Planning for your library shelving
The school and college library plays an ever increasing role in shaping the future of our students. An attractive library space can create a destination for students, attracted by a modern library with new furnishings, learning materials, technology and services. It’s no secret that young people can be put off by the negative stereotypes of quiet, dingy libraries but now is the time to reconnect with your students and create modern, comfortable and welcoming library interiors with new furnishings and technology.
- Total book stock and other material or media i.e. magazines, DVDs, CDs etc.
- Consider age groups, number and types of readers - this will have a bearing on the height of shelving and furniture
- Number of study spaces - size and type and preferred layout i.e. table, single or group study carrels
- Mood - what sort of atmosphere are you trying to create?
Quite often the book stock will represent the largest single requirement for furniture i.e. the book shelving. As a guide:
- For children’s picture books allow approx. 60 titles per 900mm shelf length
- For general fiction/non-fiction approx. 30-35 books per 900mm shelf length
- In secondary schools and colleges, shelving may be taken up to 1800mm high, giving five shelves per bay. Having established the number of shelves and bays required, consider the types of shelving available to use:
- Wall Fixed Units - should only be used on solid walls. They have the advantage of being less expensive and can be fitted above radiators and heating pipes. However, they are not as easy to remove or relocate
- Wall Free-standing Units - can be used against solid or partition walls. Easily removed and relocated. Disadvantage - cannot be fitted around radiators or heating pipes
- Double-sided Island Units - provide compact, free-standing storage. The benefit of using Island Units is to allow easy access to material on both sides. Units can be placed in straight rows or positioned at angles to make effective use of space
- Mobile Island Units - should generally be no more than two bays long and four shelves high (1500mm). For safety, locking castors should always be fitted. These units provide complete flexibility and are perfect for multi-purpose rooms
Function and purpose
Identify the role of the library - is it just to act as a resource for books and learning; will it also be used as a class study centre; double up as a classroom or be an IT/learning centre? Consulting with users and those involved with the school can be very useful and will ensure that you create a library that is relevant as well as functional.
Get the right mood
The right furnishings, colour schemes and accessories can change a library at a glance. It should be a destination to study, to socialise with peers and to have some personal space to dip into, not only books but magazines, DVDs and lifestyle resources.
To discard the image of a library being predominantly quiet, think about creating:
- Areas or hubs for specific needs and uses
- Optional areas for quiet reading or study using study tables
- More relaxed, informal reading areas with magazine storage and display
- Comfortable, soft furnishings such as bean bags and sofas for students to relax
- Areas for class/group discussions with larger tables
- Music areas with comfortable seating for some personal space
- A space with some level of acceptable noise
This is a key time when young people are highly motivated to look for places to study, revise and get support and assistance on coursework from Tutors and Librarians. The school or college library can offer a place of privacy and quiet which may not be available at home or in the classroom.
When planning your library, think about the busy times and look at flexible layouts and furnishings that can be re-jigged to cope with extra demand. Consider furniture designed for easy stacking and storage when not in use. Screens can create temporary work space areas and give students and staff some valuable space.
Last but not least
Once you have your new library, don’t forget the everyday essentials such as good quality book supports to keep your book stock orderly and book coverings to extend the life of your collection.
Quality, durability and flexibility are as important as the costs being within budget. Free delivery is often available on orders over a certain amount and, remember, most furnishings are available in a range spanning from economy through to top end. With heavy student wear and tear, it may not always be economical to go for the cheapest option. Look for functionality, sustainability and overall value for


The Justice in Mexico project at the Trans-Border Institute of the University of San Diego has just published a new study that compiles the various public-source data on drug and gang related killings in Mexico over the past decade. According to the report:
Mexico closed the decade with an unprecedented level of violence, and a record num-
ber of drug-related killings in 2009. In light of the spectacular nature of this violence
and the challenge it represents for the Mexican state, it raises serious concerns for the
Mexican public, for policy makers, and for Mexico’s neighboring countries. This report
provides an overview of the trends found in available data on drug-related killings in
Mexico, and offers some brief observations about the causes of violence and the effec-
tiveness of recent efforts to combat organized crime.


The Blues From Rock To Jazz
On "The Blues From Rock To Jazz" DVD, guitarist Don Mock uses the basic blues progression as a vehicle to teach chords and soloing techniques found in contemporary blues and jazz fusion. He starts by guiding you through the dominant chord family, showing the basic chords and their substitutions for comping, plus scales, arpeggios and melodic ideas for improvising. Next, he covers how to solo over each chord in the 12-bar blues using secondary dominants and the turnaround. Finally, he breaks down three jazz-fusion 12-bar blues solos, with an in-depth analysis of each bar.
Special DVD features include: Printable PDF Reference Materials, Bonus Performances (Robben Ford), Bonus Lesson (Steve Morse).
DVD Video, NTSC, Regions: All
Don Mock is internationally recognized as a master educator, guitarist, author, recording artist, composer, and synthesizer stylist. As one of the three original founding instructors at the Guitar Institute of Technology (GIT) in Hollywood, Don has long been known and respected for his broad knowledge of the instrument.


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Last Update: 17 November 2021
A party was held at the Hub on 29th October 2021 to thank Heather for her many years of designing and managing all the websites for the village.
Heather and her sister, June.
Heather looking at the photo album presented to her by Sally Humphrey.
Hub Main Hall - front view
Hub Main Hall - rear view
Hub Main Hall - rear view, in use.
Showing the wall in use by the smart projector. The wall has been painted specifically to show text and images well.
Hub Entrance Hall
The Hub library contains books and puzzles which are available to loan.
Hub Meeting Room - set up for a meeting
Hub Kitchen, another view
Hub Garden looking from the kitchen window
Hub Garden looking from the bridge towards the Hub
Exhibition in the Main Hall of Nancy Llewlyn's Quilts, 2014


- This event has passed.
How to use personal stories at work
17 February @ 4:00 pm - 5:00 pm GMT£15
Learn how to tell a story, which stories are useful, and which stories might be a step too far in this practical webinar from storytelling coaches at Patience Davies Consulting.
In this webinar we will explain how to use a basic story structure, how to make a good story great and how to capture these stories in an anecdote library for future use.
This is a practical webinar that will let you tap into and use a vastly useful resource – your own past experiences.
Image credit: Photo by Diva Plavalaguna from Pexels


Wednesday, December 6, 2006
Water for Elephants - A review and my "book of the year 2006"
Title: Water for Elephants
Author: Sara Gruen
Publisher: Allen & Unwin
Every now and then a book comes along that is so special and deliciously told, that you cannot help but be drawn heart first into the story; you live and breathe the book until the very last page, ferociously consuming the story but at the same time passionately not wanting it to end. The enchanting debut novel “Water for Elephants” by Sara Gruen is one of these rare books.
Set in depression era America, this is the captivating story of Jacob Jankowski, a young student about to sit his final gruelling veterinary exams when his world implodes with the sudden, tragic death of his parents. While trying to outrun his misery and grief he jumps on a passing train and quickly finds himself official vet to The Benzini Brothers Most Spectacular Show On Earth. It is a struggling second rate travelling circus full of a colourful cast of freaks, misfits, crew, performers, animals of all shapes and sizes, an elephant with a secret and the proverbial elephant memory, a volatile and vicious animal trainer and his beautiful, fragile wife, the equestrienne Marlena whom Jacob quickly and dangerously falls in love with.
The story is told through a series of flashbacks from the now elderly and infirmed Jacob, provoked by memories of his life as he sits watching a circus big top being erected near to the rest home he is struggling to come to terms with being incarcerated in. It is a life story full of humour and warmth that runs the full array of human emotion in its retelling and is most definitely the best book I have read in 2006.
Sara Gruen spins a stunning tale of love, danger, intrigue, revenge and despair in her contemporary fiction novel Water for Elephants, richly filled with details of circus life, characters – both human and animal - your heart will ache for, humour and sincerity as well as a tender conclusion certain to bring a smile to even the most cynical of readers.


NEW DELHI: BJP president Amit Shah criticised the then Congress leadership for the partition and blamed first prime minister Jawaharlal Nehru accusing him of having committed a “historic blunder” on Kashmir
Referring to the declaration of truce when Pakistan-backed tribal raiders in 1948 were being repulsed in Kashmir, he said if such a decision was not made, the Jammu and Kashmir problem would not have existed today.
“Suddenly, without any reason….the reason is not known even today, truce was declared. Never has any leader of the country made such a historic blunder. If Jawaharlalji had not declared a ceasefire at that time, the Kashmir issue would not have existed,” Mr Shah said speaking at an event in the Nehru Memorial Museum and Library (NMML) in New Delhi.
He claimed that this decision was taken to improve “one’s (Nehru’s) personal image,” and lamented that because of this a part of Kashmir is now with Pakistan.
The event was to commemorate Bharatiya Jana Sangh founder Syama Prasad Mookerjee, where Governor of Tripura Tathagata Roy gave a lecture.
In his lecture, Mr Roy also raised questions over the circumstances leading to Mr Mookerjee’s death in Kashmir in 1953 where he had gone to participate in a protest and raised questions about Pandit Nehru’s handling of the events and the decision not to conduct an inquiry into it.
Mr Shah said that a “large section” believes that Mr Mookerjee’s death was in fact “murder” and if a probe had been conducted, truth could have come out.
Lauding the Jana Sangh founder’s role, Mr Shah said that he had played a key role in raising the concerns of Hindus in Bengal and “If Kolkata is a part of India, and one person has to be given credit for it, it is Syama Prasad Mookerji.”
Mr Shah claimed that if the Congress leadership at the time of independence had not got into a hurry, the division of India could have been prevented.
“When at the time of independence, the entire Congress leadership was anxious to become independent…. all of them were ageing, if it gets delayed was also worrying them. But at that time a young leader thought that a mistake should not happen and Bengal was saved,” Mr Shah said.
Raising questions over the circumstances that led to Mr Mookerjee’s death, Mr Shah said that he was informed that he was allowed to enter Jammu and Kashmir without permit and there he was held in custody by the Kashmir police.
The BJP president claimed that Mr Mookerjee was kept in an inadequately equipped safehouse near Srinagar and then not provided medical facilities as he was admitted to a gynecological ward even though he had a heart ailment.
Mr Shah said that history has not done justice to the “patriot” and “eminent educationist” that Mr Mookerjee was.
The BJP president said that if the history of the country was to be written impartially, then an important place will be provided to Mr Mookerjee.
“It is unfortunate that first the British, and later the Leftists distorted the history of the country,” Mr Shah said.
History has been viewed through the lens of ideology, he said claiming this was one of the reasons, Mr Mookerjee was not conferred his due place in the annals of history.
Mr Shah said it was because of Mr Mookerjee that permits are not needed to enter Kashmir now and the titles Prime Minister and President are not used separately for Jammu and Kashmir.
Earlier, Mr Roy who is also a biographer of Mr Mookerjee, narrated his contribution in running an “equitable” government in West Bengal in the pre-independence era and then his protest over special permits to enter Kashmir.


Undertaking Arabic Calligraphy without any guidance, is a sure way that it becomes one of many a short-lived hobby. In order to see yourself progress and feel that sense of accomplishment, you need good sources materials to guide you. To
Of all the Arabic calligraphy resources, sometimes using good old fashioned book is just the way to go. In this section you’ll find posts on Arabic calligraphy books that can help you improve your skills and learn more about Arabic culture.
Some of these are Arabic calligraphy books for beginners.
Others are more advanced books that’ll help you to make more elaborate calligraphy pieces.
You’ll also find posts on academic sources and books, should you wish to deepen your knowledge on Arabic calligraphy, art and culture.
It takes time to go through the material, so this section may be sparse at the moment.
However as we go through Arabic calligraphy books we’ll update this section in order to provide you with the most value.
Nevertheless, if you’ve read something that you find is worth mentioning, go ahead and contact us and let us know about it.
We’ll review it and most likely add it to this section.


The untold story of Disney's most iconic villain from the 1959 classic 'Sleeping Beauty'. A beautiful, pure-hearted young woman, Maleficent has an idyllic life growing up in a peaceable forest kingdom, until one day when an invading army threatens the...
When her father unexpectedly passes away, young Ella finds herself at the mercy of her cruel stepmother and her daughters. Never one to give up hope, Ella's fortunes begin to change after meeting a dashing stranger in the woods.
Join Lucy, Edmund, Susan, and Peter, four siblings who step through a magical wardrobe and find the land of Narnia. There, the they discover a charming, once peaceful kingdom that has been plunged into eternal winter by the evil White Witch, Jadis. Aided by...
A witch conspires to teach important lessons to various characters of popular children's stories including Little Red Riding Hood, Cinderella, Jack and the Beanstalk and Rapunzel.


Love Focused Living
Strengthening ourFaith ~ Growing in Love
©2010 Bob and Judy Hughes, Love Focused Ministries, All Rights Reserved
"Definitely a Book to Buy"
By Rod Harrington
As I was reading Love Focused I felt, "This is good; this is meat for the spirit." A lot of books just take up shelf space, but here's a book of substance--it's an enjoyable read and the most practical Christian book I've read in a very long time.
Readers of this book will have what they need to start living out real Christianity: a God-centered approach based not on theory, but on reality. How did it happen that I made my Christianity so complex? Rules for this and options for that. Standards and laws. In contrast, Jesus was able to simplify the spiritual life to just two necessities: love God with all your heart, and love others as yourself.
How do we evaluate Christian maturity? Often it seems to be by outward measurements: church attendance, Bible knowledge, conforming to some list of do's and don'ts. But God looks at the inner person and evaluates by one criterion: is the person learning to live in love?
According to the authors, just trying to change our behavior, trying to act more loving, is not the ultimate answer. We may grit our teeth and do it (for a while), but let some stressful situation hit and we're more than likely to just lose it (and sometimes in a big way!).
The book does a wonderful job of contrasting a love focused life with its opposite (which they call "an outcome focused life"). When we, instead of trusting God to be in control, try to control situations ourselves, we'll end in living as people-pleasers, or with addictions, denial, busyness, perfectionism, or using any number of other self-protective strategies.
The last 90 pages of the book are on the power of love--God's solution and how to apply it in our lives. This is down-to-earth and practical stuff! …it's life with God as He meant it to be. This is definitely a book to buy!
"Powerful, Life Changing, Transforming"
By Richard Blake
Husband and wife team Bob and Judy Hughes address the complexities and challenges faced by today's society. Christians and non-Christians alike become overwhelmed with their lives and relationships. "Love Focused" is more than another book on keys to successful living but a book that directs the reader to the one master key. Love. A love focused life.
Concepts learned from traditional psychology influence our behavior patterns as well as a goal-driven motivation to succeed. A change in these goals must be made if we are to experience love focused living.
The authors label this dilemma the unseen struggle and trace our emotional needs and pain to living in a fallen world. They go on to point out God's provision for man's need. Part Two of the book deals with identifying the problems we face and goes on to discuss things like your personal agenda, instinctive solutions, control, and dealing with issues of anger.
Part three gives the reader a look at God's solution and the power to love. These chapters deal with the benefits of acknowledging that God is adequate to produce positive benefits in our lives, to recognize that we do not have to be in control, and the barriers to make the choice of faith. Part four deals with personal application and discusses legalism, grace, forgiveness, perfectionism, and provides a model for becoming love focused.
The Hughes writing is powerful, refreshing, and practical, infused with insight for change, ultimate transformation and fullness of joy. The book is formatted attractively. Concise summary statements, bulleted lists, and paragraph headers all add to the ease in reading and assimilating the information, for, study, review and application.
"Love Focused" is highly recommended by Christian leaders from all walks of life and is dedicated to help the reader live life to the fullest. This is an important user's manual for everyone seeking to trust God more deeply and to move forward in their personal spiritual journey.
"Love Focused a must have!"
By Angie Rose “Angie”
“I think Love Focused will become known as one of the best Christian books of the decade. It has been years since I have read such a fresh, honest address to some of life’s greatest and most common problems.
Bob and Judy’s friendly writing style ease you along real life changing help. The beauty of this work is its’ simplicity and biblical foundation. It should be required reading in schools, colleges, the workplace and yes, especially churches! You can probably tell that I thoroughly enjoyed Love Focused. The truth is I have read many books, Christian and secular, and very few have earned the privilege to be read again, let alone, dog-eared, tabbed, underlined and kept in a handy place at all times.”
"You Need to Read Love Focused"
Shenandoah G. Lynd “Doah”
I really need to recommend this book to you. It has totally changed my way of thinking and it is helping me to see real positive growth in my life. The concepts in this book go back many years to an article that the author, Bob Hughes, wrote. I had read the article probably 80 times. I had one in my car, one in my classroom, and another next to my bed. Honestly, I would put this book in a top 5 list of books that have helped me change the way I think in a very positive manner.
So, what is it about? It's about loving others well. I believe this book is a powerful tool in helping you carry out the greatest commandments which, of course, involve loving well (Matthew 22:37-40).
This book poses what I believe is the single greatest question every person must answer in their life: Is God enough? I know on the face of it this may not seem that ground-breaking or important, but, trust me, this is a profound point. As the author points out, most Christians believe that God loves them, but they do not act like God's love and grace are actually enough for them. This is a HUGE concept. If we truly believe that God's love and grace are sufficient for us, on a daily basis (or moment by moment basis) our actions will show it. We will live out our belief that GOD IS ENOUGH. Living out the "God is Enough" belief is such a stark contrast to simply believing "God loves me."
Intrigued? This book actually helps you understand these ideas and will give you the tools that will help you to live in a very love-focused and freeing way!
I strongly recommend that you get a copy of the book.
What a great book that simply clears up the source for so much confusion, pain, and frustration in life. I really think Christians should read this book. I teach its principles so often when talking and counseling people at my church. I've suggested it and gave them out to many people who have come back and thanked me. The book is powerful, the truth in it will change your life. Praise God for giving the Hughes their experience and wisdom to write this book!
By Doug Elliott
This is a great book with lot's of great information. It is very well written and is thought provoking. The authors have great experience to share and have done their Bible research. I would say this is very Biblical grounded and I love how they helped me see God's perspective which brings a new freedom in my walk with Him. We have done 2 Bible studies using this book and the study guide. I highly recommend this for your own self study or for a group Bible study. If offers valuable points and gives life applications. All of us in the group went away with new revelations in our personal walk with God. This is a very good book to help with relationships.
"Great Self Study or Group Study"
LOVE THIS BOOK! TELLING ALL MY FRIENDS ABOUT IT! TEACHING MY KIDS THE CONCEPTS! I am doing this book in a small group format and it is one of the best Christian "self-help" books I've ever gotten my hands on. Biblical and poignant. It is life-changing for any age, gender or life stage...single, divorced, young mom, empty-nester, man or woman, and everywhere in between! I understand the title after reading the book, but it doesn't do the content the real justice it deserves. It pinpoints the troublesome problem of being a control-freak and asks you the important question of whether you really trust God to be in control! Can you really focus on loving others, or are you focused working overtime on getting your agenda (even if it seems like a loving one)? I'm only part-way through, but had to write a 5-star review so more people will get their hands on this book! It will transform our Christian culture of control to really letting go and letting God be God!
Don't judge this book by the vague title...it's deep and powerful!
Silly Sally "cooking45"


Life and Times
Saint Thomas Aquinas lived in the thirteenth century, a tumultuous century filled with intellectual, ecclesiastical, and military conflicts. He lived from 1225 to 1274. I intend first to give a sketch of his life and his times and then to go on and look at his thought as recorded for us in an enormous number of volumes. We have sufficient information about Thomas's life to get a vivid picture of the kind of man he was and where and how he lived his life. He was born in a little town called Rocca Secca (dry rock). If you were to come down the old Roman road from Rome to Naples you would have seen then as you see now, high on a mountain, the magnificent white tile of the monastery of Monte Cassino which figured in Thomas's life. If you went west from about that point, you would come within twenty kilometers to a town, Rocca Secca. This is a modern town, and if you stop you are really not in Thomas's native city. If you turned and looked to the north there would be a small mountain, and you would see another town half way up that mountain. You might think, there is the town, that's the old town where Thomas lived. You would have to go up to the top of that mountain, and if you did you would see the ruins of the castle in which Thomas Aquinas was born and in which he lived the first five years of his life.
At the age of five he was taken to the monastery of Monte Cassino to begin his education. He stayed at Monte Cassino until about the age of fourteen, and then, as was to happen later, notably during the second World War, military conflict broke out in the vicinity. It was not considered safe for him to remain there, so he was sent down to the new University of Naples, which had been founded by Frederick II, the emperor, who was usually in conflict with the Pope. Thomas's brothers, military men, were on the side of the Emperor against the Pope. It's very confusing for us in many respects now to look back and think of the Pope as a secular as well as a spiritual ruler, a man with armies and a man who sent his troops into combat. It's a little difficult nowadays to think of the Swiss Guard going into combat any place.
At the University of Naples Thomas met members of a new religious order, one that had been founded by Saint Dominic, a Spaniard, a so called Order of Preachers, but more familiarly known as Dominicans, or in the LatinDominicanes. And that was sometimes broken up into two words, Domini and canes, Dogs of the Lord. They were a mendicant order like the Franciscans who had been founded about the same time. Thomas's family was appalled when at the age of nineteen he joined the Dominican Order.
He then started north with a band of his fellow friars in order to continue his education at Cologne and in Paris. But his family was so irate about his joining this ragtag bunch of Dogs of the Lord that they took him into custody, and for a year he was under house arrest by his family, who were trying to persuade him not that he shouldn't have a religious vocation but that if he was going to have one he should go to Monte Cassino. An uncle of his had been Abbot of Monte Cassino. No doubt the family thought that some such elevation as that lay ahead for Thomas. But Thomas was adamant in his Dominican vocation. After an episode in which his brothers put him to the ultimate test and introduced a woman of easy virtue into his room, and he drove her out, they decided, I suppose, that he was serious, and they let him go.
He rejoined the Dominican Friars and went north, perhaps first to Paris. We're not sure of this. But we do know that he was at Cologne studying with the great German Dominican, Albert the Great. It was there that Thomas's knowledge of Aristotle, which had begun at Monte Cassino and then expanded enormously at Naples, was consolidated. Albert was one of the great students of Aristotle in the thirteenth century. Indeed, he wrote a paraphrase of the whole Aristotelean opus.
After Cologne Thomas went to the University of Paris, and there he began and completed his work for the Master's of Theology. After that he was given one of the Regent Professorships that the Dominicans held at Paris -- they had two. Thomas would have taught at the Convent of Saint James, the Dominican convent named for the street on which it stood, the road of Saint James leading to Saint James of Compostela, a great pilgrimage route in the Middle Ages. Thomas would have lectured in the convents; students would have come to him. As you will see, the University of Paris was not an enormous number of buildings put up just for that purpose, but existed in such places as the Dominican convent and the cathedral school at Notre Dame and so forth.
After a three-year stint as a professor at the University of Paris, Thomas was sent by his order back to Italy, and there is a nine- or ten-year period during which we find him at various places in Italy, in Orvieto for example, and in Viterbo. Finally, at the end of the ten years he is teaching at Santa Sabina in Rome, the great Dominican house, which of course is still there. It's sometimes thought that he was a member of the Papal Force. The popes were out of Rome because of the military situation and were in semi-exile in Orvieto and Viterbo, little towns north of Rome. Thomas did indeed become quite friendly with Pope Urban IV, but it doesn't seem to be the case that he was actually a member of the Papal Curia.
At the end of those ten years, this Italian interlude, Thomas was teaching at the Dominican house of Santa Sabina in Rome, and from there he was called back to Paris in an unusual assignment, a second three-year stint, as a Regent Professor of Theology at the University of Paris. For reasons that we will see this was a very intellectually tumultuous time, and it's doubtless the case that he was brought back there in order to confront difficulties that had arisen because of the influx of the writings of Aristotle in Latin translation. He taught for three more years and then, in 1272, he returned to Italy and to Naples. It was when he was on a trip from Naples to the Council at Lyon, a council had been called there, that Thomas fell ill. He stayed first with a niece, and then he was moved to the Cistercian Abbey at Fossanova. It is there, on March 7, 1274, that he died.
The role that Monte Cassino played early in Thomas's life leads us to the larger question of what medieval education consisted of. Thomas happens to have existed or lived at a time when a traditional medieval understanding ofeducation was suddenly disrupted by the introduction of the new learning to which I've already referred. The traditional medieval view dated from the Dark Ages, from the time of a man called Cassiodorus. Though a layman, he founded a monastery in Italy called Vivarium and there wrote an Institutiones, or a constitution for those Monks, in which he laid out the relationship between secular learning on the one hand and sacred learning on the other.
Secular learning was summed up, for Cassiodorus, in the seven liberal arts. Those arts were divided into a trivium and a quadrivium, a threefold way and a fourfold way. The parts of the trivium were grammar, rhetoric and logic. And those of the quadrivium, the fourfold way, were arithmetic, geometry, astronomy and music. Fourfold way and threefold way -- ways to what? Ways to wisdom. And where is wisdom to be found? In Sacred Scripture. So the arts were intended to be studied as a propaedeudic to the study of Scripture. This was, we might say, an establishment of a modus vivendibetween secular learning and sacred learning that was to last well into the twelfth century.
What can we acquire by means of our own natural capacities? Even the pagans had discovered that the liberal arts were studied in terms of certain authors, authority, so that Prician and Donatus, for example, would be the authors to study for grammar. Aristotle was the author studied for logic, Cicero for rhetoric, and so on. In the Dark Ages, when this was beginning, monasteries like Monte Cassino looked like fortifications, and they were placed so that they could be seen from a long distance, but they could also look out and see if any trouble were coming. In these very uneasy times monasteries were the custodian of such fragments of classical learning as had been shored against the ruin of the Roman Empire and the demise of the Roman system of education, which had of course spread across Europe, but with the Barbarian invasion had collapsed and disappeared. In the Dark Ages the monasteries were getting a recovery of that learning. What is noteworthy is that classical learning, secular learning, is seen in terms of a complementarity with Sacred Scripture, with the truths that had been revealed to us by God in the Bible. This twofold layer, we can surmise, is precisely what Thomas would have been introduced to as a young boy at Monte Cassino, the three R's.
The trivium gives us, by derivation of the word, "trivial", as we might say "ABC". These were the most elementary first steps of education, but they led on to the arts of the quadrivium and ultimately to the study of the Bible. The education that Thomas was introduced to at Monte Cassino, I'm suggesting, was the traditional medieval understanding of the relationship between secular learning and sacred learning. So he would have been instructed in the arts. These are fragments of classical thought. If we look back at the writings of Plato and Aristotle, we see arts that function so prominently through the early Middle Ages to be a very slender sample of what had been achieved in the classical Greek period. From the Dark Ages on medievalists could not look at all the writings of Plato and all the writings of Aristotle: one, they weren't just sitting on shelves, and two, they would have been in Greek.
Boethius, a contemporary of Cassiodorus, had set out to translate into Latin all of the writings of Aristotle and all the writings of Plato. This tells us something. This tells us that knowledge of Greek, which was the common language, is fading away, and if the achievement of Greece is to be passed on and understood in Europe it has to be put into the language dominant in Europe, that is Latin.
Now this project of Boethius would have been enormous under any circumstances. He was a busy politician as well as a scholar. And as it happens he did not complete very much at all, a few works of Aristotle, so that from the fifth and sixth century on through the twelfth, the name Aristotle would have been linked to a logical work such as theCategories, or the logical work On Interpretation. And that would be it. And as far as Plato went, little or nothing was known of Plato directly. There was a partial translation of the dialog of Plato's called the Timaeus, probably the least difficult dialog of Plato. But that would have been Plato. Of course through the Church Fathers Greek and Latin knowledge of ancient philosophy was gotten indirectly. Book eight for example of Saint Augustine's City of God is devoted to a sketch of philosophy.
When we talk about books we should remind ourselves that we are talking about manuscripts, that is handwritten documents, so that if a book were to be had someone was going to have to sit down and copy it out word for word. One of the things that was done in monasteries, in a room called the scriptorium, was copying manuscripts so that these could be traded with other places for works that one did not have. So you would get a gradual building up of the library holdings of a monastery by copying, trading and so forth. You can imagine the possibilities for mistakes in that kind of copying. We don't do this sort of thing any more, but if you ever did sit down and copy out something by hand you would probably find that you had skipped a sentence or that you had misspelled a word or made one kind of mistake or another. If you think of this as being copied and being copied and being copied and copied and so forth, you can see that over centuries you could get a very flawed document that professed to be, say, the Categories of Aristotle, or On Interpretation of Aristotle.
It's not until the invention of printing that we get anything like copies which are identical with the type set by the printer. But in this older fashion of disseminating learning there were mistakes and variations in manuscripts, which has led toa great scholarly task in modern times where a scholar will gather together all of the existing extant copies of a particular work and compare them and try to see which of them derives from which, if that's possible. Often the scholar will end up with six or seven or more copies of the work which don't seem to be derivative from one another. He then has to establish a critical edition: that is, what is the best reading of this work, choosing among the variations in the copies that he has. When we read Aristotle, we do it in English translation; it's done from a Greek text which was established in just this way. But there are gaps of centuries between, say, the lives of Plato and Aristotle and the oldest Greek manuscript of their work.
In the early Middle Ages the knowledge of Greek all but faded away. Boethius was competent in both languages anddid, in part at least, achieve what he undertook in translating Aristotle into Latin. Boethius also wrote an arithmetic and a work on music, and these function in the arts of the quadrivium in medieval education. My point is that there is something very conservative and traditional about medieval education from the beginning. It's as if one is looking back to a golden age and is trying to retrieve it to a degree that this is possible given the difficulties that I've already mentioned. All of this is seen in the schema that we find in the Institutions of Cassiodorus: all of this learning, this secular learning, is seen as subservient to the understanding of Scripture and of course in the monastery to the liturgical path.
Those monks who devoted their lives to the chanting of the Hours and the Liturgy of the Mass in the abbey chapel would of course have to be learned to be able to understand and appreciate these prayers that they were offering up. By and large, as you may know, the Psalms make up the Hours of the Office, as it was called, the Opus Dei, the work of God, that was the principle prayer life of the monk. The education in the monastery was aimed at the formation of these choir monks. But a few children of the nobles such as Thomas Aquinas would be admitted into a monastic school and would live a religious life while they were there, but need not be seen as candidates for membership in the order .
So the education of Thomas at Monte Cassino, we can surmise, is pretty much the same thing that had been going on from the Dark Ages, from the sixth century, in Cassiodorus. There were of course variations from school to school in terms of which of the arts was emphasized as opposed to the others, and grammar became what we would call literary criticism, so that the Latin classics would be read under the heading of grammar. It wasn't just syntax and vocabulary, but it was a matter of textual interpretation of great works of literature as well.
When Thomas went to Naples he came into a university situation where all of that was now beginning to crumble. The reason for the loss of the hegemony of the liberal arts was the arrival in Latin translation towards the end of the twelfth century and in the thirteenth century of treatises of Aristotle. These were accompanied by Arabic commentaries by men who were known as Averroes and Avicenna, and this was terribly important as we will see. If you look at some of these early texts you will see a page, and Aristotle's text will be in the middle, and then the commentary will bracket it, so that to read Aristotle originally was to read him through the lens of various commentaries.
This was an extremely important development that Thomas had to confront in his own life. But what we have to see is the excitement that was generated by the arrival of this vast new library of books -- books like the Politics of Aristotle, the Ethics of Aristotle, the Metaphysics of Aristotle, On the Soul of Aristotle. We can imagine someone saying: "Where does this fit in our schema of secular learning, the seven liberal arts?" It doesn't. There had to be a rethinking of the soul, a recognition of the soul of secular learning as represented chiefly by Aristotle and by these Arabic commentators on Aristotle. There was no way in which that could be fused into the seven liberal arts. So the conflict of secular learning, of philosophy, we might say, is remarkably expanded. And Thomas at Naples, where some of the translation was going on and many of these newly translated texts were coming into use, would have become aware of this expansion of the horizon of secular learning, and it was to characterize his art.
I mentioned that when Thomas went north to study with Saint Albert in Cologne he consolidated his knowledge of Aristotle. We can see that in monastic education he would have become acquainted with some logical writings of Aristotle. When he goes to Naples these other treatises of Aristotle are suddenly on the table and causing, as you can imagine, great intellectual excitement. When he goes to Cologne he is working with a great Dominican educator who paraphrased the whole of Aristotle -- in Latin of course -- and assimilated it in that way. At Cologne Thomas was the assistant of Albert the Great. Albert commented there on the Nicomachean Ethics of Aristotle, and the edition that we have of Albert's commentary is said to be the work of his assistant Thomas Aquinas, that is the editing of it. He was later to write his own commentary on the Ethics, and it's interesting to compare that of Albert that he edited and his own later commentary.
When we talk about the transition from liberal arts tradition to the university it is better to think of it in terms of the University of Paris rather than of Naples. Paris was the place where Thomas was ultimately educated and where he taught, as I've mentioned, for six years, two three-year stints, as a Regent Professor in the Dominican house in Paris. The twelfth century is said to have had the great misfortune of being followed by the thirteenth century, which pretty well eclipsed it for a long time in the eyes of scholars. This has been remedied in more recent years, and the liveliness and excitement, intellectual excitement, of the twelfth century is being more and more realized. When we think of a century that begins with Saint Anselm and take it through Abelard, Hugh of Saint Victor, and John of Salisbury, and so forth, we realize that these are men who, if they didn't have to compete with such giants of the thirteenth century as Bonaventure and Thomas and Scotus and later Ockham, would have loomed larger than they do.
John of Salisbury is an interesting case. He was an Englishman who came to Paris to study in the twelfth century. Already Paris was a magnet drawing people interested in learning. They had monastic schools, the Convent of Saint Victor, home of the Augustinian Monks of Saint Victor, the order that eventually Martin Luther would belong to. They had a house in Paris and great scholars there who drew students from all over. It was on the left bank in the so called Latin Quarter, because Latin was the language of these scholars who were coming in from all kinds of countries, and the teaching and learning was done in this common language rather than in the vernacular.
There was also the cathedral school at Notre Dame. When towns began to form and when life settled down to some degree, learning shifted to the city, around the seat or the chair of the bishop, his cathedra, his cathedral church. What we had here was a reprise of liberal arts education and the study of Scripture. The cathedral school aimed at training priests for that bishop. In Paris in the twelfth century there was the cathedral school at Notre Dame on the island in the Seine, and then on the left bank you had these monastic schools. You had on the bridges of Paris little shops where people taught logic. I suppose you just leaned over the counter and took a course in logic from someone in this way. It was a very exciting time. John of Salisbury has provided us with an account of what it was like to be a student in Paris in the twelfth century, and it was indeed very exciting.
What happens as we move into the thirteenth century is that, as an organic development out of cathedral and monastic education, the university arises. The university is first of all a corporation. It's not a campus, although it was on the left bank basically. It's not a lot of buildings, it is a corporation of the masters and students of Paris. Students were seen as apprentices who would go through a more and more specified set of years of training and reach a point when they would be themselves recognized as masters of the craft. This is the origin of the university as a kind of training ground for future masters.
Now, as I've already mentioned, the hegemony of the liberal arts is disturbed by the arrival of this new learning. And the university from its very inception, from the very reception of its charter from the pope at the beginning of the thirteenth century, is a cockpit of conflict and argument as to the relationship between this new learning, Aristotle, in effect, on the one hand, and the Christian faith on the other. The liberal arts tradition had, as I mentioned, established the modus vivendi between reason and faith, between secular learning and sacred learning. All that was now exploded by the arrival of all of these new treatises and commentaries, new ideas, new suggestions as to the analysis of physical objects and the nature of the cosmos, the destiny of man, where did it all come from, and so forth.
Here you had in philosophical works by pagan authors answers to these questions that in the liberal art tradition wouldhave been put off to the study of the Bible. You would look for answers to those big questions in Scripture. Now you had, as it were, a rival teaching on these big questions, what is a human being, what is right, what is wrong, what is the purpose of human life, is death the end for a human being, how did the cosmos get here, and so forth. In theMetaphysics of Aristotle and the Physics of Aristotle and his various cosmological works you have these things discussed. And it looks as if they are rival to the views derived previously from Scripture.
So too with respect to morality. The Nicomachean Ethics, one of the first of Aristotle's books to be translated into Latin, available already in the last quarter of the twelfth century, is addressing the question of what is the purpose of human life. In the light of that purpose how do we appraise actions as good or bad? Is this something that is compatible with the Christian view of life? Are Aristotle's statements about the cosmos and the first cause of the cosmos compatible with the teachings derived from Sacred Scripture?
Of course everyone in the educational system was a clerk, was a cleric, had at least tonsure setting him off from the laity. This was one of the functions of the incorporating of the masters and students of Paris. It gave them a legal status. They were no longer to be treated simply as citizens in Paris, but they were students of the university, and you have the beginning of town-gown disputes, some of them quite bloody in the twelfth century when students went out, as students of course no longer do, to get drunk and to run up bills in taverns and get into fights. If they were students they could not be arrested by the civil authorities. They would be taken into custody and be judged by members of the university. So that corporation was a very important step for the status of the member of the university. But the more interesting thing is this intellectual conflict between, on the one hand, the Christian understanding of what life is all about and, on the other hand, this new and surprising philosophical teaching on such matters.
From the very beginning there is a wariness about it. These translations were made in Toledo in Spain as well as in other centers and then came into the centers of learning of the West. We have a translation of Averroes' commentary on the De Anima that was made at Toledo, and in the preface to it we realize that there were Jewish scholars and Muslim scholars and Christians in a team, in a translating team, and it looks as if they translated first of all into the vernacular Spanish and then into Latin. And those were the texts that entered into the educational system.
Of course the Arabs had already translated Aristotle into Arabic. So the translation was initially not from the Greek but from Arabic to perhaps vernacular Spanish then into Latin. Almost immediately after that kind of translation had begun translations were made from the original Greek texts that had survived, so they get sometimes rival translations of the same work of Aristotle. It's exciting when we look at these centers and the effort that went into producing these translations and the eagerness with which people sought to get hold of copies of them. That kind of excitement I think is very good.
Deriving from this was problem that I mentioned: how does this comport with what we believe? All of these people were clerics, all Christian believers, so this isn't some alien sort of problem that is being visited upon them, it is a problem that would have surged up in them themselves. There were restrictions at Paris in reading Aristotle, and often this is misunderstood to mean that you couldn't have a copy of Aristotle and you couldn't in the privacy of your own home, in a plain brown wrapper, say, read the Metaphysics of Aristotle. Instead, what this means is that you could not base a course, a lecture course, on the writings of Aristotle.
That prohibition was lifted. But it tells us of the concern of scholars as to the compatibility of the new learning of writings of Aristotle in all their amplitude on the one hand, and Christian learning. You might say that this is the central issue in the thirteenth century. How do we find a new modus vivendi between this expanded front of secular learning, philosophy, now, in all its amplitude? How do we decide what the relationship is between that on the one hand and Christian faith and the interpretation of that faith over the centuries that had become traditional? The central issue then that arose in the thirteenth century because of the arrival of this new learning was how does it compare with what believers believe. As I say, all the masters and students were Christian believers, so that this was their problem not somebody else's problem. They addressed it in somewhat different ways. Some felt that there was clear conflict between teachings of Aristotle and the Christian faith and consequently it was a waste of time to mull over what he had to say.
The place within the university in which the new learning, Aristotle, would have been studied and lectured on would have been the arts school. Now I mentioned that when Thomas was bound to the University of Naples he was fourteen years old. People entered the university at that age and they worked towards a Master of Arts, and they did this in a faculty, a kind of entry faculty of the university called the Faculty of Arts. The very title suggests an effort to suggest continuity with the liberal arts tradition. When one received the Master of Arts he became eligible to move into one of the higher faculties. There were three: Theology, Medicine and Law. Different universities became more famous for one of these upper faculties than for others.
When we see the emergence of the University of Paris out of those twelfth-century antecedents, the monastic school and the cathedral school at Notre Dame, at the beginning of the thirteenth century, suddenly all over Europe, and with a rapidity that is astounding, universities were established. Maps have been prepared that show these dots representing universities spreading across the map of Europe and of course into England with the formation of the Universities of Oxford and then Cambridge. This thirteenth-century phenomenon spurred out, we might say, as much by this new learning as anything else.
The arena in which this confrontation with the new learning took place would have been principally the arts college. Buttheologians like Thomas Aquinas became interested in the way in which Aristotle was being viewed by some of the Masters of Arts at the University of Paris. We can summarize the difficulty that confronted people with respect to the thought of Aristotle in terms of what were called the errors of Aristotle. The first one had to do with the origin of the world. Aristotle taught that the world had always been, that it made no sense to talk about the world as coming into being, and by way of a change. That looks to be flat out contradictory to the revelation in Genesis that in the beginning God created heaven and earth. They seem to have a contradictory opposition. Either the world is eternal or it is not. Aristotle taught it was eternal. The believer holds, on the basis of the Scripture, that it isn't. Therefore Aristotle must be wrong.
Another error had to do with the immortality of the soul. Aristotle was taken by the Arabic commentators Averroes andAvicenna to be saying, when he analyzed human intellection, that this is not a material change going on, this is an immaterial or spiritual activity. On that basis he would say that this intellect or this soul that has such an intellect cannot cease to be, cannot corrupt. Now what Averroes said Aristotle was saying was not that your soul and mine will not corrupt. It's not a matter of personal immortality, but that there is a soul somewhere, an intellect that thinks through us, without which we could not think, and that is what is immortal or incorruptible. But you and I, presumably, on this understanding, would simply cease to be entirely at death, and that would be the end of it. You can see that this is totally incompatible with Christian belief. The Christian lives his life in the certainty that he will persist in existence beyond his life, and indeed the quality of that future life depends on how he comports himself here and now in this time. So he is constantly looking ahead to his destiny beyond this life. And it's a personal one. It's not just man that will survive but you and I and all other individuals. That's the Christian belief. Aristotle, on the Averroistic interpretation, is in effect denying that. One of those views has to be right and the other wrong. The believer is holding what he holds on the basis of the authority of God revealing, therefore he rejects this philosophical proposal.
Finally a third one had to do with whether or not God knows the world. Aristotle in the twelfth book of the Metaphysicsgives a description of God as thought thinking itself. The suggestion seems to be that it would be demeaning for God to be occupied with things below him. On this basis it was taken that he didn't know what was going on in the universe, didn't want to know. It would have been demeaning for God to take note of the universe. That on the one hand, and on the other the Christian belief that his eye is on the sparrow and the very hairs of our head are numbered, we are named by our own name by God, and so forth. One of these has to be wrong.
These were the problems, among many others, that were raised by the introduction of the writings of Aristotle. In the arts faculty at Paris there were bumptious Masters of Arts who wanted to maintain what is called by historians the two truth spirit. There is a lot of dispute about this, but what they clearly seem to be saying was, it is possible to hold philosophically a certain thing to be true and to hold its opposite to be true on the basis of Christian faith. So that where you had a contradictory opposition p or not p they were saying: in philosophy p is true, and in faith or the religious believer not p is true.
This brought theologians like Thomas Aquinas into the fray with great energy. Thomas has a number of polemical works directed precisely against these interpretations. He has a little work On the Eternity of the World. He has another one On the Uniqueness of Intellect, is there only one mind that thinks through us and so forth. And what we find in Thomas is not that he sees a conflict here where others have seen one. In the case of personal immortality he disputes the Averroistic interpretation of Aristotle. You see, that isn't what that text means. You can't read the text that way. Not only in the relevant chapters in the third book of De Anima but also in the totality of Aristotle's writings that interpretation of Averroes is simply wrong. Thomas, in that little work I mentioned On the Uniqueness of Intellect, gives a textual refutation of that interpretation of Aristotle.
So what emerges from this is that there isn't a problem. Aristotle wouldn't teach something in conflict with the faith. And Thomas does much the same thing with the question of God's knowledge, and argues that what Aristotle was addressing is that God does not derive his knowledge from creatures as if they were the causes or occasions of His knowledge. And of course Thomas's creation here would be, they are because God thinks of them, and so if He wasn't thinking of them they wouldn't be there. So as an interpretation of Aristotle, Thomas would not see any big conflict here.
Eternity of the world is a much trickier one. There is no doubt that Aristotle thought that the world had always been; there is no doubt that it is Christian belief that the world had a beginning in time, that time had a beginning. In the beginning God created. What Thomas suggested here was that the eternity or non-eternity of the world is undecideable on a philosophical basis, and the only way it is decided for us is on the basis of revelation. In accepting the Bible we accept that the world had a beginning in time. Thomas's view was if we didn't have that we wouldn't know one way or the other. But that doesn't seem to address the problem whether Aristotle taught that the world had a beginning in time.Thomas would say either those are probable reasons, that is there is nothing necessary about them, or if Aristotle thought these were necessary he was just wrong.
So Thomas' reading of Aristotle is a very careful one, and we can see that it's animated by the underlying assumption that there is a complementarity between the new learning and the Christian faith. There is no incompatibility between what the human mind can learn about the world and ourselves on its own and what we have been told in Scripture, what revelation tells us. These are complementary. Sometimes there seems to be a conflict, but it's an apparent conflict, if reason is being used properly, and not a real conflict. This is a kind of a charter for the role of secular learning alongside Christian faith which is a new modus vivendi. We'll be looking at it in some more detail as we go on. This is a great achievement of Thomas, and it was done in terms of a great controversy, the Latin Averroistic controversy.
Chesterton in his little book on Saint Thomas Aquinas, The Dumb Ox, zeroes in on this as the central achievement, and rightly so. Thomas Aquinas reestablished in a very tumultuous time the complementarity of faith and reason, of secular learning and of sacred learning. We are struck by the fact that a man who was functioning as a theology teacher at Paris during his second stay there from 1269 to 1272, lecturing and writing while working on the Summa Theologiaeamong other things, is writing commentaries on twelve works of Aristotle. This has to be seen as a kind of moonlighting; this wasn't part of his task as a Regent Master of Theology. But it emphasizes or brings home to us how terribly important Thomas saw this problem to be and how important it was to be sure that there was a conflict between philosophy and the faith, not to run to the conclusion that there was such a conflict.
Of course what angered him was the suggestion of these young masters in the arts faculty, the so called Latin Averroists, followers of the Averroistic interpretation on the immortality of the soul. What angered him was the impious suggestion that God would have proposed for our acceptance as true in revelation something we could know to be false, since we could know its contradictory in philosophy to be true if the Latin Averroists were right. This is a violation of the most fundamental principle of human thinking and indeed of existence, that you can't get both sides of contradiction simultaneously true. Things cannot be and not be at the same time. This is the underpinning of that logical rule. But the Latin Averroists seem to have this insouciant notion that they could hold as true their interpretation of Aristotle, which was in conflict with the faith, and hang on to the faith as well. Thomas sees this as impious because it would be suggesting that God is saying, believe this, even though you can know the opposite is true.


It is an honor to be included in this book which so beautifully reflects my own philosophy of "One Spirit, Many Voices." Our lives reflect so many challenges, and there are times they may seem insurmountable. Yet when we join our talents and resources, uplifting one another and calling upon the strength of our diverse cultures and traditions, we realize we're able to overcome adversity and accomplish amazing things.
The stories offered here affirm that each of us experiences failure and tragedy, but the compassion and inspiration conveyed by these women reminds us to call upon the quiet wisdom of those around us.
My own foundations in life, taught by my parents and reinforced by my village of family, friends, artists, and supporters, are built on the ten elements in the book. No doubt all 50 women in this book used those same elements of strength and character throughout their lives.
We stand on the shoulders of our ancestors, teachers, and leaders. You’ll hear me honor and thank them every day, particularly at the start of each of my performances. Reading these stories, I also remember the importance of our Sankofa moments... reflecting on the past as we move through the present and into the future.
Whoever reads this book will experience their own Sankofa moments. I believe each reader will find the courage to bring their own gifts into their communities. Like the women in this book, each of you is a blessing. Even as you stand on the shoulders of others, yours are the shoulders that will provide the foundation of the future.


WHAT IS A LEXICON
WHAT IS A LEXICON
This unit aims to:
- give you an outline of the background and aim for a lexicon
- list characteristics of a lexicon
- clarify what this LEXICON is
- identify what this LEXICON may be used to do
Paper and pen for taking notes
Your mobile phone for looking up information
1. OUTLINE OF A LEXICON
You are more than likely very familiar with using a dictionary, whether a mono-lingual one or perhaps a bi-lingual one. Dictionaries have been devised over the centuries to assist us in gathering, sorting, defining and sharing specific information about words and phrases.
2. CHARACTERISTICS OF A LEXICON
A lexicon is an alphabetical list of the words in a language or the words associated with a particular subject.
The term LEXICON is listed in most dictionaries, with entries covering the following:
The vocabulary of a person, language or branch of knowledge
A word book
A word hoard
An inventory of lexemes (word forms)
A world stock (a catalogue of a language’s words)
A set of neologisms (newly made words)
A document of established lexical norms and conventions (via use)
A person or groups knowledge about a language
An historical ‘map’ of ancient words
A specialist set of terms gathered in a collection.
wordbook, vocabulary, glossary, encyclopedia, lexicon, concordance, word list, vocabulary list.
(COLLINS English Thesaurus. https://www.collinsdictionary.com/dictionary/english-thesaurus/lexicon)
3. CLARIFYING WHAT THIS LEXICON IS
This LEXICON has been designed to support design students, educators, professionals and researchers in shaping design futures literacies. This is done via a set of experimental use cases with master’s and PhD students and design educators and researchers.
4. LEXICOGRAPHY TODAY
Traditionally, dictionaries were made by specialist scholars of language, linguistics, literature and publishing. In the past three decades this has shifted to the building of bodies or databases of words drawn from spoken and written contexts. We are now able to search for the meanings of words across these databases (through what is called computer concordaning) and look into how they are used, how often (frequencies) and in relation to what other words (collocations). Lexicography, or dictionary making, is changing as we use social media and build online bodies of language behaviour and expression.
Download this UNIT in printable format:
Bennett, Tony, Lawrence Grossberg and Meaghan Morris. 2005. New Keywords. A Revised Vocabulary of Culture and Society. Oxford: Blackwell.
Durkin, P. (2016). The Oxford Handbook of Lexicography. Oxford: Oxford University Press.
Durkin, Philip. 2016. The Oxford Handbook of Lexicography. Oxford: Oxford University Press.
Enzler. S.M. (n.d.). The Climate Change Glossary. Lenntech B.V.
Halliday, Michael, and Colin Yallop. 2007. Lexicology: A Short Introduction. London
Howe, C & Pandian, A. (2020). (Eds). Anthropocene Unseen: A Lexicon. Punctum Books.
Jezek, Elisabetta. 2016. The Lexicon: An Introduction. Oxford: Oxford University Press.
Olavarrieta, C., Glenn, J. & Gordon, T. (2014). (Eds.). Futures: World Foresight Encyclopedic Dictionary. Washington D.C.: The Millenium Project.
Sinclair, John, ed. 1987. Looking Up. An Account of the COBUILD Project in Lexical Computing. London: Collins ELT.
Svensén, B. (2009). A Handbook of Lexicography. Cambridge: CUP.
Williams, Raymond. 1976. Keywords: A Vocabulary of Culture and Society. London: Fontana.
CONTRIBUTE TO THIS UNIT!
Future Education and Literacy for Designers (FUEL4Design) is an open project.
You are invited to contribute by presenting your own use of this UNIT as well as share feedback on this resource.
An addition or comment to a UNIT or the use of an ESSENTIAL you see as appropriate.
Making a contribution will help connect the LEXICON to other work, innovations, settings and persons.
Your contribution can be related to the content of the LEXICON, to the work you do or that of others.
Send your suggestions, cases, courses, projects and additions to: firstname.lastname@example.org


How Bizarre is my first book. It tells the story of the record I released in 1995, the journey it and the people who created it undertook, taking in the good, the great and the inevitably sad. It is – for want of a better phrase – my way of documenting the very surreal road trip we found ourselves caught up in some twenty years back. How Bizarre was published by Awa Press on August 23, 2015.
This site is a work in progress, and the progress is best described as hesitant and stumbling as parts of the site are now over a decade old and desparately in need of a radical upgrade. It started life as a way of getting all my various labels, clubs and the things I've worked on over the years into one place, and that it's done.
Slowly, in my amateur way, I'll upgrade.
Now its developed another life, as I attempt to add various bits and pieces which relate the the NZ music industry and other things I've been involved with over the years. Hence, you'll find a series of discographies of other NZ labels, such as the hugely important Zodiac, Ripper, and Pagan. Much of this work has now been transferred to my current project, AudioCulture. There are also bios of various bands, and a story or two about the punk days in Auckland, of which, more to come when I get a moment.


Just over six years ago, Mondani Editore produced the book exact rolex replica watches GALLERY. Recently The father-daughter team of Giorgia and Guido Mondani have produced a follow up to that wildly successful book entitled TOTAL ROLEX:
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TOTAL ROLEX is smaller in size than many of the other Mondani Editore produced Rolex volumes, which makes it easier to sit and read. There are some basic text descriptions of the watches contained in TOTAL ROLEX:
Each section has an introductory page with some very basic information and history on the model category – only a paragraph or two. It’s informative, but certainly not information overload which would alienate the casual Rolex owner or fan. TOTAL ROLEX can be purchased for just €350 plus shipping directly from Mondani Editore by clicking here. It’s a very enjoyable book that even the casual Rolex fan will find fun!


© 2022 John Wiley & Sons Ltd.The current study draws on conservation of resource theory to propose a research model in which forgiveness climate mediates the influence of abusive supervision on employees’ voice behaviour, helping behaviour, and customer-centric organisational citizen behaviour (OCB). Data gathered from hotel employees and their co-workers in Nigeria were used to assess the hypothesised associations. These relationships were assessed using structural equation modelling. The results indicated that abusive supervision reduces employees’ perception of forgiveness climate, helping behaviour, and customer-centric OCB and fosters voice behaviour. On the other hand, forgiveness climate erodes voice behaviour and heightens helping behaviour and customer-centric OCB. This study explains the theoretical and practical contribution of the findings.


Jan 31, 2020 Your teachers expect to receive papers that are properly formatted and laid out. Use the following guidelines when setting up your paper.
Learn the major differences between Chicago and AP Style guides to assist your writing. Posts about Chicago Manual of Style written by Lea Schafer Basically, the development of the Chicago or Turabian manual of style started in 1891 after the opening of the University of Chicago. How to Write Numbers Quick and Dirty Tips - A full template and example to help you write a citation for a E-book or PDF in the Chicago Manual of Style Chicago , or Harvard style; How to cite a Chapter Capitalize titles rules for different style guides. there are a couple of headline capitalization rules adopted by different style formats as listed below: chicago manual of style title capitalization.
Your company’s in-house style guide may be comprehensive—or nonexistent. Compliance may be strict or relaxed. And that’s OK—the guidelines in The Chicago Manual of Style are meant to be there when you need them and optional when you don’t. I have several reference books. For a dictionary, I have an online subscription to Merriam-Webster. For a thesaurus, I use a program called Inspiration. And for grammar and style, I use The Chicago Manual of Style. Grammar and Usage from the table of contents of the Chicago Manual of Style Online. The Chicago Manual of Style 17th Edition - 2017-01-19В В· The Chicago Manual of Style. 2010 How to Set up a paper in Chicago Style (Author Date) Using Word Create Citation and Bibliography How to This is an archive of past discussions. Do not edit the contents of this page. If you wish to start a new discussion or revive an old one, please do so on the current talk page. This is an archive of past discussions. Do not edit the contents of this page. If you wish to start a new discussion or revive an old one, please do so on the current talk page.
How many spaces after a period in a sentence - 2013-10-04В В· Thou shalt place two spaces after a period. Period. Semper Fidelis. SEE ALSO: Scientists accidentally discover a metal that heals itself. Not sure how to properly format your paper in Chicago style? We have gathered few tips to help you with writing high-quality papers. Cite your journal article in Chicago Manual of Style 16th edition (full note) format for free. Title of images are italicized. Kupte knihu Chicago Manual of Style/The Elements of Style (William Strunk Jr) s 4 % slevou za 911 Kč v ověřeném obchodě. Prolistujte stránky knihy, přečtěte si recenze čtenářů, nechte si doporučit podobnou knihu z nabídky více než 15… In that sense they can. Use a dash and the en dash The Gregg Reference Manual and the Chicago Manual of Style both recommend using the en dash whenever a compound. Chicago Manual Of Style Bibliography Or Works Cited. Citing Sources APA MLA Chicago Style University Style clarification for date superscripts th st and nd. Citing music resources using chicago style (bibliography format) based on the chicago manual of style, grove dictionary of opera, etc.) Though italicizing the term is acceptable too…
Style clarification for date superscripts th st and nd. Citing music resources using chicago style (bibliography format) based on the chicago manual of style, grove dictionary of opera, etc.) Though italicizing the term is acceptable too… Index A from the Chicago Manual of Style Online. The Chicago Manual of Style 15th edition text 1982, 1993, 2003 by The University of Chicago. The Chicago Manual of Style 16th edition text 2010 by The University of Chicago. The Chicago Manual of Style Online 2006, 2007, 2010 by The… Citation Machine Modern Language Association 8th - Referencing and Citation Styles: Chicago 16th A. Vancouver; Ajare; Crop & Pasture Science; Chicago 16th A; The Chicago Manual of Style by University of A slight A few general rules for CMS/Turabian: Dettah NT, NT Canada, X1A 1L7 An introduction to the Chicago Manual of Style. The Best Chicago style instructions for students, easy guidelines with examples. If you need Chicago style paper, we will help you with your academic assignments.
Grammar and punctuation chicago manual of style - University of ChicagoвЂs grammar resources Writing - University of ChicagoвЂs grammar resources Writing