Foreign involvement is obviously the most debilitating risk to Iran right now.

All three student leaders emphasize their cultural identities over their religious ones. The separation of culture from religion among Iranian-Americans appears to originate from a broadly negative view of the Islamic Republic. However Harirchi, like her two peers, does not view the government as more detrimental than foreign involvement.

The interviewees perceive pre-Islamic culture as important but do not necessarily oppose the regime because of it. One even viewed it as "romanticized." Still, all state that the Islamic Republic creates problems for Iranian society, from cultural suppression to limitations on education. It is clear from these students' responses that they do, indeed, oppose the regime.

Statewide California Survey

Reza Pahlavi, crown prince of Iran, speaking at Arizona State University in Tempe. Iranian-Americans back Washington's support for the exiled crown prince by a two-to-one margin.

While the interviews provide some personal details from student activists at a particular university, a survey conducted at the same time used the same questions to gather more data about Iranian-American views of the regime and the extent of opposition to it; U.S. intervention; and pre-Islamic Persian pride. Respondents were polled anonymously from the campuses of University of California, Berkeley, Los Angeles, Irvine, and Santa Barbara; University of Southern California; University of San Francisco; Santa Clara University; San Jose State University; Mission College, and West Valley College.

Seventeen out of twenty-five (68%) expressed pre-Islamic pride and cultural nostalgia in opposition to the Islamic Republic while only five out of twenty-five (20%) identified more with the contemporary Islamic culture of Iran, were not averse to the regime, and considered U.S. involvement to be the biggest threat to Iranian society. Another two participants (8%) favored neither pre-Islamic nor contemporary Iranian culture due to a lack of knowledge while only one (4%) felt pride for both pre-Islamic and contemporary Iranian culture and expressed a strong interest in Iran's ancient history as well as its current political situation.

As expected given Taheri's analysis of minority oppression and the Middle East Institute's Hossein Godazgar's description of the downplaying of Iran's pre-Islamic history by the regime's Islamist educational system, students who identify more with pre-Islamic classical Persian culture also oppose the regime. These students are mainly inspired by the plight of their parents, who fled religious oppression in search of a freer and better future elsewhere. The majority considers U.S. intervention a lesser evil than the regime itself and regards their cultural nostalgia as part of their broader feelings of dissent.

In 2018, the Public Affairs Alliance of Iranian-Americans released an annual survey measuring opposition to the Islamic Republic. It found that by an eight-to-one margin, respondents oppose U.S. support for the Islamist-socialist People's Mujahedin of Iran (or MEK) party as a legitimate opposition force in Iran while backing Washington's support for exiled Crown Prince Reza Pahlavi by a two-to-one margin. Opposition by Iranian-Americans to Islamic groups is primarily anti-theocratic. And since Pahlavi states on his social media channels that he supports a secular democracy in Iran, widespread support for him is indicative of the secular route many Iranian-Americans would like to see their ancestral homeland take. Pahlavi's enthusiasm for Iran's pre-Islamic Persian history also echoes the cultural nostalgia felt by many Iranian-American civilians.

Pre-Islamic Persian Pride

Additional data published in an article by Nilou Mostofi in The Sociological Quarterly sheds light on the Iranian-American diaspora's feelings of kinship with Iran, their views of the Islamic Republic, and how many choose to identify with their heritage. The majority of Iranian immigrants, especially in southern California, left Iran in the wake of the Islamic revolution. They tend to be secular and "anti-Islamic," and most emphasize their pre-Islamic roots by identifying as Persian. Like the students interviewed and surveyed earlier, they left Iran for the United States hoping for better opportunities, professional careers, and education. Estimates place the number of Iranians living in Southern California at 300,000-500,000, with some 87,000 people of Iranian ancestry living in Los Angeles alone.

According to an analysis by Radio Payam, Persian Jewish immigrants in the United States identify with Iran's classical Zoroastrian culture more than with Iran's contemporary Islamic culture:

Not identifying themselves with the current Iran—stigmatized by fundamentalism and terrorism—Iranian [web]sites attempt to [re]construct a Persian profile by using tokens, symbols, and signs from the pre-Islamic cultural heritage.

This response is common among Iranians living outside Iran, especially among Iranian minorities.

Conclusion

Following its progression from Iran, pre-Islamic Persian pride in California seems to have merged with American democratic ideals to pit most young Iranian-Americans against the Islamic Republic and some against foreign involvement in the region. And while not all Iranian-Americans necessarily wish for the complete return to pre-Islamic Persian culture, they are proving loyal to both Iran (though not the Islamist regime) and the United States. Indeed, politically active Iranian-Americans who oppose both the Islamic Republic and foreign interference could promote the withdrawal of all financial support from the regime, so as to force it to reform, while supporting the development of a strong, independent Iranian society that will be less dependent on foreign aid.

[secular-jew]

An important letter (fact, not opinion) written by Dr. Denis MacEoin, a non-Jewish Scottish professor, senior editor of the Middle East Quarterly, and expert in Middle Eastern affairs: 

TO: The Committee Edinburgh University Student Association.

May I be permitted to say a few words to members of the EUSA? I am an Edinburgh graduate (MA 1975) who studied Persian, Arabic and Islamic History in Buccleuch Place under William Montgomery Watt and Laurence Elwell Sutton, two of Britain 's great Middle East experts in their day. I later went on to do a PhD at Cambridge and to teach Arabic and Islamic Studies at Newcastle University . Naturally, I am the author of several books and hundreds of articles in this field. I say all that to show that I am well informed in Middle Eastern affairs and that, for that reason, I am shocked and disheartened by the EUSAmotion and vote.

I am shocked for a simple reason: there is not and has never been a system of apartheid in Israel . That is not my opinion, that is fact that can be tested against reality by any Edinburgh student, should he or she choose to visit Israel to see for themselves. Let me spell this out, since I have the impression that those members of EUSA who voted for this motion are absolutely clueless in matters concerning Israel, and that they are, in all likelihood, the victims of extremely biased propaganda coming from the anti-Israel lobby.

Being anti-Israel is not in itself objectionable. But I'm not talking about ordinary criticism of Israel. I'm speaking of a hatred that permits itself no boundaries in the lies and myths it pours out. Thus, Israel is repeatedly referred to as a "Nazi" state. In what sense is this true, even as a metaphor? Where are the Israeli concentration camps? The einzatsgruppen? The SS? The Nuremberg Laws? The Final Solution? None of these things nor anything remotely resembling them exists in Israel, precisely because the Jews, more than anyone on earth, understand what Nazism stood for.

It is claimed that there has been an Israeli Holocaust in Gaza (or elsewhere). Where? When? No honest historian would treat that claim with anything but the contempt it deserves. But calling Jews Nazis and saying they have committed a Holocaust is as basic a way to subvert historical fact as anything I can think of. Likewise apartheid. For apartheid to exist, there would have to be a situation that closely resembled how things were in South Africa under the apartheid regime. Unfortunately for those who believe this, a weekend in any part of Israel would be enough to show how ridiculous the claim is.

That a body of university students actually fell for this and voted on it is a sad comment on the state of modern education. The most obvious focus for apartheid would be the country's 20% Arab population. Under Israeli law, Arab Israelis have exactly the same rights as Jews or anyone else; Muslims have the same rights as Jews or Christians; Baha'is, severely persecuted in Iran, flourish in Israel, where they have their world center; Ahmadi Muslims, severely persecuted in Pakistan and elsewhere, are kept safe by Israel; the holy places of all religions are protected under a specific Israeli law. Arabs form 20% of the university population (an exact echo of their percentage in the general population).

In Iran, the Bahai's (the largest religious minority) are forbidden to study in any university or to run their own universities: why aren't your members boycotting Iran? Arabs in Israel can go anywhere they want, unlike blacks in apartheid South Africa. They use public transport, they eat in restaurants, they go to swimming pools, they use libraries, they go to cinemas alongside Jews - something no blacks were able to do in South Africa.

Israeli hospitals not only treat Jews and Arabs, they also treat Palestinians from Gaza or the West Bank. On the same wards, in the same operating theatres. In Israel , women have the same rights as men: there is no gender apartheid. Gay men and women face no restrictions, and Palestinian gays often escape into Israel, knowing they may be killed at home.

It seems bizarre to me that LGBT groups call for a boycott of Israel and say nothing about countries like Iran, where gay men are hanged or stoned to death. That illustrates a mindset that beggars belief.

Intelligent students thinking it's better to be silent about regimes that kill gay people, but good to condemn the only country in the Middle East that rescues and protects gay people. Is that supposed to be a sick joke?

University is supposed to be about learning to use your brain, to think rationally, to examine evidence, to reach conclusions based on solid evidence, to compare sources, to weigh up one view against one or more others. If the best Edinburgh can now produce are students who have no idea how to do any of these things, then the future is bleak.

I do not object to well-documented criticism of Israel. I do object when supposedly intelligent people single the Jewish state out above states that are horrific in their treatment of their populations. We are going through the biggest upheaval in the Middle East since the 7th and 8th centuries, and it's clear that Arabs and Iranians are rebelling against terrifying regimes that fight back by killing their own citizens.

Israeli citizens, Jews and Arabs alike, do not rebel (though they are free to protest). Yet Edinburgh students mount no demonstrations and call for no boycotts against Libya, Bahrain, Saudi Arabia, Yemen, and Iran. They prefer to make false accusations against one of the world's freest countries, the only country in the Middle East that has taken in Darfur refugees, the only country in the Middle East that gives refuge to gay men and women, the only country in the Middle East that protects the Bahai's... Need I go on?

The imbalance is perceptible, and it sheds no credit on anyone who voted for this boycott. I ask you to show some common sense. Get information from the Israeli embassy. Ask for some speakers. Listen to more than one side. Do not make your minds up until you have given a fair hearing to both parties. You have a duty to your students, and that is to protect them from one-sided argument. They are not at university to be propagandized. And they are certainly not there to be tricked into anti-Semitism by punishing one country among all the countries of the world, which happens to be the only Jewish state. If there had been a single Jewish state in the 1930's (which, sadly, there was not), don't you think Adolf Hitler would have decided to boycott it?

Your generation has a duty to ensure that the perennial racism of anti-Semitism never sets down roots among you. Today, however, there are clear signs that it has done so and is putting down more. You have a chance to avert a very great evil, simply by using reason and a sense of fair play. Please tell me that this makes sense. I have given you some of the evidence. It's up to you to find out more.

Yours sincerely, Denis MacEoin

[bookwyrminspiration]

I know I said I would tell you my fun fact about pomegranates earlier but in my defense I took a hiatus from Tumblr.

Okay, so pomegranates are a really big deal in Islam. Like, they are mentioned three times in the Quran (the holy book in Islam) and each time they are mentioned alongside with heaven. So they are a big deal.

They are also said to have huge spiritual benefits. For example, there is a pit from heaven in each pomegranate so you should eat every pit to make sure you eat it. Also, according to some hadiths (sayings from the Prophet) they also can remove the devil for fourty days.

Please note that this is mainly from a quick lesson from my Sunday school like 5 years ago and the internet, so those of you who are more knowledgeable are welcome to correct me!

-⚙️

Oh that's super interesting! I don't think I ever would've known that otherwise, so thank you for sharing! I also did a very very cursory internet search and saw some mention of removing the devil, like you said. I'm curious what the significance of the number 40 is, because I found one site that lists several variations of the quote (devil free, temptation leaves him, enlightens his heart for 40 days).

Looked it up and am seeing mention of 40 days on Mount Sinai, also the number 40 in general as one of "physical maturity and spiritual perfection." I can't testify it's veracity, but that's what I found in a quick search because the repeated number interested me.

It's fascinating to learn the symbols and importance of other cultures/religions! Since we were on the topic of pomegranates I wondered if they had any significance in the Baha'i faith (the faith I was raised in), and found that they're apparently grown in one of the nine rings of the Baha'i gardens in Haifa. In the Baha'i faith, 9 is the big important number. Symbol is the nine pointed star, the number of perfection. But 19 is also sacred and very important (there's 19 months that are 19 days long in the Baha'i year, and the years are in cycles of 19).

But I digress! Given my love for pomegranates, this is very cool to learn! So thank you for informing me!

[rivaeducador]

Mitos y verdades de los Millennials, una aproximación entre instrumentos y la investigación científica

Una de las principales funciones de la academia es, sin duda, comprobar o desmitificar los diferentes prejuicios que se tengan sobre un acontecimiento, un grupo de personas o, sencillamente, sobre un hecho cualquiera. Y es que los mitos, las leyes o los imaginarios se propagan velozmente y, en algunos casos, llegan para siempre quedarse. De ahí el papel de los investigadores en atacar la mentira y defender la verdad, más si se trata en las ciencias sociales, teniendo en cuenta su alto y hermoso grado de subjetividad.

En efecto, esta nueva entrada de este blog educativo, intentará, desde cuatro fuentes académicas, desmentir una serie de mitos que se han tejido en la última década sobre los comportamientos de los millennial, que han sido varios y, como veremos más adelante, inmerecidos en algunas ocasiones  e injustamente reprochados. Con esto, empezaremos a abordar a esta interesante generación, que será una gran protagonista de la construcción del presente y del futuro del siglo XXI.

Entonces, y ya entrando en materia, que mejor empezar con la parte religiosa, se ha dicho de esta generación dos mitos puntuales: que no cree en Dios y desconocen totalmente la Biblia, que no le interesa saber de ninguna religión, porque, supuestamente, entiende que un culto es un espacio para hacer y ganar dinero con los incrédulos y que lo más importante es el ser humano, entendido como un ser biológico y no religioso. Se ha sostenido así que las religiones están encaminadas a desaparecer en el futuro, por el creciente desapego que tienen los jóvenes respecto a cualquier tipo de credo religioso.

Religious Studies as a whole is more relevant than ever as we see a world in which religion isincreasingly significant from an Argentinian Pope, to ISIS to the Hindutva rule in India. Onemight suppose then that Biblical Studies has less importance. But instead, I would argue thatthe study of New Testament has its place within a global study of religion. With more than abillion Christians on the planet, even if a decreasing number come from the western world,global citizens and those who wish to work in the global marketplace must understand the basisof the faith of the people they encounter, whether they be Muslims, Hindus, Baha'i or evenChristians. For many Christians that faith is still grounded in the Bible, and thus the study of theBible is necessary, but as importantly, the study of the use of the Bible is also essential. However one can only do the kind of sophisticated rhetorical and sociological analysis that Ihave envisioned here if one understands the gap between its place as a product of antiquity andits place in the modern world. Exposing that gap and mining what it tells us about thedevelopment of human groups and the manifestations of power through rhetoric and religionprovide us an opportunity to make Religious Studies continually relevant to the identity of achanging Millennial generation (Reed, 2015).

MITO 1 y 2 sobre los millennials: no cree en Dios y desconocen totalmente la Biblia

Instrumento: Mi compañera de Maestría, Diana Bohorquez, así como muchas otros compañeros de estudio y de trabajo, me han ayudado a comprender y a desmitificar que este mito, en gran medida, no se cumple, porque son muchos más los que creen en Dios y, por varios canales, intentan ser defensores y comunicadores de la Biblia, así como de los valores y las enseñanzas de la religión cristiana. Esto lo he podido comprobar a través de sus redes sociales, pendas de uso diario y forma de vida.  La generación de los Millennials creció con el inolvidable: Dios mio, en tus manos colocamos este día que ya pasó y la noche que llega. 

Estimulo: 

Comprobamos así, y a partir de esta investigación, que estos dos mito del todo no son cierto, en tanto esta generación en cuenta, por ejemplo, en la Biblia, un trascendental e histórico estudio cultural para la humanidad, teniendo en cuenta, además, el Nuevo Testamento, que básicamente retrata la vida de Jesucristo, ayudando a esta generación de verse y entenderse en un sentido sentimentalmente humanista. Los valores cristianos los encuentra interesantes, como lo son, por ejemplo, la solidaridad, la bondad, el colocarse en el lugar del otro y el perdón, que le permiten reflexionar, explicarse desde un discurso social del bien y, por qué no,  encontrarse con sus propios padres a través de una misma postura religiosa, la creencia en Dios.

Sin embargo, hay otras investigaciones que desmientan todo lo anterior, “los millennials son las nuevas generaciones de consumidores; adultos jóvenes nacidos entre 1982 y 2001, quienes representan un 33 % de la población colombiana. Los miembros de esta generación, respecto a las anteriores, son más educados, menos creyentes en asuntos de religión, más tecnológicos y más liberales en temas políticos” (Peñalosa Otero & López Celis, 2016)

Por otro lado, aterrizamos en el mito de que a esta generación no le interesa ser emprendedora, en términos de conformar empresa, de generar grandes beneficios económicos en su proyecto de vida, por estar más pendiente en viajes y en la protección del medio ambiente, de este modo, se ha sostenida que le interesa otro tipo de formación profesional, menos las relacionadas con las ciencias de la  administración.

When we look at the results ofour research it shows there is a great interest of young people to start a business and many of them are willing toundertake risks and challenges of entrepreneurship. Our research showed the preferences of students in terms of typeof partners, legal form of enterprise, size of enterprise and approach to form competitive advantages. During theresearch we also found many unsure answers that came from maybe lack of experiences or not thinking about future possibilities. Results of our research also showed the preferences to form start-ups and search for own innovativeideas. The popularity of start-ups and possibilities to get more supports from the government attracts students to start business and get involved in the business activities. Young people also search for diversity of partners in the business and for the creative spaces they can start the collaboration and search for entrepreneurial support (Papula, 2015)

Encontramos así, que las investigaciones europeas dan cuenta de otro tipo de verdad, una que sostiene que a la generación de los millennial si le interesa el emprendimiento para adquirir su propios recursos económicos, pues como sabemos, y esto sí ha sido varias veces comprobado, no le interesa trabajar en una empresa tradicional 10 o 20 años, como si es el sueño y el proyecto de vida de los Baby Boom, tan es así que prefieren inscribirse en estudios de programas académicos relacionados con ciencias de la administración, para materializar sus propios  estudios en sus sueños personales, en ganar dinero, pero para ellos solos, mas no para un empleador. De ahí las dificultades que tienen las empresas en la actualidad de reclutar a trabajadores de esta generación.

Así mismo, se encuentra que “esta generación es también la más dispuesta a emprender que ha tenido España. Según cifras del Observatorio del Emprendimiento, ya el 62% del PIB del país depende de autónomos, pequeñas y medianas empresas (Red GEM España, 2015) y, entre los jóvenes que estudian, el 26,8% tiene o planifica tener un emprendimiento en los próximos cinco años (GAD3, 2016).

MITO 3 de los Millennials:  no le interesa ser emprendedora, en términos de conformar empresa

Instrumento: Juan Carlos Mesa, Harold Cerón y Antonio Rivadeneira, son tres emprendedores que han soñado siempre con conformar empresas, y si bien provienen de clase media, hoy pueden decir que tienen grandes negocios en La Candelaria, como lo son, por ejemplo, el restaurante Origen Bristo; Café Rosas Bar y Rosas Pizza, se han prometido seguir luchando por sus empedramientos y sueños de ser cada día mejores empresarios. También he podido conocer de varios casos de emprendiemito de esta generación, que se motiva, que se exige y que parece ser no  tiene límites. 

Estímulo: Con el estralandia esta generación creció creando sus propios proyectos, ya sean artísticos o arquitectónicos.

Los millennials cuentan en su haber con varias características que facilitan y estimulan el desarrollo de proyectos empresariales, además del acicate del ambiente de bajo empleo que impulsa el autoempleo. Su gran familiaridad con la tecnología, su transnacionalidad y su buen nivel de formación profesional son algunas de estas características”. (Álvarez Monzoncillo , 2017)

En cuarto lugar,  está el mito o, mejor, el prejuicio que consiste en que esta generación es una minoría en el contexto laboral y que no es tenida en cuenta para liderar importantes procesos tanto laborales como académicos, teniendo en cuenta su edad y su experiencia. Parecería ser que a esta generación le hacen una especie de matoneo intelectual las demás generaciones, toda vez que se los quiere tratar siempre como menores que no son capaces de tomar importantes decisiones en el mercado, en razón, en gran medida, a los anteriores mitos que se acabaron de describir. Se entiende así entonces que las demás generaciones quieren aminorar o ignorar el gran papel que, desde ya, viene cumpliendo esta generación en el siglo XXI.

Generational diversity is the new normal in most organizations. Millennials now make up the majority of the US workforce. As Baby Boomers enter retirement and Millennials enter leadership positions, the paradigms and models of leadership must be reexamined, and possibly swept away. Shared Leadership may hold a prominent position in the organization of the near future based on observations about Millennials leadership preferences (McCleskey, 2018).

Quiere decir entonces que, en razón de que los Baby Boom ya se están jubilando, el mercado laboral está teniendo como protagonista a los millennial y, por esa razón, se tiene que empezar una nueva pedagogía organizacional en las empresas sobre liderazgo, teniendo en cuenta que estas generaciones laboran, visualizan, lideran, se comunican, proyectan y administran de una manera distinta a la de cualquier otra generación.   Motivo por el cual las compañías deben dar ese salto a la disrupción digital y de liderazgo,  con el fin de no ser condenadas a quedarse y permanecer en el olvido y en el estancamiento de una crisis financiera y generacional.

MITO 4 de los millennials: esta generación es una minoría en el contexto laboral y que no es tenida en cuenta para liderar importantes procesos tanto laborales como académicos

Instrumento:  Queda claro que la Escuela de Educación de la Universidad Sergio Arboleda este mito es pura carreta, pues sus directivos Juan Sebastián Perilla, Juan Felipe y Gerardo dan cuenta de que han estado preparados para liderar grandes proyectos educativos de transformación social , con juventud y templanza han dado muestra clara que los millennials si que pueden comandar tanto contextos educativos como laborales. TOMADA: https://www.facebook.com/photo.php?fbid=10158796656151258&set=t.694901257&type=3&theater. 

Estímulo: 

Tanto como en mundo como en Colombia los programas juveniles acaparaban toda la atención de todos el público colombiano, convirtiéndose en los reyes de la programación. Esto daba cuenta de la importancia de resaltar, desde los medios culturales, la relevancia de esta generación en los siguientes años. Programas:

Oki Doki.

Francisco el Matemático.

De Pies a Cabeza.

Conjunto Cerrado.

Sabor a Limón.

“Como producto del movimiento de autoestima de los años noventa que dominó el programa escolar, están acostumbrados a recibir comentarios frecuentes de elogio, así como reconocimientos de decimonoveno lugar. Son superiores tecnológicamente a las personas de generaciones anteriores, incluyendo a las de la generación “X”. Tienen fácil acceso a la información a través de la tecnología} muchos de ellos tienen un conocimiento global del mundo y valoran las diversas culturas, experiencias y ambientes. Tienden a aceptar las diferencias y miden a las personas por la calidad de su rendimiento, no por sus características. Cuando ingresan al lugar de trabajo, aportan entusiasmo conjuntamente  con un sentido de derecho. Muchos esperan que les proporcionen una trayectoria de carrera, supervisiones controladas y comentarios regulares de elogio. Suelen tener mentalidad cívica y quieren trabajar con objetivos importantes”, (Chirinos, 2009)

Y, finalmente, se encuentra el mito que a esta generación, teniendo en cuenta su supuesta incomodad con las realidades posmodernas,  le apasiona la discusión, el pleito, la contienda, ya sea en un estrado judicial o en las relaciones interpersonales  no buscas nuevas alternativas de solución de conflictos. Todo lo anterior en un hábito de querer siempre tener la razón, independientemente si se tiene o no el mejor argumento o línea argumental que  le permita llegar a verdaderos consensos.

MITO 5 sobre la generación millennials:  le apasiona la discusión, el pleito, la contienda, ya sea en un estrado judicial o en las relaciones interpersonales.

Instrumento: En varias veces he cambiado de contexto laboral, y si algo rescato es que varios de mis compañeros de trabajo o de estudio hoy se encuentran vinculados ya sea en la ONU, la JEP o el Centro de Memoria, por esa razón se puede decir que varias de las personas de esta generación de verdad le apuestan  apuestan a la paz, a la reconciliación y a la mediación. Y es que como no olvidar esa gran marcha del 4 de febrero del 2008 contra las Farc, que sin duda  alguna marcó una generación en pro del fin de la guerra y la apuesta hacia un proceso de paz.

Foto 1: Wendy Betancourt, ONU

Foto 2 Juan Felipe García y Diana Ascencio, JEP

Foto 3 Luis Carlos Manjarrez, Centro de Memoria

Perhaps millennials willabsorb the same litigiousness that has become a defining aspectof American life. But if there were ever a generation likely toeschew this cultural characteristic, it would be this one.Throughout their lives, millennials will experiencepersonal and business conflicts, just like every prior generation.The question is how they will elect to resolve those conflicts.Based on their financial risk aversion, interdisciplinaryeducations, and unprecedented exposure to diverse communitiesnationally and internationally, they will likely find mediation afar more natural fit than litigation. This is a reality for whichlaw schools, and the legal system at large, should prepare (Benston, 2019).

Todo lo anterior es desmentido por esta investigación, la cual precisa que a esta generación, teniendo en cuenta su heterogeneidad, interdisciplinariedad y diversidad, comprende en la mediación una autentica manera de solucionar tanto sus diferencias interpersonales como sus conflictos con la justicia. La autora entonces plantea la necesidad de que en las escuelas de Derecho se le preste total atención a estos instrumentos de solución pacífica, garantista y efectiva de conflictos, como lo es, sin duda, la mediación y la conciliación.

Justamente, el activismo político, a través de la tecnología, también llama la atención de esta generación, “Plataformas como Change.org con millones de usuarios registrados, muchos de ellos pertenecientes a la generación millennials, y miles de campañas creadas muestran las posibilidades de la tecnología como instrumento para el activismo político. Detrás de cada de las campañas creadas se encuentra la fuerza de un usuario, o de un grupo, que ha iniciado una petición. La suma de adhesiones genera poder ciudadano y posibilita que muchas peticiones se conviertan en pequeñas-grandes victorias. Es el reencuentro de un “nosotros” desde la nueva individualidad comprometida y consciente” (Martín & Rubio , 2015)

En conclusión, haber desmitificado estos cinco mitos, a partir de estas investigaciones internacionales, nos ayuda a atender, comprender y a encontrarnos con esta generación para encontrar las mejores herramientas de intervención e integración pedagógicas, ya sea en el plano religioso, social, empresarial, sicológico y jurídico. Y por qué no, su deseo de querer la paz, de encontrarse con el otro, de querer un mejor mundo para las próximas generaciones.

“Los Millennials fueron marcados por eventos como el ataque del 11 de septiembre al World Trade Center, la popularidad de google, youtube, wikipedia, redes sociales como facebook y twitter, entre otras, la guerra de Irak y de Afghanistan, el Tsunami de Asia, la recesión del 2008, Ms. office como parte de la vida académica y laboral. Este grupo generacional ciertamente disfrutó, y disfrutan, de las bondades de las conquistas de la anterior generación, pero con ellos surgieron también nuevas ideas, otras maneras de hacer las cosas. La Generación Y tiene un pensamiento y actuación diferente, es por esto que ha suscitado tanto interés entre las empresas e investigadores de la actualidad. Estos quieren cambiar el mundo, ser más correctos ,más honestos” ( Díaz Sarmiento & Roncallo Lafont , 2017)

Estímulo:

Generación millennials en contra de la GUERRA, en pro de la PAZ, la Mediación y la Reconcialación:

Generación quiere vivir más en VIVO como la guerra: 9/11

Bibliografía:

1.       Benston, S. (2019). Mediation and Millennials: A Generational Shift in Dispute System Preferences. Columbia: Pace Law Review.

2.       McCleskey, J. (2018). Journal of Management Science and Business Intelligence. Millcreek: Journal of Management Science and Business Intelligence.

3.       Papula, J. (2015). Entrepreneurship in the Eyes of the Young Generation. Bratislava: Procedia Economics and Finance.

4.       Reed, R. (2015). A Book for None? Teaching Biblical Studies to Millennial Nones. Carolina del Norte: Randall Reed Appalachian State University.

5.       Díaz Sarmiento , C., & Roncallo Lafont , L. (2017). Entendiendo las generaciones: una revisión del concepto, clasificación y características distintivas de los baby boomers, X y millennials . Clío América, 17.

6.       Álvarez Monzoncillo , J. (2017). Millennials, la generación emprendedora. Madrid: Editorial Ariel.

7.       Chirinos, N. (2009). Características generacionales y los valores. Observatorio Laboral Revista Venezolana, 22.

8.       Martín, A., & Rubio , R. (2015). Jóvenes y generación 2020. Revista de Estudios de Juventud , 226.

9.       Peñalosa Otero, M., & López Celis, D. (2016). La generación de los millennials frente al consumo socialmente responsable. Cuadernos Latinomaericanos de Administración, 15.

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Education for the Advancement of Women and the Social Development of the Planet

Not often does it fall to individuals to be a part of history in the making. For the few who are given that privilege, its true value can only be estimated only in hindsight. More than 150 years ago in a garden at Badasht, Tahireh - Iranian poet and revolutionary - renounced her best shapewear  veil and before the stunned participants announced through the power of this deed a new age in the cause of women. Four years later, at the moment of her execution, she cried "You can kill me as soon as you like but you cannot stop the emancipation of women".

One and a half centuries later, and a decade into a new millennium, I pause to remember Tahireh, and all those men and women since, who have kept the flame of her cause burning brightly down all the years and passed this torch on to our generation here today; another people, another land, another century. In my mind they remain with us, and will continue to inspire and guide us just as we too must inspire and guide the generations still to come.

The Connection Between Education and Emancipation In the globally disseminated statement "The Promise of World Peace" the Universal House of Justice describes the important connection between education and discrimination, stating "...ignorance is indisputably the principal reason...for the perpetuation of prejudice."

More and more we realise that if we are to change the cruel, destructive ways in which human beings treat one another, we must first change the way they think, and the things they value. Highlighting the supreme urgency of re-educating the souls and minds of Maternity Shapewear humanity, H. G. Wells said "Human history becomes more and more a race between education and catastrophe."

A crucial aspect of this education which is necessary if we are to avert catastrophe and bring balance to the present state of disequilibrium, and which will eventually contribute to a new definition of humanity, is the process which some have called the 'feminisation' of the planet.

'Abdu'l Baha, son of Baha'u'llah, Prophet Founder of the Baha'i Faith, described this process;

"The world in the past has been ruled by force and man has dominated over woman by reason of his more forceful and aggressive qualities both of body and mind. But the scales are already shifting, force is losing its weight, and mental alertness, intuition and the spiritual qualities of love and service, in which woman is strong, are gaining ascendancy. Hence the new age will be an age less masculine and more permeated with the feminine ideals, or, to speak more exactly, will be an age in which the masculine and feminine elements of civilisation will be more properly balanced."

The first entry in Collins Dictionary defining the word education is " the act or process of acquiring knowledge...". This broad definition vastly extends the sphere of education beyond that limited and formalised type of education provided by the state school system. Clearly 'the act or process by which we acquire knowledge' takes place on washer dryer clearance  many levels. One purpose of this paper is to identify some of the primary ways in which we have acquired our present beliefs about the role and value of the sexes, and to suggest positive directions for future educational change.

True Education Creates Enduring Change The real value of education lies in how it permanently changes our behaviour and our thoughts. Professor B. F. Skinner offers this definition; "Education is what survives when what has been learnt has been forgotten." People can learn to behave in outwardly politically correct ways, but the real challenge is to so internalise new values that they become an inseparable part of the individual. This is what Baha'u'llah asks of us when He calls for us to become "a new race of men." Steven Covey, author of "7 Habits of Highly Effective People" says "What we are communicates far more eloquently than anything we say or do." How you behave in your day-to-day life is a truer indication of your inner beliefs than are the words you speak. For this reason we need to focus upon our deeds rather than our words. Baha'u'llah says "The reality of man is his thought, not his material body". In seeking to promote the advancement of women, we need to retrain thoughts, attitudes, beliefs and values. We need to do this for ourselves as individuals, but we also seek to influence others at every level of our personal and collective lives.

A popular catch cry of feminism has been the statement that "The personal is political". "The Promise of World Peace" describes how personal attitudes do indeed have political and international appliances houston consequences, stating that denial of equality "promotes...harmful attitudes and habits that are carried from the family to the workplace, to political life, and ultimately to international relations."

In the article 'Training for the Year 2000', James Aggrey maintains that the education of girls is of the greater importance because "To educate a man is to educate a single individual, but to educate a woman is to educate an entire nation." The words of William Ross Wallace that 'The hand that rocks the cradle Is the hand that rules the world' have become legendary.

An earlier quotation from 'The Promise' described how inequality promotes harmful attitudes and habits which men carry with them into all spheres of life. It continues by saying "Only as women are welcomed into full partnership in all fields of human endeavour will the moral and psychological climate be created in which international peace can emerge" and in the subsequent paragraph states "...it is through educated mothers that the benefits of knowledge can be most effectively and rapidly diffused throughout society."

Here then are two key factors in the education and feminisation of our society; * the education of women which will enable them to participate equally in all fields of human endeavour and in doing so become in themselves a source of education; a 'feminising influence' to car dealerships in houston  others * the crucial role played by women in the education of the coming generation

The Education of Men is Crucial to True Equality It is impossible to consider the issue of the advancement of women as belonging to women alone. In fact the Universal House of Justice states it is an issue that men too must own; "It is important to acknowledge that the wellbeing and advancement of men is impossible as long as women remain disadvantaged. Men can not be happy whilst women are oppressed, and neither can they hope to remain unaffected by the changes women are making for themselves. The growth and development of women needs to be balanced by complementary growth and development on the part of men."

Poet and pacifist Robert Bly stated:

"Contemporary man is lost... damaged by a childhood lack of contact with a strong male figure to initiate him into manhood. He has become a "soft' or   naive' male, who, by rejecting the aggressive and obnoxious male traits that he has been taught women dislike, has also abandoned the forceful and heroic aspects of masculinity, to the detriment of society."

Christchurch psychotherapist Paul Baakman bluntly observed "No wonder when boys grow up they can't talk with other men, they've never learnt to talk with their bloody fathers."

The N.Z. Dominion newspaper carried luxury cars houston  a report of an 11-country study of parental involvement with children. The study reported that "Preschoolers worldwide are alone with their fathers on average less than one waking hour a day...". In their survey of the routines of four-year-olds, researchers found young children were rarely in the sole care of their fathers, regardless of the culture, and the article quoted an editor of the study as saying that "It certainly indicates that the rhetoric of equality and the male taking his share of the responsibility for child-rearing is a lot of talk but certainly not a lot of action."

Sandra Coney writing in the N.Z. Sunday Star Times (22.1.95) describes how faulty perception of male roles in society creates negative behaviour patterns which may have contributed to that country having the world's highest youth suicide rate, reporting;

"Research by the Alcohol and Public Health Research Unit at Auckland University found low self esteem was the dominant characteristic of today's young men.

The men's peer group was their principle source of belonging, support and acceptance. The group's solidarity was reinforced by drunken, foolish exploits which won approval and became part of the lore of the group.

Women threatened the young men and the cohesion of the group. They represented commitment, responsibility Houston SEO Expert  and the possibility of rejection. The men protected themselves from this by being hostile and offensive around women.

The cultural context we provide for young men is all wrong. We expect, even tolerate their antisocial behaviour. Fathers provide poor role models as husbands and fail to develop emotionally close relationships with their boys."

And, as final evidence of the faulty role modelling of males in Western society, let's not forget comedian Rod Dangerfield who also suffered from low self esteem as a child, and complained; "Once I told my father, 'Nobody likes me'. He said, 'Don't say that - everybody hasn't met you yet." "

The need to develop positive sex roles is common to both men and women, and presents an important challenge for our communities in order to heal past sufferings and bring about personal transformation, through identifying and developing strong options for the future. As Elizabeth Kubler Ross said; "I'm not OK, you're not OK, but that's OK".

'Abdu'l-Baha emphasises that the equality of men and women presents issues which will negatively affect us all until they are resolved;

"Until the equality between men and women is established and attained, the highest social development of mankind is not possible....Until woman and  man recognise and realise equality, social and SEO Company Toronto  political progress will not be possible."

Supporting the advancement of women is clearly in the interests of men, on many levels. Because women are the first and most influential trainers of sons, their development will in turn enrich men, who will be better educated from the earliest years at the hands of proficient mothers. When fully one half of the world's human resources, lying largely untapped in the hearts and minds of women, are released and developed, the potential for global transformation on every level is profound. Therefore, in view of the eventual advantages to both males and females, it is easy to see why Abdu'l-Baha states "The woman is indeed of the greater importance to the race. She has the greater burden and the greater work..." '

New Concepts of Power Many people have felt the need to what career is right for me  coin new terms for the advancement of women that are not burdened with the negative associations many now attach to the word 'feminism'. The term 'feminisation' has already been mentioned. Another phrase used by Maori in New Zealand-"mana wahine"-refers to a recognition of the rights of a woman to participate in all aspects of society. Until recently there have been clear distinctions between politically feminist and more spiritually-inspired thought. Feminism has focussed strongly on the achievement of equality through the acquisition of power by women. The spiritually-inspired ideal seeks power too, but in a different context. The development of a more balanced view was expressed in the opening address at the 1985 Nairobi Conference on Women by the Conference Secretary-General who commented ;

"Power, as it is increasingly seen by women today, is not a means of dominating others but rather an instrument to influence political, social and economic processes to create a more humane and democratic world. Will this vision be translated into reality? Let us hope so."

In this context women seek the power to influence, to have access to areas of human endeavour where our voices can be heard and our feminising influence, our 'mana wahine', felt. We seek for men to actively support us in becoming more educated, more influential. One business analyst certification  potent means of educating others is through the 'power' of example.

Role Modelling Role modelling is a popular term for what is referred to in Baha'i teaching as 'the dynamic force of example'. Tahireh was an early champion of this influence, in her challenging words to "Let deeds, not words, be your adorning." 'Abdu'l-Baha offered the example of His own life, saying; "Look at Me, follow Me, be as I am". The Universal House of Justice calls upon the Baha'i community to be a model.

Women have always exerted a strong yet often unacknowledged influence upon following generations through the power of their own lives. Macho Australian league player Alan Jones said; "What Australia needs today are examples and heroes, people and standards to look up to and live by. My mother will always be my hero."

The powerful attraction exerted by mothers makes them important teachers and role models for better or for worse, whether they do so consciously or unconsciously. Even the physical proximity  early childhood development of mothers is powerfully attractive; Helen Keller recalled; "I used to sit on my mother's knee all day long because it amused me to feel the movements of her lips and I moved my lips too, although I had forgotten what talking was."

The creation of more role models for young women was considered to be one of the lasting benefits of Women's Suffrage Year. Our communities need to consider how we can promote good role models for both our male and female children, within our families and within wider society, in day-to-day life and in their formal education.

Women's History How well does the present system of state education promote healthy sex role attitudes? Personally speaking, my own experience of school inclines me to the same view as rugby-playing All Black Andy Haden who said "I make no secret of the fact that I went to school to eat my lunch"

Does the content of our formal education promote healthy attitudes free from prejudice or is prejudice still perpetuated in ways which are especially dangerous because they are so insidious, subtle and deceptive? Our present education system is in reality only a narrow slice of human knowledge; it omits the input of many cultures and, with few exceptions, fully one half the world's population since it is largely the history and knowledge of men. It denies intuition, and creates an artificial  technical schools near me separation of church and state, of science and religion, of materialism and human values.

For example, Rosalind Miles, in 'Review of The Women's History of the World' tells us what we could have been, but were not, taught, that;

"Aspatia, a women of Miletos was Plato's principle teacher.

Aristoclea, another woman, taught Pythgoras.

In the fourth-century Alexandria, Hypatia, again, a woman, invented the astrolabe, the planisphere and a hydroscope, Artemesia in the command of the fleet, defeated the skilful Athenians near Salamis.

Mary Reiber was transported to Australia in 1790 at the age of 13, for stealing a horse; she was to become a grain trader, hotelier, importer, property developer and shipping magnate."

It is no surprise that girls have grown up burdened by a belief that they have only a narrow sphere of influence and opportunity in the world, whilst males have an opposite but also burdening belief that they must know everything. This societal pressure has produced what was wittily described in an article called "Male Answer Syndrome; Why men always have opinions, even on subjects they know nothing about." I admit the tone of this article is a little flippant and unscholarly, but readers who are able to approach it with a sense of scientific detachment can easily recognise the key point, which is of course an exposure of the tragedy of faulty  A+ certification training sex role stereotyping.

Mothering Politically-slanted feminist conceptions of power usually diminish the role of motherhood with its attendant physical and historical limitations and restrictions. Spiritually-based teachings on equality place great emphasis on the role of women as mothers. Indeed, this is the area in which women have the greatest manifestation of their power. 'Abdu'l-Baha states that the greatest of all ways to worship God is to educate the children and that no nobler deed than this can be imagined, thus acknowledging the primacy of mothers in their capacity to shape minds and souls during a child's most formative period. In this context it is mothers who, upon receiving the necessary education and resources to maximise their own potential, can "..determine the happiness, the future greatness, the courteous ways and learning and judgment, the understanding and faith of their little ones."

The role of women in educating children, particularly in early childhood, provides the vital foundation for the collective education of humanity, for it is in early childhood that values are most effectively transmitted from one generation to the next, and "....it is through educated mothers that the benefits of knowledge can be most effectively and rapidly diffused throughout society." It follows that the role of the family in the advancement of women is a crucial one for it is here that attitudes are most rapidly and effectively disseminated from the individual to the family and ultimately to the world.

Therefore, in considering future directions in the advancement of women, primary considerations include; * raising the status and perceived  plus size shapewear value of mothering * providing training and resourcing for women to become competent mothers * developing and promoting quality parenting programmes * investigating and demonstrating how such mothering is compatible with full participation in wider human society * providing good role models of this compatibility * educating and supporting fathers, and providing strong role models *fostering an understanding and value of the importance of families to the world *fostering the development of scholarship and literature to develop new models for mothers, fathers, families, workplaces etc.

The Transmission of Values A primary function of the mother is to teach good character and conduct, to train the children in values. Without morals or values, education can become as much a source of harm as advancement. G.M.Trevelyan observed of education that it "...has produced a vast population able to read but unable to distinguish what is worth reading."

There appears to be one noteworthy exception to the lesser role into which men have traditionally cast women. Those values which men may not be able to recognise in women collectively, they are often able to appreciate in their own mothers. The musician Glenn Miller testified to his mother's training in values, describing her as "The inspirational head of a family in which she tried hard to establish an exceptionally high code of morality and a really deep-seated and lasting mutual love."

Len Evans said of his mother; "There was great love, affection and care, but there was also a rigid code of conduct which followed her perception of exactly what was right or wrong...inflexible, stubborn perhaps, but also totally honest, upright, endearing and supportive. A woman to be reckoned with."

The development of courses such as The Virtues Project, a global grassroots initiative inspiring the practice of virtues in everyday life, have proven to be effective first steps in helping mothers and fathers raise a new generation committed to equity, justice, cooperation, peacefulness and those other divine qualities which will transform individuals, galvanise nations, and unite the world.

Ultimately, all those who labour in the cause of the emancipation of women must realise that concepts of equality, unity and equity are spiritual concepts. Their true attainment is reached only through spiritual striving, They cannot be lobbied, legislated or demonstrated for. Feminism for the most part seeks to create outer forms and representations of equality, but it is not looking to the only sure and underlying source of sustained unity which is achieved through spiritual education which begins in the family.

Peace Issues New Zealand is distinguished for being the first country in the world to grant votes for women; it is also a country distinguished for horrific loss of life on the battlefields of the twentieth century.

"My poor little New Zealand" said James Herbert Henderson. "Exporting frozen meat in peace, live meat in war."

Women are the most important factor in world peace; surely the present day attlefield of women, having attained used appliances houston distinction in winning the vote, is to become distinguished in the pursuit of a peace which will preserve the lives of sons and grandsons to come. The Universal House of Justice states;

"The emancipation of women, the achievement of full equality between the sexes, is one of the most important, though less acknowledged prerequisites of peace. The denial of such equality perpetuates an injustice against one half of the world's population and promotes in men harmful habits that are carried from the family to the workplace, to political life, and ultimately to international relations. There are no grounds, moral, practical, or biological upon which such denial can be justified. Only as women are welcomed into full partnership in all fields of human endeavour will the moral and psychological climate be created in which international peace can emerge."

The peace which spiritually-minded women seek is not to be gained by waving banners and lobbying politicians, but by creating in our human society a climate both moral and psychological, in which the attitudes of peace will gain widespread acceptance. The process of the feminisation of the workplace will introduce into daily life those qualities essential to the creation of a peaceful world, as women model the reality of "Abdu'l-Baha's words that "...women are most capable and efficient...their hearts are more tender and susceptible than the hearts of men...they are more philanthropic and responsive toward the needy and suffering...they are inflexibly opposed to war and are lovers of peace."

When women, aided and encouraged by those very men whose own lives are most at risk from war, achieve full partnership in all areas of influence and decision making, the qualities of tenderness, compassion and peacefulness will prevail in human affairs, and the Most Great Peace, the Kingdom of Heaven, will come.

I began by recalling the events of the conference at Badasht, and the occasion on which Tahireh chose to announce the liberation of women from the shackles and veils of the past. I close with those same words from the Qur'an with which Tahireh, the Pure One, concluded that address, and which foreshadow the age of peace to come

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Is Turkey becoming authoritarian?

In this essay I’m going to be talking about a particular subject that everyone in the media seems to be talking about. We all know that we shouldn’t believe everything we see on social media because there are a lot of things that are false. This is why we need to put in a lot of research in order to form our own opinion about a particular subject. Now in this essay I will be writing about why I think Turkey is not an authoritarian country.  I will be using logic and clear evidence to prove why President Recep Tayyip Erdogan is not leading Turkey into an authoritarian government.  The reason why I’m writing about this is because I care about how a Muslim/Middle Eastern country is becoming greater than most successful countries.  As a Muslim girl I like to see such role model, Erdogan, representing the Muslim people in a good way. People are discriminating Erdogan because he’s a Muslim and fearing his rise of power. Because of that, a spread of lies is happening showing all people a bad image. In reality, Turkey is not bad as to how journalists write about it.

I just want to start off by the definition of “authoritarian” because it seems that the media is changing the definition of it. According to Cambridge dictionary ,​

› demanding that people obey completely and refusing to allow them freedom to act as they wish:

​

› demanding that people obey completely and refusing to allow them freedom to act as they wish:

​

› demanding that people obey completely and refusing to allow them freedom to act as they wish:

 It means​

› demanding that people obey completely and refusing to allow them freedom to act as they wish:

, “demanding that people obey completely and refusing to allow them freedom to act as they wish”. Authoritarian systems do not allow freedom of speech, press, and religion (and more). Now I just want to ask a question: does it seem that the Turks are having such problem? The answer is pretty clear; if they had such problem you would find the country in a chaotic state. We all know that no human being likes to be controlled completely. We all know that people don’t respond well to authoritarianism. If this were true, people would be protesting against Erdogan! If Turkey was becoming authoritarian, then why are people granting him more power? I just find that this subject is idiotic to even be arguing about but since the media is spreading non sense and lies, I will not remain quiet. I will defend what I believe in, which is the truth!

Now I will be stating all the rights that the people in Turkey have. The first right I’m going to start with is freedom of religion because religion is very important to people. The Constitution of Turkey provides for freedom of religion, and the government generally respects this right in practice. About 99 percent of the population are Muslim. There are several non-Muslim religious minority groups, mostly concentrated in Istanbul and other large cities. These include: 50,000 Armenian Orthodox Christians, 25,000 Jews, and from 3,000 to 5,000 Greek Orthodox adherents. There are approximately 3,000 Protestants and 10,000 Baha'is, 15,000 Syrian Orthodox (Syriac) Christians and undetermined numbers of Bulgarian, Chaldean, Nestorian, Georgian, and Maronite Christians. A separate government agency, the Office of Foundations (Vakiflar Genel Mudurlugu), regulates some activities of non-Muslim religious minorities and their churches, monasteries, religious schools, and related property. There are 160 minority foundations, including Greek Orthodox (about 70 sites), Armenian Orthodox (about 50), and Jewish (20), as well as Syrian Christians, Chaldeans, Bulgarian Orthodox, Georgians, and Maronis.  Like I said before religion is something very important for people, so to be free to follow whatever religion you have and be able to have your own holy buildings doesn’t match with authoritarianism.

Now I’ll be talking about a particular subject that seems to be talked about a lot in the media: freedom of expression. First let me start with the law, Article 26 of the Constitution, which guarantees freedom of expression. Secondly following with the definition, “The right to express one's ideas and opinions freely through speech, writing, and other forms of communication but without deliberately causing harm to others' character and/or reputation by false or misleading statements. Freedom of press is part of freedom of expression.” All articles that I have read seem to be attacking the part about journalists in Turkey. Yes, Turkey is the first country that has the most journalists put in jail and people are just arguing because of that there is no freedom of expression in Turkey. As written in the definition press isn’t the only thing about freedom of expression. My first point is that all those articles written are very much exaggerated.  Now I’m going to defend why those journalists deserved prison time, explained by Erdogan himself. Erdogan explained to an audience at the Bloomberg Global Business Forum in ‘New York today’ why his country has put more journalists in jail than any other nation: “They’re not journalists, they’re terrorists”, he claimed. “The ones who have been sentenced, who have been imprisoned, are not journalists. Most of them are terrorists. Many have been involved in burglaries and some have been caught red- handed as they were trying to empty ATM machines.” “Everyone else seems to think they’re journalists just because they say so,” he added. According to Erdogan, however, the journalists who are supposed to be released are indeed getting out of jail, and those who are spies will face a court of law. When Erdogan travelled around the US, he would notice that many magazine covers and newspapers feature journalists insulting US president Donald Trump, and they are not imprisoned. He said that he has “always been very patient” with critics. The journalists who are imprisoned “have nothing to do with my personal self,” he said.  In conclusion, those journalists aren’t angels. It’s logical to put them in jail because it isn’t safe for them to be out living freely in Turkey and spying on Erdogan. And, as Erdogan said, he never made things personal.

Women’s rights is something very important because of the very few rights that have been given to women a long time ago. In the 1930s, Turkey became one of the first countries in the world to give full political rights to women, including the right to elect and be elected locally (in 1930) and nationwide (in 1934). It is also the first country which had a woman, Tülay Tuğcu, as the President of its Constitutional Court. Civil Code in 1926 gave the right to women to initiate and obtain a divorce; a right still not recognized in Malta. Lastly, Erdogan is very open minded on the subject of religion. Women are given rights to wear whatever they want. Either women want to cover up or not cover up; they are free to do either.  Once again it is not authoritarian.

Since 99 percent of the people in Turkey are Muslim and the president as well as his wife who wears the hijab, you would think that they would prohibit homosexuality. But no, that’s not the case. Homosexual sexual relationships between consenting adults in private are not a crime in Turkey. As of 2006, Turkey neither has a law permitting homosexuals to get married, nor does it have a law against the discrimination of Turkey's LGBT community. They are allowed to participate in the military. They have the same rights as heterosexual people. It’s not against the law to even be a transgender. To sum up my point, being gay and a transgender in a Muslim country isn’t normal and is very weird. Muslims aren’t used to that, so for a Muslim country to allow such thing makes it a very open country and not authoritarian.

Other rights such as, Article 34 of the 1982 Constitution (as amended on October 17, 2001) states, "Everyone has the right to hold unarmed and peaceful meetings and demonstration marches without prior permission." The law provides for freedom of association (like interacting with international organizations).

In conclusion with all the evidence provided, it is clear to say that Turkey is not authoritarion. I am sure that you are convinced by now that there is freedom of expression in Turkey.  Along with my rebuttal against articles who argued that turkey has no freedom of press because of journalist’s imprisonment, now you can understand why it’s not a bad thing. The rest of the other articles contentions can be dropped now because they are simply lies with no evidence at all. I repeat, Turkey is not authoritarion. Last time I checked North Korea is authoritarian. Is Turkey like North Korea? I think you can answer that yourself now!

[bookwyrminspiration]

hi curious baha'i anon again !! I got busy w school and didn't get a chance to properly look at Tumblr until recently 😅

I would LOVE to know about the music though, and what the children's classes were like/what was generally taught. I've always thought the religious education my family's church and grandparents (separate) church provided was lackluster and actually taught very little so I'm curious if that differs in other religions.

you mentioned feast days and other specific worship days, idk if you know about Catholic holy days of obligation but it's basically there's a ton of feast and celebration and worship days but there's a specific list that's the Most Important and you Have to attend mass on those days if you're physically able otherwise it's considered a sin (Xmas + Easter being the biggest, but technically every Sunday is also an obligation), is there something like that in bahá'í with the feast days and worship days? like certain ones are "lower stakes" compared to others? And along that same line of thinking, is it viewed (socially or religiously) as bad and/or a sin (unsure if the concept of sin is even prominent tbh) to miss days?

also I want to reiterate that it's totally fine if you don't want to answer these asks ^^ I don't want to burden you or anything

You're good! I'm also a little busy currently--gonna write an entire essay tomorrow so, fun. and don't worry, I answer and offer because I'm entirely willing to talk and share about it :)

To answer your question, music would be done a few different ways. Frequently it'd be on CDs, which people would bring to feasts (my family has a few), or it would be sung live. If it was a children's class, it'd usually be a song in English, often the adaptation of a prayer to make it more memorable for kids (sometimes with made up dances, too). Then, on holy days during the equivalent of mass, there'd frequently be singing/chanting live in Farsi (because the faith originated in Persia/that area). Just community members--and they were always great at it, too

This isn't one of those, but this song in particular is ingrained in my memory, because they'd play it on the big projecter every single time the Martyrdom of the Báb came around. And since I don't speak Farsi I can't recall any specific ones of those, but here's an example chant. Also in looking through YouTube playlists, I found this song, Strive, and we 100% watched this video and sang this song at some point. Same with this one. So those are a few examples, but there's a lot more.

As for children's classes, they'd go something like this: everyone shows up, mingles until the hour starts, then all the kids get together in a circle in the big room at the back. There, this one old lady who's been there as long as I can remember (who I won't name) would lead us in a few prayers, those prayers turned into songs I mentioned--maybe full songs from time to time if the adults joined in. Chatting a little, touching base. Then the littlest kids (under 5) would go with their teacher to mostly do crafts with some stories told about the faith, mostly just keeping them occupied.

Those 5-10 would go to the actual children's classes, where what you learn depends on who you're with. That lovely old lady was my teacher from 5-10, and every week she'd prepare these worksheets for us to read through. usually it would be about different prophets (abraham, mohammad, etc) and different important events in the faith's history (e.g. what is Ridván and why do we celebrate? who was martyred and why?). An emphasis on Bahá'u'lláh and the people closest to him (like his son 'Abdú'l-Bahá), as he's the main figure of the faith. She'd tell us stories with the handmade worksheets as references to take home. And every week she'd have some kind of craft for us to do (suncatchers, making pillows, etc.) while we talked about the topic of the week. I might have the worksheets buried somewhere in my house. Ah, here's a couple photos:

Then there's 11-14, which is Junior Youth classes; these are much smaller because there's fewer people in that age range. My classes were held at the center (same place as the children's classes), but there would be other groups that would meet at people's houses or other places. Once again, depends on who's teaching what you learn, but in mine we went off this series of workbooks. They were basically about practicing virtues (patience, generosity, etc.) in one's life. They'd present a scenario and ways it could be handled, and then we'd do little written exercises discussing the choices made--which were virtuous, how others could be better, what we would do, etc. Lot of discussion. There would also be different prayers/writings to memorize or read. I unfortunately don't think I have these still to take pictures, so you'll have to imagine.

Then when you hit 15 you're an adult in the faith, and until you're 30 you're considered a Youth. There are Youth groups and such where you continue this kind of thing, just with other Youths as a full. equal participant instead of being taught. I never did that, but I do think I would've been adequately prepared; I've forgotten a bit since, but I had a pretty thorough understanding of the foundation when I turned 15. Of course there's always more to learn, but it was solid--in my opinion

As for obligation, based on my experience, I wouldn't say it was ever like you HAVE to attend or you're sinning. The concept of sin...exists, I suppose? Like the word appears in some writings, but not like what I've seen of Catholic and Christian sin--and we don't have a hell or damnation. It's less that you're sinning and more like it's a poor choice/action to make, and you should stop and reflect on it and the distance this puts between yourself and God. And then make better choices that bring you closer to God. Because in the afterlife there's no heaven/hell, it's more just how close you are to God. if that makes sense. I'd never hear the word sin spoken, the closest thing we'd have was talked about in terms of having an absence of God

And there's no one way to measure how close you are, so not attending the celebrations of certain Holy Days doesn't solely determine that. Some are more important than others--e.g. the Bicenntenial of the Twin's births was within the last decade, which was really really big, so people really wanted to attend. But people missed children's classes all the time. And feasts. No one was ever pressed about someone missing--unless you were a kid looking forward to seeing someone your age who turned out to be absent. Attend when you can, but you can be incredibly close to God even if you don't, which is between you and him, so there was no judgement I saw (again, reminder. this is all my personal experience raised Baha'i in America). Though often the most devout people attended more often--not because it's sinning not to, but because they wanted to attend more. If that distinction makes sense.

Anyway, that's a little snapshot of what it was like--I'd be happy to answer further questions from anyone if there are any. I could go through the children's class workbooks and share some of the people covered, explain some of the holy days (like Ridvan), share some of the prayers, etc. hope this helps :)

[rivaeducador]

Los millennial, entre mitos y verdades

Una de las principales funciones de la academia es, sin duda, comprobar o desmitificar los diferentes prejuicios que se tengan sobre un acontecimiento, un grupo de personas o, sencillamente, sobre un hecho cualquiera. Y es que los mitos, las leyes o los imaginarios se propagan velozmente y, en algunos casos, llegan para siempre quedarse. De ahí el papel de los investigadores en atacar la mentira y defender la verdad, más si se trata en las ciencias sociales, teniendo en cuenta su alto y hermoso grado de subjetividad.

En efecto, esta nueva entrada de este blog educativo, intentará, desde cuatro fuentes académicas, desmentir una serie de mitos que se han tejido en la última década sobre los comportamientos de los millennial, que han sido varios y, como veremos más adelante, inmerecidos en algunas ocasiones  e injustamente reprochados. Con esto, empezaremos a abordar a esta interesante generación, que será una gran protagonista de la construcción del presente y del futuro del siglo XXI.        

Entonces, y ya entrando en materia, que mejor empezar con la parte religiosa, se ha dicho de esta generación dos mitos puntuales: que no cree en Dios y desconocen totalmente la Biblia, que no le interesa saber de ninguna religión, porque, supuestamente, entiende que un culto es un espacio para hacer y ganar dinero con los incrédulos y que lo más importante es el ser humano, entendido como un ser biológico y no religioso. Se ha sostenido así que las religiones están encaminadas a desaparecer en el futuro, por el creciente desapego que tienen los jóvenes respecto a cualquier tipo de credo religioso.

Religious Studies as a whole is more relevant than ever as we see a world in which religion isincreasingly significant from an Argentinian Pope, to ISIS to the Hindutva rule in India. Onemight suppose then that Biblical Studies has less importance. But instead, I would argue thatthe study of New Testament has its place within a global study of religion. With more than abillion Christians on the planet, even if a decreasing number come from the western world,global citizens and those who wish to work in the global marketplace must understand the basisof the faith of the people they encounter, whether they be Muslims, Hindus, Baha'i or evenChristians. For many Christians that faith is still grounded in the Bible, and thus the study of theBible is necessary, but as importantly, the study of the use of the Bible is also essential. However one can only do the kind of sophisticated rhetorical and sociological analysis that Ihave envisioned here if one understands the gap between its place as a product of antiquity andits place in the modern world. Exposing that gap and mining what it tells us about thedevelopment of human groups and the manifestations of power through rhetoric and religionprovide us an opportunity to make Religious Studies continually relevant to the identity of achanging Millennial generation (Reed, 2015).

Comprobamos así, y a partir de esta investigación, que estos dos mito del todo no son cierto, en tanto esta generación en cuenta, por ejemplo, en la Biblia, un trascendental e histórico estudio cultural para la humanidad, teniendo en cuenta, además, el Nuevo Testamento, que básicamente retrata la vida de Jesucristo, ayudando a esta generación de verse y entenderse en un sentido sentimentalmente humanista. Los valores cristianos los encuentra interesantes, como lo son, por ejemplo, la solidaridad, la bondad, el colocarse en el lugar del otro y el perdón, que le permiten reflexionar, explicarse desde un discurso social del bien y, por qué no,  encontrarse con sus propios padres a través de una misma postura religiosa, la creencia en Dios.

Por otro lado, aterrizamos en el mito de que a esta generación no le interesa ser emprendedora, en términos de conformar empresa, de generar grandes beneficios económicos en su proyecto de vida, por estar más pendiente en viajes y en la protección del medio ambiente, de este modo, se ha sostenida que le interesa otro tipo de formación profesional, menos las relacionadas con las ciencias de la  administración.

When we look at the results ofour research it shows there is a great interest of young people to start a business and many of them are willing toundertake risks and challenges of entrepreneurship. Our research showed the preferences of students in terms of typeof partners, legal form of enterprise, size of enterprise and approach to form competitive advantages. During theresearch we also found many unsure answers that came from maybe lack of experiences or not thinking about future possibilities. Results of our research also showed the preferences to form start-ups and search for own innovativeideas. The popularity of start-ups and possibilities to get more supports from the government attracts students to start business and get involved in the business activities. Young people also search for diversity of partners in the business and for the creative spaces they can start the collaboration and search for entrepreneurial support (Papula, 2015)

Encontramos así, que las investigaciones europeas dan cuenta de otro tipo de verdad, una que sostiene que a la generación de los millennial si le interesa el emprendimiento para adquirir su propios recursos económicos, pues como sabemos, y esto sí ha sido varias veces comprobado, no le interesa trabajar en una empresa tradicional 10 o 20 años, como si es el sueño y el proyecto de vida de los Baby Boom, tan es así que prefieren inscribirse en estudios de programas académicos relacionados con ciencias de la administración, para materializar sus propios  estudios en sus sueños personales, en ganar dinero, pero para ellos solos, mas no para un empleador. De ahí las dificultades que tienen las empresas en la actualidad de reclutar a trabajadores de esta generación.

En cuarto lugar,  está el mito o, mejor, el prejuicio que consiste en que esta generación es una minoría en el contexto laboral y que no es tenida en cuenta para liderar importantes procesos tanto laborales como académicos, teniendo en cuenta su edad y su experiencia. Parecería ser que a esta generación le hacen una especie de matoneo intelectual las demás generaciones, toda vez que se los quiere tratar siempre como menores que no son capaces de tomar importantes decisiones en el mercado, en razón, en gran medida, a los anteriores mitos que se acabaron de describir. Se entiende así entonces que las demás generaciones quieren aminorar o ignorar el gran papel que, desde ya, viene cumpliendo esta generación en el siglo XXI.

Generational diversity is the new normal in most organizations. Millennials now make up the majority of the US workforce. As Baby Boomers enter retirement and Millennials enter leadership positions, the paradigms and models of leadership must be reexamined, and possibly swept away. Shared Leadership may hold a prominent position in the organization of the near future based on observations about Millennials leadership preferences (McCleskey, 2018).

Quiere decir entonces que, en razón de que los Baby Boom ya se están jubilando, el mercado laboral está teniendo como protagonista a los millennial y, por esa razón, se tiene que empezar una nueva pedagogía organizacional en las empresas sobre liderazgo, teniendo en cuenta que estas generaciones laboran, visualizan, lideran, se comunican, proyectan y administran de una manera distinta a la de cualquier otra generación.   Motivo por el cual las compañías deben dar ese salto a la disrupción digital y de liderazgo,  con el fin de no ser condenadas a quedarse y permanecer en el olvido y en el estancamiento de una crisis financiera y generacional.

Y, finalmente, se encuentra el mito que a esta generación, teniendo en cuenta su supuesta incomodad con las realidades posmodernas, le apasiona la discusión, el pleito, la contienda, ya sea en un estrado judicial o en las relaciones interpersonales, sin buscar las nuevas alternativas de solución de conflictos. Todo lo anterior en un hábito de querer siempre tener la razón, independientemente si se tiene o no el mejor argumento o línea argumental que  le permita llegar a verdaderos consensos.

Perhaps millennials willabsorb the same litigiousness that has become a defining aspectof American life. But if there were ever a generation likely toeschew this cultural characteristic, it would be this one.Throughout their lives, millennials will experiencepersonal and business conflicts, just like every prior generation.The question is how they will elect to resolve those conflicts.Based on their financial risk aversion, interdisciplinaryeducations, and unprecedented exposure to diverse communitiesnationally and internationally, they will likely find mediation afar more natural fit than litigation. This is a reality for whichlaw schools, and the legal system at large, should prepare (Benston, 2019)

Todo lo anterior es desmentido por esta investigación, la cual precisa que a esta generación, teniendo en cuenta su heterogeneidad, interdisciplinariedad y diversidad, comprende en la mediación una autentica manera de solucionar tanto sus diferencias interpersonales como sus conflictos con la justicia. La autora entonces plantea la necesidad de que en las escuelas de Derecho se le preste total atención a estos instrumentos de solución pacífica, garantista y efectiva de conflictos, como lo es, sin duda, la mediación y la conciliación. En conclusión, haber desmitificado estos cinco mitos, a partir de estas investigaciones internacionales, nos ayuda a atender, comprender y a encontrarnos con esta generación para encontrar las mejores herramientas de intervención e integración pedagógicas, ya sea en el plano religioso, social, empresarial, sicológico y jurídico.

Bibliografía:

Benston, S. (2019). Mediation and Millennials: A Generational Shift in Dispute System Preferences. Columbia: Pace Law Review.

McCleskey, J. (2018). Journal of Management Science and Business Intelligence. Millcreek: Journal of Management Science and Business Intelligence.

Papula, J. (2015). Entrepreneurship in the Eyes of the Young Generation. Bratislava: Procedia Economics and Finance.

Reed, R. (2015). A Book for None? Teaching Biblical Studies to Millennial Nones. Carolina del Norte: Randall Reed Appalachian State University.