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Jean-Michel Basquiat Mini Notebook – Pez Dispenser (1984)
Jean-Michel Basquiat Mini Notebook - Pez Dispenser (1984) quantity
SKU: RH-85Y7-HXUQ Categories: Basquiat, Stationery Tags: art-lovers, basquiat-crown, basquiat-fans, basquiat-mini-notebook, graffiti-art, jean-michel-basquiat, notebooks
About Basquiat Mini Notebook – Pez Dispenser (1984)
The iconic 20th century artist Jean-Michel Basquiat's work Pez Dispenser (1984) is featured on this exclusive TeNeues hardcover Basquiat mini notebook, including 120 yellow-edged pages. The pages on this pocket-sized Basquiat mini notebook include lightly dotted lines perfect for note-taking or doodling. Basquiat's dinosaur wearing a crown also refers to the US candy dispensers, Pez thus arguing for a commentary on the American consumerist society and popular culture, much in relation with artists such as Andy Warhol or Roy Lichtenstein. Like Andy Warhol and other Pop Artists, Basquiat eloquently critiqued the elitist pedestal of art through his popular culture references and immediately recognizable imagery. Basquiat also presented challenges to the institution of Art, along with the graffiti artist Keith Haring, who both served as intermediary artists attempting to bridge the academically-trained artistic production with that of the intuitive and non-traditional graffiti art. Like Haring, Basquiat also used recognizable symbols and archetypal figures used in other works such as the crown on top of the dinosaur, which is often found on figures he revered or respected. More details on TeNeues Basquiat Mini Notebook:
Dimensions: 5″ x 3.5″ x 0.5″H inches (est)
Weight: 1 lbs (est)
Material: Hardcover, 120 Yellow-edged Pages.
Jean-Michel Basquiat, Pez Dispenser, 1984.
© Estate of Jean-Michel Basquiat
About Jean-Michel Basquiat
Jean-Michel Basquiat was born in Brooklyn, on December 22, 1960. His family was of Puerto Rican and Haitian descent, and he was the second of four children. His mother, from an early age, instilled in him a love for art that never died and she always took him to art museums in Manhattan, as well as enrolled him as a junior member of the Brooklyn Museum of Art. A naturally gifted child, Basquiat impressed those around him with his early attempts at creation and found that his art was encouraged universally. Basquiat and his friend, Al Diaz, made names for themselves spray painting graffiti on buildings in Lower Manhattan, under the group-tag of SAMO (Same Old Shit) in 1976. Just two years later, in December of 1978, The Village Voice published an article about their collaborative graffiti (which, after the fame of being recognized, caused the two to split in 1979, ending with the words, "SAMO IS DEAD" inscribed on many buildings). Another masterpiece, Irony of Negro Policeman, created in 1981, is Jean-Michel Basquiat's attempt to show how white culture controls and influences the minds of African-Americans. With the intention to show how, essentially, brainwashed African-Americans have become with the institutionalized, corrupt forms of power in America even years after Jim Crow had ended, Basquiat's commentary gave the piece a reverberating force of will that truly withered the concept of the 'black policeman' – that is to say, an African-American being a tool of the white establishment.
Multicolored, white
120 Pages, Hardcover
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TeNeues Basquiat Jelly Flipnote – Pez Dispenser (1984)
Jean-Michel Basquiat Porcelain Plate – Pez Dispenser (1984)
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Salvador Dali Statue Geopoliticus Child Watching The Birth of The New Man (1943) – Small
Da Vinci – Coffee Cup and Platter – Vitruvian Man (1490)


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Lutheran Church–Missouri Synod
The Lutheran Church–Missouri Synod
Logo used by the LCMS since 2012
Confessional Lutheran
national synod, 35 middle level districts, and local congregations
President Matthew C. Harrison
Member of the International Lutheran Council;
In altar and pulpit fellowship with the American Association of Lutheran Churches;
Former member of Synodical Conference and Lutheran Council—USA.
United States, especially in the Upper Midwest.
German Landeskirchen
Evangelical Lutheran Synod of Illinois and Other States (1879),
Evangelical Lutheran Concordia Synod of Pennsylvania and Other States (1888),
English Evangelical Lutheran Synod of Missouri and Other States (1911),
Synodical Conference Negro Mission (1961),
National Evangelical Lutheran Church (1964),
Synod of Evangelical Lutheran Churches (1971)
Orthodox Lutheran Conference (1951),
Lutheran Churches of the Reformation (1964),
Association of Evangelical Lutheran Churches (1976),
Evangelical Lutheran Church of Brazil (1980),
Evangelical Lutheran Church of Argentina (1986),
Lutheran Church–Canada (1988)
2,097,258 baptized
1,641,679 confirmed[1]
The Lutheran Church–Missouri Synod (LCMS), often referred to simply as the Missouri Synod, is a traditional, confessional Lutheran denomination in the United States. With 2.1 million members,[1] it is both the eighth-largest Protestant denomination and the second-largest Lutheran body in the U.S., the largest being Evangelical Lutheran Church in America. The LCMS was organized in 1847 at a meeting in Chicago, Illinois as the German Evangelical Lutheran Synod of Missouri, Ohio, and Other States, a name which reflected the geographic locations of the founding congregations. The LCMS is headquartered in Kirkwood, Missouri.
The LCMS has congregations in all 50 U.S. states and two Canadian provinces, but over half of its members are located in the Midwest. It is a member of the International Lutheran Council, and is in altar and pulpit fellowship with most of that group's members.[2] The LCMS is divided into 35 districts—33 of which are geographic and two (the English and the SELC) are non-geographic. The current president is the Rev. Matthew C. Harrison, who took office on September 1, 2010.
1.1 Origins
1.1.1 The Saxon immigration
1.2 Founding
1.3 English transition and mergers
2 Beliefs
2.1 Doctrinal sources
2.1.1 Salvation
2.1.2 Means of grace
2.1.3 Sacramental Union and the Eucharist
2.1.4 Eschatology
2.1.5 Law and Gospel
2.2 Other doctrine
2.2.1 Antichrists
2.2.2 Creationism
2.3 Baptism and other doctrine
3 Practices
3.1 Worship and music
3.2 Reception of communion
3.4 LCMS National Youth Gathering
4 Church structure
4.1 Synod
4.3 Congregations
6 Relationship with other Lutheran bodies
7 Membership and demographics
8 Presidents
12.1 History
12.2 Recent
12.3 Missions
13.1 Official LCMS websites
13.2 Additional resource websites
Official seal of the Lutheran Church–Missouri Synod
The Missouri Synod emerged from several communities of German Lutheran immigrants during the 1830s and 1840s. In Indiana, Ohio, and Michigan, isolated Germans in the dense forests of the American frontier were brought together and ministered to by missionary F. C. D. Wyneken. A movement of Confessional Lutherans under Martin Stephan created a community in Perry County, Missouri, and St. Louis, Missouri. In Michigan and Ohio, missionaries sent by Wilhelm Löhe ministered to scattered congregations and founded German Lutheran communities in Frankenmuth, Michigan, and the Saginaw Valley of Michigan.
The Saxon immigration
Main article: Saxon Lutheran Immigration 1838-1839
In the 19th-century German Kingdom of Saxony, Lutheran pastor Martin Stephan and many of his followers found themselves increasingly at odds with the rationalism, Christian ecumenism, and the prospect of a forced unionism of the Lutheran church with the Reformed church. In the neighboring Kingdom of Prussia, the Prussian Union of 1817 put in place what they considered non-Lutheran communion and baptismal doctrine and practice. In order to freely practice their Christian faith in accordance with the Lutheran confessions outlined in the Book of Concord, Stephan and nearly 1,100 other Saxon Lutherans left for the United States in November 1838.
Their ships arrived January 5, 1839 in New Orleans with one ship lost at sea. After spending some time waiting for the lost ship, most of the remaining 750 immigrants settled in Perry County, Missouri, and in and around St. Louis. Stephan was initially the bishop of the new settlement, but he soon became embroiled in charges of corruption and sexual misconduct with members of the congregation and was expelled from the settlement, leaving C. F. W. Walther as the leader of the colony.
During this period, there was considerable debate within the settlement over the proper status of the church in the New World: whether it was a new church or whether it remained within the Lutheran hierarchy in Germany. Walther's view that they could consider themselves a new church prevailed.
Founding
St. Paul's in Chicago, where the first meeting of the Missouri Synod was held.[3]
Old Lutheran free church leader Friedrich August Brünn sent about 235 men to serve as pastors in the Missouri Synod.[4]
On April 26, 1847, twelve pastors representing 14 German Lutheran congregations met in Chicago, Illinois, and founded a new church body, the German Evangelical Lutheran Synod of Missouri, Ohio and Other States. Walther became the fledgling denomination's first president.
In its early days, the Synod was conservative on a number of issues. Following Walther's lead, it strongly opposed humanism[5] and religious syncretism.[6] He also advocated practicing church fellowship with only those Lutheran congregations and synods who were in complete doctrinal agreement with the Missouri Synod.[citation needed]
Under the leadership of its second president, F. C. D. Wyneken, the Missouri Synod poured much effort into caring for German immigrants, helping them find a home among other Germans, building churches and parochial schools, and providing pastors and teachers to serve in them. As a result, the new Synod grew quickly during the 19th century, reaching 685,000 members by 1897.
In 1872, it joined the Wisconsin Evangelical Lutheran Synod and the Norwegian Synod, the two other large conservative Lutheran bodies, in forming the Evangelical Lutheran Synodical Conference of North America.
English transition and mergers
As one scholar has explained, "The overwhelming evidence from internal documents of these [Missouri Synod] churches, and particularly their schools... indicates that the German-American school was a bilingual one much (perhaps a whole generation or more) earlier than 1917, and that the majority of the pupils may have been English-dominant bilinguals from the early 1880s on".[7]
Until the United States' involvement in the First World War, the older members of the Synod remained overwhelmingly German in their language, but younger members had long switched to English. The anti-German sentiment during the war enabled the younger generation to "Americanize" the church's image and switch the remaining German services to English. As a result, over the next half-century the Synod's membership doubled.
Franz Pieper, June 27, 1852 – June 3, 1931
In 1947, the church body shortened its name from "Evangelical Lutheran Synod of Missouri, Ohio, and other States" to the present one, the Lutheran Church–Missouri Synod. On January 1, 1964, the National Evangelical Lutheran Church, an historically Finnish-American Lutheran church, merged with the LCMS. In 1971, the Synod of Evangelical Lutheran Churches, an historically Slovak-American church, also merged with the LCMS, forming the SELC District.
Beginning in the 1950s, the LCMS became somewhat friendlier to the more liberal Lutheran bodies, despite the opposition of the other members of the Synodical Conference. This culminated in the break up of the Synodical Conference in 1963. Six years later, the LCMS formed the Lutheran Council in the United States of America (LCUSA) with several moderate-to-liberal Lutheran bodies.
However, with the election of J. A. O. Preus II as its president in 1969, the LCMS began a sharp turn towards a more conservative direction. A dispute over the use of the historical-critical method for biblical interpretation led to the suspension of John Tietjen as president of Concordia Seminary; in response many of the faculty and students left the seminary and formed Seminex (Concordia Seminary in Exile), which took up residence at the nearby Eden Theological Seminary in suburban St. Louis. In 1976 about 250 of the congregations supporting Seminex left the Synod to form the Association of Evangelical Lutheran Churches, which became part of the Evangelical Lutheran Church in America in 1988. The LCMS pulled out of LCUSA shortly after the AELC schism, only a few years after the organization's formation. The entire controversy marked an instance of a conservative religious body resisting theological change rather than incorporating its tenets, something relatively rare among American religious bodies, with the only other analogous scenario being the fundamentalist resurgence in the Southern Baptist Convention from the late 1970s to the early 1990s.
The LCMS also oversaw an extensive roster of congregations in Canada until 1988, when the Canadian component became a separate and autonomous organization, Lutheran Church-Canada. However, this was an administrative and not theological division and the two groups still share close ties. A small number of Ontario and Quebec churches remain within the LCMS.
Doctrinal sources
One of the signature teachings of the Lutheran Reformation is the teaching named Sola scriptura—"Scripture alone." The Missouri Synod believes that the Bible is the only standard by which church teachings can be judged. It also holds that Scripture is explained and interpreted by the Book of Concord —a series of confessions of faith composed by Lutherans in the 16th century. Missouri Synod pastors and congregations agree to teach in harmony with the Book of Concord because it teaches and faithfully explains the Word of God. Since the Missouri Synod is a confessional church body, its ordained and commissioned ministers of religion are sworn by their oaths of ordination or installation, or both, to interpret the Sacred Scriptures according to the Book of Concord.[8] Its ordained and commissioned ministers of religion are asked to honor and uphold other, official teachings of the Synod, meaning "to abide by, act, and teach in accordance with," but are not sworn to believe, confess and teach them as correct interpretations of the Sacred Scriptures.[9] The Missouri Synod also teaches biblical inerrancy,[10] the teaching that Bible is inspired by God and is without error. For this reason, they reject much—if not all—of modern liberal scholarship. Franz August Otto Pieper's Brief Statement of the Doctrinal Position of the Missouri Synod provides a summary of the major beliefs of the LCMS.
Lutherans of the United States
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Lithuanian Evangelical Lutheran Church in Diaspora
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North American Lutheran Church
Heritage of the Synodical Conference of North America
Association of Confessional Lutheran Churches
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Lutheran Churches of the Reformation
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Protes'tant Conference
United Lutheran Mission Association
Wisconsin Evangelical Lutheran Synod
Heritage of the LFC or ALC
American Association of Lutheran Churches
Association of Free Lutheran Congregations
Evangelical Lutheran Conference & Ministerium of North America
Conservative Lutheran Association
Lutheran Ministerium and Synod - USA
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Lutheranism portal
The Missouri Synod believes that justification comes from God "by divine grace alone, through faith alone, on account of Christ alone." It teaches that Jesus is the focus of the entire Bible and that faith in him alone is the way to eternal salvation. The Synod rejects any attempt to attribute salvation to anything other than Christ's death and resurrection.
The synod teaches that the Word of God, both written and preached, and the Sacraments are means of grace through which the Holy Spirit gives the gift of God's grace, creates faith in the hearts of individuals, forgives sins for the sake of Christ's death on the cross, and grants eternal life and salvation. For Missouri Synod Lutherans, sacraments are actions instituted by Jesus and combine a promise in God's Word with a physical element. All agree that Baptism and Communion are sacraments.[11] Confession and absolution is called a sacrament in the Apology of the Augsburg Confession and so is also considered by many Lutherans to be a sacrament, because it was instituted by Christ and has His promise of grace, even though it is not tied to a physical element.
Unlike Calvinists, Lutherans agree that the means of grace are resistible; this belief is based on numerous biblical references as discussed in the Book of Concord.
Sacramental Union and the Eucharist
Regarding the Eucharist, the LCMS rejects both the Roman Catholic doctrine of transubstantiation and the Reformed teaching that the true body and blood of Christ are not consumed with the consecrated bread and wine in the Eucharist. Rather, it believes in the doctrine of the sacramental union, Real Presence, that the Body and Blood of Christ are truly present "in, with, and under" the elements of bread and wine. Or, as the Smalcald Articles express this mystery: "Of the Sacrament of the Altar, we hold that the bread and wine in the Supper are Christ's true body and blood."[12] It is occasionally reported that the LCMS and other Lutherans teach the doctrine of consubstantiation. Consubstantiation is generally rejected by Lutherans and is explicitly rejected by the LCMS as an attempt to define the holy mystery of Christ's presence.[13]
The Missouri Synod flatly rejects millennialism[14] and considers itself amillennialist.[15] This means that they believe there will be no literal 1000-year visible earthly kingdom of Jesus, a view termed as "realized millennialism" in which the "thousand years" of Rev 20:1–10 is taken figuratively as a reference to the time of Christ's reign as king from the day of his ascension. Hence, the millennium is a present reality (Christ's heavenly reign), not a future hope for a rule of Christ on earth after his return (the parousia)[16] (cf. Mt 13:41–42; Mt 28:18; Eph 2:6; Col 3:1–3).
The LCMS believes that the Holy Scriptures contain only two teachings—the Law and the Gospel. The Law is all those demands in the Bible which must be obeyed in order to gain salvation. However, because all people are sinners, it is impossible for people to completely obey the Law. Therefore, the Law implies an inevitable consequence of God's wrath, judgment, and damnation. The Gospel, on the other hand, is the promise of free salvation from God to sinners. The Law condemns; the Gospel saves. Both the Law and the Gospel are gifts from God; both are necessary. The function of the law is to show people their sinful nature and drive them to the Gospel, where the forgiveness of sin is promised for the sake of the death and resurrection of Jesus Christ.[17][18]
The LCMS holds that the Old Testament and the New Testament both contain both Law and Gospel. The Old Testament, therefore, is valuable to Christians. Its teachings point forward in time to the Cross of Christ in the same way that the New Testament points backward in time to the Cross. This Lutheran doctrine was summarized by C. F. W. Walther in The Proper Distinction Between Law and Gospel.
Other doctrine
The LCMS holds that all "false teachers who teach contrary to Christ's Word are opponents of Christ" and, insofar as they do so, are anti-Christ.[19] The LCMS does not teach, nor has it ever taught, that any individual Pope as a person is to be identified with the Antichrist.[19] However, to the extent that the papacy continues to claim as official dogma the canons and decrees of the Council of Trent, the LCMS position is that the office of the papacy is the Antichrist.[19]
The LCMS officially supports literal creationism, but does not have an official position on the precise age of the earth.[20] An official publication of the synod, the well known "Brief Statement of 1932," states under the heading "Of Creation": "We teach that God has created heaven and earth, and that in the manner and in the space of time recorded in the Holy Scriptures, especially Gen. 1 and 2, namely, by His almighty creative word, and in six days." [21] According to the recent 2004 LCMS synodical resolution 2-08A "To commend preaching and teaching Creation," all LCMS churches and educational institutions—including preschool through 12th grade, universities, and seminaries—are "to teach creation from the Biblical perspective." The LCMS website states that an individual's personal views regarding creation do not disqualify a person from being a member of the LCMS.[22]
Baptism and other doctrine
The LCMS believes in the baptism of infants, based on Acts 2:38–39[23] and other passages of Scripture. It also subscribes to the statement of faith found in the Apostles' Creed, the Ten Commandments and the Lord's Prayer to be applicable to daily life. These doctrines are emphasized in Luther's Small Catechism.
Worship and music
The Missouri Synod's original constitution stated that one of its purposes is to strive toward uniformity in practice, while more recent changes to those documents also encourage responsible and doctrinally-sound diversity. The synod requires that hymns, songs, liturgies, and practices be in harmony with the Bible and Book of Concord. Worship in Missouri Synod congregations is generally thought of as orthodox and liturgical, utilizing a printed order of service and hymnal, and is typically accompanied by a pipe organ or piano. The contents of LCMS hymnals from the past, such as The Lutheran Hymnal and Lutheran Worship, and those of its newest hymnal, Lutheran Service Book, highlight the synod's unwavering stance towards more traditional styles of hymnody and liturgy. More traditional LCMS Lutherans point to the Lutheran Confessions in their defense of liturgical worship.[24]
Towards the later parts of the twentieth century, and up until present day, some congregations have adopted a more progressive style of worship, employing different styles such as contemporary Christian music with guitars and praise bands, and often display song lyrics onto screens instead of using hymnals. While this shift in style challenges the traditionalism of hymnody that the LCMS holds strongly, the LCMS has released a statement on worship admitting that, "The best of musical traditions, both ancient and modern, are embraced by the Lutheran church in its worship, with an emphasis on congregational singing, reinforced by the choir."[25]
Reception of communion
The LCMS endorses the doctrine of close or closed communion[26]—the policy of sharing the Eucharist ordinarily only with those who are baptized and confirmed members of one of the congregations of the Lutheran Church–Missouri Synod or of a congregation of one of its sister churches with which it has formally declared altar and pulpit fellowship (i.e., agreement in all articles of doctrine). Missouri Synod congregations implement closed communion in various ways, requiring conformity to official doctrine in various degrees. Usually, visitors are asked to speak with the pastor before coming to that congregation's altar for the first time. Most congregations invite those uneducated on the subject of the Eucharist to join in the fellowship and receive a blessing instead of the body and blood of Christ. This is because, as Bonhoeffer emphasizes in his book Life Together, Christ comes to us and sustains us through community. Some congregations, however, do not implement the synod's policy, celebrating open communion and welcoming all to their altars. The existence of such divergent practice of doctrine challenges the monolithic unity of the LCMS.[27]
Ordination is seen as a public ceremony of recognition that a man has received and accepted a divine call, and hence is considered to be in the office of the public ministry. The Treatise on the Power and Primacy of the Pope agrees that "ordination was nothing else than such a ratification" of local elections by the people.[28] The LCMS does not believe ordination is divinely instituted[29] or an extension of an episcopal form of apostolic succession but sees the office grounded in the Word and Sacrament ministry of the Gospel, arguing that Scripture makes no distinction between a presbyter (priest) and a bishop (see Treatise on the Power and Primacy of the Pope, paragraphs 63,64, citing St. Jerome). The Augsburg Confession (Article XIV) holds that no one is to preach, teach, or administer the sacraments without a regular call.
LCMS pastors are generally required to have a four-year bachelor's degree (in any discipline), as well as a four-year Master of Divinity degree which is usually obtained from one of these institutions: Concordia Seminary in St. Louis or the Concordia Theological Seminary in Fort Wayne, Indiana or at the two seminaries run by the Lutheran Church–Canada. Candidates may earn their Master of Divinity degree at other seminaries, but may then be required to take colloquy classes at either St. Louis or Ft. Wayne. Seminary training includes classwork in historical theology, Biblical languages (Biblical Greek and Hebrew), practical application (education, preaching, and mission), and doctrine (the basic teachings and beliefs of the synod).
The Missouri Synod teaches that the ordination of women as clergy is contrary to scripture. The issue of women's roles in the church body has continued to be a subject of debate within the Synod. During the Cooperative Clergy Study Project in the year 2000, 10% out of 652 LCMS pastors surveyed stated that all clergy positions should be open to women, while 82% disagreed.[30] Congregations were permitted to enact female suffrage within Missouri Synod congregations in 1969, and it was affirmed at the Synod's 2004 convention that women may also "serve in humanly established offices" as long as those offices do not include any of the "distinctive functions of the pastoral office." Thus in many congregations of the LCMS, women now serve as congregation president or chairperson, etc. This is the cause of contention within the LCMS, with some congregations utilizing women in public worship to read lessons and assist in the distribution of holy communion. Other traditional Lutherans reject such practices as unbiblical, with a minority of congregations continuing the historic practice of male suffrage, similar to the Wisconsin Synod.
LCMS National Youth Gathering
The National Youth Gathering is held every three years. The 2016 gathering will happen in New Orleans, Louisiana. The theme for the 2016 gathering is "In Christ Alone". The most recent gathering took place in 2013 in San Antonio, Texas from July 1–5, 2013. It was based on the theme, "Live Love(d)." The 2010 gathering in New Orleans was based on the theme "We Believe". In both 2007 and 2004, The LCMS National Youth Gatherings were held at the Orange County Convention Center in Orlando, Florida. The gathering's theme in 2007 was "Chosen." The gathering in 2007 was originally planned to be held in New Orleans, Louisiana, but due to Hurricane Katrina, the location was changed to Orlando, Florida. Around 25,000 youth attend each gathering. Many Christian bands and artists perform at gatherings.
Church structure
The LCMS has a form of congregational polity. This is different from some other Lutheran bodies which have maintained episcopal polity; however, this is not considered to be a point of doctrine, as the Synod is in fellowship with some Lutheran church bodies in Europe that have an episcopal structure.
The corporate LCMS is formally constituted of two types of members: autonomous local congregations that qualify for membership by mutual agreement to adhere to stated principles, and clergymen who qualify by similar means. Congregations hold legal title to their church buildings and other property, and call (hire) and dismiss their own clergy. Much of the practical work of the LCMS structure is as a free employment brokerage to bring the two together; it also allows the congregations to work together on projects far too large for even a local consortium of congregations to accomplish, such as foreign mission work.
The LCMS as a whole is led by an ordained Synodical President, currently the Rev. Dr. Matthew C. Harrison. The President is chosen at a Synod convention, a gathering of the two membership groups (professional clergymen and lay representatives from the member congregations). The convention is held every three years; discussions of doctrine and policy take place at these events, and elections are held to fill various Synod positions. The next Synod convention will be in 2016. Local conventions within each circuit and district are held in the intervening years.
Main article: Districts of the Lutheran Church – Missouri Synod
The entire synod is divided into districts, usually corresponding to a specific geographic area, as well as two non-geographical districts, the English and the SELC, which were formed when the formerly separate English Missouri Synod and the Slovak Synod, respectively, merged with the formerly German-speaking Missouri Synod. Each district is led by an elected district president, who must be an ordained clergyman. Most district presidencies are full-time positions, but there are a few exceptions in which the district president also serves as a parish pastor. The districts are subdivided into circuits, each of which is led by a circuit counselor, who is an ordained pastor from one of the member congregations.
Peace Lutheran Church (built 1905) near Baldwin, Wisconsin
Congregations are served by full-time professional clergy. The LCMS is congregationalist with regard to polity.
In addition to its two seminaries, the LCMS operates ten universities known as the Concordia University System. Among the LCMS's other auxiliary organizations are the Lutheran Laymen's League (now known as Lutheran Hour Ministries), which conducts outreach ministries including The Lutheran Hour radio program; and the Lutheran Women's Missionary League. The synod also operates Concordia Publishing House, through which it publishes the official periodical of the LCMS, The Lutheran Witness.
Relationship with other Lutheran bodies
Maintaining its position as a confessional church body emphasizing the importance of full agreement in the teachings of the Bible, the LCMS is not associated with ecumenical organizations such as the National Council of Churches, the National Association of Evangelicals, the World Council of Churches or the Lutheran World Federation. It is, however, a member of the International Lutheran Council, made up of over 30 Lutheran churches worldwide that support the confessional doctrines of the Bible and the Book of Concord. At the 2007 convention, the delegates voted to establish altar and pulpit fellowship with the American Association of Lutheran Churches (AALC).
Although its strongly conservative views on theology and ethics might seem to make the LCMS politically compatible with Protestant evangelicals and fundamentalists in the U.S., the LCMS largely eschews political activity, partly out of concerns to keep the denomination untainted with potential heresies and also because of its strict understanding of the Lutheran distinction between the Two Kingdoms (see above), which repudiates the primarily Calvinist presuppositions about the totalizing rule of God that informs much, if not most, of U.S. evangelical understanding of politics and Christianity. However, both LCMS and Evangelicals share the common belief that life begins and should be protected by law since conception.[31]
The LCMS is distinguished from the Wisconsin Evangelical Lutheran Synod (WELS) by three main theological beliefs:
The biblical understanding of fellowship: the LCMS believes in a distinction between the altar, pulpit fellowship, and other manifestations of Christian fellowship (i.e., a prayer fellowship). The WELS does not.
The doctrine of the ministry: the LCMS believes that the Pastoral office is divinely established, but all other offices are human institutions and hence are not divinely established. The WELS believes that the Ministry of the Word is divinely established and that congregations and the synod may choose the forms of public ministry they wish to use.
The role of women in the church: Although both the LCMS and WELS agree that Scripture reserves the pastoral office for men, the WELS also believes that Scripture forbids women's suffrage in the congregation.
Respondents to the Pew Research Center's U.S. Religious Landscape Survey of 2008 included members of LCMS and the Evangelical Lutheran Church in America (ELCA)[32]
Pew Survey Results by Denomination
Number of adults surveyed out of total of 35,556: 588 869
Percent of adults in the United States: 1.4% 2.0%
Percent of adult Protestants in the United States: 2.7% 3.8%
Do you believe in God or a universal spirit? Absolutely Certain: 84% 77%
Fairly Certain: 12% 19%
Do not believe in God: 1% 0%
Don't Know/Refused/Other: 1% 1%
The Bible Word of God to be taken literally word for word: 42% 23%
Word of God, but not literally true word for word/Unsure if literally true: 39% 48%
Book written by men, not the word of God: 15% 20%
Abortion Abortion should be legal in all cases: 16% 18%
Abortion should be legal in most cases: 35% 42%
Abortion should be illegal in most cases: 32% 26%
Abortion should be illegal in all cases: 13% 6%
Don't know/Refused: 5% 7%
Interpretation of Religious Teachings There is only ONE true way to interpret the teachings of my religion: 28% 15%
There is MORE than one true way to interpret the teachings of my religion: 68% 82%
Neither/Both Equally: 1% 1%
Homosexuality Homosexuality should be accepted: 44% 56%
Homosexuality should be discouraged: 47% 33%
Membership and demographics
Membership growth was substantial in the first half of the 20th century. According to the Yearbook of American & Canadian Churches,[33] the LCMS had 628,695 members in 1925. By 1950 the number of members had grown to over 1.6 million. Membership peaked in 1970 at just under 2.8 million. In 2015 the LCMS reported 2,097,258 members and 6,105 churches, with 6,094 active clergy.[1] LCMS membership continues to be concentrated in the Upper Midwest. The five states with the highest rates of adherence are Nebraska, Wisconsin, South Dakota, Minnesota, and Iowa.[34]
The Pew Research Center's U.S. Religious Landscape Survey in 2014 found that the LCMS was the third-least racially diverse major religious group in the country. The Evangelical Lutheran Church in America was second and the National Baptist Convention was the least diverse.[35] The 2008 figures were:[36]
Demographic Results for 2008
Age 18–29 8% 11% 20%
30–49 36% 32% 39%
65+ 27% 26% 16%
Marital Status Never Married 11% 11% 19%
Married 63% 60% 54%
Living with Partner 3% 5% 6%
Divorced/Separated 10% 11% 12%
Widowed 13% 13% 8%
Children at home under 18 No Children 70% 72% 65%
One Child 11% 11% 13%
Two Children 13% 10% 13%
Three Children 5% 5% 6%
Four or more Children 1% 2% 3%
Race White (non-Hispanic) 97% 95% 71%
Black (non-Hispanic) 1% 2% 11%
Asian (non-Hispanic) 1% 1% 3%
Other/Mixed (non-Hispanic) 1% 1% 3%
Hispanic 1% 1% 12%
Region Northeast 19% 7% 19%
Midwest 51% 64% 23%
South 16% 16% 36%
West 14% 13% 22%
Gender Male 44% 47% 48%
Female 56% 53% 52%
Level of Education Less than High School 6% 9% 14%
Graduated High School 38% 38% 36%
Some College 26% 25% 23%
Graduated College 19% 18% 16%
Post-graduate 11% 9% 11%
Family Income Less than $30,000 24% 24% 31%
$30,000–$49,999 24% 20% 22%
$100,000 or more 17% 17% 18%
LCMS Membership Statistics[37]
1925 3,062 3,849 628,695
1935 3,605 4,224 1,230,705
1939 – 4,205 1,277,097
Matthew C. Harrison is the current president of the Missouri Synod.
1847–1850 Carl Ferdinand Wilhelm Walther
1850–1864 Friedrich Conrad Dietrich Wyneken
1878–1899 Heinrich Christian Schwan
1899–1911 Franz August Otto Pieper
1911–1935 Friedrich Pfotenhauer
1935–1962 John William Behnken
1962–1969 Oliver Raymond Harms
1969–1981 J. A. O. Preus II
1981–1992 Ralph Arthur Bohlmann
1992–2001 Alvin L. Barry
2001–2001 Robert T. Kuhn
2001–2010 Gerald B. Kieschnick
2010–present Matthew C. Harrison
The LCMS bars its clergy from worshiping with other faiths, holding "that church fellowship or merger between church bodies in doctrinal disagreement with one another is not in keeping with what the Bible teaches about church fellowship."[38] In practice of this, a Connecticut LCMS pastor was asked to apologize by the president of the denomination, and did so, for participating in an interfaith prayer vigil for the 26 children and adults killed at a Newtown elementary school, and a LCMS pastor in New York was suspended for praying at an interfaith vigil in 2001, 12 days after the September 11 attacks.[39]
Lutheran Church of Australia
↑ 1.0 1.1 1.2 "LCMS congregations report statistics for 2014". Lutheran Church–Missouri Synod. Retrieved October 31, 2015. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Kieschnick, Jerry (November 2007). "Worldwide Partners in the Gospel". The Lutheran Witness. Retrieved 29 January 2012. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Mezger, George. Denkstein zum fünfundsiebzigjährigen Jubiläum der Missourisynode, 1847–1922. Concordia. St. Louis: 1922.
↑ "Lutheran Church - Missouri Synod - Christian Cyclopedia". Brunn, Friedrich August. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ C. Dreyer. "Infidelity in the Church." Lutheran Witness 1 No. 6:52; G. Johannes, "The Danger of Atheistic Writings," Lutheran Witness 1 No. 13:100; "Universalism as defined by a Universalist," Lutheran Witness July 21, 1888.
↑ J.C. Oehlschlaeger. "Idolatry," Lutheran Witness 1 No. 6:43.
↑ Schiffman, Harold (1987). "Language loyalty in the German-American Church: the Case of an Over-confident Minority". <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Constitution of the Lutheran Church MIssouri Synod, 2010 edition, Article II Confession, p. 13, and Article V Membership, p. 14.
↑ The Bylaws of the Lutheran Church Missouri Synod, 2010 edition, Doctrinal Resolutions and Statements, 1.6.2. (7), p. 39.
↑ Of the Holy Scriptures, Missouri Synod
↑ Of the means of grace, Lutheran Church–Missouri Synod
↑ Smalcald Articles, Concordia: The Lutheran Confessions (St. Louis: Concordia Publishing House, 2005), 305.
↑ Francis Pieper, Christian Dogmatics (St. Louis:Concordia Publishing House, 1953), 3:326–27 and John Theodore Mueller, Christian Dogmatics (St. Louis: Concordia Publishing House, 1934), 519–20, 528.
↑ Of the Millennium, Lutheran Church—Missouri Synod
↑ End Times – The Lutheran Church—Missouri Synod
↑ "Lutheran Church - Missouri Synod - Christian Cyclopedia". Parousia. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Nafzger, Samuel H. (2009). "An Introduction to the Lutheran Church–Missouri Synod" (PDF). www.lcms.org. Concordia Publishing House. p. 12. Retrieved September 22, 2014. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 19.0 19.1 19.2 LCMS Frequently Asked Questions
↑ Creation and Evolution, Lutheran Church-Missouri Synod, by Dr. A.L. Barry.
↑ Of Creation, A Brief Statement of the Doctrinal Position of the Missouri Synod, Adopted 1932.
↑ "LCMS Frequently Asked Questions". <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Acts 2:38–39
↑ "Since, therefore, the Mass among us is supported by the example of the church as seen from the Scriptures and the Fathers, we are confident that it cannot be disapproved, especially since the customary public ceremonies are for the most part retained." (Augsburg Confession XXIV:40) Also, "We on our part also retain many ceremonies and traditions (such as the liturgy of the Mass and various canticles, festivals, and the like) which serve to preserve order in the church." (Augburg Confession Article XXVI:40) And, "We gladly keep the old traditions set up in the church because they are useful and promote tranquility...Our enemies falsely accuse us of abolishing good ordinances and church discipline...the public liturgy is more decent than in theirs." (Apology to the Augsburg Confession, Article XV:38–39) And, "...we do not abolish the Mass but religiously keep and defend it." (Apology to the Augsburg Confession Article XXIV:1)And, "We on our part also retain many ceremonies and traditions (such as the liturgy of the Mass and various canticles, festivals, and the like) which serve to preserve order in the church." (Augburg Confession, Article XXVI:40)
↑ http://lcms.org/Document.fdoc?src=lcm&id=1090
↑ Christian Cyclopedia s.v. "Close Communion." (St. Louis:Concordia Publishing House; Lutheran Church–Missouri Synod, 2000, 2006).
↑ Fellowship in the Lord's Supper, LCMS
↑ "Treatise on the Power and Primacy of the Pope - Book of Concord". paragraph 70. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Adopted at Synod Convention, 1849 1, 97 Ordination, though an accepted, praiseworthy ceremony, has no command of God. Official Missouri Synod Doctrinal Statements
↑ "Summary - The Cooperative Clergy Study Project - Data Archive - The Association of Religion Data Archives". <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ See http://www.lcms.org/graphics/assets/media/LCMS/wa_abortion.pdf
↑ U.S. Religious Landscape Survey: Religious Beliefs and Practices, Diverse and Politically Relevant. Washington D.C.: Pew Forum on Religion and Public Life. June 2008. Accessed online on September 27, 2009 at http://religions.pewforum.org/pdf/report2-religious-landscape-study-full.pdf.
↑ "Historic Archive CD and Yearbook of American & Canadian Churches". The National Council of Churches. Retrieved 2009-12-04. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ "2000 Religious Congregations and Membership Study". Glenmary Research Center. Retrieved 2009-12-04. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Lipka, Michael (July 27, 2015). "The most and least racially diverse U.S. religious groups". Pew Research Center. Retrieved July 27, 2015. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ U.S. Religious Landscape Survey: Religious Beliefs and Practices, Diverse and Politically Relevant: Detailed Data Tables. Washington D.C.: Pew Forum on Religion and Public Life. June 2008. Accessed online on November 21, 2009 at http://religions.pewforum.org/reports/detailed_tables.
↑ "Lutheran Church-Missouri Synod (LCMS)". American Denomination Profles. Association of Religion Data Archives. Retrieved April 16, 2014. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ "Brief Statement of the Doctrinal Position of the Missouri Synod". Concordia Publishing House. 1932. Retrieved 28 February 2013. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ "Pastor apologizes for role in prayer vigil after Connecticut massacre". Reuters. 2013. Retrieved 7 February 2013. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Lutheran Church–Missouri Synod (resources)
Forster, Walter O. Zion on the Mississippi: The Settlement of the Saxon Lutherans in Missouri 1839–1841. St. Louis: Concordia Publishing House, 1953.
Graebner, August Lawrence. Half a Century of Sound Lutheranism in America: A Brief Sketch of the History of the Missouri Synod St. Louis: Concordia Publishing House, 1893.
Janzow, W. Theophil. Thy Kingdom Come: A History of the Nebraska District of the Lutheran Church–Missouri Synod. Seward, NE: The Nebraska District of the Lutheran Church–Missouri Synod, 1983.
Meyer, Carl S. Moving Frontiers: Readings in the History of the Lutheran Church–Missouri Synod. St. Louis: Concordia Publishing House, 1964. LOC 63-21161
Rudnick, Milton L. Fundamentalism and the Missouri Synod: A historical study of their interaction and mutual influence. St. Louis: Concordia Publishing House, 1966. LOC 66-28229
Schieferdecker, G.A. History of the First German Lutheran Settlement in Altenburg, Perry County, Missouri with Special Emphasis on its Ecclesiastic Movements. Clayton, Iowa: Wartburg Seminary, 1865.
Schiffman, Harold. "Language loyalty in the German-American Church: the Case of an Over-confident Minority" (1987) online
Schmidtz, F. The Destinies and Adventures of the Stephanists who emigrated from Saxony to America Dresden: C. Heinrich, 1839.
Suelflow, August R. Heritage in Motion: Readings in the History of the Lutheran Church–Missouri Synod 1962–1995. St. Louis: Concordia Publishing House, 1998. ISBN 0-570-04266-6
Todd, Mary. Authority Vested: A Story of Identity and Change in the Lutheran Church–Missouri Synod. Grand Rapids, MI: William B. Eerdmans, 2000. ISBN 0-8028-4457-X
Adams, James E. Preus of Missouri and the Great Lutheran Civil War. New York: Harper and Row, 1977.
Board of Control, Concordia Seminary. Exodus From Concordia: A Report on the 1974 Walkout. St. Louis: Concordia Seminary, 1977.
Berkee, James C. Power, Politics, and the Missouri Synod: A Conflict That Changed American Christianity (2011) excerpt and text search
Cimino, Richard. Lutherans Today: American Lutheran Identity in the Twenty-First Century. Grand Rapids, MI: William B. Eerdmans, 2003. ISBN 0-8028-1365-8
Danker, Frederick W. No Room in the Brotherhood: The Preus-Otten Purge of Missouri. St. Louis: Clayton Publishing House, 1977. ISBN 0-915644-10-X
Marquart, Kurt E. Anatomy of an Explosion: Missouri in Lutheran Perspective. Fort Wayne, IN: Concordia Theological Seminary Press, 1977.
Nelson, E. Clifford et al. The Lutherans in North America. Philadelphia: Fortress Press, 1975. ISBN 0-8006-0409-1
Strommen, Merton P., Milo L. Brekke, Ralph C. Underwager, and Arthur L. Johnson. A Study of Generations: Report of a Two-Year Study of 5,000 Lutherans Between the Ages of 15–65: Their Beliefs, Values, Attitudes, Behavior. Minneapolis: Augsburg Publishing House, 1972. ISBN 0-8066-1207-X
Tietjen, John. Memoirs in Exile: Confessional Hope and Institutional Conflict. Minneapolis: Augsburg Fortress Press, 1990.
Zimmerman, Paul. A Seminary in Crisis. St. Louis: Concordia Publishing House, 2006.
Gieseler, Carl A. The Wide-Open Island City: Home Mission Work in a Big City. St. Louis: Concordia Publishing House, 1927.
Kretzmann, Paul E. Glimpses of the Lives of Great Missionary Women. Men and Missions IX. St. Louis: Concordia Publishing House, 1930.
Krueger, Ottomar. "Unto the Uttermost Part of the Earth": The Life of Pastor Louis Harms. Men and Missions VIII. St. Louis: Concordia Publishing House, 1930.
Our China Mission. Men and Missions IV. St. Louis: Concordia Publishing House, 1926.
Synodal-Handbuch der deutschen ev.-luth. Synode von Missouri, Ohio u. a. St. . St. Louis: Lutherischer Concordia-Verlag, 1879.
Synodal-Handbuch der deutschen ev.-luth. Synode von Missouri, Ohio u. a. St. . St. Louis: Luth. Concordia-Verlag, 1888.
Kirchen-gesangbuch für Evang-lutherische Gemeinden ungeänderter augsburgischer Confession. St. Louis: Verlag der ev.-luth. Synode von Missouri, Ohio u.a. Staaten, 1868.
The Doctrinal Resolutions of the National Conventions of The Lutheran Church–Missouri Synod 1847–2004
Dau, W.T.H. Ebenezer: Reviews of the Work of the Missouri Synod During Three Quarters of a Century . St. Louis: Concordia Publishing House, 1922.
Vehse, Carl Eduard. Die Stephan'sche Auswanderung nach Amerika. Dresden: Verlagsexpedition des Dresdner Wochenblattes, 1840.
Wikimedia Commons has media related to Lutheran Church-Missouri Synod.
Official LCMS websites
A History of the LCMS
An Introduction to the Lutheran Church Missouri Synod
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Concordia University System
KFUO Radio – LCMS Radio
LCMS Beliefs on Various Topics
LCMS Frequently-Asked Questions
LCMS Congregation Directory
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Lutheran Heritage Foundation
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Lutheran Hour Ministries / Lutheran Laymen's League
Additional resource websites
Documents of the Lutheran Church Missouri Synod
Lutheran Resources for Christian Faith in the World
Early History of the LCMS, by the Rev. Dr. George F. Wollenberg
History of the LCMS in Montana
LCMS Pastors' Resources
Meanings of the LCMS Seal & Logo, Crosses, and Other Symbols
The Book of Concord—The Lutheran Confessions
Scholarly articles on the LCMS from the Wisconsin Lutheran Seminary Library
Lutheran Blog Directory
Synodical Conference Breakup; A collection of synodical documents from the 1950s to the 1960s.
Profile of the LCMS on the Association of Religion Data Archives website
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redpajama_set_name: RedPajamaCommonCrawl


Wanty-Groupe Gobert has signed two fast riders from Wallonia, Belgium: Robin Stenuit and Antoine Demoitié. Stenuit was a stagiaire this season and won the Schaal Sels for Wanty-Groupe Gobert. Demoitié joins from Wallonie-Bruxelles.
"I am very happy. This year would be all or nothing for me. I think I can say that I had a great season and am rewarded for it," Stenuit explains.
The 25-year old rode for Veranclassic-Ekoi this season and celebrated in the Memorial Phillippe van Coningsloo, the GP de la Ville de Nogent-Sur-Oise and a stage in the Tour du Gironde where he also finished third in the overall. As a second year espoir rider he was part of the predecessor of the current Wanty-Groupe Gobert team.
For Antoine Demoitié signing with Wanty-Groupe Gobert means a step forward in his cycling career.
Demoitié won Wanzele Koerse this year as well as a stage in the Circuit des Ardennes . He stood on the podium of UCI 1.1 races like GP Stad Zottegem, Handzame Classic and the GP Marseillaise.
"I have shown that races like Kuurne-Brussels Kuurne, the Three-Days of West-Flanders or the Coupe de France suit me well. Those are also my targets for next season," Demoitié explains.
Wanty-Groupe Gobert now has twelve riders for 2016: Marco Marcato, Roy Jans, Jérôme Baugnies, Kévin Van Melsen, Lander Seynaeve, Simone Antonini, Frederik Backaert and Tom Devriendt plus new signings Thomas Degand, Gaëtan Bille, Robin Stenuit and Antoine Demoitié.


text:
Home › Press releases › Re-cycled stone façade for new research centre in Huddersfield
Re-cycled stone façade for new research centre in Huddersfield
16 August 2000 09:46 - BAM Construction, London
HBG Construction has been awarded a £3.1 million contract by the University of Huddersfield for the third and final phase, of the Canalside redevelopment of the main Queensgate campus in Huddersfield.
The work will involve the dismantling of a three-storey Grade-two listed building, known as the Weaving Shed, on Firth Street, Huddersfield. As the new building has been carefully designed to replicate the existing building HBG will use recycled stonework for the new 3,650 sq.m. three-storey steel framed building. The new centre will be occupied by the School of Education & Professional Development, which is relocating from the Hollybank campus site, and will also house an Ultra Precision facility for the School of Engineering.
The project is due to start on site in September and is scheduled for completion in August 2001.
HBG will be working with architect Farrell & Clark, quantity surveyor Gleeds, structural engineer BSCP and building services consultant IBSEC.
Adrian Marsh on 020 8338 2635, Public Relations Department, HBG Construction Limited, Merit House, Edgware Road, Colindale, London NW9 5AF. Telefax 020 8200 3478.


With Purlem's API it is easy for you to automatically insert contacts through a form on your, or your client's, website.
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text:
@interface BaseModel : NSObject
@property (nonatomic ) BOOL result;
@property (nonatomic, copy) NSString *name;
@property (nonatomic, copy) NSString *age;
@property (nonatomic, copy) NSString *ID;
@property (nonatomic, copy) NSString *desc;
@property (nonatomic, copy) NSString *hsk;
@property (nonatomic, copy) NSDictionary *dic;
@property (nonatomic ) Person *person;

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redpajama_set_name: RedPajamaGithub


during my down time during the week i sometimes sneak away and walk around the block. alleyways and the people that inhabit them are a couple of my favorite subjects. i have walked up and down this one alley a couple of dozen times and every time i see something new that i had missed from the walk before. three dozen dumpsters line this alleyway and more than four major office buildings, a dozen restaurants, and one very large parking garage supply it's ever growing trash piles. when you have as much garbage truck traffic as this alley has seen, you are bound to look different every day of the year. it never ceases to amaze me.
from the small metropolis of champaign illinois, the foursome known as Hum have made a large impact on the sound of a generation of rock and rollers whether they know it or not. large chords, blistering amplifiers, and sci-fi nerds meets graphic novel lyrics stuck in space made this band a "must have" in any collection of 1990's alternative rock. you may know this song from the newest cadillac CTS car commercial with kate walsh. this is the song that comes crashing in when she's done talking about the car "turning her on". sweet.
This entry was posted in Fine Art, photojournalism and tagged Add new tag, alleys, alleyways, chicago, dumpsters, Ian D. Merritt, ian merritt, IDM Photography, idmphotography, photo, photo blog, trash on March 19, 2009 by ian.


text:
Advocates hope a movie can make the difference in ending child marriage
March 18, 2015 · 9:00 AM EDT
Reporter Tennessee Watson
Difret's producer Mehret Mandefro and the film's writer and director Zeresenay Berhane Mehari.
Difret is a film inspired by the true story of two Ethiopians, a young girl named Aberash Bekele and her lawyer, Meaza Ashenafi.
Bekele inspired the character Hirut, a 14-year-old girl we follow in the film as she bounds home from school. The mood shifts as she's surrounded by a band of men on horseback. She's taken to a hut on the edge of town where she is raped. Later she sneaks off — grabbing her captor's rifle — but he follows her into the woods. Cornered, she turns to face this man who hopes to be her husband and pulls the trigger.
With that shot, she interrupts one of Ethiopia's oldest traditions: the violent practice of Telefa, where men rape and abduct young girls into marriage.
Hirut is arrested and charged with murder. Ashenafi, the founder of the Ethiopian Women Lawyers' Association, rushes three hours from the capital to take the girl's case. Her trial eventually leads to a strengthening of Ethiopia's laws against child marriage.
Despite the gains chronicled in the film, the ancient tradition of Telefa is still prevalent.
Difret's producer, Mehret Mandefro, and her husband, the film's writer and director Zeresenay Berhane Mehari, are both Ethiopian. It was important for them to take a critical look at their culture's transformation, but without demonizing tradition.
"There are multiple people who came up to us after seeing the film saying 'I thought this was a story about another horrible thing about Africa and what happens to women.' And at the end of the film they come out sympathetic to the men because they don't know better," Mehari says.
"That's why I think film is powerful at teaching empathy," Mandefro adds. "It can put you in another persons shoes without judging them. And solutions start to look different. When you're judging people all the time, certain solutions are closed off. This film provides an entry point where you can actually kind of see that maybe you can change it."
What Difret captures is how solutions came from within Ethiopia — not from outside organizations or initiatives. For Ethiopian-born, New York-based painter Julie Mehretu, that's what makes Difret a powerful piece of art.
"This is a really intense topic, but it's a topic that really requires an in depth examination and cultural specificity. It's an amazing thing to have an Ethiopian male feminist take on this story and articulate this narrative of amazing Ethiopian women," she says.
Mehretu and her partner Jessica Rankin, along with Angelina Jolie, supported the film as executive producers. After reading the script, Mehretu and Rankin provided funds to get the film into production.
"It's not just that this is a bad tradition. That is something that you don't need the film to tell you. It shows the complexity of tradition and culture and evolution and change, and it shows the self-determining aspect of human beings, this desire for resistance from within," Mehretu says.
The movie explains the global importance of self-defense for women, explains Kathy Bonk, executive director of the Communications Consortium Media Center. She has spent the last 30 years leveraging media to change domestic and global policies affecting women, children, and families. Difret's message reminds her of The Burning Bed, a 1984 made-for-TV movie starring Farrah Fawcett as a woman who'd been abused by her husband for many years.
"She put gasoline around her husband's bed, and lit the fire and killed him. And it really sparked the domestic violence movement in the United States because this woman was acquitted," Bonk says.
Both The Burning Bed and Difret ask the audience to grapple with difficult questions like: Who's at fault, and how far is too far when it comes to abuse of women and girls? And finally, what difference can a film really make?
"It's the viewing of the film and also the conversation that takes place afterwards that equals, basically, a consciousness-raising moment so that both the men and the women, the mothers and the fathers, the girls and the boys come together and have an opportunity to express themselves about the destructive impact that something like an abduction of a young girl has. And if a film can spark that conversation that's certainly a step toward culture change," Bonk says.
Ethiopia has a rich tradition of public debate and discussion, which is celebrated most notably in a scene from Difret depicting a traditional Ethiopian community court, where a group of men are gathered together under a shady sycamore tree to discuss how to respond to the tragedy that has befallen their community.
The filmmakers are hoping to initiate a similar discussion when they tour their film throughout rural Ethiopia this spring with pop-up cinemas — basically a large suitcase with a projector, a screen, a speaker, and a portable power pack. The film's director, Mehari, is unashamed to admit this set up is all a set-up.
"Whether you like it or not, if I go into a village and if I say to the local government or local leaders that I want to gather people to tell them about violence against women, I promise you no one is going to come. If you want to show a film, regardless of what it's about, they are going to come out and see it. That will open up a conversation, hopefully," he says.
A conversation about the treatment of women and girls, that includes women and girls.
And that's what producer Mandefro wants to start tracking: how the conversation about Telefa begins to change in Ethiopia. "Ending Telefa is possible," she says. "It's not this thing that you have to accept will go on forever and ever. So for people to think that; that would be the victory."
A theatrical release of Difret in the United States is slated for the spring of 2015.
Photos: The women of Argentina's abortion debate
These Argentine women fight against a justice system 'written by men, for men'
Crowds chanted 'equal pay' — but that could take centuries
Arts, Culture & MediaCultureAcross Women's Lives
AfricaEthiopiaMeaza AshenafiAberash BekeleZeresenay Berhane MehariMehret Mandefromovieswomenculture


Remove the remote from the base. In the standby mode, press and hold DELETE and END for about 10 seconds until you hear a confirmation tone. "De-Register?" appears.
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Make sure that you are signed up for caller ID service with your phone provider. Caller ID will not just work on it's own; you NEED to be signed up for the service. Contact your phone service provider to confirm that you have Caller ID service.
Make sure that caller ID is turned on in your CT11/CT12 settings. Press the MENU button, scroll down the "CID" and make sure it is ON.
It is possible that the incoming call is being made from a switchboard or a private/blocked number. If someone chooses to have their number not be displayed when calling, you may either see "Private" when the phone rings or you may not see anything at all.
If the light remains on after you've retrieved your messages, reset the indicator. To reset it: When the phone is in standby mode, press and hold <PAGE> button on the base until the paging sound stops (about 5 seconds).
If you telephone service voice mail service is set up to have a audio vs a visual notification the LED may not light up. Speak with your phone service regarding this set up.
To reset the indicator, when the phone is in the standby mode press and hold PAGE on the base until the paging sound stops (about 5 seconds).
If the light is not on and you know you have Voice mail, Check woth your service provider to ensure your signaling method is TIA-855.


A thunderstorm would have been an ideal companion to Death Cab For Cutie's haunting melodies at the band's show on Tuesday (June 10) at Brooklyn's McCarren Park Pool. However, the shaky light fixtures looming overhead and the increasingly frequent bolts of lightning forced the show to a close right before what might have been a killer encore.
The sun was still shining just after 8 p.m. when the band opened with "Bixby Canyon Bridge" from "Narrow Stairs" (Atlantic), which debuted at No. 1 on The Billboard 200 last month. A glasses-less Ben Gibbard sang calmly in his soft tenor about searching for a lost soul, but when the distortion kicked in, his voice firmed up and he stomped in time with his guitar chords. Bassist Nick Harmer and drummer Jason McGerr's synergetic beats pulsed behind him, their energy feeding off of each other.
Without acknowledging the crowd, the band burst into "The New Year" from 2003's "Transatlanticism." Multi-instrumentalist Chris Walla shook his blond hair out of his face as he chimed in with high-pitched harmonies over Gibbard's vocals.
Death Cab's set ran the gamut of its career, bouncing from 2001's "The Photo Album" ("We Laugh Indoors") to 2000's "We Have The Facts And We're Voting Yes" ("Company Calls") to 2000's "Forbidden Love" EP ("Photobooth"). Only a third of the songs came from "Narrow Stairs," including the eight-minute-long "I Will Possess Your Heart," which came near the end of the set. Harmer's soothing bass riff signaled the beginning of the epic track, and fans tossed a beach ball around while the band spent the next four minutes delicately building a wall of sound before Gibbard started singing.
Gibbard's microphone cut out during "Cath ...," so he went to Walla's-which wasn't loud enough-and finally resorted to jumping onto the platforms in front of the stage to get engulfed in fans while singing into a dysfunctional microphone. Note to fans: If you attack Ben Gibbard with your hands, he will attack you right back with his sweat.
By this point, the sun had disappeared and showgoers started to keep one eye on the stage and the other on the darkening sky. Was that a camera flash or lightning?
The stage's "Narrow Stairs"' album cover backdrop rippled violently with the wind of the impending storm and the band closed out the set with "The Sound of Settling." Fans lingered near the stage and yelled for an encore, only to be cut off by one of the event's organizers, who said it was too dangerous for anyone to be on the stage. But it could have been worse. Settling for no encore was far better than having no show at all.
"Why You'd Want to Live Here"


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Profile: 'Second-Generation' Community College Educator Makes a Difference
Dr. G. Duncan Harris didn't always know that he wanted to work at a community college. But as a youngster, he grew up on college campuses.
Harris, who is the interim campus chief executive officer at Capital Community College (CCC) located in Hartford, Connecticut, considers himself a "second-generation" community college educator, as his father worked at several community colleges throughout his childhood.
Harris' father was also dean of Trenton State College School of Education and a deputy director in the Connecticut Technical College System in the 1980s.
A Hartford-area native, Harris has worked in the Connecticut Community College system for more than 22 years, 12 of which has been at the management level.
Prior to being selected as Capital interim campus CEO in 2018, a position that is similar to an institutional president, Harris worked in different positions at Manchester Community College, most recently as chief student affairs officer.
It's been an exciting six months at Capital, Harris said, noting the many improvements the community college has made since his arrival.
Having experience in enrollment management as chief student affairs officer has helped Harris and the CCC administration make some adjustment in its college advising, such as establishing its first ever strategic enrollment management committee.
"We've reengineered our enrollment model and how we bring students in, positioning them to be successful," he said. "I certainly value the role that advisers play in student retention, so we've created an actual advising department that they didn't have previously."
Currently, Harris and Capital administrators are working on outreach efforts and determining how they can more fully leverage the Hartford philanthropic community in support of CCC students.
"We're working with a consultant to help us build capacity with our foundation and [have also] brought on some new foundation board members," Harris said.
A lot is happening in Hartford right now, Harris said.
For instance, several companies are relocating to the city, such as Infosys, a global consulting and technology company that recently opened a Technology and Innovation Hub with the goal of creating 1,000 jobs by 2022. Capital is currently working with the company to establish new student opportunities and faculty development programs.
Capital also has a program called the Hartford Heritage Project, where they partner with the local arts community to provide students and faculty with activities that community organizations such as the Hartford Symphony conducts in the liberal arts curriculum.
Outside of the community college space, Harris is affiliated with several state and national organizations, currently serving on the National Council on Black American Affairs board (and is a former president of the council), the New England Board of Higher Education and on the boards of local organizations FoodShare, Windsor Federal Savings Bank, Community Health Resources and the BSL Education Foundation.
According to Harris, Capital Community College's student body consists of 38 percent African-American students and 30 percent Hispanic students, something that Harris said the college is using to its advantage.
"We're looking to do some work here with our Black and Latino males in particular, we're working on an exciting program to create a teacher pipeline that focuses on Black and Latino male teachers," he said. "There's a dearth of Black and Latino males teaching in our Hartford public school system and we feel that this is a way to partner with Hartford Public Schools to help ensure that there are minority male teachers that look like the students in the classes and creating concordant relationships for our students themselves."
This summer, CCC will launch a summer bridge program for 15 aspiring Black and Latino teachers where they would start at the community college and then transfer to Eastern or Central Connecticut State University after completing their associate's degree.
The students would have a mentor or a coach provided to them by the program and "then we would connect them with employment along the way to make sure that they get to and through the teaching requirements," he said.
Harris has received several awards and honors throughout his higher education career for his leadership and contributions to the community, including the Connecticut Higher Education Community Service Special Award, State of Connecticut African American Affairs Commission – Man of The year, NASPA Region I Community College Professional Award and CT 100 Men of Color Award Recipient.
Reflecting on the national higher education system today, Harris told Diverse, "I think community college is where it's at right now."
"The work is so meaningful and noble … we're not selective admissions institutions, we accept the top 99 percent of all high school graduating classes. There's something exciting about that," he said. "I think that we're a great equalizer. I love working here, I've certainly had other opportunities to work at four-year institutions and I haven't even thought about it because I love the work that I do. It's rewarding and fulfilling."
Harris received a bachelor's degree in economics from the University of Connecticut, a master's degree in student development in higher education from Central Connecticut State University, an Ed.D. in higher education leadership from Nova Southern University and a certification in management and leadership in education from Harvard University.
Monica Levitan can be reached at mlevitan@diverseeducation.com. You can follow her on Twitter @monlevy_.


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Keyshawn Woods stepped up when the Buckeyes needed him the most
The Time is Now for the Cleveland Browns
What I would have said: Paul Dolan edition
Published by Josh Poloha on March 15, 2019
Keyshawn Woods has underperformed for the Ohio State Buckeyes all season. Head coach Chris Holtmann has continued to preach that his leadership and experience has been vitally important, but in terms of the stat sheet, the fifth-year senior has been quite a disappointment. Up until Thursday afternoon.
In a must-win game in the second round of the Big Ten tournament for the Buckeyes if they wanted any shot of making The Big Dance, Woods had arguably his best game of the season, totaling a team-high 18 points, seven rebounds, four assists, two steals, and one block while knocking down 9-of-13 shots. Whether it was pulling up for a jumper or attacking the rim, Woods had it all going for him against the Hoosiers. It was one of the many reasons Ohio State beat Indiana, 79-75.
"Overall, yeah it was [his best game]," Holtmann said of Woods following the game. "He was really good at Creighton … but he was tremendous [Thursday]. Tremendous. I thought he was tremendous in every way.
"I thought he's looked, since the 10-minute mark of the Wisconsin game, like a guy that wasn't ready to see his career over anytime soon. And that's what you hope in seniors. Like, that is what we've been kind of hoping to see, honestly, in light of being down Kaleb, we've been hoping to see that."
Thursday's second-round matchup between Ohio State and Indiana in the Big Ten Tournament was important. Not only was it another opportunity to give the Buckeyes another win to add to their resume, but ESPN Bracketologist Joe Lunardi even considered it a play-in game: Whoever won the game would clinch their spot in the NCAA Tournament; the loser would likely see themselves playing in the NIT to conclude the season.
Led by Woods, Ohio State was able to take care of business against Indiana. The Buckeyes knew what had to be done, but thanks in part to Woods and others, they were able to accomplish their goal on Thursday.
"I knew we needed this win. And nobody thought we were going to win this game. A lot of people thought we were going to lose to Indiana and there was already a lot of talk about Michigan State, so I kind of took that personal," Woods said. "We took it personally as a team.
"This was definitely one of my better games as a Buckeye, and I definitely wanted to play tomorrow. It was important to me, and it was important to us as a team. I hope we're in [the NCAA Tournament now]. But if we win tomorrow, we're definitely in. We just have to keep it going, keep bringing the same effort that we had tonight into tomorrow and we'll be good."
It was a game that gave Buckeye Nation a glimpse of what Woods can in fact do and something that the guard has been in search of all season. With Ohio State's entire 2015 top-10 recruiting class no longer with the Buckeyes due to all of them transferring away from the program, they were forced to look elsewhere for senior and veteran leadership. Besides Woods, the only other seniors on the roster are point guard C.J. Jackson and former-walk-on-turned-Towel-Gang-leader Joey Lane.
Woods and Jackson are not only expected to provide leadership but are expected to produce on the court as well. Up until Thursday afternoon, Woods' productivity on the court has been inconsistent, to say the least. He has scored in double figures in just nine games this season and is now averaging 7.1 point and 2.4 assists while shooting 39.7 percent from the floor and 28.4 percent from three-point range in 26.6 minutes per game.
Woods may have struggled throughout much of his first and only season in Columbus, but the fifth-year senior stepped up when his team needed him the most. That's all Ohio State could have asked for. Now, it seems as though they will be one of 68 teams in the NCAA Tournament rather than watching in the comfort of their own house. If so, it will be the Holtmann-led Buckeyes' second straight trip to March Madness during two seasons where they were projected by many to finish as one of the worst teams in the Big Ten.
The Buckeyes take on top-seeded Michigan State in the quarterfinals of the Big Ten tournament Friday afternoon. Ohio State likely secured a spot in the NCAA tournament with their win over Indiana, but if they want to leave no doubt in the committee's minds, they can do so by upsetting the Spartans. If Woods plays as he did on Thursday, it's definitely possible. Tip-off is scheduled for 12:30 p.m. ET.


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Home » Fionnuala Boyle, blogging about culture, arts and other stuff » Glasgow Film Festival 2020: Close Up – Susan Wood Exhibition
Glasgow Film Festival 2020: Close Up – Susan Wood Exhibition
Susan Wood: Close Up shows exemplary work from an art and film icon
Review by Fionnuala Boyle
(Exhibition runs until 8th March, 2020 –The Lighthouse, 11 Mitchell Lane, Glasgow, G1 3NU
Attending Susan Richardson Wood's exhibition of work at The Lighthouse on February 24, 2020, I had no preconceptions. I wasn't familiar with Susan's work, but I always attend exhibitions in good faith. The experience of wandering somewhat aimlessly around a glossy wooden art gallery floor and drinking in the different images and aesthetics on show is definite escapism. It's comforting to know that in a busy city – amidst noise, traffic, laughter, conversation, study and exchange – there is solace to be found in a silent room with white walls and a projected image overhead, or in a single sculpture that could be interpreted a million different ways.
On arrival, I grabbed a white wine and entered Gallery Two. I had not long started perusing the work before me when a woman with white bobbed hair and dressed in a flamboyant cardigan-and-culottes combo sidled up beside me. She'd caught me taking a picture of my wine and muttered something good-humouredly about how I was taking a picture of the picture. She had a kind face but wandered off to roam around the rest of the room before I could muster a reply. I later found out that that was Susan Wood.
From Jane Fonda to Monica Vitti, to indiscernible figures lending each other a light and laughing over a joke to which we'll never know the punchline, Wood's work is like sifting through a picture book of 1960s Hollywood elite. Film stars with shaggy fringes, Twiggy eye make-up and clunky pearl beads hanging loosely around their neck gaze off into the distance while their friends continue chattering at the side of the photo. Harry Walker Staff leans over a reclining Christine Kelly, giving her an upside down kiss as she lies on a beige chaise longue on the set of Scratch Harry. Billy Wilder and I.A.I Diamond stand poised on the set of The Private Life of Sherlock Holmes, keen to receive direction or wait to be delivered a line. John Wayne appears on the set of Hatari! hanging out with co-star Michele Girardon; dusty roads and sun beat faces and shadows falling on strained expressions. Caps and waistcoats and director chairs.
These famous faces, however, seem to portray such normalcy when captured by Wood. You know it's John Wayne winding down after filming a scene from his newest Western; his brow burrowed, his eyes straining up at the beating sun. But it could also be a workie on London Road taking a coffee break, rickety scaffolding his backdrop as he looks up to inspect an afternoon's work. You can't edit human reaction, and it is as if Wood seeks to capture more absent-minded, candid moments to reflect this.
I was soon joined by another exhibition-goer – Allison Gardner, GFF Programme Co-Director. We observed a photograph of Monika Vitti on the set of Modesty Blaise in 1965. She looked quintessentially Brigitte Bardot, with a light tangerine-coloured dress hanging off her defined waist, cat eyes, full lips and a gathering of blonde hair on top of her head. In the photograph, Vitti's hand leans against the cabinet beside her and she is locked in motion, as if pausing to gaze at someone beyond the camera, while we pause to gaze at her. Vitti represents her era so well, it is hard to imagine she existed in any other. I'm planning on looking like that by the start of the film festival, Allison said, but it starts in two days so I'm not sure what hope I have!
Even though her accolades suggest otherwise, Allison explained how underrated she believes Wood's work to be. She has captured this incredible work and has been on the go for fifty years, Allison said, but it is as if she is finally being recognised in the UK mainstream now. It's not hard to showcase women and female talent at festivals like the Glasgow Film Festival, she went on. The talent is there, it's just harder for women to get their films commissioned.
A few familiar faces featured as part of the exhibition, too. One of the most notable achievements of Wood's career has been photographing John Lennon and Yoko Ono, having done so while they sat at a coffee table, drinking tea out of china cups. Many of these images feature in a slideshow shown on a small television in the corner of the gallery, playing on loop as Woods narrates the story behind them and how important they were in her career. Although you might think John and Yoko would be the main event, the photos framed around the gallery are just as captivating, even more so as you find yourself leaning in to distinguish the identity of the model.
As the launch came to a close and the gallery floor started to clear, I was re-joined by Susan Wood who spoke a while to a GFF representative and I. In her New York drawl, Wood spoke about her time at Paramount Pictures and how she came to work on such major film sets alongside mega stars. It is perhaps stereotypical to think of a bustling New York film office thick with cigarette smoke and even thicker with aspiration while big execs shout "ya gonna be 'uge, kid!" down the phone to a naïve sixteen-year-old in a faraway state. But the way Wood spoke, that seemed to have been the reality. Indeed being in the presence of Susan Wood, albeit briefly, I felt like I was in the presence of old Hollywood.
Once the conversation came to a natural close and Susan again moved on to inspect another piece of her work, I came up beside her to ask if I could take a few shots of the exhibition. She smiled into my face and told me the pictures were going to be sold to people for a lot of money. I smiled back. I don't think she heard me, but her openness and humility perhaps gave me the answer to the question before I had even asked it.
As I exited Gallery Two and made my way downstairs to exit on to Mitchell Lane, I thought about a 20-something Wood, cutting between West 43rd and 44th Street, the sun beating down on her back like it did on John Wayne's, chasing pay cheques and chasing her dream. I watched her now as she made her way to Sugo next door, going for a bite to eat, having just showcased her work in The Lighthouse situated on a trendy, quiet lane in Glasgow City Centre.
Fionnuala Boyle, March, 2020
Susan Wood Close Up The Lighthouse
glasgowfilm.org/glasgow-film-festival/
Books at the Botanics
Glasgow Film Festival 2020: Billie
This section: Art, Photography, Exhibitions what's on-glasgow, Book and Event Reviews, Fionnuala Boyle, blogging about culture, arts and other stuff, Glasgow Film Festival 2020, What's On Glasgow West End: cinema, clubs, theatre, music, events, festivals, community and more
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Paisley Book Festival 2021 – Online
Bemis – Celtic Connections in the Community
Opening Celebration Concert Celtic Connections Online 2021
Glasgow Film Festival 2021 – Programme Announced
Creative Conversations: Oyinkan Braithwaite
Multi-talented and Versatile – Laura Turnbull Fyfe
Sav Aiello Yoga Savvy Classes
Online Dance Club LGBTI Plus Elders – National Theatre of Scotland
Opening Celebration Concert – Celtic Connections 2021 Online
Announcement Full Programme Celtic Connections Online Festival 2021
Balloch Open Mic – Vale Lad 'Done Good' – again
Hogmanay Live Event – 'One singer one song'
Carlton Studios Crowdfunder Saturdays FB Livestream
Balloch House Hotel Open Mic (in abeyance)
Christmas Exhibition 2020 – Compass Gallery
Festive Concert with Dave Arcari
Refuweegee Festive Benefit Gig
Opening Film and Closing Gala Glasgow Film Festival 2021


For a long while it's not clear what Chelsea Walker is trying to do here. The director, who won the RTST Sir Peter Hall director award to create this production, throws a lot at it, and only some seems to stick. But when the final confrontation between Blanche and Stanley comes, everything is made brutally clear.
There's no suggestion or insinuation here; instead an anger-inducing climax that makes sense of everything that's come before. A plate of spaghetti, bits of gored watermelon, a balloon popping: these small explosions of excitement are carefully chosen to be like sharp pinpricks to the skin, tiny traumas predicting the unhealable one that will come.
A young cast and characters in contemporary dress update the play. Kelly Gough seems too young to have grown into the mannerisms that cloud Blanche, but there's something more tragic about that. She's too young to be acting this old. A tall figure, always in white, her straight posture slouches the more she drinks until she's a hollowed-out wreck by the end.
Patrick Knowles' Stanley knows what he's doing from the off. Along with the way he manspreads across the stage, there something sagacious in his eyes and skittish in his movements. Something sinister, too, in the way he slaps Stella's behind. His violence is only barely beneath the surface – until it's not.
On Georgia Lowe's wide, low box of a set, harsh in its simplicity and unpainted wooden furniture, it's Streetcar scraped back to the bone, a darker and more solemn interpretation with none of the dreamy elegance that often goes with Williams. Walker has masterfully made this Tennessee for the Time's Up era.


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Partnership Creates Equation for Stronger Math PhD Preparation
UT Dallas, UTRGV Join Forces in Initiative Focusing on Boosting Diversity in Graduate Applications
By Amanda Siegfried •March 7, 2019
UT Dallas mathematics senior Katelyn Clark and her classmates learn about abstract algebra in a hybrid version of the course developed from the new partnership between the University and UT Rio Grande Valley.
A new initiative involving two sister institutions in The University of Texas System aims to prepare students better for graduate studies and careers in mathematics while enhancing diversity among applicants.
Last fall UT Dallas received a grant from the National Science Foundation to develop a program in collaboration with UT Rio Grande Valley (UTRGV) that would encourage more students from underrepresented groups to pursue PhDs in math.
The partnership created Increasing Mathematics Potential across Texas (IMPacT), which combines innovative educational practices with industry connections.
According to a ranking of the "100 Best Jobs of 2019" by U.S. News & World Report, demand for mathematicians and statisticians is expected to grow approximately 30 percent by 2026. Employees with advanced degrees in mathematics, statistics and data science are sought after in sectors such as banking and finance, technology, health care and energy exploration, and at government agencies like NASA.
"If we want to increase the pool of applicants for graduate school, we first need to enhance upper-level undergraduate classes so students are better prepared to pursue graduate studies," said Dr. Vladimir Dragovic, professor and head of the Department of Mathematical Sciences at UT Dallas who leads the collaboration with Dr. Timothy Huber, director of the School of Mathematical and Statistical Sciences at UTRGV.
With six locations across the Rio Grande Valley, UTRGV is classified as a minority-serving institution, with more than 87 percent of its student body being Hispanic. While UT Dallas has a PhD program in mathematics, UTRGV does not.
Of the 947 U.S. citizens and permanent residents who received doctoral degrees in math and statistics in 2016, only 63 identified as Hispanic or Latino, according to a recent report from the National Science Foundation and the National Center for Science and Engineering Statistics.
As part of IMPacT, Dragovic and his colleagues developed hybrid versions of five of the most advanced undergraduate math courses — Abstract Algebra 2, Mathematical Analysis 2, numerical analysis, problem solving and mathematical statistics — blending online instruction with in-person interaction. Good performance in these courses indicates to PhD admission committees that a student is well-prepared for the rigors of a doctoral program, Dragovic said.
"We have built this joint infrastructure between two geographically distant universities with distinct student populations and resources, and we hope it will serve as a national model."
Dr. Vladimir Dragovic, professor and head of the Department of Mathematical Sciences at UT Dallas
In January both campuses began teaching the first two classes — Abstract Algebra 2 and Mathematical Analysis 2 — with 65 students at UT Dallas and 12 at UTRGV. Dr. Carlos Arreche, assistant professor of mathematical sciences at UT Dallas, and Dr. Elena Poletaeva, math professor at UTRGV, teach the algebra course, while Dr. Mieczyslaw Dabkowski, professor of mathematical sciences at UT Dallas, and Dr. Josef Sifuentes, assistant professor at UTRGV, teach the analysis class.
The format involves synchronous teaching, where students at each institution — some 550 miles apart — attend at the same time and are linked via videoconferencing.
The courses also are taught in an active-learning format, which incorporates peer-led team learning, an approach not often found in math instruction.
"Mathematics is mostly seen as a sport of individuals, but we want students to also work in groups and collaborate to solve problems," Dragovic said. "Industry employers want problem solvers."
Katelyn Clark, a mathematics senior at UT Dallas who is taking the abstract algebra course, said she at first thought having two instructors would be confusing.
"I was wrong. My professors have their own teaching styles that complement each other very well," she said. "Whereas one of my professors focuses on helping us understand the theory, the other solidifies it with examples. Abstract Algebra 2 can be a difficult class; however, this combination of instruction makes it more understandable."
Student assignments that outline the concepts to be covered in the group work are posted a week in advance.
"I love this approach because I gain a better understanding of the topics and feel adequately prepared to work with others," Clark said. "In the first assignment, everyone was able to contribute, finish all of the questions and help each other understand the minor things we could not figure out individually."
Dr. Carlos Arreche teaches Abstract Algebra 2 at UT Dallas. The course uses synchronous teaching in which students at UT Dallas and UT Rio Grande Valley learn together via videoconferencing.
Clark, who plans to pursue her PhD in mathematics and teach at the university level, also noted she hopes to one day incorporate some the class' concepts into her own teaching.
Another component of IMPacT involves leveraging UT Dallas' ties with companies and government agencies in North Texas to identify opportunities for students of both universities to get involved in industry-related research.
"Mathematics is a vibrant profession, with many diverse opportunities, but that knowledge has not reached the wider community, even among university students, so we want to showcase the many career possibilities," Dragovic said.
Professionals from local industries who serve on the external advisory board for UT Dallas' mathematical sciences department will play a role in broadening the training of students, Dragovic said.
"We intend to use these established relationships to help connect students from both campuses with professional experience for nonacademic settings," he said.
In addition, UT Dallas will offer students from both universities summer boot camps to enhance problem-solving and communication skills, cultivate research aptitude and assist in navigating the application process to a PhD program.
"We have built this joint infrastructure between two geographically distant universities with distinct student populations and resources, and we hope it will serve as a national model," Dragovic said.
Other UT Dallas faculty members involved in IMPacT include: Dr. Swati Biswas, Dr. Pankaj Choudhary, Dr. Susan Minkoff, Dr. Viswanath Ramakrishna and Dr. John Zweck, all professors of mathematical sciences; and Dr. Juan González, dean of graduate education. Other UTRGV math faculty involved are Dr. Baofeng Feng and Dr. Cristina Villalobos.
Tagged: Dr. Vladimir Dragovic graduate education mathematical sciences
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