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Narval (Monodon monoceros) är en tandval med en markant framåtriktad, spiralvriden huggtand som kan bli upp till tre meter lång. Narvalar lever i Norra ishavet i närheten av isen.

Utseende

Narvalens kroppslängd är fyra till fem meter. Vikten varierar vanligen mellan 800 och 1 600 kg. Bröstfenorna är relativ korta och uppåtböjda, stjärtfenan har en konkav bakkant. Huvudet är litet och upptar ungefär 14 procent av hela kroppens längd. Arten saknar ryggfena men har istället en otydlig 90 cm lång puckel som höjer sig cirka 5 cm över anslutande kroppsdelar. Ansats för hår finns bara hos embryo.

Narvalar har en ljusbrun eller vit grundfärg. Djurets huvud, rygg och ränderna från fenorna är mörka eller till och med svarta. På sidorna förekommer grå till svartbruna fläckar. Hos äldre hannar bleknar de flesta fläckar. Valen har bara två tänder och båda sitter i överkäken. Hos hanen utvecklas den vänstra tanden till en framåtriktad 150 till 200 cm lång, 8-10 kg tung, spiralvriden "stöttand". De två längsta tänderna uppmäts med 267 respektive 274 cm.. Ibland förekommer 2 huggtänder och mycket sällan har honor en huggtand.

Utbredning
Narvalen förekommer med flest individer vid Grönland, i Baffinbukten, i Hudson Bay och längs Sibiriens kuster. Den är även vanlig kring Svalbard och Alaska. Individerna vandrar före sommaren längre norrut och före vintern tillbaka. För vandringen behöver de ungefär två månader. Havet i dessa områden är till största del täckt med is och ofta är mindre än 5 procent av havsytan isfri. Fram till 1980 dokumenterades arten (iakttagelser eller strandningar) bara sju gånger vid Norges kustlinje (förutom Svalbard), sju gånger vid Island, sex gånger vid Brittiska öarna, två till tre gånger nära Västtyskland och en gång nära Nederländerna.

Ekologi
Narvalen lever av fisk, bläckfisk och kräftdjur. Beroende på årstiden äter den varje dag 45-80 kg. Under födosöket dyker narvalen omkring 5 till 20 minuter och når ett djup på upp till 1 000 meter.

En typisk flock består av två till tio individer men under vandringen ser man ibland flera hundra djur tillsammans. I flocken ingår en hanne och några honor med deras ungar. Hannar som ännu inte är vuxna bildar också mindre grupper. De ses sällan tillsammans med vitvalar, eftersom de två arterna har olika sommar- och vinterterritorier. Skulle det ändå inträffa, födosöker de på olika vattendjup där narvalarna söker på djupare vatten.

Narvalen strandar inte lika ofta som till exempel grindvalar men de fångas och dödas ofta av O-koordinerat drivande ismassor.

Narvalarnas främsta naturliga fiender är späckhuggare och isbjörn. Späckhuggaren driver narvalarna till strandlinjen vilket gör fångsten lättare. Narvalens reaktion vid fara är att den förfaller orörlig så att den sjunker. Också valrossar fångar ibland narvalar. När isen fryser snabbt händer det att narvalar blir fångade i vikar och fjordar. Ofta dör dessa valar på grund av utmattning eller faller byte för inuiter.

Vid fem till nio års ålder blir narvalen könsmogen men först vid sju till tolv år inträffar den första dräktigheten. Parningstiden sträcker sig från slutet av mars till början av maj. Innan parningen sker ofta strider mellan hannarna. Under striden använder de sin huggtand och det slutar ofta med brutna tänder och ärr på pannan. Dräktighetstiden varar i cirka 14 till 15 månader. Sen föds en unge som är ungefär 150 till 170 cm långt och cirka 80 kg tungt. Hur länge honan diar är inte känt men enligt uppskattningar varar digivningtiden lika länge som hos vitval, alltså cirka 20 månader.

I naturen kan narvalar leva något över 50 år.

Narvalen och människan

Ekonomisk betydelse

Inuiter på Grönland och i Kanada jagar fortfarande narval för dess kött och huggtandens elfenben. Valens hud (grönländska: "mattak") anses som en delikatess. Huden förarbetas även till läder för handskar. Tidigare tog man tran för kokning och uppvärmning av boplatser, men idag blir tranet mest till föda för slädhundar. Den årliga fångsten i området omkring Thule är ungefär 150 till 200 narvalar och för hela regionen 1 000 till 1 100 djur. För en population på sannolikt 23 000 narvalar är denna fångst lagom för djurartens fortbestånd.

Narvalens huggtand har störst ekonomisk betydelse. Dess elfenben är sedan 900-talet det dyraste elfenbenet på jorden. När valen var mindre känd i Europa såldes tänderna som horn från enhörningen och säljaren fick tandens vikt i guld. Hornen sades ha magiska egenskaper, till exempel skulle det förhindra döden efter att man fått gift i sig. Många rika personer hade muggar tillverkade av narvalens elfenben. 1671 blev danske kungen Kristian V krönt på en stol gjord av narvalständer.

Miljöföroreningar

Som för alla andra valar är miljöförstöring ett stort hot för narvalar. Som fiskätare samlar de alla giftiga ämnen från byten i kroppens fett och organen. Därför finns det kvicksilver, bly och särskilt mycket kadmium i valarnas lever och njure.

Hur klimatförändringar påverkar narvalen är inte än utredd. Utbredningsområdet minskar när oljefält utnyttjas i Arktis. Med ökad fartygstrafik är risken att krocka med en båt större.

Status och hot

Narvalen är internationellt skyddad och den får bara jagas av inuiter i Kanada och på Grönland. Enligt Washingtonkonventionen (appendix II) är det förbjudet att handla med produkter från narvalen.

I den kanadensisk lagen "Fisheries Act" från  1971 stipuleras att ursprungsbefolkningen begränsas till fem narvalar per år och jägare. 1978 blev lagen ännu hårdare. Idag finns ett omfattande skydd för ungdjur och honor med ungar. För att få fånga en val måste jägaren ha ett märke och sen ska jägaren fästa det på valens kropp eller huggtand. Innehav av huggtänder eller kadaver utan märke är straffbart.

I Grönland måste jägaren ha legitimation för att jaga narvalar. De får inte jaga mer valar än de kan ta direkt till hemorten. Hela valen måste utnyttjas. I Ryssland och andra länder från tidigare Sovjetunionen samt i Norge är djurarten helt skyddad.

Namn
Trivialnamnet kommer antagligen från fornisländskan náhvalr, troligen av orden nár (på svenska lik) och hvalr, då valens färg kan påminna om lik, samt eftersom den ansågs leva av lik. Släktnamnet Monodon är sammansatt av de grekiska orden monos (en) och odon (tand).

I kulturen
Narvalen förekommer i sagor, exempelvis från Grönland.

Narvalar har även blivit ett internetfenomen. Enligt sajten Know Your Meme, som listar internetfenomen, började det med meningen "The narwhals bacon at midnight" som medlemmar på webbplatsen Reddit använde för att identifiera sig. Det har därefter spridit sig till över internet.

Referenser

Noter

Tryckta källor

Tandvalar
Däggdjur i nearktiska regionen
Däggdjur i palearktiska regionen

redpajama_set_name: RedPajamaWikipedia


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You are here: Forum Index » Sharing & Voicing » People's SayPropaganda against the Taliban
1 hour ago by hammad880
Propaganda against the Taliban
Jump to page: 12345678910
ummi taalib
#1 [Permalink] Posted on 17th August 2021 11:54
Please use this thread to clear up any misconceptions the media and public have regarding the Taliban and it rule.
There are many lies out there and very little truth.
One very simple example as heard on a very popular international radio station by a very famous broadcaster and radio journalist today:
Lie: The Taliban rape 12 year old boys.
Fact: The Taliban put a stop to this disgusting act of when they came into power!
Please help clear the many misconceptions and propaganda.
Additional reading on this forum.
A talk with the Taliban An interview with Mullah Abdus Salaam 2014
Mullah Umar and the formation of the Taliban
UAE Crown Prince and "The Bearded Bad Guys" (2019)
White House declines to call Taliban 'terrorists' (2015)
The Returnof the Taliban (Taliban 2.0) (2019)
Abdur Rahman ibn Awf
When the truth is uncomfortable the Zionist briefly report it. Then get amnesia fact is this practice of Sexual abuse of young boys and keeping them as sex slaves has been a common practice of the Afghan national army. And Western troops were specifically told to ignore it.
Here is an article from the New York Times from several years ago on this.
www.nytimes.com/2015/09/21/world/asia/us-soldiers-told-to...
Another propaganda is that the Taliban are despised and feared by the local populace.
Fact: The Afghan Government and its Security forces were despised and feared. The Western countries took the worst criminals in Afghan society murderers, rapists, drug barons and dealers, child molesters and put them into power.
The reason that most of the country was taken by the Taliban without a fight is... because the peoples turned against the crooked and insanely corrupt ruling of the Ashraf Ghani regime. In the towns and cities across the country.
Cornered by the Taliban from one side and an angry populace on the other. The Afghan National Army had no choice but to lay down there weapons and flee.
In the coming days I expect all the major Social media companies to ban any content that goes against the western propaganda. So this narrative of the wild eyed beareded and barbaric fanatics becomes the only narrative. And the truth becomes clouded in a murky sea of propaganda.
There will be renewed calls for another war...and western intervention of some sorts. By the Zionists and their media companies.It is already gathering pace.
Is there anything which can be a positive for women in Afghanistan?
I have seen commenst regarding women and girls not allowed education or to work, to go out without a male (mahram) and names of young girls and widows to be given in for the soldiers to marry
Fragrance of Musk
ummi taalib wrote:
Human Rights Watch published a report in 2017. Stating about 2 thirds of girls did not attend school in Afghanistan. Due to cultural norms.
As for the present Taliban regime they have clearly stated they have no plans to abolish female education. Rather they have plans to expand it.
When the Taliban came to power the first time in 1996. There were virtually no female schools to speak off. There was chaos and lawlessness with different warlords fighting each other there was complete anarchy nobodies wealth, honour or life was safe. In a place near Kandahar when some girls were kidnapped from their homes a group of former mujahideen formed a vigilante group to rescue them. Then people from other nearby towns and villages appealed for their assistance. This movement of Mujahadeen snow balled and came to be known as the Taliban. So to put it into context the Talibans main policy at the time in the 90's was to establish law and order and protect the women from being kidnapped and worse. In a country were there was complete anarchy when they came to power. Female education was not considered a priority.
It remains to be seen what will happen this time round. But from what I have read the Taliban have asked the women working in government departments and civil service to continue to turn up for work as normal.
I would take anything the western media says about the situation of Afghan women with a pinch of salt. Unless the news is independebtly verified from local sources.... Then it is most likely just propaganda.
Strange how these same media organisations showed very little concern about womens rights in Afghanistan. Or their treatment by the Ashraf Ghani and the Hamid Karzai regime and forces for the last 20 years.
Asaaghir
Spinistan Throne �
To add to the post by brother Abdur Rahman ibn Awf, when the Taliban came into existence, there was no infrastructure and security for the women. Knowing this and the situation with the behaviour of the locals, the Taliban paid the women to stay at home. This continued for some time. Then of course, the Taliban were making huge advancements and planning deals with other countries and building a network for fuel etc.
Seeing this, the Western world had to stop them in their tracks by any means necessary!
The fear of a powerful movement that money could not buy, a movement that gave up their country to protect one Muslim on the basis of "No evidence", a movement that established a department called, "AMR BIL MAROOF WANNAHI ANIL MUNKAR" a movement that started to shake the Middle East and Israel, a movement that just could not be allowed to continue with their plans to free the Islamic Emirates and let the world see how the women should be treated with the utmost respect and dignity.
fod1083
If giving rights to women is allowing modern education at schools for them then the Taliban would be better off not giving them these rights. Infact, don't even allow men to be brainwashed at these "schools". The best way to educate your children is at home under your own eyes where there is a lesser chance of the Dajjali fitnahs to engulf them.
#10 [Permalink] Posted on 18th August 2021 07:46
Jazaakumullaahu khayraa. This thread is insha-allah going to be very useful
It has been alleged that the Taliban will be ruthless to non Muslims. Previously, the non Muslims paid Jizya for their security. It will most likely be the same again
Mufti Abdur Rahman ibn Yusuf has retweeted twitter.com/rsrobin1/status/1427213285959475203?s=20
Ravinder Singh Robin wrote:
#BREAKING : Local Taliban leaders in Kabul had meeting with Afghan sikhs and hindus in the Gurdwara situated in #Kabul.
Sources in Kabul told me that the Talibans assured them Safety and security and told them not to leave Afghanistan.
Someone has commented on the drinks on the table. A quick search shows it is an Afghan produced energy drink like Red-Bull, called Hit
I think this video should be here but upto admin:
www.islamicteachings.org/forum/topic/24312-afghanistan-ta...
I am disappointed that there is too much of an attempt to appease the kuffar and mushrikeen. Isn't India enough of an example to all Muslims?
xs11ax
Salaam.
Even in the time of Mullah Umar (rh) girls were allowed to go to school providing it was within the laws of Islam. I remember a Taliban minister in a TV interview saying, we don't have a problem with women's education, but the country has been at war since the Soviets so we don't have resources for everyone so we favour the men as they are the bread winners and responsible for providing for their families.
Women used to go shopping in the markets as well. Western media were making people believe that women were banned from the markets and were being beaten in the markets as well. An obvious contradiction. Taliban officers would patrol the markets with whips which they used as a threat. The most they did with the whips was lightly nudge women with it so as to control the crowds without touching non mehram. Punishment by the courts was a different matter.
Even in the early days the Taliban included the shias and hazara, especially in Kabul where they enjoyed official office. They even had hazara men fighting in their ranks.
The people enjoyed aman and security under the Taliban. Shops were left open and unattended overnight including the goods which were kept outside the shops. Nobody feared any harm. The only thing that was denied to the people were the things forbidden in Islam.
Many of the people were happy with the Taliban. Kids used to run behind Taliban patrols while chanting Taliban and chanting takbeer.

redpajama_set_name: RedPajamaCommonCrawl


On April 24th Darin flew straight to Helsinki to promote his new album Exit. There, he had a little concert for NRJ Finland and finally they have uploaded it on Youtube! He performed six songs during the session but, as some fans politely pointed out, just four of them are shown in the video: Breathing Your Love, F Your Love, Check You Out, Playing With Fire. Step Up and Same Old Song have been left out.
Just so you know, it's not the first time that Darin takes part in a NRJ event in Finland. In 2006 he performed "Step Up" at the NRJ Radio Awards (where he won the Best Nordic Song award for the song he performed on stage) and he also appeared at NRJ In The Park where he sang a song called "Explain" together with the singer Jonna.
Enjoy last week's gig right below!
Är du dum? Fattar inte du? Jag var där, han sjöng Breathing Your Love, Same Old Song, F Your Love, Playing With Fire, Check You Out, och Step Up. Dem har inte laddat upp hela showen.
IM NOT DEFENDING HIM/Her but live session was made for all teh songs not for just one so they're practically misleading those ppl,declaring that its full.
We're not trying to mislead anyone here. Since the show was one week ago, we couldn't remember perfectly how many songs were played during the live session. As you can see, those four performances only are shown in the video. Therefore, we're sorry if you felt offended by us not writing the exact setlist. We always try to do our best. Thank you for pointing it out, we will correct right now.


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Marek Židlický, född 3 februari 1977 i Most, Tjeckoslovakien, är en tjeckisk professionell ishockeyspelare som spelar för Detroit Red Wings i National Hockey League. (NHL) Han har tidigare spelat på NHL-nivå för Nashville Predators, Minnesota Wild, New Jersey Devils och Detroit Red Wings och på lägre nivåer för HC Kladno i Extraliga och HIFK Hockey i Liiga.

Židlický draftades i sjätte rundan i 2001 års draft av New York Rangers som 176:e spelare totalt.

Under 2004-05 års NHL-lockout spelade Židlický för Helsingfors IFK. Han spelade också i OS 2006 för Tjeckien.

Statistik

Referenser

Externa länkar
Marek,Zidlicky, Red Wings – Stats – NHL.com
Marek,Zidlicky NHL Statistics – Hockey-Reference.com
Marek Zidlicky hockey statistics and profile at hockeydb.com
Marek,Zidlicky – Player profile at The Hockey News

Tjeckiska ishockeyspelare
Spelare i Detroit Red Wings
Spelare i Minnesota Wild
Spelare i Nashville Predators
Spelare i New Jersey Devils
Spelare i New York Islanders
Spelare i HC Kladno
Spelare i HIFK Hockey
Världsmästare i ishockey
Tävlande vid olympiska vinterspelen 2006 från Tjeckien
Tävlande vid olympiska vinterspelen 2010 från Tjeckien
Tävlande vid olympiska vinterspelen 2014 från Tjeckien
Tävlande i ishockey vid olympiska vinterspelen 2006
Tävlande i ishockey vid olympiska vinterspelen 2010
Tävlande i ishockey vid olympiska vinterspelen 2014
Tjeckiska olympiska bronsmedaljörer
Olympiska bronsmedaljörer 2006
Tjeckiska idrottare under 2000-talet
Tjeckiska idrottare under 1900-talet
Personer från Most
Levande personer
Födda 1977
Män
Spelare valda i NHL Entry Draft 2001
Spelare valda av New York Rangers i NHL Entry Draft


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Those are some really pretty pieces.
Wow, such beautiful and delicate jewelry, perfect for a princess I might say.
These pieces of jewlry are so pretty!


Okay I admit it: I am a bit of a nerd and a geek when it comes to governance. I can't help it, for when I worked in industry it was drummed into me again and again that directors are governors and agents and, as such, should be prepared to be held account through rigorous systems of governance. Governance should not be something left to the compliance officer, it should instead be part of the oxygen that every senior leader breathes. All leaders and future leaders should be tutored in governance. It should be the first module on any senior leadership curriculum!
Governance and leadership are coterminous for, where there is poor governance, there can ultimately be no long-term and sustainable leadership, because governance is the art of keeping an organisation, institution, or body, fit and healthy. Institutions can recover from poor strategy, but rarely from poor governance. The result of poor strategy is redeemable whereas the consequence of poor governance is frequently terminal. Strategy's concern is 'success,' which we all know is, in reality, fleeting and contingent. Governance's concern is reputation and trust. If any organisation wants to flourish over the long-term good governance isn't an option, rather an obligation. Nothing will undermine the credibility of an organisation, or an individual governor, more critically than poor governance.
Yet, paradoxically, most 'leaders' seem to shy away from governance. The reason that 'leaders' seek to subcontract, or even ignore and ride roughshod over governance, is because it seems at first sight as though it is designed to slow things down, to get in the way of vision, to be overly managerial, and, as many contemporary 'leaders' have been (wrongly) taught, leadership and management belong in different boxes.
This again is faulty thinking for good governance is about shared leadership, responsibility, and accountability. From a theological perspective good governance isn't a million miles away from the notion of the 'priesthood of all believers.' This isn't to say that the executive isn't important, far from it, or that the development of strategy is everyone's responsibility, but it is to say that governance is the sense checking, democratic, process through which strategy should be discerned, critiqued, amended, ratified and commissioned. Good governance is underpinned by profoundly theological values.
Governance's biggest concern is to check the power of the 'leader,' or executive. Governance is the process to holding to account the governors. Good governance is always concerned with transparency and integrity. In old-fashioned language good governance seeks to mitigate against 'moral hazard,' and in doing so accepts that the group most likely to fall victim to 'moral hazards' are the senior leaders.
Moral hazard can be thought of as the propensity, for basic human reasons, of leaders to appropriate too much power, in the belief that in some / many ways the leader is the organization, rather than simply being the stakeholder's agent. Good governance is, in my view, profoundly Christian because it assumes human fallibility, starting with an acknowledgment that pride and hubris are basic human realities. Good governance therefore seeks to mitigate the pride that always comes before a fall and, as such, really ought to be seen as leadership's best friend.
In the last few days I have been pondering governance in the Church of England (again). As I have stated on other occasions I think that the Church of England's standards of governance are pretty woeful. My concern this week has been the place, role and accountability of the bishop (the governor) in the governance system. It looks and feels as though the office of bishop has become increasingly cut adrift from any acceptable model of good corporate governance. I have found it difficult to understand the nature of the bishop's agency relationships. I know in theory that the bishop exists to serve the diocese (or area) where they are located and, that they also, in many cases, have a secondary and national role, but to who are they actually accountable and what governance systems are in place to act as a check and a balance, and to prevent pride before a fall? It's not obvious; at least to me.
The prompting for this concern was a radio interview with +Peter Hancock in which he stressed that he was not consulted over the decision to grant P.T.O. to former ++Carey and, that even if he had been he had no authority to do anything other than advise. A diocesan bishop, it seems, has full authority to make any such decisions in their diocese. Can it be right that all decisions are effectively delegated and, that in some situations wider consultation, at the very least, must take place before a decision is made? I am struggling to think of any other area of institutional life where the governors scope of power is so radically unfettered.
My point is not to judge the decision that my own bishop arrived at, but to question the governance process through which such a decision was made. The governance process, as it stands, seems to cede monarchical levels of authority to the local governor bringing into question what it means (in concrete governance terms) to be the lead bishop for a given issue. It looks at present as though lead bishops cannot really exercise much in the way of leadership. The fact that a diocesan does not have to consult the lead bishop on sensitive issues is a fault line in the governance process. The lead bishop shouldn't necessarily be given the final say, but they should be consulted. They should, at the very least, be given the equivalent status of a non executive director responsible for chairing one of a corporations major committees.
Good governance shouldn't just be a top down process, or even a peer to peer process. Instead those who have a direct 'stake' (stakeholder theory) should be participants in the overall process. The closest stakeholder group for a bishop is of course the diocese, and yet in some ways the diocese is disenfranchised. It only has a limited role to play in the election of the bishop (and even here it isn't an election in any meaningful sense) and, in the ongoing evaluation of the bishop. This is extremely odd given that the role of the bishop is, in large part, to serve the interests of the diocese.
Maybe one way that the diocese could be given a greater role, and that the nature of the agency relationship between the bishop of the diocese could be strengthened, is for the diocesan synod to also act as an elector to the nomination? This would, at the very least, help articulate the nature of the bishop's agency as one nominated by the church to serve the diocese.
I think it is also worth wondering whether a bishop should be appointed for an initial period of say seven years with the diocesan synod being given the authority to extend the term of office by a further period of between three and five years? I am not sure what the right answers are, (and understand that common tenure doesn't lend itself to fixed term appointments) but I am sure that bishops currently operate in a governance vacuum and that this, in the longer-term, will be to the absolute detriment of episcopal leadership.
The phrase 'episcopally led and synodically governed' has always been central to Anglicanism. My worry is that over the last few years our understanding of this genius of a notion has fallen prey to a revisionist ecclesiology, whereby 'episcopally led, and 'synodically governed' have been separated out and treated as two separate and distinct activities. This is not to argue that each and every executive episcopal decision should be placed before synod for approval, for this would be truly constraining, but rather that there must be a synodical process for formally reviewing the ongoing pattern of episcopal decision making. In the absence of such processes episcopally led and synodically governed has no real currency, standing instead as just another contentless catch-phrase or slogan.
My thesis is that episcopally lead and synodically governed should be related and mutually interpretive, a bit like 'catholic and apostolic.' If they aren't I simply cannot see how governance works. If the relationship between the governor and governance is stretched, blurred, or even broken then catastrophe is inevitable. If no corrective processes are in place then poor leadership will become a long-term phenomenon.
The reason for this revisionist ecclesiology may be, probably is, the rise in the cult of the leader. Good governance has tragically come to be seen as an impediment to executive leadership, a way of slowing things down. It may well be true that rigorous systems of governance slow things down, but it may also be true that this is no bad thing. This way of thinking has led to the creation of new groups and bodies such as executive councils, which in many cases exist to get round the perceived 'problem of governance.' This revisionist ecclesiology combined with the rise in the cult of the leader and the propensity to regard governance as the enemy of strategy is in dire need of a corrective counter-narrative. Yes strategy and leadership are important, but so is governance.
Trekking to Leicester to sit for an hour or so in a crowded cathedral nave on one of the hottest days of the year wouldn't necessarily, ordinarily, be something I would choose to do. It is, however, something that I am glad I did, for the whole purpose of the trek (sorry Richard iii) was to listen to Ruth Hunt, the C.E.O. of Stonewall, give the Inclusive Church Annual Lecture, and what a lecture it was. In many ways it didn't feel like a typical lecture but more of a conversation; thank you Ruth.
Ruth was at pains to tell her audience that she doesn't regard herself as a theologian, but rather a campaigner, activist and Christian. I would argue that she is a theologian in the prophetic and liberation traditions because, for the next hour or so, she talked about vocation, conversion, ecclesiology, justice, inclusion, solidarity, righteous anger, and the very nature of the all loving God. Listening to Ruth speak was to hear echoes of prophets such as Amos (Amos 5, 14 – end for example).
It is clear that Ruth regards her job as C.E.O. of Stonewall as a vocation. When she became the C.E.O. she had to make a decision: whether to be out about her faith or to keep it private and in the closet. She decided to be up front about her faith and to integrate it into her working life because her faith is quite simply part of who she is. In Christian terms she is an exemplar of work based vocation.
If Ruth is correct this may well be an uncomfortable thought for those who regard themselves as being in authority. Such leaders will probably be even more alarmed by Ruth's other observation that 'increasingly the role of the leader is irrelevant.' I don't think Ruth is dismissing leadership per se, but top down, authoritarian and hierarchical models of leadership. It seems that Ruth is a liberation theologian!
The notion that 'increasingly leadership is irrelevant' is, of course, profoundly counter cultural. The importance of leadership, as understood by those who remorselessly promote particular modes of leadership is, for Ruth, something of a fetish and, an idol.
I suspect that Ruth is on to something here. In a Church of England context I would point, once more, back to February 2017, and the decision of the House of Clergy not to take note of their bishops. The decision to reject a report issued by those at the apex of the hierarchy was, perhaps, the fruit of a cultural shift, which led in turn to an acknowledgment of that cultural shift, articulated through the strap line 'radical new inclusion.' But, please do not think that Ruth (nor I) believe that this cultural shift is anywhere near complete! The jury is well and truly out. Radical new inclusion is, for the moment, just a strap-line. For it to become a reality something new has to follow.
Cultural change, in Ruth's world, is achieved through the theological motif of conversion. She also believes that it is possible to discern a tipping point. For any cultural shift to occur, and for the 'leaders,' to appropriate the shift as their preferred strategy, it is necessary to achieve a conversion rate of 25% outside of 'your core group.' Securing the explicit support of the 25% rather than seeking to change the mind of those belonging to another 'core group,' is 'the thing.' As an orthodox-progressive I hope that Ruth is correct, for I can't really see how those who wish to retain the historic position will be to add the crucial 25% to their numbers.
Ruth, like many of the prophets (again see Amos 15, 14 – end) is powered, or do I mean empowered, by a deep feeling of anger. Her anger is directed towards those who should know better, those who should be calling the church to be her best self. She is angry at the silence of the bishops over the recent spate or hurt and vitriol directed towards high-profile LGBTIQ+ Christians and, rightly, suggests that the cruelty and nastiness directed at the likes of Vicky Beeching is a more public version of the pain inflicted on many less high-profile LGBTIQ+ brothers and sisters each and every day. The question for all Christians seeking justice and inclusion for those kept at an uncomfortable distance is how to we express anger, but with love, for as Ruth said: 'the time for polite dissent is passing; we need to find a way to express our anger with love.' Mea culpa this is no easy task.
Ruth's world-view is, in many ways, bleak and depressing. She experiences the world as hostile, cruel and unjust. Her deepest desire is to energize and unleash the goodness that resides within many, perhaps even most, human souls. She believes that the world needs what she terms an 'explicit vocal faith.' Surely she is right? Surely a new counter-narrative needs to be told? Surely an 'explicit vocal faith,' must always be one that stands up for the oppressed, counters the bully and, refuses to allow a 'bruised reed,' to be crushed (Isaiah 42, 3)?
Beyers Naude, LGBTIQ+Christians, prophecy and blessing.
In 1963 Beyers Naude gave a sermon that changed the course of his life. Naude was the moderator of the Southern Transvaal synod of the Dutch Reformed Church. His association with, and pedigree in, the DRC was deep. Beyers Naude was born into what Desmond Tutu has described as 'the royalty of Afrikanerdom.' He was esteemed by the dominant, and domineering, civic and religious elite. His father was a founding member of the Broaderbond, of which Beyers became its youngest member when he was just twenty-five. However by the age of forty-eight (1963) Beyers found that he simply couldn't reconcile the theopolitical position of the Dutch Reformed Church, and its endorsement of the apartheid regime, so he spoke out.
Speaking out, following his conscience, choosing to favour the plight of those who lived under the cruelest of injustices, was a costly decision. He was forced to resign his post as moderator of his church district, his congregation ostracized him and, his friends 'reviled him.' As far as they were concerned the consummate insider had become the ultimate outsider. Beyers Naude had become a 'prophet without honour' among his own people; his own people being the white, educated, middle class, religious, and civic, elite.
After giving his famous 1963 sermon Beyers Naude began to discover, that despite what his critics said, many Christians thought and believed as he did. He found, and was blessed, through new associations and friendships. Sadly, this didn't stop him being cursed by his former friends and associates (brothers, sisters, mothers and fathers cf Matthew 12, 46-48 & Matthew 19, 29), but it did provide him with the blessing he needed to keep on speaking truth to power as he rightly saw it.
This week I have continued to think about the prophetic example of the likes of Vicky Beeching and Jayne Ozanne. Two high-profile, Naude like Christians, who have dared to speak. Like Naude they have been vilified and ostracized by their own. They have been ushered out of their own communities of faith at break-neck speed and told, repeatedly, that their faith isn't real. They have been forced to leave their erstwhile brothers and sisters behind and they have been made painfully aware that they are deemed to be 'without honour,' in what they previously experienced as their 'own country.' Hopefully they have both found new friends who can provide them with a sufficiency of blessing to keep going for, like Beyers Naude, I hope, believe, and yes pray, that (salvation) history will be on their side.
I am grateful to the likes of Vicky and Jayne for laying all on the line, for making themselves vulnerable, for allowing themselves to be constantly 'reviled.' They are a true blessing to the church.
I am sad that the church, and especially her leaders, have done nothing to address the ferocity and frequency of criticism that Vicky and Jayne receive each and every day. It feels as though our senior leaders don't wanted to be tainted through association. I would want to say that it is not okay to remain silent. In fact I would want to go further and suggest that in order to be a blessing, in any meaningful sense, our leaders should accept the inevitable cost of ridicule that comes with standing up to the vilest of voices and, the cruelest of theologies. Addressing the issue won't stop the criticism but it will provide pastoral support, and the strength to keep going, to some of our most courageous sisters.
Alongside Vicky and Jayne I am also grateful to the wider army of LGBTIQ+ Christians who remain in the church even though they are painfully aware that swathes of the church regard them as being beyond blessing. It takes real character to stand up and say 'here I am, just as I am.' It takes a depth of faith that I can only dream of or imagine to say 'I am going to keep coming even though I know that I am not fully accepted.' I know so many people, some of them very close to home, who have been so incredibly (and incredulously) hurt by the church. The wonder is that they want anything to do with the church, and yet they continue to bless the church.
It's a bit bizarre, don't you think, that the church won't affirm, and bless, those who are already an extraordinary blessing to the church, preferring instead to leave them 'without honour' in what should be 'their own country'?
I enjoyed reading Vicky Beeching's book 'Undivided.' It made me laugh; it made me cry. It was, in my view, raw, honest, and revealing. It shone a light into Vicky's own soul and into the nature of some aspects of evangelical Christianity. The book, in many ways, stands as testimony to the battle that many Christians, LGBTI Christians in particular, face in coming to understand that they are beloved by God, and made in the very image of God.
I haven't enjoyed reading some of the reviews by evangelical Christians of Vicky's memoir. But, there again, perhaps I wouldn't?
As I have reflected on Vicky's book and the various conservative critiques I have read one thought has kept returning on a consistent basis, its my boomerang thought: Christianity has the potential to do one of two things, to make things a whole lot better or a whole lot worse. Christian practice is never, it seems to me, neutral. It either heals or harms, blesses or curses.
How anyone can read Undivided and regard Vicky's journey through life as anything other than a sincere attempt to enter into the deepest of all loves is a mystery to me. The truly awful thing is that it doesn't take a huge leap of imagination to hear a chorus of 'amen (brother)' to this most judgmental of statements; it doesn't take a huge leap of imagination to hear statements of this sort being delivered from the pulpit or lectern by those seeking to condemn the likes of Vicky. It is a form of words carefully designed to frighten young Christians who may be starting to experience the first stirrings of desire. It is the sort of statement that can only ever curse and harm.
These opening gambits aren't, of course, crude curses. They are something far more subtle: attempts to damn the author (Vicky) with faint praise and to seek to convey, to their readers, a sense of detachment and cool objectivity. Of course neither critic is detached or objective. None of us come to these issues disintermediated from prior experience, context or theopolitical allegiances. Vicky doesn't, I don't, and neither do her reviewers.
This quote provoked three thoughts: First, Undivided is Vicky's testimony and memoir, so what moral duty does she have to put across an alternative theology? Secondly, Vicky's story is in large part about her attempt to live beyond her sexuality, as a single and sexually abstinent Christian. 'Living out' for Vicky and a large number of LGBTI Christians has, and continues to be, a recipe for disaster. Living out is not the cure-all its apologists would like it to be. Thirdly, I just wonder whether, although Peter Lynas hasn't commented on the nature of Vicky's faith quite as starkly as the weeflea, whether that statement that Dr. (and I also can't help wondering about the use of the title ) Rosaria Butterfield 'was radically converted to Christ,' in some way implies that Vicky hasn't really been converted in any meaningful, or radical, sense?
The implication must surely be that, in solidarity with other members of his theoploitical party, he too doesn't believe that Vicky is properly Christian. The use of the motif 'life coach' is a subtle ploy designed to imply that Vicky, and anyone else who believes that members of the LGBTI community should be fully, liturgically, and sacramentally, affirmed by the church has simply capitulated to secular culture. The use of the motif suggests that Jesus has, for such 'Christians,' become a peripheral figure. Its a clever technique designed to support a crude critique.
Am I alone in finding this a strange line of argument from someone writing for a group that would in most, perhaps even all, other ways regard themselves as heirs to the reformation? Of course Vicky wants to see change and reform. So, as a reformed-catholic, do I.
The freedom to argue for change, to hold doctrine up to the light of scrutiny, to believe and act differently, is one of the distinctive features of reformed Anglican ecclesiology. It is an aspect of out theology and ecclesiology that should be treated with consistency.
So, what of Vicky's book: will it harm or heal, bless or curse? To an extent you pays your money and takes your choice, but I suspect that Undivided will prove to be a game changer (I also think her conservative critics fear this deep down). My own view is that in being so 'out' and open and, by laying her vulnerability bare Vicky's book is, and will continue to be, a blessing.
Vicky's book will be a blessing, because, when all is said and done, Vicky has been, and will continue to be, a blessing.
First a confession: the first half of my working life (actually I hope by the time I retire it will be less than half, but let's wait and see) was spent in the investment management industry. It was an industry that I loved and then grew to loathe. As an executive in the investment management industry I began to experience a real sense of disease and fracture between my professional life and, my faith. Biblical stories such as the encounter between Jesus and the Rich Young Ruler became horribly personal. But, I do want to be clear and balanced: there are many good, holy even, people working in the investment management industry, it's just that my calling was to something different. I found that I couldn't work in the industry as a vocation.
I still keep my hand in by serving on the Oxford Diocese Glebe Investment Committee. It's a role I enjoy. At our diocesan synod I voted in favour of the now 'failed' Oxford Motion on continued investment in energy companies, and I followed last Sunday's debate at General Synod with considerable interest. I was sad that the Oxford Amendment wasn't carried but proud of my diocese and our bishops for their leadership in, and commitment to, this issue. As I was observing the debate, from afar, two thoughts and two passages of scripture kept coming to mind.
My first thought was in response to the argument that our ability to influence change is many times, in fact hundreds of times, greater than the value of our holdings in the traditional energy companies. How can this be? If we take voting at the AGM as a proxy for shareholder concern it would seem to be the case that most shareholders are fairly apathetic. Only 5.5% of shareholders at Shell's A.G.M. voted in favour of seeking to force the company to comply with the Paris Agreement on Climate Change.
My second thought was the very generic way in which the term shareholder is used. There are in fact many different types of shareholder; some of which are out of the reach of activist shareholders such as the Church of England and her National Investing Bodies. The index funds, those funds who seek to replicate the stock market index, are bound to hold shares in the energy companies to the level of their index weighting. Royal Dutch Shell and British Petroleum between them comprise in excess of 17% of the FTSE 100 index. The index tracking funds are passive shareholders. Their primary interest is in tracking the stockmarket by constructing portfolios that replicate the market.
A second group of shareholder that falls outside of the influence of activist groups is those investment management firms whose investment decisions are made on the basis of quantitative, computer generated, portfolios. These first two groups may be though of as disinterested investors. They own shares in companies on the basis of their index weighting, or because the computer model tells them to do so. Subjective value judgments have little or nothing to do with the way they build investment portfolios.
Active fund managers, by contrast with the index funds and quantitative managers, ought to fall within the N.I.B. scope of influence. Sadly, however, as we can see from the voting records of active shareholders many of them are also fairly disinterested. The active fund managers ought, at least theoretically to be interested in modifying corporate strategy, however many fund managers would gladly admit that they regard their real role as being the generation of investment returns in excess of their benchmark. The benchmark will normally be either the index or a number of peer group competitors. Most active fund managers, I would sadly suggest, are far more interested in beating the competition in order to generate ever greater fee income, than in making moral judgments about corporate behaviour. Some of them may prefer to invest in 'cleaner' companies but this is not, when all is said and done, their most significant priority.
Thirdly, income funds are normally mandated to produce a level of income in excess of the dividend yield of the market as a whole. How is this done? By investing in high yielding shares. Royal Dutch Shell's dividend, by way of illustration, is in excess of 20% higher than that yielded by the market as a whole. It would be a brave and courageous income fund manager who decided not to hold shares in the largest energy companies!
Finally there is a fourth type of investor; the investor who does not operate in a competitive market place. The Church of England, through the N.I.B. is such an investor. The N.I.B. doesn't operate in an external competitive market place, and as such, at least in theory, has far more flexibility in its decision-making. Put simply the N.I.B. can, perhaps uniquely, afford to make moral judgments about the companies in which it invests because it only has one client to which it is answerable (the C of E) and is under no real threat from competitors. The N.I.B. can afford to think and behave differently to other fund managers. In fact I would go further and would say that it has to because it is one of the few investors for whom theology must be the driver of its portfolio construction.
This leads me into the two bible passages that I couldn't help thinking about as I was following the debate. The first is somewhat obvious: Genesis 1, 26-30, through which we are told that humankind is made in the very image of God and that it has been given responsibility for the created order. It's a sobering thought, isn't it, that we have been given responsibility to act as God's very agents in the loving care of creation? If we are truly committed to prudent stewardship we must surely ask ourselves what does it mean to exercise loving care towards the created order.
The second passage that I kept reflecting on was Matthew 25, 14-30; the Parable of the Talents. The current market value of the 'talents' under management by the N.I.B is around £11 billion; a large amount of money. The economic, or theonomic, question for the Church of England is how can these talents be best employed to generate significant returns. So here are my questions: is continuing to invest in the energy companies akin to acting like the slave who 'hid the talent in the ground,' and would dis-investing from the traditional energy companies and instead investing in a portfolio of entrepreneurial companies in the alternative energy sector be like the 'good and trustworthy slave(s)' who exercised courageous economic stewardship of the master's assets? No doubt the argument could be made that continued investment is a bit like placing the funds at our disposal in the bank in order to 'clip' the dividend, but is this really good enough?
The debate at General Synod has, I hope, ensured that we continue to ask ourselves what it means to be a good steward, both theologically and economically, or even theonomically. In writing this article I have also sought, imperfectly, to scope the geography of the share-holding landscape. I have done this because I suspect that the claim that the N.I.B is able to exercise influence over a wider group of shareholders might be a little overstated. It is a sad reality that a very significant proportion of shareholders are in reality disinterested. The Church of England, by contrast, can't afford to be theonomically disinterested. The Parable of the Talents suggests that we will be judged on our theonomic decisions.
We must always seek to act as 'good and trustworthy slaves,' using the talents we have been given to best effect. Good stewardship demands that we do the right thing by creation, putting the talents we have been given to best use. Good and prudent stewardship comprises both theological and economic integrity.
The Church of England should deploy its talents wisely.
Thankfully I like both my daughter's partners enormously. I think that they are both enjoying relationships, to borrow a phrase from Archbishop Justin, of 'stunning quality.' I am pleased for both of my girls and genuinely couldn't care less that one is in a heterosexual relationship and that the other in a gay relationship. Once again: I really couldn't care less. In fact I would want to go further and say that I am trilled, overjoyed, excited for both my girls.
When I look at both of my daughters and their relationships what I see is loving-kindness, healing from significant (and sadly to an extent church 'sponsored') past hurts and pains, compatibility, complimentarity, dignity, purpose, possibility and strength.
What I see is the very image of God.
I freely admit that it is an image I see as though in a 'mirror dimly,' (1 Corinthians 13, 12) but it remains the image, the glimpse, I have been privileged, and graced, to see. Having glimpsed the image I have found myself captivated, enchanted, tutored, and changed. I guess that's how Love works? I want to belong to a church that above all else allows Love to work; that is my deepest desire. My core belief is that nobody she be excluded from Love's work and that where we see, even through a 'mirror dimly,' Love at work, our response should be to name it, affirm it and bless it.
The only problem is that I would, as a Parish Priest, be able to bless just one of their relationships, the heterosexual one, despite the fact that they are both of 'stunning quality;' despite the fact that through both of the relationships what I see is the very image of God.


It was a short work week but somehow it felt very long and exhausting. So I decided to spend Friday night enjoying a new episode of Fringe (yay!) and making myself a new hat. I think I really like wearing hats.
I recently bought scored a retro‐looking plum‐colour down jacket from Value Village for $15 (!), and I could picture it going really well with a grey slouch hat. I used this lovely pattern on Wee Robin, mainly because I was drawn to the flower motif on the back of the hat.
I made it in an evening, and it made me happy. That's the magic of crocheting.
I'm quite pleased with this hat. It doesn't give me hat hair like my other hats, and still keeps my ears warm.
And today we went out for a walk. It was a windless afternoon, with snowflakes falling quietly around us.
Mike brought along his camera, so I was borrowing it for a while. It has a nice macro lens.
Spring will be here soon, any day now!


text:
Pianist Sheng-Yuan Kuan Performs March 1
Pianist Sheng-Yuan Kuan.
Her appearance is part of the "12@Hotchkiss" series of free, noontime concerts sponsored by the Music Department.
CHESTERTOWN, MD—Pianist Sheng-Yuan Kuan is the featured artist in the next "12@Hotchkiss" event, Friday, March 1, at noon at Washington College. The free, lunchtime performance will take place in Hotchkiss Recital Hall in the Gibson Center for the Arts on campus. Kuan has titled her concert "Behind the Scenes: Music and Its Literary Inspiration" and will play works by Lizst, Schubert-Rachmaninoff, Schumann-Liszt, and Mussorgsky.
Praised by the Baltimore Sun for "admirable technical finesse and expressive flair at the piano," Sheng-Yuan Kuan has performed at impressive venues worldwide, including the Kennedy Center, Carnegie Weill Recital Hall, Taiwan National Concert Hall, and Musikverein in Vienna.
Sheng-Yuan Kuan has received international acclaim, obtaining such prestigious awards as the Best Female Pianist Award at the 13th Beethoven Piano Competition in Vienna and the Peabody Institute of Music's Career Development Grant.
Ms. Kuan earned degrees from both the Yale School of Music and Manhattan School of Music and is currently pursuing a Doctor of Musical Arts from Peabody Conservatory. She serves as a piano faculty associate at Johns Hopkins University.
Presented by the Washington College Music Department on the first Friday of each month during the academic year, the "12@Hotchkiss" series features free public performances by acclaimed musicians from the Baltimore-Washington metropolitan area.
For more information on the series and other upcoming performances, please visit the Music Department website at http://music.washcoll.edu, or contact series director Grace Eun Hae Kim at gkim2@washcoll.edu.
Last modified on Feb. 13th, 2013 at 6:42pm by .


In Donovan v. Gober, 10 Vet. App. 404, 407-08 (1997), aff'd sub nom., Donovan v. West, 158 F.3d 1377 (Fed. Cir. 1998), cert. denied, U.S. 119 S.Ct. 1255 (1999), the regional office ("RO") denied the veteran's claim for gastric neurosis and psychoneurosis in 1947 and the veteran did not appeal this decision to the Board. In 1985, Mr. Donovan filed another claim for benefits, this time for Post Traumatic Stress Disorder. The RO denied his claim and he appealed to the Board, which denied the request in 1988 and noted that it had reviewed the entire evidence of record and was making a de novo determination of entitlement. In 1991, Mr. Donovan filed a claim for CUE with respect to the 1947 RO decision. Two new VA psychiatric examinations concluded that he had a stress disorder. Given this new and material evidence, the RO granted service connection for the stress disorder with payments effective as of 1991. Mr. Donovan requested that payments be made retroactive to 1947. The RO denied this request and Mr. Donovan appealed to the Board, which affirmed by holding that his claim that the 1947 RO decision contained CUE was without legal merit because the 1947 RO decision had been subsumed by the 1988 Board decision, which had reviewed the record de novo. The 1947 RO decision was therefore "immune from collateral attack under a theory of CUE." Donovan, 158 F.3d at 1380. The Court of Appeals for Veterans Claims affirmed this application of the doctrine of delayed-subsuming. The court also affirmed, holding that the 1988 Board decision implicitly made a determination that the 1947 decision did not include clear and unmistakable error ("CUE"). The Court held that the 1988 Board decision not only focused on whether the claim should be reopened but also determined the merits of the underlying question of service connection. The Court found the 1988 Board made a de novo review and essentially reviewed the 1947 decision as if the Board were acting in a direct appeal. The 1988 Board decision therefore "subsumed" the 1947 RO decision, rendering the initial RO denial immune from collateral attack. The Court explained that the 1988 Board decision had to bar Mr. Donovan's CUE claim because (1) it would place the RO in the improper position of reviewing an appellate tribunal and (2) the Board decision was final and could not be reopened on the same factual basis. See 38 U.S.C. 7104(a), (b). Therefore, Donovan was our first case to hold that there could be a subsuming of an unappealed, final RO decision by a later Board decision even if the claim of CUE had not been raised or argued by the appellant to the Board--a "delayed-subsuming."


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Betsy's Page
Stephen Moore explains what is it stake in the House leadership race and how it resembles the leadership battles that led up to the 1994 elections that swept the GOP into power.
Win or lose, Mr. Shadegg's candidacy will be a measuring rod of just how much trouble congressional Republicans really think they're in. It will also serve as a leading indicator of whether House conservatives will devote the next nine months of this term to slamming the brakes on a domestic legislative policy that has careened off course. The era when Republicans promised to make government smaller and smarter by abolishing hundreds of obsolete federal agencies seems a distant memory now in this era of Bridges to Nowhere. In the last five years, Republicans have enacted the largest increase in entitlement spending in three decades, doubled the education budget, nearly tripled the number of earmarked spending projects, and turned a blind eye toward the corrosive culture of corruption on Capitol Hill that seems so eerily reminiscent of the final days of Democratic rule in the House.
One wonders whether the young-gun conservatives in the House fully appreciate what's at stake here. Few current House members even remember that the first shots in the Republican Revolution of 1994 were fired in 1989, when upstart Newt Gingrich rallied the conservative troops in the House and shockingly defeated by one vote the Bob Michel machine candidate for minority whip (the No. 2 leadership perch). The conservatives for the first time in a generation had a foothold of power. Shortly thereafter, the power structure shifted again when free-marketer Dick Armey of Texas, a longtime backbencher in the House, evicted another old bull Republican from the leadership team, Jerry Lewis of California. (It's a sign of the party's lost bearings that Mr. Lewis, the epitome of so much of what's wrong with the congressional Republicans, has been made Appropriations Committee chairman and has been even talked about as belonging back in the leadership.)
The Armey-Gingrich political coups were instigated by a gang of rebellious House conservatives and triggered a domino effect of momentous political changes. For years, Republican House leaders had suffered from Stockholm syndrome, becoming subservient to their captors, the Democratic majority. That gave way to Messrs. Gingrich and Armey devising a D-Day-type battle plan for the hostile takeover of the House in the '94 midterms. Its Republicans ran on Reaganite economics and a reform agenda of bringing squeaky clean ethics to Capitol Hill in the wake of House Democratic banking and post office scandals. Delusional Democrats thought they could merely cover the reek of scandals with disinfectants and then move on--a catastrophic blunder that Republicans may now be in danger of repeating.
You might not have thought that it mattered all that much to you who was the Majority Leader in the House, but if the GOP can take a U-Turn away from employing pork and earmarks to pass bills, it will be a big move away from all that has annoyed so many conservatives about the GOP in Congress.
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Betsy is an AP History and AP Government teacher in Raleigh, NC.
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The gang from Southfork returns on Wednesdays this summer. And Lord have mercy, Dallas has never been hotter. Beginning June 13, the drama continues with the Ewing clan as Linda Gray, Patrick Duffy and Larry Hagman reprise their roles as Sue Ellen, JR and Bobby. This time, their progeny are mixed up in the family's oil business including a very grown up John Ross Jr., played by Josh Henderson, and the ever-steamy Jessee Metcalfe (re: the hot lawn boy who got it on with Eva Longoria's Desperate Housewife) is Christopher, Bobby's adopted son.
Also joining the cast is Jordana Brewster from Fast & The Furious notoriety as John Ross Jr.'s girlfriend and Christopher's former fiancée. The plot thickens during the pilot episode when Christopher's current fiancée, Rebecca (Julie Gonzalo) shows up for her wedding at South Fork. Another Desperate Housewife is in the new ensemble, with the cool, collected Brenda Strong as Ann, Bobby's wife.
We can't tell y'all any more of the plot, but as we know from the original Dallas "Blood may be thicker than water, but oil is thicker than both." And when oil is involved, things are going to get dirty. For more information, check out the show's web site or follow Dallas on Twitter. We'll be keeping up with all the episodes this season here on PrettySouthern.com.