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regioonlineofficial · 3 months

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Vanaf maandag 22 januari start de gemeente met de kap van 170 populieren in Gouda. De combinatie van zacht hout en snelle groei zorgt ervoor dat de populieren slap en kwetsbaar worden als ze ouder worden. Hierdoor kunnen grote takken gemakkelijk afbreken, zelfs op een dag zonder wind. Dat is gevaarlijk, omdat populieren veel langs fiets- en wandelpaden staan. Na de kap van de populieren, worden er nieuwe bomen geplant. Wethouder groen Michel Klijmij-van der Laan: “Het is begrijpelijk dat mensen schrikken van het kappen van bomen. Dat is in dit geval echt niet nodig. Groen en biodiversiteit staat heel hoog op de agenda in Gouda, maar de veiligheid van inwoners is natuurlijk onze eerste prioriteit. De bomen die we kappen zijn goed onderzocht en bleken een risico te worden voor de omgeving. Om dat te voorkomen is er goed gekeken naar wat er voor de gekapte bomen in de plaats kan komen, om het groen natuurlijk wel te behouden.” Kleurrijke berm voor biodiversiteit De kap start aan de Burgemeester Jamessingel. Op de plaats van de gekapte bomen wordt de berm ingezaaid met en kleurrijke mix van zaden. Langs deze weg kunnen niet direct nieuwe bomen worden geplant, omdat er nog wordt gewerkt aan de bouw van de spoorzone. Ook wordt de weg nog heringericht. Zodra deze plannen zijn uitgevoerd, worden er ook nieuwe bomen geplant. Biologisch gekweekte bomen in de plaats van populieren Bij de Ridder van Catsweg worden er voor de gekapte bomen wel direct nieuwe lindes, iepen en eiken geplaatst. Deze bomen zijn veiliger dan de populieren die hun takken verliezen. De bomen die worden geplant voldoen aan het keurmerk ‘On the way to PlanetProof’. Dat betekent dat ze zo biologisch mogelijk zijn gekweekt. Ook wordt aan het begin van de Ridder van Catsweg het grasveld opgehoogd, het voetpad opnieuw bestraat en de bermen ingezaaid met een bloemenmengsel. Benieuwd waar populieren worden gekapt? Via gis.gouda.nl kunt u zien waar er nog meer populieren worden vervangen in Gouda. Kijk hiervoor bij beheer openbare ruimte -> kapvergunningen -> kap populieren. De werkzaamheden duren nog tot eind maart. Het inzaaien van de bermen start half april. De komende jaren worden er nog meer van deze verouderde bomen vervangen in Gouda. Dit gebeurt de komende 4 jaar in verschillende fases.

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heartlessteddybearwriting · 5 years

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Books Read in 2019

Winterfrost

By Michelle Houts

Some thoughts are best left in the unthought corners of our minds. Most of them begin with What if . . .

(If you like what I do, consider buying me a coffee?)

#winterfrost #michelle houts #book aesthetic #book moodboard #books read in 2019 #literature aesthetic #literature moodboard #my moodboard #my edits #Bettina #Pia #Nisse

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erinbowbooks · 5 years

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Stanford House Retreat

This last week I went on a remarkable writing retreat with six other kids lit pros: @meganwhalenturner, @rj-anderson , Cinda Chima, Shelley Pearsall, Michelle Houts, and Tricia Springstubb, in an old farmhouse run by the Nature Conservancy in Cuyahoga Valley National Park.

If words won’t flow there’s always talk. If talk won’t flow there’s always scotch.

I am working on this magical book that I haven’t had to fight with -- that words have just arrived for, to the tune of 20K in December. I hoped for more of that, but ended up in a more workmanlike phase, thinking through timeline and pacing and placement of scenes and threading of plotlines and how fast the puppy is growing, etc. For example, I made sense of the timeline and realized I’d set a book over three months of unremarkable mild weather, and one of those months was February. Whoops. I added in 7000 K and turned the magic words into a structurally solid first 1/2 of a middle-grade book.

All around me people were also writing, sometimes with great joy and sometimes storming out of their rooms to announce that they hated their characters, their book, and words in general. We talked and learned from each other and told secrets and shared ideas and drank wine and got caught hailstorms and saw a whole bunch of mice. And life was good.

More pics:

Michelle Houts

The whole gang -- I’m the one that looks like I was just struck with a skillet. We decided to call ourselves the Stanford fellows, just because we can.

The whole gang, plus visiting illustrators Betsy Snyder and Lindsay Ward.

Another guest, Emily Duncan, @glitzandshadows, with RJ Anderson.

#megan whalen turner #erin bow #r.j. anderson #emily duncan #michelle houts #cinda williams chima #tricia springstubb #shelley pearsall #cuyahogavalleynationalpark

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wellesleybooks · 5 years

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Rebecca’s Register Raves

Rebecca recommends you make it a SEA GLASS SUMMER.

#sea glass #picturebook #summer #family #beach #rebecca's register raves #michelle houts #bagram ibatouline

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roesolo · 3 years

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Barn at Night: The best things happen before the sun comes up

Barn at Night: The best things happen before the sun comes up @mediamastersbks @mhoutswrites @JenBetton

Barn at Night, by Michelle Houts/Illustrated by Jen Betton, (Sept. 2021, Feeding Minds Press), $17.99, ISBN: 9781948898058 Ages 5-7 This rhyming tale is all about the bustling life on a farm as a child and her father get up before dawn to tend to the animals. By the time the girl and her father enter the barn, the animals are already awake and waiting for them, complaining about the cold air…

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#agriculture #animals #Barn at Night #farming #farms #Feeding Minds Press #Jen Betton #Michelle Houts

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pizzaordeath · 7 years

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Happy Birthday to ME!

Shout-out to Depop for the Repetto flats and AG denim, serious sales discounts for the JCrew and Theory shirts, free shipping codes for the Edge ‘o Beyond choker and the La Roche-Posay Acne System, and Amazon’s pre-order discounts for all three books

#Happy Birthday #want #online shopping #depop #repetto #ag denim #JCrew #Theory #edge o' beyond #la roche-posay #amazon #the financial diet #julie houts #michelle sagara #cast in deception

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funnywildlife · 4 years

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#CharityTuesday shout out from #wildographers & @rememberingwildlife #RememberingCheetahs esteemed contributors Michel & Denis Hout. :::: The Remembering Cheetahs Project on Kickstarter goes live this Friday March 13th, so sign up keep up to date. Lots of goodies and luxury safaris up for grabs. Follow @rememberingwildlife for regular updates and be ready to offer your much needed backing. https://www.kickstarter.com/projects/margotraggett/remembering-cheetahs?ref=ksrtwitter-prelaunch **** #RememberingWildlife #RememberingBooks #WildlifePhotographersUnited #ConservationPhotography #Wildography #wildlifephotography #denishoutphoto #cheetah #wildcats #cute https://www.instagram.com/p/B9kWAmygMQS/?igshid=ocvlomayuubc

#charitytuesday #wildographers #rememberingcheetahs #rememberingwildlife #rememberingbooks #wildlifephotographersunited #conservationphotography #wildography #wildlifephotography #denishoutphoto #cheetah #wildcats #cute

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carnegiemuseumnaturalhistory · 4 years

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When Perspective Meets Research

Note: This piece uses both person-first and identity-first language, based on how the persons referenced choose to discuss their neurodiversity. In unsure situations, the author has defaulted to person-first language.

Science is an ever-evolving thing. As we learn more, do more, and see more, science changes and grows as well. Certainly, there are a plethora of things that contribute to the ability to do better and more efficient research; when asked, people may answer with better tools, new technology, or even funding. However, the researchers themselves play a crucial role in the evolution of science. With new researchers, of course, comes a much-needed addition to scientific study: diversity.

Laurent Mottron, a psychiatrist who specializes in cognitive neuroscience research in autism at the University of Montreal, knows exactly how important neurodiversity is to research as a whole. One of his most prolific partnerships is with Michelle Dawson, an openly autistic researcher. In his publication, “The Power of Autism,” Mottron makes a point to highlight the fact that “… autistic behaviors, although atypical, are still adaptive.” Because of this, he says that neurotypical researchers can unfortunately display a negative bias even as they seek to research neurodiversity. His partnership with Dawson, with whom he has co-authored over 13 works, has served to solidify the idea that neurodiverse perspectives are not just helpful— they are a necessity.

Mottron also points out that the diagnostic criteria of many conditions, like autism, rely on negative aspects, rather than positive ones. This underscores something that many neurodivergent researchers already know: studies on neurodivergency also have a tendency to pin their focus on its negative manifestations. Without the perspective of neurodivergent researchers, the trend towards exclusive study of negative traits can contribute, however unwittingly, to stigma. Jac den Houting, a research associate in the Department of Educational Studies at Macquarie University, echoes the this sentiment in an interview for the article “Meet the Scientists Redefining Autism Research,” saying “[t]here’s a lot of research coming out that unfortunately doesn’t take into account the fact that autistic people are going to read what you’re writing.” Reading research that is informed by stigma can contribute to a snowball effect; if new research is based on the research that came before it, it can be difficult for stigma to be broken— and as a result, a feeling of being “othered,” or an outcast, in academic environments can persist.

As neurodiverse voices contribute more and more to their fields, however, stigma has begun to show a slow, yet promising, fade. Monique Botha, a researcher with autism who studies stigma and discrimination against autistic people and is an associate lecturer at the University of Surrey, shared her perspective: “For every high-quality piece of work an autistic researcher puts out on autism, the more the autistic perspective will be valued or recognized.”

The perspective of neurodiverse individuals is a necessity in fields other than psychology. Temple Grandin, a faculty member with Animal Sciences at Colorado State University, has extensively documented her personal experience with autism. Grandin credits her ability to empathize with livestock to her neurodivergency, which has in turn led her to creating more humane methods of treating them. With over 60 published works and numerous appearances in other media (including multiple TV appearances, films, interviews, and even a song named after her), Grandin is among the most famous researchers of animal sciences.

Her prominence is a clear indicator of the benefit of neurodiverse perspectives in science. Within the realm of research on neurodivergence, researchers whose own experience mirrors elements of their research often provide insight which benefits neurodiverse individuals as a whole. Neurodiversity is also linked to higher levels of creativity in many publications, pointing towards unique research and research methods that could further shape and advance numerous different fields to amazing heights.

Works Cited/Additional Reading:

Grandin, T. (n.d.). Temple Grandin: Inside ASD. Retrieved from https://www.autism.org/temple-grandin-inside-asd/

Mottron, L. (2011). The power of autism. Nature, (479), 33-35.

Nuwer, R. (2020). Meet the Autistic Scientists Redefining Autism Research. The Scientist.

Emma McGeary is a Gallery Presenter and Natural History Interpreter in Carnegie Museum of Natural History’s LifeLong Learning Department. Museum staff, volunteers, and interns are encouraged to blog about their unique experiences and knowledge gained from working at the museum.

#Carnegie Museum of Natural History #Neurodivergence #Super Science Days

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devosopmaandag · 4 years

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Het medium waarvan wij gemaakt zijn

Hoe dichterbij we komen, hoe groter mijn kinderlijke opwinding wordt. Voor vijf dagen terug in Friesland, na maanden thuis. En daar ligt dan onze bestemming, Jannum: een kerk, vijf huizen en een boerderij, een eiland omzoomd door hoge bomen in een zee van gras. Een harde Noorderwind, het licht kraakhelder, het hoge gras op de weiden golft als zilvergroen water. Ik ben verrukt.

Alles, echt alles in die paar dagen draagt bij aan een blijvend gevoel van een diepe bevrediging: de stilte, de zeilende wolken, het fluitekruid, de geur van de bloeiende meidoorns, de zwaluwen, de leegte, de statige boerderijen, de lammeren, het buitendijkse land met de ganzen en de lepelaars, de namen van de dorpen, het kraken van de zoldervloer, de geur van mest, zelfs mijn nachtangst die minder intens is. Kortom, een idylle – dat oorspronkelijk een arcadisch gedicht betekent; de opsomming vormt het materiaal ervoor.

“De taal heeft op niet mis te verstane wijze al aangeduid dat het geheugen geen instrument is ter verkenning van het verleden, maar eerder het medium daarvan. Het is het medium waarvan wij gemaakt zijn …” lees ik in het huisje uit 1628, dat wij huurden. Walter Benjamin leert mij steeds de wereld te observeren, liefdevol, nauwkeurig en scherpzinnig. Dat lukt natuurlijk het beste als je zijn woorden leest. Even verderop in het hoofdstuk dat 'Opgraven en herinneren'* heet, lees ik: “Wie enkel de inventaris maakt van zijn vondsten en niet in de grond van nu de plek zelf kan aanwijzen waar hij het oude bewaart, die laat zich het beste ontglippen.” Dat is niet minder dan een opdracht van de grote schrijver. Als ik de mega-ligstallen zie, de koeien die voor even worden gelucht, de toeristische laag van taal en teken die overal opduikt, de banale wanddecoraties in het vakantiehuisje, de lelijkheid van bijna al het moderne in dat oude land, en ik de scheiding voel tussen verleden en heden, denk ik aan zijn opdracht.

Opnieuw slaap ik op de zolder van een klein huis, het kind van vijf in Birdaard en de vrouw van achtenzestig in Jannum, vier luttele kilometers verwijderd van elkaar. In de laatste nacht staar ik naar het weinige licht uit het dakraam en het lichtpuntje van de brandmelder. De wind is gaan liggen en het is doodstil. Ik denk aan broer W in zijn rolstoel, met een deken om zich heen, terwijl ik mijn tranen binnenhoud aan de andere kant van het hek, aan broer L die naast mij lag op die oude zolder van zestig jaar geleden, zij haren nu zo wit, zijn zoon en dochter die op bezoek komen, precies uit het goede hout gesneden, vriendin F die haar man onlangs verloor, haar taal, haar klank en haar wezen door het Fries en Friesland gevormd. Ik ben teruggekeerd naar het landschap van mijn kindertijd, maar dat kind, dat is verdwenen. “De blik is de rand van een mens”, houdt opnieuw Walter Benjamin mij voor.

* Walter Benjamin, Denkbeelden, Uitgeverij Vantilt 2017, vertaling Michel van Nieuwstadt

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theliberaltony · 5 years

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via Politics – FiveThirtyEight

A few weeks ago, the Democratic National Committee formally acknowledged what has been evident for quite some time: Nonreligious voters are a critical part of the party’s base. In a one-page resolution passed at its annual summer meeting, the DNC called on Democratic politicians to recognize and celebrate the contributions of nonreligious Americans, who make up one-third of Democrats. In response, Robert Jeffress, a Dallas pastor with close ties to Trump, appeared on Fox News, saying the Democrats were finally admitting they are a “godless party.”

This was hardly a new argument. Conservative Christian leaders have been repeating some version of this claim for years, and have often called on religious conservatives and Republican politicians to defend the country against a growing wave of liberal secularism. And it’s true that liberals have been leaving organized religion in high numbers over the past few decades. But blaming the Democrats, as Jeffress and others are wont to do, doesn’t capture the profound role that conservative Christian activists have played in transforming the country’s religious landscape, and the role they appear to have played in liberals’ rejection of organized religion.

Researchers haven’t found a comprehensive explanation for why the number of religiously unaffiliated Americans has increased over the past few years — the shift is too large and too complex. But a recent swell of social science research suggests that even if politics wasn’t the sole culprit, it was an important contributor. “Politics can drive whether you identify with a faith, how strongly you identify with that faith, and how religious you are,” said Michele Margolis, a political science professor at the University of Pennsylvania and the author of “From Politics to the Pews: How Partisanship and the Political Environment Shape Religious Identity.” “And some people on the left are falling away from religion because they see it as so wrapped up with Republican politics.”

Liberal Americans are less religious than they used to be

Over the course of a single generation, the country has gotten a lot less religious. As recently as the early 1990s, less than 10 percent of Americans lacked a formal religious affiliation, and liberals weren’t all that much likelier to be nonreligious than the public overall. Today, however, nearly one in four Americans are religiously unaffiliated. That includes almost 40 percent of liberals — up from 12 percent in 1990, according to the 2018 General Social Survey.1 The share of conservatives and moderates who have no religion, meanwhile, has risen less dramatically.

The result is that today, most people’s political ideology is more tightly tethered to their religious identity. The overlap is far from complete — there are still some secular conservatives and even more religious liberals. In fact, the majority of Democratic voters are religiously affiliated. But the more liberal you are, the less likely you are to belong to a faith; whereas if you’re conservative, you’re more likely to say you’re religious.

To be sure, religious belief and practice can still exist without a label. Many people who are religiously unaffiliated still believe in God, or slip back into the pews a few times a year. But liberals are also cutting ties with religious institutions — since 1990, the share of liberals who never attend religious services has tripled. And they’re less likely to believe in God: The percentage of liberals who say they know God exists fell from 53 percent in 1991 to 36 percent in 2018.

Politics is shaping how some liberals think about religion

At first, it wasn’t clear why so many Americans were losing their faith — and of the available explanations, politics wasn’t high on the list. After all, there are lots of reasons why any individual person would stop attending church that have nothing to do with politics. A church scandal might spark a crisis of faith. You might begin to view a religion’s hierarchies or rules as antiquated, restrictive or irrelevant to your life. You might not have been that religious to begin with.

Social scientists were initially reluctant to entertain the idea that a political backlash was somehow responsible, because it challenged long-standing assumptions about how flexible our religious identities really are. Even now, the idea that partisanship could shape something as personal and profound as our relationship with God might seem radical, or maybe even a little offensive.

But when two sociologists, Michael Hout and Claude Fischer, began to look at possible explanations for why so many Americans were suddenly becoming secular, those conventional reasons couldn’t explain why religious affiliation started to fall in the mid-1990s. Demographic and generational shifts also couldn’t fully account for why liberals and moderates were leaving in larger numbers than conservatives. In a paper published in 2002, they offered a new theory: Distaste for the Christian right’s involvement with politics was prompting some left-leaning Americans to walk away from religion.

It was a simple but compelling explanation. For one thing, the timing made sense. In the 1990s, white evangelical Protestants were becoming more politically powerful and visible within conservative politics. As white evangelical Protestants became an increasingly important constituency for the GOP, the Christian conservative political agenda — focused primarily on issues of sexual morality, including opposition to gay marriage and abortion — became an integral part of the the party’s pitch to voters, but it was still framed as part of an existential struggle to protect the country’s religious foundation from incursions by the secular left. Hout and Fischer argued that the Christian right hadn’t just roused religious voters from their political slumber — left-leaning people with weaker religious ties also started opting out of religion because they disliked Christian conservatives’ social agenda.

At the time, Hout and Fischer’s argument was mostly just a theory. But within the past few years, Margolis and several other prominent political scientists have concluded that politics is a driving factor behind the rise of the religiously unaffiliated. For one thing, several studies that followed respondents over time showed that it wasn’t that people were generally becoming more secular, and then gravitating toward liberal politics because it fit with their new religious identity. People’s political identities remained constant as their religious affiliation shifted.

Other research showed that the blend of religious activism and Republican politics likely played a significant role in increasing the number of religiously unaffiliated people. One study, for instance, found that something as simple as reading a news story about a Republican who spoke in a church could actually prompt some Democrats to say they were nonreligious. “It’s like an allergic reaction to the mixture of Republican politics and religion,” said David Campbell, a political scientist at the University of Notre Dame and one of the study’s co-authors.

Granted, the people who were leaving weren’t necessarily at the center of their religious community — they didn’t attend religious services often, perhaps dropping in once or twice a year. But the numbers began to add up, opening a rift between conservatives and liberals. According to Margolis’s research, while young people across the political spectrum tend to drift away from religion, liberals are increasingly unlikely to return.

Liberals seem likely to become increasingly secular

As a result, views about religion and its role in American society have become increasingly polarized. According to surveys by the Pew Research Center, the percentage of liberals who believe that churches and religious organizations positively contribute to society dropped from nearly half (49 percent) in 2010 to only one-third (33 percent) today. And according to 2016 data from the Voter Study Group, only 11 percent of people who are very liberal say that being Christian is at least fairly important to what it means to be American — compared to 69 percent of people who identify as very conservative.

And although the people who have left religion could return, it seems more and more unlikely. For one thing, conservative Christians are still a key part of the Republican coalition, where their agenda on issues like abortion and religious exemptions remains a high political priority within the party. This means liberals’ views of the association between conservative politics and religion could be hard to shake.

These patterns are self-reinforcing in other ways, too. Recent surveys show that secular liberals are more likely than moderates or conservatives to have spouses who aren’t religious. That’s critical because these couples are then often less likely to pray or send their children to Sunday school, and research shows that formative religious experiences as a child play a crucial role in structuring an adult’s religious beliefs and identity. It’s no coincidence then that the youngest liberals — who never lived in a political world before the Christian right — are also the most secular. “It’s very, very unlikely that a kid raised in a nonreligious liberal household would suddenly consider going to church,” Margolis said.

The political implications of this shift are already evident. As more liberals become nonreligious, the Democratic Party’s base is growing more secular, complicating the party’s efforts at reaching more religious voters. But what it means for religion is less clear. Paul Djupe, a political scientist at Denison College, said that the impact might be blunted by the fact that the people who are becoming nonreligious mostly weren’t that involved in religion to begin with.

But Campbell warned that this shift is already reducing churches’ ability to bring a diverse array of people together and break down partisan barriers. That, in his view, threatens to further undermine trust in religious groups and make our politics more and more divisive. “We have very few institutions left in the country where people who have different political views come together,” he said. “Worship was one of those — and without it, the list is smaller and smaller.”

#IFTTT #Politics – FiveThirtyEight #politics #538 #Amelia Thomson-DeVeaux and Daniel Cox

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meganwhalenturner · 5 years

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two pages from a picture book inside the bushes of a damaged home, most likely not the home the book once lived in. #KidlitForCelina

Michelle Houts is asking for donations of new books to replace some of those lost when home libraries were destroyed by the tornado in Celina, Ohio.

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nicodix · 4 years

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Biografie

Nico Dix, geboren te Odijk.

Al op de lagere school was ik bezig met ruimtelijke vormgeving. Dit uitte zich in het maken van vloeiende vormen in hout of zacht steen. Zo had ik eens een stuk boomstam waar ik met de beitels van mijn vader lekker in kon hakken totdat er een aaibaar beeld van ongeveer 60 cm. hoog ontstond.

Met 18 jaar heb ik kennis gemaakt met edelsmeden, o.a. het zilveren beeld “Verbondenheid” (1996), gemaakt ter gelegenheid van de opening van het gemeentehuis te Bunnik. Hoewel ik van verschillende mensen les heb gehad is dit altijd een hobby gebleven.

Soms teken of schilder ik als uitlaatklep. Het schilderwerk “Irak” heb ik bijvoorbeeld naar aanleiding van de invasie Amerika in Irak in 2004 gemaakt. “De laatste sigaret”, eveneens in 2004 gemaakt, was naar aanleiding van een longonderzoek bij een roker. Gevoelens spelen bij mij een grote rol, zoals de tekening “Samen” uit 2011, waar tegenstrijdige emoties tussen twee geliefden hun pijlen op het hart richten, maar de spiraal het stel toch samenbindt.

Sinds 2009 heb ik een aantal jaren les gehad van Michel Bongertman op de vrije kunstacademie in Nunspeet (richting: beeldhouwen). Ik ben begonnen met het boetseren van portretten in klei. Ik noem ze altijd koppen, omdat ze mijn gemoedstoestand van dat moment weerspiegelen. Mijn eerste kop was “The end is coming”, een veelzeggende titel met dito uitdrukking. Soms gebruik ik een thema dat tijdens het boetseren in mij opborrelt, zoals de torso met één borst “Gered” welke ik naar aanleiding van een borstafzetting bij een vriendin heb gemaakt of het beeldje in boetseerwas, een door de oorlog gehandicapt geraakte vrouw “Bermbom”.

Ook beeldhouw ik in albast, serpentijn, travertijn, Seleniet en marmer. Is boetseren voor mij vaak een creatieve explosie, het hakken vergt tijd en geduld. Voor een goede steen ga ik naar de “Beeldhouwwinkel” in Den Haag of de “Hazelaar” in Soest en zoek tot ik een steen vind waar ik blij van word.

Sins 2016 heb ik les van Peter ter Maten een Italiaans klassiek geschoolde beeldhouwer die zijn atelier in Weesp heeft.

Hak, boetseer of schilder voor mijn plezier. Tot mijn grote vreugde is mijn beeldje “Gered” wel in het boek van Pink Ribbon 2011 (door het lint) gepubliceerd.

En mijn beeldje “uitputting” in het boek “meester- leerling” een uitgaven van en over 50 jaar Vrije Academie Nunspeet 1968-2018.

In 2021 mijn éérste stukje marmer gekocht en bewerkt, een vrouw torso abstract en vooral rond en “aaibaar” een “beeldspraak” die mij aanspreek en goed ligt.Niet alles hoeft anatomisch te kloppen en op de juiste hoogte te zitten maar je moet wel kunnen zien wat het voorstelt, een nieuwe richting wellicht? Peter begeleid, stimuleert mij hierin en geef mij de ruimte.

Nico

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