text:
Islamization of Knowledge
Communication and Human Development
Information Technology and Library Science
Religion and Islamic Studies
Taha Jabir Al Alwani
Omar H. Kasule
Jurnal Pendidikan Islam
Innovatio
Teaching Morality: Javanese Islamic Education in a Globalizing Era[1]
Ronald A. Lukens-Bull
University of North Florida, Jacksonville
As Indonesia strives to overcome its position as a periphery nation, its populations are faced with increasing challenges to traditional identity and morality. With economic development comes a great exposure to global consumer culture. This paper examines how traditionalist Muslims in Java, Indonesia, are facing the perceived impact of globalization through educational efforts and the re-invention of tradition. A key institution in this process is the Islamic boarding school called pesantren. Pesantren curriculum has become a focal point in the strategy of the traditionalist community to encounter globalization. By shaping curriculum, pesantren leaders are trying to mold future generations of Indonesian leaders and citizens. The goal is to create a society that is fully modern, fully globalized, fully Indonesian, and fully Islamic, one student at a time. In this process, both modernity and tradition are re-invented in such a way that one cannot exist without the other.
In July 1995, Yusuf Hashim, the eldest surviving son of Haidratus Syahk Hashim Ashari told me why he had led Tebu Ireng, the Islamic boarding "seminary" (J, I: pesantren) founded by his father, toward a more secular [27] curriculum. He likened these changes to those found in public transportation; the Ford Rose was replaced by the Mitsubishi Colt, which in turn was replaced by a Suzuki mini-van. Each was more competitive than its predecessor both in purchase price and in operation costs. He argued that non-competitive pesantren will likewise be driven out of the market; parents will not send their children to schools that do not help them obtain employment in an increasingly technologically and scientifically based society.
While acknowledging the need for pesantren to be competitive, Yusuf Hashim recounted the story of Harvard University as a cautionary tale. As he explains, Harvard began as a religious institution, but has since lost its religious character. He warns that such must not be allowed to happen with pesantren. While the schools add new subjects and adopt new forms of education, their religious character and that of their graduates must not be sacrificed. Yusuf Hashim's concern with offering an education that is competitive in a modernizing and globalizing society while maintaining a solid religious base is mirrored in many of the 1,800 pesantren found in East Java and the other 2,200 found elsewhere in Indonesia. Yusuf Hashim and his counterparts are making assertions about the nature of society, Islam, and modernization, and acting on them.
This paper will place Yusuf Hashim's concerns within the context of his peers and the Islamic community in Indonesia as well as in the context of wider social processes to explore issues surrounding globalization and modernization. In Java, and Indonesia in general, education has been a central component of modernization. John Bowen affirms that schools are important loci in the transformation of sentiments and loyalties in Southeast Asia. "Schools," he argues, "have long been reckoned by political scientists to be a primary place for 'modernization'; yet we know very little of what transpires in school." While most of the learning is content oriented, the students learn new ways of interacting with others and with themselves, and develop "precisely those attitudes toward time, work, and society that led modernization theorists of the 1950s to hope that schools would 'make men modern'" (Bowen 1996, 1058–59). However, Bowen overlooks schools like pesantren, which offer both state curricula and other lessons and thereby strive to make people modern, but in a particular mode.
Pesantren, which resemble the madrasa (A: religious school) elsewhere in the Islamic world, seem to have been of some interest to Western scholars (Anderson 1990, 64–65, 127–28, Denny 1995, Geertz 1960a, 180–87, 1960b, Jones 1991), certain works having been published in Indonesian (Steenbrink 1974, Van Bruinessen 1995). Indonesian scholars, on the other [28] hand, have produced an enormous literature on them, including countless books and scholarly theses. Most of this literature is firmly based on the work of Zamakhsyari Dhofier (1980, 1982, 1999) and Taufik Abdullah (1987), which remain good introductions to the study of these schools. A large number of these works assert that pesantren and modernity are not incompatible but can work together for the betterment of the nation (see especially, Galba 1991, Prasodjo et al. 1974, Yacub 1985). Others argue, perhaps more accurately, that the exact role of pesantren is still being debated (Abdullah 1987).
This paper uses ethnographic data to explore some of the ways in which the traditionalist Islamic community in Indonesia uses pesantren education as part of its strategy for encountering globalization and modernization. By shaping the curriculum in pesantren, pesantren people are shaping the identity of both the Indonesian Islamic community and Indonesia itself. They are inventing "modernity" and remaking it in an Islamic and an Indonesian mold. The data used here is placed in the theoretical context of globalization in general, and more specifically, in the context of Muslim encounters with it. After describing methodological approaches, this paper describes the broad contexts in which the data should be considered, and then, for the bulk of the paper, analyzes the data in detail.
Research Setting and Methods
The argument presented here is based on ethnographic fieldwork conducted in 1994–95 which took a regional rather than a village-based approach. As Bowen has suggested, the texts and rituals of Islam take the believer, and should take the ethnographer, outside the village to a "worldwide confessional community" (1993, 185). A regional study allows us to explain processes beyond the boundaries of a single village. However, this is still a limited view and does not encompass the whole Islamic world. While such are the limitations of any fieldwork, the processes discussed here are part of larger processes in Indonesia and the Islamic world in general.
Whereas this research speaks to wider Indonesian society, and even to Muslim societies in general, it was conducted in East Java, which is the recognized center of the pesantren world; many prominent leaders of the Islamic community, both traditionalists and modernists come from East Java. Approximately 1,800 of the more than 4,000 pesantren in Indonesia are found in East Java (Ghofir et al., 1982, ii). The pesantren selected for research were typical of those that are engaged in the on-going process of defining and redefining pesantren education. Extended ethnographic research was conducted in three pesantren: Tebu Ireng in Jombang, An-Nur II in the Kabupaten (I: Regency) of Malang, and Al-Hikam in the city of [29] Malang.
Tebu Ireng has about 1,500 students, all male, but it is part of a complex of family pesantren that includes pesantren for female students, some of whom attend the government curriculum schools in Tebu Ireng. Tebu Ireng gives a slight emphasis to government curricula over traditional pesantren education. It has a rich history that is intertwined with that of the Republic of Indonesia. Tebu Ireng's founder, Hasyim Asyari was a co-founder of Nahdlatul Ulama (NU), the largest Islamic organization in Indonesia, and several of his descendants, including Abdurrahman Wahid (then Chair of Nahdlatul Ulama, now President of Indonesia), have played and continue to play important roles in the Indonesian public sphere. This national range of influence is reflected in the fact that Tebu Ireng's students come from all over Indonesia. Further, the grave of its founder, in the heart of the school, is an important pilgrimage site that draws several thousand visitors each month. In addition to my own efforts, a number of Indonesian scholars have written about Tebu Ireng (e.g., Dhofier 1980, Arifin 1993).
An-Nur II has about 500 students, mostly from East Java and mostly male (it had 19 female students in 1995). However, it is also part of a larger complex of family run pesantren that includes another 1,000 students, 300 of whom are female. An-Nur has a history of less than 50 years and is run by the sons of the founder. While both government and religious education is offered at An-Nur, the focus is decidedly on the traditional pesantren curriculum. The range of influence of An-Nur and its leadership is mainly limited to the area around Malang, as evidenced by the fact that nearly half of its students come from this area.
Al-Hikam is the newest of the three pesantren discussed in this paper. In 1995, it was just three years old and had 60 male students. It differs from both Tebu Ireng and An-Nur in several ways. First, it did not grow out of a traditional pesantren, but was designed as a place where college students can engage in traditional pesantren education and mysticism while pursuing their college degrees. All of the students attend college in Malang and most are from East Java. The headmaster, Hasyim Muzadi is the head of NU East Java, and a khalif (A, I: deputy) in the Qadiri-Naqshibandiyah tarekat (I. Sufi Order; A. ṭarīqa).
Globalization Defined
Globalization is a term often used and seldom defined. For my purposes here, I use the term "globalization" as a cover term for the processes by which the "world capitalist system" becomes articulated with local systems. Others have looked at the articulation of global systems with local systems [30] (Smith 1984), but they have focused on the economic articulation, how the colonial structure of metropole-satellite (core-periphery) was reproduced in local settings. Globalization may affect technology, economics, politics, culture, and religion. Various authors have looked at aspects of globalization under the names modernization and Westernization (c.f., Ward and Rustow 1964, Inkeles and Smith 1974, Miller 1994). Westernization and modernization are labels for aspects of globalization. Because the terms are used in both Indonesian discourse and Western scholarship, their use here will reflect such usage. However, throughout they are understood to represent, at least part of, globalization, or the process by which local cultures become part of the flows of commodities, images, ideas, ideologies, and people that characterize late global capitalism. Anthony Giddens avers that capitalism is a driving force in globalization because it is primarily an economic order and secondarily involves cultural and political matters (1990).
Daniel Miller remarks that Jürgen Habermas sees modernity as a product of the juxtaposition of three events: the Renaissance, the Reformation, and the discovery of the New World (1994, 61). The three key events mentioned above all occurred around the early sixteenth century, roughly the same time period to which Wallerstein attributes the beginning of the world capitalist system (1974). For this reason, modernity can be seen as part and parcel of globalization, that is, the process by which capitalism expands itself.
Modernity, to Habermas, is essentially a mode of thought that refuses to accept tradition without reflection and reevaluation. He states, "modernity can and will no longer borrow the criteria by which it takes its orientation from the models supplied by another epoch; it has to create its normativity out of itself" (1987, 7). Clearly this mode of thought is linked to scientific method and is precisely the mechanism by which the adoption of scientific technology may challenge other aspects of social and cultural life. Habermas seems to suggest that modernity necessarily challenges and ultimately replaces tradition. The material considered here suggests otherwise.
In discussing the cultural impacts of globalization on local cultures, Westernization refers to a particular kind of culture change that follows an imagined model of Western life. Westernization is often conflated with modernization:
To escape anomy (sic), Muslims have but one choice, for modernization requires Westernization. . . . Islam does not offer an alternative way to modernize. . . . Secularism cannot be avoided. Modern science and technology require an absorption of the thought processes which accompany them; so too with political institutions. Because content must be emulated no less than form, the predominance of Western civilization must be acknowledged so as to be able to learn from it. European language [31] and Western educational institutions cannot be avoided, even if the latter do encourage freethinking and easy living. Only when Muslims explicitly accept the Western model will they be in a position to technicalize and then to develop. (Pipes 1983, 197–98)
While Pipes' cultural chauvinism is extraordinary, he does raise an important question: Can Muslims adopt the technology of the West and still hold fast to the teachings of the Prophet? Or are the values of the West (and Westernization itself) inseparable from Western technology and Western style education. The conflation of modernization and Westernization also occurs in Indonesian discourse. There are those who believe that modernization can only come about by imitating Western, particularly American, cultural practices. In short, some Indonesians, and even some Muslims, seem to agree with Pipes.
In his consideration of the modern movement of commodities and images, Arjun Appadurai argues:
Globalization does not necessarily or even frequently imply homogenization or Americanization, and to the extent that different societies appropriate the materials of modernity differently, there is still ample room for the deep study of specific geographies, histories, and languages. (1996, 17)
Hence, the major contribution of this paper is to explore the specificities of how the Indonesian traditionalist Muslim community appropriates the materials of modernity. In this appropriation, the leaders of this community are concerned with the deleterious effects of modernization, as they see them—egotism, materialism, social inequities. Further, it explores how, despite Appadurai's claim above, these leaders see the negative aspects of modernity as essentially the Western, if not American, trimmings on the house of modernity. As part of their appropriation of the materials of modernity and their subsequent reinvention of modernity, these leaders have created an educational system both to address the educational needs of a modernizing society and, at the same time, to guard against perceived moral decay.
Globalization and Java
We will now turn to one local experience of globalization. Specifically, it concerns the perceived impact of late global capitalism on Indonesian religious values and education. Post-independence Indonesia has seen tremendous economic growth and with it an increasing trend towards the intrusion of American consumer culture, which Benjamin Barber argues will inevitably destroy all local culture and remake it into a Disneyesque theme park of [32] shopping malls (1995). Many young people wear blue jeans, go to discos, and get drunk because these things are seen as "modern," "Western," and hence desirable activities.
Appadurai reminds us that "particular conjunctures of commodity flow and trade can create unpredicted changes in value structures" (1996, 72). This is particularly true in the arena of what he calls "mediascapes," the technologies to produce and disseminate information and the "images of the world created by these media" (1996, 35). In the early 1990s, the U.S. required Indonesia to import American films and television shows in order to continue to export textiles to the U.S. (Barber 1995, 91). Repeatedly I heard concerns from pesantren people about the American movie industry's purported intention of destroying Islam and corrupting the values of Islamic societies such as Indonesia. Many were concerned with the portrayal of scantily clad women (with bare shoulders and knees). Such concerns persist even though Appadurai asserts that "the United States is no longer the puppeteer of a world system of images but is only one node of a complex transnational construction of imaginary landscapes" (1996, 31). Appadurai acknowledges, however, that international media "afford powerful resources for countermodes of identity that youth can project against parental wishes or desires" (1996, 45). If no longer puppeteers, certainly the American image makers still create images of, and models for, "modernity" that must be contended with in other nations.
Many pesantren people associate the processes of modernization and globalization with the loss of traditional values. One elderly ustadh (I: low ranking Islamic teacher) at Pesantren Mahasiswa Al-Hikam lamented that Indonesia had lost its own value system:
Indonesia once had established values, as can be seen in the successful establishment of the Republic of Indonesia. These values were the values of 1945. However in the 1980s these values began to be lost and are now completely lost. The problem is that these days, young people want to be like the United States or Japan as quickly as possible. But, they often forget that Japan has held on to its values tenaciously. The Koran can guarantee life in the future, the Koran can take us back to the values of 1945.
Many kyais (J, I: high ranking Islamic teachers), ustadhs, and other pesantren people agree with this basic sentiment, that the values upon which Indonesia was established have been eroded by modernization and Westernization. Nafik, another ustadh at Al-Hikam, attributes this to people who naively link Westernization and modernization, a linkage Howard Federspiel identifies in the writings of Siradjuddin Abbas (1996, 202). Nafik argued that much of what is done in Indonesia today is Westernization [33] without any real modernization. Education can overcome such naiveté and hence, he says, the goal of Al-Hikam is to train modern people (arts and sciences students) with traditional values. People so trained will be able to lead the nation so that it can engage in globalization and forge a new national identity consistent with an Islamic heritage.
Several people I interviewed asserted that giving up Islam is not necessary for modernization, but this claim itself assumes a modernity in which the spiritual is challenged. Indeed, Abdul Gani, an ustadh at pesantren An-Nur argued that "man-made religions" like Buddhism and Hinduism were incompatible with modernity. Islam on the other hand, as a revealed religion, is good for all times and can fit with modernity. However, elements of popular Islam need to be excised from the communal body of practice in order for Islamic countries to prosper. Abdul Gani identified these as aspects of popular mysticism (kepercayan) around ancestral spirits. Otherwise, he clearly supported the notion of the place of Sufism in modernity, as did many others.
Robert Bellah pointed out that modernity should be seen not 'as a form of political or economic system, but as a spiritual phenomenon or a kind of mentality' (1968). This is precisely the component of modernity with which pesantren people are most concerned. They want the technology and the political and economic dimensions of modernism, however, with respect to the mentality of modernism they wish to define an Islamic modernity. There are certain values and morals they wish to see underpin modernity. These values include Islamic brotherhood, selflessness (keikhlasan), simplicity in living (kesederhanaan), and self-sufficiency (kemandirian). Also included is a concern for social justice and serving the needs of the poor. Taken together, these values define a modernity quite different from that dominant in the West.
Bernard Lewis argues that since the sixteenth century, there have been three basic attitudes toward modernization[2] and Westernization (here considered part of globalization) that Muslims might take (1997). The first is that of a supermarket: Muslims may adopt what they find useful without adopting the religion or the values of the West. He argues that this view sometimes [34] comes in an extreme form "in the writings and utterances of the so-called Islamic fundamentalists, who see Western civilization, and particularly American popular culture, as immoral and dangerously corrupting" (Lewis 1997, 127). Lewis associates this position specifically with the Ayatollah Khomeini who decried the United States as the Great Satan, or the seducer of Islam. The second attitude is a hopeful one that seeks to marry the best elements of both civilizations. However, Lewis argues, more often than not the result is not a marriage of the best but "a promiscuous cohabitation of the worst" (Lewis 1997, 127). The third attitude was that that of Kemal Atatürk and the Young Turk movement; namely, that "the world has seen many civilizations. Each has grown and flourished in its day, then passed away. At this moment in history only one is still alive. We must join it or be uncivilized" (Lewis 1997, 127).
Most pesantren people are taking the second tack. However, they are doing more than simply trying to marry the best of both worlds, they are making an Islamic modernity. If modernity entails a set of attitudes about authority, time, society, politics, economics, and religion, then the leaders of the pesantren world are trying to shape those attitudes. The ultimate concern is still with salvation and the hereafter. Concerns about this world are fine as long as the hereafter is not forgotten. They are aware of the Enlightenment thesis that this world is all there is, and they consciously reject it. In the next section we will turn to specific strategies now exploited in the pesantren world. Pesantren people are redefining modernity, and because pesantren are educational institutions, a key way they are seeking to do so is through restructuring their curriculum and thereby restructuring the thoughts of approximately 30% of Indonesia's school-age children.
Educational Responses to Globalization
The Islamic boarding schools known as pesantren traditionally taught an almost exclusively religious curriculum and were the training grounds for religious leaders. Because there is no organized priesthood in Indonesian Islam, the scholars (kyai) who own, run, and teach in these schools are the leaders of the traditionalist Islamic community in Indonesia. Prior to the twentieth century, pesantren were the only form of education found in Java (Abdullah 1987, Denny 1995, 298). The court poets of both the Yogyakarta and Surakarta courts were educated in pesantren (Florida 1995), as were some members of the ruling class (Pemberton 1994, 48–49, Adas 1979). In the late nineteenth century, the Dutch introduced secular education to the ruling elite. In response to this, various nationalist organizations started secular schools as part of their nation making strategy (Anderson 1990, 132, 243). After independence, Indonesia established, as part of its nation building [35] strategy, a national education system which could teach the national language and the national philosophy (Pancasila) as well as educate its new citizens in science and math.
Pesantren are associated with the traditionalist community in Indonesia. Traditionalists openly reject the claims of modernists to have established pesantren, stating that the modernists have done little more that create religious boarding houses and dormitories. Pesantren people declare that the critical components of mysticism, classical texts, and character development are missing from these upstart institutions. With this censure they condemn the modernist approach to modernity.
Clifford Geertz, when writing about pesantren, and their headmasters (kyai) nearly 40 years ago, predicted that they would be crushed by modernity:
Only through the creation of a school at once as religiously satisfying to the villager as the pesantren, and as instrumentally functional to the growth of the "new Indonesia" as the state-run secular schools can the kijaji [kyai] as the teacher of such a school, become a man once more competent to stand guard "over the crucial junctures of synapses of relationship which connect the local system with the larger whole. . . ." Failing this the kijaji's days as a dominant force in pious Javanese villages are numbered, and the role of Islam in shaping the direction of political evolution in Indonesia is likely to be marginal at best.
Whether or not the men actually filling the kijaji role at present in Indonesia are up to a task of socio-cultural creativity of this magnitude remains to be seen—though neither the performance of NU . . . nor the slowing down of the modernist religious reform movement since 1945, gives much cause for optimism. (1960b, 249)
Geertz was not optimistic about the ability of kyai to be brokers between Indonesian cultures and modernity. Not only have kyai contradicted Geertz's expectations, what they are engaging in is not mere brokerage; they are not just translating "modernity" to Indonesia, they are inventing an Indonesian Islamic modernity.
Although Geertz was wrong in his prognosis, his diagnosis could not have been more accurate. It was repeated more recently by a leading Indonesian scholar, Taufik Abdullah, who wrote:
Therefore the future of the pesantren will be determined by its ability to maintain its identity as an ulama dominated educational system while at the same time clarifying its role as a complementary feature of national education. (1987, 102)
Many contemporary pesantren are now doing exactly what both Geertz and Abdullah prescribed. They are engaging in both traditional pesantren education [36] and national education.
Today, there are two basic government recognized curricula, the National System (Sistem Negeri), which is mostly secular,[3] and the Madrasah[4] System (Sistem Madrasah). The Madrasah System was originally established because many Indonesian parents were leery of the mostly secular national schools and would not send their children to them.[5] Pesantren may have neither, either, or both types of schools within their grounds. All but the most conservative pesantren have at least one. The pattern in the more conservative pesantren is for the student to fulfill the minimum national requirement before starting at the pesantren. It should be noted that the adoption of national curricula was strongly encouraged by the former Suharto regime. Nonetheless, there are enough examples of pesantren that have not adopted them to suggest that the changes were not entirely externally imposed.
In addition to the government curricula, many kyai have found it useful and desirable to offer extra courses—English and computer skills being most popular—and job skills training, such as chauffeuring, automobile repair, sewing, small business management, and welding. In part, this is in response to government programs encouraging the improvement of human resources. However, skills training is also seen as a time-honored part of pesantren education. Traditionally students did not pay for their education or lodging but worked for the kyai in exchange for their expenses. Through this work they gained some skills that they could put to use after they returned home. However this tradition has been lost, because the addition of general education has meant fewer hours in the day for religious study. Hence it is now more common for students, or their parents, to pay directly for their expenses. The [37] addition of courses of immediate practical use is thus in part to compensate for the loss of apprenticeships within the pesantren. Between the Suharto regime's Meningkatkan Kwalitas Sumber Daya Manusia (I: Improve the Quality of Human Resources) Campaign and the very real need for graduates to earn an income, a pesantren that did not address these issues, or at least claim to, quickly became unpopular.
Kyai Badruddin at An-Nur said that even with the addition of secular education, the main purpose of pesantren is to spread Islam. With the addition of secular subjects, pesantren graduates are not only able to spread and strengthen Islam, but also to take care of their own basic needs. He argued that in this time of development and change, if santri (pesantren students) are only given religious education, they will not succeed.
Besides religious education, general education, and job-oriented training, the santri receive other training, such as in budgeting their monthly allowances, which will allow them to become fiscally responsible adults. Another level of practical training is in simple living. For example, Kyai Baddrudin told me that an ascetic lifestyle in the pesantren prepares students for either prosperity or poverty. In the former, they will be compassionate; in the later, they will be content. He argued that this practical education supports Indonesian development because An-Nur graduates are self-sufficient, good citizens. They will contribute to, rather than burden, their local communities and their nation, if they: (1) have an education and therefore can support themselves; (2) can be content in poverty or in riches; (3) know and understand property ownership; and (4) will not disobey the law.
An ustadh at An-Nur, one some feel is destined to become a kyai, wrote a short essay[6] that summarizes some of the values taught in pesantren:
One good goal when someone has the dream of living under the protection of Allah is to have knowledge, for oneself as well as for one's people, religion, and homeland. Therefore, Muslims must have Islamic knowledge and hold tightly to it and the bounds of religion. As the adage says,
Religion without science is blind.
Science without religion is lame.
Therefore, we must not separate the two and hold tightly to both. We must carry both on our shoulders.
We must know that now is an era of "globalization." What must we do to hold back the flood? To face that new era? We have already prepared our knowledge to [38] transform ourselves and to solve problems. Meanwhile, Western superstar performers, like Madonna, are always quickly coming forward to boast of their greatness through television, video, movies, and other amusements.
To face all this we must fight our desires because on our own we have no more restraint than a baby. One kitāb [religious text, commentary] explains that we should restrain our desire with piety. In a ḥadīth there is the additional commentary that states, "As bad as things may get, what I fear more for you is two things: that you will follow your desires and you will have fantasies, but more that you will have fantasies about this world." It is an indignity for humans, who have reason, to become slaves to materialism. Therefore we can summarize that those who live under the protection of wealth, if they cannot set their priorities, will become slaves to that wealth.
This short epistle illustrates several key concerns. First, there is a concern that without science and technology the Islamic community will be impoverished. Of greater concern, however, is that in pursuing these things, the Indonesian Islamic community will lose its moral foundations, give into sinful desires, and becomes slaves to materialism rather than servants of God.
Pesantren values define a modernity quite different from that practiced in the West, or perhaps more properly, that which functions under the aegis of nationalism and the free-market economy. Arguably, the greatest concern pesantren people have about modernization is the threat of egoism, or the emphasis on individual gain over communal gain. The values of Islamic brotherhood and selflessness are seen as safeguards to heartless entrepreneurialism. "Simplicity in living" is a control mechanism for rampant consumerism and, with the emergence of credit cards, a way to avoid the financial morass in which many Europeans and Americans find themselves. "Self-sufficiency" gives both the individual and the nation continued independence. For individuals, it means that one should seek self-employment—the very entrepreneurialism that development requires, however, one controlled by Islamic values. For the nation, it means avoiding the kind of metropole-satellite relationship that André Gunder-Frank maintains creates underdevelopment (1966).
In a lesson about modernity, Gus[7] Ishom of Tebu Ireng taught one of his grandfather Hashim Ashari's texts which stated that Muslims should not adapt the ways of the kāfir (A: unbelievers). In particular, one should avoid their clothing style. In part this is because the clothes (i.e., pants) may violate modesty laws, but also because wearing Western clothes symbolizes [39] agreement with all that is Western. In the lesson it was maintained that even that young children should not be allowed to wear kāfir clothes but should be trained to wear peci and sarong (I: cap and wrapped cloth, local Islamic garments). The concern, hence, is less with clothing per se, than with the construction of identity in the public sphere. In the colonial period, when the text was written, this teaching was important because it marked clear distinctions between the pesantren world and the Dutch colonizers and their collaborators. Today, Ishom's concern continues to be with public statements of separation, and hence identity. This is seen in his allowance of wearing western clothing as lounge wear in the privacy of one's home. Interestingly, this is the opposite of a common pattern in Indonesia today, the sarong and peci being worn at home while western garments are favored in public.
Gus Ishom's selection of this particular Hashim Ashari text was a commentary on contemporary issues; it was a warning about how to deal with modernity and how to avoid being trapped in the ways of unbelief. Gus Ishom was not advocating the avoidance of modernity (as symbolized in the wearing of jeans and tee-shirts), but rather the use of caution regarding it. As his students emphasized, if one's nīya (A: intention) is to be like the kāfir in thought, act, and deed, then adopting Western ways is wrong. If one's nīya is pure then such cultural borrowings are not a problem.
It should be noted that Gus Ishom's lesson on the dangers of modernity did not follow a purely traditional instructional method. After he read the text in Arabic and gave the makna (I: meaning) in Javanese, he explained it in Indonesian. The teacher's use of Indonesian reveals that this lesson and this text were thought of not as provincial, but rather as national, in their scope and relevance.
Teaching Traditional Morality and Globalization
Pesantren leaders today are ultimately concerned with imparting "traditional morality" to students who will participate in, and even lead, Indonesia in modernization and globalization. This morality is taught in lessons called ngaji, which involve the teaching of an Arabic text. However, ngaji is the only the beginning of moral education. Many pesantren teachers (kyai and ustadh) that I talked with pointed out that students might be able to learn the same theoretical and theological material at religious day schools near their homes. However, pesantren teachers stress that while such day schools can teach students about religion and morality, they cannot teach them to be moral. Moral education, in the sense of teaching moral behavior, must have experience, or pengalaman, at its center. Pesantren strive to create an environment in which the morals of religion can be practiced as well as studied. [40] The students learn about them in ngaji and are given the opportunity to practice them. For example, communal sholat (I
Other values, such as ikhlāṣ (A, I: selflessness)[8] and kesederhanaan (I: modest living) are taught by Spartan and communal living arrangements (cf. 1995, 298). In most pesantren, the santri sleep on the floor in a room that may hold up to eighty other students. A room that one might judge to be adequate for one, perhaps two students, houses six to eight; the more popular the pesantren, the more crowded the space. The meals are meager: rice and vegetables. Further, while there is an acknowledgment of personal property, in practice, property is communal. Simple things such a sandals are borrowed freely. Other items, if not in use, should be lent if asked for. The santri who habitually refuses to lend his property will be sanctioned by his peers and sometimes by the pesantren staff. I was expected to follow these guidelines as well, and I often found my tape recorder and camera missing. They were always returned later, the camera with all of its film used and with a request to have the film developed. For the santri who does not share, sanctions may include teasing or a stern reminder about Islamic brotherhood and the importance of ikhlāṣ.
In many ways, the details of pesantren lifestyle have not changed much over time. Given the changes of lifestyle and standard of living in the general population, however, there is a greater gap between the two, and hence the pesantren lifestyle becomes more ascetic. In other words, the simple lifestyle was once a matter of necessity, neither student nor kyai could afford more. But now enforced poverty and austerity is part of an invented pesantren tradition (cf. Hobsbawm and Ranger 1983). Indeed, many modernist schools calling themselves pesantren are criticized for being far too comfortable. As an invented, or re-invented, tradition, the ascetic lifestyle in pesantren has come to be an essential part of their character development strategy.
The value of kemandirian (self-sufficiency) is taught by having the santri take care of their own basic needs. The essential idea of this value (mandiri) is seen in a common joke. I was told repeatedly, in the presence of very young santri (six to seven years of age), that mandiri, the root of kemandirian, was an abbreviation for mandi sendiri (I: bathe on your own). [41] While this joke was always met with great hilarity, it communicates quite clearly, both to the young santri (who may still be used to bathing with older siblings) and to the foreign researcher, that taking care of oneself is an important value. In traditional pesantren, mandiri manifests itself in cooking arrangements; students cooked for themselves, or in small cooperative groups. Today, to regain time for ngaji lost to general education, many pesantren employ a cafeteria system. However, santri still learn self-sufficiency through doing their own washing, ironing, and housekeeping. Again, what was once necessity has become tradition. With mandiri, however, some of the practices of the invented tradition must be dropped for practical reasons (i.e., food preparation). Hence, core elements are extracted and emphasized in other ways.
Other rules in place in most pesantren have to do with non-attendance of lessons or communal prayer, sneaking out of the compound, watching movies, theft, and other activities deemed to be against pesantren values. Most violations result in the santri receiving stern advice (nasehat). Repeated violations may bring more stern discipline. One ustadh suggested that the punishment for minor offenses such as watching movies might include beatings or even being ordered to do push-ups in sewage runoff. If the violation is greater, the student's hair may be shaved off, often just before a scheduled "parents' day" event, which will humiliate the santri. Offending students may also be sent home. Ultimately, the form and force of the discipline is at the kyai's discretion.
Gus Ishom of Tebu Ireng argues that in order to plant values (menanamkan nilai), instruction is not as important as setting a good example. In order to teach his santri the importance of sholat jamāʿa (communal worship) a kyai needs to lead the prayers (mengimam), not always, but often. Gus Ishom's cousin, President Abdurrahman Wahid (then general chairman of Nahdlatul Ulama) agrees that the living example of the kyai is critical in teaching santri. In this regard, Wahid points to his uncle Yusuf Hashim, who never teaches classical texts, but who does teach his students the importance of science and technology by his activities outside the pesantren, which allow him to bring government ministers to visit (there is a place for helicopters to land next to the campus for this very purpose). However, he is just as concerned about the morality of his santri as was his father (Hashim Ashari); while Hashim Ashari was concerned over the impact of popular music, Yusuf Hashim is concerned about the influence of television on santri, and has curtailed viewing considerably.
Mustahin, also at Tebu Ireng, argued that like the Prophet, the kyai should [42] be an example to his students, so that pesantren education will inculcate not only religious knowledge but also moral character. Mustahin referred to the practice of the Companions in Medina, who lived together with the Prophet and witnessed the revelation of the Koran. In this context, they were able to study not only religious knowledge, but also how the Prophet actualized his faith. In like manner, a kyai must live in the pesantren so that he can set an example of an Islamic lifestyle. If he does not provide this example, then the education is instruction (pengajaran) only and not true teaching (pendidikan). In this way, Mustahin suggests, the personality and the character of the kyai himself is a central part of pesantren education.
Gus Ishom said that taṣawwuf (A: mysticism, Sufism) is central in moral education. He explained that in Islam there is a "triangle" of major "sciences": tawḥīd (A: theology; especially as regards the nature of Allah), fiqh (A: religious law), and taṣawwuf. Each of these sciences makes different contributions. Tawḥīd establishes the basis of faith. Because faith is not enough and needs "good works" (aʿmāl) to actualize it, fiqh provides the believers with guidelines on how to live right and perform good works. Since because good works, alone, are empty if the motivation is impure, taṣawwuf is needed to instill moral and ethical values in believers. The association of Sufism and ethics as it appears in the Indonesian pesantren may be traced to a single highly influential Islamic thinker, namely al-Ghazālī. Al-Ghazālī is famous for his sober mysticism, which balanced theology and taṣawwuf, and for his extensive works on ethics (Abdul Quasem 1975). It is through the use and study of al-Ghazālī's works that many in the pesantren world associate mysticism and ethics.
If schools make people modern, then pesantren leaders are seeking to make people modern in a distinctly Islamic way. The combination of religious training, character development, and secular education is designed to create people who can live and compete in a changing world and maintain traditional values.
In summary, pesantren in order to fulfill their role as educational institutions which aspire to complement secular education with madrasa subjects, offer in principle both the government curriculum and traditional religious topics. For most kyai, an additional component is critical, and that is character development. By providing secular education, religious instruction, and training aimed at character development, pesantren are creating a new type of modern Indonesian, one whose values are firmly rooted in Islamic teaching. Kyai are not merely changing the curriculum of their schools in order to compete. They are redefining modernity in an Islamic mode. Whereas our [43] current theories about globalization and modernization focus on response, and thereby depict non-Western cultures as passive or reactionary, the material considered here shows that we must consider that the "receiving" peoples themselves may be restructuring the global processes. That is to say, in each local setting it may not be just the response to modernity that is localized, but also that "modernity" is re-created differently in each setting.
Religious education, in any faith, has as a central goal the teaching of tradition, however invented, and the creation young men and women who will uphold that tradition in settings that may be antagonistic towards it. As I reflect on the material considered here, I am reminded of my personal encounters with religious education as a youth. Countless Sunday School teachers and a handful of Christian college educators all had broad hopes that their efforts would mold my character in their image and that I would uphold, perpetuate, and spread their version of Christian traditions. It is hard to evaluate the actual outcome of such educational efforts. I am neither the preacher nor the missionary that some of my teachers hoped for. Nor would some of them continue to count me as a member of their fold. However, it would be impossible either to negate or neglect their impact on my character. Likewise, when we think on the character development efforts of pesantren teachers, we must not limit our assessment of those efforts to the degree to which their graduates observe the pillars of Islam, or even to the degree to which they avoid particular sins. The impact of religious education on individuals, and hence on society as a whole, is uneven, varied, and fluctuating.
Schools that combine religious and secular instruction, whether they be at the primary, secondary, or tertiary level, all have similar goals and strategies. Like religious education in general, these institutions seek to create young men and women who will "keep the faith," "walk the talk," or as said in pesantren circles "menjalakan ibadah" (I: exercise the pillars of faith). Many pesantren and American Christian colleges had their beginnings as seminaries. Both types of institutions found a growing demand for a broader, secular, and scientific education, in addition to religious instruction. The goal of these schools is invariably to train people to work in their chosen profession and through that profession realize the founding goals of the institution, namely, to spread the ideals of the faith and thereby transform society.
The experiences of other Islamic countries seem to suggest that pesantren-like institutions (madrasas) that are unable to combine both religious and secular education will, as Geertz predicted, be relegated to the sidelines (1960b). One thing is clear, when madrasa schools fail to meet their educational [44] goals, for whatever reason, there are serious implications for society as a whole stemming from the resulting imbalance. In Turkey, a strong division between religious education and secular education has overtaxed the public education system leading to 27% of girls being uneducated (Mater 1996, 1997). Iran's madrasa system, as described by Mottahedeh (1985), bears a strong resemblance to the traditional pesantren system. Iran, however like Turkey, has kept secular education and madrasa education separate. It is from an exclusively religious system that the Ayatollah Khomeini emerged (Mottahedeh 1985). In contrast to both Geertz's (1960b) expectations and the examples just mentioned, the pesantren in Java have succeeded in creating a hybrid system of education combining religious instruction and scientific and technical training. This hybrid system is a reflection of a different Islamic model of interacting with modernity than that which is encountered many other places in the Islamic world.
Abdul Quasem, Muhammad. 1975. The Ethics of Al-Ghazālī: A Composite Ethics in Islam. Selangor, Malaysia: Muhammad Abdul Quasem.
Abdullah, Taufik. 1987. "The Pesantren in Historical Perspective." In Islam and Society in Southeast Asia, ed. Taufik Abdullah and Sharon Siddique. Singapore: Institute of Southeast Asian Studies.
Adas, Michael. 1979. Prophets of Rebellion: Millenarian Protest Movements against the European Colonial Order. New York: Cambridge University Press.
Anderson, Benedict. 1990. Language and Power: Exploring Political Cultures in Indonesia. Ithaca: Cornell University Press.
Appadurai, Arjun. 1996. Modernity at Large: Cultural Dimensions of Globalization. Minneapolis: University of Minnesota Press.
Arifin, Imron. 1993. Kepemimpinan Kyai: Kasus Pondok Pesantren Tebu Ireng (Kyai Leadership: The Case of Pesantren Tebu Ireng). Malang: Kalimasahada Press.
Barber, Benjamin. 1995. Jihad Vs. McWorld. New York: Times Books.
Bellah, Robert. 1968. "Meaning and Modernisation." Religious Studies 4:37–45.
Bowen, John R. 1993. "Discursive Monotheisms." American Ethnologist 20(1):185–90.
———. 1996. "The Forms Culture Takes: A State-of-the-Field Essay on the Anthropology of Southeast Asia." The Journal of Asian Studies 54(4):1047–78.
Bruinessen, Martin van. 1995. Kitab kuning: pesantren dan tarekat: tradisi-tradisi Islam di Indonesia. Bandung: Mizan.
Denny, Frederick M. 1995. "Pesantren" Encyclopaedia of Islam, new edition, 8:296a–299a.
Dhofier, Zamakhsyari. 1980. "The Pesantren Tradition: A Study of the Role of the Kyai in the Maintenance of the Traditional Ideology of Islam in Java." Ph.D. dissertation, Anthropology, The Australian National University.
———. 1982 Tradisi Pesantren: Studi tentang Pandangan Hidup Kyai (The Pesantren Tradition: A Study of the Life View of Kyai). Jakarta: LP3ES
———. 1999 Pesantren Tradition: The Role of the Kyai in the Maintenance of
Traditional Islam in Java. Tempe: Arizona State University Program for Southeast Asian Studies.
Federspiel, Howard. 1996. "The Endurance of Muslim Traditionalist Scholarship: An Analysis of the Writings of the Indonesian Scholar Siradjuddin Abbas." In Toward a New Paradigm: Recent Developments in Indonesian Islamic Thought, ed. Mark Woodward. Tempe: Arizona State University Program for Southeast Asian Studies.
Florida, Nancy. 1995. Writing the Past, Inscribing the Future: History as Prophecy in Colonial Java. Durham: Duke University Press.
Frank, Andre Gunder. 1966. "The Development of Underdevelopment." In Latin America: Development or Revolution, 3–17
Friedman, Jonathan. 1994. Cultural Identity and Global Processes. Thousand Oaks: Sage Publications.
Galba, Sindu. 1991. Pesantren Sebagai Wasah Komunikasi (Pesantren as a Conduit of Communication). Jakarta: Departemen Pendikan dan Kebudayan.
Gardet, L. 1995. "Ikhlāṣ" Encyclopaedia of Islam, new edition, 3:1059a–60b.
Geertz, Clifford. 1960a. Religion of Java. Chicago: University of Chicago Press.
———. 1960b. "The Javanese Kijaji: The Changing Role of a Cultural Broker." Comparative Studies in Society and History 2(2):228–49.
Ghofir, Abdul et al. 1982. Sketsa Pondok Pesantren: Laporan Hasil Studi and Eksperimentasi Pondok Pesantren di Jawa Timur (Sketch of Pesantren: Research Report on East Javanese Pesantren) Fakultas Tarbiyah IAIN Sunan Ampel: Malang.
Giddens, Anthony. 1990. The Consequences of Modernity. Cambridge: Polity Press.
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Hobsbawm, Eric, and Terrance Ranger, eds. 1983. The Invention of Tradition. Cambridge: Cambridge University Press.
Inkeles, Alex and David H. Smith. 1974. Becoming Modern: Individual Change In Six Developing Countries. Cambridge: Harvard University Press.
Jones, Sidney. 1991. "The Javanese Pesantren: Between Elite and Peasantry." In Reshaping Local Worlds: Formal Education and Cultural Change in Rural Southeast Asia, ed. Charles F. Keyes. New Haven: Yale Center for International and Area Studies—Southeast Asia Studies.
Lewis, Bernard. 1997. "The West and the Middle East." Foreign Affairs 76(1):114–30.
Mater, Nadire. 1996. "Turkey: High Priced Private Schools No Answer to Education Crisis." InterPress Service English New Wire, Oct. 9, 1996.
———. 1997. "Turkey: Religious Seminaries the Next Battleground for the Army." InterPress Service English New Wire, March 12, 1997.
Miller, Daniel. 1994. Modernity: An Ethnographic Approach. New York: Berg Publishers.
Mottahedeh, Roy. 1985. The Mantle of the Prophet: Religion and Politics in Iran. New York: Pantheon Books.
Pemberton, John. 1994. On the Subject of "Java." Ithaca: Cornell University Press.
Pipes, Daniel. 1983. In the Path of God: Islam and Political Power. New York: Basic Books.
Prasodjo, Sudjoko, M. Zamroni, M. Mastuhu, Sardjono Geonari, Nurcholish Madjid, and M. Dawam Rahardo. 1974. Profil Pesantren: Laporan Hasil Penelitian Pesantren Al-Falak dan Delapan Pesantren Lain di Bogor (Pesantren Profile: A Research Report on Pesantren Al-Falak and Eight other Pesantren in Bogor). Jakarta: LP3ES.
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Steenbrink, Karel. 1974. Pesantren, Madrasah, Sekolah. Jakarta: LP3ES.
Ward, Robert E. and Dankwart A. Rustow. 1964. Political Modernization in Japan and Turkey. Princeton, N.J.: Princeton University Press.
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[1] This paper is based on research funded by an Henry Luce Foundation/Arizona State University Southeast Asia Dissertation Fellowship. An earlier version was presented at the 1998 American Anthropological Association Meetings in Philadelphia, PA. The author would also like to thank the following people for their insights and comments: Joseph Bell, Kenneth George, Susan Jungk, Katryne Lukens-Bull, and Mark Woodward.
Indonesian and Javanese words are spelled according to the official conventions set in 1972. The major changes were dj = j (as in John); j = y (as in yes); tj = c(as in choke); oe = u. The only exceptions to this are words within quotes, titles of books published before 1972, and the proper names of authors and major figures. Arabic words will be spelled according to accepted English transliteration, a modified version of the systems of the Library of Congress and the Encyclopaedia of Islam. Arabic names of Indonesian persons and organizations will be spelled according to Indonesian conventions. Where Indonesian usage differs markedly from the Arabic, I will use the Indonesian form.
[2] Lewis also reminds us that in an earlier period of "modernization" (in the late Middle Ages) Europeans may have well asked "Can we adopt the technology of the Muslims and still hold fast to the teachings of Christianity?" as they adopted the Muslim innovations of experimental science, algebra, and astronomy, as well as paper, the zero, and positional numbering, which Muslims brought from China and India respectively (1997, 129).
[3] Calling either of the two national curricula secular may be a bit confusing to readers who might expect a clear separation between church and state. The national curricula both require a minimum amount of religious training. However only 5–11% of these curricula are focused on religion. Further, the official texts for these courses favor modernist positions. Hence, in the minds of pesantren people, the distinction between pesantren education and national or "secular" education is clear.
[4] The Indonesian term "madrasah" is the local usage of the Arabic "madrasa" which differs from Arabic meaning. While madrasa are pesantren-like institutions, madrasah in Indonesia are day schools that follow a government curriculum that, since 1994, includes twelve percent religious instruction. Although it is uncomfortable to have two different meanings hinge on such a small difference in spelling, we have little choice when we follow the Indonesian usage.
[5] The madrasah system has three levels with decreasing levels of religious instruction (Denny 1995, 298). In 1994, the amount of religious instruction in the highest level was reduced to less than 12%
[6] Unpublished and undated, but typed on official pesantren letterhead. Viewed in early 1995.
[7] Gus is a Javanese title that indicates that a young man is the son of a kyai. Many famous kyai may continue to be called Gus as a friendly term. This also serves as a reminder of his pedigree.
[8] Reflecting the Arabic nuances of purity, devotion, and faithfulness. Cf. L. Gardet, Encyclopaedia of Islam, new ed., vol. 3, s.v. "ikhlāṣ."
http://www.uib.no/jais/v003ht/03-026-047Lukens1.htm
Ronald A. Lukens-Bull. Teaching Morality: Javanese Islamic Education in a Globalizing Era. Pp. 26-47. HTML Unicode version.
http://www.uib.no/jais/content3.htm Journal of Arabic and Islamic Studies, Volume III, 2000
Ronald A LukensBull
Joomla Template by GavickPro.com.


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Horní Luby () Luby településrésze Csehországban a Karlovy Vary-i kerület Chebi járásában. Központi településétől 2 km-re fekszik. A 2001-es népszámlálási adatok szerint 33 lakóháza és 80 lakosa van.

Nevezetességek
 Kastélyát 1604 és 1608 között Heinrich von Pissnitz építtette barokk stílusban. A 20. század kezdetén felújított építményt a második világháború után államosították. Az 1950-es évek kezdetétől a határőrség laktanyája volt. 1964-től az 1980-as évek elejéig kihasználatlanul romosodott. Miután a helyi állami gazdaság tulajdonába került a főépületet raktárként, melléképületeit sertéstenyésztésre használták. Az egykori kastély mára romokban hever.

Jegyzetek

A Chebi járás települései

redpajama_set_name: RedPajamaWikipedia


The potted tomatoes are looking great and I have high expectations for them. The first fruit have appeared, although its only been just over a month ago now that I planted the seedlings into the 30cm pots. I went to Stanthorpe last weekend for a tomato pruning lesson, so I now know I'm on the right track with these tomatoes. I also have some self seeded cherry tomatoes I've decided to allow to grow, but this time I will prune and stake them, and not let them run wild like I did last Autumn.
Now I've started fertilising weekly, the capsicums are looking more confident. They're still producing small fruit like they have for a while, but there is more foliage. I hope this is a sign that the plant it healthier and about to produce better sized fruit.
The beetroot is looking great. I fertilise that with worm tea mixed with power-feed once or twice a fortnight. The roots look to be about the size of golf balls so are about ready to start picking. I like to use the leaf as well as the root, cooked with the evening meal like spinach.
The potted garden is looking better than ever, but I have high hopes it will continue to improve now that I have started feeding more often, and of course, pruning those pesky tomatoes!


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Softball tourney raises $25K for firefighters' families
Those wishing to aid the families affected can still donate online
The tournament was held to honor Wilmington firefighters killed and injured last month in a deadly blaze.
So far, organizers say more than $25,000 was raised in the one-day tournament at Delcastle.
The event will continue as an annual way to honor those lost and injured in the fatal fire.
A softball tournament held in memory of two Wilmington firefighters killed in the line of duty raised more than $25,000 Saturday and brought thousands out to honor the Delaware firefighter service.
All proceeds from the tournament benefited the families of Capt. Christopher Leach and Lt. Jerry Fickes, as well as injured firefighters Ardythe Hope and Brad Speakman. Both remain hospitalized at Crozer-Chester Medical Center in Pennsylvania.
The tournament, which was originally scheduled for last weekend but got rained out from Hurricane Matthew, had about 37 teams participate in the all-day event. Organizers were still tallying the exact total for funds raised Sunday but said already, they had surpassed $25,000 and their expectations.
"It was absolutely amazing," said John Weatherlow, a volunteer firefighter who helped coordinate the tournament. "I pulled up to the fields yesterday at about 6 a.m. before anyone got there ... and I just broke down. All the work that everyone put in, all the stuff that everyone did, it finally hit me that it was going to happen."
Weatherlow estimated upwards of 4,300 people came out to Delcastle Recreational Park for the daylong event. A ceremony held right before the playoffs honored Leach and Fickes, who died in a Canby Park rowhome fire when the floor beneath them collapsed. Hope and Speakman were injured while trying to save them.
Since the fatal fire, the Delaware community has rallied around the fire and public safety service, holding fundraisers, meal trains and other efforts to raise money in support of families affected by the tragedy. The softball tournament brought together many of these efforts and also sparked a few off-shoots of its own.
During the tournament, some local bikers rode from Station 8 of Aetna Hose Hook & Ladder Company in Newark where Fickes volunteered to Talleyville, where Leach volunteered. At each stop, members of the fire station who were working signed softballs before bikers continued their ride into Wilmington to stop at two more stations for signatures.
The ride concluded at Delcastle where organizers of the softball tournament presented the signed balls to the families of Leach, Fickes, Hope and Speakman.
Speakman was injured and taken to Crozer-Chester Medical Center in Upland, Pennsylvania, where he was listed in stable condition Wednesday.
Hope was downgraded to critical condition Wednesday. She had been listed as in critical but stable condition, a more favorable status, earlier in the week. She is also being treated at Crozer.
"Our goal was if we can take your minds off of it for one day, we're helping," Weatherlow said, noting that the tournament will continue as an annual event to honor the fallen firefighters.
Those that wish to donate to the firefighters and their families can do so by visiting www.gofundme.com/iaff1590.
Contact Brittany Horn at (302) 324-2771 or bhorn@delawareonline.com. Follow her on Twitter at @brittanyhorn.

redpajama_set_name: RedPajamaCommonCrawl


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Slain Stockton store clerk was husband, father of 5
37-year-old store clerk killed at work Saturday
Updated: 9:07 AM PST Nov 21, 2012
Mallory Hoff
Melinda Meza/KCRA
Candles are placed Tuesday outside a store on East Main Street in Stockton where a store clerk was shot and killed.
SOURCE: Melinda Meza/KCRA
KCRA 3 is learning new information about a store clerk who Stockton police said was gunned down Saturday night.Majad Awnallah, 37, was a husband and father of five who grew up in Lodi and graduated from Tokay High School.He had only recently moved to Stockton for work, according to family members.His friends, who lit candles in his honor outside of the market where he was killed, called him Omar."A lot of us are in shock and anger and there's a lot of confusion right now," said Awnallah's uncle, who asked KCRA 3 not to provide his name out of fear for his own safety.Stockton police are hopeful that their investigation will help the family seek justice.But for the wife who lost her husband and the children who lost a father, life has now changed."Whoever did it orphaned five kids who were coming up this weekend to see their father for Thanksgiving," Awnallah's uncle said.Awnallah's uncle said his nephew had just moved to Stockton from Bakersfield five months ago to take over a relative's business.He was saving money and had hoped to move his wife and children to the area in the coming months."The whole neighborhood is like, 'wow, he's amazing, he's amazing,"' Awnallah's uncle said.Awnallah's death marked homicide No. 64 in Stockton this year.By Tuesday, the city was up to 66 homicides.As Awnallah's family copes, they hope to put a face to a number in a community plagued with the bitter sting of life taken too soon."There is no more respect for human life at all whatsoever," Awnallah's uncle said.Stockton police said a surveillance video camera was rolling in the market on the night of the shooting. Investigators are now reviewing that video as well as other evidence.
STOCKTON, Calif. (KCRA) —
KCRA 3 is learning new information about a store clerk who Stockton police said was gunned down Saturday night.
Majad Awnallah, 37, was a husband and father of five who grew up in Lodi and graduated from Tokay High School.
Photos: Mourners remember shooting victim in Stockton
He had only recently moved to Stockton for work, according to family members.
His friends, who lit candles in his honor outside of the market where he was killed, called him Omar.
"A lot of us are in shock and anger and there's a lot of confusion right now," said Awnallah's uncle, who asked KCRA 3 not to provide his name out of fear for his own safety.
Stockton police are hopeful that their investigation will help the family seek justice.
But for the wife who lost her husband and the children who lost a father, life has now changed.
"Whoever did it orphaned five kids who were coming up this weekend to see their father for Thanksgiving," Awnallah's uncle said.
Awnallah's uncle said his nephew had just moved to Stockton from Bakersfield five months ago to take over a relative's business.
He was saving money and had hoped to move his wife and children to the area in the coming months.
"The whole neighborhood is like, 'wow, he's amazing, he's amazing,"' Awnallah's uncle said.
Awnallah's death marked homicide No. 64 in Stockton this year.
By Tuesday, the city was up to 66 homicides.
As Awnallah's family copes, they hope to put a face to a number in a community plagued with the bitter sting of life taken too soon.
"There is no more respect for human life at all whatsoever," Awnallah's uncle said.
Stockton police said a surveillance video camera was rolling in the market on the night of the shooting. Investigators are now reviewing that video as well as other evidence.


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2021: The Big Kick-Off – Eastwood
Posted on April 8, 2021 by Paul Cook Leave a comment
Original photo: Serge Gonzalez
Given the high turnover of players before the season began following a raft of high-profile retirements, Eastwood's subsequent run to a grand final where they pushed Gordon all the way has to mark 2020 down as a year of notable achievement. But for a club with such a Premiership pedigree across the last decade, it was still an opportunity missed that left an unwanted scar for all involved.
No extra motivation required for 2021 then, with the task at hand for head coach Ben Batger and his charges to simply go one step further and get their hands on the big prize. And despite the promotion of several of their stars to the next level, the core elements remaining in situ from a squad that went 'oh so close' last time out, should ensure they give it one heck of an almighty crack again…
Looking back at last year you had plenty of highs with a few lows and ended up just outside the top four, but kicked on in the finals to fall short in the decider to a very good Gordon side – what was your 2020 summary?
"When you look back on it, we were very happy with how we performed. Take away a grand final loss and it's a great season. It was a brand-new squad coming together so I think it was a really good achievement just to get to a grand final. Are we upset we lost that grand final? One hundred percent. Whether it's brought up to myself or any of the players, we've still got that little bit of a bitter taste in our mouths when we get asked about it. But at the same time, at some stage you have to move on from it and we're trying to do that now."
Where did you meet or excel expectations and where did you fall short?
"Our cohesion was a lot better than I anticipated. We had a turnover of around ten or eleven players from the previous year's semi final team, and our average age went down by about eight years. So in terms of that cohesion, and also dealing with pressure moments in games, I was very surprised that we were able to do as well as we did. That's probably credit to our rookie play callers in Tane Edmed and Chrissy Bell, alongside Matt Gonzalez, who was returning from long-term injury as well. So that was a very pleasing aspect.
"In terms of where didn't we excel, I was actually pretty happy. You lose a grand final so you can look back and say that we should have taken our opportunities, but there were other games where we did take those opportunities. So with the expectations that I had was pretty happy overall."
How have those takeaways from last year fed into the focus areas for 2021?
"I like to really analyse the game but when I looked at a few of the key stats after the grand final I was a in a really deep, dark place wondering 'How can we be better?'! But what we were is a team that held the ball more than anyone else but wasn't that efficient at scoring, and we've become known as the team that bludgeons you to death. So I want us to become a little bit more efficient and smarter with our attack, and evolve our game. It might have taken us two minutes to score last year and I'd like to bring that down to a minute and a half when you're looking at ball in hand time.
"Like a lot of teams there's a focus on linespeed so we can force more turnovers because we're not a pilfering team per se, but there's other ways to force those turnovers. And defensively, I think with the bodies that we have in our team we could probably be a little more aggressive there as well. We can hold teams out, but when you've got hitmen like Sione Tau, Pat Sio, Enoka Muliufi and Fabian Goodall, we should be getting on the front-foot with our defence as well. So I'd like to think we can tweak one or two things there too."
Less Covid disruptions thankfully but plenty of wet weather lately, how has the 2021 off-season and pre-season gone so far?
Ben Batger – Photo: Stu Walmsley
"I heard from most coaches that their teams took that time off before Christmas and we were the same, so you had about an eight-week block heading into the trials. But I've been coaching in the Shute Shield for four years after playing in it for sixteen, and besides a few little training drills here and there they are what they are. It's Tuesday and Thursday nights from six til eight o'clock and it's hard work.
"I think we're better prepared than last year but at the same time, so will all the other teams be thanks to the lack of Covid disruptions. Although, that wind and all that rain did throw a spanner into the works as we'd planned to have three trials and only got two in. In terms of the new guys that's a little frustrating because I haven't had a chance to see them as much. But at the end of the day, I'm a firm believer in the cream rising to the top so those players will get their opportunities."
Last year was a bit of a sprint, this season sees a full 17 rounds. How has that informed your approach in terms of game style, player management, fitness regimes etc?
"In terms of player management it certainly means you've got to have a deeper focus on your squad. Last year you had twenty to twenty-five people that were really necessary for you, this year it'll be more like twenty-five to thirty. So, you've got to get more blokes on the same page because there will be that increased attrition through injury and fatigue, so we're definitely managing player welfare on that front.
"Fitness-wise, I think there's a lot of teams out there that peak in the early part of the season, but Eastwood have always been pretty good at timing our run. I guess that's the nature of being a big team as well. We're never hitting our straps in April, May or June, we definitely aim for that August, September and October period, and we've got the same focus this year."
You enter your third season as a head coach off the back of a semi final and a grand final. What learnings did you take from last year that might take the club that one step further to another Premiership?
"You're always learning and that's good because you don't want to be set in your ways. You might have a theory on attack or defence but that might be blown out of the water when new players arrive or people are changing up. So I think you've got to have that ability to adapt on the run, and last year I thought we were pretty good with our ability to play dry weather or wet weather football. But there's new trends always coming in so you've got to try to be ahead of the curve, and for myself I'm always watching a lot of the higher levels of the game. I love the Six Nations and Super Rugby, and I think in order to win you've got to be ahead of the game, so I'm just trying to get our boys into that mindset. It might seem difficult now but it's going to put us in good stead later on."
We can't go past the fact that this will be the last season for the club at their spiritual home of TG Millner Field. As someone who has enjoyed so much success and so many happy days on that famous old ground, this is going to be a pretty nostalgic last hurrah for all concerned, and an era I guess the whole club is motivated to end on a high?
"Exactly. It will be sad times for a lot of people, with fans that have been coming to watch for fifty years and players that have played there for so many seasons. I'm hoping for a big year with a lot of people turning up for their last game at Millner to savour it, because in my opinion it's the best ground to watch and play footy at in the Shute Shield. It's got that nice inward atmosphere where the people are on top of you, and on a big day against a Uni or Randwick there's no better atmosphere. But they say all good things come to an end and we're securing our future by moving to Castle Hill. If I can squeeze an extra five or ten percent of motivation out of the boys through that then all good."
Are you happy with where the squad is at in terms of player retention and acquisition?
"Really happy. I sort of had a plan last year to bring guys through, and I actually thought Tane [Edmed] would move on eventually and Chrissy Bell would slot straight into that number ten slot. Harry Wilson was our second grade fullback and played a lot of minutes in first grade last year, and he's been training with the Waratahs so he'll probably slide into Belly's number fifteen jersey now.
"Max Stewart is a hooker who has been biding his time in second grade for a long time, and can now follow the really good pathway we've had at the club in that position with the likes of Damien Fitzpatrick, Hugh Roach and Ed Craig. With his potential I expect Max to be the next one in line for that progression. So, we had a succession plan and I'm really happy with the squad depth."
Which players do you expect to kick-on from last season and shine in 2021?
"Chris Bell is a really good footballer. He actually plays the game between his ears rather than just physically, and he's a really good one to keep an eye on. I think two of the guys that got injured last year will go really well in Michael Icely and Lachlan Shelley. They're both only twenty-one or twenty-two and have lots of potential to go to the next level.
A revelation at fullback in 2020, Chris Bell assumes the no.10 jersey for the Woods this season – Photo: Serge Gonzalez
"Harry Wilson is another with all the potential in the world. He's a six foot three, ninety-five kilos classy outside back and is exactly what you want. And a guy that I'm always banging on about is Enoka Muliufi. I don't see how he doesn't have a contract when the Waratahs can't bend the line to save their life and he's a guy who will run into a brick wall all day for you. Finally, Matt Gonzalez. Alongside Harrison Goddard, I thought they were the two best nines in the comp last year and they both ended up with nothing here in Australia. So I have high hopes for him as well."
What about a few new players to get excited about?
"I've got a few really good, young locks I'm quite excited about that played lower grades last year. Charlie Cale, Jack Lafolafo and Josh Canham are all 198 centimetres – so they'll be playing Super Rugby next year as there's no locks anywhere! But it's good to have some height coming through.
"Rhian Stowers is a young outside back who has come down from Brisbane, and he's a Damian McKenzie like will-o'-the-wisp player with lightning footwork. He's a little guy, only seventy-five to eighty kilos, but he's a jack-in-the-box who could break some ankles with his running game, so he'll offer something different for us."
Who do you have your eyes on as your biggest challengers in 2021?
"I've got a lot of time for Rob Taylor at Sydney Uni. He's got a record of preparing his teams really well, and you saw the effect it had on them when he left last year, they dropped down a bit. So he's answered the SOS and if Sydney Uni have a disappointing season – by their standards – they come back doubly hard, so I'm wary of them. Billy Melrose is another very good coach whose teams rarely miss the finals, so I'd imagine Gordon will be there or thereabouts again. They've lost a lot of troops from what I gather but Billy's teams are always well-coached, so they'll certainly be amongst it.
"Easts have got potentially the best squad, so you'd imagine it's only a matter of time before they really click into gear, and I think Norths played some really good football last year too. They play a different style to pretty much everyone else, which is good. They really use the football and play a highly-based skills game, and from what I gather they've maintained most of last year's squad so they'll be tough to beat as well.
"And if you want a dark horse I guess you'd have to say the Wildfires. They've recruited twenty blokes so they'll be an interesting one to keep an eye on. But I like having them in the competition and good on them, most teams are recruiting now. All I can say is the Coleman's must have one hell of a family cheque book!"
What is the target for Eastwood in 2021 – one step further to another Premiership and nothing else?
"I guess it has to be the goal. My philosophy the whole time through my coaching is that we have to get better, and each year I've been in charge we have gradually got better. We were runners-up last year so let's set the bar high, and if we're going to be better this year that means we have to win it. That puts a little bit of pressure on the playing group. But at the same time, we've all tasted that defeat and I'd like to think we're all hungrier because of it."


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Former Gov. Paul LePage looks to prepare Monday launch for run against Janet Mills
by Michael Shepherd July 1, 2021 July 1, 2021
Former Gov. Paul LePage speaks at a campaign rally before the arrival of then-Vice President Mike Pence on Monday at Dysart's in Hermon on Oct. 19, 2020. Credit: Linda Coan O'Kresik / BDN
Update: Former Gov. Paul LePage made his long-awaited 2022 run against Gov. Janet Mills official on Thursday. Read the latest story here.
AUGUSTA, Maine — An online countdown clock indicates that former two-term Gov. Paul LePage may launch his 2022 campaign against Gov. Janet Mills on Monday, setting up a long-awaited battle between the two archrivals.
A campaign website that launched by Wednesday evening seems to indicate the timing of LePage's announcement, though he will have to file with the Maine Ethics Commission to make a run official. His political strategist, Brent Littlefield, declined comment on Thursday morning, but the site indicates that it was designed by veteran Maine Republican operative Joe Turcotte. The site's directory contains several family images and a campaign logo.
It is an expected step for LePage, who battled often with the Democratic governor during his tenure in the Blaine House and hers as attorney general. After Mills won the 2018 race to succeed the term-limited LePage with the first majority win for a non-incumbent since 1966, the Republican immediately said he may run against her in next year's election.
read more PAUL LEPAGE COVERAGE
Paul LePage is coming back to a Maine more dominated by Democrats
by Caitlin Andrews, Jessica Piper and Michael Shepherd
Mills has largely worked to overturn LePage's legacy in office, implementing the voter-approved Medicaid expansion that he resisted. She and fellow Democrats have raised state spending without raising taxes under the governor's 2018 campaign pledge, but this year has been marked by differences between Mills and progressives on issues from taxes to criminal justice.
LePage likely enters as an underdog. While he has an enthusiastic base as the most beloved figure in Maine's conservative grassroots, he has never been widely popular, topping out at a 47 percent approval rating in 2011 during his eight-year tenure. Mills has consistently been above that mark, registering at 57 percent in a recent Digital Research, Inc. poll.
Tucker Carlson and grassroots take on Janet Mills and Paul LePage in corridor fight
by Jessica Piper
Any race between LePage and Mills could also be complicated by a third candidate, since Maine's ranked-choice voting system is not in effect for state general elections. The former governor won in 2010 and 2014 with independent Eliot Cutler running both times, nearly beating him in the first run and fading to a distant third place in the second.
Tagged: election 2022, Janet Mills, maine politics, Paul LePage, Polls
Michael Shepherd
Michael Shepherd joined the Bangor Daily News in 2015 after three years as a reporter at the Kennebec Journal. A Hallowell native who now lives in Augusta, he graduated from the University of Maine in...	More by Michael Shepherd
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Search Results for conrad
Literature and Literary Studies (281)
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Our Conrad: Constituting American Modernity
Robert L. Caserio
Modern Language Quarterly (1 September 2013) 74 (3): 425–429.
...Robert L. Caserio Robert L. Caserio , professor of English at Pennsylvania State University, is coeditor, with Clement Hawes, of The Cambridge History of the English Novel (2012). His most recent essay appears in Approaches to Teaching Robert Louis Stevenson (2013). Our Conrad...
Modernism and the Fate of Individuality: Character and Novelistic Form from Conrad to Woolf
Ruth Bernard Yeazell
Modern Language Quarterly (1 June 1992) 53 (2): 259–261.
... beetles and but- terflies that she completely fails to note the colonialist connotations of "annex" in the sentence. This failure is itself inspired, perhaps, by her desire (not unlike Jameson's) to read Stein as the apotheosis of the undecidable, subversive, and Utopian moment in Conrad's fiction...
Killing Stevie: Modernity, Modernism, and Mastery in Conrad and Hitchcock
Mark A. Wollaeger
...Mark A. Wollaeger Copyright © 1997 by Duke University Press 1997 Mark A. Wollaeger is associate professor of English at Vanderbilt University. He is author of Joseph Conrad and the Fictions of Skepticism (1990) and coeditor of Joyce and the Subject of History (1996). His work in...
Conrad and Imperialism: Ideological Boundaries and Visionary Frontiers
Paul Delany
... written one of the best books on James in recent years. ELSANETTELS College of William and Mary Conrad and Imperialism: Ideologzcal Boundaries and Visionary Frontiers. By BENITA PARRY.London: Macmillan, 1983. vii + 162 pp. $28.00. What...
Letters of Joseph Conrad to Marguerite Poradowska, 1890–1920
Joseph B. Harrison
Modern Language Quarterly (1 March 1942) 3 (1): 147–148.
DOI: https://doi.org/10.1215/00267929-3-1-147
...Joseph B. Harrison A. Gee John and J. Sturm Paul. New Haven: Yale University Press, 1940. Pp. xxiv + 147. $2.75. Copyright © 1942 by Duke University Press 1942 Joseph B. Harrison 147 Letters of Joseph Conrad to Marguerite Poradowska, 1890-1920...
Maske Und Gesicht in Den Werken Conrad Ferdinand Meyers
Oskar Seidlin
... of modern German literature seen from a fresh and too long neglected angle. OSKARSEIDLIN Smith College Make und Gesicht in den Werken Conrad Ferdinand Meyers. Bv CAROLK. BANG. Baltimore: The Johns Hopkins Press, 1940. Pp. xii...
Conrad between Sartre and Socrates
Eloise Knapp Hay
Modern Language Quarterly (1 March 1973) 34 (1): 85–97.
...Eloise Knapp Hay Copyright © 1973 by Duke University Press 1973 CONRAD BETWEEN SARTRE AND SOCRATES By ELOISE KNAPP HAY This year marks the hundredth anniversary of Conrad's revolt-after reading adventurous tales-expressed as a determination to...
Joseph Conrad: A Study in Non-Conformity
Robert D. Spector
... acceptable solutions-in fact, that such solutions as we do possess are largely inherited from these same maligned Victorians. LIONELSTEVENSON Duke University Joseph Conrad: A Study in Non-conformity. By OSBORNANDREAS. New York...
Conrad on the Functions of the Mind
Allan O. McIntyre
The Political Novels of Joseph Conrad
David Cowden
... of the City University of New York The Political Novels of Joseph Conrad. By ELOISEKNAPP HAY. Chicago and London: University of Chicago Press, 1963. Pp. x + 350. $6.00. One of the most important and controversial problems in Conrad criti- cism arises from the fact of Conrad's Polish...
The Poetry of Conrad Ferdinand Meyer
Walter Silz
Modern Language Quarterly (1 December 1955) 16 (4): 370–372.
.... RALPHP. ROSENBERG Yeshiva University The Poetry of Conrad Ferdinand Meyer. By HEINRICHHENEL. Madison : Uni- versity of Wisconsin Press, 1954. Pp. xiii + 333. $4.50. The Preface of this book states with admirable clearness its purpose and critical principles. Inveighing against...
Ngũgĩ's Use of Conrad: A Case for Literary Transhistory
Michaela Bronstein
... transhistorical travels of literature are usually seen as antihistorical aesthetic transcendence, as a flight from political relevance. This essay argues, using Ngũgĩ wa Thiong'o's repurposing of Joseph Conrad as a case study, that the literary aspiration to write for the future is instead an invitation to...
Contexts for Conrad 1
Bruce Johnson
...Bruce Johnson Copyright © 1980 by Duke University Press 1980 CONTEXTS FOR CONRAD' By BRUCEJOHNSON The publication of William W. Bonney's book follows by only a few months the appearance of Ian Watt's long-awaited attempt to provide true...
Joseph Conrad and the Fiction of Autobiography
..., as Santayana once said, that poetry is "itself a theoretic vision of things heard at arm's length." OSCARBUDEL University of Michigan Joseph Conrad and the Fiction of Autobiography. By EDWARDW. SAID. Cambridge: Harvard University...
Conrad's "Falk": Manuscript and Meaning
...Bruce Johnson Copyright © 1965 by Duke University Press 1965 CONRAD'S "FAX": MANUSCRIPT AND MEANING By BRUCEJOHNSON Like The Shadow-Line, "Falk" sprang from the horror of Conrad's first command on the Otago in Bangkok, late January and...
The Art of Failure: Conrad's Fiction
Barry Stampfl
...Barry Stampfl Suresh Raval. Boston and London: Allen & Unwin, 1986. 187 pp. $27.95. Copyright © 1986 by Duke University Press 1986 BARRY STAMPFL 447 The Art of Failure: Conrad's Fiction. By SURESHRAVAL. Boston and London...
Conrad's "Karain" And Lord Jim
Bruce M. Johnson
...Bruce M. Johnson Copyright © 1963 by Duke University Press 1963 CONRAD'S "KARAIN" AND LORD JIM By BRUCEM. JOHNSON More than a year before beginning what he thought would be a short piece called "Tuan Jim : A Sketch," Joseph Conrad had written...
Conrad's Revisions of the Secret Agent a Study in Literary Impressionism
Harold E. Davis
...Harold E. Davis Copyright © 1958 by Duke University Press 1958 CONRAD'S REVISIONS OF THE SECRET AGENT A STUDY IN LITERARY IMPRESSIONISM By HAROLDE. DAVIS In his book Romance and Tragedy in Joseph Conrad, Walter F. Wright compares at some...
The Death of the Novel and Two Postcolonial Writers
Ankhi Mukherjee
... the Eurocentric canon for a global age while enacting the death of the romance of the novel. The essay has three parts: the first examines V. S. Naipaul's vexed identification with and shadowing of Joseph Conrad; the second discusses J. M. Coetzee's deconstructive interpretation of the national and...
.... W~LLIAMH. PRITCHARD Amherst College CORRESPONDENCE June22, 1973 Dear Professor Matchett, The review of my book on Conrad, Conrad's Models of Mind, by Eloise Knapp Hay in the March 1973 number of...


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Law Offices of W. Woods Doster, P.A.
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Woods and Grant on WWGP
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Earlier today, our very own Woods Doster and Grant Brown appeared on WWGP Broadcasting Corp with host Margaret Murchison! Check out their full interview by clicking here!
Steps We Should All Take To Get Through This Mess: Office Procedures
It's Tuesday morning, March 31, 2020. The Governor has issued his stay at home order, but legal services are considered essential services. So, we are still working from our Sanford office on a modified schedule. We will continue to serve our clients with your estate planning, estate administration, business planning, and real estate needs, but we will have to follow special procedures to protect you—our clients—and our staff from this awful virus.
Continue reading "Steps We Should All Take To Get Through This Mess: Office Procedures"
Coronavirus Procedures for Law Offices of W. Woods Doster, P.A.
Due to the highly contagious nature of COVID-19 LOWWD will utilize the following procedures to ensure that business can continue as uninterrupted as possible.
Continue reading "Coronavirus Procedures for Law Offices of W. Woods Doster, P.A."
Service Animals & Airlines: New Guidance Issued by DOT
There has been a lot of heated debate on the topic of traveling with emotional support animals (ESA), psychiatric service animals (PSA), and traditional service animals. To resolve some of the conflict, the Department of Transportation (DOT) issued a Final Statement elaborating on the department's expectations and priorities regarding the treatment of passengers traveling with animals.
Continue reading "Service Animals & Airlines: New Guidance Issued by DOT"
Senior Employment on the Rise
According to the Bureau of Labor Statistics, approximately 40% of people age 55 and over were working or looking for work in 2014. The labor force participation rate for seniors is expected to increase to around 164 million individuals by 2024. In 2016, over 42% of workers age 55 and over were in management, professional, and related occupations. According to one report, entrepreneurship amongst seniors aged 55-64 increased from 15% in 1996 to 26% in 2017.
Continue reading "Senior Employment on the Rise"
The Good Apple: Helping Clients Pick the Right Fiduciary
Fiduciaries can hold a lot of power when it comes to the successful execution of one's estate plan—they make crucial financial decisions, act as advocates for a client's wishes, make sure an estate's debts are settled, and ensure that each beneficiary gets what they were intended to receive. As such, helping clients choose the right individual to carry out these duties can be the difference between successfully carrying out a client's wishes and complete calamity.
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Pending Legislation in Washington D.C.
There are some potentially positive pieces of legislation pending in Washington D.C. Let's take a look at the Stop the Wait Act, The FAIR Act, and the Supplemental Security Income Restoration Act and how each has the potential to help seniors and those with disabilities.
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The Uniform Electronic Wills Act is Here
Once upon a time, the legal field relied on face-to-face interactions, loads of paper files, and gallons and gallons of ink. This is not so in the current day and age. Our legal documents were once handwritten, then typed and printed, and are now becoming a series of ones and zeros. Most attorneys now harbor a hybrid mix of paper and electronically stored data. For elder law attorneys, shifting their historically physical procedures into electronic practices is a foreign concept – a concept now coming to fruition in the form of electronic wills.
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Natural Disasters: What About Those with Disabilities?
The disabled population likely experiences an amplified sense of vulnerability during disastrous happenings. The compounded risks encountered by the disabled during a catastrophic event are a real, and very serious, concern. A 2019 Act focuses on this hinderance and will attempt to bridge the accessibility gap for disaster response and preparedness for those living with disabling conditions.
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Actions May Speak Louder Than Signatures
It is not always what you sign – it's also what you say. Long-term care facilities are businesses. Just like any other, these institutions seek payment for their services. If a facility is assured payment by a third-party, that person may be on the hook for the bill, even if he or she never signed an agreement guaranteeing payment.
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Below are all the Olympus Binoculars that I have so far reviewed on the Best Binoculars & Binocular Reviews website.
Tough, waterproof with great optics, the 8x42 Olympus Magellan binoculars make excellent bird watching and general nature viewing binoculars.
Excellent Nature and Birding binoculars, the 10x42 Olympus Magellan binoculars are tough, waterproof, excellent quality optics.


Effective January 1, 2019 the Schwenksville Borough Council approved a new trash contract with Whitetail Disposal Inc.
Trash collection day for the entire borough by the approved single hauler is Tuesday.
Commercial properties can opt in to the Residential Program or purchase dumpster service. Whitetail will accommodate a mix of dumpster for trash and a toter for additional fee above the contracted cost.
All trash should be put inside the Whitetail Toter and recyclables Toter. Please do not use any other container for the trash or recyclables. Should you need a new toter or a larger recycling toter please email Whitetail Disposal at Schwenksville@whitetaildisposal.com and they will supply you with one free of charge.
If toter is full, one extra bag on the side is allowable.
– Trash billing is handled by Whitetail Disposal Inc.
– Put trash out the night before pickup.
– Return the toer and recycling bin from sidewalk as soon as possible after pickup. The Toters must be stored in the side or rear yards.
– Store the toters and recycling bin in a discrete location, in an effort to minimize the visual impact for the neighbors.