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Fourteen Years Later: A Response to "The Priesthood: Men's Last, Best Hope"
Posted on March 21, 2013 March 25, 2013 by boydjp
"Did you hear that!" asked Brother Smith, his face flushed with indignation. "I cannot believe that woman would talk that way about the Brethren." We were gathered at a Washington, DC Sunstone symposium in the early 1990s and had just listened to Carol Lynn Pearson present "A Walk in Pink Moccasins" where she speaks to an imaginary audience of young men as if she is "one of the Presiding Sisters." The talk attempts to simulate for men the type of discourse young women (and presumably all women) hear regularly from priesthood leaders. Neither my wife nor I were really surprised by Brother Smith's outrage at Sister Pearson's talk. After all, he was an institute teacher and one of the main bastions of Wasatch-front LDS orthodoxy in our Maryland area. Attending a Sunstone presentation was a major stretch for him.
It wasn't five minutes after Brother Smith had moved on to mingle with other Sunstone attendees that his wife approached us.
"Did you hear that! That was the most amazing talk I have ever heard," Sister Smith said somewhat conspiratorially. Her excitement could hardly be contained even as she looked over her shoulder to make sure her husband was out of earshot. Sister Smith was a changed woman, a woman on fire.
When a few years later Brother and Sister Smith were divorced, neither my wife nor I were really surprised. From just this one experience, we assumed there were some real communication problems in their marriage. What amazed me, however, beyond the huge difference in the Smiths' responses to Pearson's "Walk," and Brother Smith's cluelessness about his own wife's opinions, was that Brother Smith could be so defensive when a woman expressed frustration about her role in the Church. It was then that I realized how oblivious men could be to their own sense of privilege. Pearson wistfully imagines that, after hearing her address, "the men nod their heads and say, 'I see,' and they are never quite the same again." However, Brother Smith was not nodding his head in agreement. Not only didn't he understand the perspective Pearson was trying to share, he got defensive about a perceived attack on priesthood authority and remained ignorant to the legitimate concerns Pearson raised.
So, fourteen years after publishing "The Priesthood: Men's Last, Best Hope" in the pages of Sunstone, I look back on the essay and ask myself, "what might I have been defensive or in denial about?" The essay still represents my own feelings and experiences as a Mormon man; I continue to believe priesthood provokes men to nurture and service and makes them better people than they would be without it; and I have had many people tell me that it helped them make sense of an exclusively male priesthood. But now I come away from reading the essay with this little voice in my head saying "yes, but what about women in the Church?" I'm left with a lingering sense that women's needs are not being met in the Church and that the Church is diminished by not having more of their input. How we, as a community, remedy this situation is something, I believe, we must consider.
In the wake of last fall's discussions about women's issues in the political sphere where men's voices sounded so tone deaf and crass, where one U.S. Senate candidate even spoke of "legitimate rape" as if there were such a thing as "illegitimate rape," I hesitate to enter a discussion about the role of women in the Church. In fact, I am beginning to wonder whether men should even talk about women's issues, let alone legislate them. Nevertheless, I feel some kind of response to my previous essay is necessary after fourteen years; I feel like that essay no longer represents the full range of my now more complicated feelings about the subject.
The recent BYU Religious Studies Center publication, Shield of Faith reports that among LDS youth, young women have lower feelings of self-esteem than young men (170–71), are more sexually active than young men (8-9), are more likely to confuse sexuality with "affection, acceptance, and belonging" than young men (212), and are more likely to have lower church attendance than young men (33). My own life experience, however, has most shaped my current perspective. As I have watched my own daughter grow to adulthood, I've noticed how the Church devotes fewer resources to young women than young men. I've witnessed my daughter's sense of disappointment as the Church community has celebrated the achievements of young men while essentially ignoring the achievements of young women. And I've seen how well the priesthood organization fosters in young men a sense of a belonging and commitment to the Church, with specific rites of passage and increasing responsibilities as they progress from Deacons through Priests quorum, while there are few corresponding rites and responsibilities for young women. Furthermore, as I have taught bright young women at both BYU and UVU, they've often expressed frustration that Mormon culture limits their life choices, that Mormon men have discounted their feelings and experiences, and that sexist language and assumptions and even jokes are perpetrated by bearers of the priesthood.
I have spoken with many colleagues and friends who have expressed similar frustrations, some who have already left the Church, many more who desperately hang on despite their anger and pain. I have also lived with a brilliant wife whose talents seem to be ignored at Church—for example, she has seldom been called to work with the young women, likely, I assume, because she doesn't fit the men's ideas of the proper role model for a young Mormon woman. I've heard stories of her male college students acting like they understand the gospel better than she does, as if conferral of the priesthood also bestowed on them wisdom and knowledge. And, as I've lived with her over almost thirty years, I've come to listen to talks, read scripture, and sing hymns through her perspective and have gained a glimpse of how our rhetoric excludes women. I am reminded of Neylan McBaine's recent speech at a FAIR conference, where she said, "There is a tremendous amount of pain among our women regarding how they can or cannot contribute to the governance of our ecclesiastical organization and we need to pay attention to that pain." I would only add that there is also a tremendous amount of pain regarding the way women's concerns go unnoticed in the Church.
Recently, my service as Ward Clerk forced me to confront some difficult questions about the role of women in the institutional Church. The men I served with were, without exception, kind, inclusive, and dedicated. I never saw any bad behavior or heard any inappropriate comments. Both of the bishops I served with were diligent in keeping in contact with the Primary and Relief Society leadership, clearing callings, listening to needs and concerns, asking for input, treating the female auxiliary leaders with nothing but respect in their interactions with them. But I did see times when the bishopric would get something wrong that could easily have been done right if we'd had input from women at the bishopric meetings. And I also saw times when Primary or Relief Society leaders were upset about a decision made by the Bishop where, I'm confident, they would have better understood and accepted the men's decision had the women been allowed to be present at the meetings. What surprised me is that there was rarely anything discussed in exclusively male-attended meetings that was any more sensitive in nature than what was discussed in Welfare meetings where women were present. And the women were just as careful with confidentiality as were the men, perhaps more so. I saw no justification for the exclusivity in pastoral care for ward members.
The biggest concern I had while serving as Clerk was when we conducted disciplinary councils. In all cases during my term of service, the councils we conducted were for women; I assume councils for men who got in trouble—most of whom would have been Melchizedek priesthood holders—were conducted at a Stake level. And all of these cases we handled concerned sexual transgressions. I found it very uncomfortable to be one of four men in a room, even as a simple note taker, while listening to women recount details of sexual sins. I must stress that I never saw or heard anything out of line—no prurient requests for extra details, no inappropriate comments, no over-sharing. These councils were all conducted with decorum, uprightness, and charity, kindness. Still, I saw the potential, if things weren't handled just right, for some serious problems and even potential lawsuits. It seemed to me a simple way to solve this problem would be to have the Relief Society President attend any disciplinary council, if only as a witness.
In fact, I believe many of the practices we reserve for priesthood are a matter of tradition, rather than doctrine. I still believe, as I did fourteen years ago, that Church leaders are inspired, and I would never presume to suggest that I know better than they do, especially about their specific stewardships. But there are many changes, like including the Relief Society President in disciplinary councils, that could be made to expand women's roles, broaden their voices, in the Church, without giving women the priesthood.
At the close of the nineteenth century, Elder Francis Lyman of the Council of the Twelve was asked if it was alright for members not holding the priesthood to pass the sacrament. Elder Lyman responded:
"You pass it to one another, do you not, all the time, all you sisters and all you brethren? Then why ask the question? The administering of the sacrament is not passing it to the people. The administering of the sacrament is when the brethren offer the prayer in blessing the bread or water. That is the administration of the sacrament. That cannot be done by Deacons, nor by members of the Church who do not bear the Priesthood."
We often confuse, I believe, cultural practice with official doctrine, we have adopted the business wear of the office world into our meetings and have rendered it holy attire. Yet it originally comes from the profane world of business. Likewise, we often assume that all traditions originated in revelation. Many practices, like Deacons passing the sacrament, have no scriptural precedent and have become the norm in the Church and we don't always know the origin of these practices. Furthermore, I've witnessed vastly different approaches from local Church leaders with whom I've served. Where the official Church Handbook is silent, some leaders have seen a restriction while others have seen an opportunity to exercise their imagination and seek direct inspiration. I've witnessed some leaders who implement creative and inspired solutions to local problems, while many others feel bound to do only that which is permitted by the Handbook. I believe we have a massive failure of the imagination when it comes to women's roles in the Church. We have not thought enough about creative ways to be more inclusive and we are hindered by tradition from seeking inspiration.
In a recent article in the Salt Lake Tribune, columnist Peggy Fletcher Stack reported on the growing number of women who "are not pushing for ordination" but are seeking "a more engaged and visible role" in the Church. (See also here.) Stack goes on to outline many of the possible changes that could be implemented without any major doctrinal changes:
"[T]reating a stake Relief Society president much as her male counterpart and assigning her to be a regular speaker at stake conferences and in ward worship services; quoting more women in sermons and Sunday School lessons; selecting more women to speak and pray at church wide General Conferences; letting women either conduct (or at least be present at) worthiness interviews for teen girls; choosing strong General Relief Society presidents and allowing them to serve longer and become more visible in the church; and permitting women to serve as mission zone leaders, ward clerks and other traditionally male positions."
To make such changes would require no revelation or doctrinal innovation, and some of these changes—like integrating quotes from more women in lessons and sermons—can be made independently by individual members. Such changes would require us to rethink cultural practices.
In the Old Testament, naming children is more often the mother's privilege, rather than father's. While not all of the naming speeches are recorded, mothers name their children more often than fathers by twenty-seven to seventeen, and their speeches outnumber those by fathers by eighteen to eight. Almost seventy percent of the naming speeches preserved in the Old Testament come from the mouths of women. We know too that from the early days of the Church through the first half of the twentieth century, LDS women regularly blessed and anointed the sick. [1] John A. Widtsoe's Priesthood and Church Government, essentially the Church Handbook from its publication date in 1939 through at least the early 1960s, reproduced this quote by Joseph Smith under the heading of "Administration to the Sick":
"Respecting females administering for the healing of the sick, he further remarked, there could be no evil in it, if God gave his sanction by healing; that there could be no more sin in any female laying hands on and praying for the sick, than in wetting the face with water; it is no sin for anybody to administer that has faith, or if the sick have faith to be healed by their administration."[2]
In Selections from Answers to Gospel Questions, which was used as the Melchizedek Priesthood manual in 1972-73, Joseph Fielding Smith responded to a similar question about women administering to the sick with a quote from his father, Joseph F. Smith:
"A wife does not hold the priesthood with her husband, but she enjoys the benefits thereof with him; and if she is requested to lay hands on the sick with him, or with any other officer holding the Melchizedek Priesthood, she may do so with perfect propriety. It is no uncommon thing for a man and wife unitedly to administer to their children."[3]
Our foremothers did not need priesthood to take an active role in their spiritual lives, and priesthood leaders fully acknowledged the appropriateness of these roles.
They also took seriously our unique and liberating theology. They recognized that by denying original sin and promoting a fortunate Fall our religion leaves Eve and her daughters free from the blame for mortal woes. They acknowledged that a Church that teaches of a Heavenly Mother must recognize the divinity within all women. The Proclamation on the Family states that we are each "a beloved spirit son or daughter of heavenly parents, and, as such, each has a divine nature and destiny." It can no longer seen heretical to talk about a Heavenly Mother. While some may argue that we simply do not know enough about our Mother in Heaven to talk about her, the same could be said of our Father in Heaven and we still acknowledge Him in our lives and worship.
Once, and for far too long, men of African descent were denied the priesthood. I remember often hearing Church members speculate about the justification for the ban, most assuming these justifications were doctrine, the mind and will of God. The most common folk belief was that those with African blood were not valiant in fighting for truth in the preexistent War in Heaven. Today, the Church has not only changed the policy, opening the priesthood to all worthy male members, but it has denied the folklore justifying that earlier ban. Bruce R. McConkie humbly admitted at the time that members should "Forget everything I have said, or what…Brigham Young…or whomsoever has said…that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world."[4] More recently, the Church issued a new statement about the ban emphasizing that the "origins of priesthood availability are not entirely clear. Some explanations with respect to this matter were made in the absence of direct revelation and references to these explanations are sometimes cited in publications. These previous personal statements do not represent Church doctrine." I think it's important to note here that the Church statement emphasizes that Church leaders do not know why the ban was put in place to begin with. Likewise, I believe, we do not know why women do not hold the priesthood, nor do we know precisely what role Joseph Smith envisioned for the Relief Society. But judging from the historical record, I believe, it's safe to say that role was bigger than we see it today.
Might women receive the priesthood in the future? When I was a child, few imagined that the ban on members of African descent would ever be lifted. One of the things I love most about the Church is that it teaches that revelation continues and it adapts itself as we evolve as a people. I hope the priesthood is, likewise, given to women. But I also know that political protests do not result in these kinds of changes. They didn't in the 1960's, as the Church faced immense pressure to change its position on Blacks, and they won't in the twenty-first century if the Church faces pressure to ordain women. These kinds of major changes, as Church leaders stressed then and now, only come from direct revelation. But, as the history of the 1978 revelation makes clear, such a revelation can only happen when Church leaders are asking the right questions of the Lord and when Church members are sufficiently prepared for the changes.
In his 1973 essay, "The Mormon Cross," Eugene England offered an important path that, I believe, Church members did not take seriously enough. He counseled members to start "praying in our private prayers and in our meetings that the time may soon come when blacks may receive the priesthood and then acting with energy to be prepared for and thus make possible that time." I know that Gene was not suggesting that prayer be used as a political tool. Gene believed, as do I, that prayers are efficacious only if sincerely offered and should never be used to coerce, embarrass, or effect institutional change. Christ taught when we pray we should "enter into [our] closet" and pray "in secret," that "thy Father which seeth in secret shall reward thee openly" (Matt. 6:6). Prayer is a tool of communication with God not a weapon to be used for social change. Nevertheless, I do believe the time has come for us to pray for further knowledge about women taking on a more equal role in the the Church program, with or without ordination to the priesthood. As the history of the Black members receiving priesthood demonstrated, it is only when we are valiantly seeking God's will and opening ourselves for any eventuality, that we will find out His will. And I believe that it is we members who are dragging our feet, here. Since the days of Moses, it has always been the members of the Church who are least prepared for changed.
Recently, while I was attending an academic presentation on gender in Mormonism, one woman expressed to me that she didn't think the Church really cared about women. "They see us as expendable," she said. This was a life-long member of the Church in good standing. But after a lifetime of trying to raise awareness within the Church, she had seen few results and had lost hope. I had no response for her other than to say that I hope she's wrong.
But I do believe she was wrong, and a spiritual experience I had many years ago gives me great hope for the future. When we lived in Maryland during the early 1990s, I taught early-morning seminary. The young people from our ward would gather at our small apartment each morning before dawn and struggle to stay awake while studying the scriptures. One morning as we were taking turns reading from the Doctrine and Covenants, we came to section twenty. One of the most devout young women in the ward asked if she could read verses 76-79 which contain the sacrament prayers. Her desire was innocent and sincere. I'm sure she simply yearned for the experience to speak aloud, in public, the words she heard the young men say each Sunday. Since we were not performing the sacrament but simply reading the prayers—it was gospel study not a ritual act—I could see no reason to deny her this opportunity. A sweet spirit settled over the room as she proceeded. Nothing ever felt more right than her humbly saying these prayers out loud. I felt a comforting assurance, a strong witness of the Holy Ghost, that I could not completely understand nor deny. But I came to believe that one day this young woman, all women, will eventually exercise priesthood keys. Perhaps that will mean eventual priesthood bestowal, perhaps it will mean sharing in priesthood power with Mormon men as women do every day in the temple.
In ancient times, the prophet Joel prophesied that in the last days, God "will pour out [his] Spirit upon all flesh; and your sons and your daughters shall prophesy" (Joel 2:28). Peter reminded New Testament-era believers of the prophecy during the day of Pentecost (Acts 2:17), and when Moroni appeared to Joseph Smith he quoted the passage saying it was soon to be fulfilled (JS-History 1:41). Later, in a blessing for Emma Smith, the Lord promised her that "thou shalt be ordained under [Joseph Smth's] hand to expound scriptures, and to exhort the church, according as it shall be given thee by my Spirit" (D&C 25:7. I firmly believe that the time has come when the true meaning of that passage is about to be revealed. We must, I believe, exercise our faith by praying for more light and knowledge about how women's role in Christ's Kingdom may expand and bless us all.
[1] See Jonathan A Stapley and Kristine Wright, "Female Ritual Healing in Mormonism," Journal of Mormon History, 37 no 1 (Winter 2011): 1-85; Claudia Lauper Bushman, "Mystics and Healers," in Mormon Sisters: Women in Early Utah, edited by Claudia L. Bushman (new edition; Logan: Utah State University Press, 1997), 1–24; Linda King Newell, "A Gift Given, A Gift Taken: Washing, Anointing, and Blessing the Sick among Mormon Women," Sunstone 6 (September/October 1981): 16–25.
[2] John A. Widtsoe, Priesthood and Church Government (Salt Lake: Deseret, 1939), 357. The quote is from Teachings of the Prophet Joseph Smith. Ed. Joseph Fielding Smith. (Salt Lake: Deseret, 1938), which is still in print today.
[3] Joseph Fielding Smith, Selections from Answers to Gospel Questions, A Course of Study for the Melchizedek Priesthood Quorums of The Church of Jesus Christ of Latter-day Saints 1972-73, (Salt Lake: First Presidency of The Church of Jesus Christ of Latter-day Saints, 1972), 200. The quote originally appeared in "Questions and Answers" The Improvement Era 10 (February 1907), 308.
[4] Bruce R. McConkie, "New Revelation on Priesthood," Priesthood (Salt Lake City: Deseret Book, 1981), 126-137.
In My Father's House
26 thoughts on "Fourteen Years Later: A Response to "The Priesthood: Men's Last, Best Hope""
ZD Eve says:
Beautifully articulated. Thank you.
Michael Hale says:
My wife shared this article with me under the heading "This was written by my favorite professor at BYU I think it's really good."
She couldn't have been more correct. I do not know you, but I trust my wife's judgment very much. This article underscores that trust.
Thank you for you eloquence.
This should have gone to the article, not the comment above.
D. Michael Martindale says:
I find it offensive that you blame the lack of progress on the members being unwilling or unprepared for change, that we are the ones holding the church back. History demonstrates otherwise.
I vividly remember a Time Magazine letter to the editor after the announcement of the end of the ban on priesthood to Blacks, which objected to the characterization of Mormons as racist, defending her assertion by pointing out the "great sigh of relief" that went through the church when the ban was lifted.
Clearly the members as a rule were a lot more prepared for that ban to be lifted than the leaders had been, and would have gladly accepted it a good ten to fifteen years earlier.
I look around today and see a similar thing. There are a lot more members in this church who show signs of being more willing to accept a change in attitude and policy toward gays and women than can be found among the leaders.
I've heard this rationalization before, that the members hold the church back from needed change and the leaders are waiting for us to come around. Ignoring for the moment that that completely contradicts what the meaning of a leader is (tails do not wag dogs), it's traditionally been the leaders holding the church back starting somewhere in the 20th century.
They are the ones that foster the climate for the biases that exist where change needs to occur, that nurture the acceptance of ill-conceived policy that keeps the church mired in its questionable traditions.
How many members have been ready to give the priesthood to Blacks, to be more accepting of gays and allow them equal treatment under the law, to provide more participation for women on the church, but feel obligated to "sustain" the leaders' stubbornness on these issues? Like you, they feel a need to tapdance around the obvious when they speak out, trying to suggest change is necessary without actually looking like they're being critical of the leaders, because contrary to scriptural definitions, THAT is the de facto unpardonable sin in the church.
One of the popular ways of doing that tapdance is to blame the members for holding th church back. "We're not ready for the change. We have to prepare for it."
I beg to differ. It's the leaders holding the church back, not the members.
Emily Simmons says:
I think you are mistaken in your assumption of what leaders can and cannot do. They can make sweeping policy changes that affect institutional behavior (blacks can get priesthood, women can pray in sacrament meeting) but they can't dictate people's prejudices. Heck, they can't even always dictate doctrinal beliefs, or else we'd still be teaching Adam-God theory. (I learned that from you, Boyd!) They can influence, guide, teach, exhort…but if those teachings fall on the stony ground of people's hearts, then that change is not going to take root. The hearts have to change first, and then the leaders can implement the change that the Lord would have happen. If leaders push big change before the hearts of the members are prepared for it, you end up in a situation like we had at the end of polygamy, issuing the first Manifesto and then having to issue the second "no, we really mean it, no more polygamy" manifesto in 1904.
It would be fantastic if the only impediment to change were a handful of men in a Salt Lake office building. Those hearts, I believe, could be changed quite easily. They are, in my opinion, humble and receptive to the Spirit. But the people who really "foster the climate for biases" and "nurture the acceptance of ill-conceived policy" are the biased individuals themselves. On Wear Pants to Church day, the EQ president in my ward went on an anti-woman rant which ended with, "Next thing you know, women are going to be wanting the priesthood! Well, I'll give THEM the priesthood!" (shakes his fist at the invisible priesthood-desiring woman.) I could write off the EQP's threat of physical violence towards women as one ignorant guy, but the thing I can't write off is all the men that laughed along with him. Those are the hearts that need to change. And until they do, progress will be laborious and slow.
I think you missed my point. My point wasn't that the leaders need to overcome the prejudices of the members. My point was that the leaders need to deal with their own prejudices, because many of the members are ready for the change.
Why do you think the EQ president in your ward made such a fuss over Wear Pants to Church Day? Because the leaders at one point required that women do not wear pants to church, made their own big fuss over it, and conditioned the members to think that was somehow a moral or spiritual issue.
Where do you think those male hearts that need changing came from? From the whole severe patriarchal mentality of the church that the leaders have fostered.
Progress is actually pretty swift when the leaders lead. Our leaders do not lead. They manage. Joseph Smith LED! And changed hearts overnight. He and Brigham Young LED! Convincing men and women to practice plural marriage whose entire heritage was deadset against it.
Leaders lead. They do not make excuses and blame things on their followers.
D. Michael Martindale, can you produce any proof that what you're saying is true? According to the 2011 Pew survey, the lay membership is very opposed to homosexuality: "Two-thirds (65%) say that homosexuality should be discouraged by society."[1] It seems that Boyd is correct here–the membership might just be the anchor keeping the Church from progressing.
Also, you suggest that the membership was ready for the priesthood change in 1978. That's clearly true–the membership was ready for the priesthood change in '78. But what about the 60s? The 30s? Maybe the revelation would've come sooner if the membership had been as ready in 1935 as they were in 1978.
[1] http://www.pewforum.org/Christian/Mormon/mormons-in-america-executive-summary.aspx#cultural
How about the entire experience with Prop 8, where many members were pressured, even intimidated, to support something they didn't feel good about, or defied the intimidation and opposed it anyway?
I personally know a number of faithful members of the church who nevertheless think that, as far as secular law is concerned, gays should have the right to decide for themselves how to live their lives.
Certainly these attitudes are not universal among the members, perhaps even in the minority, but it's a much larger percentage of them that favor allowing gays to live their own lives than I see among the General Authorities.
None of this even takes into account how many members (which I suspect are quite a few) resist gay marriage out of a sense of obligation to the authorities, who if left to their own soul searching would support the right of gays to choose for themselves.
Two-thirds of the members being against gay marriage means one out of three are not. That's a pretty sizeable percentage. I'd be shocked to learn one out of three General Authorities feel similarly.
nikkidavison88 says:
D. Michael Martindale, your assumptions are based off of knowing very little of the church population. You also refuse to back up your points with credible sources. But assuming that the entire or even most of the church population was ready for a good change, God may still wait until many are actually asking for it in prayer. I'm glad that the handful of people you know out of the millions of members of the church were both ready and praying earnestly for change, but unless you have some way of verifying that most members were doing the same, you cannot call this man out for what he said. What he said is backed up by scripture. They teach multiple times that if we don't see miracles, it's because WE lack faith. It says under prayer, that there are blessings that God is waiting to give, but are hindering on US asking for them. So unless you can prove that most of the members had both the faith and were praying for it, then I'm going to go with what he said. Since I believe the scriptures to be of God.
Besides, why would asking members to pray for their leaders or for greater light and knowledge ever be offensive? None of us are perfect, and it's common knowledge that we could be doing better. So why don't we just do better and move on?
I guess living among these people for half a century doesn't count?
DeepThink says:
You have the advantage of knowing the hearts and minds of many members in the bloggernacle. We do not have similar access to the private counsel of the church leaders. While you may be right or wrong about the leaders' readiness, it is impossible to know where they are emotionally, intellectually or spiritually on these matters. That they do not change the practice yet does not mean that they are not earnestly seeking it (nor does it mean that they are). You claim to know things that you cannot know.
That's right. I can't read the minds of the leaders. But I've been watching THEM for over fifty years too. I've lived among human beings generally for over fifty years. I've developed a certain ability to understand people by their words, by their actions.
No, it's not 100% accurate like mind-reading would be. But as the church leaders are fond saying, thoughts turn into actions. I see nothing in their words or their actions to indicate anyone's seriously considering the possibility of being accepting of secular gay marriage.
Certainly not Boyd "Gays Are Unnatural" Packer!
I could be wrong. But I'm not holding my breath. Are you?
By the way, don't make the mistake of assuming I'm only looking at the Bloggernacle. My experiences with Mormons go way beyond that circle.
Todd Hadden says:
Sisters are promised Priesthood in the temple, what should we do with that promise
M Griffin says:
This is wonderfully written. Thank you.
Miri says:
A friend shared this post on Facebook, and I just needed to comment and say how much I appreciate it. This is one of the best, most thoughtful, and most sincere explanations of this issue that I have ever read. I was one of your Freshman Academy students at BYU several years ago, back when the words "women's ordination" would have made me gasp in horror—but I think this is just the kind of post that could have helped me understand. Thank you for talking about this.
Stephanie Porter (Queen Scarlett) says:
I'd never truly pondered these issues, until my sweet, pure, sensitive 8YO daughter asked me, excitedly, when she could pass the sacrament. I paused as the rote answer I'd been told as a child ran through my mind, and even as I repeated the answer it didn't seem right. It was the first time I'd ever, wondered. I then admitted that I wasn't sure, and that I hoped one day I would know the answer.
I love the message to humbly pray, with sincerity, in private, to know God's will, so we can understand the role we have, as women in the Church.
We don't know everything. That's why we're here. I love the themes of patience, and sustaining our leaders as we work to magnify our roles. My favorite part of the temple has always been the initiatories. In fact, one of the great joys of my time at BYU was serving in the Provo temple as a temple worker. Memorizing, and reciting the promises gave me such peace.
I will admit, reading this post made me imagine my lovely daughter, smiling at me as she humbly, sacredly passes me the sacrament as my eyes well up with tears of joy.
Erin Howarth says:
I had a very similar experience with my ten-year-old daughter. Breaks my heart. She wants to serve. It seems to me it would be a very simple thing to extend the assignment of passing the sacrament to the young women as well as the young men.
Margaret Blair Young says:
Wonderful work, Boyd. I remember that first essay. I like this expanded and edited version. You are an amazing man, married to an amazing woman.
catsissie says:
Thank you. Now I feel some hope, that I'm not imagining some of the things I have felt, or thought, and that there is progress to be made. I always loved the song, "O, My Father", because it told me of my Heavenly Mother, since I was a child, but I never understood why it meant so much to me. Now I understand that, too.
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jessemb says:
The Lord tells us in D&C 88:
64 Whatsoever ye ask the Father in my name it shall be given unto you, that is expedient for you;
65 And if ye ask anything that is not expedient for you, it shall turn unto your condemnation.
The message seems to be: "You can ask for anything you want, but be careful what you wish for."
I can see no reason not to give the Priesthood to women more generally, except that it is not currently done. But is it expedient for us? I don't know.
Note that it doesn't say "wrong," but "expedient."
It seems that the Lord is concerned, not only with what we pray for, but the timing of those prayers. We learn line upon line, precept upon precept, and it seems that it is a bad idea to try to skip lines and precepts in order to jump ahead.
It seems that there are many women in the Church who feel that it is expedient for them to be given further opportunities to serve in the Church. More power to them! Why would we deny anyone an opportunity to serve?
And yet, the things we learn in the Temple indicate that men and women are to serve in different ways. I'm the last person to claim that I understand everything the Temple is trying to teach me, but it does seem that women and men are ordained to different paths of service in mortality.
Our Heavenly Mother is a Queen, a Priestess, and a Goddess. She is the ideal to which our sisters and mothers and daughters should aspire. Is She bereft of the powers of Heaven? I doubt it. Is She good for nothing more than producing spirit babies? I doubt it. I believe that She is powerful, and wise, and loving–just as our Father is. And yet, we never talk about Her. And despite the common assumptions, there doesn't appear to be any real reason for that silence.
If we are going to learn when (not if) it is expedient for us to ask the Lord to extend the power of Heaven to His daughters, I believe we should start with His partner. It seems expedient to me to start talking about Her again, as the early saints did. And if those prayers do condemn us, perhaps that condemnation will teach us about our sisters in mortality.
In any case: if we never ask, we will never know.
Liz L says:
I think Martindale above has some legitimate criticisms that ought to be considered, nevertheless, thank you brother Petersen for such an elloquent essay! This is a ray of light for a mind full of discouragement regarding gender issues in the church. I think it is perplexing to some that I developed a feminist conscience at BYU (of all places)! But in the years since graduating it has become harder to ignore and explain away the lack of representation, influence, and concern for women's issues in the church. I would never give money to a secular institution that was organized and run like the church! And yet I find myself defending (if not by accepting) the lack of women's representation. My concers are only growing as my 5 year old daughter grows! I worry about the negative effects church culture may have on her sense of self worth and opportunities. Prayer must be part of the solution, but we must also develop more courage to speak up and make public our concerns.
During the Sunday School lesson on missionary work this week the teacher referred to the "revelation" that lowered the missionary age. I objected to the use of the word, preferring instead the term, "policy change," inspired policy change, but not revelation. I lost.
A mom whose daughter just departed on her mission reported the when setting her apart our Stake President said that there were homes that only sister missionaries are able to enter. That prompted my husband to ask, "then, why wasn't the age change made sooner for the women?"
"Answer from the teacher and the class: "we were not ready."
Does anyone in their right mind believe that either the members or "the World!" were not ready for 19 year old young women to leave home and preach the Gospel or that the young women themselves have not been ready?
Over the century + that women have been serving missions the age for sister missionaries has changed back and forth between 21 and 23 as marriage and motherhood were emphasized or when men were away at war. I don't believe those changes were called "revelations."


text:
"The Ronaldo effect" (It's not what you think)
You probably already know that Cristiano Ronaldo joined Juventus in the summer of 2018 from Real Madrid. His transfer made an instant impact, and as of now, Juventus are leading in "Serie A" with 13 points in front of the second-placed Napoli.
However, economics and its impact on Juventus stock price are far more interesting. Since Ronaldo's transfer, Juventus shares have more than doubled. Also, because he's so popular around the world and on social media, Juventus is now the second or third favorite team for many people. Their social media following increased with a couple million and they're no signs of slowing down.
Recent allegations against the star and 2-0 loss to Atletico Madrid in the Champions League made Juventus stock drop with 15% which according to many investors represents a massive opportunity.
Ronaldo's contract is until the end of June 2022 and given he continues to show his class, fans and traders are optimistic about the team's performance on and off the pitch.
Juventus are always looking to add world-class players to their squad, and they recently confirm the transfer of Aaron Ramsey.
The club is a global brand now, and transfers of players like Ramsey and Ronaldo are only going to help the club to reach out to more people around the world.
As of March 2019, the price of one Juventus's share is 1,23 EUR, however with them continuously attracting world-class talent and the team becoming stronger and stronger, nobody can tell what the future holds for them.
Sounds like an interesting investment, doesn't it?
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redpajama_set_name: RedPajamaCommonCrawl


text:
Q: Are there any positive uniformly integrable martingales which limit to 0? In a recent exam I was asked to show several different properties about a discrete time martingale $X_n$ which is positive, uniformly integrable, with $\lim_{n\to\infty}X_n = 0$ almost surely. Are there any processes which actually satisfy this? I believe the following justifies a contradiction:
Since $X_n$ is assumed uniformly integrable and converges a.s. to 0, we also get convergence to 0 in $L^1$ - that is, $E(X_n) = E(|X_n -0|) \to 0$. (For reference, see the last line of this Wikipedia page).
On the other hand, since $X_n$ is positive we must have, for some $c>0$,  $\ \ P(X_0 > c) = p > 0$. Thus, $\mathbb E (X_0) \geq p\cdot c$ by Markov inequality and positivity. However, by the martingale property, $E(X_n) = E(X_0) > p\cdot c > 0 $. Thus, we have an inconsistency.
Am I missing something, or was the question degenerate?

A: You indeed solved correctly this question. Actually, this question is not bad as it shows how crucial the uniform integrability assumption is. Such martingale have the representation $X_n=\mathbb E\left[X\mid\mathcal F_n\right]$ where $X$ is integrable, and in this context, by the martingale convergence theorem, the equality $\mathbb E\left[X\mid\mathcal F_\infty\right]=0$ would hold almost surely, where $\mathcal F_\infty$ is the $\sigma$-algebra generated by $\bigcup_{n\geqslant 1}\mathcal F_n$.
Exploiting the convergence in $\mathbb L^1$, which is guaranteed by the uniform integrability assumption, is also a good option.
Without the uniform integrability assumption, we may get counter-examples with martingales of the form $\prod_{j=1}^nX_j$, where $\left(X_j\right)_{j\geqslant 1}$ is i.i.d., $X_j$ is positive and has expectation one and for almost every $\omega$,  $X_j(\omega)$ equals, says $1/j$, for $j\geqslant J(\omega)$.

redpajama_set_name: RedPajamaStackExchange


Fine dining and catering in an upscale restaurant in Plainville, Connecticut.
"Old-Fashioned Family Restaurant with a Big City Charm"
As you enter the Cottage Restaurant, you are most likely to be greeted by Dorothy Queen, proprietor and mother of the other two proprietors of this three-generation family-owned-and-run business.
You might be dressed casually or decked out for a special evening. Either way, you will feel comfortable. The ambience of the Cottage is understatedly elegant yet decidedly unassuming. It serves equally well as host to couples looking for a little quiet time, large parties of business people, and even single diners.
All the patrons of the Cottage have one thing in common. They either love good food or they discover just how good food can be. It is absolutely not an exaggeration to say that you have a huge chance of eating one of the best meals of your life at the Cottage Restaurant and Café in Plainville, Connecticut. On top of that, the Cottage's dynamite, yet affordable wine list provides you with the opportunity to fully enjoy that meal as it was meant to be. It is no accident that the Cottage's menu quotes the old adage, "Eat, drink, and be merry."
The heart and soul of the Cottage is Co-owner Chef Patty's cooking. It truly comes from her heart and soul. It is a passion that produces meals that food critics have described as lush and sensuous. Each dish is a creation that starts with fresh local seasonal ingredients. From there, Chef Patty draws on a wealth of knowledge that includes a rigorous culinary education, cooking experiences from a variety of cultures and regions, and her own unique creativity to dream up a melding or flavors, textures, and colors that ultimately provide a test for the senses. No two dishes on her menu will be anything like each other. And, her menu changes with the seasons providing her with continuous opportunities to explore experiment and create wondrous food. Chef Patty is a master craftswoman as only the greatest chefs are.
Above, beyond, and accompanying the menu is a full bar and wine cellar that is worthy of its own accolades. Co-owner, Manager and Bartender, Dave Queen fills many roles at the Cottage Restaurant, but it is his wine cellar, his martini list, and his knack for making amazing cocktails that sets him apart. From a simple gin and tonic to a margarita made with fresh lime juice and top-shelf liquors to the, "Best Cosmopolitan in Connecticut." Dave's drinks are fabulous.
On tap at the beautiful, dark wood, antique bar, Which Dave personally purchased and refinished for the café portion of the Cottage Restaurant and Café are always light and dark imported beers. Dave's wine list is exciting, varied, yet still approachable, and for the patron who seeks guidance. Dave is always on hand to help select the best wine for the meal.
The Cottage Restaurant has been described as European in style in that the focus is on great food, service, wine, and drinks in an informal atmosphere. It is also European-like in that it is a family-run business. For the most part, all three of the owners are at the restaurant when it is open for business, cooking for you and serving you personally.
They run their business with a philosophy that Dottie lives by and has passed on to her co-owners - value for the dollar - which means that you will be served good food with good wine at a fair price in a relaxed, convivial atmosphere.
Come to the Cottage Restaurant and Café in Plainville, Connecticut and see for yourself.
Come to our Restaurant for the Fine Dining Experience and Catering Service.
Dinner starting at 5:00 p.m.


text:
package network::hirschmann::standard::snmp::mode::processcount;

use base qw(centreon::plugins::mode);

use strict;
use warnings;

sub new {
    my ($class, %options) = @_;
    my $self = $class->SUPER::new(package => __PACKAGE__, %options);
    bless $self, $class;

    $self->{version} = '1.0';
    $options{options}->add_options(arguments =>
                                {
                                  "warning:s"               => { name => 'warning' },
                                  "critical:s"              => { name => 'critical' },
                                });
    return $self;
}

sub check_options {
    my ($self, %options) = @_;
    $self->SUPER::init(%options);

    if (($self->{perfdata}->threshold_validate(label => 'warning', value => $self->{option_results}->{warning})) == 0) {
        $self->{output}->add_option_msg(short_msg => "Wrong warning threshold '" . $self->{option_results}->{warning} . "'.");
        $self->{output}->option_exit();
    }
    if (($self->{perfdata}->threshold_validate(label => 'critical', value => $self->{option_results}->{critical})) == 0) {
        $self->{output}->add_option_msg(short_msg => "Wrong critical threshold '" . $self->{option_results}->{critical} . "'.");
        $self->{output}->option_exit();
    }
}

sub run {
    my ($self, %options) = @_;
    # $options{snmp} = snmp object
    $self->{snmp} = $options{snmp};

    my $oid_hmCpuRunningProcesses = '.1.3.6.1.4.1.248.14.2.15.2.3.0';

    my $result = $self->{snmp}->get_leef(oids => [$oid_hmCpuRunningProcesses],
                                         nothing_quit => 1);
    my $processcount = $result->{$oid_hmCpuRunningProcesses};

    my $exit = $self->{perfdata}->threshold_check(value => $processcount, threshold => [ { label => 'critical', exit_litteral => 'critical' }, { label => 'warning', exit_litteral => 'warning' } ]);

    $self->{output}->output_add(severity => $exit,
                                short_msg => sprintf("Number of current processes running: %d", $processcount));

    $self->{output}->perfdata_add(label => "nbproc",
                                  value => $processcount,
                                  warning => $self->{perfdata}->get_perfdata_for_output(label => 'warning'),
                                  critical => $self->{perfdata}->get_perfdata_for_output(label => 'critical'),
                                  min => 0);

    $self->{output}->display();
    $self->{output}->exit();
}

1;

__END__

=head1 MODE

Check number of processes.
hmEnableMeasurement must be activated (value = 1).

=over 8

=item B<--warning>

Threshold warning (process count).

=item B<--critical>

Threshold critical (process count).

=back

=cut

redpajama_set_name: RedPajamaGithub


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The above example shows how secondary data across 100 hypothetical villages can be integrated so that signals appear within the noise of data, highlighting the least resilient — and most vulnerable — villages.
RCTs (randomized controlled trials) and similar evidence-based approaches are thought by many to be the gold standard for evaluating the effectiveness of strategies for development. To be fair, RCTs have also received their share of critique. Nobel Prize Winner Angus Deaton has famously disparaged RCTs for their lack of usefulness in many situations.
Yes, in certain scenarios, RCTs may be the right choice for evaluation, but they are hardly universally applicable. Yet, our community in international development has made little effort to collectively move in a new direction.
RCTs, adapted from health applications to use in development economics, tend to tell us a lot about one very distinct situation. Will a single strategy work in a single location to address a single issue? An RCT can give us a pretty definitive answer – it provides "internal validity", or reliability of the results in the original setting.
But what happens when we want to address that same issue in another location? And another? Every setting has a distinct set of characteristics that define it and, accordingly, the same intervention will have different effects in different settings. That means that if we want an accurate assessment of the effectiveness of, say, providing improved cook-stoves to reduce fuel use and indoor air pollution, and improve health in different communities, a separate RCT would need to be carried out in each one.
To find external validity one must carry out broad studies that draw conclusions from data about larger geographic areas or more varied populations, but these, naturally, are less accurate in each individual setting.
Human response to interventions is naturally unpredictable from one place to another, reflecting both subtle and obvious disparities in different ecosystems. Returning to the previous example, one type of improved cook-stove may be widely adopted by people in Kenya and thus drastically improve health and indoor air-quality.
However, when distributed in neighboring Ethiopia it may instead be pushed aside and used for storage because it is inadequate for cooking traditional injera – in short, it does not fit in within the socio-cultural norms. As we all know, this "transportability problem" commonly plagues development efforts.
But there is a way to find both internal and external validity when considering the best interventions to combat a specific issue over a broad area. When finding data to solve a problem, we tend to look for that which is directly related to the issue at hand – like type of cooking fuel used, when investigating improved cook stoves – disregarding the fact that there is a vast quantity of other data that defines the world in which we live.
By integrating a mass of indirect, secondary data, one can effectively characterize the vulnerability of broad geographic areas at the resolution of whatever data is used. A systems approach like this one takes into account the dynamic and complex nature of both human and natural environments.
Where does secondary data come from? There is a deluge of data gathered by national and sub-national governments, NGOs, multi-lateral organizations, and scientific institutions. This includes typical census and survey data at different time scales and levels of resolution, as well as data collected for specific projects and studies.
It also consists of satellite imaging and remote sensing data, which shows us much more than just land use, crop types, and climate information. It can be used to gauge poverty levels based on roof types, access to markets based on road patterns, and ambient population based on movement of people, among other factors. Additional data can be harvested from social media, news sources, and private sector companies.
All of this information may fall within the category of big data, a much discussed topic at this year's MERL Tech Conference.
The variation of a single factor from one setting to another may not always be that illuminating or great in magnitude. However, when a group of small (or large) variations are stacked, the locations with the greatest collective variation appear as signals within the noise – and likely locations of vulnerability. Based on this method of Weak Signal Analysis, we have the ability to target interventions that will have the greatest return on investment.
Gathering data is expensive. A common measure of evaluation in international development is cost per life saved, and methods of integrating secondary data can significantly drive down costs for discovering and implementing effective interventions. Leveraging pre-existing data takes advantage of money that has already been spent, and results can inform new data collection when necessary.
Further, an exploratory process like this one is what drives scientific discovery. When we test hypotheses with RCTs, we confirm or invalidate pre-conceived notions. But when we look for signals within a wealth of secondary data, we just might uncover brand-new solutions.


well according to the Property (well if it is even the right one is a second thing) the way I implemented it wouldn't be correct, too. Because the Property tells us only to use the lowest administrative sub-division (as in the example of the Eiffel Tower, where they took the 7th Arrondisment of Paris, where it is located in Paris), but I also kept the higher ones.
For me personally it was okay how i had it in the Winterthur-sided buildings - this is where I saw your edits removing all the sub-divisions. If you want to standartize it in my opinion, you even should think about to just keep the lowest sub-division. But I actually don't know if there is any consensus about this and also saw, that there are a lot of elements with multiple P131. And well, I also noticed the element P276 but tbh I dont really know, where I should use this and where the other - but also didn't thought too much about it and just used P381 most of the time because I just compared with other items that were the same way and what they used.
actually according to Wikipedia-articles there is first of a mix between collection, building and museum. This Wikidata-object combines them anyway - as well as for the other three mentioned objects.
My reverts relate to one thing that just is wrong like this: Kunst Museum Winterthur (Q689829) is not a part of The Winterthur Museum of Art (Q650299), they are two different buildings and two different collections (at least in origin). What happened 2018 is, that the collections/buildings of The Winterthur Museum of Art (Q650299), Kunst Museum Winterthur (Q689829) and Villa Flora (Q684556) got joined together in the organisation "Kunst Museum Winterthur" (Wikidata-object not yet created) under guidance of "Kunstverein Winterthur" (art club Winterthur, Wikidata-object not yet created), which receives the (higher) subsidies for the three institutions. Before this "Kunstverein Winterthur" just guided the Kunst Museum Winterthur (Q689829) (named "Kunstmuseum Winterthur" before, without the space). The three museums got renamed and labeled with "Kunst Museum Winterthur | <name of Museum>" to represent the new organisation - see the german label i also renamed (the other renamings you did I didn't reverted but should be clarified too, otherwise you have four objects named "Kunst Museum Winterthur" in the end.
To the labeling of with "|". I took this from the official website of "Kunst Museum Winterthur" (https://www.kmw.ch/museum/). If it is nescessary out of technical limitations, we could use a "-" instead.
Return to the user page of "Fundriver".


Gorgeous Trogir is set within medieval walls on a tiny island, linked by bridges to both the mainland and to the far larger Ciovo Island. Trogir is a town on the central Adriatic coast of Croatia. Its preserved old town is known for its mix of Renaissance, baroque and Romanesque buildings. The 13th-century Cathedral of St. Lawrence houses the Renaissance Chapel of St. John and offers sweeping views from its bell tower. Parts of the medieval city walls remain intact. On summer nights everyone gravitates to the wide seaside promenade, lined with bars, cafes, and yachts, leaving the knotted maze-like marble streets gleaming mysteriously under old-fashioned streetlights. The old town has retained many intact and beautiful buildings from its age of glory between the 13th and 15th centuries. In 1997 its profuse collection of Romanesque and Renaissance buildings earned it World Heritage status. While it's easily reached on a day trip from Split, Trogir also makes a good alternative base to the big city and a relaxing place to spend a few days. With all of these fabulous attributes, Trogir is a great place to visit, and, there are also some great, budget-friendly accommodations to use as a base for exploring.
How much do hostels in Trogir cost?
City Hostel is great choice if you want to stay in Trogir. The hostel offers free Internet access and wake-up service. Hostel's personnel is available 24 hours a day, and they can also help you organize picnics, tours and other different activities. The Hostel is located in a unique place in the heart of Trogir, on main square (St John II square), right across from the Cathedral of St. Lawrence. Conveniences like bars, restaurants, and markets can be found in the immediate vicinity of the City Hostel Trogir. Cathedral of St. Lawrence and Radovan's portal is just across City Hostel Trogir. In City Hostel guests can choose between different common rooms as well as bathrooms. All rooms offer air-conditioned accommodation and beside every bed is a jack and a night light. In the building area there is a salon with satellite TV and a restaurant which serves Dalmatian cuisine. Bedspreads, blankets and towels are free, and guests also have the access of hostel's safe.
Hostel Oktarin is a new hostel located in Kastel Stafilic, between Split and Trogir, in a quiet location in front of the sea. A bus station and some grocery shops are very conveniently located nearby. The hostel's capacity is 24 persons; there are 4 cozy guest rooms equipped with lockable drawers under the bunk beds, table and chair, bedside lamps, ceiling fans, 1 double-bed room, 1 twin-bed room, washing machine, and a tumble dryer. The hostel has bathrooms and toilets segregated for women and men and a kitchen with traditional Dalmatian hearth. Set in the tranquil location of the Croatian coastal region of Dalmatia, Hostel Oktarin is immersed in nature with a terrace that overlooks lavender and rosemary groves, as well as palm and olive trees. There is a long, beautiful, uncrowded beach nearby, very popular for walking or jogging. Also, you can enjoy a game of football or play tennis on one of five tennis courts. Surround yourself with nature while enjoying the beautiful panoramic views, sunshine and elegant guest rooms at this inspiring Dalmatian location. Towels, linens, and parking are free with your stay.
Hostel Marina is located in a building dating from the 50's, recently renovated, so that the guest feel comfortable. In the common room you will find a television with cable TV. The property offers access to a kitchen with microwave, refrigerator, a vending machine for coffee, tea and snacks, and you can also cook there. The hostel offers a free basic breakfast every morning to start your day right. Next door to the property is a small supermarket. Bakery, restaurants, and bars are also located in the immediate vicinity. All rooms are air-conditioned and some have views of the marina and the Riva of Trogir. Every bed has its own locker. Linens are included with your stay.
The Goja Apartments offers four different apartments, situated just 250 meters from the beautiful beach. Each apartment has its own entrance, a double bedroom, a sitting room with small kitchen, dining room with sofa with one or two beds, large bathroom and a balcony that overlooks the sea. The building is situated in a quiet location in the pine-woods. A beautiful swimming pool is available in front of the house, with sun beds, a barbeque, and a big table at your disposal. The facility is a family-run establishment offering traditional hospitality in Trogir. The location gives you the opportunity for year-round relaxation, long walks, cycling through untouched nature, fishing, tennis, sailing, water-skiing, surfing, paragliding, or excursions to the nearby islands. The property is also only 2km away from the downtown area with its nightlife and many restaurants offering Mediterranean cuisine. You will also want to explore the old city with its many Romanesque and Renaissance buildings including the Cathedral of St. Lovro, Cipiko Palace and Kamerlengo Fortress. Airport pick up can be arranged with the facility if desired. Linens, towels, and parking are included with your stay.


text:
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Tree Des Moines Workshop on October 25 →
New WOW! Wonder of Words Festival Launches October 17
Posted on October 17, 2012 by TomoPlan
DOWNTOWN DES MOINES – The Downtown Community Alliance and Des Moines Public Library are excited to announce a new event for the Greater Des Moines community called WOW! Wonder of Words Festival (WOW!). This new festival will connect readers, writers, and publishers at events that celebrate reading and share the joy of lifelong learning. WOW! will employ all of the humanities, offering a variety of programs on fascinating subjects to stimulate, enlighten, and entertain Greater Des Moines. WOW! will be held Oct. 17-29, 2012 in various locations throughout Downtown Des Moines.
Featured events for WOW! include:
An Evening with Dennis Lehane, Oct. 25, 2012, Hoyt Sherman Place, 7:30 p.m. – Bestselling author Dennis Lehane will entertain guests with readings from his most current works, discussions on character and plot development, as well as a Q&A session with the audience. Lehane's most recent release "Live By Night," has been hailed as a "masterful crime epic" that spans from Prohibition-era Boston to Batista's Cuba. "Live By Night" was just named one of the Best Books of 2012 by Publishers Weekly. The evening will also include a partial staged reading of Lehane's only play "Coronado." A VIP meet-and-greet reception with Lehane is scheduled to follow the event. Tickets start at $20 and can be purchased at the Hoyt Sherman Box office or online at www.ticketmaster.com.
The Kate Shelley Story, Friday, Oct. 26, 2012, Hoyt Sherman Place, 7:30 p.m. – The Kate Shelley Story, featuring Maria Newman and Mary Kay Shanley, is the story of a young Iowa girl is one that has captured the attention of Iowans for decades. To this day, it is hard to visit the Boone area without a retelling of the heroic tale of Kate Shelley and the Midnight Express. This live mixed-media performance will showcase: an original narrative and retelling of The Kate Shelley Story penned by bestselling author Mary Kay Shanley; an original musical score written and conducted by award-winning composer and virtuosic violinist Maria Newman; and the highly acclaimed federated actress with the Repertory Theatre of Iowa Alissa Tschetter-Siedschlaw will play the role of Kate. The performance will also feature several short silent films starring Jack and Mary Pickford, each of them scored by Ms. Newman, and again featuring the Coulston Quartet. Tickets start at $10 and can be purchased at the Hoyt Sherman Box office or online at www.ticketmaster.com. Kids 12 and under are admitted free.
Iowa Authors Fair – Sunday, Oct. 28, 2012, Capital Square, 1-5 p.m. – The Iowa Authors Fair, featuring Humanities Iowa's "Voices From the Prairie: The Annual Celebration of Iowa Writers" will feature more than 70 Iowa writers, publishers and bookstore owners who will share their lifelong love of books, learning and engagement for an entire afternoon at Capital Square in Downtown Des Moines. Panels of speakers from different literary genres and special programming will also be offered including a Kids Zone, sponsored by the United Way of Central Iowa Women's Leadership Connection. This is a free event.
Full details can be found at http://wonderofwordsfest.com/events/:
Wednesday, Oct. 17 at 7 p.m. – Central Library
Leaving Czechoslovakia Traveling Exhibit Opening
Thursday, Oct. 18 at 7 p.m. – Grand View University
The Further Adventures of Maide Marian – Children's Play
Friday, Oct. 19 at 7 p.m. – Grand View University
Saturday, Oct. 20 at 2 & 7 p.m. – Grand View University
Sunday, Oct. 21 at 2 p.m. – Central Library
Women Writers Forum
Sunday, Oct. 21 at 2 p.m. – Grand View University
Monday, Oct. 22 from noon to 1 p.m. – Grand View University
Marci Clark: E-publishing
Monday, Oct. 22 at 4:30, 6 and 7:30 p.m. – El Bait Shop, Library Café, High Life Lounge, Royal Mile
Pub(lishers) Crawl
Monday, Oct. 22 at 6:30 p.m. – Central Library
Greenwich Village Authors Lorna Graham and Daphne Uviller
Tuesday, Oct. 23 at 7 p.m. – Temple for Performing Arts
America's Darling: The Story of Jay N. "Ding" Darling Documentary Premiere
Wednesday, Oct. 24 from 10 a.m. to 4 p.m. – Grand View University
Do You Have a Secret?: Writing and Publishing Event
Wednesday, Oct. 24 at 2 and 3 p.m. – Grand View University
Setting Words/Singing Words
Wednesday, Oct. 24 at 5:30 p.m. – Central Library
African American Writers Forum
Thursday, Oct. 25 at 7:30 p.m. – Hoyt Sherman Place Theater
An Evening with Dennis Lehane
Friday, Oct. 26 at 7:30 p.m. – Hoyt Sherman Place
The Kate Shelley Story – written by Mary Kay Shanley featuring Maria Newman
Saturday, Oct. 27 at 6:30 p.m. – Grand View University
Iowa Author Stephen Lovely
Sunday, Oct. 28 from 1 to 5 p.m. – Capital Square, 400 Locust St.
The Iowa Authors Fair
Special Author presentations
Tracey Garvis Graves (5 p.m. – Renaissance Savery Hotel)
Zach Wahls (5 p.m. – Renaissance Savery Hotel
Latino Writers Forum
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text:
Victoria-Daly är en kommun i Australien. Den ligger i territoriet Northern Territory, omkring 390 kilometer söder om territoriets huvudstad Darwin. Antalet invånare var  vid folkräkningen 2016.

I övrigt finns följande i Victoria-Daly:

 Vattendrag:
 Dee Creek (ett vattendrag)
 Mairmull Creek (ett vattendrag)
 Sandfly Creek (ett vattendrag)

 Stränder:
 Injin Beach (en strand)
 Injun Beach (en strand)
 Untimelli Beach (en strand)
 Yelcher Beach (en strand)

 Berg:
 Black Mountain (ett berg)
 Depot Pile (ett berg)
 Gregorys Remarkable Pillar (en kulle)
 Harrys Knob (ett berg)
 Headley Knob (ett berg)
 Hungry Knob (ett berg)
 McMinns Bluff (ett berg)
 Mount Alice (ett berg)
 Mount Archie (ett berg)
 Mount Armstrong (ett berg)
 Mount Baines (ett berg)
 Mount Barwolla (ett berg)
 Mount Beasley (ett berg)
 Mount Behm (ett berg)
 Mount Bowman (ett berg)
 Mount Briggs (ett berg)
 Mount Burnwul (ett berg)
 Mount Burrell (ett berg)
 Mount Crawford (ett berg)
 Mount Cunningham (ett berg)
 Mount Davis (ett berg)
 Mount Deakin (ett berg)
 Mount Dempsey (ett berg)
 Mount Dempsey (ett berg)
 Mount Diamond (ett berg)
 Mount Douglas (ett berg)
 Mount Duncan (ett berg)
 Mount Ellison (ett berg)
 Mount Farquharson (ett berg)
 Mount Fisher (ett berg)
 Mount Fleming (ett berg)
 Mount Flemming (ett berg)
 Mount Freda (ett berg)
 Mount Gardiner (ett berg)
 Mount George (ett berg)
 Mount George (ett berg)
 Mount Gertrude (ett berg)
 Mount Giles (ett berg)
 Mount Glass (ett berg)
 Mount Golla Golla (ett berg)
 Mount Gordon (ett berg)
 Mount Gosse (ett berg)
 Mount Green (ett berg)
 Mount Greenwood (ett berg)
 Mount Gregory (ett berg)
 Mount Hayward (ett berg)
 Mount Hodgson (ett berg)
 Mount Hogarth (ett berg)
 Mount Holder (ett berg)
 Mount Iinji (ett berg)
 Mount in Creek Yard (ett berg)
 Mount Kimon (ett berg)
 Mount Kukpalli (ett berg)
 Mount Lagani (ett berg)
 Mount Leonard (ett berg)
 Mount Maccallum (ett berg)
 Mount Maiyu (ett berg)
 Mount Mary (ett berg)
 Mount Masson (ett berg)
 Mount McLachlan (ett berg)
 Mount Mervin (ett berg)
 Mount Millik Monmir (ett berg)
 Mount Mistake (ett berg)
 Mount Muriel (ett berg)
 Mount Nancar (ett berg)
 Mount Napier (ett berg)
 Mount Needham (ett berg)
 Mount Northcote (ett berg)
 Mount Panton (ett berg)
 Mount Peake (ett berg)
 Mount Pearce (ett berg)
 Mount Pleasant (ett berg)
 Mount Porter (ett berg)
 Mount Possum (ett berg)
 Mount Reid (ett berg)
 Mount Rose (ett berg)
 Mount Sandiman (ett berg)
 Mount Sanford (ett berg)
 Mount Saunders (ett berg)
 Mount Schultze (ett berg)
 Mount Seale (ett berg)
 Mount Searcy (ett berg)
 Mount Sellars (ett berg)
 Mount Septimus (ett berg)
 Mount Stephen (ett berg)
 Mount Stevens (ett berg)
 Mount Sullivan (ett berg)
 Mount Sweet (ett berg)
 Mount Thymanan (ett berg)
 Mount Toby (ett berg)
 Mount Tuckwell (ett berg)
 Mount Warburton (ett berg)
 Mount Watson (ett berg)
 Mount Wells (ett berg)
 Mount Wickham (ett berg)
 Mount Wigley (ett berg)
 Mount William (ett berg)
 Mount Williams (ett berg)
 Mount Wollaston (ett berg)
 Mount Wollondain (ett berg)
 Pompey Knob (ett berg)
 Priors Knob (ett berg)
 Skinner Point (ett berg)
 South Point (ett berg)
 Twins Mount (ett berg)
 Victoria Peak (en bergstopp)

Källor

Indelningar i Northern Territory

redpajama_set_name: RedPajamaWikipedia


text:
package otherlang;

import com.darwinsys.lang.ExecAndPrint;

/**
 * Create, list and remove some files
 */
public class ExecDemoFiles {
    public static void main(String av[]) throws Exception {

        // BEGIN main
        // Get and save the Runtime object.
        Runtime rt = Runtime.getRuntime();

        // Create three temporary files (the slow way!)
        rt.exec("mktemp file1");
        rt.exec("mktemp file2");
        rt.exec("mktemp file3");

        // Run the "ls" (directory lister) program
        // with its output sent into a file
        String[] args = { "ls", "-l", "file1", "file2", "file3" };
        ExecAndPrint.run(args);

        rt.exec("rm file1 file2 file3");
        // END main
    }
}


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text:
By Kassidy Buse
A growing number of beef and dairy producers are using summer annuals to boost available forage during midsummer. With improvements in breeding and selection, the BMR (brown midrib) trait has been incorporated into several forage species.
Rocky Lemus, extension forage specialist with Mississippi State University (MSU), addressed the use of BMR warm-season annuals, such as sudangrass, pearl millet, and forage sorghum, for summer grazing in a MSU Forage News article.
"Forages with the BMR trait tend to have improved forage quality that results in superior average daily gains in livestock," Lemus explains. "Although fiber digestibility usually declines with plant maturity, BMR cultivars tend to have higher digestibility compared to conventional cultivars of the same summer annual species," he adds.
When comparing BMR hybrids to their conventional counterparts, BMR cultivars are higher in crude protein and digestibility and lower in lignin content. They also have higher in vitro true digestibility (IVTD).
"Producers often ask how should species containing the BMR trait be agronomically handled," Lemus notes. He recommends handling them like any conventional variety when it comes to fertilization, harvesting, or grazing.
Some adjustments that may be needed are planting in soils that are 60 to 65°F and altering the seeding rate to ensure adequate stem size to prevent lodging in certain situations.
While more instances of lodging can be observed in BMR hybrids, data from Texas A&M shows that the occurrence of lodging is in a similar range with that of other sorghum types.
For forage sorghum, Lemus recommends a seeding rate of 15 to 20 pounds per acre. A rate of 25 to 30 pounds per acre is best for sudangrass, sorghum-sudangrass hybrids, and pearl millet.
Apply potassium and phosphorous according to soil test recommendations. For a grazing system, 30 to 40 pounds of nitrogen per acre is sufficient. An application of 40 to 50 pounds of nitrogen per acre per each cutting cycle is recommended for hay production.
Grazing at 24 to 30 inches or cutting at 36 to 48 inches is ideal for the majority of BMR species, says Lemus. When cutting, he reminds producers to leave a 4 to 6 inch stubble height to allow for proper regrowth.
While allowing forages to go beyond the recommended height boosts yield, it usually leads to lower crude protein and energy levels.
Allow adequate time for drying when making hay with these species; they tend to store more water in the stems. Mowing a full-width swath will enhance moisture loss while reducing drying time.
After cutting or grazing, it takes approximately 21 to 35 days for the grass to be ready for the next harvest. Factors such as weather, pests, and nitrogen fertilization can influence the rate of regrowth.
Summer annual species are susceptible to damage by not only armyworms but also sugarcane aphids, though different species have varying degrees of damage and yield loss.
The extent of damage depends on several factors such as aphid density and duration of the infestation period. Most plants are infected following emergence but don't experience threshold populations until the later growth stages.
When deciding which summer annual to use, determine the economics of production, looking at the benefits rather than only costs.
Factors to consider include the costs of establishment, grazing strategy, utilization, and water availability. Potential health concerns, such as prussic acid and nitrates associated with grazing certain species, also need to be kept in mind.
Other challenges that are possible with summer annuals are establishment costs, risk of stand failures, and limited growth due to drought.
Kassidy Buse
Kassidy Buse is serving as the 2018 Hay & Forage Grower summer editorial intern. She is from Bridgewater, S.D., and recently graduated from Iowa State University with a degree in animal science. Buse will be attending the University of Nebraska-Lincoln to pursue a master's degree in ruminant nutrition this fall.