You had me at hello… even though your line was long and the place was packed… the delectablity (is that a word?) of your Sticky Buns ("dark, sticky caramel and toasted pecans $2.75") had The Husband, Mother and Father drooling and gobbling up every last morsel.
While the devilishly Vegan Chocolate Muffin Cake ($2.75) kept even the craziest almost 4-yo at bay while we sat outside, enjoying the last of the summer sun — while devouring our delicious breakfast that Sunday morning.


text:
Skip to content Go to accessibility help
We use cookies to keep our websites easy to use and relevant to our users' requirements and to enable us to learn which advertisements bring users to our website. Select Accept below if you wish to proceed or How to change your cookies for instructions on how to manage your cookie settings. Find out more about our Cookie Policy.
How to change your cookies
Please enable JavaScript on your browser to login to Internet Banking.
Login More Login links
Reset details
Started an application?
Retrieve saved application
BusinessOnline
Invoice Finance
CYBFX Dealing
Fraud prevention and security centre
Planned outages
Register More Register links
Internet Banking for Business
We care about here
Strong foundations More we care about here links
Strong foundations Home
Changing for the better since 1838
A history of making a difference
Great Britain's first polymer banknote
The cleaner and stronger £5
Our bank notes over the years
Celebrating Scottish innovation
Features of our new polymer note
We took to the streets of South Queensferry to get some first impressions on the new Clydesdale Bank polymer notes.
Community More current account links
Coming to the rescue
Scotland's Charity Air Ambulance
Events at the SSE Hydro
Best seats in the house
Enter the vault
Having fun with maths
Number chums
Monkey's birthday
Proud to make a difference
Wild about Scotland interactive map
This map shows you all the places we'll visit. It gives schoolchildren and community groups the chance to learn more about the amazing wildlife spread across Scotland.
Real world banking More real world banking links
Real world banking Home
We all have a Plan Me
Making us a better bank
What's your Plan Me?
Everyone needs a Plan Me. Your Plan Me makes life more rewarding. It can be based around a big goal, or perhaps something simpler, like taking up a new hobby or learning a new language just for fun.
Our banknotes through the years
A closer look at some of our banknotes
Banking for Scotland
Since we first opened our doors on 7 May 1838 we've been producing our own banknotes. We're now one of only three commercial bank issuers in Scotland. Here we look at our £5 notes from the 1950s and 60s and also look at the modern versions of our £5 notes. Our World Heritage series is currently in circulation which includes our polymer note.
1951 £5 note
This 1951 £5 note was issued the same year that Clydesdale & North of Scotland Bank simplified its name and became Clydesdale Bank. These notes were bigger than the current notes and have few of the security features we now see on notes - this note has its serial number and some watermarks to protect it from counterfeiting.
The 1963 £5 note was issued by Clydesdale Bank and has started to look a little more like today's banknotes. It features more intricate watermarks and more detailed printing to make it more difficult to counterfeit. The reverse of this note features an illustration of King's College, Aberdeen.
The Famous Scots features a five-pound note that depicts Robert Burns, one of Scotland's most iconic and well-known poets. It also features a field mouse and a wild rose, in honour of two of his most famous poems, To a Mouse and A Red, Red Rose.
World Heritage series
The World Heritage series was launched in 2009 to celebrate Scotland's achievements. The series celebrates the best of Scotland's heritage, people and culture with the front of each denomination featuring a prominent and innovative Scot with the reverse of each note portraying one of Scotland's World Heritage Sites.
The World Heritage series now features two different five-pound notes. There's a paper note and our new polymer note. The new polymer note has been launched to celebrate the 125th anniversary of the opening of the Forth Bridge. It's the first fully polymer note to be launched in Great Britain.
Paper £5 note
The paper note features a portrait of Sir Alexander Fleming, the Scottish biologist and pharmacologist. His discovery and isolation of penicillin led the way for the development of antibiotics, which have transformed the way modern medicine works. To date, estimates put the number of lives saved by his discovery at over 200 million. The reverse of the note features St Kilda, an isolated archipelago that forms the westernmost islands of the Outer Hebrides to the west of the Scottish mainland. It is one of only 24 places in the world to be awarded mixed World Heritage status for its natural and cultural significance.
Introducing Great Britain's first polymer note
Polymer £5 note
Our polymer £5 note initially entered circulation in March 2015 as a limited edition note to celebrate the 125th anniversary of the opening of the Forth Bridge. It was the first fully polymer note to be launched in Great Britain. The updated note is due to launch in September 2016 and will replace the paper £5 note. The notes feature Sir William Arrol on the front, along with the Forth Bridge and the Titan Crane. The reverse shows several images of the Forth Bridge. Sir William was a leading Scottish engineering pioneer and entrepreneur. He revolutionised the design and manufacture of cranes, heavy machinery, automobiles and steel bridges. His company built the Tay Bridge, Tower Bridge and the iconic Forth Bridge. The methods of working and techniques developed by Sir William Arrol are still used by engineers across the world today. The reverse of the note features the Forth Bridge, which has been inscribed by United Nations body UNESCO in July 2015 for World Heritage status. It opened on 4 March 1890, having taken eight years to build. It carries around 200 trains every day over the Firth of Forth and is recognised around the world for its stunning and beautiful appearance. It is now Scotland's sixth World Heritage site.
Polymer £10 note
Our £10 polymer note entered into circulation in September 2017. It's our second polymer note denomination to launch and features Scottish poet and lyricist, Robert Burns who was originally on our paper £10 note. The reverse of the note features the Old and New towns of Edinburgh, which were inscribed as a Scottish World Heritage Site in 1995.
First impressions of our new polymer note
Strong foundations
Real world banking
You are here: We care about here > Strong foundations > The cleaner and stronger £5 > Our banknotes through the years
About Clydesdale Bank
Virgin Money UK PLC
Fraud prevention & Security centre
Payment Protection Insurance (PPI)
Accessibility and Disability support
Changes to Contactless Card Payments
To help protect you from fraud we've recently made some changes to how you make payments with your Contactless debit card. We'll soon be making these changes to your credit card too.
Additional security steps:
If you use contactless card payments frequently or you haven't used your Chip and PIN recently, you may be asked to enter your PIN when making a contactless payment.
In some shops, when using contactless card payments, you may see a 'card declined' message, if so, try using your Chip and PIN instead.
Continue to Internet Banking
You can find impartial information and guidance on money matters on the "Money advice service" website.
Clydesdale Bank is covered by the Financial Services Compensation Scheme (FSCS), Find out more.

redpajama_set_name: RedPajamaCommonCrawl


Find Your Contractor — Water Store, Inc.
Please call one of our staff members at 918-622-3222 or email us from our "Contact Us" page on this site. All contractors that Water Store, Inc. might recommend for a project are independently owned and operated and Water Store, Inc. has no liability or responsibility for the services that a contractor may provide or any damages or costs in any way connected with the contractor's services. Water Store, Inc. does not recommend or endorse specific contractors or provide advice regarding which contractor to choose. It is important that you evaluate each contractor before choosing the contractor who is best for you and your project.
If you are looking for a professional irrigation contractor here are some tips that will help you select the right contractor for your project. Before a contractor can present you with a proposal, they must do some up front work which includes coming to your property, surveying and sketching out the property and topography including planting areas, sun exposures, locating the water source, take a reading of the water pressure, and finally, visiting with you to understand your needs and what you want to accomplish with your irrigation system. The best contractors will encourage you to ask a lot of questions so that you will know what you are going to get for the money spent and what you can expect from your new irrigation system. Make sure you ask the contractor what type and brand of sprinklers and drip equipment that he is proposing to use and why he selected them. Also, it is important for him to tell you how many zones (areas of sprinkler heads running together) they are proposing and the quantity of heads, drip pipe and emitters, valves and the type of controller they are going to use. Generally speaking, the more "zones" you have, the more efficient your project is going to be irrigated. Experience does make a big difference. Make sure you are comfortable with the experience level of the contractor. If you are not sure, ask for the names and contact information of several recent customers. You should always receive a written proposal that outlines everything about the irrigation system including after sale service, warranty and references.
It's not all about price and you will get what you pay for. We should always be wary of those who offer to charge us significantly less than other contractors. Contractors who have a significantly lower price than their competition may be cutting corners to reduce their costs. They may not be insured, they may not be installing the required backflow prevention device, spacing heads too far apart leaving dry areas or irrigating areas together that should be placed on separate zones. Remember, the more zones put in an irrigation system usually means better water control and reduced water bills. Ask about what type of valve enclosures they will be using and make sure they are going to use waterproof electrical connectors. There are a variety of ways that a contractor can reduce costs but they should not be at your expense. The more information you obtain about what the contractor is going to provide and warranty to you, the likelier you will receive the end product you are expecting. If you want any further explanation about what a contractor or contractors are proposing, give one of our sales people a call and we should be able to clarify it for you.


My name is Rosa Ixcel Montero Cardozo, I was born on August 3, 1994; I come from a family of eight siblings, I studied elementary school in the Eduardo Abaroa Educational Unit, then the secondary school in the Junín National School in Incahuasi and I finished my studies in Pedagogy, in Mayor Real University and San Francisco Xavier Pontifical University of Chuquisaca in Sucre.
Today I am in the place where I was born and grew up, Incahuasi, which is located in Nor Cinti province of the Chuquisaca-Bolivia Department, at an average height of 2,970 meters above sea level. Its main river is the Incahuasi and it also has a large stream, called "Agua y Castilla", from which our drinking water arises. In its sub-Andean strip, it is formed by a homogeneous plain, with a climate ranging from mild to cold. Formerly, this territory constituted the border area between the Quechua and Guaraní cultures. The origin of the current population is Quechua, however, the most spoken language is Spanish in the populated area.
One of the main tourist attractions of the Municipality is the Church, whose construction, in pure stone laja, goes back to the colonial era. The myths of the place tell that the church was built by the same Incas, who were robust men of more than 2 meters high, who managed to build the church in one night, before the rooster crowed, because the Virgin of the Rosary (who nowadays is the patron saint of Incahuasi) warned of the arrival of the Spaniards to the place.
Incahuasi is an eminently agricultural municipality; the production is highly mechanized, mainly in relation to potato crops (which stand out for their high yields), wheat and corn, among others. For its own production, its typical dishes stand out: roast pork, spicy chicken and the rich peanut soup that is not lacking in any ceremony, and we also can't forget the delicious "chicha". In Incahuasi there are also two large festivities: the Temptation Entrance and the Entrance in honor of the Virgin of the Rosary, patron saint of the place, where visitors can sample both indigenous and folkloric dances.
But Incahuasi is also a land of education and students, so currently, the Municipality of Incahuasi has 32 Educational Units, between primary and secondary levels. Both young people and children of the various communities that belong to the municipality seek improvement, despite their limitations in acquisition of educational material and having to travel long distances to finally reach their Educational Unit every day, throughout the year. In spite of the difficulties of any kind, they manage to smile, because they are all friends and the help is mutual through their mother tongue: Quechua. Among their games are hopscotch, and they play ball too, often with a makeshift ball; they run and jump barefoot or only with sandals.
Therefore, the creation of a library to reinforce what our students in the municipality of Incahuasi learn in the classroom was very necessary. Nowadays, being a librarian in my municipality and having received guidance on its use and management, I believe that we can work in different ways; that a library should not always be a symbol of just reading and nothing else, and that a librarian should not always be serious as a rule. Being able to be part of a world of diverse stories and theories; where a book is the ticket to a world without limit of imagination and information; it motivates me to convey this to the users of our library.
If you would like to help Rosa at our library in Incahuasi, why not become a volunteer!
This past Friday, our library at Barrio Japón hosted its first community science class! The class was taught by university and high school students from local organizations Peque Innova and Tu Ciencia Joven, whose mission is to promote the learning and application of science, technology and innovation in younger generations here in Bolivia.
Twenty students from the local elementary school in Barrio Japón took a field trip to our library in lieu of their usual lesson, and were treated to a morning of fun activities, building wind-powered electric conductors (powered in reality by the students' own breath!) and learning about various types of energy and the importance of conserving natural resources.
This event was truly a great success; the students were so excited to be a part of the class, especially when they were successful in turning on the small red light attached to their homemade wind turbines! A big thank you to our volunteers for helping out during the event, and to Peque Innova/Tu Ciencia Joven for teaching our local students how fun science can be!
At Biblioworks, we rely heavily on our volunteers (both local and abroad) to help us implement educational programming at our libraries for the local communities we serve. If you would like to volunteer with us and help create other educational events or programs, please send us an email at volunteer@biblioworks.org.
Sixto Vargas Pachacopa is 29 years old, born in the community of Fuerte Rua, and is responsible for our library in the Municipality of Tomina. He finished his studies with much effort, and graduated with honors from the CEA (Center for Alternative Education). Currently, he is in the second year of his agriculture studies at the José Martí Institute, where he studies in the mornings, and during the afternoons he is a librarian.
From the age of 15, he began to attend meetings in his community because his father was sick, and later, was elected catechist leader to teach classes to children. At 18, he was hired to be a journalist, using the training he received at ACLO (radio station). In August of 2017, he was elected to be the president of the Municipal Youth Council, and he is currently the Secretary General of the José Martí Institute of the Municipality of Tomina.
To be a professional, and to own his own enterprise as an agricultural producer in his municipality; in this way, he can help the people that need it the most by giving them the opportunity to work. He also wants to continue learning and specialize in agricultural issues.
Biblioworks recently opened a new library! The team is proud to announce that the Barrio Japon library is now up and running.
The Barrio Japon library stands out as a bright, vibrant, colorful center for children to play games, learn, and read. While the library encourages play, the area schools also utilize the library as a helpful resource for work. Every morning during the school week, elementary school teachers bring their students to the library to study and work on their assignments. After lunchtime, the library remains open as a designated study hall space. Afterwards, the center becomes a place for students to play and read books.
The library has two rooms: one for elementary school students and one for high school students. Biblioworks volunteers spend time at the library in the afternoons to help students with homework, and the staff is working in the library while school teachers create a schedule for the library to be open in the evenings.
While in Bolivia, Maritza, the Biblioworks Director in Bolivia, reported that this library has become a "haven" for many children. Recently Bolivia has faced violence towards children, including that of physical, sexual, and domestic abuse, alongside child labor. One of the reasons these hardships arose stems from parents working long hours in the city, where children are left alone in result. In face of these challenges and struggles, the library is a place where kids are able to escape such harsh realities and "be children again." The library is a place where children can be carefree, inquisitive, and happy. Here at Biblioworks, we are very proud of the Barrio Japon Library and the way it is already impacting the community around it!
Sucre Lee is Coming Up!
Get Ready for Sucre Reads!
The April Literacy Event, Sucre Lee, is in just a few weeks! This is Biblioworks' biggest event of the year where reading itself will be celebrated across Sucre, Bolivia.
At the event, Biblioworks staff and volunteers will board buses across Sucre. Once on the bus, they will then explain who Biblioworks is: an organization that fosters literacy and builds libraries. Our representatives will then distribute reading materials and read a story to those onboard. Sucre Lee highlights the beauty within literacy and the magic that reading encompasses. Biblioworks will become more engaged and involved with the Sucre, Bolivia community, and more people will know about the services our libraries provide. This is sure to be a fun day for everyone!
We need your help to better spread Biblioworks' message across the Sucre community in upcoming weeks. Donate today to support the implementation of Sucre Lee!
New Office to Plan Sucre Lee!
Our team in Sucre recently moved into a new office to better accommodate their hard work! The office is an approximately 15 minute walk from the central plaza of Sucre. According to Delphine, our Volunteer and Communications Director, it has a very nice and homey atmosphere. Here, our team in Bolivia will continue their awesome work to promote literacy, build sustainable libraries, and positively impact communities in Bolivia.
In the new office, our team will be planning the April Literacy Festival, Sucre Lee. At this event, staff and volunteers will board buses in the Sucre area and distribute books as well as facilitate discussion about why reading is so important. Not only will staff explain who Biblioworks is and the work they do, but they will also advocate for participation in community libraries and reading itself. Through Sucre Lee, the love of reading and Biblioworks' message will be spread across Sucre.
Please click here to learn more about this event in April and donate to help support Sucre Lee.
We Have a New Fundraising & Outreach Coordinator!
We have a new Fundraising and Outreach Coordinator on our team!
Kaitie Hess is a second year student at Grinnell College studying anthropology with a concentration in global development studies. Within that, she is interested in both environmental and educational studies. Someday, she dreams to see a world where everyone is given equal educational opportunity, and she believes literacy is a crucial step towards that goal. Outside of the classroom, Kaitie has worked as a tutor, teacher's assistant, and planned an interactive environmental class for young children. Her passion for both learning and reading led her to Biblioworks, and she is very excited to begin working for our organization. Through her experience with our organization, she looks forward to learning more about the nonprofit environment as well as connect with people interested or invested in Biblioworks.
If you want to reach out to Kaitie to say hi, ask a question, or tell her about your experience with Biblioworks, please email her at internbiblioworks@gmail.com!
Set at the foot of the Andean Mountain Range about two and a half hours East of Sucre, the town of Padilla is picturesque with its serene landscape and cooler weather. In addition to its beauty, Padilla recently became the newest location for BiblioWorks' 13th library!
On June 1st many places around the world recognized International Children's Day, and BiblioWorks was of course one of them!
Children are our future, and by empowering them with literacy we are able to help them reach their full potential. In such light children around the globe deserve to be both acknowledged and appreciated. One child in particular stands out amongst the crowd: Lizeth Onofre.
3 BiblioWorks staff members, 2 interns, 11 volunteers, 2 scouts and 10 zebras*.
100 books for bus drivers, 150 posters, 200 flyers, 50 copies of Inti magazine, 370 books for passengers.
Yesterday we had the opportunity to visit the first library that Biblioworks opened in the region of Sucre, today we met one of the newest ones: Maragua.


The Phoenix Minimalist Round Douche Kit is the perfect accompaniment to your bidet or shower enclosure which makes it multifarious. It has a sleek cylindrical form with smooth curves which gives it a chic and contemporary look. It is fashioned from the finest quality material which gives it a robust appearance and the ability to last long. It is then covered with a chrome finish for a beautiful, shiny exterior that looks great in any bathroom. Safe and easy to use, this douche kit which includes a shower handset and flexible hose is ideal for providing you with a hygienic, cleansing option. It also comes with a wall outlet shutoff valve for instantly stopping the water flow.
Constructed using superior quality material.
The set is made from Metal & has a Hot & Cold feed and is cover by a 12 month warranty.


When we receive the goods with the notice of your cancellation of this order, we will refund the relevant part of the purchase price for that item less any shipping charge.
Once you have notified us that you are cancelling your contract, any sum debited to us from your credit card will be re-credited to your account as soon as possible and in any event within 30 days of your order, provided that the goods in question are returned by you and received by us in the condition they were in when delivered to you. If you do not return the goods delivered to you or do not pay the costs of delivery, we shall be entitled to deduct the direct costs of recovering the goods from the amount to be re-credited to you.
Any items that are returned for refund within 14 days after your initial 7day cooling off period will incur a 20% restocking charge. If we have not been notified within your cooling off period that you wish to return the product to us.
Any items returned for testing that are found to be in good working order, the customer will be liable for the cost of all postage incurred. All furniture supplied flat packed will have to be dissembled and re packed in the original packaging/carton and if not we are unable to refund the order so please hold on to the packaging for a min of 14 days.
Remember to include all relevant information, failure to state order details, names/addresses, dates etc will result in a long delay in responding to your email.
We reserve the right to withdraw any item or offer at anytime.
We try really hard to make sure that all our customers receive the items that they want, promptly and in the best of condition. Unfortunately this isn't always in our control, and mistakes and breakages do happen. As proof of postage cannot be regarded as proof of delivery, therefore we would suggest that you use recorded delivery, registered post or a courier to send items back. On expensive items it might also be a good idea to insure the goods for their full value, as we cannot accept liability for any damage or lost items incurred in transit. Whilst at all times, we try to assure you of the best possible service, however in accepting this, your statutory rights are not affected or limited in any way.
1. Once you place an order you can cancel the order by calling us on 01892 833007 within 1 hour of placing it (this should guarantee that your order has not already been picked and sent).
2. UK law is the applicable law.
4. We do not pass-on or sell customers contact details.
5. On-line credit-card saftey is our main goal please see our security page for info.
7. After making a purchase you will see an order confirmation page and receive a receipt via email.
All trade orders are subject to V.A.T at the current rate, once we have dispatched an item it cannot be cancelled or returned unless the item is faulty. All items are warranted for 12 months from date of purchase and are covered by the manufacturer, viewing cards are only warranted if the card chip becomes faulty, we cannot be held responsible for actions taken by the broadcaster or by the law of the land. All goods remain the property of us until payment has been received.
Quantity orders will be calculated by us and confirmed with you prior to dispatch.
Much of the UK's WEEE ends up in landfill, where the lead and other toxins it contains can cause soil and water contamination. This can have a harmful effect on natural habitat, wildlife and also human health. Many electrical items that we throw away can be repaired or recycled. Recycling items helps to save our natural finite resources and also reduces the environmental and health risks associated with sending electrical goods to landfill.
Blackbird Media Limited is obliged under these regulations to offer customers free take-back of their WEEE on a like-for-like basis when they buy a new Electrical or Electronic product.
For example, if a customer bought a new satellite receiver from us we would accept their old satellite receiver and prevent it going into a landfill site by disposing of it safely. Customers must return their WEEE item to us within 28 days of purchasing their new item.
Products are marked with this symbol above to remind you not to throw your electrical equipment in your bin with normal household waste but to arrange for the product to be recycled.
Contact us by emailing us at sales@redappledigital.co.uk. So that we can provide you with a return reference and details of our WEEE recycling address. Please quote your southernsatellite.co.uk order number and describe the item that is to be recycled. Please carefully package any item to avoid transit damage. We will then deal with the waste product in an environmentally responsible manner, at no cost to you. You can also take it to your local council recycling centre to be disposed in an environmentally responsible manner. We cannot reimburse carriage charges for this service.


text:
Home » The Welsh Agenda » Politics and Policy » Brexit, Fishguard and Goodwick ('the Twin Towns')
Brexit, Fishguard and Goodwick ('the Twin Towns')
25th March 2019 (15th February 2022) Politics and PolicyBrexit, european union, television, west wales
Derek Griffiths argues that the failure to invest in the Twin Towns cannot be laid at the door of the EU
Although it only mentioned Fishguard, my purpose is to respond to BBC Wales' coverage of the effect of Brexit on what are known locally as the Twin Towns, by including Goodwick.
I first came across the coverage via Felicity Evans' TV presentation on 17 February. Set against the famed tapestry depicting the heroine Jemima Nicholas, it examined the adverse effects of Brexit on Fishguard Port in particular: but of course that, in turn, would affect the prosperity of the wider community of this too often overlooked area of Pembrokeshire, where I was born and raised until leaving for University in 1957.
To refresh my memory of Ms Evans' presentation for the purposes of this article, I visited the BBC Wales website. It revealed that the BBC had earlier reported twice on how Brexit might affect Welsh ports serving Ireland: once in February 2017, and again in March 2018. Unsurprisingly, the second stated that Holyhead had received greater attention than Fishguard: but, then, many places in Wales have.
The website visit also revealed the headline "Fishguard folk hero's spirit in Brexit Mood", sadly invoking / reviving a time when two of Europe's rival states, the UK and France, were at war with each other. God forbid that it should happen again, but given the coinciding upsurge of fascism here and other EU member states since Brexit it is a worry that cannot be ruled out. It is also important to remember that just as the UK is / was one individual member, the EU consists of another 27 such individual states.
What Jemima Nicholas' intervention demonstrates is that there was a lack of interest in the Twin Towns back in the day, that required her and her fellow ladies, to hold "the Fort", as it were, until the "State" mustered a sufficient interest to deploy some soldiers to take up the strain. By that time, of course, the enemy army of the day (French on that occasion) had consumed sufficient Fishguard ale to render themselves so legless that they surrendered to the ladies.
Ironically, perhaps, it took the preparation for another war to bring the prosperity to the Twin Towns that I enjoyed when growing up in them. This was during and after the end of the Second World War, in which Germany had replaced France as "Enemy No.1". It was a war in which, along with many others, my late father, and Fishguard's remarkable centurion, Phil Davies fought.
Prior to doing so they had helped construct Trecwn's Royal Naval Armament Depot (RNAD). Until then my father had been a horse drawn delivery boy for a Castle Morris grocery / farm supply business: there were not many jobs around. On returning from the war, both men and their wives would later establish businesses that provided job opportunities, including apprenticeships, for their fellow citizens.
In the Trecwn endeavour my father's task was to drive the locomotives used in constructing the tunnels. To demonstrate how fickle life can be, for 18 years from circa 1969, I was the law officer to Thyssen (Great Britain) Limited (TGB): a subsidiary of Germany's Thyssen Schachtbau Gmbh. A tunnelling company, amongst other activities, TGB provided a wealth of jobs in the British mining and construction industries before the coal industry was closed down.
By 1946 Germany was no longer the enemy: since then many others have taken up the mantle. For a very long time these others kept RNAD Trecwn going, thereby providing an abundance of jobs for the neighbouring communities.
Simultaneously, along with that provided by the ferry ships plying with Cork, Waterford and Rosslare, ample employment was provided by maintaining a vibrant railway service linking the "Harbour" with London Paddington.
Back then the Twin Towns were booming: on a Saturday night Fishguard Square was like Las Vegas, as people were bussed in from Dinas, Maenclochog, Mathry, Trefin, Trecwn etc. This continued throughout my life there, and for a long time thereafter.
Sadly, since then the Twin Towns have fallen on hard times; but instead of rigorously analysing whether that is due to the UK's membership of the EU, BBC Wales indulged in the subjective comments of three Twin Town residents: none of them included the younger generation, on whom the decision to leave the EU might, no, will have the greatest impact. Furthermore, the decline in the Twin Towns' prosperity in the form of the employment lost due to the closure of RNAD Trecwn, the downgrading of the railway service and the removal of the ferry links with Cork and Waterford began years ago. It cannot be visited on the EU; nor can the UK Government's failure to provide replacement investment. Indeed, the only investment currently made in the area seems to be that provided to the agricultural sector by the EU: it remains to be seen whether the UK Government will step into that breach when we Brexit.
To move on, I revert to the three comments compiled by Ms Evans in the following order.
That of the named Brexiteer, fishmonger Phil, who opines "we're stockpiling a pile of hysteria at the moment, we should be more optimistic". Phil's optimism is derived from knowing that those who can afford it will eat fish whether the UK is in or outside the EU.
That of an anonymous Brexiteer who just wanted to get on with it; we were not going to be bullied: no explanation was provided about how the other 27 EU countries are bullying us.
That of an anonymous Remainer, who is quoted as saying that she is not worried about herself. Toby, her very well behaved dog would be alright, as she would also be!!
What is missing from Ms' Evans report, are questions to the younger generation about how Brexit will affect them. The questions might be especially pertinent for those attending the newly built new school, Ysgol Bro Abergwaun, and their parents, particularly pupils of a more technical than academic bent. Where are the jobs in which they can ply their trades?
My point is that the failure to invest in bringing the Twin Towns back to the vibrancy that my generation experienced, that has been lost for too long, cannot be laid at the door of the EU.
Since first trying to piece these thoughts together I have received the 15 February 2019 edition of the local paper: "The County Echo". It includes a one page spread advertising the anniversary of the "1797 Last Invasion of Britain". Of course, like every "Fishguard Herring", I am proud of the story. Nevertheless, I would like to think that Jemima would see that Brexiting the EU will damage Fishguard Port and the prospects for the Twin Towns (especially those of the younger generation) just as much as the Invasion would have, had she, and her army of ladies, not stepped in to fill the void left by the British state.
I must end by commenting on the Brexiteers' "Take Back Control" slogan. It is not EU membership that causes the late delivery, and resultant cost increases, in UK engineering and construction projects. Nor is it why, in the 21st century, we are unable to run a railway system that functions properly.
Furthermore, it was not EU membership that recently caused China to withdraw the invitation to the Chancellor of the Exchequer to visit, the purpose being to advance trade agreements that might alleviate our leaving the EU without a deal. Rather, it was the pugnacity aimed at China by the Defence Secretary, Gavin Williams, who either did not know about, or had forgotten, how the UK had humiliated China in the past. This was by forcing the sale of opium on its population; opium that had been accumulated in India: another country upon which the UK had imposed itself and now looks to for trade deals.
Moving on, I must add that the EU did not cause the abandonment of the proposed Fishguard Marina, nor Stenna's upgrading of Fishguard Port. During their construction, a la RNAD Trecwn, both schemes would have provided jobs for the local population in general and apprenticeships for the more technically gifted contingent of the brand new Ysgol Bro Abergwaun. Again, a la RNAD Trecwn, if not in the same number, they would also have been a source of jobs post-completion.
I close by hoping that my pessimism is wrong, and that Brexit actually leads the Twin Towns to their former glory and to the new sunny climes envisaged by the Brexiteers.
However, I fear that the present complete political disarray, only a matter of days out from leaving the EU, renders that less and less likely.
Derek Griffiths is a Fishguard born double graduate of the University of Wales. He has a Diploma in Arbitration, was once a Fellow of the Chartered Institute of Arbitrators and once a solicitor.


text:
Colorblind Christians
Exploring race, faith, and American history
Jesse Curtis
Tag: racism
Americans Disagree with Brown v Board
June 29, 2019 ~ Jesse Curtis	~ Leave a comment
Against all odds, busing for school integration is a live issue in a 2019 Democratic Primary. In this week's debate Kamala Harris hit Biden hard on his opposition to court-ordered busing in the 1970s. How should we think about this?
School desegregation policy is a labyrinth of court cases that I still can't keep straight in my head. I'm not an expert on this. But there are a few things that I'm fairly certain about. So I'll share those thoughts below.
It's true that busing students to integrate schools was extraordinarily unpopular. It divided opinion among African Americans while uniting whites in opposition in a way few issues ever have.
But when we just limit ourselves to this narrow frame we fundamentally misdiagnose the problem. Busing is not an example of liberal big-government overreach. It wasn't politically unsustainable because it was poorly conceived or unworkable or ineffective. It was unpopular because equal rights and opportunities for black people were unpopular.
This is still the case. Busing has all but disappeared. Nothing replaced it. The white American public did not say, "we disagree with busing as the means of implementing Brown v. Board. Instead, let's redraw school district lines or aggressively enforce housing integration. Or let's do a comprehensive program of reparations." The white American public said "we disagree with the fundamental logic of racial integration put forth in Brown and we're not willing to do anything to bring it about."
Brown v Board held that segregated schools were unconstitutional and socially harmful not because of their quality, but because they were segregated. But in the decades after Brown, white-ruled local governments nationwide did everything to avoid integration. Busing was a response to a white American public militantly hostile to equal rights for African Americans.
Though the Supreme Court had held that segregation was inherently harmful, both the public and the courts came to accept de facto vs de jure distinctions as deeply meaningful. "We're not really segregated because our laws are facially neutral." Historians have exploded this mythology and shown how deliberately segregation has been constructed nationwide. But even if you do accept the spurious de facto vs de jure distinction for legal purposes, it ought to be clear that for black children attending segregated schools today, why they are segregated is the least consequential thing about their experience. If you don't think that we should launch new efforts to integrate schools, now in 2019, you must suppose that Brown v Board was wrong.
An interlocutor on twitter told me, "busing was unsustainable politically." True enough, I suppose. But that's just another way of saying the United States is a grotesquely racist society. Decades of inferior and segregated schools for black children–right up to the present moment–has done little to trouble the American conscience. Harming black children has turned out to be very sustainable politics, even in the twenty-first century. If Democrats truly make a push for school integration, the resistance to it will show us how much or how little has changed in the past 50 years.
Nikole Hannah Jones, "Choosing a School for My Daughter in a Segregated City."
Joseph Crespino, "The Best Defense Is a Good Offense: The Stennis Amendment and the Fracturing of Liberal School Desegregation Policy, 1964–1972."
Matthew Delmont, Why Busing Failed: Race, Media, and the National Resistance to School Desegregation.
What Can We Learn From Three Generations of Black Evangelical Protest Books?
May 23, 2019 ~ Jesse Curtis	~ Leave a comment
In the world of evangelical publishing, there have been three distinct waves of books about race and/or racism written or co-authored by black evangelicals.
The first wave came in the civil rights and black power era from the late 1960s to the early 1970s. There was Howard Jones' Shall We Overcome? in 1967; 1968 brought Bill Pannell's My Friend, The Enemy and Tom Skinner's Black and Free; in 1970 there was Columbus Salley and Ronald Behm's Your God Is Too White and Skinner was back with How Black Is The Gospel?; in 1971 there was Bob Harrison's When God Was Black.
The second wave came on the heels of the Los Angeles Riots in 1992. The following year, 1993, brought a flood of evangelical race books with black authors or co-authors, including: Raleigh Washington and Glen Kehrein, Breaking Down Walls; Spencer Perkins and Chris Rice, More Than Equals; Bill Pannell, The Coming Race Wars?; and John Perkins, Beyond Charity.
The third wave is happening now, in the era of Black Lives Matter and Donald Trump. It includes books like Bryan Loritts' Insider Outsider; Eric Mason's Woke Church (both 2018), and Jemar Tisby's The Color of Compromise (published earlier this year).
This is not to say that similar books haven't been published at other times. John Perkins' With Justice for All originally came out in 1982. Ed Gilbreath's Reconciliation Blues appeared in 2006. But if you survey the the landscape across time, it seems clear that there are three distinctive peaks when books like these become more prominent. What's going on here?
Before I suggest a few possibilities, let me add a caveat or two. These books are very different from one another. Pannell's caustic commentary in 1968 is an entirely different approach from Spencer Perkins' wooing of white evangelical audiences in 1993. They're separated by time and context. And in a field of books that lean heavily toward blends of theology and memoir, you could argue that Tisby's book doesn't belong at all.
With that said, here are a few things that seem of interest to me:
Irony: the content of the books is misaligned with the circumstances of their publication. These books, almost invariably, express a great deal of hope–or disappointment, or both–in the church. They call upon the church to demonstrate unity across lines of race and thereby lead society toward racial "reconciliation" (or justice, or understanding, as the case may be). Many of them express the firm belief that only the church can ultimately solve racial problems. And yet, the circumstances of their production make it clear that these books are overwhelmingly a product of changes in American society. Whether they're responding to the rise of black power, or the LA Riots, or Black Lives Matter, there is clearly a sense in which these books are following society.
To some extent, this is a publishing story. It's not as though Howard Jones needed someone to tell him that racism in the church was a problem. But by the later 1960s, publishers began to see a market for evangelical commentary on what had become an explosive issue in society. Likewise, when unsettling evidence of ongoing racial division and injustice became harder to ignore in the 1990s, evangelical publishers again responded with what was purported to be a distinctly evangelical (and superior) approach to dealing with racial problems. Now, in a new era of racial tension, we're seeing another opening for black evangelical voices among the big evangelical publishing companies. Black evangelicals who might not have had a platform at other times are more likely to find one in these moments.
But it's not just a publishing story. It is also a story of successive generations of black evangelicals becoming more race-conscious under the pressure of social transformations. For Pannell, the 1963 Birmingham Church bombing made him realize he couldn't be a regular evangelical anymore. When he defended black power in 1968, he wasn't stating longstanding views that publishing gatekeepers now allowed to be aired. Events had radicalized him.
In other cases, outside events may provide the occasion for black evangelical critiques more than the cause. When Christianity Today did its "Myth of Racial Progress" issue in 1993 and asked dozens of black evangelical leaders for comments, they responded with scathing reviews of the white evangelical movement. For many, their pessimism was earned through decades of hard experience trying to navigate white evangelical spaces. The Los Angeles Riots set the context for the discussion, but it certainly wasn't the basis of black evangelical criticism.
Our own era seems more analogous to the 1970s than the 1990s. The palpable influence of black power and the new black theology on younger black evangelicals in the early 1970s has strong echoes today in the way black evangelicals, from Lecrae to Tisby and Loritts and many others, have become disenchanted with white evangelicalism. Crucially, it was not primarily events within the church that drove this transformation. Rather, events on the outside, especially police shootings, combined with white evangelicals' response to these events, heightened black evangelicals' sense of themselves as black people in a white movement that was indifferent to their identities and concerns. They began to see with new eyes some of the pathologies of the movement that may not have seemed as obvious a decade ago.
This is especially poignant because it so exactly rhymes with the experiences of generations of black evangelicals. One of the most common refrains describes an initial honeymoon period in white evangelicalism followed by disillusionment. Many black evangelicals were enamored with the supposed theological rigor of white evangelical institutions. Many also imagined that racism wouldn't be a problem precisely because they were in an evangelical space. The theological assumptions invested in these hopes (after all, isn't the church called to be united in Christ? Aren't evangelicals the ones upholding the true gospel?) made it all the more wrenching when they were revealed as illusory.
We have to be careful here. It's not as though the current generation of black evangelicals thought everything was fine in evangelicalism until Ferguson. But the shift from innocence to alienation is real. What are we to make of the fact that every generation of black evangelicals since the civil rights movement seems to have experienced this rude awakening?
White Evangelicals Don't Know Their Inheritance
May 14, 2019 May 14, 2019 ~ Jesse Curtis	~ Leave a comment
Pentecostal leaders, 1911. credit:https://iphc.org/gso/2016/03/10/unity-made-visible/
Though not the largest or most well-known of the Pentecostal denominations, the International Pentecostal Holiness Church (IPHC) is thoroughly in the evangelical mainstream. It is a member of the National Association of Evangelicals, and is resolutely conservative in its doctrine. The denomination supports an institution of higher education, Emmanuel College, which is celebrating its 100th anniversary this year.
Among the most important early leaders of the Pentecostal Holiness Church was G.F. Taylor. He was the editor of the denomination's official organ, The Pentecostal Holiness Advocate. Late in 1918, he added an additional job to his portfolio, accepting the position of superintendent of the new Franklin Springs Institute in Franklin Springs, Georgia, the school that would eventually become Emmanuel College.
In a recent piece celebrating the centennial, the general superintendent of the IPHC described how Taylor's trust in God brought him to Franklin Springs and established the area as a center of the young IPHC movement. "I know not where I shall go," Taylor wrote, "neither am I concerned about that part of it; I have such an assurance that I am in the will of God for me, that I know God will provide a place for me."
Indeed, it appeared that God blessed Taylor's work. According to a recent article on the denomination's site, Taylor wanted Franklin Springs to be "a place where people could come for spiritual renewal, biblical training, and a deeper understanding of God's Word. By 1923, the campus comprised a publishing house and post office and had become a central hub for the Pentecostal Holiness Church."
Taylor also helped to lead yearly camp meetings, a kind of extended series of revival services then common in many Pentecostal and fundamentalist circles. In the late summer of 1923 Taylor presided over the sixth annual Franklin Springs camp meeting. After the camp meeting was over Taylor picked up his pen to report on what had happened.
The meetings had gone really well, in part because the Lord had blessed them with two tents that year. With more seating capacity than ever before, Taylor estimated that they had as many as 1,500 people in attendance at one time. But what most stood out to Taylor was "the spirit that prevailed" throughout the camp meeting. The workers got along with each other. The "singing was by far the best we have ever had," and the "preaching was certainly of a high order." Taylor felt that "the power of the Spirit" was evident in the sermons.
Under the influence of the Holy Spirit, "dozens and scores of people" responded to the altar calls. "Some were saved, some sanctified, some filled with the Spirit, and some healed." The Lord did a mighty work. Taylor only wished that more people had responded, lamenting that "great multitudes stood back from the altar." Nonetheless, Taylor trusted that the "seed sown" in hearts would "bring forth fruit" in due time.
One night of the camp meeting, they raised an offering for Taylor's school. They were blessed by "representatives from the Ku Klux Klan" who "came forward in their robes and presented an offering of $50.00" and a letter that was read aloud to the camp meeting.
Taylor explained that he was not a member of the Klan, and indeed could not be because he did not believe in secret societies. But "So far as I know," he explained, "The Klan's one great purpose is to prevent the Catholic Church from taking control of our government, and in this they certainly have my prayers and best wishes."
In any case, he went on, "I highly appreciate the offering they gave us, and the expression of sympathy and cooperation in the letter written us." Because the letter seemed to have generated considerable enthusiasm and interest, Taylor decided to print it in its entirety. After all, he said, "We do not believe in secret orders, but I see no objections to the other principles expressed in the letter below." Here is that letter:
Praise the Lord for his wondrous work!
"They're People Just Like Us"
In 1993, Christianity Today reported that a wealthy all-white suburban Atlanta church was committing half a million dollars and 600 volunteers to help "revitalize the low-income African American neighborhood" of Summerville. As part of the effort, one Sunday morning a busload of wealthy white suburbanites attended an African American church service.
"When the service is dismissed," CT reported, "a question hangs over everyone: Will people connect over cookies and coffee in Fellowship Hall?" (Yes, it's ok to laugh at how CT frames this drama; it's funny!) As the bus headed back to the suburbs, there was unanimous agreement among its occupants that a connection had indeed been made (how the ordinary members of the black church felt about it is left to our imagination). Here's how one of the white visitors put it:
I was surprised at how much we had in common. They're people just like us. They seem to have the same concerns we do, such as wanting their kids to be the best they can be or wanting to learn more about God.
Your mileage may vary, but I found this passage chilling. A white person took a field trip to a black church and discovered that African Americans are ordinary people. This persistent and recurring need for white people (it's not just evangelicals) to learn, discover, and state the obvious is one of the most chilling evidences of how white supremacy distorts the imagination and places an experiential and moral gulf between human beings.
It reminds me, of all things, of Gunnar Myrdal's groundbreaking 1941 study of American race relations, An American Dilemma. I hope I'm being fair to Myrdal, but basically he believed white and black Americans inhabited the same ideological world, sharing a belief in what he called "The American Creed." He thought if white Americans better understood how African Americans were really treated, and how that treatment violated the creed of equality and opportunity for all, they would favor "a better deal" for black Americans.
The black sociologist E. Franklin Frazier found much to like in Myrdal's work, but he doubted whether "the problem is on the conscience of white people to the extent" Myrdal implied. Had not history shown that white Americans were content with the status quo as long as black discontent did not spill into the open? While Myrdal imagined an American Creed that everyone shared, Frazier was more pessimistic: "for many whites the Negro lives in an entirely different social world or is not a part of the same moral order."
Frazier's insight is a profound one. It still stands. White Americans live with the devastating consequences of racial discrimination by imagining that it happens to people who are in some fundamental way different from ourselves. Discarding this lie can disrupt our whole lives. When we see others as human and as part of our moral order, our view of ourselves and our country changes. Many of us are not willing to take that risk.
In Appreciation of David Brion Davis
April 16, 2019 ~ Jesse Curtis	~ Leave a comment
David Brion Davis has passed away. I first encountered his books some ten years ago, well before I decided to become a historian. When I read Inhuman Bondage, I was mesmerized. It wasn't just his command of facts or the clarity of his interpretations. It was the sense that he wrote with a nuance and understanding of humanity that was as much philosophical and theological as historical. I'm sure it was because of books like this that I began to contemplate the possibilities of history as a profession.
Read the first chapter of Davis's The Problem of Slavery in the Age of Emancipation and you'll see what I'm talking about. It's a discussion of the meaning of dehumanization and animalization in American slavery that ranges across history, psychology, and theology to draw a portrait not merely of a particular moment in time, but of the human condition we all share. Davis was interested in whether humans who were treated and spoken of as animals "were ever literally seen as 'only animals.'" He joins Kwame Anthony Appiah in arguing that the answer is no, that indeed, the excesses of cruelty humans inflict on each other while calling them lice or cockroaches and the like suggests a recognition of their humanity. You don't bother trying to humiliate a cockroach. Thus we have the invention of "animalized humans" as seen in the Americas, in Germany, in Rwanda. Davis writes,
Given the Nazi example, it is worth noting that the antipode of this animalizing can be seen in a universal tendency to project our potentiality for self-transcendence, freedom, and striving for perfection onto images of kings, dictators, demagogues, and cultural heroes of various kinds. This form of idolatry, which ancient Judaism fortunately singled out as the most dangerous sin facing humanity, can also appear in various kinds of narcissism and egocentrism, as when an individual imagines that he is godlike and free from all taint of finitude and corruption…
This is a history book? Yes! And it's great.
In any event, the creation of "animalized humans" can produce a mental state in the victimizers and spectators that disconnects the neural sources of human identification, empathy, and compassion, the very basis for the Golden Rule and all human ethics. In extreme cases, this means the ability to engage in torture or extermination without a qualm. But the focus on extreme cases can obscure the fact, emphasized by David Livingstone Smith, that "we are all potential dehumanizers, just as we are potential objects of dehumanization." No doubt many situations arise, especially in war, where people kill or inflict pain without misgivings and without any explicit animalization. But the victims must still be dehumanized in similar ways. And animalization, which also appears in such group differentiations as class, caste, and ethnicity, as well as race, clearly makes the process easier for large collective groups.
Davis was always interested in the universal human condition. But he gave no reprieve to the specific pathologies of America:
The psychological mechanism of animalization has been so deeply implanted in white culture, with respect to African Americans, that most white Americans have been unaware of their usually unconscious complicity as well as the significant benefits they have reaped from their 'transcendent whiteness.'
I don't want to derail an appreciation of a great historian, but I will note at this point that understanding Davis helps us to see more clearly how the current administration is not merely misguided or incompetent, but is in fact a profoundly evil enterprise playing with the worst of our human impulses.
Davis lived an extraordinary life. He was a World War Two veteran! He has written humbly about his awakening to racism through his own very uncomfortable experiences with black troops as a young soldier. His life bridged very different social and historiographical eras, from Jim Crow and a history of slavery encrusted in myth and racism, to a flourishing post-civil rights era historiography bursting with new insights and anti-racist perspectives. He did more than his share in bringing about this momentous change.
It is fitting that the great historian of abolition, Manisha Sinha, just published a long and respectful reappraisal of Davis's career in the February issue of the American Historical Review. In the conclusion of that piece Sinha wrote, "nearly all historians of abolition must still begin with Davis's initial attempt to delineate it." Not a bad legacy.
God with Us: A Conversation with Ansley Quiros
February 4, 2019 ~ Jesse Curtis	~ Leave a comment
Ansley L. Quiros is Assistant Professor of History at the University of North Alabama. Her new book, God with Us: Lived Theology and the Freedom Struggle in Americus, Georgia, 1942-1976, is available now.
Curtis: What is the main argument of God with Us?
Quiros: The struggle over civil rights was not, for many, just about lunch counters and waiting rooms or even access to the vote; it was also about Christian orthodoxy. God with Us examines this theological struggle through the story of one southern town–Americus, Georgia–where ordinary Americans both sought and confronted racial change in the twentieth century.
Curtis: What was the most challenging thing about writing the book?
Quiros: For me, the most challenging aspect of actually writing the book was balancing the narrative and the historical argument. I found myself, at moments, getting swept up in the story and momentarily abandoning the analysis, and then at others interrupting the sweep of events with more abstract historical musings. Balancing those impulses– presenting a swift narrative while also making a real argument—proved difficult but I'm thankful to great editors and readers who helped smooth the whole thing out. One thing that was delightful to realize was how even one careful word can hold the thread of analysis, one name drop can keep a story in mind.
Curtis: Your book is very theological and it wears that on its sleeve. Did you get pushback from other historians? It seems to me that historians, theologians, and religious studies scholars are often talking past each other even if we're writing about similar things. Was it difficult for you to situate your book disciplinarily?
Quiros: It was, but just a bit. After an initial explainer of my choice to foreground theology, I found most historians to be quite supportive. Most know instinctively that historical research has tended to diminish the role of faith in people's lives, not the institutions so much, but the content and effects of belief in the past. This is partly because these things are obviously difficult to get at, but also because the academy can skew secular. The religious studies/theology folks I spoke to occasionally wanted more theologizing, but most understood this was primarily a history book and appreciated the effort to bring lived theology into the conversation.
Curtis: You make a point of showing that white southern Protestants had theologies of segregation that were robust, sincerely held, and internally consistent. In doing so, I think you make a convincing argument against the cultural captivity thesis. Was that something you knew early on in the project you wanted to do, or did it take shape as your research developed?
Quiros: This actually developed as I read David Chappell's work and the responses from Charles Marsh and Jane Dailey in particular. Truly, this question of theology and culture/politics —the chicken and the egg in some senses—is a perplexing one. On different days, especially in our current political moment, I find myself wondering about it. (I did so here, in fact!)
Curtis: Where do you see the field going from here? What is next for you?
Quiros: I don't know where the field will go from here, but I think broad evangelical support for the Trump Administration and what I see as consistently racist policies will provide a lot of fodder! As for me, I have two projects in the works. One is an exploration of the Atlanta street party known as Freaknik. It's a wild story, but one that reveals much about the city of Atlanta, the rise of the black new South, and the limits of black governance in the multicultural 1990s. The other project is spiritual biography of Charles and Shirley Sherrod, racial justice activists who have spent their lives in Southwest Georgia. I guess I'm not done with Georgia yet!
A Review of Jemar Tisby's The Color of Compromise
In a note to the reader at the beginning of his monumental study of Reconstruction, W.E.B. Du Bois announced, "I am going to tell this story as though Negroes were ordinary human beings, realizing that this attitude will from the first seriously curtail my audience." Du Bois frankly announced that he was "not trying to convince" the white supremacist majority. He understood that he had to assume certain truths so he could get on with the business of useful scholarship. Americans who didn't already know the self-evident truth of black equality needed more help than Du Bois could give them.
There is an echo of this sensibility in the beginning of Jemar Tisby's new book, The Color of Compromise: The Truth about the American Church's Complicity in Racism. As a prominent black voice in the small world of evangelical racial justice discussions, Tisby has become well-acquainted with a committed cadre of racist evangelicals who loudly attack Christians who dare to oppose racism. So in his introduction he anticipates the critics who will dismiss him as "liberal" or "Marxist," or accuse him of "abandoning the Gospel." After naming these criticisms, Tisby turns to his real audience, the people who are willing to be persuaded, and says, "After reading just a few chapters, these arguments will sound familiar. These arguments have been used throughout the American church's history to deny or defend racism."
Tisby is not DuBois, and it's not 1935, but it still takes a certain fortitude to put this book out with the knowledge that it will be systematically misrepresented, its author slandered and maligned. So Tisby knows his audience. And he wants to try to reach people who are open to learning. Those acting in bad faith, he implies, are just another sad example of the centuries-long history he's tracing.
Now, what of the book itself? It is a 400-year survey of American Christianity's complicity in racism. Along the way, Tisby tries to keep several key themes in view: the worst abuses of American racial systems have been enabled by Christian complicity; it didn't have to be this way (history is contingent); and racism adapts over time.
Tisby understands something that many academic scholars struggle to practice: the public is actually eager to engage history, but people want to learn from the past more than they want to learn about the past. This can make us uncomfortable because it is a presentist and morally-charged posture toward history. Still, we need to try to engage the public on precisely this level.
That's what Tisby does. In the chapter on "Making Race in Colonial America," Tisby writes, "Through a series of immoral choices, the foundations were laid for race-based stratification. Yet if people made deliberate decisions to enact inequality, it is possible that a series of better decisions could begin to change this reality." As historical analysis, historians might shrug at this (or even wince!). But as popular history told with moral urgency, this is pitch perfect.
A 400-year survey in a slim volume like this is an ambitious task—probably too ambitious. Tisby seems most at home in the civil rights era, where the argument is clear, the anecdotes well-chosen, and the complicity of the church horrifyingly apparent.
At other points, the link between the historical events being traced and the complicity of the church in racism becomes tenuous. At times, such complicity is asserted more than it is shown. In some cases, Tisby makes powerful use of the testimony of black Christians to drive home his points (Olaudah Equiano's autobiography is quoted to good effect), but other anecdotes feel like a lost opportunity. We learn, for example, what Ida B. Wells thought of the 1893 Columbian Exposition in Chicago, but not of her scorching criticisms of D.L. Moody's compromises with white supremacy.
In parts of the narrative I wished for less historical survey and more complicity. It is doubtful that any reader approached the book expecting to learn that dysentery was the leading disease killer of civil war soldiers, or that the New Deal created the Federal Deposit Insurance Corporation. These digressions did not shed light on Christian complicity.
None of these critiques should overshadow the broader achievement: the ordinary Christians to whom Tisby is writing are likely to find much in this book that they've never heard before. More importantly, they are likely to be disturbed and inspired.
Tisby concludes the book with a series of recommendations to take action against racism now. It's a helpful set of suggestions running the spectrum from mundane actions that ordinary people can take to mass movements that, right now, seem impossible. But the urgency of the moment and the scale of the problem require us to imagine beyond what seems possible.
I was most struck by Tisby's call for "ecclesiastical reparations." This is not a reprise of the 1969 Black Manifesto. He intends to enlighten rather than shame, and he comes across as an activist-thinker with earnest suggestions rather than all-or-nothing demands. He writes, "Churches could lead society by independently declaring a literal or figurative 'year of Jubilee' for black people. They could pool resources to fund a massive debt forgiveness plan for black families. Or they could invest large amounts into trust funds for black youth…"
The simple logic and justice of proposals like these can at once inspire action and serve as an indictment of the church. Why indictment? Because most white Christians would probably leave their churches before they give their money to such a productive and just cause. And so the work of undoing the church's complicity in racism continues.
It took many decades for Du Bois's achievements to be truly recognized. Let's hope evangelicals don't wait so long to admit that Tisby was right.
Jim Crow as Family Values
November 24, 2018 ~ Jesse Curtis	~ Leave a comment
Gordon Parks, 1956.
White Americans have absorbed the superficial lesson that Jim Crow segregation was bad, but we have worked very hard to not understand our ancestors who practiced it. If we understood them, we would find too many similarities between them and us.
What was it like to be an ordinary white person in a society organized to harm black people? For a short answer, just change this question to present tense and meditate on it. For a longer answer, read on.
Because we don't actually know the answer to this question, we tend to think white people of that time must have been very different from now. We ask, how could they mistreat people simply because of the color of their skin? Couldn't they see that it was wrong? The premise of the question is wrong. For ordinary white Americans during Jim Crow, it was as plain as day that segregation was not based merely on skin color. It was a system that promoted good family values and high moral standards while protecting children from degraded people who lacked both.
For our purposes, one example provides a glimpse into this misunderstood world.
After the Supreme Court's Brown v Board school desegregation ruling in May, 1954, the young married men's Sunday school class of a Winchester, Tennessee Southern Baptist Church became "deeply interested in the racial issue." Their teacher wrote to a Southern Baptist leader for advice.* They had "seriously & prayerfully" discussed the issue, he reported, and "we want to say & do the right thing concerning it."
The question had urgency because all the men in the Sunday school class were fathers of young children "in their formative & most important age." Their prayer and study of the issue led them to "stand firmly but humbly against intergration [sic] of the races. We love the negro, in his place, & think he should have equal rights but separate. They are God's creatures same as we but God made them different & set them apart."
What was the nature of this divinely ordained difference? He went on:
We are associated in work and business with the negro sufficiently to know their lives pretty well. They are very diseased physically & their school age children use the most obscene language & think of sex above every thing else. We really shudder at the idea of our children being placed side by side with them in school & [Sunday School] with them.
Shall we do this to help the colored children & pull our children down to their level & maybe make outcasts of ours? Will God hold us, as parents, responsible for this?"
The Sunday School teacher concluded that he was eager to hear the Southern Baptist leader's advice. "We want to acknowledge God in all our ways that he will direct our paths."
We may look at this Sunday School teacher's assumptions of innate difference and physical contagion and comfort ourselves with how remote and backward his views appear. But in his desire to protect his children and give them a wholesome social and educational environment, his priorities are as contemporary as average white middle class parents today who use race as a shorthand for school quality and deliberately keep their children in majority-white environments.
White parents during Jim Crow who wanted to give their children the best became oppressors by default. To have done anything other, they would have had to reject what seemed to be common sense, reject white society's definition of success and good parenting. "Will God hold us, as parents, responsible for this?" he asked. To act morally was to wrestle with whether they were hurting their children. To love justice was to give up dreams of a respectable and comfortable existence.
You ask, "how could people harm others simply because of the color of their skin?" Wrong question. That's not what they were doing. They were promoting family values. They were giving their kids the best. They were surrounding their children with good influences.
Jim Crow was as monstrous as you've heard. The people who made it work were like us.
*This letter is found in Clifton J. Allen's papers at the Southern Baptist Historical Library and Archives in Nashville, Tennessee.
White Mississippians Will Vote for Hyde-Smith To Defend The State's Honor
Mike Espy (Courtland Wells/AP)
The Washington Post reports that Democrats may have a chance in the Mississippi Senate election after all:
JACKSON, Miss. — A U.S. Senate runoff that was supposed to provide an easy Republican win has turned into an unexpectedly competitive contest, driving Republicans and Democrats to pour in resources and prompting a planned visit by President Trump to boost his party's faltering candidate.
Republican Sen. Cindy Hyde-Smith stumbled recently when, in praise of a supporter, she spoke of her willingness to sit in the front row of a public hanging if he invited her — words that, in the South, evoked images of lynchings. She has struggled to grapple with the fallout, baffling members of her party and causing even faithful Republicans to consider voting for her opponent, former congressman Mike Espy.
That Espy is attempting to become the state's first black senator since shortly after the Civil War made her remarks all the more glaring. It has positioned him to take advantage not only of a substantial black turnout but of a potential swell of crossover support from those put off by Hyde-Smith's campaign."
Count me skeptical, and not just because Trump voters seem unlikely to have moral qualms about becoming Hyde-Smith voters. Espy's best chance to win was an improbable threading of the needle in which he somehow energized black voters while nobody else noticed. But Hyde-Smith's comments have people paying attention, and that's probably bad news for Espy.
To understand why it's bad news, we have to understand how a jealous regard for Mississippi's image is a potent political force in the state. For generations, white Mississippians have resented the way their state is portrayed in national media. They have sought to defend Mississippi's reputation against what they see as a spurious caricature: racist, backward, ignorant.
In the American imagination, it seems that it's always the summer of 1964 in Mississippi. Corrupt sherrifs with their thick southern drawl, hot sticky air, fields of cotton, the shacks of the poor, the threat of violence just under the surface. For their part, many white Mississippians insist the state has changed and that the past should be left alone.
There is something to be said for the idea that America writ large, in seeking to claim innocence that it does not in fact possess, needs Mississippi, its supposed antecedent. Maybe we do look down at Mississippi so we don't have to look at ourselves. But whether or not Mississippi gets a raw deal in the national imagination, white Mississippians' perception that outsiders do not understand the state (at best) or hypocritically slander it (at worst) is politically potent.
The recent developments in the Senate campaign are likely to awaken that powerful political force. A black man and a white woman are running for Senate in Mississippi, and suddenly the national media is talking about lynching. The President of the NAACP is denouncing the Republican candidate. Prominent black Democrats are coming to the state to campaign. All of these factors will probably fuel white Mississippians concerns that Mississippi is again being treated unfairly. They won't vote for the black candidate who is allied with those critical outsiders. They'll vote for the white candidate who embodies a state unfairly maligned.
There is also an absence of historical context in the way some media reports are describing the Democrats' underdog status in Mississippi. The Post notes, for example, that Mississippi hasn't elected a Democratic Senator since 1982. It fails to inform its readers that that Senator was a white supremacist! This additional context tells us something about the dramatic partisan realignment of the South and of the transformation of the Democratic Party. It also underscores the scale of the Democrats' task. A modern Democrat has never represented Mississippi in the U.S. Senate. That's unlikely to change any time soon.
In White Evangelical Attitudes Toward Politics, Echoes of the Civil Rights Era
November 2, 2018 ~ Jesse Curtis	~ Leave a comment
Earl Stallings, Pastor of First Baptist Church of Birmingham, shakes hands with black worshipers on Easter Sunday, 1963. Stallings was one of the "white moderates" who called for an end to civil rights protests and whom King wrote against in his Letter from Birmingham Jail. After this picture was published nationwide, Stallings received many appreciative letters from white Christians praising him for his courage in welcoming black activists to his church.
During the 1950s some Southern Baptist leaders worried that the "race problem" had the potential to split the Southern Baptist Convention. They worked very hard to make sure that didn't happen. The way they thought about the problem and their responsibility for it is instructive in our own era of political controversy.
The "race problem" was a problem because it created heightened social tensions and threatened Christian unity. Most Southern Baptist leaders seemed to think of their responsibilities in this order:
1. Maintain unity with fellow Southern Baptists
2. Calm tensions
3. Gradually improve the situation for "Negroes"
To implement this agenda, Southern Baptist leaders invoked the principles of Christian love and spiritual equality. They reminded Southern Baptists that each individual was created in the image of God and that Christ died for all. They also urged respect for the law of the land and the Supreme Court, however distasteful its decisions might be. While denying support for "forced" integration, they positioned themselves squarely in the moderate middle and denounced the "extremists" on both sides.
This rhetoric positioned these Southern Baptist leaders ahead of their constituents, nudging them toward gradual change. If the non-negotiable goal was to maintain the unity of the Southern Baptist Convention, these moderate leaders pursued a smart strategy.
But there are other ways of looking at it. It seems clear that it was more important to Southern Baptist leaders to stay unified with white racists than to act in solidarity with black Christians. In a moment in which unity and justice seemed incompatible, unity was more highly prized. I am not aware of a single case in which a Southern Baptist church openly preaching white supremacy during the civil rights era was disfellowshipped.* What I've seen, instead, are polite letters exchanged between Southern Baptist leaders and brazenly heretical pastors.
And when Southern Baptist leaders denounced extremists, they were talking about the NAACP on the one hand, and the Klan and Citizens' Councils on the other. In this world of white Christian moderation, those advocating equal treatment immediately and those advocating white supremacy forever (backed up by violence and economic reprisal) were dismissed alike as extreme. There are lots of words we could use to describe this posture, but I don't want Christian to be one of them.
It is difficult for us to step into the shoes of those leaders, to be able to feel how murky it all seemed, how hard it was for them to imagine black freedom, how much courage even pitifully inadequate statements required. Pastors who spoke boldly tended to lose their jobs. Churches that integrated often lost key members, or split entirely in an angry divorce. When Southern Baptist leaders worried that unity was at stake, they weren't wrong.
But I submit that they were wrong to think that unity was the highest value. They were wrong to think that heightened tensions were the problem rather than a symptom. They were wrong to tell black people to wait for their freedom. They were wrong to try to stay unified with Christians who hated the commands of Christ.
Now in our own time of heightened political and social tensions, with an election just days away, many Christians want to prioritize unity. We don't want politics to divide us. This sentiment isn't wrong, but it does need to be contextualized. What is political does not come down to us from on high; it is negotiated and imagined. It is made up. And that ought to give us pause.
We are familiar with the partisan Christian who has made an idol out of politics. This is the person who will always find a way to toe the party line and make the scriptures line up to it. We are less familiar with the idea that Christians who espouse unity and political toleration can also make an idol out of politics. This is the person who defines "the political" so capaciously that vast areas of the Christian life are reduced to "let's agree to disagree." This person finds a way to stay in the moderate middle by framing important questions of Christian discipleship as merely political.
It is sobering to understand that millions of sincere Christians imagined the life and death struggles of African Americans as "politics." They were wrong to think that way. Now, as the President and his party promote racism and hatred in the vilest terms, Christians who thrill to that message are turning away from Jesus. And Christians who insist that these "political" opinions should not affect Christian unity are profoundly mistaken. Christian ethics must guide us in all aspects of our lives. When we make an exception for politics, we only reveal what our god really is.
* Earlier this year a church was disfellowshipped for its racism. I want to research this more. Please let me know if you are aware of cases of disfellowshipping over racism during the 1950s-1970s.
Follow Colorblind Christians on WordPress.com
Who Will Rebuke Franklin Graham's Support for Racism?
Chimamanda Ngozi Adichie Describes Depression
In General, White Evangelicals Like Racism
Shouldn't The Holocaust Museum Disturb Us?
Archives Select Month July 2019 (1) June 2019 (2) May 2019 (7) April 2019 (7) March 2019 (2) February 2019 (2) January 2019 (2) December 2018 (1) November 2018 (4) October 2018 (3) September 2018 (2) August 2018 (4) July 2018 (5) June 2018 (19) May 2018 (13) April 2018 (5) March 2018 (14) February 2018 (11) January 2018 (9) December 2017 (6) November 2017 (5) October 2017 (10) September 2017 (9) August 2017 (14) July 2017 (6) June 2017 (17) May 2017 (15) April 2017 (11) March 2017 (12) February 2017 (10) January 2017 (19)


Addiction is difficult enough to face in the most general sense, but when it comes to parenting an adult addict, it's even more challenging. How can parents begin to accept the truth of their child's situation and then get them the most effective help possible?
"It's not an easy path for any parent, and the 'shame factor' that addiction still carries for some makes a parent's emotional struggles that much more difficult." It can also be difficult for parents to notice that their son or daughter is struggling with addiction, let alone to accept that fact. No one wants to believe that their child is struggling with substance abuse, that they might be in danger.
Parenting an adult addict is fraught with frustration, sadness, and confusion. Even if you're able to recognize that your child needs professional help, you may have no idea of where to begin. Addiction can be isolating: the adult addict may avoid contact with loved ones, while those friends and family, perhaps uncomfortable and unsure of what to do, might do the same. How can these groups come together to find the most effective solution for the patient?
Something that is very important is the letting go of expectations. Believing that a child "should" be at a particular place in his or her life may have contributed to the development of an addiction in the first place and may further prevent recovery. Accept that there will be difficulty along the road and that it may be especially hard for you, but also know that it's even more difficult for your child.
To learn more about how you can work on parenting an adult addict in order to help him or her, contact The Bergand Group. We offer recovery programs for yourself or for others who are seeking education materials about addictions. The Bergand Group is Maryland's leading addiction treatment and recovery center and offers support for those struggling with addiction and mental health issues, including direction for those who may be denying an addiction. We can help you to work through your addiction in a safe and healthy environment where everyone is committed to your care.


text:
US racketeering law is tested in Moscow
Russian authorities are hoping to make legal history by applying an American racketeering law in a Moscow court as they seek to recover billions of dollars in damages from the Bank of New York Mellon.
Hearings resume Monday in the Russian Federal Customs Service's $22.5 billion lawsuit against the bank, which was at the center of a major money-laundering scandal in the late 1990s.
In a highly unusual move, Russia has brought the case under a famous U.S. law used to fight organized crime, and both sides have drawn on the expert opinion of some of America's best-known legal minds in preparing their case.
The Russians have brought in Harvard law professor Alan Dershowitz and Robert Blakey, one of the authors of the 1970 statute on racketeer-influenced and corrupt organizations, or RICO. Bank of New York Mellon lawyers are fielding Richard Thornburgh, a former U.S. attorney general and Pennsylvania governor.
The RICO statue has never been successfully ruled on in a foreign court, according to lawyers. If the Moscow court agrees to apply the U.S. law, some lawyers predict it would open the floodgates for a slew of similar claims.


Kwong Woh Hing's premium light soya sauce are made using premium raw ingredients and top grade soya beans. No added artificial colouring and MSG.
Can be used as a dip with sliced chilli or steamed with our fishes.


text:
AKMU's Lee Soo Hyun to perform "Happen Ending" with Epik High
Epik High has dominated the charts with the release of "Happen Ending" and "Spoiler" from their album Shoebox. In celebration of that, Akdong Musician's Lee Soo Hyun will be performing "Happen Ending" on stage with them on KBS 2TV's Yoo Hee Yeol's Sketchbook.
Epik High made a comeback this month with their album Shoebox, that has exceeded all expectations. This album featured collaborations from a star studded line up and the music video for "Spoiler" featured YG Entertainment's trainee Kim Jisoo.
Akdong Musician had already expressed their support for Epik High's comeback and even mentioned that they were sure their seniors would win first place. Now that they have, Lee Soo Hyun will get a chance to perform "Happen Ending" on stage with Epik High during their appearance on KBS 2TV's Yoo Hee Yeol's Sketchbook.
"Happen Ending" is a song about facing a break up and features Roller Coaster's Jo Won Sun. Lee Soo Hyun is known for her pure and innocent vocals so it will be interesting to hear her alongside Epik High on this performance.
Shoebox was released offline on October 22nd and Epik High is now gearing up for their first concert in five years on November 15th and 16th at the Blue Square, Samsung Card Hall in Seoul.
Source: MWAVE


text:
National Council for Mental Wellbeing Selects CBC President and CEO Dr. Jorge Petit for Medical Director Institute
By: Staff Writer Behavioral Health News
Fall 2021 Issue, news
Coordinated Behavioral Care (CBC) today announced that the National Council for Mental Wellbeing has selected CBC President and Chief Executive Officer Jorge Petit, MD, to join the Medical Director Institute. Dr. Petit is the newest member of this nationally renowned group of medical leaders. The National Council's Medical Director Institute (MDI) leverages its breadth of diverse knowledge and experience to advise National Council members on best clinical practices and develops policy and initiatives that serve organizations focused on mental health and recovery from substance use challenges.
Jorge R. Petit, MD
"It is an honor to join the National Council for Mental Wellbeing's Medical Director Institute and the amazing group of physicians and expertise they've assembled," says Dr. Petit. "I have been impressed over the years by the MDI's important role advocating and promoting best practices to improve equitable access to needed mental wellbeing services. Their work aligns squarely with my own professional efforts and core values."
The National Council established the MDI in 2015 to tackle complex issues impacting the delivery of psychiatric and substance use services nationwide. Its statements and publications—most recently "Resilience-Oriented COVID-19 Navigation," published in May 2021—identify and create concrete calls to action to ensure that all people in the U.S. have access to a comprehensive, integrated continuum of care with the expectation of recovery for mental health and substance use challenges.
"We're thrilled that Dr. Petit is joining the MDI. He has dedicated his career to complex issues that impact the health and wellbeing of everyone in the United States, such as the quality of care for Medicaid beneficiaries living with and seeking treatment for mental health and substance use challenges. His expertise, compassion and drive make him ideal for the MDI," said MDI Co-Chair Joe Parks, MD.
As the leader of a not-for-profit organization that represents over 70 community-based health and human service agencies through a lead Medicaid Health Home and citywide Independent Practice Association (IPA), Dr. Petit will provide insights on integrated behavioral health delivery systems and efforts at contract/payment reform. He joins a roster of more than 30 Medical Directors.
For more on the National Council's Medical Director Institute, visit the National Council's website.
About Coordinated Behavioral Care (CBC)
Founded in 2012, Coordinated Behavioral Care (CBC) is a provider-owned and -led organization consisting of a Medicaid Health Home (HH), an Independent Practice Association (IPA), a Training Institute (TI) and an Innovations Hub which incubates new program models, such as Pathway Home™, and emerging technologies-assisted care solutions. CBC leverages community partnerships to coordinate integrated medical and behavioral health interventions that, coupled with a specialized emphasis on social determinants of health, promote a healthier New York. CBC brings together over seventy community-based health and human services organizations which provide access to quality treatment, housing, employment and other needed services.
About the National Council for Mental Wellbeing
Founded in 1969, the National Council for Mental Wellbeing is a membership organization that drives policy and social change on behalf of nearly 3,500 mental health and substance use treatment organizations and the more than 10 million children, adults and families they serve. The National Council advocates for policies to ensure equitable access to high- quality services, builds the capacity of mental health and substance use treatment organizations and promotes greater understanding of mental wellbeing as a core component of comprehensive health and health care. Through its Mental Health First Aid (MHFA) program, National Council has trained more than 2.5 million people in the U.S. to identify, understand and respond to signs and symptoms of mental health and substance use challenges.
Most Reported Substance Use Among Adolescents Held Steady in 2022
The percentage of adolescents reporting substance use in 2022 largely held steady after significantly declining in 2021, according to the latest results from the Monitoring the Future survey of substance use behaviors and related attitudes among […]
An Overview of Seasonal Affective Disorder
Many people go through short periods of time where they feel sad or not like their usual selves. Sometimes, these mood changes begin and end when the seasons change. People […]
NIH Launches Harm Reduction Research Network to Prevent Overdose Fatalities
To address the overdose crisis in the United States, the National Institutes of Health has established a research network that will test harm reduction strategies in different community settings to […]
Biden-Harris Administration Announces Millions of Dollars in New Funds for States to Tackle Mental Health Crisis
In addition to nearly $300 million awarded in September for new and existing Certified Community Behavioral Health Clinics, $15 million in new grants will be awarded early next year thanks […]
NY State Department of Health Warns the Public in Central New York About Alarming Increase In Opioid Overdoses
Providers and Public Encouraged to Take Advantage of New Standing Order, Allowing New Yorkers to Get Naloxone Without a Prescription On August 26, 2022, The New York State Department of […]


text:
Copper Mountain celebrates 12 years as early training mecca for ski racers
With downhill, super-G and slalom training venues, combined with one of only three 22-foot halfpipes in Colorado, Copper Mountain supports hundreds of the world's top skiing and snowboarding athletes every season.
Jason Blevins
The Colorado Sun
Vincent Kriechmayr, of Austria, and other international alpine ski athletes prepare ahead of their training run at the U.S. Ski Team's Speed and Alpine Tech Center at Copper Mountain, Nov. 16, 2022.
Hugh Carey/The Colorado Sun
The Italian athletes bomb down the Copper Mountain race course in a blur, their skis slicing barely perceptible arcs in the firm snow.
"Look at that. Can you believe we've had 400 guys on that in the last two days? It's perfect," says Patrick Riml, the alpine director of U.S. Ski and Snowboard, pointing at a glassy pitch between the gates.
For the past several weeks, Copper Mountain has been the world's best ski racing training venue. For more than a decade, hundreds of ski racers of all ages have flocked to Copper's north-facing slopes in October and November to jump start their race season.
The heavyweights arrive in November, with Olympians racing down Copper's 2-mile speed course, which drops 2,300 vertical feet, allowing speeds up to 80 mph. Shorter slopes offer technical training for slalom and giant slalom. When the U.S. athletes arrive, Copper's venues become the U.S. Ski Team Speed Center and Alpine Technical Center.
With its race venues, superpipe and Woodward training center — with indoor trampolines, foam pits and ramps at the Action Sports Barn — Copper Mountain has supported just dozens of the world's top alpine and freestyle skiers and snowboarders. It's all part of the mountain's mission to be "the athlete's mountain," said Dustin Lyman, the president and general manager of Copper Mountain.
Read more on ColoradoSun.com.
Growing number of women taking senior leadership roles in ski industry
The Lake Dillon Theatre Co. in Silverthorne changes its name to Theatre SilCo
Are Summit County restaurants and bars hosting a Super Bowl watch party? Tell the Summit Daily.


text:
Q: Wrapper library/client for Cassandra to get space usage by column family Want to write report that print storage /pace used by each column family in a keyspace.
I explored pycassa, but could not find library that let me get column family statistics like space used . I know nodettol cfstats has the information that I am looking for but couldn't find client library that will help me get that information.
Should I use python and cql ?
should I write shell wrapper for nodetool?
any alternative
Help or recommendation is appreciated.

redpajama_set_name: RedPajamaStackExchange