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Where We Go From Here | An Advancements Conference Recap
By SPESA
Last week, SPESA hosted its 10th Advancements in Manufacturing Technologies Conference in Raleigh, North Carolina. This was the first time SPESA had gathered for an in-person event since February 2020, and after 18 months apart, it felt good to reunite with familiar faces.
The Advancements Conference has always been different than others we lead. But this year, it felt even more unique. It was not only SPESA's relaunch into in-person events, it also served as a reminder that the sewn products industry thrives in an environment where people work and learn together. We experienced this renewed energy not only during the Advancements Conference, but also on the Techtextil North America show floor (which was held concurrently at the Raleigh Convention Center).
SPESA Chairwoman Nina McCormack summed up the experience nicely: "A lot of us were ready to see each other again and go back to face-to-face meetings. Yesterday, when I arrived, I stood for a few minutes to look over the [Techtextil North America] show floor and said to myself 'yes, this is really happening'."
Because this was the first time SPESA hosted an in-person event in so long, and because the event took place at such a crucial time for the industry amidst the Covid-19 pandemic, it was important that the format of the Advancements Conference be designed in a way that was both informative and engaging. A lot was covered and discussed during the one-day event, but a few themes seemed to stick. We've compiled some notes and quotes and outlined our three key takeaways below.
1 | The Industry Is Evolving Faster Than It Ever Has Before
We talk all day about how fast the sewn products industry is changing. One thing though is certain: the Covid-19 pandemic catapulted the industry into a new chapter. The rush to produce personal protective equipment, paired with new consumer demands required an industry that had the capabilities to evolve and innovate quickly. And so it did.
There was a renewed emphasis on automation. There was more interest in digital tools. Sustainability was more important than ever before. And data-driven operations were crucial when it came to supporting well-functioning supply chains. The importance of data as a tool for benchmarking successes and mitigating risks was referenced multiple times during the conference. For the speakers, data isn't just a means to gather insight, but the key needed for a transparent workflow.
Conversations on industry evolution also revolved around adaptability. An entire panel was dedicated to discussing the importance of operating a flexible factory floor. Brands today are looking for manufacturers with the capability to adapt and mobilize quickly to meet consumer demands.
As automation, digitization, and flexible manufacturing were discussed throughout the day, one point stuck: the sewn products industry is showing no signs of slowing down anytime soon.
2 | The Industry Cannot Move Forward Without a Dedicated Workforce
This topic is something we cover often — including in this month's issues of Behind the Seams. And we will likely continue to do so over the next several years as we watch a generational shift take place, with older industry professionals retiring and newcomers filing their places. What makes the topic of workforce development so critical is that the rate of retirement is outpacing the rate of recruitment. And at a time when the industry is moving faster than ever (as we referenced above), something needs to be done to bring in the right minds and the right talent to fill the voids.
We know that there is a need for workforce development in the sewn products industry. The question though is how can we recruit and retain a younger generation that has been taught to snub careers in manufacturing. A great deal of discussion took place, especially during the last panel, about looking ahead, designing roadmaps for a prospective workforce, and promoting careers in manufacturing as ones that rely on a combination of technical expertise and craftsmanship.
3 | The Industry Works Best When It Works Together
Synergy is often reserved for corporate lingo, but plays a crucial role in the future of the sewn products industry. Just as we saw Covid-19 accelerate the sewn product industry's acceptance of new technologies, we also saw the industry turn inward for support. Companies began working together to pivot production lines, seek information from partner organizations, and lift each other up during a time when everyone needed it.
In addition to seeking support from others in the industry, there was also a reexamination of internal processes. Fragmented supply chains were mended with the help of better communication tools and a broader understanding of each person (e.g. suppliers, manufacturers, contractors, etc.) and each person's role within the process. The better the communication, the more transparency there was, and the more transparency there was, the easier it was to analyze and measure success. Which brings us back to our first theme on industry evolution and data collection. Don't you just love a full circle?
We're at a crossroads right now. There is an opportunity to push the needle and continue to drive change in the industry. The industry rebounded (and some may argue that it thrived) during the Covid-19 pandemic. The question will be how it addresses and navigates challenges that are present (like workforce development), as well as challenges on the horizon.
See additional coverage from Sourcing Journal about the SPESA Advancements Conference here.
SPESA to Host 2023 Executive Conference in San Juan, Puerto Rico, March 30 & 31, 2023
Goodbye to a Special Man Who Revolutionized the Idea of the Cutting Room
Where You'll Find SPESA in 2023


A year ago today, I had gotten home from leaving Rob at the hospital, slept for two hours, showered, changed and headed back to the hospital.
Left Alex and Savannah sleeping, because I was too tired to deal with getting them to school.
Spent most of the day at the hospital, coming home only when Rob moved floors and I couldn't stay anymore. I assume I got the girls lunch…at some point. Realized it was Alex's 13th birthday and asked Tori to take her and Sav out for a birthday dinner so I could go back to the hospital for evening visiting hours.
Because I didn't trust Rob to stay if I wasn't there every minute the hospital allowed.
And after he was there, I suddenly realized him coming home wasn't an option.
Almost all of what I remember from that week is being at the hospital…packing his bags…taking him to rehab.
It was all I could do that week to be a wife.
I had nothing to give as a mom. No time. Energy. Strength. Ability.
If I'm honest, no desire.
I made a choice, sitting in our pastors office that Sunday when he asked if I was done. When he so kindly (towards me) and so matter of factly (towards Rob) told Rob he had lost me. And our marriage. And our girls.
Told Rob very bluntly that he had no idea why I was still there.
That even though I may not have left physically, our marriage was over.
Minutes later, with Rob out of the room, asking me if I was done or if Rob agreed to go to the hospital that night to be medically detoxed, if I would support him if he agreed to go straight to a long term rehab after he got out of the hospital.
I hesitated. Not because I had considered leaving. But because I had refused to let myself see how bad things were.
When I agreed he needed to go, I made a choice. I was going to support him however I had to, no matter what it cost…no matter who it cost.
Saying yes cost me a lot.
It cost our girls more.
The day I took him from the hospital to rehab and then I came home…I was physically there after not seeing them more than an hour a day for most of the week.
Emotionally, it took a lot longer for me to come back.
It's been a year now since Rob decided he was ready to get help. Again.
I've been a mess for the last couple of weeks.
I didn't realize until today how hard this "anniversary" was…how much I would relive this week that happened a year ago. How many hard memories and feelings and anger and resentments and regrets and deep sorrows would resurface.
I wasn't prepared for the overwhelming emotions that have hit me recently.
Anger I thought I'd worked through. Forgiveness I still haven't given myself. Sorrow for the weeks I missed being a mom because it was more than I could do to just be a wife. Moments stolen from our girls by addiction and the shock waves it creates in everyone else's life.
But with all of this reliving…resurfacing…I did remember one thing.
We don't get do overs.
I can't go back and give the girls back the weeks they lost. The weeks we lost.
I can't jump in a time machine and celebrate Alex's 13th birthday and choose to be there.
I can't take back my choice to be a wife and my inability to be a mom.
All I can do is choose to eat dinner, at the table, as a family, Monday night. And to play Tenzi and be loud and irritate Buddy for an hour because he's not a fan of the sound of dice being rolled over and over. I can do that on the anniversary of leaving the girls at home to take Rob to the hospital and fight to get him admitted.
All I can do is spend Alex's 14th birthday being present, running errands with her, wrapping her gifts with Tori and Sav, going out for her birthday dinner and watching her put 14 candles on a brownie, singing quietly while she blows out the candles and then hurriedly try to wave the smoke from the candles away. Hand the phone to her when Rob calls to tell her happy birthday and smile so big and be able to agree with him when they're done talking and he says she sounded really happy. I can do that a year after I barely acknowledged her 13th birthday.
We do get more days. Different moments. Second chances.
We get to have more family dinners and loud game nights. In a few short weeks we get to have those with Rob.
We get to have 14th birthdays. And soon we'll get to celebrate birthdays where Rob doesn't have to call to say happy birthday because he'll be here.
We do get to do life together for the rest of our lives and while we can't make up for the time we've lost, we can make new memories, focus on new moments and eventually the "anniversaries" we struggle through will be replaced with different anniversaries we celebrate.
I love posting pics on Instagram!
We should be Pinterest buddies too!
I'm linking up over at Tell it to me Tuesdays!
This entry was posted in Addiction, Addiction is a family affair, Alcoholism, Dealing with relapse, Family, Marriage, Mom of girls, Recovery and tagged addiction, marriage, parenting, relapse. Bookmark the permalink.
I love you! You are an amazing woman; I know you dont think that, but to me you are the epitome of beauitful, inside and out. I'm glad we're friends.
This is a lovely post. I think the greatest gift we can give our daughters is showing them how to be strong, and keeping our heads up when its the last thing we want to do.
Wow, so dedicated and committed! 🙂 This is so inspiring ❤ Thanks for sharing!
Some anniversaries can be hard. We can't get back lost time. But we can change and become better. Addiction is a hard thing. Im so thankful her 14th birthday was filled with love and happiness. Best of luck to you!


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74 Years Later, North Carolina Marines Remember Iwo Jima
In this Feb 23, 1945 file photo, U.S. Marines of the 28th Regiment, 5th Division, raise the American flag atop Mt. Suribachi, Iwo Jima, Japan. (AP Photo/Joe Rosenthal)
Gaston Gazette | By Dashiell Coleman
Mack Drake can remember a few life-or-death moments in his 93 years.
The first came when he was a kid, swimming across a Henderson County lake. He says he struggled to stay above water, but someone in a boat paddled by and offered him a ride.
Drake would have other life-or-death moments soon enough. At just 19, he'd be as far from childhood and North Carolina as imaginable. He'd be a U.S. Marine, fighting his way through the Pacific theater of World War II.
Drake and Joe Tedder share that distinction. Both men, who now call Gastonia home, even shared the same battlefield during the war.
They survived what Drake calls "a hellhole" -- the Battle for Iwo Jima.
For more than a month, from Feb. 19 to March 26, 1944, U.S. Marines fought to take the tiny island from Japanese forces -- an effort to stop enemy fighter planes taking off from Iwo Jima from intercepting American bombers.
More than 70,000 U.S. Marines and 18,000 Japanese soldiers fought. Almost 7,000 Marines lost their lives, along with all but about 200 of the Japanese soldiers, according to the National World War II Museum in New Orleans. About 20,000 Marines were wounded.
Before the battle started, Americans didn't realize just how prepared the Japanese troops were. As Drake puts it, the Japanese were "honeycombed" throughout the island, hiding in caves and tunnels, coming out of seemingly nowhere to fire on Marines.
"They told us it would probably last a week," Tedder said.
Tedder, now 94, was 20 when his unit landed on Iwo Jima four days after the invasion began. He didn't know it at the time, but one of the most iconic scenes of World War II had just taken place: Marines had raised the American flag on top of Mount Suribachi.
"They raised the flag in the morning, and I went in that afternoon," said Tedder, who was in the 4th Separate Wire Platoon.
His job: Make sure U.S. forces could communicate. That meant setting up switchboards and telephone lines across an island that was crawling with Japanese soldiers.
It was either lay communication lines, or Marines would have to get messages back and forth with runners -- that is, servicemen running from unit to unit trying not to get shot.
"If they'd had cellphones back then, they wouldn't have needed me," Tedder jokes now. "I could have stayed home."
But he didn't. After a year and a half in the Pacific setting up communications without combat, he was on Iwo Jima.
"It was eye-opening," Tedder said. "I was only 20 years old, and I wasn't worried too much about it because I'd already decided I'd never get off that island. I didn't worry about it too much, but when I'd see a stack of dead Marines -- that'd get to you."
He recalls a sleepless night in a foxhole watching muzzle blasts from heavy artillery, not knowing where rounds were going to land. The next morning, Tedder and a fellow Marine made their way further onto the island, when he saw a familiar face.
"We saw some guys up there making coffee, and it turned out that one of them was my (drill instructor) from boot camp," Tedder said. "I kind of forgave him for all the harassment he put me through during boot camp, because I realized right then that he was trying to save my life."
He remembers several close calls during the battle: A round hit nearby and pierced someone's canteen, a Japanese soldier detonating a bomb in a nearby cave, and making his way through the dark for supplies making sure to shout, "friendly troops, don't shoot!"
Something Tedder says he still doesn't understand: Why he made it out not only alive but unharmed.
"I was over there a year and a half before I even saw any combat," Tedder said. "... This one guy was my tent-mate all the way through that year and a half. He got attached to 21st Marines for that Iwo operation. He got hit with a direct hit from a mortar. Before he went in the Marine Corps, he went to seminary for two years. He got killed, and I didn't get a scratch."
Drake wasn't so fortunate.
He was a 19-year-old assistant squad leader when his unit landed on Iwo Jima. He'd already seen combat on Bougainville and Guam. He carried a Browning Automatic Rifle -- often referred to as a BAR -- and had already been awarded the Silver Star for holding a hill in Guam after his fellow troops had been killed. That was after a grenade blast injured his face and arm.
According to a proclamation read before Congress in 1999, Drake kept firing until he ran out of ammo. Then he started hurling grenades.
"Because of Mack Drake's unflappable bravery, lives were saved and a massacre was averted," reads the proclamation by former U.S. Rep. Sue Myrick.
In addition to his Silver Star, Purple Heart and other war medals, Drake keeps another memento from Guam at his home in Gastonia: A sword from a Japanese soldier that "tried to cut (his) head off."
"I got him first before he was able," Drake said of the swordsman.
It wasn't long before Drake was leading Marines onto Iwo Jima on the second day of the battle. He recalls trying to get his unit across an airstrip to safety.
"They had (an) artillery piece situated at one end of the airstrip, and every time someone tried to cross, they'd fire a big old round down there," Drake said. "It was like a bowling alley. We got across. Every now and then, somebody'd get hit, but we were lucky to be able to get most of our men across."
He remembers the ground on some parts of Iwo Jima being "so hot you had fumes rising out of it."
And Drake can recall waking up for guard duty about midnight to find two Japanese soldiers advancing on his unit. They were about 15 feet away when he opened fire, killing them, he says, with one shot.
Just before dawn on another day, farther down the island, Japanese soldiers managed to get behind the line and a firefight broke out. He estimates his unit killed about 30 enemy soldiers before daylight.
Eventually, an injury would take Drake out of Iwo Jima. He and fellow Marines were working their way through a trench when he noticed movement.
"(A Japanese soldier) was over there, and he shot," Drake said. "Instead of getting me on the back of the head where he had a bead on me, he got me in my left shoulder. I saw the blast of the rifle. I don't care if it's daylight or dark -- you can see the blast of the rifle. When I saw that, I shot and killed him, but it was too late for me. That was my last combat."
Harrowing experiences aside, neither Marine has regrets about joining the Corps during the bloodiest war in human history.
"I didn't have any regrets," Tedder said. "I did what they told me, and I tried to do it to the best of my ability. I didn't have a BAR, but I had a switchboard."
Drake doesn't have regrets about it all, either.
"I was fighting for this country," Drake said. "I heard tell on the West Coast or some place they were afraid the Japanese might take us over. I said, 'There ain't no way.'"
Glenn Perkins, a Marine Corps veteran who fought in Vietnam, sat near Drake and Tedder as they talked to The Gazette.
"When I went through Parris Island in '68, the parade deck had a monument on it for Iwo Jima," Perkins said. "These were my heroes -- right here."
This article is written by Dashiell Coleman from Gaston Gazette and was legally licensed via the Tribune Content Agency through the NewsCred publisher network. Please direct all licensing questions to legal@newscred.com.
Military History World War II Marine Corps Topics Entertainment
© Copyright 2020 Gaston Gazette. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.
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redpajama_set_name: RedPajamaCommonCrawl


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CARB Compliant Parts and E.O. Search
Executive Order D-393-8
Johnson Matthey, Inc.
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Executive order D-393-8 was approved by the California Air Resource Board on June 18, 2003 for emissions compliance and installation on vehicles in New York and California. This executive order approved parts marts manufactured by Johnson Matthey, Inc. /.
View Executive Order Document [PDF]
Approval Details
This Executive Order approved the specified parts on on June 18, 2003.
As of Friday, January 15th, 2021 this Executive Order has not been overturned or superceeded.
1987-2003 4-stroke turbocharged or naturally-aspirated on-road heavy-duty diesel engines rated between 50 and 750 hp, certified to particulate matter emission standards of 0.60 g/bhp-hr or less and not otherwise equipped with an aftertreatment emission control system such as a catalytic converter or a diesel particulate filter.
This Executive Order may be listed as:
C.A.R.B.E.O. D-393-8
Executive Order 393-8 / D393-8
ARB # D-393-8
Executive Order No: D-393-8
C.A.R.B. No. D-393-8
Resolution D-393-8
For Free CARB Executive Order Status verification, email an image of the device Executive Order label as well as the Year/Make/Model and Test Group # of the vehicle to [email protected]
Download: Executive Order D-393-8 PDF
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Družina Sibela  (tudi skupina Sibela) je družina asteroidov , ki se nahajajo v zunanjem delu asteroidnega pasu.
Družina ima ime po največjem asteroidu Sibeli, ki je bila odkrita leta 1861. Asteroidi krožijo okrog Sonca tako, da so v orbitalni resonanci 4 : 7 z Jupitrom .
Srednji polmer tirnic družine je med 3,27 in 3,7 a.e., izsrednost tirnic je manj kot 0,3, nakloni tira pa so manjši od 25°.
Družina je verjetno ostanek prvotne populacije asteroidov, ki so ostali na svojih tirnicah že ob nastajanju Osončja .

Največji asteroidi v družini

V naslednjem seznamu so navedeni največji asteroidi, ki so člani družine Sibela.

Viri in opombe

Zunanje povezave
  Simulacije s prikazom družine Sibelija

Asteroidne skupine in družine

redpajama_set_name: RedPajamaWikipedia


I attended Writer's Boot Camp recently. Kerrie Flanagan, our Northern Colorado Writers director, was our knowledgeable and inspirational leader. Some of us brought devices to write on, to which she informed us we would be writing 'old school' and passed out traditional marble composition books. A main focus of the workshop was for us each to be able to freely say, "I am a writer." I really needed to hear myself say that after pretty much hitting the creativity wall this summer. And, as a reminder that we are indeed writers, she gave us name plates for our desks. Now I have to live up to this job description.
I've seldom used writing prompts, but I found out in this class how much fun and helpful prompts can be. From listening to music, to improv from each others story lines or from provided text, to looking at beautiful artwork for inspiration, I opened the door for several new plots I'm excited to explore. Not to mention a fresh and new attitude on writing.
"I learned that you should feel when writing, not like Lord Byron on a mountain top, but like a child stringing beads in kindergarten- happy and absorbed and quietly putting one bead on after another."
I encourage you to attend Writer's Boot Camp the next time Kerrie offers it. Some of the joy has come back to my writer mind.
How about you- could your creativity use a good work out?
Hi Maggie. It sounds as though Kerrie's Boot Camp was very helpful. I'm sorry I couldn't be there.
My creativity is always in need of a work out, not to mention my abs! :) I belong to three writing groups and all of them dabble in writing prompts. I'm amazed at how the oddest suggestion leads to images, dialogue, etc. that I can use in my stories and essays. Hope you'll share some prompts along the way - thanks!
Well written article..Very thoughtful..Hope you will post some more prompt ..thanks for sharing..


The exhibition follows the great success of selected pieces previewed exclusively in Basel during the renowned Design Miami fair. The "Ignotus Nomen" collection includes eight pieces: bench, box, bookshelf, coffee table, console, desk, lamp, and vase. The material used for the furniture is Krion® (type of Corian®) and the shape is in black mat resign or white lacquered resin.
Pierre Charpin is currently celebrated with a retrospective at the Grand Hornu Museum in Belgium until September 11.
"When I think about the meaning and the reasons that drove me to draw this new collection, I have the feeling that each trial to define them brings me more towards closure than openness.It is as if the large possibilities which resonate in these pieces prevented me from fixating their representation. Table, shelf, box, bench, console, lamp, vase, each of these objects is inhabited by a presence. Enigmatic, these forms — black or white — are at the same time rigid and sensual, and show off their uselessness quietly. Whether they are lying down or standing straight, they exist in front of us without revealing any information about their origins or provenance. They seem to be washed up, like objects on the shore due to the never ending flux of the sea. Smooth and polished, we can't see exactly what they are made of. They are pure forms, pure colors, before being materials. These forms attract our attention, poke our imagination. They put in perspective our relationship with objects, offering a more poetic and spiritual answer.
These forms, presences, diffuse their strength to the objects, turning them into a presence of its own. This presence can be the only thing that is above signification, and at least above all justification.


text:
Archive for the 'Larry Gillick' Tag
Hostility: Out of Plagues to Exodus
Filed under: Akedah | Tags: Larry Gillick, Passover, Yom HaShoah
No one is a born story-teller. With words, in translations, there is such a long learning curve that cut into you. In words and borders and getting across time. With power and dominion. And BONDS which came from stories.
I am this descendant of island people. People who lived in one place, mostly in rural areas, for hundreds and hundreds of years. My blood is all Irish. I am reading Richard White's book, Remembering Ahanagran: A History of Stories. White explains in this book what a homeland means, when you burnt the peat and ate only local produce. And saved the produce. For hundreds of years, before refrigeration and before imports. He is the son of an Irish mother and a Jewish father, after exodus.
Richard White writes about memoirs and history, about belief or disbelief, in dealing with loss, as your own world was coming to an end, in exodus. After all the lateral moves, but still the connections. Settling down, marrying outside the tribe.
When you are born into something: what had a homeland meant as a place you burnt the peat and ate only local produce? And, living within the tribe, learning the mystery, you had to save something.
In exodus. The movement in the stories was not so much to change the world, but only the people in it. Note the outsiders, exiled from the world of theory, living at some point with now only memories but somehow wanting to make them your own. In immigration, like Jacob's.
In exodus. Like Rebekah's. Jacob's mother, living within a tribe, learning the mystery, as an outsider. Did you feel a hostility as an outsider? The holiness, either within or not. Crime and punishment, and stolen birthright. It is the outsider in the story – Rebekah – who was involved in the stolen birthright (but a birthright from only one side of the family) which would so much involve the future. What had been the birthright from Rebekah's family? What she had been born into? She was the sister of hoodwinking Laban, the ultimate of hoodwinkers. So what had been this inheritance from Rebekah who was from a family of hoodwinkers, which Jacob would later come to so intimately know. So was it Rebekah who wondered what could be wrong with stealing a misunderstood birthright?
Note the future in the story, in this marriage, arranged by Abraham. Like the project of becoming a wife, there was the known and the unknown; the visible and invisible; the practical and the impractical. Speaking of choosing and of the chosen. There was a theme of "knowing" or not knowing, the birthright. One oh so very personal experience, about the right way, like in any relationship. Living in captivity, in an arrangement of the times, what had been Rebekah's experience of the God of Isaac, before any idea about how to raise two kids? What was her personal experience of – based upon scarcity, limits, and human needs — sacrifice. When you lived under a dominant culture, like Rebekah. From one side of the family, would there have been some lingering hostility to the special attention given to the God of Abraham, with Isaac's post traumatic stress since the moment on Mount Moriah? Rebekah, coming from a different family, with a different concrete examples of marriage — one visible, the other invisible. And her fertility as the outsider was what needed by all the descendants of Abraham.
Private and public lives: the inheritance of Jacob from his mother was as the outsider — after his forced immigration to just survive? Just as Richard White writes about memoirs and history, about belief or disbelief, in dealing with loss, so the stories of people to whom I was related – or maybe over what it meant to be chosen, and to live with birth right. If you had figured out what Isaac's birthright had been, which would be passed on to Jacob.
Stories of drought and birthright and barren women, after the flood, as outsiders in the world. Like from the emergence from the rectangle that Noah lived in for forty days. The movement in the stories: Exodus. Freedom. Numbers. Like the twenty years that Jacob had gone away — if it had been twenty years, living in a different culture with his stolen birthright? And in these stories about the book of numbers, there was always the threat of outsiders to Chosen People, if not the earth. So in stories about insiders and outsiders, as a descendant of immigrants, I was so much like Rebekah or Jacob. When the twenty years signified the years of Jacob's fertility which had come to an end. And then the movement in the story, again, long after mother and son collaborated over this stolen birthright.
From the emergence from the rectangle that Noah lived in for forty days, note the forty in the story. Or the twenty years that Jacob spent with Rachel's father, living in another culture, with a climate change. Did he feel a hostility as an outsider? Would there be a loss of spiritual power learned by marrying into an outside culture? Jacob, circumcised as his father, living away from the kosher type-rules? Living as outsiders, living with birthright, which of his own sons had been circumcised? How, if circumcised, had these boys felt living in a world of public baths? Would they always feel to be outsiders? Were the two sons of Rachel better than the sons of the other women whom Jacob fathered children with? And which of the twelve tribes of Israel was most pure, most really Jewish?
Chosen? Jacob with this undeserved birthright. Trying to hang on to an undeserved birthright. In words and borders and getting across time, with power and dominion, and BONDS which came from stories. With favored sons, if not real favorites. With the strangeness in this Living God of Abraham. Did Jacob think in only one dimension, with his multiple wives, about the meaning of his birthright every day? Over his different way of life, when his grandfather was still alive?
Insider or outsider? The gestation period of forty. Darkness and light. When did Rebekah feel used over her forty weeks of gestation, living amid the strangeness of the family of Abraham, with his God? The pride in fertility: like Rebekah's in the story, there was the deep emotion in the story for every woman on earth, when my God is perceived to be threatened, along with the excitement when God is with us – now.
So which of her two twin sons was most like Rebekah? And is not a mother allowed to have favorites, and bestow a birthright? In the outside world, feeling so shut out -– maybe feeling so much like Cain had? Did you feel a hostility which grew from the pride of either outsiders or insiders?
Inheritance. Chosen. Feel the hostility as an outsider, to the holiness -– either within or not -–so much like fertility. Crime and punishment, and stolen birthrights. When mothers had favorite sons, before fathers had favorites, like Joseph. With a shame in these stories. Learning the mystery, as outsiders. Feel the hostility as an outsider, learning the mystery only at home.
Chosen? Remembering Ahanagran: A History of Stories. There is this spatial change, in the size of things, as a child grew, in the perspective about size, in both public and private lives. So what was the change in the spiritual direction in the dénouement of the story of Rebekah, in the movement in the story of outsider, as her younger son married into her very same family? What was her shame after her son left with the stolen birthright? And did you recall why Rebekah with Isaac did not like the women that her older twin was bringing home? So how many years did it take Jacob to discover the meaning in the birthright?
From living outside his tribe, somehow learning the mystery, to ever so slowly discover the shame in this story. Abraham had married his father's—but not his mother's —daughter. Sarah. Oh, those crazy biblical relationships. And Jacob had then married into Rebekah's family in the same way in a largely pagan world, with nomads migrating in large numbers. In his lateral moves, in exodus. But still somehow connected, settling down, marrying outside his father's tribe.
Those crazy relationships. And you wanted others to have the same experience. "Mostly they are the same lives. The same stories, over and over," wrote David Remnick, the editor of The New Yorker. When we endow our lives with stories, did you notice the same perceived threat of outsiders to the free worship by Israelite slaves, with a missing hope in the world, when Moses was born. Moses, the descendant of Jacob -– the grandson of Levi? The perceived threat was proved true, generation after generation, leaderless, powerless in the outside world, unless somehow united in belief which came out of stories, in a passed on perspective of spatial change.
So compare the life of Moses to the life of Jacob. After he had grown, from living outside his tribe, somehow Moses had come to learn the mystery. Children gradually learning to recognize a shame in living unquestioning lives. Like for Isaac, after what had once happened on Mount Moriah to Isaac, or after killing an Egyptian. Truth is not a property of thought which guarantees validity to my thinking, in either politics or religion. In the outside world. As proven, as, one by one, these great prophets had violated the Ten Commandments, before the Ten Commandments were placed on stone. In words. In stories about a powerless people. But since the beginning, in all of human history there were people who felt that they could annihilate other tribes. Like Abraham thought he could sacrifice his own sons. And a wife who came from the outside must have had some inner feelings about getting out. About escape. In explaining a motivation to write, to "cover" events through people, in stories about leaders, note the fear and anxiety over which human will lead us, or save us, next? Like Moses. Jut like Rebekah tried to save her one son? In stories about powerless people, Moses like Joseph somehow had come to know the Pharaoh.
So what had Moses come to know with his time in the Egyptian world, growing up so close to the Pharaoh, in a world of power, after facing his own extinction, until he was rescued by the Pharaoh's daughter. So, in a story about human power structure, what had ever been passed on to Moses of his own culture? Had Moses even been circumcised? And what had happened to the birth right by now?
There is holiness which come from story-telling. In the realness of the mystery stories of people to whom I am related even in exile, like in Irish fertility, as written about in Remembering Ahanagran: A History of Stories. Movement. The leaving, the coming back informed and engaged in the world. And the anger and blame which went towards those who left you.
Who could, who would ever believe in Moses – like on one dark Egyptian night when so suddenly the Israelites picked up and left? Like Jacob. All of them this time, to the Promise Land. Who would ever believe so strongly in the God of Abraham, the God of Isaac, the God of Jacob? Who would ever so strongly believe in such a Living God?
Truth and story-telling, with words. Feel the BONDS which came from stories. Did you ever realize how personal this all had been -– maybe a lot like the act of reading is -– or even worshiping can be? Power. Restlessness. Shame. The visible and the invisible. To take something so private public, in a world of power. Was that the lesson of the invisible birthright, passed on in the family? From a new inner shame over letting Jacob go? Everyone's anger at Jacob, not so much for stealing the birthright as much leaving across the desert – this dry bowl of never ending bitter tears – with the birthright.
There was the personal transformations in the movement in the story, reduplicating Truth, in the dénouement of the story. In the shame of Rebekah, over the lost power at home? The innocent in the story was in Esau, who is lost sight of for twenty years. How did Rebekah ever reconcile with Esau over what she had done to him, with her collaborations? Rebekah who had not liked the women that Esau brought home, which resulted in a favoritism toward Jacob. Or had it been about the gods of the women who Esau had brought home?
Chosen, for the next generation. Note the outsiders in the story. Note the fertility of all the barren women of Abraham, Isaac, and Jacob.
Truth and reconciliation: shame could not be inherited -– neither Rebekah's shame, nor Abraham's shame, nor the shame of the twelve tribes of Israel could be passed on; nor could the transformation from guilt. There was such emotion which come from collisions of public and private lives, in dealing with life and death and goodness, when you lived under a dominant culture. So was it the genes from Rebekah that allowed Moses, that had allowed Jacob, to sense the hostility either at home or in Egypt, over who was really chosen? Sensing the frozen hostility as an outsider, in the wrongful detention, and asking the others: "Are you ever gonna go?"
Note the movement in the "Let my people go"story. The movement in the story is in the power passed on in stories in the long learning curve -– visible and invisible -– about "where are you taking us?" About Who really chose whom. With a vision of prayer and a better life. A people set apart, with the first idea of an afterlife. In a Promise Land. For a place to freely pray. And to somehow, with a spiritual dimension, with a bond, to just survive.
Rabbi Abraham Skorka
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Widow's Peak
Filed under: War on Terror | Tags: International War Widow's Day, Larry Gillick, purdah
War. War widows, facing impositions and hardships, post-war. There are something like 2.2 million refugees who left Iraq since 2003; these refugees are in addition to the 1.4 million refugees who left from Iraq who had taken asylum in Iran in the Gulf War. There are something like 400,000 registered refugees who have fled Syria this year. There are more than two million refugees who constitute the diaspora from Iran since 1979. And today there is a fresh story of war in Gaza, of a people whose history is replete with threats; it might be a good day to reflect on the two million to three-and-a-half million war widows who live in Iraq and Afghanistan.
Plagiarism: to use another's production without crediting the source. Like a definition to explain yourself. Or how to explain all of this recurring war?
"Whether you believe in the tempting-devil or not, I know through my own experiences the power of temptation. Simply, temptation always is about something good in us. Christian Theology holds that all good gifts come from God and lead back to God the Gift-Giver." –Larry Gillick
(There is no discussion today about shame.)
The self-doubt about gifts: that I have gifts that might change the world, over time. Or not, as the past is so often repeated.
To reduce to utter non-existence, in a world where so many humans are reduced to non-existence. "A rather self-revealing exercise is to imagine being a Tempter. If I were to be a Tempter to you, I would attract you to doubt your gifts of singing, writing, or even parenting. On one hand, I might attempt to get you to sing so that you do this extensively and grow tired (addiction), or just discouraged by not doing things as well as 'those' others. On the other hand, I might joke about, compare you to others, be sarcastic, or just not respond positively at all. So just how would I go about tempting myself? Mainly, I would try to find out how you doubt yourself, and your gifts. This being true, then under-use or over-use of gifts hinders being lead back to God. Watch your temptations and hold on to what good God has given you." – Larry Gillick
In a world where so many are reduced to non-existence, feel all the doubts in times of annihilation: again and again the stories of the past. "God has told Elijah the prophet, who has predicted a drought which is fulfilled, to hide out in the desert near a flowing stream which by this time has dried up. Elijah has heard that he is to go to one more place – a city – where he will find a widow in need." In what becomes a familiar theme in the lives of Abraham, Jacob, Joseph, there is drought. And there is the accompanying drama about survival. Writes Larry Gillick, "In those days, Elijah the prophet went to Zarephath. As he arrived at the entrance of the city, a widow was gathering sticks." So again, a drought, a widow, a prophet, with this widow having so little, in deep need, with a word-promise now from an invisible God through the words of a holy man, as the elements.
" 'Just now I was collecting a couple of sticks, to go in and prepare something for myself and my son; when we have eaten it, we shall die."
"Elijah said to her, 'Do not be afraid. Go and do as you propose. But first make me a little cake and bring it to me. Then you can prepare something for yourself and your son.' "
In a story of a widow dealing with what she has already lost in her world – her husband – is the prophet with the word-promise, too demanding? A widow becomes a central character, with all she has left – a son – facing not a future but an ending, with what should be palpable fear. When you have lost everything. "The various conditions of poverty or need form the context for God's faithful love to be described." So will God, Larry Gillick asks, be faithful?
The theme again and again of annihilation, with the stated condition of poverty/need which form the context meeting the theme of doubt when the waters dry up, about even this God, in a rather Self-revealing exercise. And the supporting characters of a son, in times of drought, with always the accompanying theme in drought stories thus about endings, about fertility. "If I were to be the Tempter, I would attract you to doubt your gifts" as being Chosen? There is little doubt, writes Larry Gillick, what the drought is doing. The real Jewish theme, again and again in the Hebrew Bible, is one of annihilation, with drought forming the context as God's faithful love to Chosen People seems threatened? When not the widow but her son's future is on the line, and Elijah is asking her to feed him? So this God Who has attracted her, now challenging what gifts that she has left, even as a parent? "So will," Larry Gillick asks, "the woman trust?"
She answered, "As the LORD, your God, lives, I have nothing baked; there is only a handful of flour in my jar and a little oil in my jug. Just now I was collecting a couple of sticks, to go in and prepare something for myself and my son; when we have eaten it, we shall die."
There is an inner confidence that over-comes the doubt within, even on issues of annihilation. History is replete with events that would cause any Jew to doubt the theology which has come from the papacy which does make claim to the inheritance of Abraham. Doubts about human kindness. Why, based upon the "Fair Use" rule of intellectual property, had not the Christian world responded when Hitler's accomplices annihilated, one by one, European Jews? Had it been, it was wondered at the time, just more propaganda that came out of war, about human evil? When so much doubt about humanity led to doubts about God?
"So just how would I go about tempting myself?" Larry Gillick asks. "Mainly, I would try to find out how you doubt yourself, and your gifts."
Like the gift of belief, when facing annihilation? When you felt so powerless, as a widow. And you turned to God.
So was there irony of intellectual property law that is based upon previous case law? Or like war is always based? Is war just another form of plagiarism, maybe like Christianity and Islam seemed to be from the religion of Sarah's son? Would Abraham feel shame over all that transpired from his progeny? Over another brewing war over Jerusalem?
Fidelity meeting the theme of doubt in the story, about even this God, in a rather self-revealing exercise – when the waters dry up – about the widow.
What gets revealed as the waters of life dry up? Does an inner confidence ever over-come the doubt within, allowing that fidelity to be real – either God's, or the widow's faithful love which came out of belief –in each other? "There of course has to be some human response" – like to feed the prophet." On in the accompanying reading, about another poor widow who came to temple and put in two small coins worth a few cents: in some kind of human response, to initiate God's love in the community, to allow that fidelity to be real – of God's love. The inner confidence within that over-comes any doubt within about the outside world.
She left and did as Elijah had said. She was able to eat for a year, and he and her son as well."
In the aftermath of war effort and all of the expenditures, I wondered how much was being spent on the refugees facing the so real issues of issues of annihilation. Lyric Thompson has written a piece about International War Widow's Day making mention that sixty-nine percent of widows in the Democratic Republic of Congo had been dispossessed of their property following their husband's death. But there is something that you could do about those reduced to utter non-existence,in their new reduced set of circumstances, with all the profane sacrifices of war which reduce a people to utter non-existence –left so invisible.
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donate, if you ever in your life felt chosen.
PHOTO by Steve McCurry of Sharbat Gula COURTESY OF NATIONAL GEOGRAPHIC
LINK http://ngm.nationalgeographic.com/2002/04/afghan-girl/index-text
Facing Another End of a Year
Filed under: Jesuit Retreat House | Tags: Daily Reflection Creighton Online Ministries Larry Gillick SJ, Larry Gillick, National Day of Listening, Opera Company of Philadelphia
I speak at 130 word a minute, with a 60,000 words in a vocabulary. In a recognizable way. It is said that if a child did not speak by age 5, it was unlikely the child would ever speak. Therapists focus on speech which maybe would work, including physical activities, with music.
And did you have some kind of spiritual vocabulary? A recognizable spiritual vocabulary, in a more and more spiritual but not religious world?
As another church year ends. Today. The Christian world does not hear the same story each year, as the world of Judaism does when their year comes to a close. Like the reading of the Akedah.
In the way of religion, if you did not know God by the age of seven, did it ever seem unfair? Since my graduation from Creighton University, it was not quite the world that I had expected. Lately, it was not quite the church I had expected. And I have come to believe that creation was not the world that God quite expected either. The old neighborhood had changed. It was not so much one ethnic group. Kids no longer were immersed in one culture, or even seemed to be interested in one culture. Or in just one tradition.
Creighton was a Catholic Jesuit University. The Jesuits make a pretty good attempt to pass on the tradition of what it truly means to be Catholic. A short time after I graduated, a more than a half-blind Jesuit had come to town.
As another church year ends, what Larry Gillick calls "God's continuation syndrome," David Remnick, the editor of The New Yorker, wrote about in his introduction of his book Reporting, "Mostly they are the same lives. The same stories, over and over."
Stories based upon relationships, weddings, and religion. Relationships which are always a struggle. And God, Larry Gillick the half-blind Jesuit says from Omaha, is "always beginning over and over again to share over and over divine love" with you and me.
Once and for all. For all time. Through a human person. In stories. And what these stories meant to me.
What had Abraham been trying to do? What was it like to face the end? Once and for all. For all time. In the Akedah? What was it like facing your own ending? When there was Isaac. And the stories thereof: Of Abraham and Isaac, seeming facing their end. On Mount Moriah. When that euphoric feeling of love will only take you so far when it comes to enduring the ups and downs of a relationship. When, if someone is forced into a relationship, there is a natural resulting anger. Anger mostly over what is expected of them. In a religion or in a marriage. A forced relationship, when you were immersed, not at all unlike an arranged marriage.
So there was Isaac, forced into a relationship — first of all as a son. And then by his father into a relationship with Abraham's God. Not unlike a relationship which ultimately involved the risky business of marriage. For the future, where humans were to train yourself to embrace a daily routine that mirrors eternity in its changelessness. When, at least men get bored, if not women. In daily routine, with relationship as a daily way of life. Unable to shake boredom. As that euphoric feeling of love gives way to acedia, best described as the absence of care. That euphoric feeling of love — when your father was ready to kill you in the name of religion — would only take you so far. Isaac, enduring the ups and downs of relationship with the Creator, who called for his murder. Isaac, like anyone forced into a relationship, had to have had a natural resulting anger. To his father. To his God. Anger, like a girl in an arranged marriage, mostly over what is expected of her. Anger from a concept of God, or from a religion, in a what sure looked to be a lot like a form of arranged relationship.
A forced relationship not at all unlike an arranged marriage. "I think there is something to be said for arranged marriages, overall, with lower divorce rates, and more stable," wrote a woman married to a man from India. "When we date, am I not looking for someone who shares the same values as I do? An Indian American woman, who was torn between love and family wishes and values, having been involved in a relationship for the last five years, is contemplating with an American male making another step forward. It is difficult when I have been ingrained in a culture that believes marriage is about two families coming together over similar values, lifestyles, and histories. And that love is unstable and unreliable, something that will not be able to hold us together."
"The thinking behind arranged marriages is IF all parties involved are on board with the process, marriage is about shared values. However, that is not to say that love is not important and does not have its place but I believe it is important to share ingrained values in the way of approaching life. I believe the intentions with the ideals of an arranged marriage are good, until a point when people impose their ways upon someone else," she writes.
Stories from the beginning. Once and for all. For all time. Stories of The Messiah. The love lesson. Almost silently, God had visited. To pass on a way of life. To all of us humans with "civil rights" and free will. It was a struggle to pass on to those made in the image and likeness of God – Me, You — a way of life. 'Everlasting life.' Amidst all of life's pain, amidst all of the change. Whether you were born in India, in Israel, or Indiana, the question was always about how to pass on another form of life. What had the Messiah been trying to do? In his own arranged relationship which he had to figure out for himself.
It was the end of another church year. And there was the celebration of The Messiah. Facing once more, Larry Gillick writes, the call of God "to allow ourselves to be loved, and still do something about this world. Facing the end, like Abraham and Isaac. Or facing the end like Jesus of Nazareth.
God in His incredible subtleness, day in and day out. And so another church year ends. Those feelings of always being unworthy. Until you eventually figured some things out. About the tradition that love is available if you believed in the stories. These end of life stories. On National Day of Listening. Bring in the great teachers, at universities like in Omaha, with a meaningful systems of communications for those of us through no fault of their own who needed a shared vocabulary. In a recognizable way, including physical activities, with music.
A lesson of awareness with so many people struggling to find answers, desiring to have children who might mirror their own tradition, thrilled to find someone who mirrors themselves. Thrilled to be in an authentic relationship that is blessed. The same stories, over and over. A story that ends in a recognizable way, in love, as well as 'Everlasting Life.' The story of The Messiah.
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After Applegate
Filed under: Easter Uprising, identity, Irish | Tags: Daily Reflection Creighton Online Ministries, Larry Gillick
Words. Fellowship. Relationship. Dealing with words. In leaving a homeland.
Fellowship. Relationship. Words. Dealing with waste. Wasted words. Wasted money. In a homeland. Away from a homeland. Without a common currency. Or without a common recognized one God.
One. The unity of fellowship. The image of union, with unity. Sharing. A homeland. In relationship.
The slowly developing themes. Trying to capture the feeling. To stay. To go. In search of a homeland. To defend a homeland.
Giving everything away. The produce from homeland. The slowly developing themes over time. With the image of union, deciding. To go. To stay.
Trying to capture the feeling. About the fellowship which came out of the search. With God. With each other. Trying to convey what happened, to the next generation. About the past. About fertility. In fellowship. In relationship.
Word choice. The reaching out in fellowship to those who have nothing. Hoping to resolve the hunger of a shared humanity. Praying others will help those who hunger.
The blessings. The sharing. Of money and fellowship. In thanksgiving. In a world losing the currency to transact fellowship. When you lost your currency or homeland, or everything.
Loss. Dealing with loss. Imposed self-exile. Or in diaspora. When you were scattered. As tightknit families become unbound, there was a stated general unease. When children never came to know their past well enough to miss it. When you were scattered and the common currency was rejected. The one which had provided unity.
The feelings starting all over again. Of love and fear and anger. The true every day fear while living in exile. The fear when dealing with loss in exile. The fear when scattered. About loss of currency value and fellowship. Living in an unrecognized world. The loss of trust without a common currency, without a common recognized one God. And the resulting unrecognized image of myself.
Thanksgiving. Forgiveness. Thinking somehow forgiveness was lost. In a diaspora, in exile. When there was so little you could do after you said, "I'm sorry."
Dealing with words. Wasted words. The aimlessness living scattered in exile. The outside fear about losing everything. And the fear within. In dealing with loss, thinking somehow forgiveness was also lost. In exile. Amidst the anguish of loss and horrors of history; of birthrights and inheritance. And wanting to be reconciled, after the forgiveness. Learning of the ongoing process of reconciliation. The movement in the story of Exodus, with the slowly developing themes of love, of forgiveness, and of an ongoing reconciliation.
Filed under: Minnesota | Tags: Akedah, Daily Reflection Creighton Online Ministries Larry Gillick SJ, Here Am I; Send Me, Larry Gillick, Max Shapiro, Minneapolis, Temple Israel, the Akedah
Thomas Merton related that a Tibet monk is to have replied to the question about how they train and form their novices in contemplative prayer that for the first year they are taught how to close doors. Those 365 days seemed a long time to learn all about closing doors, writes Larry Gillick this week.
Contemplative prayer. I continue to read this month that story of Abraham and Isaac. Over and over. The same biblical account that is read at the start of the Jewish High Holy Days. Year in and year out. As God wanted a stake in His Chosen People, in the human race, so Jews needed a stake in the world and all of its problems.
Wanting a stake. Have you ever had to tell a girl you loved her? And in a case when there was a darn good chance she did not believe you. And to tell a lover like God that you loved Him? I always expected the same response. From God. From the girl. And if by some miracle you feel like you have developed some knowledge of this God, or the girl…well, I still did not feel real confident in my profession of love. I somehow always feel like I have fallen short. In what I have done and what I should have done. That was the human condition. That was the male condition in any relationship. To feel you have come up short. And say some pretty dumb things.
When there was pain in sacrifice. Made in seeking a stake in the world, through a girl. The girl seemed more interested in seeing something. Maybe with little real understanding how hard the business world was. The hours that went into buying a diamond. And having to listen to all of her small complaints?
What a struggle of every young guy, trying to communicate something. The ongoing struggle to profess an authentic love. And then to have your credibility judged.
Those professions of love. Like the struggle of every young guy, trying to communicate something, God seemed to have His own doubts. It seemed part of the struggle every person, guys from Mars any way, has with belief in each other. Doubts about the love professed.
Those professions of love at the end of life, to God, to loved ones. Abraham, the farmer. The nomadic farmer. In the pain of old age. Approaching a major sacrifice. If the theme of my life, like Abraham's life, was all along all about passing on a way of life. In sacrifice. The ultimate sacrifice. The little real notice of sacrifice along the way…but one ultimate sacrifice like the great fireworks display, like a diamond, as the ultimate profession of love. In appreciation for the revelations of the mystery, about the unseen. Over what seemed to be, in my perspective, the Truth. The little really noticed mystery. By the secular world.
Doors. Opening and closing doors for contemplative prayer. For these times. Opening and closing doors to focus on meaning in our lives, With training to form the next generation in contemplative prayer "With a little more attentiveness to what we are shutting in and shutting out…a little more open to surprises and also the unsurprising," writes Lary Gillick.
Of the two parts of being a rabbi, a Tibet monk, or a priest, there was the caring and comforting people, and shaking them up and moving them to another place. The prophet role. When the experience of young people form their ideas. In schools where they share experiences with strangers and become bound. When those ideas which nourish then sustain an identity.
So what had I set out to say in this piece of art called life? Who was going to try to interpret my work of art? How would I be judged?
Rabbi Max Shapiro, the senior rabbi from 1963 through 1985 at Temple Israel in Minneapolis, the 10th largest Reform congregation in the world who, within as well as outside his congregation, challenged people to fight anti-Semitism, racism and poverty, died on October 16, 2009 at his Minnetonka home. The obituary of Max Shapiro states that he was a lifelong member of the NAACP, and he served on a city civil rights council and the Urban Coalition. Under his leadership, the social action committee at Temple Israel sent a delegate to walk with Martin Luther King, Jr., resolved not to trade with any business with discriminatory hiring practices, and became the first in the area to teach a black history course. In a 1964 sermon, he explained his philosophy of religion and civic duty, of staking a claim in a city through professions of love: "It is not enough for us to applaud or even support civil rights legislation. Judaism instructs us to do more. It tells us to take the needy into our employ! It tells us to train him for a job! … It is a religious duty! And it is imperative! For no community, no city, no nation can long endure so divided — half affluent, half despairing."
Those professions of love. So who was worthy of this inheritance? Of his religious tradition? In old age. Of those living in the harsh godless profane pagan world? In the present moment? With different degrees of hunger, in this secular world?
The Akedah story. Sacrifice. God. A spouse. And feeling so unworthy.
When life was a profession of love? Wanting a stake. To feel needed. Trying to tell God you loved Him? That feeling, somehow always that feeling, like I have fallen short. In what was the human condition. Feeling no confidence in a profession of love through your spouse and kids. That was the male condition in any relationship. The relationship. Wanting a stake in someone. Over and over trying to say in a new way, with some degree of confidence about my own profession of love, after contemplation, what exactly this love was. The relationship chosen, with some consequential movement in the story. The ONE relationship chosen. That same accounting, year in and year out. On anniversaries. On Valentine's Day. At year's end. I expect that even at an old age, there was a good chance, a darn good chance, if life was a profession of love that Abraham did not believe God believed him. Even after all the things that they had shared. To feel you have come up short. On the anniversary date, with those performance reviews. Having done some pretty dumb things. Was the Akedah story really about Abraham's feeling of always feeling unworthy? In the Akedah story.
When life was a profession of God's love? So who was worthy of this inheritance? When asked to sacrifice Sarah's son, in the Akedah story, was the actual mystery about Abraham in a sense a Last Judgment scene? In the Akedah story was Abraham really asking God "Why did I have all this? And why was I losing it?" It was the "Why me?" question. Had he really been "chosen?" Was Abraham really asking God in the Akedah if he really had all along been chosen? By asking him to sacrifice the son of the women he most truly loved? Was this question challenging the meaning of his life—the meaning of his love—or challenging God for all that He had given to him? And had slowly been taking away? Slowly taking away all of these blessings—this was a profession of God's love?
The Akedah story. Challenging the depth of belief? With the pain of old age, did God truly love Abraham? Was this Abraham challenging the meaning of his life, challenging God through the sacrifice of an animal, for all that He had given to him? Professions of love once made, in seeking a stake in the world, through the blood of the best animal. Professions of love now made through the sacrifice of the son of a woman he most loved? Or was the actual mystery in this Akedah story about God challenging Abraham about the depth of belief?
Abraham. All that time spent. Reflecting on the meaning of making some kind of an offering to God, when your relationships, based so much in sacrifice, with God, with your lover, with your kin, involved not only blood, but these strange profession of love. Professions made in seeking a stake in the world, through a woman. When the woman, the son, seemed more interested in seeing something—than hearing something. About belief.
Had Abraham in the first place ever been worthy? As Isaac might have finally wondered, might have asked his father about himself. The same question. And with the strange professions of love by Abraham, Isaac might have finally wondered —about his father's witness or his own, in this Akedah story— 'Who in the name of God do you think you are?'
These strange professions of love. Over and over. I continue to read the same biblical accounts. Over and over. Religion was not just a recognition of, an awareness, about God, man, woman, and the universe. It was about everything. Religion was about bindings. It was more about action than words. It was about ritual. And as was said of Rabbi Max Shapiro, in passing on a way of life, "He created the most wonderful community."
Those courtships. Training and forming their Tibet novices in contemplative prayer, with those 365 days spent learning all about closing doors. Over and over. But wanting a stake in the outside world. Contemplative prayer, and looking for meaning, in the age old stories. Those strange professions of love at the end of life. To God, to loved ones. As God wanted a stake in His Chosen People. Being moved towards opening doors. Being moved to sacrifice. And trying to work on becoming more worthy. In sacrifice. In kinship to the God, and passing on that kinship. In these strange professions of love. By these religious nuts. Let loose once again in the outside world.


While RIBS just closed at Planet Connections Theatre Festivity 2016, stay tuned for updates on where it might be headed! I was honored to be a part of the project and bring young women from Girls Inc to come see the show. See the trailer to catch a peek! I also highly encourage everyone to check out the other shows at the festival while you can! More coming soon.


After catching up a bit in TM129 the other week, I figured I was done with everything in the Robotics block except for TMA01, so I might as well get that out of the way. As it's due in mid-December, and it's such a fast module to study, I figured that if I got the TMA out of the way, I could put TM129 on the back burner until January and just concentrate on MST124's maths.
Question 2 is weird. Parts A and C check your understanding of concepts. Part B tests maths skills. And maths skills are not a part of the Learning Objectives for TM129. Yet part B still took two full pages to answer.
Question 3 is just programming the virtual robot. It's completely harmless, but fun. I stretched my wings a bit and included abstraction techniques, self-commenting code methods, and so forth, none of which is part of the module. If there's a possibility of getting points docked for talking too much, I'll be guilty here, but there are no word count limits for any section but question 4.
Question 5 is just attaching the ePortfolio for the robotics block. Which was awesome and fun to do. I never imagined I'd love the ePortfolio, but I totally do. Just do it as it comes, and not when the TMA is due, though. Some students are already starting to struggle back-filling ePortfolio activities.
My MST124 TMA01 came back today, literally the last day it could. I feel bad for my tutor, as she's obviously extremely busy. There were no comments on any of my work at all, and even though I had made (quite a few) errors on the TMA (though all the answers were correct), I was still given the full 100 marks. I think it may have been a bit of a last minute rush job, and I'll probably get that with each of the TMAs in this module.
I suppose that means my style is okay. I'm just under halfway through TMA02, so it's nice that I won't have to retype everything in a different style.
I've moved on from Unit 3 (Functions and Logarithms) to Unit 4 (Trigonometry), and it's a breath of fresh air. I love functions and logarithms, and think they're the coolest parts I've encountered in maths. But the MST124 materials for Unit 3 were abysmal. Nearly every student who didn't already understand the subject matter abandoned the materials for Khan Academy or any other internet site.
Anyway, I've got quite a few weeks just to concentrate on maths, so I'm hoping to make quite a bit of headway getting to the calculus stuff. Which is what we're all dreading.
2018/3/9 Edit: I just realised I never posted my results for TM129 TMA01. I received a 98 on it. The missing points were for disagreeing with a point on the exclusivity of statistical and symbolic data, and a misunderstanding on which parts of my explanation I agreed and disagreed with. The comments were very helpful in identifying avenues for deeper learning, but didn't provide much insight to what is being looked for in assignments. So it's a mixed bag.
The modules I'm studying this year, MST124 and TM129, are certainly not balanced. TM129 is a casual Stage 1 module, and is in the vicinity of an appropriate amount of work for Stage 1. (It's definitely a bit more light than I'd have expected, but not outrageously so.) MST124, on the other hand, does seem lighter than I'd expect from a 60 credit Stage 1 module … but not by much.
My brain isn't extremely multi-track. If I can think about one thing at a time, I'm much happier than having to switch back and forth. For some reason, I'm finding this true with studying over the span of a week. I'd rather study an entire section of one thing, then an entire section of another, than read a bit from one section one night, then a bit from another the next, then switch back. It doesn't get absorbed as well if I'm re-compartmentalising as I go.
For now, I'm going to stick with my initial solution, which is to spend one week on MST124, then the next on TM129. But this did cause some trouble. In MST124, Unit 3 took me the full three weeks allotted to it in the study guide for me to get through it. Actually, three weeks and two nights. It's just rough reading. And I can't just bail halfway through a unit, or I forget everything. Reading from a book is just not a good way for me to learn maths, and it's killing me to try.
Anyhow, now I've got to catch up as much as I can in five days in TM129 before switching back, because if I take longer than that, I'm going to fall behind in MST124. I should hopefully be able to pick up an entire three weeks worth of study guide time in that five days, but it's not going to be easy.
Studying two 30 credit modules is way more work than studying one 60 credit module.
I submitted my TMA01 quite early for MST124. I'm really fond of my chances with it. I've gone over it a few times and have a few questions about presentation, but over-all, it's good. That's the advantage to TMAs on a maths module: There's usually only one answer. You can be certain of at least getting that part right, and worry about presentation separately.
As stated earlier, I'm using the Microsoft Word Equation Editor to present my maths work. This makes it easier to do the non-maths portions of the TMAs, and will make it easier for me to include maths in TMAs in non-maths modules. The only thing I don't like so far is that fractional indices are presented vertically instead of horizontally, so I have to manually change those before submitting the TMA.
MST124 TMA01 has a portion about simplifying and rearranging algebraic functions, a portion about how to present work (it seems geared to responses to "story problems", mostly), a section about solving and graphing linear equations, a section about solving and graphing quadratics, and finally a token portion showing that you can use Maxima. I'm satisfied with the work shown on all sections, and with the answers. I'm potentially nervous about the level of detail used in the portion about presenting work, but I've done about as well as I can without knowing exactly what they're looking for.
The only thing that really bugs me about the TMA is that it's a requirement to hand-draw the graphs. I'm okay doing it, and I know why it's necessary. But I'm a perfectionist, and I had to draw those graphs about fifty times each. I avoided graphing paper as I'd been warned about scanning it in for TMAs, but next TMA I think I'm going to ignore that advice and just submit it on graphing paper anyway. I can't imagine an actual deduction so long as I make it all clear.
Anyway, I normally strongly hedge my expectations for TMAs, but I'm hoping for at least a 95 on this one.
I've also done my first iCMA (iCMA41) for MST124. It covered just algebra and quadratics, and didn't take too long. I missed a question because when I was double-checking a surd I'd simplified, I second-guessed my answer. Still, I think it'll land me with a 90, and it's only worth 2% of my OCAS anyway. And let's face it, that's probably the highest iCMA I'll do.
TM129 has been a major shock for me: The shock is how much I'm enjoying it. Most of all … I love the ePortfolio! I was dreading it, but it's fantastic. It's basically carte blanche to show how much I learned, or how deeply I understand something. They only require a few minutes each, but I've been spending up to a couple of hours on them, because they're just that fun. They're like mini-TMA questions, and when it comes down to it, I think I enjoy doing TMAs.
I'm keeping the ePortfolio write-ups as brief as I can, but I jam a lot of information to a few short paragraphs. On one, I researched articles on the OU Library for a well-rounded answer, rather than the guess the activity asked for. On another, I resolved the robotics problem put to me, and then resolved all possible similar problems, by altering just a single line of code. It's really empowering to stretch your wings and see just how much you can actually accomplish when the parameters aren't so narrow.
I'm about halfway through TMA01 for TM129, which makes sense as I'm also about halfway through the first block. As I'm learning the most on the ePortfolio activities, that's where I'm spending the majority of my time. I'm starting to get into some psychology in the module that I haven't been exposed to in MOOCs that I've done, so it's nice to be exploring new areas.
Overall, I'm very happy with both modules. I'm about to get into some more difficult areas in MST124, and that's knocking my motivation back a bit, so I'll have to put some ePortfolio activities to the side until after I can struggle through that.


text:
José María Castivia Franco (Sant Sebastià, Guipúscoa, 6 de maig de 1926 - 8 de maig de 2013) fou un futbolista basc que jugava en la posició de davanter.

Trajectòria
Castivia va fer el seu debut professional el 1944, amb 18 anys, al Reial Madrid CF, on va jugar durant dues temporades, abans de ser traspassat a la Real Sociedad, club on va jugar la major part de la seva carrera esportiva (va jugar un total de 99 partits i va marcar 34 gols en les cinc temporades en què va jugar amb l'equip, tant a Primera Divisió com a Segona Divisió). Va debutar-hi el 22 de setembre de 1946 a l'estadi d'Atotxa amb el resultat de 6-2 a favor del club donostiarra. El 1952 va fitxar pel Reial Oviedo, on va acabar la seva carrera esportiva el 1954.

Clubs

Palmarès
Amb la Real Sociedad:

 Segona Divisió (1): 1948-49

Referències

Futbolistes donostiarres
Futbolistes del Reial Madrid CF de la dècada de 1940
Futbolistes de la Reial Societat
Futbolistes del Real Oviedo


text:
Wrinkle Filler Lawsuit
Injectable wrinkle fillers are a popular way to fight the signs of aging. Unfortunately, they can cause strokes, blindness, and necrosis when they are accidentally injected into blood vessels. Furthermore, products like Expressions Injectable have been linked hard lumps and nodules on the face, swelling, and disfigurement.
FDA Orders Stronger Warnings for Wrinkle-Filler Side Effects
May 28, 2015 — Wrinkle fillers can cause a number of disfiguring and debilitating side effects when they are accidentally injected into blood vessels, according to a Safety Communication issued by the FDA.
The agency was particularly concerned about injections into the skin between the eyebrows and nose (glabella), forehead, around the eyes, and around the nose. Manufacturers must update the labels to include this information. Click here to read more.
Some complications could even be life-threatening:
"Unintentional injection can block blood vessels and restrict blood supply to tissues. Sometimes this can result in embolization. This means the filler material has traveled to other parts of the body. This can cause vision impairment, blindness, stroke and damage and/or death of the skin (necrosis) and underlying facial structures."
What are Wrinkle Fillers?
Wrinkle fillers are injectable medical implants that are used to fill in wrinkles, smooth sagging skin, and make cheeks and lips appear fuller. There are several types of FDA-approved products. For more information from the FDA, click here.
The shortest-lasting products are made of collagen, a protein found in cows and human cells, that last 3-4 months. There are also hyaluronic acid products made of sugars found in body tissues (such as skin and cartilage) that last 6-12 months.
Longer-acting products can be made of calcium hydroxylapatite, a mineral found in teeth and bones, with effects that last 18 months. Poly-L-lactic-acid (PLLA) is a biodegradable synthetic polymer with effects lasting up to 2 years.
The FDA has only approved one product that is not eventually absorbed into the human body. This product, Polymethylmethacrylate beads (PMMA), is injected in a gel made of bovine collagen.
Popular Brands of Wrinkle Fillers
Restylane (Medicis)
Perlane (Medicis)
Juvederm (Allergan, Inc.)
Radiesse (Bioform Medical)
FDA Warning for Expression Injectable
In August 2014, the FDA published a Safety Communication to warn against using Expression Injectable, a wrinkle filler manufactured by Enhancement Medical, LLC.
Expression Injectable is a gel that is supposed to be used to splint the nose after surgery or trauma. However, according to a warning letter issued in June 2014, it was marketed as an "injectable filler" and used to treat wrinkles.
The FDA received a number of adverse event reports, including reports involving hard nodules, severe swelling, fever, and other side effects. In some cases, the disfiguring complications did not improve with treatment:
"The FDA has received a report of a patient developing firm masses in the face after being injected with the Expression product, which was used as a dermal filler. An attempt was made to dissolve the masses, but the report notes that the patient was left with an "obvious deformity."
FDA-approved dermal fillers are Class III ("high risk") medical devices that must be approved through a special process and undergo rigorous clinical trials to prove safety and effectiveness. Because Expression Injectable has not gone through clinical trials for wrinkle filling, the FDA does not know if it is safe.
Do Wrinkle Fillers Need Stronger Warnings?
In 2008, an advisory panel to the FDA met to decide whether to strengthen warnings on the label for wrinkle filling products. They were concerned because 930 adverse events were reported between 2004 and September 2008.
Life-threatening allergic reactions
Blisters and cysts
Hard nodules
Obvious deformity
FDA Warns Against Expression Injectable as Wrinkle Filler
Lexiscan Lawsuit
TFX Venture Catheter Lawsuit
Syngenta GMO Corn Lawsuits Centralized in Kansas
Dallas ADT Lawsuit


text:
A non-partisan journal of the left.
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One Shot Left
by George Monbiot
Fri 28th Nov 2008
George Bush is behaving like a furious defaulter whose home is about to be repossessed. Smashing the porcelain, ripping the doors off their hinges, he is determined that there will be nothing worth owning by the time the bastards kick him out. His midnight regulations, opening America's wilderness to logging and mining, trashing pollution controls, tearing up conservation laws, will do almost as much damage in the last 60 days of his presidency as he achieved in the foregoing 3000.
His backers – among them the nastiest pollutocrats in America – are calling in their favours. But this last binge of vandalism is also the Bush presidency reduced to its essentials. Destruction is not an accidental product of its ideology. Destruction is the ideology. Neoconservatism is power expressed by showing that you can reduce any part of the world to rubble.
If it is now too late to prevent runaway climate change, the Bush team must carry much of the blame. His wilful trashing of the Middle Climate – the interlude of benign temperatures which allowed human civilisation to flourish – makes the mass murder he engineered in Iraq only the second of his crimes against humanity. Bush has waged his war on science with the same obtuse determination with which he has waged his war on terror.
Is it too late? To say so is to make it true. To suggest that there is nothing that can now be done is to ensure that nothing is done. But even a resolute optimist like me finds hope ever harder to summon. A new summary of the science published since last year's Intergovernmental Panel report suggests that - almost a century ahead of schedule - the critical climate processes might have begun.
Just a year ago the Intergovernmental Panel warned that the Arctic's "late-summer sea ice is projected to disappear almost completely towards the end of the 21st century … in some models." But, as the new report by the Public Interest Research Centre (PIRC) shows, climate scientists are now predicting the end of late-summer sea ice within three to seven years. The trajectory of current melting plummets through the graphs like a meteorite falling to earth.
Forget the sodding polar bears: this is about all of us. As the ice disappears, the region becomes darker, which means that it absorbs more heat. A recent paper published in Geophysical Research Letters shows that the extra warming caused by disappearing sea ice penetrates 1500km inland, covering almost the entire region of continuous permafrost. Arctic permafrost contains twice as much carbon as the entire global atmosphere. It remains safe for as long as the ground stays frozen. But the melting has begun. Methane gushers are now gassing out of some places with such force that they keep the water open in Arctic lakes, through the winter.
The effects of melting permafrost are not incorporated into any global climate models. Runaway warming in the Arctic alone could flip the entire planet into a new climatic state. The Middle Climate could collapse faster and sooner than the grimmest forecasts proposed.
Barack Obama's speech to the US climate summit last week was an astonishing development. It shows that, in this respect at least, there really is a prospect of profound political change in America. But while he described a workable plan for dealing with the problem perceived by the Earth Summit of 1992, the measures he proposes are now hopelessly out of date. The science has moved on. The events the Earth Summit and the Kyoto process were supposed to have prevented are already beginning. Thanks to the wrecking tactics of Bush the elder, Clinton (and Gore) and Bush the younger, steady, sensible programmes of the kind that Obama proposes are now irrelevant. As the PIRC report suggests, the years of sabotage and procrastination have left us with only one remaining shot: a crash programme of total energy replacement.
A paper by the Tyndall Centre for Climate Change Research shows that if we are to give ourselves a roughly even chance of preventing more than two degrees of warming, global emissions from energy must peak by 2015 and decline by between six and eight per cent per year from 2020 to 2040, leading to a complete decarbonisation of the global economy soon after 2050. Even this programme would work only if some optimistic assumptions about the response of the biosphere hold true. Delivering a high chance of preventing two degrees of warming would mean cutting global emissions by over 8% a year.
Is this possible? Is this acceptable? The Tyndall paper points out that annual emission reductions greater than one per cent have "been associated only with economic recession or upheaval." When the Soviet Union collapsed, they fell by some 5% a year. But you can answer these questions only by considering the alternatives. The trajectory both Barack Obama and Gordon Brown have proposed - an 80% cut by 2050 - means reducing emissions by an average of 2% a year. This programme, the figures in the Tyndall paper suggest, is likely to commit the world to at least four or five degrees of warming, which means the likely collapse of human civilisation across much of the planet. Is this acceptable?
The costs of a total energy replacement and conservation plan would be astronomical, the speed improbable. But the governments of the rich nations have already deployed a scheme like this for another purpose. A survey by the broadcasting network CNBC suggests that the US federal government has now spent $4.2 trillion in response to the financial crisis, more than the total spending on World War Two when adjusted for inflation. Do we want to be remembered as the generation that saved the banks and let the biosphere collapse?
This approach is challenged by the American thinker Sharon Astyk. In an interesting new essay, she points out that replacing the world's energy infrastructure involves "an enormous front-load of fossil fuels", which are required to manufacture wind turbines, electric cars, new grid connections, insulation and all the rest. This could push us past the climate tipping point. Instead, she proposes, we must ask people "to make short term, radical sacrifices", cutting our energy consumption by 50%, with little technological assistance, in five years. There are two problems: the first is that all previous attempts show that relying on voluntary abstinence does not work. The second is that a 10% annual cut in energy consumption while the infrastructure remains mostly unchanged means a 10% annual cut in total consumption: a deeper depression than the modern world has ever experienced. No political system - even an absolute monarchy - could survive an economic collapse on this scale.
She is right about the risks of a technological green new deal, but these are risks we have to take. Astyk's proposals travel far into the realm of wishful thinking. Even the technological solution I favour inhabits the distant margins of possibility.
Can we do it? Search me. Reviewing the new evidence, I have to admit that we might have left it too late. But there is another question I can answer more easily. Can we afford not to try? No we can't.
This article first appeared in the Guardian newspaper on 25th November 2008. The article with full footnotes also appears on [Monbiot.com]
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Thank you for your interest in working at Farnborough Hill. We are an independent day school for girls aged 11-18, located on the Hampshire/Surrey/Berkshire border, 35 miles from Central London. We are a Roman Catholic school but we welcome girls and staff of all faiths and no faith who are happy to support our ethos. The number of girls on roll is 550 including 85 in the Sixth Form. The school is a member of the Girls' Schools Association.
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