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How to Survive Being Kidnapped by the Taliban
Question: How were you captured by the Taliban?
Jere Van Dyke: I was—at the time it was February 16th—I was hiking in the mountains of Mohmand Agency in the tribal areas of Pakistan. My two bodyguards were in the lead. We were going single file. We were high in the mountains. We came to a valley. I was next. My interpreter was behind me. We'd been hiking about six hours. I looked up. I saw a movement of black behind a rock. I knew immediately that it was not a sheep, it was not a goat—that it was a black turban. The Taliban wear black turbans.
I froze. A man jumped over a rock shouting, “Kena, kena, kena” (get down, get down). He was carrying a rocket-propelled grenade launcher. He came running down the mountainside. Twelve other men (about) came running with him, spreading out a... who I assumed was the Taliban commander—black turban—was in the lead holding a walkie-talkie . All the men were armed with either Kalashnikovs or rocket-propelled grenade launchers. Soon, I was surrounded. I looked over, and I saw a man standing three feet away from me holding a rocket-propelled grenade launcher at my face. His eyes were cold, and gleaming, and dark. I looked over, and I saw that my two bodyguards were being disarmed. They had rifle butts that were being directed at them. My interpreter was surrounded. I knew that I was dead.
Question: Where were you taken after being captured?
Jere Van Dyk: They took me up deeper into the mountains, up onto a ridge. They sat me down, faced me West, and at that time I was still in shock so my back was straight and I just looked ahead, not sure what was going to happen. And then very slowly they took a black turban and began to blindfold me. So, when they finished blindfolding me they tied me, and we sat there very silently. I heard a rifle movement on my left, and I waited for the rifle or the knife. I thought of my family. I thought of my past.
I was there about five minutes. They picked me up, grabbed me by the shoulders, and they took us deeper into the mountains. Eventually we made our way downward. I fell a few times because I couldn't see; I was totally helpless. They put me in a car and drove for a couple of hours, pulled me out of the car, separated me from others, threw me back in the car. And then we began to climb in this car higher up in the mountains. It was a warm, Mediterranean day when we started, and by that night time three or four hours later, it was cold. I was very cold. Dogs were barking.
They pulled me out of the car, put my hands together, took me into what turned out to be a baked mud room deep in the mountains of Pakistan. It was a Taliban prison. I looked around. I was looking for blood on the walls to see if it was a torture chamber. I saw chains on the floor. It was about 12 feet by 12 feet. The roof was made of straw. But, initially, I was happy. And the reason I was happy is because when they took my turban off, or my blindfold off, I saw that I was not alone. That my interpreter was there, my two bodyguards were there. At the time, I still felt they were on my side.
At the very beginning, I was still trying to pretend that I was a foreigner. And then as we sat there, the first question they asked me was, “What is your name?” And then the second question was, “What is your father's name?” For a split second I stopped. I was almost... I wasn't happy, but I was pleasantly surprised. And I said... I am very deep in Pashtun culture. It shows that the most important question is, and always has been in Afghanistan, “Who is your grandfather? Who is your father?” Tribal lineage counts for everything.
Then, after they finished that initial interrogation, I said I just couldn't take it anymore. My language ability wasn't good enough, and I said, “I'm an American.” And so I felt free. I felt happy. I also knew that I was dead because as an American I would be considered a spy, and under Sharia, Islamic law, you kill a spy. Then, what happened was later that night they took out one of my bodyguards and brought him back, took out another bodyguard and brought him back. They were interrogating them, and then they took out my interpreter and brought him back.
And then when the Taliban finished, they went into another room where I think, I don't know, they were having dinner. We could hear them talking on the other side of the mud walls. And then our two jailers, the men who became our jailers, came in, both armed with Kalashnikov rifles. And they said to sit still, do not move, we'll take care of you. I didn't understand this at first because the dialect was so hard; it was a very deep mountain Pashtun dialect. And then my two bodyguards said, “If they start to torture us or kill us, we have to kill them.” And my first bodyguard said, “I'll take that one.” And the next bodyguard said, “I'll take him.”
And then I realized that not only was I a prisoner deep in the mountains of Pakistan, that I would have to kill or be killed. So it gradually became darker, and darker, and darker. So for the 45 days that we were in this dark cell, across which I could not see—it was 12 feet across, but I really couldn't see more than eight or nine feet—we were not allowed out unless about three minutes every night to go to a makeshift bathroom on the dirt floor outside. It became... it was a constant roller coaster.
Question: What was the scariest moment of your captivity?
Jere Van Dyk: The hardest point was the fourth night when they had the major interrogation. And the Taliban commander was smart, he was quick, he was extremely capable, I felt, ruthless. He sat across from me, sat on the floor... eyes like cat's eyes. The questions kept coming. “Why are you here? What was your goal? If you're a journalist, why do you have cameras? Who do you really represent?” On and on and on: bang, bang, bang, bang. After about two hours of this, he left. Then he walked back in, and this time when he walked back in, his back was straight. And behind him were three men in sunglasses, black turbans, army fatigue jackets, bandoliers of bullets, carrying rifles. And they stood behind me. I knew what was coming.
Then he took my camera, the small video camera that I had. With angry eyes, he thrust it at me. And he said, “How do I turn this on?” And I said to him in English, which he couldn't understand, “So, I'm going to help you film my own execution?” And at the beginning when I was first kidnapped, four days before in the mountains, I was in such shock that I didn't know really what was going to happen, so I sat up straight. This time, I was afraid and wanted to protect my neck. And so I kept looking down. It was so hard, so hard, to lift my back up. It was like lifting lead.
Finally, slowly, because I was thinking of my family, my father... and I wanted to not be a coward when I died—I wanted to die with dignity—and I knew that people around the world, and especially my family, would see this video on television, of me being beheaded. And it was—I learned later; I didn't think of it at the moment—exactly, almost to the day six years after Daniel Pearl had been kidnapped in Karachi. So I thought of Daniel Pearl. I thought of Nicholas Berg, and I was certain it would happen. I watched him out of the corner of my eye move the rifle barrel closer and touch my temple. And then I saw him put his hand in his vest. I knew what the knife was like. I had seen them butcher, other men butcher sheep and goats. I know what the knife would look like, and I waited for it to come in... kill me.
Question: What skills or internal resources did you rely on to survive?
Jere Van Dyk: What I realized was that the longer I was there, the more my muscles would atrophy. And I was constantly thinking how I could escape. It was so dark that I didn't know which way was Afghanistan, which way was Pakistan, or how to—if I were to sneak somehow get out the door—which way I would run. So I was trying to figure out, according to the vague light that I would see, if the sun was going this way or if the sun was setting that way, and I finally figured out that we were praying—because I either had to convert or die—that when we prayed, we would pray toward Mecca, toward Saudi Arabia. Therefore, I would have to go the opposite way.
So I was trying to figure out constantly how to escape. In order to stay mentally alert and to keep my muscles from atrophying so that when the time came and I had to run, and because as a younger man in high school and college and after college for a number of years I had run track—and run it very seriously—that I, which is why at my age I could hike in the mountains and keep up with men and do this because I was still fit. It was not just a way to keep my muscles from atrophying and to keep fit so that I could escape, it was also a way for me to meditate, also a way for me to calm down. And I found it was a tie to home. It was a tie to my youth. For me, very early in the morning after morning prayers, when men went back to bed and it was dark, and it was cold, I would do exercises. It kept me fit, it relaxed me, and then at the end I always made a point of—we had this small place in the corner where we could pour water to for ablutions for prayer, and I would pour cold water over myself to keep me tough and to try and keep clean.
Secondly, I found that in prison, unlike anywhere else in the world, there is nothing that you can escape to. There is no place you can go. You cannot escape into entertainment, to work, to a family, to anything. You are stuck with yourself, and you must confront yourself and your life constantly. And so what I would do is in order to escape from this, I would work with my interpreter on my language. And I would try to learn to write Pashto, which is very similar to Arabic. And so I would study as much as I could. I would become very tired at first because I didn't have reading glasses, it was very cold, and you're constantly afraid, and you can't see very well in the darkness. So it was like going to school for an hour... that's all I could do at a time. That helped.
Ultimately, what helped me, what gave me solace was because I was with Wahhabi, and Wahhabis are the strictest of Muslims, the vanguard if you will of Muslim warriors—Bin Laden is Wahhabi—I had to, as I mentioned, convert or die. But what they said was, “Once you have finished the formal prayer,” which we would do in Arabic, “and go through the motions of praying, when you're on your knees you can pray on your own. You can talk to God in your own way.” And so what I found was comfort in being able to pray for me, which is the God out of my youth. I grew up in a deeply separatist, quietist, today we call them fundamentalist. We were not political, so we were not fundamentalist Christian environment, which gave me—and gives me today—a psychological understanding of fundamentalism, which enabled me to talk with them on a certain level, which is one reason why I've been able to spend time with the Taliban, as with the Mujahadeen before. So I found a certain comfort in prayer, and I was praying to a god of light. I wasn't sure what the "god of light" meant, but that gave me peace. So it was those things that I went to: exercise, studying, and prayer. We hold onto hope, but in the absence of all of that, those are the three things I had.
Question: Why did the Taliban let you go?
Jere Van Dyk: I don't really know, ultimately, why I'm here today. When we were... the last day we were there, when the Taliban commander came in, sat down on the ground two feet away from me, stared at me, he said, “Congratulations on escaping death.” He said it too many times. I felt that someone above him had made the decision to release me. He said, “I made the decision.” But I didn't believe him because it was a constant roller-coaster. At times, they were very nice to me. We engaged in political discussions, we talked about what to do to young people who elope, he asked if in America we have water buffalo, if we have rivers, how do we bury people... numerous questions. We'd go on and on at night. They would tell me how they made opium or how heroin is made. We would talk about any number of things, about Al Qaeda, about the Taliban.
At the same time, they once threatened to cut out my kidneys and sell my body parts. And once when they did that, and I talked about—as I did often, but this time there was no way that I was going to stand there and allow that—I said, “We have to escape, and we have to do it tonight. And if we have to kill them, we do that. We have no choice. I cannot take this any more.” And it was that night when we went outside, one by one, to go to the bathroom that one of my bodyguards didn't stay three minutes, but about ten minutes. And then later the main jailer came to me and said... he told me what he would do to me if I tried to escape, which told me that I was alone... that my bodyguard had betrayed me. And increasingly, as time passed, my interpreter grew closer to my bodyguards and refused to interpret for me, and I realized... and I began to realize that maybe he was part of what became a betrayal, and that he was not with me, and that I was completely alone.
And this was harder, and even though I didn't feel at that moment that I would be killed, or every moment that I would be killed, every time that that door unbolted... they unbolted the door, and a man with a black turban stood there silhouetted in the shadows holding a Kalashnikov, I knew that he could take me outside just like that and kill me.
Recorded on June 29, 2010
Interviewed by Max Miller
Several times during his 45 days in captivity, Van Dyk was sure his life was about to end. Exercise, studying, and prayer helped him keep his wits.
Sallie Krawcheck and Bob Kulhan will be talking money, jobs, and how the pandemic will disproportionally affect women's finances.
Want help raising your kids? Spend more time at church, says new study.
- Religious people tend to have more children than secular people, but why remains unknown.
- A new study suggests that the social circles provided by regular church going make raising kids easier.
- Conversely, having a large secular social group made women less likely to have children.
Be fruitful and multiply<p>Scientists in the United Kingdom collected data on more than 13,000 mothers and their children. Most of them were religious, but 12 percent were not. The data included information on their church habits, social networks, number of children, and the scores those children achieved on a standardized test.</p><p>In line with previous findings that religious women have more children than secular women in industrialized countries, a connection between at least monthly church attendance and fertility was confirmed. However, religious parents showed they could avoid the pitfalls that having more children can bring. </p><p>Typically, more children in a family leads to reduced cognitive ability and height in each <a href="https://academic.oup.com/ije/article/37/6/1408/729795" target="_blank">child</a>. Some studies find that children do less well in school for each <a href="https://link.springer.com/article/10.1007/s13524-016-0471-0" target="_blank">additional sibling they have</a>. This makes a kind of intuitive sense, as parents with more children would have to divide their time, energy, and resources among more people as families expand. One would expect that the larger families would also lead to things like lower test scores. </p><p>Despite the expectation, the children of religious parents didn't have lower scores on standardized tests. There were small positive relationships between the size of the mother's social network, the number of co-religionists helping out, and the children's test scores. However, this association was small, didn't show up in all of the testings, and was unrelated to other variables. </p> These effects might be explained by the size and helpfulness of the social networks around the more religious. Women who went to church at least once a month had more extensive social networks than those who never go or who attend yearly. These social networks of co-religious people mean that there are more people to turn to for help with child-rearing, a point also demonstrated in the data. The amount of aid women got from their fellow churchgoers was also associated with a higher fertility rate. <br> <br> Conversely, an extensive social network was associated with fewer children for secular women. This finding is in line with <a href="https://journals.sagepub.com/doi/10.1207/s15327957pspr0904_5" target="_blank">previous studies</a> and suggests that the social networks comprised of co-religious individuals differ from those found elsewhere.
So, how quickly should I join a local religious group?<div class="rm-shortcode" data-media_id="6RrmYM8M" data-player_id="FvQKszTI" data-rm-shortcode-id="9eb4740a7d1e10108a75fd2ed627a90f"> <div id="botr_6RrmYM8M_FvQKszTI_div" class="jwplayer-media" data-jwplayer-video-src="https://content.jwplatform.com/players/6RrmYM8M-FvQKszTI.js"> <img src="https://cdn.jwplayer.com/thumbs/6RrmYM8M-1920.jpg" class="jwplayer-media-preview" /> </div> <script src="https://content.jwplatform.com/players/6RrmYM8M-FvQKszTI.js"></script> </div> <p>The study is not without its faults, and more investigations into the relationship between fertility, childcare, ritual, and social networks are needed.</p><p>These findings all show correlation, not causation. Though it might be said the results point towards causation, various alternative interpretations of the data are apparent. The authors note that most religions are explicitly pro-natal. It is possible that religious women have internalized these values and simply choose to have more children than secular women do.</p><p>This idea is similar to a potential interpretation of why large social networks have the opposite effect for secular women. The authors suggest that, in some cases, these more extensive social networks are associated with work and exert an anti-natal influence. Again, the people who build such networks may be people unlikely to have large families under any circumstances.</p><p>However, the researchers' hypothesis endured. The help religious women get from their church-based social networks allows them to have larger families than those who lack these support systems. In some instances, these support systems also prevent the adverse effects of larger families. </p>
The community religion offers<p>As we've mentioned <a href="https://bigthink.com/culture-religion/what-is-secular-humanism" target="_blank">before</a>, religion offers a community, and a community provides social capital. As religion continues to decline in the West, the social bonds of faith communities that used to tie social communities together begin to decay. However, as has been noted by a variety of observers for the last few decades, fewer and fewer new organizations appear ready to replace religion as a source of community in our lives.</p><p>While many different organizations might offer social support that religion once provided the whole of western society, this study shows that different social circles can differently affect the people in them. This finding must be considered by those trying to find new communities to join or the authors of future research. </p><p>The community offered by religious groups provides real benefits to those who join them. As this study shows, having the support network religious community offers allows some parents to avoid pitfalls that bedevil those lacking similar support. It suggests that previous studies demonstrating that group ritual offers benefits like increased amounts of <a href="https://journals.sagepub.com/doi/10.1177/0956797612472910" target="_blank">group trust</a> and <a href="https://journals.sagepub.com/doi/10.1177/1069397103037002003" target="_blank">cooperation</a> are onto something and that those benefits have a variety of applications. </p><p>While this study is not without its blind spots, it offers a strong starting point for further investigations into the nature of ritual in our modern lives and how local support networks remain vital in our increasingly globalized world. </p>
Health officials in China reported that a man was infected with bubonic plague, the infectious disease that caused the Black Death.
- The case was reported in the city of Bayannur, which has issued a level-three plague prevention warning.
- Modern antibiotics can effectively treat bubonic plague, which spreads mainly by fleas.
- Chinese health officials are also monitoring a newly discovered type of swine flu that has the potential to develop into a pandemic virus.
Bacteria under microscope
needpix.com<p>Today, bubonic plague can be treated effectively with antibiotics.</p><p style="margin-left: 20px;">"Unlike in the 14th century, we now have an understanding of how this disease is transmitted," Dr. Shanthi Kappagoda, an infectious disease physician at Stanford Health Care, told <a href="https://www.healthline.com/health-news/seriously-dont-worry-about-the-plague#Heres-how-the-plague-spreads" target="_blank">Healthline</a>. "We know how to prevent it — avoid handling sick or dead animals in areas where there is transmission. We are also able to treat patients who are infected with effective antibiotics, and can give antibiotics to people who may have been exposed to the bacteria [and] prevent them [from] getting sick."</p>
This plague patient is displaying a swollen, ruptured inguinal lymph node, or buboe.
Centers for Disease Control and Prevention<p>Still, hundreds of people develop bubonic plague every year. In the U.S., a handful of cases occur annually, particularly in New Mexico, Arizona and Colorado, <a href="https://www.cdc.gov/plague/faq/index.html" target="_blank">where habitats allow the bacteria to spread more easily among wild rodent populations</a>. But these cases are very rare, mainly because you need to be in close contact with rodents in order to get infected. And though plague can spread from human to human, this <a href="https://www.healthline.com/health-news/seriously-dont-worry-about-the-plague#Heres-how-the-plague-spreads" target="_blank">only occurs with pneumonic plague</a>, and transmission is also rare.</p>
A new swine flu in China<p>Last week, researchers in China also reported another public health concern: a new virus that has "all the essential hallmarks" of a pandemic virus.<br></p><p>In a paper published in the <a href="https://www.pnas.org/content/early/2020/06/23/1921186117" target="_blank">Proceedings of the National Academy of Sciences</a>, researchers say the virus was discovered in pigs in China, and it descended from the H1N1 virus, commonly called "swine flu." That virus was able to transmit from human to human, and it killed an estimated 151,700 to 575,400 people worldwide from 2009 to 2010, according to the Centers for Disease Control and Prevention.</p>There's no evidence showing that the new virus can spread from person to person. But the researchers did find that 10 percent of swine workers had been infected by the virus, called G4 reassortant EA H1N1. This level of infectivity raises concerns, because it "greatly enhances the opportunity for virus adaptation in humans and raises concerns for the possible generation of pandemic viruses," the researchers wrote.
A neuroscientist argues that da Vinci shared a disorder with Picasso and Rembrandt.
- A neuroscientist at the City University of London proposes that Leonardo da Vinci may have had exotropia, allowing him to see the world with impaired depth perception.
- If true, it means that Da Vinci would have been able to see the images he wanted to paint as they would have appeared on a flat surface.
- The finding reminds us that sometimes looking at the world in a different way can have fantastic results.
The study<img type="lazy-image" data-runner-src="https://assets.rebelmouse.io/eyJhbGciOiJIUzI1NiIsInR5cCI6IkpXVCJ9.eyJpbWFnZSI6Imh0dHBzOi8vYXNzZXRzLnJibC5tcy8xODc3Mjc2NS9vcmlnaW4uanBnIiwiZXhwaXJlc19hdCI6MTY1MTA4MDg2NH0.T-98YvLjS9mUCQkgqHyV43Q7h_JIiubrev-Fp_0j4Pg/img.jpg?width=1245&coordinates=0%2C38%2C0%2C579&height=700" id="58346" class="rm-shortcode" data-rm-shortcode-id="674799ba34e115a2e9a3e94c366bfc26" data-rm-shortcode-name="rebelmouse-image" />
The Virtuvian Man. Christopher Tyler suggests that Da Vinci used his own image as a template for the face in the drawing.
Vitruvian Man, by Leonardo da Vinci created c. 1480–1490<p><a href="https://www.city.ac.uk/people/academics/christopher-tyler" target="_blank">Professor Christopher Tyler</a> of the City University of London's optometry division analyzed six pieces of Renaissance art by or held to be images of Da Vinci, including the famous <em>Vitruvian Man. </em>By looking at the paintings, drawings, and statues and applying the same techniques optometrists use on patients, Tyler was able to conclude that the eyes of the men depicted were misaligned.</p><p> He concluded that, if the images he analyzed were truly reflective of how Da Vinci looked, that the great artist had a mild case of exotropia. </p>
How would this have helped him paint?<span style="display:block;position:relative;padding-top:56.25%;" class="rm-shortcode" data-rm-shortcode-id="b221010aa7688734d4d6a41f0df5933f"><iframe type="lazy-iframe" data-runner-src="https://www.youtube.com/embed/j6F-sHhmfrY?rel=0" width="100%" height="auto" frameborder="0" scrolling="no" style="position:absolute;top:0;left:0;width:100%;height:100%;"></iframe></span><p><a href="https://shileyeye.ucsd.edu/faculty/shira-robbins" target="_blank">Shira Robbins</a>, a professor of ophthalmology at the University of California at San Diego, who was not involved with the project, explained to <em><a href="https://www.washingtonpost.com/news/morning-mix/wp/2018/10/19/leonardo-da-vincis-genius-may-be-rooted-in-a-common-eye-disorder-new-study-says/?utm_term=.d3f44ed91c16" target="_blank">The Washington Post</a> </em>how individuals with exotropia often turn to additional information to help understand the world around them:</p><blockquote>"What happens in some people is when they're only using one eye . . . they develop other cues besides traditional depth perception to understand where things are in space, looking at color and shadow in a way that most of us who use both eyes at a time don't really appreciate." </blockquote><p>Dr. Robbins agrees that, if the artworks analyzed accurately depict Da Vinci, then he probably had exotropia.</p><p>If Da Vinci did have a mild form of the condition, which would allow him to focus with both eyes when concentrating and with one when relaxed, Tyler asserts that the famed artist could have viewed the world in two or three dimensions at will, showing him the world exactly as he would need to recreate it on a flat surface. Quite the superpower for an artist.</p>
Does this mean Da Vinci would have been a hack if he had normal eyesight?<img type="lazy-image" data-runner-src="https://assets.rebelmouse.io/eyJhbGciOiJIUzI1NiIsInR5cCI6IkpXVCJ9.eyJpbWFnZSI6Imh0dHBzOi8vYXNzZXRzLnJibC5tcy8xODc3MjY5NS9vcmlnaW4ucG5nIiwiZXhwaXJlc19hdCI6MTYyMjYwOTgxOH0.eSu3YBpCuaDj59-4lzSeZ1WgwtV2ETGiWHqczzW3how/img.png?width=980" id="9c323" class="rm-shortcode" data-rm-shortcode-id="edd4e9e9d9c1156a53242df6288d7cc0" data-rm-shortcode-name="rebelmouse-image" />
A graph showing the difference in where each eye is focused for each painting, drawing, and statue used in the study. The larger the difference, the more pronounced the exotropia is in the image.<p>Not at all. What Dr. Tyler is suggesting is that the tendency of people who have exotropia to rely on using one eye to see the world and thereby lose some depth perception allowed Da Vinci to understand better how the three-dimensional objects in the world could be translated into a two-dimensional image on a canvas. This could account for some of Da Vinci's skill in depicting shadow and subtle changes in color, since he would have relied on these details to understand the world. <br><br>His polymathic brilliance extended far beyond art, and nobody is claiming that his ideas for flying machines, tanks, or <a href="http://www.da-vinci-inventions.com/davinci-inventions.aspx" target="_blank">other inventions </a>were at all influenced by a vision problem.</p>
How can we know this? He has been dead for five hundred years.<span style="display:block;position:relative;padding-top:56.25%;" class="rm-shortcode" data-rm-shortcode-id="c26fc51b0aebbcd6905593015fec79e5"><iframe type="lazy-iframe" data-runner-src="https://www.youtube.com/embed/LRAptNtN9-A?rel=0" width="100%" height="auto" frameborder="0" scrolling="no" style="position:absolute;top:0;left:0;width:100%;height:100%;"></iframe></span><p>There are reasons to be cautious anytime we make claims about people who are long dead. In this case, we have the bonus problem that we aren't 100 percent sure that the images used are supposed to look like Da Vinci. </p><p> That is the major caveat of the idea; all of the images used as evidence of his condition are assumed to look like him. While some of the images, like the <a href="https://en.wikipedia.org/wiki/David_(Verrocchio)" target="_blank"><em>David</em> by Andrea del Verrocchio</a>, are generally agreed to be based on Leonardo the other pictures are claimed to be reflective of him based only on his statement that "[The soul] guides the painter's arm and makes him reproduce himself, since it appears to the soul that this is the best way to represent a human being." </p><p>Tyler also argues that the portraits he claims are based on Da Vinci share similarities with the images generally accepted to be portraits of him; including similar hair and facial features. This lends weight to the idea that the artist incorporated his own traits into his artwork, including his vision problem. </p><p>Leonardo da Vinci was undoubtedly one of the greatest geniuses of all time. If he had exotropia, then it was merely a minor addition to his artistic skills. It does, however, give us a literal example of how people who look at the world differently can use that vantage point to their advantage to create things we all can appreciate. </p>
The word "learning" opens up space for more people, places, and ideas.
- The terms 'education' and 'learning' are often used interchangeably, but there is a cultural connotation to the former that can be limiting. Education naturally links to schooling, which is only one form of learning.
- Gregg Behr, founder and co-chair of Remake Learning, believes that this small word shift opens up the possibilities in terms of how and where learning can happen. It also becomes a more inclusive practice, welcoming in a larger, more diverse group of thinkers.
- Post-COVID, the way we think about what learning looks like will inevitably change, so it's crucial to adjust and begin building the necessary support systems today.