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Muslim Ethnic Identity: Its Maintenance, Construction and Reproduction among Migrants in a Municipality in the Philippines
Christopher Allen S. Marquez , Fe Yolanda G. del Rosario, Joseph Philip A. Addauan, Marianne C. Eugenio, Lady Beatriz A. Labuzon
World Journal of Social Sciences and Humanities. 2018, 4(3), 154-161. DOI: 10.12691/wjssh-4-3-3
Received August 12, 2018; Revised September 19, 2018; Accepted October 07, 2018
Migration is not new in cultural studies. This study dealt mainly on patterns of migration, push and pull factors and coping mechanisms of migrants and the acceptance and/or intolerance of the host community. This paper contributes to an understanding of why migrants maintained their identity while being integrated into the host community. The data needed for the study were obtained using in-depth interviews with the purposively selected Muslim migrants in Solano, Nueva Vizcaya. Their lived experience in the point of origin and destination with regard to their marriage and family, religious, and economic life were explored and used to facilitate a construction of theory that was grounded on their lived experiences. Findings revealed that in as much as the respondents were very observant of their Islamic responsibilities, their inclusion into Solano's mainly Christian population made them enjoy their uniqueness through the practice of their Islamic beliefs and practices. At the same time an inconsequential reconstruction of their Islamic identity was observed that allowed them to be integrated in the host community.
Keywords: migration coping mechanisms lived experiences reconstruction
Migration is seen to have an impact not only on demography and economy. Many studies have been made on the consequent effect of migration to a migrant's ethnicity, identity and even self-esteem. The importance of ethnicity has become more visible in many parts of the world. It has been difficult to find a country that is homogenous in terms of culture, religion and ethnicity among others by the end of the 20th century. In western countries like US, Canada and Great Britain, multiculturalism has become the way to view and form a nation 1.
A migrant's identification with a certain group, ethnicity or religion can be paramount in how he involves himself in the host country. The migrant can have multiple identities other than being an immigrant. According to Constant and Zimmermann 2, the identities of the immigrant in the host country can be compatible and reinforcing, but they can also be conflicting. He can identify with different ethnicities and be a cosmopolitan.
In addition, they sought to investigate the nature, role and relationships between ethnic and national identities by using migrants as the natural innovators. Said investigations revealed that the arrival of immigrants can amplify social challenges and both natives and immigrants can see their identities altering and evolving. The openness of the people in the host country, their embracing of new cultures and their respect towards newcomers can play a major role in how immigrants react and how close they remain with the country of origin. The laws of the host country together with the ideals, the self-understanding and the foundation of the sovereign nation can also affect the identities of immigrants and natives both at the individual and nation-building level.
In the Philippines, the country supplied all kinds of skilled and low-skilled workers to the world's more developed countries since 1970s. An estimated 8.1 million Filipinos or nearly 10 percent of the country's 85 million people were working and/or residing in close to 200 countries and territories as of December 2004. Even though the Philippines is largely a country of emigration, there are still some foreigners who migrate to it. The inflows of foreigners to the country, as well as concerns for unauthorized migration and the use of the Philippines as a transit point for other destinations emphasize a reality in this age of migration: that countries can no longer be neatly and exclusively classified as countries of origin, transit, or destination 3.
In the study of Flores 4 using Symbolic Interactionism, the social construction of the ethnic group identity of the Badjao in Barangay Malitam Dos, Batangas City was determined. The motivations for migration and the migration routes were documented using face-to-face interviews and 191 photographs taken from November 16-18, 2006. The socio-cultural, economic, and religious changes they experienced over the past three decades were also described. The modified Bogardus Social Distance Scale was used to measure the attitudes of the Badjao towards the Tagalogs in Batangas. The study found that the social reconstruction of the Badjao's ethnic group identity began soon after they made the decision to migrate to Batangas. The identity was transformed from indigenous people to being lower class citizens; from being boat people to being urban squatters; and from being sea nomads to being wandering beggars.
The study of del Rosario 5 whose respondents were Maranao families in Solano, Nueva Vizcaya showed that the basic motivations for leaving their points of origin may be attributed to a dislike for their land, which in turn was related to the conflicts ensuing in Mindanao in the 1970s. Pull factors may be associated with economic or business, family or kinship, educational or social needs as well as psychological factors. It was revealed in the study that Solano responded to their demands for a host community primarily because of the business opportunities it can offer. Housing, medical, educational, religious, as well as political needs were catered to by the host community.
With the above literature and studies on ethnic identity and migration, and the data provided by the study of del Rosario 5 with regards to Muslim migration in Solano, Nueva Vizcaya, it can be noted that migration has an effect in the construction of identity of migrants as they become involved in any manner in the affairs of the host country. Accordingly, this study determined the maintenance, construction and reproduction of ethnic identity among migrant Muslims in Solano. It determined their lived experiences in their points of origin and in Solano, Nueva Vizcaya in terms of social dynamics, marriage and family, religious beliefs and practices and economic activities.
2. Methods and Sources of Data
2.1. Methodology
This research employed a qualitative method. The Grounded Theory was used as an approach to see the reality of the key informants particularly in their movement to Solano, Nueva Vizcaya and their lived experiences. A theory was derived and/or developed based on the responses of the respondents in order to fully explain migration and ethnic identity.
2.2. Sources of Data
As noted Muslim migrants in Solano, Nueva Vizcaya served as key informants of the study. The purposive and snowball sampling technique was used to identify the research respondents since the researchers did not come up with a profiling of them. The researchers identified a Muslim migrant from whom referrals were made. Data were obtained from the interviews conducted with the key informants using the semi-structured interview technique.
2.3. Data Analysis
The first step in data analysis was the open coding. The researchers divided the data based on the responses of the respondents during the interview process. In the naming subcomponent, the researchers conceptualized and developed abstract meaning from the incidences that occurred in the lived experiences of the respondents. Subsequently, the researchers named and described the incidences. In the comparing subcomponent, they developed a common name for incidences following a consistent comparison of the lived experiences of the respondents. In the memoing subcomponent, they developed codes and ideas based on what was emerging. After these considerations, the different emergent subcategories were coded.
The second step was selective coding. In this step the researchers filtered and coded data that were deemed reliable to the emerging subcategories. This meant that after filtering and coding the subcategories, the researchers formed core categories.
The third step was the theoretical coding. This was the step where the researchers arrived at a point when data collection reached saturation. It was in this step that they determined that data collection no longer contributed to an elaboration of the lived experiences of the respondents. Theoretical coding allowed the researchers to construct and consolidate the core categories.
3. Result and Discussion
3.1. Push and Pull Factors of Migration
3.1.1. Peace and Order Issues
Migration has been seen as a mechanism to seek new places relative to the desires and needs of migrants. The respondents of the study described their point of origin and the reasons why they had to leave their homeland and seek a new "home". The declaration of Martial Law in the 1970s resulted to issues of peace and order in the Philippines. In Marawi City, where most Muslims in Solano migrated from, the effect of the declaration was concretely seen and felt by the Muslims. The chaotic conditions in the place pushed them to seek asylum in places where they could find relative peace and order.
Said issues on peace and order in Marawi City were also compounded by issues of tribal wars particularly where killings of this sort took place. Hence, the declaration of Martial law in the place was one of the precursors, but not the sole reason for the many issues of peace and order which confronted the migrants. Clan and tribal wars, of any sort, led most Muslims to seek places where they could live in a peaceful environment, thus the migration.
Solano, Nueva Vizcaya was seen by migrants as relatively peaceful. While some Muslims migrated to Baguio, Pampanga, Ifugao and as far as Cagayan, migration did not stop for some other migrants. Information received from fellow Muslims about Solano made them migrate further to this direction due to the peace it offered. The migrants also had close contact with the local government and they referred matters to the LGU when they encountered problems with the people of Solano.
3.1.2. Business Prospects
Muslims are traders, and business up to now has been an important part of their lives. Aside from trading, Maranaos are farmers. But the condition of their farmlands, causing them to produce fewer yields, prompted them to venture into other sources of income and invest in other places. Muslims, of any economic status, rich or poor, needed to move out and invest somewhere, thus, causing them to migrate.
The pattern of migration was that from Marawi City, Muslims would go to Manila. It was here where they awaited for some news from acquaintances or relatives. Those with relatives proceeded immediately from Manila to other provinces like Isabela (Ilagan, Tumauini, Santiago City), Ifugao (Potia, Lamut, Lagawe), Cagayan and even in Bontoc. Hence, those who had relatives in Manila stayed there, while others moved to provinces, like those mentioned. However, some of these Muslims chose to migrate further to Solano, Nueva Vizcaya because of the fewer number of Muslims there. Given this fact, they saw business prospects, put up businesses, and consequently, their business flourished.
The "December Factor" also contributed to the "Mosleming of Solano". It was a recent development where Muslims would go to Manila to take advantage of the holiday rush. Here they met with fellow Muslims from other places and talked about a "potential promise' in places where they had been. Since Solano was seen as a "potential promise", some of them migrated to Solano.
Social pressure was another reason for migration. Due to standards and expectations, their relatives thought that logging, farming and carpentry were inferior jobs, although the main source of income was farming. So they sought migration to escape from such pressures because 'they were confident to try other jobs in other places'.
3.1.3. Spread of Islam
Spreading Islamic doctrines and teachings was also seen as reason for migration. Not only did they venture into trade and other businesses with expectations of greater yields but to spread and share their beliefs to non-Muslims. In places where they migrated, they put up a Mosque for them to practice and subscribe themselves to Islamic Laws. They used their religion as a way to show who they were, doing good deeds to their fellow men. They invited their non-Muslim neighbors at times they had celebrations, thus befriending them. They created an organization known as the Solano Muslim Islamic Association which was their official representation. They also used this as a means to evangelize non-Muslims.
Other than putting up a Mosque and associations, intermarriage was also seen as vital to the spread of Islam. If a Muslim man married a non-Muslim woman, it was his duty to teach or tell his wife about Islam but he still respected her if she wanted to practice her non-Muslim tradition, and in fact allowed her to attend her respective church. However, based on observations, most of the women who married Muslim men reverted to Islam.
3.2. Coping Mechanisms in the Host Community
One of the problems encountered by the migrants was separation from their immediate family. It is known that the head of the families are males. Apparently, these heads left their respective families in the hopes of finding a place where business flourished and peace abound. Hence, they got separated from their immediate family and relatives. To cope with this problem, family migration was instigated. The pioneer settlers then were followed by family members and other relatives, after word of mouth reached them about the prospects of settlement in Solano, Nueva Vizcaya. The male relative then invited the wife, then the rest of the family members until eventually other relatives were called to migrate.
Another way to cope as earlier mentioned was the establishment of a Muslim Association. The organization borne from this association served as their official representation in the community at large. To be a leader depended on one's own volition even when this matter was consulted with the rest of the members. Officers were convened for trade purposes, maintenance of camaraderie, facilitation of the solution of problems and discussions with the government. It also served as a legal entity to receive donations from Arabic organizations useful for their mosque and/or for educational purposes.
Muslim migrants also maintained camaraderie. Even before the establishment of a Muslim Association, the idea that even without blood relations, Muslim migrants saw and considered themselves as one body. It was expected that a fellow Maranao would help anyone among his brethren who was in dire need as embodied in Zakat or almsgiving. For the migrants, adjusting to a new environment was quite easy because Muslims were one body and one soul. They helped each other and treated each other as brothers and sisters.
The absence of a venue for Islamic religious practices was also one of the problems of the Muslim migrants. The first people to arrive were faced with how they would be able to fully practice their Islamic faith. It is to be remembered that the migrants' practice of their faith was very important to them. The establishment of a mosque was thus, seen as a rallying point. At the outset, a small mosque was put up in 1980 first in Bayombong then in Solano Nueva Vizcaya. A bigger mosque was then put up in Solano, with the help of the local government unit.
A more critical problem however, was the intolerance of the people in the host community since in the beginning they were not readily accepted by the community. At first they tolerated such narrow-mindedness in the belief that it was a natural reaction among members of the community confronted by strangers. After some time though, their patience was tested so they fought back.
The continued observance of Muslim practices was one of their ways to overcome such hostility. Even though non-Muslims before received Muslims with intimidation and hostility of any sort due to differences in faith and practices, the latter still continued practicing their faith. According to one key informant "kalaunan eh nasanay rin sila." (They then became accustomed to us). Seeking the intervention of local government officials also aided them in addressing the problem. Not only did they help in the construction of their mosque, but they also mediated to end the conflict between Muslims and non-Muslims.
Intermarriage was also seen as adaptive. This type of marriage allowed Muslim migrants to settle down. Some married Ilokanas, Ifugaos and women from other ethno-linguistic groups. Intermarriage helped them in blending with local inhabitants, and to somehow make the latter feel that they were sincere in their dealings with them. They married non-Muslims to be integrated in the community and to encourage them to revert.
3.3. Lived Experiences of Muslim Migrants
3.3.1. Social Dynamics
Maranao Muslims' sense of belongingness was so strong as manifested in their endogamous practice in Maranao City as well as their referral to other Maranao Muslims with regard economic activities.
In Marawi City, a Maranao was expected to marry another Maranao. This meant that in Marawi City the group identity of Maranao Muslims was strongly observed. But when they migrated to Solano they married non-Muslims/non-Maranao Muslims. In this case, they practiced intermarriage, a kind of marriage that allowed them to be integrated with a person belonging to another ethnic group. This boiled down to a point where group formation and social interaction were no longer limited to Maranao-Maranao Muslim but extended to include other ethnic groups. However, it should be noted that Maranao Muslim men valued their religion so much that when they married non-Muslims, these non-Muslims were encouraged to revert to Islam. This was a manifestation that Muslim social interaction and group formation were so resilient that they were able to encourage non-Muslims to join their group.
Economically speaking, concordance among Maranao Muslims was also so strong that they would refer a place where there is a "potential" for business to another Maranao Muslim. Their oneness, being united as one body, has extended to include economic activities as well. They did not worry about other traders because they knew each other, and they were even friends with merchants from other groups like the Batangueños. This reveals that group formation and social interaction were not defined by blood ties alone but also by economic reasons.
When they migrated to Solano, Nueva Vizcaya, their identity as a group was still very important even in economic or business terms. Muslim men were traders/merchants, that when they put up their stalls at the Solano market, they were able to come together as merchants/sellers at Calle Rosa. They were also even able to interact with non-Muslim merchants and they were not considered as threats in the market.
The Muslim Association was also very crucial to their coming together as Muslims which exemplified their group formation and interaction. It also helped solidify and maintain their camaraderie as Muslims.
3.3.2. Marriage and Family in their Points of Origin and Destination
When a Muslim man loves a woman and wants to take her as his wife, he proposes to the woman in the presence of his family. Based on the Koran, the man should give a dowry, though there is no fixed amount as long as there is dowry and that it should correspond to the wealth of the man. Once the dowry is given, the man can never take it back.
Although arranged marriage is customary, a man is allowed only to sleep with the woman until she has reached puberty. For Muslim girls below ten years old, their marriage can be arranged but they are not allowed to live with their future husbands until they reach the age of puberty.
When Muslim men migrated to Solano, the dowry was still practiced. According to the Muslim women, dowry depended on the agreement/arrangement between a man and a woman. Dowry was seen important because it symbolized respect for the woman and her family. It was also a means for the man to show to the woman's family that he was capable of raising a family. With regards to arranged marriages, Muslim women said that marriage can be done but it can be undone depending on the desire of the daughter or son. The practice of asking permission from the woman's parents before courtship and marriage still took place even though they already migrated to Solano, Nueva Vizcaya.
After the parents got acquainted with the man and had received the dowry, marriage would commence. In Marawi City, marriage was endogamous; that is, a Muslim man had to marry a Muslim woman. Women usually stayed at home, while men looked for means/resources. Based on the teachings of Islam, husbands should work but women were not obliged to work.
However, endogamy was not very much observed when migration to Solano took place. Intermarriage is now practiced for community integration, and since they marry someone outside their group, marriage relationships as practiced in Maranao have changed. Because of education, non-Muslim traditions and the Solano environment, women can now work outside the home so long as important parts of their body are covered. Whereas woman should not travel without their husband, women can now travel alone to other places like Manila. Husband-wife roles now depend on the agreement between the two as attested by the respondents. Muslims practice polygamous marriages but this depend on the capacity of the man.
If a Muslim man intends to have a second wife, he needs to marry her. According to the Muslim women, the husband should ensure that the two wives are treated fairly and both are well-taken care of if not he is committing a sin. Thus, it is sinful on the part of the husband if he will favor one wife over the other. The husband should also ensure that both wives are in good terms and are living harmoniously.
Marrying more than one however, is not very much practiced nowadays, as it is seen as a big responsibility inasmuch as whatever is given to the first wife and children should also be given to other wives and children. This explains why the residential set up is such that houses of co-wives are identical and adjacent to each other. This allows the husband to ply from one house to another with little discomfort and complaints from the wives. Furthermore, if a man intends to marry another, women are given the chance to choose who the husband marries, so that if they are agreeable, there would be no questions asked. Having many wives depends on the man if he can provide the needs of the wives financially, spiritually, mentally, physically and emotionally. If the man wants to marry another woman, sometimes the first wife recommends the woman so that feud/conflict among co-wives rarely happens.
3.3.3. Religious Beliefs and Practices in their Points of Origin and Destination
Muslim migrants' beliefs and practices remained intact. For instance, their belief on food and clothing were practiced and observed by heart. As mentioned, women were expected to highly observe covering important body parts, since they regarded Mary as the embodiment of purity. Moreover, Muslim women cover themselves fully and remain faithful to the rules of modest dressing to safeguard men and themselves from improper behavior and temptation and to show modesty and conservatism.
In terms of food, Muslim women distinguish halal (allowed/lawful) from haram (unlawful/prohibited). Haram foods include pork, double dead food and foods listed in the books of Deuteronomy, Leviticus and Isaiah. When a Muslim man marries a non-Muslim woman, it is his duty to teach his wife about their religion. If she wants to eat pork, she should eat outside and in restaurants and should not such cook meat inside the household. However, given that they reverted to Islam, Muslim women already observe such practices. According to the Muslim women in Solano, the only difference between Marawi Muslim and Solano Muslim women is that the latter is exposed to haram foods whereas most of the available foods in Marawi are halal. Statues are also forbidden; hence, a non-Muslim woman should not bring statues into the household.
While Muslim migrants still live by faith their religious beliefs and practices, some have been however, influenced by their new environment. Some Muslim men who migrated to Solano have started drinking liquor which is prohibited in the Islamic religion. Moreover, while children are taught about Muslim religion, they have the freedom to choose their own religion.
Muslim migrants however, continue to worship five times a day. They worship Allah first, when they wake up in the morning; second, at noon time; third, at 3:30PM; fourth, at 5:30PM; and lastly, at 7:30 in the evening.
Children from ages seven to ten may participate in these five times a day worship. They also perform ablution, the practice of cleansing or washing: this is so since they believe that they must be clean in the outside and in the inside which means that they must worship willfully and with a genuine heart. They also observe a prayer mass every Friday from 12:00PM to 1:00PM where an imam leads.
For them, praying involves renewal, reminders like giving pieces of advice to members, and teaching about the Koran in the context of daily living. This explains why fasting is so essential to them. While matured and capable men and women can perform fasting from 4:00AM until sunset, those who are pregnant, menstruating and sick are exempted from fasting. Fasting is observed during the two most important events: Eid'l Ftr and Eid'l Adha.
According to the Muslim women, Islam is so important that they have big responsibilities towards the enculturation of their children, and that while some of them have reverted to Islam, whatever those that are in the Bible must be observed. They said that men are much more expected to observe Islamic beliefs and practices which explain why they are much more prayerful than women.
3.3.4. Economic Activities in the Points of Origin and Destination
There are many ways to earn a living in Marawi City as long as a person is hard working. Some of the sources of income are farming, logging and carpentry. Other than these, Muslims are also traders. In Solano, Muslim traders did not have to worry about other traders like Batangueños because they know each other. The Muslim men maintained that women in Marawi City stayed at home while men had to earn a living. But Muslim migrants maintained that Solano offered a new and alternative way of earning a living so much so that wives are now allowed to work and can even travel to other places, particularly in Manila, by themselves.
They now have stalls put up at the Solano public market. They upheld that, though they are Muslims, people in the market are not threatened by their presence as they became good friends with them. This clarifies why Muslim migrants have easily put up their business at the Solano public market since they have befriended other people – a situation which is similar in Marawi where the Muslims had no problems with other traders.
Muslim migrants sell in the same area and give the same prices for the same products causing no rivalry or ill will among them. Whereas farming was their main source of living in Marawi City, now they have retail stores and are engaged in buying and selling.
These experiences, as recounted by the participants, display a transition in their economic activities from farming, logging and carpentry to selling businesses: a reminder that indeed they left their land in Marawi City. However, trading activity among them is still ingrained.
Muslim women said that although Muslim women are obliged to stay at home, they are now allowed to work if their own husband permits them to. Hence, the woman-at-home in Marawi City has been altered to a woman-at-work in Solano depending on the arrangements of the couple.
3.4. Grounded Theory and Respondents Lived Experiences
The common names derived during the Open Coding were "Muslim Camaraderie", "Connections with People", and "Community Acceptance", classified under the emergent subcategory "Migration as Integrative". The code "Connection with People" allowed Muslim migrants to search for places where "potential promise" awaited them. In this case, migration encouraged Muslims to participate in the movement pattern by way of referrals and invitations from fellow Muslims. The code "Muslim Camaraderie" was classified under the subcategory, Migration as Integrative inasmuch as it emphasizes "one body" of the Muslims in the place of destination whether they were related by blood or merely by ties of religion. "Community Acceptance" was another code classified under Migration as Integrative since they fought altogether against hostile hosts and showed oneness and eventually accepted and integrated into the host community.
Migration has never been without abrasion. With the many difficulties experienced by the migrants in their homeland like armed- and clan-conflict, social pressure, and economic issues, they sought new asylum where they could "escape and find new life". Other than "Homeland Difficulties", these migrants experienced "Community Intolerance" of any form, which pushed them to seek for "Government Intervention", the reason why Government Intervention was a code classified under "Migration Issues" since there can be no government intervention where there are no hostilities.
When the migrants sought a new place for new life, as much as they could, they practiced their Islamic faith, which here was coded "Continuance of Islamic Practice". They still found means for them to worship, pray, and above all, put up mosques for the observance of Islamic faith, and enculturation of non-Muslims who were then "reverted" back to Islam. This enculturation of non-Muslims was coded as "Non-Muslim Encouragement". Migration is seen as instrumental since, all the social and economic conditions in their homeland impeded and complicated their Islamic beliefs and practices. These "Continuance of Islamic Faith" and "Non-Muslim Encouragement" were classified under "Muslim as Instrumental".
Muslim migrants practiced exogamous marriage and thus intermarried with the local inhabitants of Solano, Nueva Vizcaya. Even though they married Ilocanas, Muslims migrants respected the non-Muslim beliefs of their respective wives, as long as these non-Muslim manifestations were not practiced in the household of the Muslim men. This situation manifests that migration has allowed Muslim migrants to perpetuate in a mainly non-Muslim environment. This was coded as "Recognition of Non-Muslim Beliefs". Because of "education", the "environment in Solano", the adaptation that wife-at-home and husband-at-work to the extent that wife can work outside and even travel to other places for economic reasons, was made possible. These were then coded as "Household Role Changes". However, since most Muslim men married non-Muslim women, who were then encouraged to revert, they have more authority in the family than the "reverts".
After the open coding, selective coding was done to form core categories. Migration as Integrative and Migration as Instrumental were coded as one. Hence, in the selective coding three core categories emerged: (1) Migration Issues, (2) Migration as a Symbolic Tool, and (3) Migration as Adaptive.
Migration Issues was not filtered anymore since its characteristics do not fit into any of the characteristics of the three other subcategories. In like manner, Migration as Adaptive was also not further filtered. The main classifying theme was "oneness" of the Muslim people, and their "oneness" with the community; another classifying theme was the "oneness" of the Muslim migrants in the practice of their Islamic faith, and their "oneness" with the Muslim reverts. Hence, the two subcategories were filtered as one with the code "Migration as a Symbolic Tool".
Migration as a Symbolic Tool was coded as a core category since migration has allowed the Muslim migrants to communicate with fellow Muslims during the process of migration; and due to their desire to blend in the new community as a migrant, they intermarried with local inhabitants and even encouraged them to revert; hence, the code Migration as Symbolic Tool.
After the selective coding, theoretical coding was done which allowed linking and investigating the connections of core categories: linking and investigating the connections between concepts allowed the theory to emerge. The core categories then are Migration Issues, Migration as a Symbolic Tool, and Migration as Adaptive.
Going back to the accounts of the respondents, it can be gleaned that migration has been a form of escape for them – an escape from conflicts, social pressure and economic difficulties. These issues, in one way or another, complicated their observance of their religious belief and practices. When they moved to other places, they had been confronted with issues – community intolerance, absence of venue for religious observance – that again complicated their practice of their Islamic faith. So their migration to Solano, Nueva Vizcaya allowed them to practice their Islamic faith and find means to cultivate it more in Solano. From these, it can be gleaned that Islam is ingrained among the Muslim migrants and that migration has further cultivated it in them.
Migration also motivated them to modify some of their beliefs, and practices. These adaptations permitted them to blend in the community where they migrated – in this case, Solano. It can be noted that a Muslim migrant can marry a local inhabitant, and the non-Muslim women's beliefs and practices are respected provided these were not seen by their husbands. The codes and identifiers also revealed that Muslim men exert much more influence in the family household even though household roles changed. From these, it can be inferred that migration has allowed Muslim migrants to encourage non-Muslims to revert, and non-Muslim women were influenced by their Muslim husbands. Furthermore, migration became a symbolic tool for the Muslims to spread Islamic teachings.
Hence, the emergent grounded theory of Migration and Muslim Ethnic Identity can be summarized as: "Migration issues prompted Muslims to look for new places where they can freely practice their Islamic faith; and while these issues complicated their religious practices, they were motivated to keep their faith. Migration allowed them to alter and reconstruct some of their identities but they still maintained an integral bond with their religion. Migration tolerated them to reproduce Islamic faith by way of intermarriage. Thus, migration was a symbolic tool of the Muslim migrants for Islamic diffusion."
Muslim migrants embodied concordance and opulence. They left their homeland in search for a peaceful place and at the same time look for an environment that provides them economic opportunities. Migration proved uneasy for Muslim migrants particularly at their arrival from their point of destination. Although they had been met with some sort of hostilities, Muslim migrants were assertive of their Islamic faith while living harmoniously with the people of the host community. Granting that Muslims were migrants, migration to a new place permitted them to maintain their ethnic identity; that living in a multi-ethnic community fostered Muslim group formation and closer interactions with one another. Muslim migrants' ability to harmonize themselves in a multi-ethnic community allowed them to encourage reverts and "enculturate" them with Islamic teachings. This is a manifestation of Muslims' ability to maintain their ethnic identity at the same time breed or reproduce it. Muslim migrants were also flexible in their economic activities and some of their beliefs that were anchored in their religion. This allowed them to reconstruct their ethnic identity to blend in the host community. Muslim migrants thus maintained, reconstructed and reproduced their ethnic identity as Muslims in the host community.
The researchers would like to thank the Maranao Muslim Men and Women of Solano, Nueva Vizcaya. Acknowledgements are also due to the Administration and the University Research Center for incentives awarded for this paper.
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[12] Castles, S., Booth, H. and Wallace T. (1984). Here for good: Western Europe's new ethnic minorities. London, England: Pluto Press, xi, 259 p.
[13] Dryzek, J. S. and Bora, K. (2013). Muslims and the mainstream in Australia: Polarisation or Engagement? Journal of Ethnic and Migration Studies: 40(8): 1236-1253.
[14] Epstein, G. S. (2010). Informational cascades and the decision to migrate, in Gil S. Epstein and Ira N. Gang (eds.), Migration and culture (Frontiers of Economics and Globalization, volume X), Emerald Publishers.
[15] Epstein, G. S., and. Gang, I. N. (2010). Migration and culture. IZA Discussion Paper No. 5123.
[16] Erol, A. (2012). Identity, migration and transnationalism: Expressive cultural practices of the Toronto Alevi Community. Journal of Ethnic and Migration Studies; 38(5):833-849.
[17] Faini, R. & Venturini, A. (2010). Home bias, development and migration, in Gil S. Epstein and Ira N. Gang (eds.), Migration and culture (Frontiers of Economics and Globalization, volume X), Emerald Publishers.
[18] Gang, I. N. & Zimmermann, K. F. (2000). Is child like parent? Educational attainment and ethnic origin. Journal of Human Resources, 35, 550-569.
[19] Gang, I. N. and Rivera-Batiz, F. (1994). Labor market effects of immigration in the United States and Europe: Substitution vs. complementarity. Journal of Population Economics, 7, 157-175.
In article  View Article PubMed
[20] Gang, I. N., Rivera-Batiz, F. and, Myeong-Su Yun. (2002). Economic strain, ethnic concentration and attitudes towards foreigners in the European Union. IZA Discussion Paper 578 (www.iza.org).
[21] Georgiadis, A. & Manning, A. (2013). 'One nation under a groove? Understanding national identity', Journal of Economic Behavior & Organization, forthcoming.
[22] Gullette, G. S. (2013). Rural–urban hierarchies, status boundaries, and labour mobilities in Thailand. Journal of Ethnic and Migration Studies, 40 (8): 1254-1274.
[23] Heath, A. F. and J. R. Tilley. (2005). British national identity and attitudes towards immigration'. International Journal on Multicultural Societies, 7 (2), 119-132.
[24] Hellgren, Z. (2014). Negotiating the boundaries of social membership: Undocumented migrant claims-making in Sweden and Spain. Journal of Ethnic and Migration Studies, 40(8): 1175-1191.
[25] Jaeger, D. D. A. (2007). Green cards and the location choices of immigrants in the United States, 1971-2000. Research in Labor Economics, 27, 131-184
[26] Kaushal, N. & Kaestner, R. (2010). Geographic dispersion and internal migration of immigrants, in Gil S. Epstein and Ira N. Gang (eds.), Migration and culture (Frontiers of Economics and Globalization, volume X), Emerald Publishers.
[27] Kritz, M. M., Keely, C.B. & Thomasi, S.M. (1981).Global trends in migration: Theory and research on international population movements. Staten Island, N.Y.: Center for Migration Studies.
[28] Lorenzana, J. A. (2008). Baing Indian in post-colonial Manila: Diasporic ethnic identities, class and the media. Ateneo de Manila University, Philippines.
[29] Manning, A. & Roy, S. (2010). Culture clash or culture club? national identity in Britain, The Economic Journal, 120, F72-F100.
[30] Marquez, C.A. S. &. Rondal, J.L.A. (2006). The role of family and peer groups in the coming-out process of seasonal migrant homosexual male college students in Baguio City. Unpublished material.
[31] Masella, P. (2011). 'National identity and ethnic diversity', Journal of Population Economics, 1-18.
[32] Mulholland, J. & Ryan, L. (2013). Trading places: French highly skilled migrants negotiating mobility and settlement in London. Journal of Ethnic and Migration Studies, 12/2013.
[33] Ozyurt, S. (2013). Selective integration of Muslim immigrant women in the United States: Explaining Islam's paradoxical impact. Journal of Ethnic and Migration Studies. 39(10): 1617-1637.
[34] Polachek S.W. & Horvath, F.W. (1977). A life cycle approach to migration: Analysis of the perspicacious peregrinator. In Ron Ehrenberg, editor. Research in Labor Economics, vol 1, 103-149.
[35] Pratsinakis, M. (2013). Resistance and compliance in immigrant–native figurations: Albanian and Soviet Greek immigrants and their interaction with Greek Society. Journal of Ethnic and Migration Studies, 40 (8): 1295-1313.
[36] Rapp, C. & Freitag, M. (2014). The personal foundations of political tolerance toward immigrants. Journal of Ethnic and Migration Studies.
[37] Robinson, D., Phillips, D., Athwal, B., and Harrison, M. (2013). Building better community relations in areas of new migration in the UK. Journal of Ethnic and Migration Studies.
[38] Rutten, M. and Verstappen, S. (2013). Middling migration: Contradictory mobility experiences of Indian Youth in London. Journal of Ethnic and Migration Studies, 40 (8): 1217-1235.
[39] Shamoun, S. (2015). Muhammed and the treatement of wives. Retrieved from http://www.answering-islam.org/Shamoun/treatment_of_wives.htm.
[40] Schirmer, W., Weidenstedt, L. & Reich, W. (2012). From tolerance to respect in inter-ethnic contexts. Journal of Ethnic and Migration Studies; 38(7):1049-1065.
[41] Schur, E. M. (1965). Crimes without victims: Deviant behaviour and public policy: Abortion, homosexuality and drug addiction. Prentice Hall, Inc. Englewood Cliffs, N.J.
[42] Vilog, R. B. (2013). Layered migrant identities: The case of Filipino Nikkeijin workers in Japan. International Journal of Humanities and Social Science. 3 (13).
Published with license by Science and Education Publishing, Copyright © 2018 Christopher Allen S. Marquez, Fe Yolanda G. del Rosario, Joseph Philip A. Addauan, Marianne C. Eugenio and Lady Beatriz A. Labuzon
Christopher Allen S. Marquez, Fe Yolanda G. del Rosario, Joseph Philip A. Addauan, Marianne C. Eugenio, Lady Beatriz A. Labuzon. Muslim Ethnic Identity: Its Maintenance, Construction and Reproduction among Migrants in a Municipality in the Philippines. World Journal of Social Sciences and Humanities. Vol. 4, No. 3, 2018, pp 154-161. http://pubs.sciepub.com/wjssh/4/3/3
Marquez, Christopher Allen S., et al. "Muslim Ethnic Identity: Its Maintenance, Construction and Reproduction among Migrants in a Municipality in the Philippines." World Journal of Social Sciences and Humanities 4.3 (2018): 154-161.
Marquez, C. A. S. , Rosario, F. Y. G. D. , Addauan, J. P. A. , Eugenio, M. C. , & Labuzon, L. B. A. (2018). Muslim Ethnic Identity: Its Maintenance, Construction and Reproduction among Migrants in a Municipality in the Philippines. World Journal of Social Sciences and Humanities, 4(3), 154-161.
Marquez, Christopher Allen S., Fe Yolanda G. del Rosario, Joseph Philip A. Addauan, Marianne C. Eugenio, and Lady Beatriz A. Labuzon. "Muslim Ethnic Identity: Its Maintenance, Construction and Reproduction among Migrants in a Municipality in the Philippines." World Journal of Social Sciences and Humanities 4, no. 3 (2018): 154-161.
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Conference & Cooperation


LEXINGTON, Ky. (AP) - For Kentucky coach Matthew Mitchell, there's no better feeling than getting a win on Senior Day.
One of those seniors - DeNesha Stallworth - scored 18 points and made two game-clinching free throws to lift No. 12 Kentucky to an exciting 65-63 win over Vanderbilt Sunday.
After recording its fifth win in six games to close out the regular season, Kentucky (22-7, 10-6 Southeastern Conference) earned a No. 4 seed and a double bye for the conference tournament that begins Wednesday in Dulluth, Ga. Vanderbilt is seeded eighth and will play Georgia in a first-round game Thursday.
The Wildcats honored seniors Kastine Evans, Bernisha Pinkett, Samarie Walker and Stallworth prior to tipoff. The four seniors are part of one of the most successful recruiting classes in school history, accumulating a 105-29 record in four years.
The outcome was in doubt until Janee Thompson's jumper with 1:19 remaining broke a 56-56 deadlock and gave the Wildcats a 58-56 lead. The lead stood despite a late surge by the Commodores. Bria Goss made five of six free throws in the last 38 seconds to fend off Vanderbilt, which rallied from a 17-point deficit in the first half.
The only free throw miss by Goss came with 12.9 seconds left, allowing Vanderbilt an opportunity to pull off the upset but Jasmine Jenkins missed a driving jumper at the buzzer.
Goss followed Stallworth with 12 points for Kentucky, which got 34 points from its bench.
Kentucky's four seniors started, with Walker, Evans and Stallworth scoring the team's first seven points, giving the Wildcats an 11-3 lead four minutes into the contest.
Vanderbilt pulled to within four twice before Kentucky went on a 17-4 spree that ended with 10 unanswered points to increase the margin to 32-15 with 6:47 left in the first half.
Despite the double digit deficit, the Commodores scored 18 of the last 22 points of the half and trailed 36-33.
Stallworth led Kentucky with eight points in the first half. Christina Foggie made two of the Lady Commodores' four 3-pointers in the opening half and led the Commodores with 10 points.
The Commodores remained within striking distance and led 51-49 with 10:10 remaining but went on a 5:55 scoring drought while the Wildcats scored seven unanswered to reclaim the lead at 56-51 with 6:08 left.
Foggie led the Commodores (18-11, 7-9) with 23 points. Foggie made four of her team's six 3-pointers. Jasmine Lister added 15 for Vanderbilt.
Vanderbilt coach Melanie Balcomb was pleased with her team's comeback despite coming up short.


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On the Map: Lewis Place
To commemorate Black History throughout the year, we will be sharing the stories of places in our city.
February 27, 2018 | 2 min reading time
This article is 4 years old. It was published on February 27, 2018.
Too often the history of our city goes untold. The streets we walk down or houses we pass have a storied past that is all too often forgotten. To commemorate Black History this month and throughout the year, we will be sharing the stories of places in our city that in one way or another have been home to the rich history of Black St. Louisans.
First Up: Lewis Place
To kick off the On the Map series, we begin with Lewis Place -- a street where the ingenuity and persistence of community members sparked powerful change in St. Louis and across the country.
In the 1890s, Lewis Place - a two-block street in North Central St. Louis between Taylor and Walton Avenues, was primarily owned and developed by the family of William J. Lewis, a prominent real estate family. Up through the Great Depression, the area was mainly populated by white families.
As part of the Great Migration, black Americans moved to Midwestern and Northern cities in large numbers in pursuit of industrial jobs and to escape the Jim Crow South. In the early 1900s, the number of black St. Louisans swelled, leading to a large backlash among some white St. Louisans. A citywide segregation ordinance overwhelmingly passed by public vote in 1916, officially legalizing racialized segregation. After the NAACP successfully defeated the law in court soon thereafter, many communities sought to maintain segregation through the use of restrictive covenants.
Restrictive covenants were legally enforceable agreements among white homeowners to not sell their homes to black Americans (as well as many other marginalized groups). Any homeowner who refused to abide by the agreement risked forfeiture of their property, ensuring that most homeowners would participate within and uphold a racially segregated system. Restrictive covenants deepened racial divides and wealth disparities in cities like St. Louis and solidified housing discrimination -- setting the stage for legal confrontation on Lewis Place.
As the black community grew in St. Louis, housing availability became a greater issue. In the early 1940s, a group of black St. Louisans led by Robert and Fredda Witherspoon decided to fight the restrictive covenant barring black ownership of Lewis Place homes. The Witherspoons were prominent members of the St. Louis community. Robert Witherspoon was an attorney and Fredda Witherspoon was a leader of the St. Louis Urban League and the Missouri Conference of the NAACP.
The Witherspoons convinced fair-skinned black St. Louisans who could "pass for white" to buy homes in Lewis Place to gain control over the deeds of the properties. After enough homes were purchased in this manner, they collectively voted down the restrictive covenant on the street, allowing black St. Louisans to move into Lewis Place. The neighborhood earned its place in history and the civil rights movement, both locally and nationally. In 1980, it was placed on the National Register of Historic Places and remains the oldest private street owned by black St. Louisans.
The success of this action unleashed a groundswell of legal activism in St. Louis, eventually leading to the landmark Supreme Court case Shelley v. Kraemer which struck down restrictive covenants across the country.
Learn more about Lewis Place:
Lewis Place Neighborhood Oral Histories by the Missouri Historical Society
https://vimeo.com/channels/lewisplace
Opening the Gates: Segregation, Desegregation and the Story of Lewis Place, by Elizabeth Pickard, Gateway Magazine
http://missourilawyershelp.org/wp-content/uploads/2015/06/Opening-the-Gate.pdf
Lewis Place: National Register of Historic Places
https://dnr.mo.gov/shpo/nps-nr/80004509.pdf
Wright, John, "Discovering African American St. Louis: A Guide to Historic Sites. Second Edition", Missouri Historical Society Press, 2002 http://bit.ly/2EUtiwr
Planning & Urban Design Agency
On the Map: Black History in St. Louis
City of St. Louis Outlines Preparations for Possible Winter Storm As the National Weather Service (NWS) declares a Winter Storm Warning for our region beginning Tuesday, January 24, the City of St. Louis is joining the NWS to urge residents to take precautions and preventive measures to protect themselves and their families during and after the storm.
Information about Cloudy Water This phenomenon normally occurs during the winter months in St. Louis and is not related to the quality or safety of the tap water.
City of St. Louis Winter Storm Response Update An update from City departments on our ongoing winter weather response.
Cultural Resources Preliminary Review Request a Cultural Resources Preliminary Review

redpajama_set_name: RedPajamaCommonCrawl


The Tallassee Residential School opened August 17, 2005, now celebrating more than 10 years of service. The school building on S. Dubois Street was transformed from a 1920's-era church to a state-of-the-art school while maintaining its architecturally rich features. The program now employs more than 187 people in the Elmore County area.
The program provides 11 homes in the community for 36 children and adolescents, receiving their educational services at the school location.
The Tallassee Residential School is the host of graduate and undergraduate clinical studies for many area universities. The graduate program for Applied Behavior Analysis in the Psychology Department at Auburn University is the main source of interns. Undergraduate students from Tuskegee University, Alabama State University and, Auburn University at Montgomery also serve as interns for course credit at the Tallassee campus. If you are interested in practicum or internship opportunities please email wwatson@learning-tree.org for more information.


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HomeTV
Lost Cast: Where Are They Now (Updated!)
By Bobby Bernstein
Modified Date: August 18, 2019
Wondering what the Lost cast is up to nowadays?
Believe it or not, it has already been nearly five years since we got our last taste of Lost. I guess time flies when you spend five years trying to figure out what the hell the ending meant, exactly.
Still, when you think about just how popular Lost became, and how frequently talked about it was, it's strange to think that we seemingly haven't really heard much from most of the stars of the show. In fact, it seems as if some of the Lost cast actually did disappear onto a remote island somewhere, even if that isn't actually the case.
Lost will forever remain one of the best sci-fi shows of all time, whether you liked the ending or not. The cast of Lost was one of the most well put together casts we've seen on television, and that was a big part of what made the series so great.
So if you're wondering what the Lost cast members have been up to since the show ended nearly five years ago, we've got you covered. Here is a Where Are They Now for the cast of Lost:
1. Matthew Fox
Jack Shepard was obviously an important part of Lost, and the role was played tremendously by Matthew Fox. But unfortunately for Fox, we haven't really seen him in anything of note since the show ended.
He was in the atrocious Alex Cross movie, and had a minor role in World War Z. He's currently set to have a role in Bone Tomahawk, a western starring Kurt Russell, at some point later this year.
2. Evangeline Lilly
Kate has gone on to make quite an acting career for herself, at least so far. Since her time on the ABC Lost cast, Evangeline Lilly starred in Real Steal, The Hobbit movies, and is set to appear again on screen in Ant-Man as Hope Van Dyne later this year.
3. Josh Holloway
Sawyer has seen some success following his time on Lost as well, having appeared in Mission:Impossible – Ghost Protocol, Paranoia, and Sabotage since. He also had a starring role in ABC's Intelligence, which didn't quite make enough waves for ABC to renew for a second season.
Bummer. Don't worry, though, as Holloway will be returning to TV soon enough with the newly announced Colony series for USA Network, which will also star Sarah Wayne Callies (Lori from The Walking Dead).
4. Jorge Garcia
Jorge Garcia, who played as Hurley for Lost, has been quite busy since the show's conclusion. He has appeared in numerous TV series over the past 5 years, including Alactraz (cancelled), Californication, Once Upon a Time, Maggie, How I Met Your Mother, and held a prominent role in Hawaii Five-0.
He'll also appear in an upcoming Adam Sandler movie titled The Ridiculous 6, which probably won't be the best move for his career. Still, it looks as though Hurley is doing okay for himself.
5. Naveen Andrews
Naveen Andrews, who played the complex Sayid in Lost, has gone on to star in the Sinbad TV series, Once Upon a Time in Wonderland and most recently, surprise hit Sense8 for Netflix (you know, the show everyone is talking about right now). We're hoping to see Sense8 get picked up for a second season, and all signs are pointing to probably.
6. Daniel Dae Kim
Daniel Dae Kim as also been hella busy since his days as Jin Kwon on Lost. Most notably to us, he voiced Hiroshi Sato for The Legend of Korra, and has a prominent role in the Hawaii Five-0 TV series, which was just renewed for a new season last month.
7. Yunjin Kim
The lovely Yunjin Kim, who played Sun Kwon (Daniel Dae Kim's wife) in Lost, hasn't done anything of note since the show wrapped up. She lent her voice to the Sleeping Dogs video game, and was featured in the Mistresses TV series, but that show didn't last long. We don't know when we'll next see Yunjin Kim on the screen, but hopefully it won't be long.
8. Terry O'Quinn
I think the most interesting member of the Lost cast was John Locke, as played by Terry O'Quinn. And, he's probably been the most busy out of all of the Lost cast since the show last aired. He had a prominent role in Falling Skies for awhile, starred in 666 Park Avenue (which didn't last long), Gang Related, and starred alongside his former Lost cast member Daniel Dae Kim in Hawaii Five-0. His latest venture is the unique Full Circle TV series created for DirecTV.
9. Michael Emerson
The weaselly Ben Linus (played by Michael Emerson) is one of TV's most memorable characters of the past 10 years. Emerson has done a few notable things since his time on Lost, including a memorable appearance on Parenthood as a Asperger's having bug guy, and voicing the Joker for Batman: The Dark Knight Returns. His biggest work since Lost has been his role on Person of Interest, which has massed quite a following.
10. Henry Ian Cusick
Henry Ian Cusick played Desmond Hume on Lost, and he's had a ton of other TV roles since. He has appeared in Law & Order, Fringe, The Mentalist, CSI and The 100. He also has prominent role in ABC's Scandal. He'll also rejoin his fellow Lost actor Jorge Garcia in the upcoming When We Were Pirates movie.
11. Elizabeth Mitchell
Elizabeth Mitchell popped up in Lost as Juliet Burke, and has gone on to star in quite a number of TV shows since. She was in V, Revolution, Once Upon a Time, and most recently in Crossing Lines, which can now be found on Netflix, and was renewed for a 12-episode third-season in February. She was also in the Santa Clause 3: The Escape Clause, but we'll just continue on with pretending that movie never existed.
12. Emilie de Ravin
Claire was always a fan favorite on the show, and that was due to the charm of Emilie de Ravin. Since Lost, she has had only one successful role, and that was on, again, Once Upon a Time. It would appear as though Once Upon a Time is just simply recycling the cast of Lost, but if it means more Emilie de Ravin, we are 100% behind that tactic.
13. Harold Perrineau
Michael Dawson was also one of Lost's most-loved characters. Actor Harold Perrineau (the man behind Michael Dawson) has kept himself busy following his run on Lost. Perrineau voiced Blade in the failed Blade series, and had roles in Georgia, Sons of Anarchy, Wedding Band, Z Nation (SyFy's zombie show) and most recently, Constantine (which was just cancelled). He has appeared in quite a few movies, too, including Zero Dark Thirty, The Best Man Holiday and Snitch.
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Virtual Reality Games & Responsibility for Their Possible Evils
Chris Pratt & 7 Other Actors Who Tried Other Genres


text:
Humber Heights-Westmount
Title: Humber Heights-Westmount
Subject: Etobicoke, Weston, Ontario, Etobicoke Centre (electoral district), Richview, Toronto, List of curling clubs in Ontario, The Elms, Toronto, Humber Valley Village, Mount Dennis
The original St Philip's Anglican Church
Coordinates: 43°41′50″N 79°31′33″W / 43.69722°N 79.52583°W / 43.69722; -79.52583Coordinates: 43°41′50″N 79°31′33″W / 43.69722°N 79.52583°W / 43.69722; -79.52583
Etobicoke-York
Changed Municipality
1998 Toronto from Etobicoke
• MP
Ted Opitz (Etobicoke Centre)
• MPP
Donna Cansfield (Etobicoke Centre)
• Councillor
Doug Ford (Ward 2 Etobicoke North)
Humber Heights-Westmount, also known as Humbervale, is a neighbourhood in Etobicoke, Toronto, Ontario. The neighbourhood is bounded by the west bank of the Humber River, west to Royal York Road and south to Eglinton Avenue West. The Humber Creek divides the area into the northern 'Westmount' (originally the Etobicoke side of York Township's Weston) and the southern 'Humbervale' centred along Scarlett Road and La Rose Avenue. As the area is just north of the Iroquois Shoreline (limit of the ancient Lake Iroquois) it is sometimes called Humber Heights.
The housing type varies from the 'mansions' of Yorkleigh Avenue and Westmount Park to the more modest; most are low-density single homes. A commercial stretch exists on La Rose Avenue including La Rose plaza which has many stores such as La Rose Bakery, La Rose Dollar Store, and Mel Rose Variety. La Rose Bakery is known among residents to serve excellent European food. Most of the children of the neighbourhood go to either Westmount Public School or All Saints Catholic School.
The major arterial roads of the neighbourhood are Royal York Road to the west, Scarlett Road, which travels north-west to south-east through the neighbourhood and Eglinton Avenue West running east-west to the south.
Westmount & Humbervale
Originally the Etobicoke side of York Township's community (later independent town) of Weston which began on the western (Etobicoke) side, the early community (now called Westmount) was centred around St Philip's Anglican Church at the top of Royal York Road, one of Etobicoke's first churches.[1] Early settlers taking Rexdale Boulevard or Albion Road to Albion Township (now in Brampton) would pass through the area.
A very large amount of land comprising the majority of farms lots on both banks of the Humber River between Lambton and Weston were first purchased by the Scarlett family in the 19th century.[2] The first Scarlett estate, 'Runnymede' near York Township's community of Lambton, was connected by an, originally private, road (now called Scarlett Road) to the three estates owned by his sons on the Etobicoke side; the street crossing the Humber River into Etobicoke near Eglinton Avenue (then called Richview Road, a small section with this name remains). As new families, many related to the Scaletts, purchased land in the area, the Etobicoke community of 'Humbervale' appeared in the late 19th century along Scarlett Road, parallel to the Humber River, from the Humber Creek in the north to where Scarlett Road crosses over the Humber River to the south (near Eglinton and La Rose Avenues).
Humbervale is best known as the site of Raymore Drive, a street washed out during Hurricane Hazel with the loss of many lives. Much low-density residential was built on former farmland as many immigrants from the former Soviet Union, especially Ukraine, settled in the rapidly urbanising Etobicoke during the 1960s. St Demetrius Byzantine Catholic church (1959) and school (1975) as well as a small commercial area were established on La Rose Avenue (parallel to and just north of the long undeveloped Eglinton Avenue) to serve the growing population. The original 1858 La Rose family farm house still stands on La Rose Avenue near Islington as well as a number of other historic buildings throughout the neighbourhood. A large collection of early photographs of Humbervale became one of the largest components of Etobicoke's 'History Room' when it was established in 1985 at Richview Library. Recent high-density development is now taking place along Eglinton Avenue such as the 'Royal York Grand' condominium.[3]
Scarlett Heights Entrepreneurial Academy
St. Demetrius Elementary School is a professional primary school on La Rose Avenue. It is one of three Ukrainian Catholic schools within the Toronto Catholic District School Board. It was founded in 1975 as a result of the pastor of St. Demetrius Ukrainian Catholic Church, Rt. Rev. John Tataryn, who recognized the need to ensure the future of the Ukrainian Catholic community by providing its children with the opportunity to learn about and appreciate their unique heritage. The school was guided from its infancy stages to the present largely through the dedicated efforts of its founding principal, Sister Rachel Tataryn, SSMI, who served the school community in that capacity for many years. Today the school is an integral part of the St. Demetrius community, intimately linked with the Church, Demetrius Residence, and the Ukrainian Canadian Care Centre. St. Demetrius Catholic School celebrated its 25th anniversary in the year 2000.
Westmount Junior School is a public elementary school on Chapman Road near Royal York Road and Eglinton Avenue. It opened in January 1960. The school sits on a large parcel of land that is adjacent to park and recreational facilities. The six primary classrooms surround a large open area which is used for science and art activities. There is a computer lab set up within the resource center. The school has a courtyard that has a wide variety of plants. There are 21 teaching staff at the school.
All Saints Catholic Elementary School[4] (est. 1962)
Riverside Cemetery
Royal York Plaza
La Rose Plaza
LaRose Park
Scarlett Heights Park
Top of Richview
Weston Golf & Country Club
St Philips Anglican Church[5] (est. 1830)
St Andrews Presbyterian Church, Humber Heights[6] (est. 1951)
St Demetrius Byzantine Catholic Church[7] (est. 1959)
All Saints Roman Catholic Church
Westmount Gospel Hall
Humber Heights-Westmount neighbourhood profile
Elms-Old Rexdale
Richview Weston, Mount Dennis (York)
Neighbourhoods in Toronto
Bickford Park
Bloordale Village
Bracondale Hill
Brockton Village
Carleton Village
Chaplin Estates
Church and Wellesley
CityPlace
Corktown
Corso Italia
Davisville Village
Discovery District
Dovercourt Park
Earlscourt
East Bayfront District
East Danforth
East Toronto
Fashion District
Garden District
Harbord Village
Junction Triangle
Liberty Village
Lytton Park
Playter Estates
Port Lands
Queen Street West
Railway Lands
Seaton Village
Toronto Islands
Trefann Court
Trinity–Bellwoods
Uptown Toronto
West Don Lands
Wychwood Park
Yonge and Eglinton
Armour Heights
Bayview Woods – Steeles
Hoggs Hollow
Jane and Finch
Lawrence Heights
Lawrence Manor
Newtonbrook
North York Centre
Parkway Forest
Pelmo Park – Humberlea
Westminster–Branson
York Mills
Bendale
Birch Cliff
Brown's Corners
Clairlea
Cliffcrest
Dorset Park
Ionview
L'Amoreaux
Scarborough City Centre
Scarborough Junction
Scarborough Village
Tam O'Shanter – Sullivan
West Rouge
Clairville
Edenbridge–Humber Valley
The Elms
Eringate – Centennial – West Deane
Humber Heights – Westmount
Islington-City Centre West
Humberwood
Kingsview Village–The Westway
The Kingsway
Princess–Rosethorn
The Queensway – Humber Bay
Thistletown
Humewood–Cedarvale
Lambton
Little Jamaica
Rockcliffe–Smythe
Tichester
Crescent Town
Governor's Bridge
O'Connor–Parkview
Old East York
Italics indicate neighbourhoods now defunct. For information on the evolution of each neighbourhood in general, see History of neighbourhoods in Toronto.
Toronto, Canada, Ontario, Metropolitan Toronto, Liberal Party of Canada
Weston, Ontario
Toronto, Canada, North York, Ontario, Etobicoke
Richview, Toronto
Canada, Toronto, Ontario, Italy, Royal York Road
List of curling clubs in Ontario
London, Ontario, Canada, Ottawa, Kingston, Ontario, Toronto


text:
Q: Query for rows that share a set of associations I have three tables: A, B, C.  B has a many-to-many relationship with A and C.
A >-< B >-< C

Assume every table has a primary key column called id, and the join tables have two columns [a_id, b_id] and [b_id, c_id].
The same row in B can be linked to both rows in A and C. It's fairly straightforward to find rows in C that share a specific row in B (a series of inner joins).
Given a row id of A, I would like to query for all rows in C that share ALL rows of B associated with that row in A:
select id,
    (select count(*) from c
        inner join b_c on c.id = b_c.c_id
    ) as c_group,
    (select count(*) from c
        inner join b_c on c.id = b_c.c_id
        inner join b on b.id = b_c.b_id
        inner join a_b on b.id = a_b.b_id
     where a_id = ?
    ) as a_c_group
from c
where c_group <= a_c_group;

Can this be done via SQL? I'm working in MySQL, so a MySQL-specific solution would be fine.

A: This would yield all the id's for B that are associated with the selected A:
SELECT b_id FROM ab WHERE a_id = ?

So you need to find any C's that are related to only these B id's and not others.  This can be done by excluding all C's that match other B id's:
SELECT c.id
FROM c
LEFT JOIN bc ON c.id = bc.c_id
  AND bc.b_id NOT IN (SELECT b_id FROM ab WHERE a_id = ?)
WHERE bc.c_id IS NULL

A: If I understand your question correctly, you want all rows in C that have a matching row in B that, in turn, match the specified row id in A.
This should do it:
select
    c.*
from
    c
    join bc on c.id = bc.c_id
where
    exists (select 1
              from ab
             where ab.a_id = 123
                   and ab.b_id = bc.b_id)

This assumes that your join (bridge) tables are named ab and bc, and that you're looking for an a.id of 123
SQLFiddle here

A: Solution was to compare the count of an inner join of B and C with a inner join of all three tables.
SELECT ID
FROM C
WHERE (
  SELECT COUNT(*)
  FROM B_C
  WHERE C_ID = C.ID
) <= (
  SELECT COUNT(*)
  FROM B_C INNER JOIN A_B ON B_C.B_ID = A_B.B_ID
  WHERE C_ID = C.ID AND A_ID = ?
);

This covers:

*

*If C has no associated B's, it should appear in the result set.

*If C has associated B's not associated with A, it does not appear in the result set.

*If A has associated B's not associated with C, but all B's C is associated with, C appears in the result set.

redpajama_set_name: RedPajamaStackExchange


A self-management programme guided by doctors and a specialist asthma nurse through information and communication technology will improve asthma related quality of life in a cost-effective way.
A 12-month intervention period where the patients receive either 'usual care' or 'ICT-supported care' guided by a specialised asthma nurse and doctor.
According to the Dutch GP guidelines, patients are invited to visit their general practitioner every 3 months in order to titrate medication to the lowest level that is needed to maintain control. This frequency can be lowered to 1-2 visits per year once control of asthma has been achieved.
Thirty percent of general practices have nurse practitioners providing self-management education. Patients are referred to a chest physician if sufficient control is not achieved within 3 months. Exacerbations of asthma are treated by either chest physician and general practitioner.
van der Meer V, van Stel HF, Bakker MJ, Roldaan AC, Assendelft WJ, Sterk PJ, Rabe KF, Sont JK, , Weekly self-monitoring and treatment adjustment benefit patients with partly controlled and uncontrolled asthma: an analysis of the SMASHING study., Respir. Res., 2010, 11, 74, doi: 10.1186/1465-9921-11-74.
van der Meer V, van den Hout WB, Bakker MJ, Rabe KF, Sterk PJ, Assendelft WJ, Kievit J, Sont JK, , Cost-effectiveness of Internet-based self-management compared with usual care in asthma., PLoS ONE, 2011, 6, 11, e27108, doi: 10.1371/journal.pone.0027108.
van Gaalen JL, Beerthuizen T, van der Meer V, van Reisen P, Redelijkheid GW, Snoeck-Stroband JB, Sont JK, , Long-term outcomes of internet-based self-management support in adults with asthma: randomized controlled trial., J. Med. Internet Res., 2013, 15, 9, e188, doi: 10.2196/jmir.2640.
van der Meer V, Bakker MJ, van den Hout WB, Rabe KF, Sterk PJ, Kievit J, Assendelft WJ, Sont JK, , Internet-based self-management plus education compared with usual care in asthma: a randomized trial., Ann. Intern. Med., 2009, 151, 2, 110-120.


Predicting Sea Level Rise Impacts on Hawaii's Anchialine Pool Ecosystems Lisa Marrack UC Berkeley Ala Kahakai National Historical Park. Sea Level Rise. Sea level is expected to rise between 0.5 to 1.6m by 2100 (IPCC 2007; Vermeer&Rahmstorf 2009). Observed. Predicted Impacts.
What coastal features will be inundated by 2100 along the west coast of Hawaii due to a 1 meter sea level rise?
Where will we expect new anchialine pool habitats to emerge within the arid coastline of west Hawaii?
Where will we expect new anchialine pool habitats to emerge?
What are the distribution and dispersal patterns of invasive M. lar in anchialine pools in the State of Hawaii?
2) What are the relative and combined impacts of M lar, invasive fishes (poeciliids, Tilapia) and elevated nutrients on anchialine pool habitats?
Successful PCR with 1 COI primer set.
Global warming and sea level rise -. james carton and semyon grodsky university of maryland. displaced pole horizontal grid. 900x720x40 = 25m grid points. state variables: u, v, t, s, …. time step: 20min (26k ts/yr).
Sea Level Rise and the Carteret Islanders John Duguman -Sea level rise and the carteret islanders john duguman discipline of environmental science and geography school of natural and physical sciences university of png dugumanj@upng.ac.pg.
How Everglades Restoration Can Mitigate Some Effects of Sea Level Rise in South Florida -. by the arthur r marshall 2013 interns: sarah denisen, casey hickcox, jessica james, tomena scholze, and kelsie timpe. climate change and sea level rise .
Closing the Global Sea Level Rise Budget with GRACE, Argo, and Altimetry Observations -. presented by eric leuliette. requirement, science, and benefit.


I write this article about the show 'Live Forever' by Elizabeth Peyton at Whitechapel Gallery because her small paintings are so expensive (up to $ 800,000).
I do not like her work: I think she is just doing society paining. She is doing it in seductive colors. Her technique is nice craftsmanship: She handles oil paint like watercolors. Nice and easy. However, I do not see any deeper meaning in it.
Her motifs are celebrities, dead or alive: The Gallagher brothers, Kurt Cobain, Sid Vicious , Napoleon or Frida Kahlo.
Her works are decorative and the colors are very appealing - but are they any more than very expensive fan posters?
U.G. - how can you be so mean to Elizabeth Peyton?!
Can't you see the mastership in her brushstroke?
The beauty of her colors?
And Peyton's work is only 'nice & decorative'???
It is not my intention to be 'mean' to anybody. It is my opinion about Peyton's work.
If you have a different point of view it is absolutely ok for me.
I am convinced that judgements on art need to be subjective and personal to make art important to oneself. If you really mean it, your opinion is as valueable as mine is.
I think Richard Long has contributed a lot to art history - something I did not yet see from Ms. Peyton.


One of my earliest memories of downtown Fitchburg involved a shopping trip with my Dad to the Park Snows Department Store on Main Street. Dad was not a shopper, but on this day, my mother had put him to the task of finding me a new winter coat, so off we headed to Park Snows.
Fitchburg's Main Street had a booming retail business in those days, and Park Snows Department Store was a crown jewel, complete with an elevator, and an elevator conductor to operate it. Dad took me to the children's department, where I spotted a blue velvet coat with white fur trim and a bonnet to match. We bought the outfit, and I proudly wore it out of the store.
We then headed across the street to the Five and Ten for a snack. We sat at the long counter, and I took a spin on the red-topped stool, while Dad ordered my favorite: a tuna fish sandwich and french fries. Next, we turned our attention to the pet shop in the back of the store, complete with fish, turtles and birds. This is where I found Eddie, a small, yellow canary. We left the store with Eddie, a cage, and some bird food.
Many years have passed since that day. Eddie lived to a ripe old age and serenaded us every morning with his beautiful songs. The blue velvet coat was a fashion favorite and worn till it was threadbare.
The thing I remember most about that day though isn't the bird or the coat. It is simply the picture in my mind's eye of my Dad and I strolling along Main Street hand in hand.


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Pear Stairs based in Welshpool, Wales are the biggest direct to end user supplier and manufacturer of stairs, staircases and stair parts in the UK.
Experts in floor coverings in Montgomeryshire.
Designing and installing CCTV systems in Radnorshire.
Click on the links above if you are looking for Home Improvement Companies in the UK offering home improvement services in the cities, towns and villages shown below in East Wales.


Located in Northwood Industrial Park in Salisbury, Maryland with excellent access to Route 13 and US Route 50 via Northwood Drive and Naylor Mill Road.
144,492 sq.ft. manufacturing facility for sale $4,500,000 or lease at $4.00 per sq.ft. 20' - 27' ceiling heights. 2 overhead cranes with 2 - 5 ton hoists w/remote control / 4 electric 3 ton hoists, 8 - 2.5 ton hoists on JIB cranes. 3 phase electric 600V-2000 amps. Security fencing. 20 +/- acres. Drive-in doors and warehouse loading doors. 265+ parking spaces. 1800 sq.ft. office space. Large employee lounge. Add'l 15,000 sq.ft. warehouse with 5 - 20' drive-in doors.
45,000 square feet within this 144,492 square foot industrial building is currently listed for lease in Salisbury, Maryland. The complex is equipped with air exchange ventilation and vacuum systems, heating and air conditioning, security fencing, open warehouse space, 1,800 square feet of office space on both the first and second floors, two private offices, an employee lounge, and multiple restrooms. Also included are two remote controlled overhead cranes with ten ton hoists, four electric three ton hoists that move two ways, eight 2.5 ton hoists on JIB cranes, four drive-in doors and loading docks and 265 available parking spaces.
Owner will consider offers to purchase the property. The sale will be subject to existing leases.
For more information, please contact the listing office.


No matter how much you wish you had that poetic streak within you to express to you need how much you love her, the reality remains a person need to need to rely on external resources to carry out the job to be able to. With your anniversary just within the perimeter of corner, around the globe time begin scouting for gifting ideas that justify your feelings for your partner.
Shopping for toddler gifts for Xmas is a certain amount of fun! Toddler age children are up to everything. Important something he/she can enjoyable and learn with at the same valuable time. Look for educational activities that will keep their mind challenged and absorbed. Look towards buying: activity centres, learning books or foundations. These Christmas gifts is able to keep toddlers entertained for several hours.
Every parent loves their kids and would try their best to meet kidsEUR(TM) need. Teens would like come up with choices going solo. It is not easy to persuade your teenager kids love something they donEUR(TM)t love. When your little girls or boys grow to be teens, toys and clothing may not make them exciting. However, parents often prefer to send out something convenient. You wonEUR(TM)t hope young children addicted to playing video gaming or television all the day; Concert Tickets and ipad or iphone may act as a little costly.
TIS: Yeah, that sounds awesome. So, I've always wondered, in parts 4 & 5, were any screams when Michael was chasing you real, or was all of it really just acting?
A general lack of love is a sure manifestation of things on the downward spin out of control. When a woman decides that she's not interested anymore, it is time to really back down. Give her space. Remember that women love space. A new women loses the strive to be affectionate, take something nice uncomplicated. Maybe a nice note on automobile before she goes perform or have a bath drawn for her with some candles when she returns for work opportunities. The key is never expect anything in gain. Do it because you care, not because getting into something. She's going to pick standing on that to provide a hawk may perhaps appreciate you for this can.
Roundhouse. You wouldn't think an early repair shed could host a great party, however the Roundhouse large premiere spot for live entertainment since the 60s. Catch a play or grab some gig frankie valli tour tickets - the Roundhouse has it all.
There is not any delicate method say how i lost my job. Experienced this horrible feeling in the gut the day I interviewed Donna the intern position. I ignored that feeling and hired her. I became her mentor and taught her the way to record a demo tape. I watched as she became an expert in the studio. We became peers. And then it was her use teach me something: a harsh lesson in infidelity. How do you explain someone sleeping her way in to your perfect job?
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Archdiocesan Financial Administrator Helen Delahunty, Marymead CEO Camilla Rowland and CatholicCare, CEO Anne Kirwan.
Recently, I had a day that stopped me in my tracks. There is much debate about the Catholic Church. The issues of governance and inclusion are front and centre stage. Let's hit inclusion first.
I celebrated Mass early at 7am and was quite taken aback by a curious coincidence that appeared in the Liturgy of the Word. Both readings highlighted the complementarity of men and women in the salvific mission of Christ.
The first reading was from Ephesians 5. The text speaks about the mutual subordination of woman and man in Christ. In the Old Testament a woman gained dignity by being joined in marriage to a circumcised male. Not so the New Testament. A woman gains her dignity by being baptised and thus intimately joined to Christ. From their mutual surrender in marriage, husband and wife become living witnesses to their children and society. Hence the mantra, marriage is for family and family is for society.
The Gospel reading was from Luke 13 and proclaimed two parables about the kingdom of God. The first is about a man who scatters seed which grows into a tree. Birds find shelter in the tree. The second parable is about a woman who takes and mixes yeast in with flour and presto, we have bread. Luke does this often in his gospel. He is inclusive, and in this case the inclusion is with respect to how men and women both participate intimately in the development of the kingdom of God.
Unity respects and loves difference. It is through the experience of unity – not uniformity – that personal being is enhanced and often in unexpected ways. When applied to sexual difference, we speak of the complementarity of the sexes. Obviously this is important when understanding the nature of human sexuality, but it affects a whole range of human activity, including the proclamation of the Gospel.
Both Paul and Luke are trying to highlight for us – it seems to me – the fact that when the Gospel was first preached it respected the complementary nature of the proclamation. Women have a place. Men have a place. And we do well to respect the different ways that the proclamation must inevitably have if we are to have a Church of unity.
Think for instance of the public preaching of St. Hildegard of Bingen (1098-1179). She preached to popes, bishops, priests, and the baptised. But for some reason, this has not always been the case in Church practice. Is it because we have aligned preaching with the Eucharistic liturgy which reserves the homily to the priest?
But preaching the homily is one thing; preaching publicly is another. The grace of Baptism not only means we die and rise with Jesus, but we are commissioned to preach his death and resurrection. Not to have the feminine and masculine voice heard in this proclamation is surely debilitating.
You'll be happy to know, no doubt, that our newly launched youth ministry in the Archdiocese has twelve youth ministers – six of them young women preaching the Gospel among their peers.
Greg is an eminent constitutional lawyer and was a member of the Truth, Justice and Healing Council. During his talk he raised the issue of women and governance. His points were sensible. As he spoke I began a mental exercise, the fruit of which is what follows.
Each Tuesday the Archbishop of Canberra and Goulburn convenes his episcopal council. It includes three men, three women. There are two clerics, one layman who is the Chancellor. One of the women holds the position of Archdiocesan Financial Administrator (AFA), the other two are Executive Assistants. Each Wednesday, I convene a vicar-general meeting. It includes two men, three women. These meetings are not what you would call "yes minister" meetings.
Furthermore, most of our important portfolios in the Archbishop Office for Evangelisation (Chancery) are entrusted to the leadership of women. The AFA is a woman; the head of Communications is a woman; the head of Marriage, Family and Relationships is a woman; the manager of the Institute of Professional Standards and Safeguarding is a woman; the manager of the Catholic Development Fund is a woman; the manager of Parish Pastoral Support is a woman; the head of Fundraising is a woman; the head of our Tribunal is a woman.
Two out of three of our Archdiocesan agencies have female CEO's – CatholicCare and Marymead. And for the record, sixty-one per cent of our Catholic school principals are female and sixty-eight per cent of assistant principals are female. I might add that all of them have been chosen on talent and merit. The Archdiocese does not have quotas.
After Craven's talk, the day finished with a meal with a priest friend. He invited a life-time female friend of his and her son. This woman is an accomplished doctor, mother of three and at one stage Lord Mayor of the City of Darwin. You guessed it, she was educated by religious women!
There is much to be grateful for and there is much to do. We have the "seed" and we have the "yeast." It is time, once again, to proclaim the goodness of the Lord.
Surely the exclusion of women from breaking open the Scriptures in that part of the Mass called The Liturgy of the Word, which precedes The Liturgy of the Eucharist, re-enforces the Clericalism that has relegated women to the second division in the public worship of the Church since the Council of Trent.
Given the presumption, often heard, that women only have a token place in the Church, these statistics regarding the number of senior positions of significant responsibility and influence occupied by women in the local archdiosece would seem to indicate that this is not the case, here at least. It is also interesting to hear that these appointments have been made on merit and not through quotas.
Come to an ordination mass. Then you will see why women feel that they are excluded from participation in the church. Sure very talented women get to do the hard work, but they are hidden away on special occasions. At a recent ordination, an all male celebration, a woman was not even selected to read. The music would not have happened without women, but it was mostly a case of being heard without being seen.
Fr Tony is an able but highly selective defender of the traditional Church view of women. Most of us already knew about the fine work that these highlighted women do in administrative jobs. But he carefully avoids mentioning the sudden (and still unexplained) abolition of the Archdiocese Women's Commission or of the recent Canberra meeting of Catholic women seeking new ways of being women in the Church.
It's telling too that he praises Greg Craven's talk: Greg is another articulate conservative but his views need some context. Not only is he one of the favourite Catholic commentators of The Australian but he was also the only member of the Truth Justice & Healing Council who declined to endorse the final report to the Bishops. There is much more to challenge about Fr Tony's comments. A proper Letters to the Editor page in Catholic Voice would be the right place; sadly, we laity are seen as not mature enough for that.
A quick note in regard to the Archdiocese Women's Commission. A couple of years ago several existing members of the Women's Commission decided to retire from their positions. Archbishop Prowse was open to the Commission continuing, however, a lack of members made the Commission untenable. The Archbishop is working closely with Andrea Dean, the Director of the National Office for the Participation of Women, to draw up, in the Archdiocese, the voice of Catholic women in a more prominent way. His desire is to re-establish a Commission for Women in the future.
Although Letters to the Editor in it's traditional form no longer runs, our new online version has become a popular avenue for the thoughts and ideas, reactions and responses of our readers.
Thank you for the explanation; last we know why the Commission was disbanded. As far as I know, the laity were never even told that it had happened nor the reasons for the decision. Why so much secrecy surrounding what seems a fairly understandable decision? But it also begs another question. What efforts were made to replace the retiring members? Would it not have been better to retain the institutional memory and experience of the remaining members while transitioning to a new structure?
Re Letters to the Editor, some readers will recall that the column was an integral part of the Catholic Voice format endorsed by Arcb. Carroll. Later, the column was banned by Arcb.Coleridge in case debate might upset the faithful (my words). Since then, individual Catholics and more recently Concerned Catholics of Canberra-Goulburn have called for the Letters column to be re-instated if we are serious about promoting ideas and fostering dialogue ahead the Plenary Council. The online version— while welcome— is no substitute as it is restricted to topics chosen by the editor and presumably a degree of prudent self-censorship.
And, Fr Tony we have the wonderful Carmel Gibbons RN caring for all our priests. Now that's a job and a half!!!!
I've heard that Kevin Croker and Carmel Gibbons do a great job. Well worthwhile service. What about an article about their work?
Tony, thank you for highlighting a fact that might not have been as well known as Conor suggests. I am delighted to think our archdiocese is playing such a leading role in serving its people by promoting talented women. However, let us not stop here: Sheelah has pointed out that there are other roles that women would fulfill very competently and even if there is still strong opposition to this from the Vatican, it would do our ecclesial self-image no harm to see stronger local leadership (lay as well as clerical) on this matter to ensure that it is not blithely swept away once again.


text:
Directory of Parishes
Winter, Wisconsin
History of the Diocese of Superior
The history of the Diocese of Superior dates back to the 17th century. Our Journey Through Faith offers a glimpse into the historic events that played a role in the growth of Catholicism in Northern Wisconsin. Diocese of Superior - Statistics
Our Journey through Faith: A History of the Diocese of Superior,
Diocese of Superior - Statistics
View the summary from the last Parish self-assessment questionnaire conducted in 2012.
Read the 98-page Executive Report 2013 (PDF)
Radisson | Winter
Parish History - Overview
Prior to 1908, an occasional visiting priest celebrated Mass in the public school for the Catholic families of Winter. A frame church, with seating for 125 persons, was completed in the spring of 1909 at a cost of $2,300. Fr. Walter Beaudette, pastor for 15 months, supervised the building. The Catholic Extension Society donated the pews and the altar to the mission and Bishop Augustine F. Schinner donated the sacristy furnishings. Resident Joe LeBoeuf donated land for the church.
Fr. Beaudette celebrated the first Mass in the new church on Sunday, July 25, 1909. Mass was celebrated once a month. Eight years and four pastors later, Fr. Henry Teuwisse became pastor. He succeeded in paying the $900 debt on the church building. On June 15, 1921, Fr. Joseph Gleisner was appointed pastor of St. Peter Church. He initiated a building fund to renovate the church. In 1922, a baptismal font and votive stand were donated through the Extension Society. In 1924, a sanctuary was added on one side of the church and two rooms on the other to serve as a residence for the priest in charge. At the same time, a full basement with a furnace was installed at a cost of $4,664, raised partly by the parish, numbering about 30 families. However, the basement proved unsuitable for regular use.
In 1931, Fr. Ludwig Bohle was appointed pastor and found a badly neglected church and no funds for needed repairs. Bishop Theodore H. Reverman ordered a rectory built with funds obtained from the Home Missions Committee. The basement was also equipped with a wooden floor, plasterboard and kitchen facilities. On July 11, 1934, the church celebrated its 25th anniversary of the dedication.


text:
Fraxinus profunda	(Bush) Bush
Pumpkin Ash
[Fraxinus americana var. profunda, moreFraxinus profunda var. ashei E.J.Palmer]
vPlants
Medium-sized to large tree 12 - 30 m tall, trunk diameter 30 cm - 0.6 m Leaves: opposite, pinnately compound, 25 - 40 cm long, with densely hairy leafstalks and seven to nine leaflets. Leaflets stalked, yellowish green, paler and hairy on the lower surface (especially along midrib), 8 - 20 cm long, 5 - 8 cm wide, lance-shaped to elliptical with a rounded or tapering base and long-pointed tip, sometimes blunt-toothed, thick. Leaves turn yellow in autumn. Flowers: either male or female, found on separate trees (dioecious). The small, greenish purple flowers lack petals and are borne in a downy, branched inflorescence. Fruit: dry, single-seeded, winged (samara), 5 - 8 cm long, oblong, and rounded at the tip. Wing encloses half or more of the seed cavity and often extends to the base. Bark: gray, thick, with diamond-shaped furrows between scaly ridges. Twigs: stout and ashy gray to brown. Current shoots densely hairy (persisting one to three years). Leaf scars are half-circles and deeply notched on top, with several bundle scars forming a U. The surface layer of older twigs not peeling or flaking. Buds: light reddish brown, small, rounded, and slightly hairy. Form: narrow and rounded with stout, spreading branches. Trunk straight or crooked with a swollen, buttressed base.
Similar species: The other ash species of the Chicago Region look more or less similar to Fraxinus profunda. Fraxinus americana differs by having short-stalked leaflets with pale or whitish undersides, twigs with raised leaf scars, and a twig surface (except current year's growth) that is flaky, scaly, or peeling. Also, the wing of its fruit does not extend to the base of the large seed cavity. Fraxinus nigra has stalkless leaflets, and the wing of its fruit nearly extends to the base of the flat seed cavity. Fraxinus pennsylvanica sometimes has densely hairy shoots, and its leaves are not as long, wide, or leathery as those of F. profunda. Fraxinus quadrangulata has square twigs, and the wing of its fruit extends to and around the base of the seed cavity.
Flowering: April to May, before or with the leaves
Habitat and ecology: Mainly occurs in wet bottomland sites. It is known only from Kankakee County, Illinois and Starke and Porter counties in Indiana. The Kankakee County specimen was found in the Momence bottomlands of the Kankakee River. Otherwise, it occurs in the lower Wabash River and Ohio River drainages. In southern Illinois and other parts of its range it occurs in floodplains and swamps.
Occurence in the Chicago region: native
Notes: The common name of Fraxinus profunda refers to its swollen, pumpkin-like trunk base. Its wood is used for furniture, fuel, boxes, crates, and pulp. The emerald ash borer (Agrilus planipennis) is a serious insect threat to all native ashes (see link below).
Etymology: Fraxinus is the Latin word for ash. Profunda is Latin for deep or profound, and refers to the tree's swampy habitat.
Author: The Morton Arboretum
In swamps, ponds, sloughs, and overflow land along streams. Its most constant associates are pecan, red maple, white elm, shellbark hickory, green ash, and cypress. Infrequent to common in its habitat.
Indiana Coefficient of Conservatism: C = 8
Tree to 40 m; bark ridged-reticulate as in no. 1 [Fraxinus americana L.]; twigs hairy; lfls 5-9, usually 7, lanceolate to oblong or elliptic, long-acuminate, entire or nearly so, hairy beneath, broadly acute to rounded and often inequilateral, on conspicuous wingless petiolules 8-15 mm; fr linear-oblong to spatulate, 4-7.5 (avg 5.5) cm נ7-12 (avg. 9) mm, the wing extending at least to the middle of the terete body (this mostly more than 2 mm wide); cal subtending the fr 3-4 mm, or short as in no. 2; 2n=138. Swamps and wet woods; irregularly from s. N.J. to Fla. and w. to O., Ind., Ill., Mo., and La. (F. michauxii; F. tomentosa, an illegitimate name)
Paul Rothrock