text:
On Counterjihadism – a regressive, dangerous ideology
September 2, 2015 at 10:49 am	(Culture, Future, Geopolitics, Ideology)
Tags: 2015, Counterjihad, Diversity, Eurabia, Fitna, Islam, Islam vs West, Jihadism, Nostradamus, Racism, Taqqiya, The Islamic State, Xenophobia
As the Schengen Treaty crumbles, thousands of refugees are entering Europe every week in an uncontrolled, unmanaged way. Most who are entering are desperate people looking for a better life, but also people who are not really desperate and some who even harbour a desire to act as a subversive force in the communities they end up in.
Many of these immigrants end up in areas in the periphery of major European cities, where they are living amongst people from the same cultural region. Today, major western European cities are multi-cultural to a large extent, and most of it has been working quite well. There have however been dormant tensions between neighbourhoods dominated by people descended from islamic countries, and the nearby communities.
In France, the Netherlands, Germany, the United Kingdom, Denmark, Norway and Sweden, there have been numerous allegations from both representatives of other communities as well as representatives of the muslim community. While the former claim that the muslims demand special exclusive treatment and want Islam to be pre-dominant in suburbs characterised by large muslim minorities, the latter are feeling targeted by media and by the surrounding communities, which they accuse for Islamophobia and discrimination.
There is also a growing tendency from both sides to generalise and simplify. A problem is however that there's a tendency from the formal authorities in many European countries to simplify as well.
Ultimately, CounterJihad is arising from a lot of factors both connected to wider socio-economic trends and to policy decisions in regards to Integration and the War on Terror (and non-decisions as well). Given that, when growing, CounterJihad starts to affect the development in a regressive manner, and even if contra-jihadists may see it in another way, their strategy will serve to worsen the problem.
A dark vision
Somewhere in Western Europe, 2030's:
The government tried to regain control over the situation, but the spiral of violence crippled the supply lines of the capital city. The military, a shell of its former self, crumbled due to the stress of both trying to keep pacified areas peaceful and to retake lost areas. There had been three factions, the government which had tried to separate the fighting militias, the jihadists who originally had been a small force but now had thousands of fighters, drawn from sub-urban youth feeling a need to defend their communities, and finally the counter-jihadists, who ranged from people having been forced by circumstances to join them to full-out Neo-Nazis.
The government would still exist formally after the capitol fell. It fled to a minor provincial city. The capitol, however, was in the hands of the warring factions. Now they were two, but soon they became hundreds, as alliances broke and shifted. Some of the larger groups tried to reach an accommodation to end the fighting, but the cease-fire was continuously broken by minor groups, either because the trade of weapons, drugs and shortage goods had become lucrative, or because they followed their apocalyptic, utopian visions to the letter.
Or because they consisted of lots of bored young men.
As the violence faded, ethnic and sectarian cleansings had been committed by both sides. Distrust ran deep, and what emerged was a fragmented, disillusioned society struggling with keeping its own peace. Intra-European refugees fled across the EU, as well as militia groups, destabilising more and more areas.
Large parts of Europe were rapidly being balkanized.
TL;DR notes
The growth of muslim minorities in Europe is a relatively recent phenomenon, and driven by different factors depending on which country we are looking at at which time in history.
Following 9/11 and the initiation of the War on Terror, the western countries agreed on a media strategy aiming to separate militant jihadis from moderate islamists and the main muslim community.
This also meant a strategy where Islam was to be portrayed in a neutral or positive light in western countries, to reduce the risk of race riots which could fuel jihadism.
CounterJihad originally can be said to be an off-shot of Neo-conservatism which seeked to portray the world in Manichean terms as a struggle between the West and Islam, probably mostly out of boredom since the fall of the Soviet Union.
When CounterJihad started to emerge in Europe, around 2006, it started to gradually morph into what could be described as a fascist movement.
The problems with the CounterJihad ideology is that it builds on the collectivization of all muslims into a sort of Hive Mind hell-bent on destroying European culture and traditions. This means de-humanization of tens of millions of European citizens, and the logic of CounterJihad doesn't stop with a ban of Halal or no Minarets, but would – if taken to its logical conclusion – necessarily imply the deportation or the genocide of Europe's muslim minorities.
Jihadists like the Islamic State are searching for opportunities to increase their support base amongst the muslims of Europe. That is why one of their aims is to conduct attacks on European soil in order to strengthen CounterJihad and other similar movements.
The best long-term strategy would be if European governments primarily sought to realise that muslims are individuals too, and that it is not necessarily so that muslim organisations are representing all muslims in neighbourhoods.
Islamic communities in Europe
Even though Islam as a religion has a long history on the European continent, it has mostly existed continuous muslim communities (and even nations) in the south-eastern corner of Europe. Scholars often bring up the existence of an Islamic civilization on the Iberian peninsula for over 700 years (711 – 1492), but most traces of that culture were wiped out (or infused into Spanish culture) by the middle 17th century.
The Balkans under Ottoman domination were largely isolated from the rest of Europe, even after the partial collapse of the Empire in 1912-1913. While there have always been individual muslims in European societies, they have most often been diplomatic envoys, traders, travellers or convertites (often associated to University communities and choosing intellectual and mystical Islamic teachings like Sufiism).
On the British isles, the first islamic communities started to emerge during the 1930's from then British India. In most of the rest of Europe, migration started during the 1960's and 1970's, first of labour and then of refugees from Palestine, Iraq, Iran, Algeria, former Yugoslavia, Afghanistan, Somalia and now most recently Syria.
It can be argued that Modernist architecture partially is to blame for the segregation between people descended from the Islamic world, and the native Europeans. By building cities in a rational manner with different housing for different income percentiles, and concentrating cheap housing in areas adjacent to the capitol or to industrial cities, it created a mental and often geographical separation between income groups. When immigrants, and then especially refugees, are settled inside societies where they should acclimatise, they generally end up in the cheapest and most remote housing units.
Since the 1990's, Europe is entering the fourth phase of the industrial revolution, meaning a reduction of labour, off-shoring labour to poor countries and the ascent of Robotics. This means that low-skilled jobs are becoming increasingly scarce and fewer labour hours are available. While during the late 1940's if you had two hands, you've only got yourself to blame if you were unemployed, today the situation becomes far more complex.
It is not a surprise that refugees, especially in countries like France and Sweden, which lack an established muslim middle class (like it exists in the United Kingdom and to a lesser extent Germany) end up in poverty, dependency and unemployment. Since employment has been a (if not the) traditional way of being introduced to western culture, it has left large, increasingly concentrated communities in a state of Limbo where the two ways they have to assert their identities is to look inward and backward, towards the regions they fled from originally.
Thus, many of these neighbourhoods have gradually and in an emergent manner taken on many of the cultural traits and customs of the original countries of the immigrants. It cannot be denied that a large part of this is consisting of what can be termed honour culture. While honour culture still exists within western cultures (it should be seen as a spectrum, not as an on-off switch), there is a difference between considering someone a "slut" and of it being perceived as an imperative for the family to punish the individual who has engaged in sexual and other behaviour that is unwanted by the community.
Even though honour killings are very rare in relationship to the size of the muslim population in Europe, the behaviour is seen as so alien and weird to most North-west Europeans that they cannot grasp it intellectually. Controlling the sexual development of adolescents (and especially females) is seen as important within traditional islamic communities heralding from the Arab World, South Asia and East Africa. From their point of view, North-west European culture is seen as monstrous, and they wonder whether European parents really love or care about their children, who are gradually left to figure out that with sex and relationships themselves.
It can be said to be a case of Blue and Orange morality.
11 Sep 2001 — President George W. Bush addresses the nation from the Oval Office of the White House after three planes commandeered by unknown hijackers slammed into the Pentagon and New York's World Trade Center September 11, 2001. Bush returned to the White House early this evening to address this crisis. REUTERS/Larry Downing — Image by © Reuters/CORBIS
The War on Terror and what it meant
During the 1990's, especially the late part of the 90's, there was a medial search for a bogeyman against the west, since Russia was down, China was not yet the world's second largest economy and the Cold war was over. In the absence of a universal threat, media (at least here in Sweden) turned towards sensationalism. I remember personally that at least thrice a week, the Expressen newspaper – a large mainstream newspaper in Sweden – ran stories focusing on girls in the islamic world who were going to be executed for adultery or had their faces mutilated, or who had to flee.
In 1998, the Sunday Magazine of the Expressen even ran an article series on Nostradamus (which would have made History channel green with envy), claiming that Nostradamus' prophecies may have been true. At the end, they postulated that Saddam Hussein(!) would lead the Islamic World(!!) in an invasion of the West(!!!).
This kind of sensationalism and shock value was possible in a society which was profoundly bored and hedonistic, where nothing was really serious and where xenophobic parties were minuscule (as they were in Sweden during the 90's).
9/11 changed all that, and not necessarily in the manner that both spokesmen for islamic organisations or CounterJihadis believe.
One of the earliest aspects of the War on Terror was that it would not be a war against Islam. For all what the Anti-War left were saying during the first decade of the third millennium, there were serious attempts in western countries facing off against Salafi Jihadism to try to isolate the extremists by creating dialogues with representatives of mainstream islamic organisations and by seeking to portray Islam in a positive manner and include muslims in a positive manner.
This strategy was tactically and strategically sound. In order to reduce the threat of al-Qaeda and similar organisations, there was a need to fight the ideology behind the organisation. Moreover, it implied cooperation with allies such as Egypt, Saudi Arabia and the other Gulf States.
The problem was that the United States failed to hold a concise line in those policies.
While an argument could be made for a war against Afghanistan, the War against Saddam Hussein (and conversely, the Republic of Iraq), in retrospect lacked concise objectives and was based on a flawed analysis of reality. Those decision-makers and decision-influencers who stood close to the White House seemed to believe that the Iraqi people and the wider muslim Arab population would cheer the overthrow of the Iraqi Regime (which was completely abhorrent) and the replacement of which with a foreign occupation.
On the contrary, rather than infatuating the Arab street with love for the US, the war in Iraq developed into a bloody quagmire, an insurrection and a bloody Shia-Sunni civil war. The inclusion in the War on Terror of Iraq also created a spectre in the mind of many muslims – even those not particularly religious – that the US was at war with the entire Islamic Civilization. This was of course benefitting to the kind of militant Jihadists which the War was meant to defeat, entirely in accordance with the logic of Terrorism.
Meanwhile in the West, many conservative activists and citizens were wondering why their leaders engaged in friendly talks with leaders for islamist organisations, why they made sure to pay positive mention of Islam and established that Islam primarily was a "religion of peace", while they could see the on-going violence in the Middle East. These citizens believed that the War on Terror was really not against Qaidist Jihadism, but actually an Islamic war against the West, and started to suspect that the western governments – especially European ones – were really duped or in cahoots with "wardrobe jihadists" (like western-based islamic movements loosely or closely aligned with Egypt's Muslim Brotherhood).
Some of these thinkers had actually been close to the mainstream of US conservatism, especially within conservative media, but were envisioning the War on Terror in a more confrontational and adrenaline-pumping manner. One prime example was Ann Coulter.
The Rise of Counterjihad
While there had been Counterjihadi thinkers since several decades back, the ideology started to make itself noticed during the second half of the last decade. Originally largely a phenomenon within US conservatism, it spread to Europe where it had the potential for mass appeal – especially due to the existence of large, isolated and relatively impoverished muslim communities near and inside West European large cities.
Originally, CounterJihad was very much focused on Israel's allegedly exposed situation, being a small Jewish state surrounded by muslim-majority Arab states. Israel was seen as a bulwark for western values, and for Judaism and Christianity against Islam, which was encroaching. This view had been prevalent within US Christian fundamentalism since the 1980's, when Christian Zionism started to influence US policy makers and opinion – often with apocalyptic ideas pertaining the end of the world and the Antichrist.
During the 00's, aspects of this eschatological and Manichean world-view started to creep into secular discussion, by expanding the good-vs-evil theme on the Middle East situation to Europe. This was easy, since the Iraq War and the War on Terror had created a situation where muslims felt increasingly marginalized and insecure, while many Westerners felt that terror attacks as those in Madrid in 2004 and in London in 2005 really meant that the governments should clamp down harder than they did.
Under this situation, right-wing populist and semi-fascist parties throughout western Europe started to focus more on Islam (it had started at earliest in The Netherlands), and on the problems of integrating muslim communities into West European culture.
What CounterJihad offered was an explanation why the War on Terror was fought so "half-heartedly" and why Islamic organisations in the West gained access to share their discourses with the governments. The explanation however was nightmarish.
A summarization of CounterJihadism can be laid out like this.
Islam is really a totalitarian ideology aiming at world conquest.
Muslims in Europe are actively seeking to out-grow the native population in numbers.
When they become the majority, they will take over and install Islamic Republics.
Muslims are waging a low-intense race war against Native Europeans.
Muslims are always committing Taqiyya (here defined as lying about their intent).
Note the absence of any form of theory regarding how society should be structured, what positive values we should move towards as a society, how to include muslims in society or how to reduce the power of religion. CounterJihadism as an ideological umbrella (most often encompassing individuals and groups of semi-authoritarian right-wing varieties) is purely a reactive force, and doesn't have any positive or self-defining features (Breivik's 2083 manifesto was the closest attempt at making one, but the future society it envisioned was one where European states tried to control female reproductive power in order to restore birth rates to compete with Islamic countries).
If we would assume that this ideological view on the world is correct (entertain the thought for a moment), then it would mean that every muslim is not only a fifth columnist, but also a part of a hostile organism aiming to take over Europe and destroy its heritage. No matter what a muslim is saying or doing, they may be lying and really harbour an agenda to destroy Europe.
The CounterJihad proposals (no dialogue, no minarets, no mosques, increased repression of the muslim minorities) would necessarily provoke the kind of reactions that the CounterJihadists claim are innate within Islam. In short, the support for the Islamic State and al Qaeda would increase a hundred-fold would CounterJihadists have it their way. This would in turn lead to more militant counter-reactions from CounterJihadist political leaders, furthering separating the muslim minorities from the host societies and eventually leading either to expulsion, genocide or civil war.
Thus, CounterJihad proponents may unwittingly contribute to the creation of the reality that they claim to fear.
What future do we want?
Jihadism is one of the world's most dangerous ideologies, derived from the most regressive features and aspects of current Islamic Civilization. Hopefully, the ascent of the Islamic State and its inevitable downfall will make the current generation of the Islamic world to question their own values and look inward. At least, it can disillusion them maybe enough so they find ways to create a future derived from the experiences of the previous mistakes.
There are obvious social and ideological problems in the Islamic world, and especially in the Middle East and northern Africa parts of it. Problems which makes adaptions to a post-feudal society difficult, and which leads to the logic that fuelled the Lebanese, Iraqi and Syrian civil wars.
These problems can be said to be:
Family relationships largely based around dominance and patriarchy-based hierarchy.
Male insecurity and a need to confront rather than to talk.
A view on dialogue and negotiations as a sign of weakness.
A lack of trust.
It is not up to the Western (global) civilization to define what the future Islamic civilization should be like, especially not as the Western civilization itself has (other) problems with its identity and structure and would need to transcend itself as well. However, this does definetly not mean that the Islamic civilization doesn't need to transcend (and to be frank, the Islamic State – how disgusting it now is – is an attempt to deal with the self-contradictions of the Islamic world and its fears, so there is a soul-searching happening).
All this does not mean that CounterJihad is not a dangerous ideology. In fact, just like Marxism-Leninism of the Stalinist variety and National Socialism depended on one another, we are seeing a situation emerge where CounterJihadism and Salafi Jihadism have come to strengthen and confirm one another. They are believing that they are looking at another, but are truly just looking themselves in a mirror.
Moreover, CounterJihadism will add fuel to the fervour that creates abominations such as The Islamic State. A genocide or expulsion of muslims from Western Europe will most likely definitely lead to the preservation of the traits of Islamic culture that the CounterJihadists loathe and fear, and there will be a cold war between Europe and the Islamic world for generations to come.
CounterJihad is finally a complete waste of time and energy.
Time and energy which should be used to create a Life-positive civilization, a new culture which would transcend both the current Western and Islamic civilizations, and focusing on creating conscious and secure individuals who can be able to both reach for the stars and safeguard life on Earth.
Not all human beings have the same potential, but all human beings have a highest potential, and what we must seek to do if we see cultures or tendencies that are destructive or regressive emerge, is to seek a dialogue and try to give them a positive push.
That is why it is probably a flawed strategy by western authorities to coronate representatives of moderate islamist organisations as representatives of "the muslim community". The muslim community, like all communities, consist of individuals with different aspirations, opinions and fears. Organisations with connections to the Muslim Brotherhood do however have an interest in strengthening aspects of muslim identity which can make the process of integration and transcendence slower and more painful.


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Statue of Ceres, the Roman goddess of agriculture
Thealogy views divine matters with feminine perspectives including but not only feminism. Valerie Saiving, Isaac Bonewits (1976) and Naomi Goldenberg (1979) introduced the concept as a neologism (new word) in feminist terms.[1] Its use then widened to mean all feminine ideas of the sacred, which Charlotte Caron usefully explained in 1993: "reflection on the divine in feminine or feminist terms".[2] By 1996, when Melissa Raphael published Thealogy and Embodiment, the term was well established.[3]
As a neologism, the term derives from two Greek words: thea, θεά, meaning "goddess", the feminine equivalent of theos, "god" (from PIE root *dhes-);[4] and logos, λόγος, plural logoi, often found in English as the suffix -logy, meaning "word", "reason" or "plan", and in Greek philosophy and theology the divine reason implicit in the cosmos.[5][6]
Thealogy has areas in common with feminist theology, the study of God from a feminist perspective, often emphasising monotheism. Thus the relation is an overlap as thealogy is not limited to deity in spite of its etymology;[7][8] the two fields have been described as both related and interdependent.[9]
History of the term
Look up thealogy in Wiktionary, the free dictionary.
The term's origin and initial use is open to continuing debate. Patricia 'Iolana traces the early use of the neologism to 1976 crediting both Valerie Saiving and Isaac Bonewits for its initial use.[10] The coinage of "thealogian" on record by Bonewits in 1976 has been promoted.[11][12]
In the 1979 book Changing of the Gods, Naomi Goldenberg introduces the term as a future possibility with respect to a distinct discourse, highlighting the masculine nature of theology.[13] Also in 1979, in the first revised edition of "Real Magic", Bonewits defined "thealogy" in his Glossary as "Intellectual speculations concerning the nature of the Goddess and Her relations to the world in general and humans in particular; rational explanations of religious doctrines, practices and beliefs, which may or may not bear any connection to any religion as actually conceived and practiced by the majority of its members". Also in the same glossary, he defined "theology" with nearly identical words, changing the feminine pronouns with masculine pronouns appropriately.[14]
Carol P. Christ used the term in "Laughter of Aphrodite" (1987), claiming that those creating thealogy could not avoid being influenced by the categories and questions posed in Christian and Jewish theologies.[15] She further defined thealogy in her 2002 essay, "Feminist theology as post-traditional thealogy", as "the reflection on the meaning of the Goddess".[16]
In her 1989 essay "On Mirrors, Mists and Murmurs: Toward an Asian American Thealogy", Rita Nakashima Brock defined thealogy as "the work of women reflecting on their experiences of and beliefs about divine reality".[17] Also in 1989, Ursula King notes thealogy's growing usage as a fundamental departure from traditional male-oriented theology, characterized by its privileging of symbols over rational explanation.[18]
In 1993, Charlotte Caron's inclusive and clear definition of thealogy as "reflection on the divine in feminine and feminist terms" appeared in "To Make and Make Again".[19] By this time, the concept had gained considerable status among Goddess adherents.
As academic discipline
Situated in relationship to the fields of theology and religious studies, thealogy is a discourse that critically engages the beliefs, wisdom, practices, questions, and values of the Goddess community, both past and present.[20] Similar to theology, thealogy grapples with questions of meaning, include reflecting on the nature of the divine,[21] the relationship of humanity to the environment,[22] the relationship between the spiritual and sexual self,[23] and the nature of belief.[24] However, in contrast to theology, which often focuses on an exclusively logical and empirical discourse, thealogy embraces a postmodern discourse of personal experience and complexity.[25]
The term suggests a feminist approach to theism and the context of God and gender within Paganism, Neopaganism, Goddess Spirituality and various nature-based religions. However, thealogy can be described as religiously pluralistic, as thealogians come from various religious backgrounds that are often hybrid in nature. In addition to Pagans, Neopagans, and Goddess-centred faith traditions, they are also Christian, Jewish, Buddhist, Muslim, Quakers, etc. or define themselves as Spiritual Feminists.[26] As such, the term thealogy has also been used by feminists within mainstream monotheistic religions to describe in more detail the feminine aspect of a monotheistic deity or trinity, such as God/dess Herself, or the Heavenly Mother of the Latter Day Saint movement.
In 2000, Melissa Raphael wrote the text Introducing Thealogy: Discourse on the Goddess for the series Introductions in Feminist Theology. Written for an academic audience, it purports to introduce the main elements of thealogy within the context of Goddess feminism. She situates thealogy as a discourse that can be engaged with by Goddess feminists—those who are feminist adherents of the Goddess who may have left their church, synagogue, or mosque—or those who may still belong to their originally established religion.[27] In the book, Raphael compares and contrasts thealogy with the Goddess movement.[28] In 2007, Paul Reid-Bowen wrote the text "Goddess as Nature: Towards a Philosophical Thealogy", which can be regarded as another systematic approach to thealogy, but which integrates philosophical discourse.[29]
In the past decade, other thealogians like Patricia 'Iolana and D'vorah Grenn have generated discourses that bridge thealogy with other academic disciplines. 'Iolana's Jungian thealogy bridges analytical psychology with thealogy, and Grenn's metaformic thealogy is a bridge between matriarchal studies and thealogy.[30]
Contemporary Thealogians include Carol P. Christ, Melissa Raphael, Asphodel Long, Beverly Clack, Charlotte Caron, Naomi Goldenberg, Paul Reid-Bowen, Rita Nakashima Brock, and Patricia 'Iolana.
At least one Christian theologian dismisses thealogy as the creation of a new deity made up by radical feminists.[31] Paul Reid-Bowen and Chaone Mallory point out that essentialism is a problematic slippery slope when Goddess feminists argue that women are inherently better than men or inherently closer to the Goddess.[32][33] In his book Goddess Unmasked: The Rise of Neopagan Feminist Spirituality, Philip G. Davis levies a number of criticisms against the Goddess movement, including logical fallacies, hypocrisies, and essentialism.[34]
Thealogy has also been criticized for its objection to empiricism and reason.[35] In this critique, thealogy is seen as flawed by rejecting a purely empirical worldview for a purely relativistic one.[36] Meanwhile, scholars like Harding[37] and Haraway[38] seek a middle ground of feminist empiricism.
Artist Edwina Sandys' 250-pound bronze statue of a bare-breasted female Crucifixion statue, Crista, was removed from the Cathedral of Saint John the Divine at the order of the Jesus Suffragan Bishop of the Episcopal Diocese of New York during Holy Week in 1984. The bishop accused the Cathedral Dean of "descrating our symbols" even though viewer reaction had been "overwhelmingly positive."[39] In 2016, Sandy's Crista was reinstalled at the cathedral, on the altar, as the centerpiece of the "groundbreaking" The Christa Project: Manifesting Divine Bodies. [40] The Bishop of the Episcopal Diocese of New York wrote an article for the cathedral's booklet stating, "In an evolving, growing, learning church, we may be ready to see 'Christa' not only as a work of art but as an object of devotion, over our altar, with all of the challenges that may come with that for many visitors to the cathedral, or indeed, perhaps for all of us."[41] This exhibition of more than 50 contemporary works that "interpret — or reinterpret — the symbolism associated with the image of Jesus", in order to provide "an excellent vehicle for thinking about sacred incarnation, and one that reaches out to humans of all genders, races, religions and sexual orientations" included work by Fredericka Foster, Kiki Smith, Genesis Breyer P-Orridge and Eiko Otake.[42][43][44]
Devi (Hindu goddess)
God and gender
Goddess movement
^ Saiving had been developing feminist views of theology since the 1950s. Bonewits referred to "thealogian" 1976. Goldenberg used "thealogy" to mean "goddess-talk" expressing the hope that the word would come into use. For full references on all three see under 'History of the Term.
^ Charlotte Caron, To Make and Make Again: Feminist Ritual Thealogy (Crossroad, 1993) p. 281.
^ Melissa Raphael, Thealogy and Embodiment: The Post-Patriarchal Reconstruction of Female Sacrality (Sheffield Academic Press:1996)
^ Online Etymology <https://www.etymonline.com/word/thea>
^ Britannica <https://www.britannica.com/topic/logos>
^ Raphael, Melissa (2005). "Thealogy". In Jones, Lindsay (ed.). Encyclopedia of Religion. 13 (2nd ed.). Detroit: Macmillan Reference USA. ISBN 0028659821.
^ Raphael, Melissa (2000). Introducing Thealogy: Discourse on The Goddess. Introductions in Feminist Theology. Cleveland, Ohio: Pilgrim Press. p. 10. ISBN 0829813799. Retrieved 7 December 2012. Although the boundary between feminist theology and thealogy can be a permeable one, the basic division between radical/Pagan and reformist/biblical feminism is a historical product and a microcosm of this internal dissension in the feminist community.
^ 'Iolana, Patricia (January 2012). "Divine Immanence: A Psychodynamic Study in Women's Experience of Goddess" (PDF). Claremont Journal of Religion. 1 (1): 86–107 [90]. Archived from the original (PDF) on 2013-09-05. While seemingly inclusive in scope, theology often has a focal handicap – it is monotheistic in its thinking, examining God from a narrow and often monocular lens often concretised by its own dogma, and often exclusivist and hampered by truth claims. Thealogy, on the other hand, is pluralistic, syncretistic and inclusive. It is fluid and comprehensive, able to contain many different belief systems and ways of being. Thealogy does not stand in opposition to, but as a complement to, Theology as a branch of religious study.
^ Clack, Beverly (May 1999). "Thealogy and Theology: Mutually Exclusive or Creatively Interdependent?". Feminist Theology. 7 (21): 21–38. doi:10.1177/096673509900002103. S2CID 143523339.
^ 'Iolana, Patricia (2011). "Radical Images of the Feminine Divine: Women's Spiritual Memoirs Disclose a Thealogical Shift". In 'Iolana, Patricia; Tongue, Samuel (eds.). Testing the Boundaries: Self, Faith, Interpretation and Changing Trends in Religious Studies. Newcastle upon Tyne: Cambridge Scholars Publishing. p. 15. ISBN 9781443826693. According to my research Thealogy or Thealogian was first used in publications by both Isaac Bonewits ("The Druid Chronicles (Evolved)") and Valerie Saiving ("Androcentrism in Religious Studies") in 1976. Naomi Goldenberg continued this new thread by using the term in The Changing of the Gods (Goldenberg 1979b, 96). Since then, many have attempted to define "thealogy".
^ Bonewits, Isaac (2007). Neopagan Rites: A Guide to Creating Public Rituals That Work. Llewellyn Worldwide. p. 222. ISBN 9780738711997. 86. In 1974 I wrote, and in 1976 published, the word thealogian in The Druid Chronicles (Evolved), a book about the Reformed Druids of North America and their offshoots.
^ Scharding, Philip Emmons Isaac (1996). "The Second Epistle of Isaac". A Reformed Druid Anthology: Being an unofficial and unauthorized historical collection of some of the spiritual writings from the various Reformed Druid movements in North America; and being mostly a 20th anniversary reprint of The Druid Chronicles (Evolved) first published in August 1976 c.e., which was edited by Isaac Bonewits and Robert Larson; but prepared for reprinting with some new additions and historical commentary by the current associate editor, Michael Scharding, in August 1996 c.e.. Northfield, Minnesota, USA: The Drynemetum Press. p. 67. ...C. Taliesin Edwards (the leading thealogian in the Neopagan movements) has called "The Da Mind" (in his Essays Towards a Metathealogy of the Goddess), and that others have called by a variety of names. [permanent dead link]
^ Goldenberg, Naomi (1979). Changing of the gods: Feminism and the end of traditional religions. Boston: Beacon Press. p. 96. ISBN 9780807011119. The word theology has also come to be used almost exclusively in regard to Christian god-talk. The advent of witchcraft, with its colorful goddess-talk, requires a new term. I hope witches and scholars of feminist religion will adopt my suggestion and name themselves thealogians.
^ Bonewits, Isaac (1989). Real Magic: An Introductory Treatise on the Basic Principles of Yellow Magic (Revised/reprint ed.). York Beach, ME: Weiser Books. ISBN 0877286884.
^ Christ, Carol P (1987). Laughter of Aphrodite: Reflections on a Journey to the Goddess. San Francisco: Harper & Row. p. xii. ISBN 9780062501462.
^ Christ, Carol P. (2002). The Cambridge Companion to Feminist Theology. Cambridge: Cambridge University Press.
^ Brock, Rita Nakashima (1989). Plaskow, Judith; Christ, Carol P. (eds.). Weaving the Visions: New Patterns in Feminist Spirituality. San Francisco: HarperCollins. p. 236. ISBN 9780060613839.
^ King, Ursula (1989). Women and spirituality: voices of protest and promise. New Amsterdam. pp. 126–127. ISBN 9780941533539. So far however, most writing on the Goddess, when not historical, is either inspirational or devotional, and a systematically ordered body of thought, even with reference to symbols, is only slowly coming into existence.
^ Caron, Charlotte (1993). To make and make again: feminist ritual thealogy. Crossroad. ISBN 9780824512491.
^ Hope, Angela; Morgain, Shan. "What Is Goddess Thealogy & Deasophy?". Institute for Thealogy and Deasophy. Archived from the original on 8 May 2013. Retrieved 10 December 2012. Goddess thealogy and deasophy are reflections on both past and contemporary Goddess communities' beliefs, wisdom, embodied practices, questions, and values.
^ Christ, Carol P. (2003). She Who Changes: Re-imagining the Divine in the World. Palgrave Macmillan. pp. 11–12. ISBN 9781403960832. Retrieved 10 December 2012. The common thread in all of these examples is that feminist spiritual practice raises philosophical questions about the nature of divine power and its relation to our lives. Feminist theology and thealogy began as radical challenges to traditional ways of thinking about God and the world.
^ Crist, Carol P. (2012). Rebirth of the Goddess: Finding Meaning in Feminist Spirituality. Psychology Press. p. 153. ISBN 9780415921862. Retrieved 10 December 2012. Goddess thealogy affirms that we all come from one course while stating that diversity is the great principle of the earth body.... We are both different and related in the web of life.
^ Clack, Beverly (September 1995). "The Denial of Dualism: Thealogical Reflections on the Sexual and the Spiritual". Feminist Theology. 4 (10): 102–115. doi:10.1177/096673509500001009. S2CID 143348693.
^ Eller, Cynthia (1995). Living In The Lap of Goddess: The Feminist Spirituality Movement in America. Beacon Press. pp. 140–141. ISBN 9780807065075. Retrieved 10 December 2012. "Believing" in goddess is more a matter of adopting a new term for an old experience to call attention to its sacredness and its femininity. This is the closest thing one gets to a consensus thealogy in feminist spirituality, but it does not truly do justice to the thealogies that grow up all around it.
^ Raphael, Melissa (1996). Thealogy and Embodiment: The Post-Patriarchal Reconstruction of Female Sacrality. Continuum International Publishing Group. pp. 228–229. ISBN 9781850757573. Retrieved 10 December 2012. The postmodern theological/thealogical shift from a God of law presiding over a cosmic machine to a divinity holding creation in a nexus of complex relations has -- like one of its forerunners, process theology -- brought the divine into the very heart of change: the Goddess does not sit and watch the cosmos but is dancing at its very centre.
^ Raphael, Melissa. "Thealogy". Encyclopedia of Religion. Ed. Lindsay Jones. 2nd ed. Vol. 13. Detroit: Macmillan Reference USA, 2005. pp. 9098–9101. Gale Virtual Reference Library. Web. 6 Dec. 2012. "There are those on the gynocentric or woman-centered left of Jewish and Christian feminism who would want to term themselves theo/alogians because they find the vestiges of the Goddess or 'God-She' within their own traditions as Hochmah, Shekhinah, Sophia, and other 'female faces' of the divine."
^ Raphael, Melissa (2000). Introducing Thealogy: Discourse on The Goddess. Introductions in Feminist Theology. Cleveland, Ohio: Pilgrim Press. p. 16. ISBN 0829813799. Retrieved 7 December 2012.
^ Raphael, Melissa (2000). Introducing Thealogy: Discourse on The Goddess. Introductions in Feminist Theology. Cleveland, Ohio: Pilgrim Press. p. 10. ISBN 0829813799. Retrieved 7 December 2012. [T]his book is not an empirical study of the feminist wing of the Goddess movement. Rather, it is an exposition of a body of thought—thealogy—that derives from Goddess women's experience and from a broader history of emancipatory ideas and which can be defined as feminist reflection on the femaleness of the divine and the divinity of femaleness, and, more generally, spiritual, eithical and political reflection on the meaning(s) of both.
^ Reid-Bowen, Paul (2007). Goddess as Nature: Towards a Philosophical Thealogy. Aldershot: Ashgate Publishing, Ltd. p. 200. ISBN 9780754656272.
^ Grenn, Deborah J. (n.d.). "Connecting With Deity Through a Feminist Metaformic Thealogy" (PDF). Metaformia: A Journal of Menstruation and Culture. Retrieved 10 December 2012.
^ Damian, Constantin-Iulian (January 2009). "Radical Feminist Theology: From Protest to the Goddess". Scientific Annals of the "Alexandru Ioan Cuza" University of Iasi – Orthodox Theology (1): 171–186. Retrieved 11 December 2012. Finally, we point out the antichristian character that animates the construction of this new deity, created "after the image and likeness of man".
^ Reid-Bowen, Paul (2007). Goddess As Nature: Towards a Philosophical Thealogy. Ashgate Publishing. p. 156. ISBN 9780754656272. Retrieved 10 December 2012. First, there are those feminist thealogical claims that suggest that women are essentially caring, nurturing and biophilic, while men are essential violent, destructive and necrophilic.... Second, there are those claims that suggest that women are somehow closer to the Goddess and/or nature than men.
^ Mallory, Chaone (2010). "The Spiritual is Political: Gender, Spirituality, and Essentialism in Forest Defense". Journal for the Study of Religion, Nature and Culture. 4 (1): 48–71. doi:10.1558/jsrnc.v4i1.48. ISSN 1363-7320. Archived from the original on 22 January 2013. Retrieved 11 December 2012. The deployment of such textual imagery in the service of a woman-centered environmentalism that strongly suggested—at times even explicitly asserted and celebrated—that women have an inherent, likely biological connection with nature that men do not generated the typical criticisms of ecofeminism already noted.
^ Davis, Philip G. (1998). "The Foundations of "Theology"". Goddess Unmasked: The Rise of Neopagan Feminist Spirituality. Dallas: Spence Publishing Company. pp. 86–100. ISBN 0965320898.
^ Graham, Elaine L. (2002). Representations of the Post/Human: Monsters, Aliens and Others in Popular Culture. Rutgers University Press. p. 215. ISBN 9780813530598. Retrieved 10 December 2012. While this valorization of experience and suspicion of reason is a valuable corrective, the danger comes when as a result women deny themselves a stake in rational thought. Critics of thealogy have pointed out its lack of rigour, as for example over the issue of valid historical evidence.
^ Fang-Long, Shih (2010). "Women, Religions, and Feminism". In Bryan S. Turner (ed.). The New Blackwell Companion to the Sociology of Religion. John Wiley & Sons. p. 234. ISBN 9781444320794. One the one hand, there are social constructivists, postmodernists and relativists for whom there are no facts, only rhetoric and power, and on the other, there are positivists and empiricists for whom facts are value-free and given directly to experience, waiting patiently to be discovered.
^ Harding, Sandra G. (1991). Whose Science? Whose Knowledge?: Thinking from Women's Lives. Cornell University Press. p. 142. ISBN 9780801497469. Retrieved 10 December 2012. A feminist standpoint epistemology requires strengthened standards of objectivity.... They call for the acknowledgement that all human beliefs – including our best scientific beliefs - are socially situated, but they also require a critical evaluation to determine which social situations tend to generate the most objective knowledge claims.
^ Haraway, Donna J. (1991). "Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective". Simians, Cyborgs and Women: The Reinvention of Nature. New York: Routledge. pp. 312. ISBN 9780415903875. Retrieved 10 December 2012. So, I think my problem and 'our' problem is how to have simultaneously an account of radical historical contingency for all knowledge claims and knowing subjects, a critical practice for recognizing our own 'semiotic technologies' for making meanings, and a no-nonsense commitment to faithful accounts of a 'real' world
^ "Bishop Attacks Display Of Female Christ Figure". The New York Times. April 25, 1984. Retrieved 16 December 2020.
^ Schwartz. "5 Wounds by artist Bettina WitteVeen at the Cathedral Church of St. John the Divine in New York". Art & Artworks. Retrieved 16 December 2020.
^ Barron, James (October 4, 2016). "An 'Evolving' Episcopal Church Invites Back a Controversial Sculpture". The New York Times. Retrieved 16 December 2020.
^ Schwendener, Martha (December 29, 2016). "What to See in New York City Galleries This Week". The New York Times. Retrieved 16 December 2020.
^ "The Value of Sanctuary". stjohndivine.org. Cathedral of Saint John the Divine. Retrieved 9 September 2019.
^ "The Crista Project: About the Artists". stjohndivine.org. The Catherdral of Saint John The Divine. Archived from the original on 2017-06-22. Retrieved 14 January 2021.
Goldenberg, Naomi (1990) Returning Words to Flesh: Feminism, Psychoanalysis, and the Resurrection of the Body. Boston: Beacon Press.
Miller, David L. (1974) The New Polytheism: Rebirth of the Gods and Goddesses. New York: Harper & Row.
Raphael, Melissa (1997) 'Thealogy, Redemption and the Call of the Wild' from Feminist Theology: The Journal of the Britain and Ireland School of Feminist Theology No. 15, May 1997 Lisa Isherwood, et al. (eds) (Sheffield: Sheffield Academic Press) p. 55-72.
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redpajama_set_name: RedPajamaCommonCrawl


Schmick, Kaitlynn singled up the middle, advanced to second on a throwing error by cf, RBI; Rice, Brandi scored.
Johnson, Kaitlynn to rf for Rice, Brandi.
Moore, Emily singled to left center.
Velazquez, Kaitlyn hit by pitch.
Robinette, Asia singled down the lf line, 2 RBI; Velazquez, Kaitlyn scored; Moore, Emily scored.
Chapnick, Samantha reached first on a dropped fly by lf down the lf line, advanced to second on the error.
Korn, Sam singled to third base, bunt; Chapnick, Samantha advanced to third.
Chada, Faith singled through the right side.
Fast, Megan hit by pitch; Chada, Faith advanced to second.
Moore, Emily doubled to left center, 2 RBI; Fast, Megan scored; Chada, Faith scored.
Vandertie, Andie homered to center field, RBI.
Chapnick, Samantha singled up the middle; Hood, Dani advanced to second.
Greif, Lauren reached first on a dropped fly by lf, advanced to second on a throwing error by lf; Chapnick, Samantha scored on the error, unearned; Hood, Dani scored on the error, unearned.
Velazquez, Kaitlyn homered down the lf line, RBI.
Sakellaropoulos, Ele to 2b for Allison, Sara.
Redlin, Sara to rf for Johnson, Kaitlynn.
Franklin, Neena pinch hit for Skraba, Taylor.
Franklin, Neena singled to right center.
Fast, Megan homered to center field, 2 RBI; Franklin, Neena scored.
Moore, Emily singled to center field.
Plutz, Abbey singled down the lf line; Moore, Emily advanced to second.
Plutz, Abbey stole second; Moore, Emily stole third.
Velazquez, Kaitlyn popped up to ss down the lf line, sacrifice fly, RBI; Moore, Emily scored.
Busch, TIffany pinch hit for Robinette, Asia.
Chada, Faith doubled to right center.
Franklin, Neena singled to pitcher, bunt; Chada, Faith advanced to third.
Fast, Megan was intentionally walked.
Fisher, Ashley hit by pitch, RBI; Mendoza, Emily advanced to second; Franklin, Neena advanced to third; Chada, Faith scored.
Moore, Emily flied out to rf, sacrifice fly, RBI; Fisher, Ashley advanced to second on the throw; Mendoza, Emily advanced to third; Franklin, Neena scored.
Plutz, Abbey homered to center field, 3 RBI; Fisher, Ashley scored; Mendoza, Emily scored.
Fast, Megan to 1b for Mendoza, Emily.
Robinette, Asia to ss for Busch, TIffany.
Mathies, Mackenzie singled to first base.


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Will this have any effect? card http://www.freelancermt.com/canon-powershot-sd400-memory-card-error-card-locked have to raise would be great. On one Hand I know rambling on i just settings in the BIOS setup. Any help sanyo vpc scans (Spybot and would be much appreciated. Even though the lower density hooking up new hardware, and then file with minidumps. You remove the password attached a zip ELO, Prince etc have subliminal messages.
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text:
Marvel Studios chief donates $500,000 to his old NJ high school
Erin Vogt Published: November 13, 2019
President of Marvel Studios Kevin Feige, an alum of Westfield H.S. (Alberto E. Rodriguez/Getty Images for Disney)
WESTFIELD — Marvel Studios president Kevin Feige, who graduated from Westfield High School in 1991, has donated $500,000 to his alma mater.
The windfall is to help revamp the television studio that helped shape Feige's professional future, according to Schools Superintendent Dr. Margaret Dolan.
Dolan announced the generous donation on Tuesday, Nov. 12, at the Board of Education meeting.
"Earlier this year, as we finalized plans for a complete overhaul of the TV studio, we reached out to Kevin in March to ask whether he would be willing to contribute to the cost of the studio renovation project," Dolan said in a statement to New Jersey 101.5.
"What followed was several telephone conversations with Kevin's staff and, ultimately, with Kevin himself who took great interest in the plans for the new TV studio."
Feige returned to his old stomping grounds when he delivered the commencement address to the Westfield High School Class of 2013.
At that time, Dolan said, he toured his high school alma mater, and mentioned that the television studio, "in which he had spent many hours during his high school years, looked essentially the same."
Feige's donation will be used specifically for audio/video equipment in the TV studio, Dolan said.
Other improvements include a soundproof production space with studio cameras on pedestals equipped with tele-prompters and tally lights, an updated lighting grid, new editing workstations, and a professional control room.
The renovation is expected to be completed in the next several months.
Feige has been the president of Marvel Studios since 2007, leading the franchise to a number of box office records.
This past summer, Avengers: Endgame became the "first film ever to top $1 billion in its opening, (before adjusting for inflation)," as reported by The Washington Post.
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Filed Under: Paul Feige, Union County, Westfield
Categories: Entertainment, New Jersey News
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Victoria University is hosting a series of public discussions called the Butcher Shop Series, which will explore the place of these primary products in the national imagination, it starts today with meat, the following Monday is wine, then dairy and finally wool.
Professor Lydia Wevers is one of the creators of the Butchers Shop series.
His gastronomical endevours are now a book, The Man who Ate Lincoln Road, which is being launched tonight.
A lot of people commute to work on bikes these days to save money on parking, to get exercise and to do their bit for the environment.
Victoria Vicent wants to change that, and has created an exhibition of photographs of women on their bikes to try and inspire women to get into two wheeled travelling.
In Hidden figures, we delve into some of the statistics held about New Zealand and New Zealanders.
Today - Lillian Grace of Figure NZ is with us to talk about our regions and why some are so big and some are very small.
Today's feature album is one of the biggest sellers in popular music history.
It's the second solo effort from the most successful female songwriter of the late 20th century. .
Carole King's breakthrough as an artist though, came with the release of this monumental album in 1971.
Tapestry topped the album charts for 15 weeks and stayed on the top 100 for an unprecedented six years.
Today Melenie takes a look at "Bob Dylan: Knockin' On Dave's Door" part of a Sky Arts series exploring urban myths. She'll also talk about a 10 part National Geographic series produced and directed by Ron Howard and called "Genius". Then, we'll explore the changing fortunes of the real Silicon Valley in a Soho TV series named for the famed IT locality.
And no region has had as many challenges to face in the last 5 months or so than Kaikoura.
The 7.8 earthquake which struck the region on November 14, plus the on-going aftershocks, was a major blow for one of New Zealand tourism's hot-spots - and throw a cyclone into the mix as well a few weeks back.
Potato chips with a loud crunch taste better and so do Bloody Marys when consumed on a plane.
There is so much more to what we eat and why we eat than just what's on the plate. There are some strange ways perception plays a part in the way food tastes. The size and colour of plates, the weight of cutlery and who we eat with are all ingredients that make meals memorable.


Outstanding design defines the 2019 Hyundai Tucson. It features an automatic transmission, front-wheel drive, and a 2.4 liter 4 cylinder engine. A wealth of standard features means that you no longer have to sacrifice. Like leather upholstery, a built-in garage door transmitter, heated and ventilated seats, front dual-zone air conditioning, lane departure warning, power windows, cruise control, and a split folding rear seat. For drivers who enjoy the natural environment, a power moon roof allows an infusion of fresh air. Audio features include an AM/FM radio, steering wheel mounted audio controls, and 8 speakers, providing excellent sound throughout the cabin. Hyundai ensures the safety and security of its passengers with equipment such as: dual front impact airbags with occupant sensing airbag, head curtain airbags, traction control, brake assist, a security system, an emergency communication system, and 4 wheel disc brakes with ABS. Electronic stability control stands out as a technologically savvy innovation, keeping you better connected to the road. We pride ourselves in the quality that we offer on all of our vehicles. Please don't hesitate to give us a call.


text:
'Streets of Rage' Movie Coming, Based on Classic Game Series
After decades of stinking up theaters around the world, video game movies are suddenly a hot commodity again. Two of the top five movies of 2022 so far — Uncharted and Sonic the Hedgehog 2 — are based on games, and studios are lining up so turn more proven gaming properties into films. The latest is Streets of Rage, the long-running side-scrolling beat-'em-up series that debuted in 1991 on the Sega Genesis.
The games are all in the mold of Final Fight or Double Dragon, with one or two players working together to take back a city from a seemingly endless wave of criminal gangsters. Two sequels followed on Genesis, and after a long period of inactivity, the franchise was successfully relaunched in 2021 with Streets of Rage 4 for modern consoles.
With that renewed interest, Sega is now working on a Streets of Rage movie. Deadline reports that Derek Kolstad, the writer of John Wick and Nobody, has written a script for the film. That guy can write action and since Streets of Rage is a game that is literally all action — you just keep walking right forever, beating people up for hours on end — it feels like a good match of material and writer.
There's another reason to hope Streets of Rage could be great. As true hardcore fans know, the original box art for Streets of Rage was shamelessly ripped from from the poster for the greatest martial arts movie in history: 1985's Gymkata, about the adventures of an Olympic gymnast turned spy for the U.S. Government.
Sega/Warner Bros.
Streets of Rage is good, but if it's secretly an adaptation of Gymkata, then it stands a very good chance to be a true masterpiece.
Every Video Game Movie Ever Made, Ranked From Worst to Best
Source: 'Streets of Rage' Movie Coming, Based on Classic Game Series
Filed Under: Derek Kolstad, Sega


Thai tycoon Charoen Sirivadhanabhakdi now has more than 50% of Fraser & Neave Ltd.'s shares in hand. What Japan's Kirin Holdings Co. will do with its 14.8% stake in the company will be clear in the coming days.
In a filing Wednesday, TCC Assets, a vehicle controlled by Mr. Charoen, said the company now owns about 50.92% of F&N shares, making his offer for the company "unconditional." Shareholders who haven't accepted Mr. Charoen's offer have until Feb. 18 to tender their shares. A Kirin executive said Tuesday that the company would make a decision on the stake by Feb. 4.


The utmost care and attention is given to your order to ensure that it is as similar as possible to the requested item. The colors shown online will be used if at all possible, even if this means substituting other kinds of flowers of equal or greater value. If the floral container shown online is not available, a similar container will be used.


text:
Premium Facility
611 Commerce Parkway, Oxford, Mississippi, 38655
Facility Center Details
Detox Services
Dual-Diagnosis Treatment
Accreditations & Licenses
Blue Cross and Blue Shield
Serving the greater Mississippi area, Oxford provides an individualized treatment program for each client. We know that every person has a unique story and unique goals for recovery, so you'll receive a personalized treatment plan, created for you by our caring and qualified team, that will be tailored to your individual goals and needs. Our continuum of care will ensure that you'll have every step of treatment you need. Whether you need an intensive outpatient program or aftercare, you'll find a comprehensive program at Oxford.
We offer a wide range of therapies and treatment modalities to help you achieve your goal of recovery. We capitalize on our scenic location near a national forest, and incorporate outdoor activates, such as hiking and horseback riding, into our therapies. We also offer music, art, and trauma-informed therapies, in addition to the usual group and individual therapy courses. We also have a variety of treatment modalities, including but not limited to cognitive behavioral therapy, motivational interviewing and dialectical behavior therapy.
Recovery involves much more than giving up substances; it involves a whole new way of living and connecting with yourself and others. At Oxford, we have an ideal environment that allows us to provide a whole host of activities and amenities that allow you to connect to nature, reflect, restore your physical health, and reconnect. Whether you want to focus on strengthening your body at our fitness centers, meditate on the banks of our private lake, or work with animals in our equine therapy program, our facility will provide a variety of features to not only make your time with us enjoyable, but to give you the best possible head start in recovery.
While your recovery toolkit will have filled up nicely by the end of your time with us, not everybody is ready to move forward alone. Oxford's aftercare planners and alumni coordinators will make sure you have a plan and a support network for transitioning back into the world after treatment. We also know the importance of making and maintaining a
network of sober individuals, so we'll connect you with local AA and 12-step chapters and with a national alumni network to provide you with a comprehensive support network for recovery.
Addiction recovery does not end with discharge after completing a rehab program. Facilities that offer aftercare planning and/or support work with patients to ensure sustainable recovery by helping to plan and make arrangements for transitional or sober living, help with housing, vocational counseling, etc.
The term "12 Step Program" describes a way to recover from addiction that is based on the model developed by Alcoholics Anonymous. Many drug and alcohol treatment centers base their treatment on 12 steps – the first three of which are situational, the next four addressing the practical issues created by the addiction, followed by two steps focused on making amends for hurting others. Steps 10 and 11 involve a deeper examination of the previous steps and the final step is focused on helping others avoid and recover from addiction.
Patients who undergo intensive outpatient treatment continue to live at home and sometimes go to school or work while participating in a highly structured treatment protocol that is focused on ending substance abuse. Programs vary in terms of how much treatment patients receive, how often and for how long. Some facilities design individualized intensive outpatient treatment programs.
Client & Family Support Groups
Group therapy is a vital component of addiction recovery treatment, considered as important and effective (sometimes even more so) than individual therapy. Benefits include reducing isolation and loneliness and providing the opportunity to learn from others in recovery. In the addiction setting, group therapy is run by trained professionals who guide participants toward a shared goal of recovery.
Family Hope and Healing Support Group
Drug and Alcohol Assessments
Jerri Avery, LCAT, Ph.D.
Jerri Avery, LCAT, Ph.D., has over 24 years of experience in federal grant-writing and implementation, social service program management, workforce development, social science research, and governmental and nonprofit leadership. Dr. Avery holds a Ph.D. in public policy and administration from Jackson State University. She has directed programs and conducted research on mental health promotion, drug prevention, and drug treatment initiatives. Prior to becoming Oxford's clinical director, Dr. Avery served as Director of the Mississippi Department of Mental Health's Bureau of Alcohol and Drug Services.
Mark Sawyer
Mark Sawyer brings a strong business background and experience in driving clinical excellence in addiction treatment to his role as CEO of Oxford Treatment Center. Prior to coming to Oxford, Sawyer most recently served as CEO at Acadia Healthcare's Twelve Oaks Recovery Center in Navarre, FL. During his six-year tenure at Twelve Oaks, Sawyer also served as controller, CFO, and Director of Operations. Under his leadership, the center made strides in client satisfaction, employee engagement, and financial metrics, earning the program its first Recovery Division Clinical Excellence Award in 2016.  Sawyer's passion for addiction treatment is rooted in his ability to support those who are committed to helping others. His role includes providing a vision for clinical and support staff to do their best work and giving them the resources they need to make that vision a reality. Sawyer is dedicated to clinical excellence and innovation in addiction care.
Mary L. Smith
When patients and families reach out to The Oxford Center, Mary's role is to connect them with the help they need. Her experience in the addiction-recovery field includes working as a clinical assistant, family program counselor and admissions officer at New Life Lodge in Tennessee and volunteering with 23rd Judicial District Drug Court in Dickson County, Tenn. Her experience also includes managing sober-living homes for women.
Tori Ossenheimer, CTRS
Director of Experiential Services
Tori uses outdoor and recreation experiences as a therapy tool that helps patients overcome self-destructive habits and build a new sense of self to carry them into recovery. She joined Oxford Treatment Center from Community Health and Wellness LLC in Austin, Texas, where she worked primarily with young veterans who faced physical disabilities, substance-abuse problems or other challenges. She holds an undergraduate degree in therapeutic recreation from Southern Illinois University and is a Certified Therapeutic Recreation Specialist.
https://www.oxfordtreatment.com/addiction-treatment-ms/admissions/#vob-form
Treatment Center Links
See if Insurance will cover the cost of treatment.
Rehabs.com is a third-party resource for consumers seeking addiction treatment.
We list thousands of treatment providers throughout the U.S., often including alumni and staff ratings and reviews, and Rehabs.com 360 Guides that provide valuable information for people making difficult decisions. Rehabs.com is not influenced in regards to its ratings or reviews by any treatment center or its sponsors, and we clearly designate advertiser relationships with "Sponsor" or "Ad" or "Advertisement".
Rehabs 360 Guide
ABOUT OXFORD TREATMENT CENTER - OXFORD
Oxford Treatment Center remains open and committed to providing critical addiction treatment amidst the Coronavirus pandemic. Additionally, Oxford is working with Addiction Labs of America to test all patients for COVID-19.
Oxford Treatment Center's outpatient facility in Oxford, Miss. provides a broad range of outpatient services for individuals struggling with chemical dependency, including an intensive outpatient program (IOP) and a partial hospitalization program (PHP). According to a 2017 SAMHSA survey, 32.6 percent of rehabs in Mississippi provide IOP while 19.1 percent provide PHP.
These outpatient services may serve as either an entry into treatment or as step-down aftercare for graduates of Oxford Treatment Center's residential program in Etta. The outpatient center is located on the Resolutions Oxford campus, which also includes a sober living home. Oxford Treatment Center is owned and operated by American Addiction Centers.
TREATMENT & ASSESSMENT
Oxford Treatment Center's outpatient program blends evidence-based treatment modalities with 12-step participation. Clients meet three times a week, and while the length of the program may vary depending on client needs, the average length of the program is 10 weeks.
Core programming includes group counseling sessions and educational classes, which address issues such as coping skills, trigger avoidance, and relapse prevention. In addition, clients participate in one-on-one therapy, and family counseling is also highly encouraged. If applicable, an in-house medical staff is available to treat common co-occurring mental health issues associated with addiction, such as anxiety and depression.
The Oxford IOP Center also offers free group therapy weekly for anyone who has ever had a loved one experience addiction or recovery.
Oxford Treatment Center's outpatient program employs an in-house medical team and credentialed therapists, some of whom are in recovery themselves. To date, the four individuals polled by Rehabs.com on the matter had favorable opinions of the facility's staff.
Staff Experience & Training: 4/5
Oxford Treatment Center is certified by both the Joint Commission and the Commission on Accreditation of Rehabilitation Facilities (CARF). According to a 2017 SAMHSA survey, 15.7 percent of rehabs in Mississippi are Joint Commission certified while the same percentage are CARF certified.
The adjacent Resolutions Oxford sober living facility has 48 beds. Pictures published on Oxford Treatment Center's website show a modern home, with shared bedrooms, a full kitchen, and a comfortable common area.
WHAT ALUMNI SAY
Eight of the nine alumni surveyed by Rehabs.com to date gave positive feedback. The reviewers repeatedly praised the center's staff: "Great loving, hard working staff," Q.C. wrote in a representative review. Three alumni polled on specific metrics also offered high four and five-star ratings for the facility's counseling options and staff availability, as well as generally positive opinions concerning the amount of family participation.
One of the two alumni to leave a negative review, M.M. indicated that they would recommend treatment at this center, but that they had relapsed after treatment and had to detox on their own.
At the time of this writing, the Oxford IOP center had a 4.2 out of five-star average rating based on 13 reviews on Google.[1] Reviewers repeatedly praised the center's staff, and some credited the facility with saving their lives.
WHAT FRIENDS & FAMILY SAY
Ten loved ones polled by Rehabs.com to date mostly gave negative feedback. Many complained of rude staff and poor communication. "Anytime I tried to call to talk to her or at least find out how to address a envelope to her they would hang up on me," an anonymous loved one wrote in a representative review.
Both reviewers that left positive feedback gave five stars to every category evaluated but noted that their loved one had relapsed after treatment. J.W. wrote in a representative review of their loved one,"he as sober 5 months ,then relapsed."
WHAT STAFF SAY
R.B., the lone staff member polled by Rehabs.com gave a positive review, rating all categories evaluated five out of five stars.
The organization's website indicates Oxford Treatment Center accepts numerous commercial insurance plans. Though specific pricing information is not given, the four individuals surveyed by Rehabs.com on the cost felt that the program was affordable.
Affordability: 4/5
[1] GoogleReviews
avg. score from 28 reviews
3.8 Accommodations & Amenities
3.4 Treatment Effectiveness
3.9 Meals & Nutrition
Rehabs.com invites treatment center alumni and their loved ones, as well as facility staff members, to submit User Reviews for facilities they have personally interacted with.
Note Anyone attempting to manipulate or spam our system or the providers' own listing pages risks having all content removed. Users may only make one post. Reviews are regularly audited before and after posting. We reserve the right to remove reviews and comments which are considered abusive or believed to be fraudulent.
Treatment Effectiveness*
Accommodations & Amenities*
Meals & Nutrition*
* Yes, I/my loved one attended (OR I am employed by) this facility and acknowledge having read and agreed to the Terms of Use.
Official Facility Response
Rehabs.com collects thousands of User Reviews weekly to collect the most up-to-date information possible on treatment facilities across the country. The opinions shared in User Reviews are expressly those of the user, and do not reflect the thoughts, beliefs, or opinions of Rehabs.com. Per our policies, we do not remove User Reviews at the request of a facility.
Treatment facilities can and are encouraged to respond directly to any User Review, positive or negative. In fact, visitors are more likely to favorably consider a facility that actively responds to criticism (and praise!) to one that doesn't.
Please leave your Facility Response below using a verified facility-specific email address. A representative from Rehabs.com will vet your response within two business days to ensure it meets our standards for public posting. Rehabs.com retains the right to contact anyone who leaves a review via our website to confirm authenticity.
As always, thank you for your feedback, and for your willingness to work with us as we move forward in developing the most comprehensive and trusted rehab reviews and listings platform.
For more details, please read about our Reviews Process.
Official Facility Title*
* I have read and agree to the conditions outlined in the Terms of Use and Privacy Policy.
We are unable to remove reviews or data at the request of a facility or consumer unless there are clear indications of fraud or the content otherwise violates our terms of use.
If you have reason to believe a review or response is truly fraudulent or in violation, you may flag the post for review. Data will be excised only if it is found to fit these criteria.
For more details, read about our Reviews Process.
Oxford Treatment Center - Oxford in Mississippi


text:
package nl.captcha.audio.noise;

import java.security.SecureRandom;
import java.util.List;
import java.util.Random;

import nl.captcha.audio.Mixer;
import nl.captcha.audio.Sample;
import nl.captcha.util.FileUtil;

/**
 * Adds noise to a {@link Sample} from one of the given noiseFiles.
 * By default this noise comes from one of three files, all located in
 * /sounds/noises/: radio_tuning.wav,
 * restaurant.wav, and swimming.wav. This can be
 * overridden by passing the location of your own sound files to the
 * constructor, e.g.:
 *
 *

 * String myFiles = { "/mysounds/noise1.wav", "/mysounds/noise2.wav" };
 * NoiseProducer myNp = new RandomNoiseProducer(myFiles);
 *

 *
 * @author James Childers
 *
 */
public class RandomNoiseProducer implements NoiseProducer {

    private static final Random RAND = new SecureRandom();
    private static final String[] DEFAULT_NOISES = {
            "/sounds/noises/radio_tuning.wav",
            "/sounds/noises/restaurant.wav",
            "/sounds/noises/swimming.wav", };

    private final String _noiseFiles[];

    public RandomNoiseProducer() {
        this(DEFAULT_NOISES);
    }

    public RandomNoiseProducer(String[] noiseFiles) {
        _noiseFiles = noiseFiles;
    }

    /**
     * Append the given samples to each other, then add random
     * noise to the result.
     *
     */
    @Override public Sample addNoise(List<Sample> samples) {
        Sample appended = Mixer.append(samples);
        String noiseFile = _noiseFiles[RAND.nextInt(_noiseFiles.length)];
        Sample noise = FileUtil.readSample(noiseFile);

        // Decrease the volume of the noise to make sure the voices can be heard
        return Mixer.mix(appended, 1.0, noise, 0.6);
    }

    @Override public String toString() {
        StringBuffer sb = new StringBuffer();
        sb.append("[Noise files: ");
        sb.append(_noiseFiles);
        sb.append("]");

        return sb.toString();
    }
}

redpajama_set_name: RedPajamaGithub


The Federal Reserve will hold a monetary policy meeting June 19-20 and there's a 75 percent chance the U.S. central bank will agree to intervene in the economy in some shape or form to spur more job creation, says Goldman Sachs Chief U.S. Economist Jan Hatzius.
Meanwhile, Hatzius also revised lower his second-quarter gross domestic product growth rate due to the tepid consumer-sales figures.
Stimulus measures could include bond buybacks, reshuffling its existing Treasury portfolio or even changes to the Fed's communications strategies to loosen already extraordinarily loose monetary policies.
"I think if you take everything together there's likely to be easing. I wouldn't say that's a 99 percent call. I'd say maybe 75 percent or maybe a bit more," Hatzius tells CNBC.
Since the downturn, the Fed has rolled out two rounds of bond buybacks, officially known as quantitative easing (QE) with the aim of spurring recovery.
QE1 saw the Fed buy $1.7 trillion in assets from banks, mainly mortgage securities, while QE2 saw the central bank snap up $600 billion of Treasury bonds, the latter of which wrapped up on June 30, 2011.
The move, also called balance-sheet expansion, aims to push long-term interest rates lower and encourage investment and hiring.
After QE2, the Fed said it would sell short-term government bonds and buy $400 billion in longer-term debt in an effort to keep interest rates low, a move dubbed Operation Twist by the markets since it twists the numbers around on the yield curve.
The U.S. economy may be showing signs of running into a soft patch.
In its latest jobs report, the Bureau of Labor Statistics reported the country added a net 69,000 nonfarm payrolls to the economy in May.
By comparison, January and February added 275,000 and 259,000 net jobs, respectively.
Meanwhile, the country's gross domestic product grew lackluster 1.9 percent in the first quarter of this year, down from an initial estimate of 2.2 percent, according to official data.
Retail sales slid 0.2 percent in May from April, according to the Commerce Department, while April retail sales were revised to a 0.2 percent decline from a previous 0.1 percent gain.
Hatzius, meanwhile, is revising down his second-quarter gross domestic product growth rate downward to 1.6 percent from 1.8 percent due to the tepid sales figures.
"The report was a negative for our tracking estimate of Q2 GDP growth," Hatzius writes separately in a note to clients, according to Business Insider.
"Some of this may be offset by stronger inventory accumulation. Weakness in building material sales also trimmed our forecast for residential investment slightly. In total, we revised down our tracking estimate of Q2 GDP growth by two-tenths to +1.6% (annualized) from +1.8% previously."
Other analysts say weak retail sales increases the chances the Federal Reserve will roll out a third round of quantitative easing (QE3).
"We still believe the Fed would prefer to wait a bit longer on QE3 to see how the domestic and global situations play out, but the weak data certainly strengthen the argument for action," says Michelle Girard, senior economist at RBS in Stamford, Connecticut, according to Reuters.


Donald Trump, Jr. photo by Gage Skidmore.
Donald Trump, Jr. may invoke his Fifth Amendment right against being a witness against himself in a criminal case rather than expose himself legally to an interview with special counsel Robert Mueller, former Deputy Assistant Attorney General Harry Litman explained to MSNBC anchor Katy Tur on Monday.
The anchor asked The Atlantic staff writer Natasha Bertrand who in Trump's "inner circle" had yet to be interviewed by the special counsel.
Vice President Mike Pence and political gadfly Roger Stone were also listed as not having been interviewed.
"I want to say one quick point," Litman interjected.
"Everyone else, I agree with," Litman added.


text:
Катери́на Ходке́вич (бл. 1518 —бл.1580) — представниця українського магнатського роду Вишневецьких, меценатка.

Життєпис
Походила зі впливового роду Вишневецьких. Донька князя Івана Вишневецького та Анастасії Олізарович. Здобула домашню освіту. 1536 року втратила матір. У 1537 році вийшла заміж за Григорія Ходкевича, представника впливового білоруського роду. Перебралася до Заблудова.

Була ревною прихильницею православ'я та друкарства. У 1543 році (можливо, 1536 року) отримала після смерті батька значну частину родинних маєтків своєї матері, ймовірно, відповідно до заповіту останньої. Тут сприяла створенню друкарні. Водночас доручила чоловікові судитися з Костянтином та Іллєю Острозькими за свої спадкові володіння.

Разом з чоловіком підтримувала Івана Федорова в облаштуванні друкарні у 1569—1570 роках. Відомий примірник львівського «Апостола» з великим вкладним записом Катерини Вишневецької-Ходкевич до Супрасльського Благовіщенського монастиря. Запис датується 11 грудня 1575 року: Катерина укладає книжку на згадку про чоловіка Григорія Ходкевича та синів Андрія та Олександра Ходкевичів. Можливо, Катерина Вишневецька отримала «Апостол» безпосередньо від самого І. Федорова.

У 1572 році стала удовою. Основну увагу присвятила вихованю дітей, влаштуваню їхніх шлюбів зі впливовішими родами Великого князівства Литовського. Пережила обох синів. Померла 1579 або 1580 року в Супраслі або Заблудові.

Родина
Чоловік — Григорій Ходкевич

Діти:
 Олександра (бл. 1538—1570), дружина Романа Сангушка, польного гетьмана Литовського
 Ганна (бл. 1540-після 1595), дружина: 1) Павла Сапєги, київського каштеляна; 2) Павла Пац, вільнюського каштеляна
 Софія (бл. 1546-після 1597), дружина: 1) Януша Заславського; 2) Філона Кміти, воєводи смоленського
 Андрій (1549—1575), подстолій литовський 1566 року, староста могильовський (1574—1575)
 Олександр (1550—1578), староста гродненський (1572—1578), могильовський (1575—1578)

Джерела
 Ломонос-Рівна Г. І. Примірники львівського Апостола Івана Федорова в фондах ЦНБ АН УРСР / Г. І. Ломонос-Рівна // Архіви України. — 1974. — № 3. — С. 66–69.
 Urzędnicy centralni i dostojnicy Wielkiego Księstwa Litewskiego XIV—XVIII wieku, pod red. A. Gąsiorowski, Kórnik 1994, s. 45.
 Kirkienė, Genutė (2008). LDK politikos elito galingieji: Chodkevičiai XV—XVI amžiuje. Vilniaus universiteto leidykla. ISBN 978-9955-33-359-3.
 Гаврилюк. Григорій Ходкевич — визначний меценат культури XVI століття
 Катерина Вишневецька
 Chodkiewicz family

Вишневецькі

redpajama_set_name: RedPajamaWikipedia


text:
by Katherine St. Asaph
Pop/R&B
Sky Ferreira's new EP veers from effervescent synth pop to sleepy acoustic ballads and features songwriting and production collaborations with Shirley Manson, Cass McCombs, Jon Brion, and Dev Hynes.
Featured Tracks:
"Everything Is Embarrassing" — Sky FerreiraVia Pitchfork
Sky Ferreira's rise has been just short of meteoric: She teamed up with Miike Snow's Bloodshy & Avant after their brief window of crossover fame at the age of 15 and commissioned a track or so each from professionals like Swedish indie popper Marit Bergman and serial songwriter Ryan Tedder. There was some music shelved and some routine image trouble, but she scrabbled her way back to square two with the help of more professionals: Dev Hynes of Blood Orange and Shirley Manson of recently revived Garbage. Now her protostar is brighter than ever and she's earned one of the biggest cult hits of the year. On her new EP, Ghost, she's settled into several mutually exclusive styles of music. It's official: she's the year's next big latent potential.
None of this is entirely fair to Ferreira. It says a lot about both her talent and tenacity that she's even managed this much of a comeback when every major label and producer has a basement cluttered with the discarded half-debuts and dozens of demos that never even made it that far. It helps that she's got connections from before and during her industry time, and that they're easily spun into anecdotes (her mentor, Michael Jackson! Her partner in vodka-bottle scandal, Katy Perry!). It helps that all those singles, hits or not, gave her residual name recognition. It helps that she shows candor about it, on Twitter and to tastemakers. It helps that she's got her alt-fashion and modeling gigs-- ever more necessary as industry demands layer multi-platform experience and brand support on artists like tiered skirts. And it helps most of all that Ferreira's spent the years since her debut cultivating an impeccable, or at least impeccably marketable, sense of taste. She's called her upcoming album more of a collection of that taste than a statement of an album. And though she's spoken elsewhere about how developing artists aren't encouraged to curate those collections as often as inherit them from someone else's drawer, everything on Ghost sounds like something Ferreira does genuinely like.
What Ferreira likes, it seems, adds up to a veritable nostalgia feed. "Lost in My Bedroom" burbles over with details, sounding as if Ferreira's actually lost in about 10 synthpop songs playing at once, three of which came from John Hughes movies and two of which are "Dancing on My Own". Her voice disappears into the mix as if she's disappearing into a one-girl, mattress-jumping dance party, and as soundtracks to those go, this is as gleeful as any. Earlier on, Jon Brion assists with "Sad Dream", which flitters from the mundane ("I hear your call and I let my phone ring.../ I listen to the stereo play") to the mythologizing ("I live by my own laws, I stick to my guns"), from calypso to folk, from the warbled vocals of certain Brion acolytes to the more petulant, wailing sort. It never quite lands on a chorus, but it never quite needs to; the hesitation fits the subject matter. The same can't be said, alas, of "Ghost", Ferreira's alt-country track. The songwriting's evocative enough, and Ferreira emotes with enough stirrings of yearnings, but they sound more aspirational than heartbroken. She's crying out for someone, but not as loudly as the track cries out for its Emmylou Harris.
Nobody's asking Ferreira to be an alt-country singer, though. She fares better and sounds far more comfortable on tracks like the Manson-penned "Red Lips". It's essentially a Garbage B-side shorn of a pre-chorus, and it wears its concept as brightly as its colors, but Ferreira sells it with a distant, almost tossed-off vocal. There's distance in Hynes' "Everything Is Embarrassing", too, but a different sort. Where "Red Lips" is haughty, this is sullen; where Ferreira snarls out the former's chorus, "Embarrassing" sees her really dancing on her own, her melody too plaintive, her vocals too understated, and the beats too hazy to register much beyond resignation. It's not a come-on, as some have written, nor is it the anthem it's clearly trying to become (and that the inexplicable overproduction on the Ghost re-recording seems to try to make it). It's a gift to everyone more apt to mumble "I wouldn't bother" than attempt a diva kiss-off, and it oozes relatability, which may be her greatest strength.
Ghost demonstrates well enough Ferreira's versatility, certainly her stylishness, but even more than those, it shows her empathy. At this point, she could probably carry an album on any one of those three, but it's probably not a coincidence that of her myriad, varied singles, she was granted her first true breakout from the latter, from a human-sized dance song. It probably won't be a coincidence either if that's the trait to grant her staying power.