This paper is a response to articles in the literature regarding symbols in dreams. While some neurology-based dream studies reject dream symbols altogether, the preponderance of material available for review accepts that dreams are frequently populated by symbols that require interpretation to be understood. In this study of my own extensive dream journals, the presence of veridical psi dreams makes it possible to rule out symbolic content in some cases. The results of this study show that-at least from the 11,850 dream scenes reviewed here-unambiguous symbolic content is extremely rare. For this paper, it was assumed that no dreams contained any symbolically presented information unless the dreams contained unambiguous indications that symbols were present. Following this method, a distinction may be made between dream content that clearly contains symbols and dreams that are assumed to be symbolic by default. Symbols that met the criteria used here can be shown to be di?erent from conventionally accepted symbols in that they clarify-rather than obfuscate-the communication of complex ideas.
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Voor u ligt een overzicht van vrij toegankelijke digitale spelvormen ter bevordering van de zelfredzaamheid van mensen met een licht verstandelijke beperking. In dit overzicht vindt u digitale spelvormen die beschikbaar zijn als website en/of als applicatie voor op de smartphone of tablet. Voor de samenstelling van dit overzicht zijn een zevental selectiecriteria gehanteerd. De digitale spelvormen zijn: 1. In het Nederlands verkrijgbaar 2. In Nederland verkrijgbaar 3. Voor iedereen verkrijgbaar 4. Gratis of op basis van freemium verkrijgbaar 5. Gericht op (onder andere) mensen met een licht verstandelijke beperking 6. Gericht op de bevordering van zelfredzaamheid 7. Op basis van spelelementen
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During my first visit to Japan in 1990 I got acquainted with the Toshiba DynaBook. Unlike earlier laptops, this one was small, elegant and easily fitted into a backpack. A year later I was able to purchase one. This wonder of compact technology accompanied me during my travels to Berlin and Eastern Europe in the first part of the roaring 90s when I was writing for Mediamatic magazine. Our Agentur Bilwet (Adilkno) group composed The Media Archive and Datadandy books on this machine. The laptop assisted me in my move from Dutch to English as my main writing language. Even though it did not have a color screen, and ran MS-DOS (no Windows yet), I could pretty much do everything compared to what I do now. In 1992 a friend brought a new part over from Japan that could easily be installed next to the battery: the modem. From now on I was able to dial into bulletin boards. In 1993 I got access to the internet via hacktic, the forerunner of the xs4all provider. The rest is (my personal) internet history: The Digital City, desk.nl, nettime. The machine retired when I purchased an Acer in Taiwan, in 1999. No nostalgic feelings for a primitive technology. The Dynabook remains superior: a symbol of Japanese industrial supremacy, built before its downfall—in 1992.
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Communities worldwide are critically re-examining their seasonal cultures and calendars. As cultural frameworks, seasons have long patterned community life and provided repertoires for living by annual rhythms. In a chaotic world, the seasons - winter, the monsoon and so on - can feel like stable cultural landmarks for reckoning time and orienting our communities. Seasons are rooted in our pasts and reproduced in our present. They act as schemes for synchronising community activities and professional practices, and as symbol systems for interpreting what happens in the world. But on closer inspection, seasons can be unstable and unreliable. Their meanings can change over time. Seasonal cultures evolve with environments and communities’ worldviews, values, technologies and practices, affecting how people perceive seasonal patterns and behave accordingly. Calendars are contested, especially now. Communities today find themselves in a moment of accelerated and intersecting changes - from climate to social, political, and technological - that are destabilizing seasonal cultures. How they reorient themselves to shifting patterns may affect whether seasonal rhythms serve as resources, or lead people down maladaptive pathways. A focus on seasonal cultures builds on multi-disciplinary work. The social sciences, from anthropology to sociology, have long studied how seasons order people’s sense of time, social life, relationship to the environment, and politics. In the humanities, seasons play an important role in literature, art, archaeology and history. This book advances scholarship in these fields, and enriches it with extrascientific insights from practice, to open up exiting new directions in climate adaptation. Critically questions traditional, often-static notions of seasons; re-interpreting them as more flexible, cultural frameworks adapting to changes to our societies and environments.
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The visual representation of Information System (IS) artefacts is an important aspect in the practical application of visual representations. However, important and known visual representation principles are often undervalued, which could lead to decreased effectiveness in using a visual representation. Decision Management (DM) is one field of study in which stakeholders must be able to utilize visual notations to model business decisions and underlying business logic, which are executed by machines, thus are IS artefacts. Although many DM notations currently exist, little research actually evaluates visual representation principles to identify the visual notations most suitable for stakeholders. In this paper, the Physics of Notations framework of Moody is operationalized and utilized to evaluate five different DM visual notations. The results show several points of improvement with regards to these visual notations. Furthermore, the results could show the authors of DM visual notations that well-known visual representation principles need to be adequately taken into account when defining or modifying DM visual notations.
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For delayed and long-term students, the education process is often a lonely journey. The main conclusion of this research is that learning should not be an individual process of the student connected to one lecturer, but rather a community where learning is a collective journey. The social interaction between lecturers, groups of delayed students and other actors is an important engine for arriving at the new knowledge, insights and expertise that are important to reach their final level. This calls for the design of social structures and the collaboration mechanism that enable the bonding of all members in the community. By making use of this added value, new opportunities for the individual are created that can lead to study success. Another important conclusion is that in the design and development of learning communities, sufficient attention must be paid to cultural characteristics. Students who delay are faced with a loss of self-efficacy and feelings of shame and guilt. A learning community for delayed students requires a culture in which students can turn this experience into an experience of self-confidence, hope and optimism. This requires that the education system pays attention to language use, symbols and rituals to realise this turn. The model ‘Building blocks of a learning environment for long-term students’ contains elements that contribute to the study success of delayed and long-term students. It is the challenge for every education programme to use it in an appropriate way within its own educational context. Each department will have to explore for themselves how these elements can be translated into the actions, language, symbols and rituals that are suitable for their own target group.
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This paper examines the (collective) performance of identities in an event context. During events, the participants not only engage in face-to-face performances, but also in the collective performances of crowds and audiences. This study analyses collective performance using Collins’ framework of Interaction Ritual Chains, which combines Goffman’s performance metaphor with Durkheim’s work on rituals and collective effervescence. This provides a more complete analysis of the ways identities are performed and (re)constructed during an event. This qualitative study presents the case of the Redhead Days, the world’s largest gathering of redheads. Visitor interviews and participant observation over four editions of the event show how a temporary majority of redheads is created, which greatly impacts both face-to-face and collective performance. Social practices that facilitate performance include photographing and storytelling. The data reveal that collective performance is inherently different from face-to-face performance, and that the combination of the two contributes to a change in narrative identities of the event attendees
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Increasingly, education is delivered through computers and the internet. This article highlights that while such development is beneficial for some students with functional impairments, it might be excluding others if insufficient attention is paid to accessibility. Both the electronic learning environment (Blackboard, WebCT and the like) as well as the content author need to design for accessibility.
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Background: Talking Mats is a framework developed to support communication with communication vulnerable people. Objective: The objective was twofold: to provide an overview of the objectives, target groups and settings for which Talking Mats has been used (Part 1), and an overview of empirical scientific knowledge on the use of Talking Mats (Part 2). Methods: In this scoping review scientific and grey literature was searched in PubMed, Cinahl, Psycinfo, Google, and Google Scholar. Articles that described characteristics of Talking Mats or its use were included. For Part 2, additional selection criteria were applied to focus on empirical scientific knowledge. Results: The search yielded 73 publications in Part 1, 12 of which were included in Part 2. Talking Mats was used for functional objectives (e.g. goal setting) and to improve communication and involvement. Part 2 showed that Talking Mats had positive influences on technical communication, effectiveness of conversations, and involvement and decision making in conversations. However, the level of research evidence is limited. Conclusions: Talking Mats can be used to support conversations between professionals and communication vulnerable people. More research is needed to study the views of people who are communication vulnerable and to study the effects of Talking Mats.
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