By Ray Oldenburg
National, increasingly more marketers are committing themselves to making and operating "third places," sometimes called "great stable places." In his landmark paintings, the nice stable position, Ray Oldenburg pointed out, portrayed, and promoted these 3rd locations. Now, greater than ten years after the unique book of that e-book, the time has come to have a good time the numerous 3rd areas that dot the yank panorama and foster civic lifestyles. With 20 black-and-white photos, Celebrating the 3rd position brings jointly fifteen firsthand debts by way of owners of 3rd locations, in addition to appreciations through lovers who've made spending time at those hangouts a customary a part of their lives. one of the institutions profiled are a shopping mall in Seattle, a three-hundred-year-old tavern in Washington, D.C., a backyard store in Amherst, Massachusetts, a coffeehouse in Raleigh, North Carolina, a bookshop in Traverse urban, Michigan, and a cafe in San Francisco.
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Additional resources for Celebrating the Third Place: Inspiring Stories About the Great Good Places at the Heart of Our Communities
Oriate and Chorus: Oyigiyigi ota lomio! Oyigiyigi ota lomi. Oyigiyigi baba agbado. Oyigiyigi ota lomi. Olódumare and the Orishas t 33 God in heaven is the immovable stone resting in water! God in heaven is the immovable stone resting in water. God in heaven is the father of all who goes to the river. † The postulant is first taken to the river, where secret ceremonies are done at its edge. When these are completed, the initiate is immersed in the water. Because the intentions of the ceremony invoke specific spirits to its current (beckoning them to come), the river becomes a stream of all possibilities.
When these are completed, the initiate is immersed in the water. Because the intentions of the ceremony invoke specific spirits to its current (beckoning them to come), the river becomes a stream of all possibilities. At that moment, it metaphysically accumulates all the world’s ashé, which is Olódumare’s love, and instead of all of it flowing back to the primal sea from which it came, the current is interrupted; part of that ashé returns back to the igbodu, the sacred room where orishas are born as well as where initiates are crowned, where it is forever locked into the orí (the head or consciousness) of the iyawó and in the sacred stones and shells of the soonto-be born orishas.
Master of heaven, God, enjoys abundance and gentle rest, keeping his favor for the white man. That the white man attends God is natural. ”2 White Eurocentric ethnographers like these missed the nature of Olódumare entirely; they had not even a clue about the true relationship between Olódumare and the orishas. Olódumare, the Ultimate Godhead Olódumare, as supreme God and author of Creation, is neither withdrawn nor unapproachable as he is so often portrayed in Western religious traditions; indeed, in both Lucumí and Yoruba thought Olódumare suffuses everything.