Reconnecting Youth to Nature: A Camp on Campus Model

Day camps are a powerful context for youth development. The American Camp Association and Leave No Trace have been integral in supporting youth development by identifying outcomes associated with participation in outdoor recreation. Recreation majors in the programming class used the camp as a service-learning component of the class that offered them valuable hands-on experience in program design, program facilitation, working with youth, and program evaluation. Therefore, this study evaluated the impact of camp on identified youth outcomes. The outdoor recreation camp was a partnership from a private school and local university. The Youth Outcomes Battery provided measures that focus on common outcomes (e.g., affinity for nature). Thirty-one of the 32 campers completed the retrospective questionnaire. The sample was 61% female, with an average age of 9 years. On a scale of 1 to 10, campers scored a 9.32 on Level of Enjoyment. Findings show that over 50% of the campers learned “a little” or “a lot” about the desired outcomes (e.g., affinity for nature). This work provides an example of an evidence-based nature camp.

NAQŠBANDĪ E MALĀMATĪ: UNA QUESTIONE DI METODO

Riassunto: Tra le correnti più antiche della storia del Sufismo, i Malāmatiyya sono in particolare coloro che seguono “La Via del Biasimo” e che nel loro comportamento agiscono in modo da non lasciare nessuna traccia della propria attitudine spirituale tra la gente che li circonda. Secondo Abū ‘Abd al-Raḥmān Al-Sulamī essi erano un gruppo di asceti che vivevano nella città di Nīšāpūr alla fine del IX secolo: molti autori dicono che uno dei più importanti appartenenti a questa scuola fosse stato Bayazīd al-Bisṭāmī (m. 874). Nel XIII secolo i Ḫwājaġān, una corrente diffusa ampiamente nell’Asia centrale durante l’epoca del dominio dei mongoli Chagatay, praticavano una ritualità molto simile a quella dei Malāmatiyya di Nīšāpūr, basata sulla “menzione del Nome di Dio in segreto” (ḏikr-i ḫafī) e sulla “solitudine tra la folla” (ḫalwat dar anjoman). Due di questi Ḫwājaġān furono i maestri di Ḫwāja Bahā’uddīn Naqšband (m. 1389). I temi e la pratica della “Via del Biasimo” riappaiono nella tradizione naqšbandī e acquistano profondità e solidità dottrinale nell’opera di Šayḫ Aḥmad Sirhindī (m. 1625) il “Rinnovatore del secondo millennio” dell’Islām (muǧaddid-i alf-i ṯānī). Abstract: Among the oldest currents in the history of Sufism, the Malāmatiyya are especially those who follow “The Path of Blame” and who in their behaviour act in such a way as to leave no trace of their spiritual attitude among the people around them. According to Abū ‘Abd al-Raḥmān Al-Sulamī, they were a group of ascetics who lived in the town of Nīšāpūr at the end of the 9th century: many authors say that one of the most important members of this school was Bayazīd al-Bisṭāmī (m. 874). In the 13th century the Ḫwājaġān, a current widespread in Central Asia during the era of the rule of the Chagatay Mongols, practiced a rituality very similar to that of the Malāmatiyya of Nīšāpūr, based on the “mention of the Name of God in secret” (ḏikr- i ḫafī) and on “solitude in the crowd” (ḫalwat dar anjoman). Two of these Ḫwājaġān were the masters of Ḫwāja Bahā’uddīn Naqšband (d. 1389). The themes and the practice of the “Way of Blame” reappear in the naqšbandī tradition and acquire doctrinal depth and solidity in the work of Šayḫ Aḥmad Sirhindī (d. 1625), the “Renewer of the Second Millennium” of Islam (muǧaddid-i alf-i ṯānī).

Authenticity and the Forest in Captain Fantastic (2016) and Leave No Trace (2018)

A number of recent productions would appear to suggest that American cinema in the 21st century has abandoned the traditional, culturally defined tropes of the American wilderness in favor of its portrayal as an alternative environment for the contemporary American man. This study focuses on the role of the forest as a specific form of the wilderness in two contemporary American films, Captain Fantastic (2016) and Leave No Trace (2018), analyzing how this background motivates and shapes the authentic representation of the main male protagonist. This form of authenticity, as the study suggests, reflects a more extensive cultural call for the authenticity of American masculinity in American cinema in the 21st century. The crucial aspect in relation to the contemporary representation of the American man in these two films is the father/child relationship that emphasizes the role of the setting in the process of regenerating man’s position in society, thereby reflecting the postfeminist characterization of the American man.

The Logic of Filtering

Chapter 5 introduces the logic of filtering as the conceptual framework underpinning the noise resonance of sound media. On the basis of the analysis of the noise of sound media developed in the previous chapters, it shows how this logic does away with the idea that technical media should ideally leave no trace of what occurs between sender and receiver. It thereby denounces the fallacy that the reproduction is an incomplete version of some “original.” Instead of taking the input or output of the transmission as the primary point of reference, the logic of filtering emphasizes the crucial importance of all the physical processes that happen in between. By acknowledging that the noise of sound media inherently shapes the sound of recorded music, it thereby shows how the noise resonance of sound media ultimately precipitated the emergence of a new, media technological musical sensibility: an “other music.”

Continued longitudinal analysis of avid outdoor recreationists during the COVID-19 pandemic and sensitivities to new outdoor recreationists

The COVID-19 pandemic has altered outdoor recreation behaviors in the United States for over one year. In an effort to continue gathering timely and relevant data on national outdoor recreation patterns, the Leave No Trace Center for Outdoor Ethics and its academic partners, Pennsylvania State University and the University of Montana, conducted a four-phase study to offer guidance to land managers, recreation providers, and outdoor enthusiasts across the United States. This report details findings from Phase 4, occurring one year into the pandemic. By comparing survey results from April 2020 (Phase 1) and April 2021 (Phase 4), we provide a longitudinal perspective of how avid outdoor recreationists’ reported behaviors and perspectives are evolving with the ever-changing pandemic. Phases 1, 2, and 3 of this assessment were detailed by previous reports1. In addition to examining differences between April 2020 (Phase 1) and April 2021 (Phase 4), this report details how avid outdoor recreationists have been impacted by and reacted to influxes of new outdoor recreationists during the pandemic. This report is intended to provide valuable information for managing changing recreation use of public lands and offer insight for land managers as they work to protect the natural world.

Circular polarization in radio pulsar PSR B1451−68: coherent mode transitions and intrabeam interference

ABSTRACT The radio emission of pulsar B1451−68 contains two polarization modes of similar strength, which produce two clear orthogonal polarization angle tracks. When viewed on a Poincaré sphere, the emission is composed of two flux patches that rotate meridionally as a function of pulse longitude and pass through the Stokes V poles, which results in transitions between orthogonal polarization modes (OPMs). Moreover, the ratio of power in the patches is inversed once within the profile window. It is shown that the meridional circularization is caused by a coherent OPM transition (COMT) produced by a varying mode ratio at a fixed quarter-wave phase lag. The COMTs may be ubiquitous and difficult to detect in radio pulsar data, because they can leave no trace in polarized fractions and they are described by equation similar to the rotating vector model. The circularization, which coincides with flux minima at lower frequency, requires that profile components are formed by radiation with an oscillation phase that increases with longitude in steps of 90○ per component. The properties can be understood as an interference pattern involving two pairs of linear orthogonal modes (or two non-orthogonal elliptic waves). The frequency-dependent coherent superposition of coplanar oscillations can produce the minima in the pulse profile, and thereby the illusion of components as separate entities. The orthogonally polarized signal that is left after such negative interference explains the enhancement of polarization degree that is commonly observed in the minima between profile components.

To Lose My Mind And Find My Soul.1 The Masculine and Feminine in Films Set in the Forest

In the past few years, there has been a proliferation of films and television series around the world that are set in forests. These stories’ structures often differ depending on the gender of the protagonist: If the protagonists are men, the forest is usually a site of horror, but when the protagonists are women, the forests become sites of transformation. Looking at Maureen Murdock’s The Heroine’s Journey, Joseph Campbell’s The Hero’s Journey, and Catherine Addison’s model for how the forest is represented in classical literature, this paper considers how the internal journey of female characters is reflected in or resonates with the woods. Films discussed range across multiple genres (drama, survival, crime, horror, science fiction) and include Leave No Trace, Deliverance, The Grey, Destroyer, Zone Blanche, The Ritual, The Hallow, Without Name, Dans la foret, The Blair Witch Project, The Forest, Mad Max: Fury Road, Annihilation, and Aeon Flux. The temptation to talk about these films in dichotomies, such as Hero/Heroine, Masculine/Feminine, illustrates our need for new terminology to reflect even newer ways of thinking about the complexity of gendered protagonists in stories.