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George Washington is best known for a variety of roles in the shaping of our country, from being the Commander-in-Chief of the Continental Army during the Revolutionary War, to being the first President of the United States.

However, one of his proudest personal achievements was being regarded as an accomplished farmer by his peers and colleagues. While he is most commonly referred to as “The Father of our Country,” he could also be called the “Father of American Agriculture.” Those closest to him believed Washington was at his happiest working his lands and conducting agricultural experiments.

Washington was primarily a tobacco farmer, but eventually diversified into growing wheat, corn, carrots, cabbage, and a variety of other crops. He also used the results to best determine what would grow best in the soil on the land.

Washington was a firm believer in the value of compost (or organic fertilizer as it is called today) to enrich the soil even further and get better use from it. At that time, not everyone used compost, and Washington went to great lengths to explain and prove how composting increased more productivity over time. He also experimented with a 7- year crop rotation plan. His planting methods, when combined with the compost practices, exponentially improved the long-term productivity of his land, all of which are the pillars of soil health that are used today. In numerous diaries, essays, and speeches, Washington encouraged American farmers to enrich their soil instead of wearing it out. So it’s fair to say he was one of the first recognized conservationists in the country. […]

In an address to Congress, Washington stressed the importance of agriculture and farming in relation to the survival of the country: “It will not be doubted that with reference either to individual or national welfare, agriculture is of primary importance. In proportion as nations advance in population and other circumstances of maturity this truth becomes more apparent, and renders the cultivation of the soil more and more an object of public patronage.” Washington constantly tried to improve his farming, and when he did, he did it as much for America as for himself. […]

Disponível em: https://www.nrcs.usda.gov/wps/portal/nrcs/detail/national/newsroom/features/?cid=nrcsepr d1316224#:~:text=In%20an%20address%20to%20Congress,agriculture%20is%20of%20 primary%20importance. Acesso em: 07 out. 2022.

Texto - Influence on Others - Part II

    He has become an icon, a person of significant meaning for people all over the world. Pelé has the amazing ability to connect with people from all different backgrounds; maybe it is his optimism and good- natured spirit, or maybe it is the fact that he understands the hardships that so many people in this world endure. In his biography Pelé: His Life and Times, he describes “his first visit to Africa [as] an upliftingbexperience. “Everywhere I went I was looked upon and treated as a god, almost certainly because I represented to the blacks in those countries what a black man could accomplish in a country where there was little racial prejudice, as well as providing physical evidence that a black man could become rich, even in a white man's country... To these people, who had little possibility of ever escaping the crushing poverty in which they found themselves, I somehow represented a ray of hope, however faint' (4)

    One of the most impressive examples of the impact that this sole individual has had on the world is the time he stopped “war: both sides in Nigeria's civil war called a 48-hour cease-fire in 1967 so Pelé could play an exhibition match in the capital of Lagos."(5) The world truly stops when it comes to this Brazilian: in his playing days, footballers dreamt of playing on the same field as him, even 1f it meant having him as an opponent; “when he walks into the room, the king or queen of that country couldn't make more of an impact”(6); and even the Shah of Iran is said to have once delayed his plans by three hours only to be able to speak with the world-famous player.

• (4) Harris. Pele. 85.

• (5) Kissinger. Time.

• (6) Harris. Pele. 7.

From: https://sites.duke.edu/wcwp/research-projects/brazil/pele/influence-on-others/. Accessed on 01/11/2023

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Rena Karefa-Smart, 97, Leader in Ecumenical Movement, is Dead. By Katharine Q. Seelye Feb. 1, 2019

The Rev. Dr. Rena Joyce Weller Karefa-Smart attending a meeting of the World Council of Churches in 1954.

After achieving firsts for a black woman at Yale and Harvard, she was a leader in the international movement to bring churches closer together.

CreditCreditJohnDominis/The LIFE Picture Collection, via Getty Images.
 

The Rev. Dr. Rena Joyce Weller Karefa-Smart, the first black woman to graduate from Yale Divinity School and a leader in the international movement to bring churches closer together, died on Jan. 9 at her daughter's home in Rancho Mirage, Calif. She was 97. Her death, under hospice care, was confirmed by the daughter, Dr. Suzanne Karefa-Johnson. In addition to her achievement at Yale from which she graduated in 1945, when black women on any college campus were extremely rare - Dr. Karefa-Smart was the first black woman to earn a doctor of theology degree from Harvard Divinity School, in 1976. She was also the first female professor of any color to receive tenure at Howard University School of Divinity, in 1979. "It is impossible to measure the distance you've traveled and how you've helped Yale Divinity School to travel," Elijah Heyward, a divinity school graduate, said in 2017 when he presented her with the school's Lux et Veritas alumni award. "The inspiration you've stirred for generations of African-American women at Yale Divinity School and beyond is incalculable." Dr. Karefa-Smart was ordained as an Episcopal priest and as a minister in the A.M.E. Zion Church. She attended the first Assembly of the World Council of Churches and was an ecumenical officer for the Episcopal Diocese of Washington and an associate of the Center for Theology and Public Policy there. She was also affiliated with Wellesley College, Boston University and Princeton Theological Seminary. After Yale, her career was shaped largely by that of her husband, Dr. John Albert Musselman Karefa-Smart, whom she married in 1948. A medical doctor and minister from Sierra Leone, he went on to become a prominent diplomat and politician. He helped bring about Sierra Leone's independence from Britain in 1961, served as the country's first foreign minister and led its delegation to the United Nations. That meant the couple lived for many years in Africa and Europe, which accounts for the 30-year gap between her degrees from Yale and Harvard. Greg Sterling, the dean of Yale Divinity School,

presented the Lux et Veritas alumni award to Dr. Karefa- Smart in 2017. She was the school's first black female graduate in the CreditYale Divinity School. Rena Joyce Weller was born on March 2, 1921, in Bridgeport, Conn. Her father, Sailsman William Weller, a Jamaican immigrant, was an ordained A.M.E. Zion minister. Her mother, Rosa Lee (Lawry) Weller, was something of a role model. The daughter of a woman, Fannie M. Lawry, who had been born into slavery, Rosa Lee graduated from the historically black Benedict College in Columbia, S.C. Rena and her two sisters and brother moved often with their parents to different parishes, mostly around New England. Rena skipped two grades at a public high school in Connecticut, was inducted into the National Honor Society and entered college at 15 - all highly unusual for a black woman in that era. She received a bachelor's degree in education in 1940 from Teachers College of Connecticut (now Central Connecticut State University), followed by a master's degree in religious education from Drew Theological Seminary in New Jersey in 1942.

Disponível em: hhttps://www.nytimes.com/2019/02/01/obituaries/rena- karefa-smart-97-dead.html. (Adaptado) Acessado em 18 nar.2019.

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Rena Karefa-Smart, 97, Leader in Ecumenical Movement, is Dead. By Katharine Q. Seelye Feb. 1, 2019

The Rev. Dr. Rena Joyce Weller Karefa-Smart attending a meeting of the World Council of Churches in 1954.

After achieving firsts for a black woman at Yale and Harvard, she was a leader in the international movement to bring churches closer together.

CreditCreditJohnDominis/The LIFE Picture Collection, via Getty Images.
 

The Rev. Dr. Rena Joyce Weller Karefa-Smart, the first black woman to graduate from Yale Divinity School and a leader in the international movement to bring churches closer together, died on Jan. 9 at her daughter's home in Rancho Mirage, Calif. She was 97. Her death, under hospice care, was confirmed by the daughter, Dr. Suzanne Karefa-Johnson. In addition to her achievement at Yale from which she graduated in 1945, when black women on any college campus were extremely rare - Dr. Karefa-Smart was the first black woman to earn a doctor of theology degree from Harvard Divinity School, in 1976. She was also the first female professor of any color to receive tenure at Howard University School of Divinity, in 1979. "It is impossible to measure the distance you've traveled and how you've helped Yale Divinity School to travel," Elijah Heyward, a divinity school graduate, said in 2017 when he presented her with the school's Lux et Veritas alumni award. "The inspiration you've stirred for generations of African-American women at Yale Divinity School and beyond is incalculable." Dr. Karefa-Smart was ordained as an Episcopal priest and as a minister in the A.M.E. Zion Church. She attended the first Assembly of the World Council of Churches and was an ecumenical officer for the Episcopal Diocese of Washington and an associate of the Center for Theology and Public Policy there. She was also affiliated with Wellesley College, Boston University and Princeton Theological Seminary. After Yale, her career was shaped largely by that of her husband, Dr. John Albert Musselman Karefa-Smart, whom she married in 1948. A medical doctor and minister from Sierra Leone, he went on to become a prominent diplomat and politician. He helped bring about Sierra Leone's independence from Britain in 1961, served as the country's first foreign minister and led its delegation to the United Nations. That meant the couple lived for many years in Africa and Europe, which accounts for the 30-year gap between her degrees from Yale and Harvard. Greg Sterling, the dean of Yale Divinity School,

presented the Lux et Veritas alumni award to Dr. Karefa- Smart in 2017. She was the school's first black female graduate in the CreditYale Divinity School. Rena Joyce Weller was born on March 2, 1921, in Bridgeport, Conn. Her father, Sailsman William Weller, a Jamaican immigrant, was an ordained A.M.E. Zion minister. Her mother, Rosa Lee (Lawry) Weller, was something of a role model. The daughter of a woman, Fannie M. Lawry, who had been born into slavery, Rosa Lee graduated from the historically black Benedict College in Columbia, S.C. Rena and her two sisters and brother moved often with their parents to different parishes, mostly around New England. Rena skipped two grades at a public high school in Connecticut, was inducted into the National Honor Society and entered college at 15 - all highly unusual for a black woman in that era. She received a bachelor's degree in education in 1940 from Teachers College of Connecticut (now Central Connecticut State University), followed by a master's degree in religious education from Drew Theological Seminary in New Jersey in 1942.

Disponível em: hhttps://www.nytimes.com/2019/02/01/obituaries/rena- karefa-smart-97-dead.html. (Adaptado) Acessado em 18 nar.2019.

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TEXTO

    Supermodel Gisele Búndchen took to  Instagram on Wednesday to announce her new book, “Lessons: My Path to a Meaningful Life; sharing series of photos from her childhood, modeling career and family.

    In this tell-all book, she tells about her life and the lessons she learned along the way. “Im excited to announce the publication of my book, “Lessons: My Path to a Meaningful Life” Looking back on some of the experiences I have lived through these past 37 years, what I've learned, the values that guided me and the tools that have helped me become who | am, has been a profound and transformative experience” the 37-year-old star wrote

    “I'm happy I get to share with you my journey through many of the ups and downs that made me who I am today!” she concluded. Bundchen began her modeling career at the age of 14. Since then, she has appeared in more than 2000 magazine covers, 600 campaign ads, and walked in over 800 fashion shows for the top brands in the world. She was the highest paid supermodel for 15 years and decided to retire from the runway in 2015. She's married to the famous quarterback, Tom Brady, and has two children, son Benjamin, 8, and daughter Vivian,5.

Fonte: https://omgcheckitout.com/gisele-bundchen-announces-new-book-lessons-path-meaningful-life

A Master Storyteller from 19th-Century
Brazil, Heir to the Greats and
Entirely Sui Generis 

By Parul Sehgal

    In a famous Hindu parable, three
blind men encounter an elephant for the
first time and try to describe it, each
touching a different part. “An elephant is
[05]  like a snake,” says one, grasping the
trunk. “Nonsense; an elephant is a fan,”
says another, who holds an ear. “A tree
trunk,” insists a third, feeling his way
around a leg.
 [10]    In the Anglophone world, a similar
kind of confusion surrounds Joaquim
Maria Machado de Assis (1839-1908),
the son and sly chronicler of Rio de
Janeiro whom Susan Sontag once called
[15]  “the greatest writer ever produced in
Latin America.” To Stefan Zweig,
Machado was Brazil’s answer to Dickens.
To Allen Ginsberg, he was another
Kafka. Harold Bloom called him a
[20]  descendant of Laurence Sterne, and
Philip Roth compared him to Beckett.
Others cite Gogol, Poe, Borges and
Joyce. In the foreword to “The Collected
Stories of Machado de Assis,” published
[25]  this month, the critic Michael Wood
invokes Henry James, Henry Fielding,
Chekhov, Sterne, Nabokov and Calvino
— all in two paragraphs.
    To further complicate matters,
[30]  Machado has always reminded me of
Alice Munro. What’s going on here? 

    What kind of writer induces such
rapturous and wildly inconsistent
characterizations? What kind of writer
[35]  can star in so many different fantasies?
    The protean, stubbornly
unclassifiable Machado was born into
poverty, the mixed-race grandson of
freed slaves. He had no formal education
[40]  or training; like Twain, his
contemporary, he got his start as a
printer’s apprentice. Out of a regimen of
ferocious self-education, he established
himself, initially as a writer of slender
[45]  romances for and about the women of
the ruling elite.
    But in 1879, his style changed —
or rather, it arrived. Prolonged illness
(Machado was epileptic), and the near
[50]  loss of his sight, snapped him to
attention. The gentle romantic
blossomed into a wicked ironist whose
authorial intrusions, jump cuts and sheer
mischief influenced American
[55]  experimentalists like John Barth and
Donald Barthelme.
    Five novels produced in this
period — including his masterpiece, “The
Posthumous Memoirs of Brás Cubas”
[60]  (1881) — cemented his reputation. If
this collection of 76 stories (culled from
more than 200) cannot rise to their
ranks, it still offers a different and
valuable vantage point — especially for
[65]  readers who like to keep an eye on the
life as well as the art.
    “The Collected Stories” reveals
the arc of Machado’s career, from the
straightforward love stories to the
[70]  cerebral and unpredictable later works.
One story is told from the point of view
of a needle. Political satire begins to
appear. In one tale, a dictator, bald
since youth, decrees that all his subjects
[75]  must also shave their heads, arguing
that the “moral unity of the state
depended on all heads looking the
same.”
    Machado’s stories pulse with life.
[80]  The endings are frequently murky and
strange, often abruptly truncated. The
title of an early work characterizes them
well: “Much Heat, Little Light.” Certain
preoccupations persist: alluring widows,
[85]  naïve young men, a fondness for
coincidence. Machado remained
fascinated by femininity and the
strictures governing the lives of women
— it’s why he reminds me of Munro. Like
[90]  chess pieces, Rio’s well-born ladies could
make only a few authorized moves
(Machado was a chess fanatic), but
everything was theirs to win or lose.
    Above all looms the figure of the
[95]  bibliomane. “This is my family,” one
says, pointing to his bookshelf. These 

are characters shaped by their reading,
sometimes even physically (“his head
jutted forward slightly from his long
[100]  habit”).
    It’s a curious feature of Machado’s
stories that Brazil is so absent. There are
few landmarks, few mentions of the
weather. But there are allusions to
[105]  Molière and Goethe. Novels and authors
are the signposts. Like his characters,
Machado was a creature of literature;
ink ran in his veins. Though he never
roved far from his hometown he read
[110]  widely, claiming all of culture, all of
Europe — giving his work that
remarkably open, cosmopolitan feel.
    This creation of a personal
cartography — of anchoring himself in
[115]  the life of the mind — might explain one
of the lingering frustrations with
Machado’s work: namely, his refusal to
write more explicitly about slavery. He
might not have dared; slavery ended in
[120]  Brazil only in 1888. His stories stay
trained, sometimes monotonously, on
the elite, slaves flitting through in
silence.
    Yet Machado is always writing
[125]  about liberation in his way, which to him
begins with the freedom — the
obligation — to think. Few fiction writers
have written so affectionately about
ideas, as if they were real people; he is
[130]  always describing how ideas emerge and
move, the way they can lose their way
and get caught in a crush with others.
The way they can appear “fully formed
and beautiful” at times, or grow
[135]  “pregnant” with other ideas.
    Ideas and fixations elevate and
distort in these stories. In one, a man
consumed by his pet bird becomes “pure
canary.” In another, a father intent on
[140]  grooming his son to become “a bigwig”
demands he cultivate the necessary
vapidity: “I forbid you to arrive at any
conclusions that have not already been
reached by others. Avoid anything that
[145]  has about it so much as a whiff of
reflection, originality or the like.”
    To Machado, your identity and the
contours of your world are formed not
just by your circumstances but by what
[150]  you think about habitually. You are what
you contemplate, so choose wisely.
These stories are a spectacular place to
start.

From: www.nytimes.com/June 6, 2018