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4 edition of The Numerology of Names found in the catalog.
The Numerology of Names
by Laureli Blyth
Published October 1995 by Kangaroo Press .
Numerology,
New Age / Body, Mind & Spirit,
As an actor or an author, you may use a pseudonym - a pen-name - a stage name. The analysis of Norma Jeane Mortenson, also known as Marilyn Monroe and Norma Jeane Baker, highlights this Purpose & Soul Purpose Numerology are the methods of Numerology, personally developed and practiced by author Mark Carter. Numerology of Names defines the purpose of the ego. We come into this life with a Soul Purpose (defined by the Birth Date). The struggle between the Soul & the Ego generates the energy of life and the lessons necessary for the evolution of the soul. Are your soul & ego in conflict or harmony. The analysis of the name Marilyn Monroe, highlights this interplay.
Modern numerology has various antecedents. Ruth A. Drayer's book, Numerology, The Power in Numbers says that around the start of the 20th century Mrs. L. Dow Balliett combined Pythagoras' work with Biblical reference. Balliett's student, Juno Jordan, helped numerology become the system known today as Pythagorean. Numerology simplified! Based on the classic book 'Cheiro's Book of Numbers' this section explain in details about the influence of numbers in our life and how we can use numbers for our benefits. All About Numbers ***** 2) Name Numerology. Learn how a change in your name can bring you good fortune.
COVID Resources. Reliable information about the coronavirus (COVID) is available from the World Health Organization (current situation, international travel).Numerous and frequently-updated resource results are available from this 's WebJunction has pulled together information and resources to assist library staff as they consider how to handle coronavirus. Chaldean Numerology Compatibility between name and birth date - Sometimes in the life, you may think 'is your name lucky or not', so you think about an auspicious name which can change your fate and destiny. Our lucky name numerology calculator checks compatibility between birth date and name and draws percentage compatibility score.
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The Numerology of Names by Laureli Blyth Download PDF EPUB FB2
Her book developed over several years of helping people to understand the energy vibrations of their names, which are just as important as birth dates. She extends her interpretation of the numbers from 1 to 99, far beyond the scope of most writers on the subject, and gives the numerical values of over names/5(5).
This is the best book about numerology I've read, it was written by a master, he explains the spiritual aspects of Numerology very well. The book has pages, if you are truly wanting to learn more if the power of numbers then read the whole book. It will not tell you your fortune, but rather the impact numbers have on your life/5().
In Numerology for Baby Names, author Phyllis Vega provides readers with over 5, names, including the numerical value and character traits of each number (). Also included in this book is a brief overview of numerology including Pythagorean and Chaldean systems, letter/number conversion table, worksheets, and chart with the lucky colors /5(2).
Numerology is the art and science of interpreting how numbers influence our lives and destinies. Numerology is a clear, concise guide for understanding and implementing this fascinating subject.
Written for the beginner as well The Numerology of Names book the advanced student, the book begins with a history of numerology, and then examines the fundamentals of this science.
Choosing a pet's name is a daunting task. Amy Morford's Pet Names and Numerology: Choose the Right Name For Your Pet makes the tricky task of selecting the most suitable pet name a lot easier. Morford says, "Your pet's personality can be influenced by what you name it/5(21).
Numerology: Divination & Numerology: Fortune Telling, Success in Career & Wealth, Love & Relationships, Health & Well Being - Fortune Telling With Numbers Runes, Zodiac Signs, Star Signs Book 1) Vicki B.
Larock. out of 5 stars Other recommended Numerology books for aspiring numerologist to read, more or less in order of importance, are: • The Numbers of Life (Kevin Quinn Avery) -- my favorite, but I'm not sure if it is still available • Numerology: The Complete Guide, volumes 1 and 2 (Matthew Goodwin) -- memorize, memorize, memorize • Cheiro's Book of Numbers (Cheiro) -- and other books by Cheiro.
Numerology is the study of the symbolism of numbers. It is used to determine a person's personality, strengths and talents, obstacles, inner needs, emotional reactions and ways of dealing with others.
There are several hypotheses about the origins of numerology, some go back to the ancient Chinese and Hindu civilizations, others relate. Understanding name numerology. In numerology, every name has a certain vibration determined by the assignment of numbers to the letters in the name.
The sound effect of a name produces certain patterns, expectations and meaning. Cheiro Numerology picks up on these old numerological principles and applies them to the present day. Using data relating to the names of people and places, and the numbers associated with them, we can use Cheiro Numerology to add insight to their current situation, and surmise what is.
Greetings. My name is Marty Leeds and I am the author of three books, Pi – The Great Work and Pi & The English Alphabet Volume 1 & 2, dealing with numerology, astrology, sacred geometry and gematria. I have an ongoing web series discussing many subjects that you can find at eedscom as well as on youtube/martyleeds [David Phillips] The Complete Book of Numerology(BookFi).
The primary reason we use names for people is for distinguishing use from others. However, in many cases, parents name their children using very popular baby boy or baby girl names.
Most parents from various countries still name their newborn kids on the basis of. Numerology derives occult and esoteric relationships between numbers and physical objects or living things.
People who believe in numerology claim that numbers govern much of what happens in relationships, health, finances, and life in general. #N#The numbers derived from a person's name and date of birth may be used to calculate a numerology.
Numerology for the New Age: This book is written buy a very renowned numerologist of California and the works depicted in this book reveals the insight of modern numerology to the ancient traditions. Your Days are Numbered: This book is written by a very popular numerologist of Pennsylvania which contains all the modern techniques of Numerology.
Calculate Name Number by Chaldean Name Numerology - This is the most accurate and ancient numerology system which developed by Chaldean and inspired by Indian Vedic numerology.
Another numerals math system is called Pythagorean. Name Numerology - Free Online Calculator. Each letter has a numerical vibration. To determine the vibration of a name, it is necessary to convert each letter to a digit.
Next, add up the digits and reduce the total to a single-digit number or a Master number (Master numbers are 11 and 22). (Pythagorean conversion chart). Try our numerology calculator for a different type of name analysis.
Expression number, Soul Urge number, Peronality Number and Life Path number. See what personality traits your chosen name reveals. Baby Clothes, Baby Books, Baby Gifts.
The names used in this book as examples for the purposes of explaining the numerology method are randomly fabricated and do not represent any real person living or dead. ISBN: The numerology of your Name reveals your talents and your powers of attraction in the outer world.
The meaning of the number eleven name means About. All the posts; Some notes while reading an out of print Numerology book, I found very helpful. Numerology: Its Facts and Secrets by Ariel Y.
Taylor. Best sites Numerology wiki Numerology books @ Goodreads Numerology Decoder by Richard Craze Numbers and you by LLoyd Strayhorn நியுமரலாஜி (எண் கணிதம்) பிறந்த தேதி ஜோதிடம் by V. A. Sivarasa Disclaimer. This calculator does not collect any information/data, that you enter, and is absolutely free to use and share - If you.
To calculate your name number in numerology, start by writing out the alphabet from "A" to "Z." Then, starting with "A," assign each letter a number from Once you reach 9, start back over at 1 and continue through the alphabet.
Next, write out your full name, and match each letter in your name to its corresponding number%(66).In Chaldean numerology your name splits into two areas: your inner self and outer self.
Single digits represent the inner self; Double digits show the outer self; Single digits are how you appear to the rest of the world.
If you were an M&M, it would be the hard, colored candy shell.
siyamiozkan.com - The Numerology of Names book © 2020


Arrive at your hotel in Beaune, known as the capital of wine. You will be met here and everything you need for your holiday will be handed over. Places to visit: the "Chapelle Saint Jacques", the "Commanderie du Temple" and the "Hospices".
Your first walking day will take you across the vine-clad hills of the Côtes de Beaune and through villages from Volnay to Meursault where you will find the remains of an ancient castle. Finish at Chagny, with its XVth century observation tower and fine architecture.
Continue through vineyards via Rully and a Gallo-Roman camp, known as the "Camp de César" and the charming village of Mercurey and its ramparts. Pass ancient crosses, old communal wash houses and vintnerhouses, to arrive in Givry.
This route along the "Voie Verte" will bring forest scenery and country villages with "cadoles" (small stone huts built by vine growers). Once you get to Saint Gengoux le National you will be able to visit its Romanesque Church, its ramparts, its gargoyles and its belfry.
The countryside is hillier in the area. Worth visiting the chateau of Cormatin and the great place of pilgrimage of Taizé. You will end your walk in Cluny, the spiritual centre of Europe in the Middle Ages, with a huge influence on religion, intellect, art and politics. Places to see include the Abbey, the fortification remains, the "Haras National"(Stud farm).


Find the perfect Woman Birthday Cake stock p.os and editorial news pictures from Getty Images. Download premium images you can't get anywhere else..Download royalty free Attractive young woman popping out of a large cake against a white background stock p.o from Depositp.os collection of millions of premium high resolution stock p.os, vector images and illustrations..Birthday Cake for Two Year Old Abstract Music Background with cake with cake Beautiful happy give a wild orchid Beautiful women with cream dress holding small cake with colorful candle..Explore Dany Barrios's board "Women Birthday Cakes", followed by people on Pinterest. See more ideas about Beautiful cakes, Fondant cakes and Pretty cakes. See more ideas about Beautiful cakes, Fondant cakes and Pretty cakes..
An easy recipe for vegan vanilla birthday cake. Preheat the oven to degrees fahrenheit. Grease and line inch cake pans with parchment paper..Some people find out they're going to be parents and you know, after the whole "yay babies!" cheer has simmered down a bit freak out because they haven't yet a traveled the world, b made their first million, paid off all of their debt and saved up enough for $ toys for their little snowflake or c well, grown up yet..


One of South Africa's favourite and fabulous celebs, Bonang Matheba hits the cover of VOILA magazine - SA Fashion Week Issue. She looks stunning in an amazing, avant garde creation lookin like an african queen in gold.
She's an inspiration to all the fashion lovers and fashionistas, always looking glamorous on red carpets and LUXO is a huge fan of Bonang and loves seeing what she'll wear next as every outfit she pulls of looks better than the previous one!
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Adventure Beaches & Sun Casino City Breaks More..
INDIA WORLD
Who we are The story The legacy The dreamers Awards Our brands
HONG KONG – THE PEARL OF THE ORIENT
trip highlights PLAN YOUR TRIP
Summiting Victoria Peak to take in views of one of the world's most impressive cityscapes
Soaking up the electric vibe of the city while sailing around the Kowloon Peninsula
Enjoying the spectacular "Symphony of Lights", a 20-minute light and music show over the bay
Spend an entertaining and educational day at the extensive Ocean Park Hong Kong
Make all children's dreams come true on a fun-packed trip to Disneyland Hong Kong
Hong Kong is a young, vibrant city bursting with energy. This is obvious to anyone standing on the pier in Tsim Sha Tsui, looking out over Hong Kong's impressive skyline of skyscrapers. Furthermore, this is a city that has managed to make an art of squeezing seven million people together in an area of 1.100 square kilometers. With its tropical climate, beautiful landscapes, energetic nightlife and fantastic food, Hong Kong is a traveler's paradise. 25 million people come here each year to experience a city unlike any other in the world. With an area of 1,110 sq. km, Hong Kong consists of Hong Kong Island, Kowloon, the New Territories and a group of 260 outlying islands. The prosperous island is the center of economy, politics, entertainment and shopping with its southern part noted for sea shores and bays. Kowloon is another flourishing part where Tsim Sha Tsui, Yau Ma Tei and Mong Kok are the most popular destinations. The New Territories and Outlying Islands are ideal places to experience a peaceful and natural holiday.
ARRIVAL IN HONG KONG & HONG KONG NIGHT TOUR
Upon Arrival at Hong Kong International Airport, clear immigration & baggage collection. Meet our representative at the Tourist pick up area from where you would be transferred to your Hotel. Post arrival at the Hotel Check In & relax at your room. In the evening around 16:00 hrs, proceed on Hong Kong Night tour. The tour includes ride on Star Ferry (for 10 minutes), Symphony of Light Show (you can watch from Pier), Victoria Peak (Top Level) by one way Peak Tram and Madam Tussauds. Overnight stay at hotel.
FULL DAY OCEAN PARK TOUR
Post a hearty breakfast at the Hotel, proceed for a full day excursion of Ocean Park – ranked 7th in The World's Most Popular Amusement Park by Forbes. Ocean Park is a mixture of rides, roller coasters, Giant panda house, a jelly fish and shark aquarium with more than 2000 fishes. Return back to the Hotel in the evening. You can opt for a visit to Night Markets of Temple Street & Ladies Street open till 12 midnight to do some bargain shopping. Overnight stay at the hotel.
FULL DAY DISNEYLAND TOUR
After a delectable breakfast, head for Disneyland the fifth Magic Kingdom of the World to spend a fun filled day at the theme park. Hong Kong Disneyland Theme Park is dedicated to the young and the young at heart. Embark on a magical journey through various themed lands, such as Fantasyland and Toy Story Land. Enjoy the numerous rides, shows and attractions the park has to offer. After fireworks in the evening return back to the hotel.
DAY AT LEISURE
Have a sumptuous breakfast at the Hotel. The Day is free at Leisure. You can choose to shop or explore the surroundings of Hong Kong at your own pace. You can also opt for some additional sightseeing at extra cost such as a tour to Lantau Island with Ngong Ping 360 cable car ride (OR) a full day tour to Macau with return ferry tickets (OR) a full day Shenzhen Tour with Indian Lunch including return train tickets, Window of the World entrance tickets & transfers. Overnight stay at the Hotel.
DEPARTURE FROM HONG KONG
After Breakfast, Check Out of your Hotel. Rest of the Day is free at leisure for shopping or to explore the Hong Kong city at your own pace. Later take your departure transfer from the Hotel & proceed to the Hong Kong International Airport for a flight back home.
wishcover inclusions and exclusions
04 Nights accommodation in choice of Hotel in Hong Kong
Breakfast from second day onwards
Hong Kong by Night Tour with Symphony of Lights
Hong Kong Airport to Hong Kong Hotel Transfer
Hong Kong Hotel to Hong Kong Airport Transfer
All Tours & Transfers on SIC basis (Seat in Coach)
Any portage at airports and hotels, tips, insurance, wine, mineral water, telephone charges and all items of personal nature.
Optional activities mentioned in the itinerary.
Any services not specifically mentioned in the inclusions
Air fare, Visa fee Other personal expenses Travel Insurance sightseeing which is not mentioned in inclusions
wishcover inclusions
and exclusions
Group & Friends
Hong Kong is a young, vibrant city bursting with energy. This is obvious to anyone standing on the pier in Tsim Sha Tsui, looking out over Hong Kong's impressive skyline of skyscrapers. Furthermore, this is a city that has managed to make an art of squeezing seven million people together in an area of 1.100 square kilometers. With its tropical climate, beautiful landscapes, energetic nightlife and fantastic food, Hong Kong is a traveler's paradise. 25 million people come here each year to experience a city unlike any other in the world.
With an area of 1,110 sq. km, Hong Kong consists of Hong Kong Island, Kowloon, the New Territories and a group of 260 outlying islands. The prosperous island is the center of economy, politics, entertainment and shopping with its southern part noted for sea shores and bays. Kowloon is another flourishing part where Tsim Sha Tsui, Yau Ma Tei and Mong Kok are the most popular destinations. The New Territories and Outlying Islands are ideal places to experience a peaceful and natural holiday.
Post a hearty breakfast at the Hotel, proceed for a full day excursion of Ocean Park - ranked 7th in The World's Most Popular Amusement Park by Forbes. Ocean Park is a mixture of rides, roller coasters, Giant panda house, a jelly fish and shark aquarium with more than 2000 fishes. Return back to the Hotel in the evening. You can opt for a visit to Night Markets of Temple Street & Ladies Street open till 12 midnight to do some bargain shopping. Overnight stay at the hotel.
DAZZLING HONG KONG AND MACAU
HONG KONG AND MACAU EXTRAVAGANZA
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Sean Kiernan and other vets aren't happy that Johns Hopkins University quietly pulled out of an impending study on the effects of using marijuana to treat PTSD in vets.
Lead image via Grow for Vets' website.
News broke last week that Johns Hopkins University had quietly backed out of an FDA-approved, multi-year clinical study on the effects of using marijuana to treat PTSD in veterans.
Sean Kiernan, president of the veterans advocacy group Weed for Warriors, discovered the university had dropped out thanks to an announcement left on the Department of Psychiatry and Behavioral Science's voicemail greeting. Confused over the lack of a formal announcement from Johns Hopkins, Kiernan sent an open letter to the school's President Ronald Daniels asking the university to explain its actions.
After years of being road blocked by the FDA and DEA, the non-profit Multidisciplinary Association for Psychedelic Studies (MAPS) secured $2 million for a clinical marijuana study from the state of Colorado in 2011. With full approval from the FDA and DEA, John Hopkins was slated to begin the MAPS study in January 2017 alongside Scottsdale Research Institute in Phoenix, Arizona.
MAPS also noted that the Johns Hopkins drop does not doom the study, noting it will continue at the Scottsdale site, as well at the University of Colorado and University of Pennsylvania.
Kiernan remains unconvinced of the diplomatic reasons given by MAPS and John Hopkins, though. A long-time friend of Suzzane A. Sisley, the clinical assistant professor who was abruptly fired by the University of Arizona in 2014 after initially securing funding for the study in 2011, Kiernan provided his own testimony as a veteran with PTSD. He even joined her on the press circuit following her dismissal.
His devotion to marijuana as a medicine is personal. After losing his Wall Street job in 2006, Kiernan began exhibiting signs of depression. He eventually went to a doctor complaining of mental health problems, and, without mentioning his stint in the air force from 1988-93, the doctor misdiagnosed Kiernan with bipolar disorder. It wasn't until later, when his health insurance had run out and Kiernan went to the the Veteran's Association to apply for a card, did he realize he might have PTSD. To learn more about Weed for Warriors, as well as how Johns Hopkins' decision to stop the PTSD study could affect vets, MERRY JANE spoke with Kiernan to discuss the study's cancellation.
Merry Jane: How did you end up joining the advocacy group Weed for Warriors?
I was like, what the hell's going on? So I spiralled and started to self-medicate with ketamine. Then, I had a suicide attempt in 2011. After that, my friends were trying to ween me off everything and said why don't you use cannabis instead? And it worked. It started to work. It wasn't a straight line. I'd be doing good for two months, then fall off the wagon, then get back on.
I was spiralling out of control in 2013. I had my insurance cancelled in 2014. BlueCross sent me a letter after I moved from New York to California: Hey, you moved states. You have to reapply. I reapply, but because of the suicide, [I couldn't receive new health insurance]. I had a pre-existing condition.
So you went to a Veterans Affairs office in California to get health insurance, and what happened?
At the time, I hadn't been back to a military base in years. I totally put it out of my mind. So in April 2013, when I went to the VA, it started to bring back memories. I met other people there. These guys were from Iraq and Afghanistan. It opened my eyes to what was going on. And I talked to my psychiatrist and realized I had PTSD. But what really depressed me was how overmedicated everyone else I met up with at the VA was.
How do you link up with Weed for Warriors?
I met Kevin Richardson, the founder of Weed for Warriors, and we hit it off. [At the time], I was providing testimony and press stories to help Dr. Sue Sisley get funding. When we got the public funding from Colorado in 2011 to help her study, I decided to help [Richardson] out. Soon, he left the VA and I said I'll take over.
What's your role at Weed for Warriors and what does the group do?
I run the national chapter and my partner runs the local chapters. The chapters meet once a month. It's taking off. Sacramento has a 160 vets coming to meetings. A lot of times when you're depressed, you need someone to talk to. So it's a therapy network. We've partnered with growers and extractors in California, and they donate [medical marijuana] to us. So we get those meds to these vets, free of charge.
What inspired you to write the letter to Johns Hopkins?
My relationship with Dr. Sisley still stands. When I started getting calls last week saying something's on the voicemail at Johns Hopkins, I thought, That doesn't make sense... And that's when I wrote the letter on Monday to President Daniels saying: Hey! You guys have backed out of this study. Per your own voice mail. There's no official announcement. Last month you got Paul Ryan calling vets to engage. The vets are calling in and what are they hearing? "Sorry, we're not here to help you." We got a lot of negative reactions to the veteran community and no one's here to help them, so we're asking for answers.
In your mind, why did Johns Hopkins drop the study?
We believe and I believe that they dropped this study for other reasons than this moldy weed they're trying to claim. Johns Hopkins has done a lot of cannabis studies, mainly because they're paid by the National Institute on Drug Abuse (NIDA). So if you look at Johns Hopkins' website... it's NIDA central. Problem is there's a fundamental conflict of interest with these research studies, since a lot of them get paid by pharmaceutical companies. Pharmaceutical companies don't want this thing to succeed. And what you see now is them saying marijuana may be helpful but it's not medicine. These people say medicine doesn't grow in your yard from seeds. My belief and my accusation is that Johns Hopkins really had no interest in doing this study. If you look at it, they've had it [funded] for years. They didn't enroll anyone. And now they drop out because of this convenient excuse? A lot of people don't want the study. These things are landmines. They block it. We overcome it.
Phoenix is still committed to doing the study, so what makes Johns Hopkins' dropping out so significant to you?
Johns Hopkins told MAPS they're backing out of the study a couple weeks ago without any regard for if the study continues. Now, we have to fill out new applications for institutional review boards (IRBs). By doing what they did, Johns Hopkins makes [starting] the study impossible. Since 2011, we've lost thousands of veterans due to suicide and opioid overdoses. Suicide and opioid overdoses are down in states with access to marijuana. And I'm talking real access like Colorado and California. There's no incentive to stop the war on drugs. Prisons and pharmaceutical companies make money off this. They're fighting for their right to profit off this at the expense of dead veterans [who could benefit from medical marijuana]. They're making money by pushing pills. Veterans go in [to see a civilian doctor] and they end up with different diagnoses than what they actually have.
When you smoke weed, what does it do for you?
It allows me to integrate. There's an isolation effect for PTSD because you can't handle the stimuli. You isolate yourself, and other people isolate you too because your behavior is weird. People are like, what the hell's wrong with this guy? I don't want to be around him. What marijuana allows these vets to do is relax. We're not saying pills are bad. There are a lot of people being helped by pills. But if you look at the bell curve, the tail ends aren't being helped. And suicide and depression are listed side-effects of these pills!
What would you like to see change with regards to veterans and medical marijuana?
Jose Martinez is a vet. He's a triple amputee — arm blown off, leg blown... He was taking 35 pills [a day]. Oxycodone, antidepressants, mood stabilizers, ADD pills to wake up in the morning. He had 13 suicide attempts. He was shown cannabis and now that's all he uses. It was just cannabis versus all those other pharmaceuticals. These pills are tested individually, and now you're combing them inside a human body? You're combining drugs with stated side effects of lethargy, suicide, depression. That's the only option these [veterans] are given. Unless they live in a state that has legal cannabis, you're punishing them for using an illegal drug.
For more information on Weed for Warriors, visit the advocacy group's website here.


We are super grateful that you have decided to participate and fundraise on behalf of the Katie Caples Foundation. And because you have committed to help us meet our fundraising and programming goals, we want to make sure you have all the details on the 2019 Katie Ride fundraising minimums, rules of participation and cancellation policy. Below please find these details as well as a link to the online waiver that must be agreed to before your registration in the 2019 Katie Ride is complete.
As always, we want to be sure your experience with the Katie Ride is a great one. If you have any questions or concerns about the Katie Ride and these rules of participation, cancellation policy and minimum fundraising requirements, please contact us here.
Below is an excerpt from the online waiver that MUST be agreed to in order for your registration for the 2019 Katie Ride to be completed. Your registration and payment will not be processed until you agree to the full Terms & Conditions/Waivers & Agreements associated with participation in the 2019 Katie Ride.
Below is the excerpt associated with fundraising minimums, cancellation policy and rules of participation. To read the full Terms & Conditions/Waivers & Agreements please click here.
In consideration of the acceptance of my registration to participate in Katie Ride, I agree to satisfy the total amount of the minimum fundraising commitment for the particular event for which I am registered as of Saturday, April 13, 2019 prior to the start of the event. I agree that I will be personally responsible to Katie Ride for any shortfall in my minimum fundraising commitment if I fail to satisfy the total amount of my minimum fundraising commitment by the fundraising deadline, which is Saturday, April 13, 2019 prior to the start of the event. I also understand that my credit card may be charged for the shortfall in my minimum fundraising and that Katie Ride organizers will notify me either by email or phone prior to charging my credit card.
RIDE & TRIATHLON: All adults registered for 63 miles, 34 miles, 18 miles, and Triathlon must meet a minimum fundraising commitment of $100 prior to the start of the event on Saturday, April 13, 2019.
WALK & FUN RUN: All walkers and runners, 18 years of age and older, must meet a minimum fundraising commitment of $30 prior to the start of the event on Saturday, April 13, 2019.
UNDER 18: All participants under the age of 18 who participate in the Cycling/Walk/Fun Run/Triathlon events are NOT required to fundraise. Under 18 participants are however encouraged to create a participant profile and fundraise to support the Katie Caples Foundation.
I further agree that a registration fee must be paid before my registration for Katie Ride will be accepted and I understand that the registration fee is not refundable or transferable even if I do not or cannot ride in Katie Ride for any reason whatsoever, including any illness or injury that may preclude my participation. I further understand and agree that the registration fee is not tax deductible and does not count toward my minimum fundraising commitment.
Cancellations: I agree that by registering in Katie Ride, I am obligated to satisfy the total amount of the minimum fundraising commitment for the particular route for which I am registered as described in the Fundraising Agreement. I acknowledge and agree that I am entitled to cancel my participation in Katie Ride up to but not later than 11:59 p.m. on Wednesday, January 31, 2018, and if I validly and effectively cancel my participation by talking to a Katie Ride representative before 11:59 p.m. on Thursday, January 31, 2019, I will not be responsible for satisfying the total amount of the minimum fundraising commitment for the particular route for which I had previously registered. However, I agree that, even if I cancel my participation in Katie Ride, my registration fee is non-refundable. I further understand my registration is not transferable and the funds that I have raised as of the date of my cancellation as well as any funds that I raise on or after the date of my cancellation are not refundable to me or my donors. I further agree that, if I do not validly and effectively cancel my participation in Katie Ride by 11:59 p.m. on Thursday, January 31, 2019, I am irrevocably obligated to satisfy the total amount of the minimum fundraising commitment for the particular route for which I am registered as described in the Fundraising Agreement, even if I do not or cannot participate in Katie Ride for any reason whatsoever, including any illness or injury that may limit or preclude my participation.
To read the full Terms & Conditions/Waivers & Agreements please click here.


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David Griesing | Work Life Reward Author | Philadelphia
WorkLifeReward
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It's Working That's Essential
May 10, 2020 By David Griesing Leave a Comment
Trying to identify who is (and isn't) "an essential worker" is the wrong game to be in today. As the current upheavals are making plain: all workers are essential workers.
Everyone who wants to work in America should be able to do so because:
– the economy depends on all workers, and not just somebody's idea about who is essential and who is not;
– economically, strong families and communities depend upon wage earners and the kinds of livelihoods that generate those wages; and
– psychologically, the well-being of families and communities derives from their members feeling like they are (or can grow up to be) productive members of these basic social groups.
As a result, if a country like the US is to thrive, its democratic institutions must ensure that the benefits of capitalism and hard work flow not only to the "factory owners" but also to everyone who wants to work in those "factories" and in the communities that sustain them.
During the bloodletting of American jobs over the past 8 weeks, the government has tried to cobble together a safety net of small business loans, stimulus checks and enhanced unemployment benefits to protect the workforce. But every day that passes makes these efforts seem more like a fool's errand. For tens of millions of American workers, these stop-gap measures are failing them and the anxious testimony about their daily struggles is heart-breaking proof. A labor market that was already teetering before March 1 has begun to collapse.
Over the past 50 years, the US has put economic growth (championed by the Right) and victim compensation for those that a growing economy fails to help (the band aids championed by the Left) at the center of government policies that most affect workers. As if there weren't enough proof already, the Covid-19 crisis has revealed the bankruptcy of this approach for all but a wealthy few. It's long past the time to make the economic welfare and psychological wellbeing of every American worker our national priority.
In the great rebuilding that lies ahead, it's the ability to work, to support ourselves "with the fruits of our labor," and to feel like we're contributing to our families and communities that is essential. That means we'll need to start treating all workers in America like they're essential workers.
Empty the Old Glass & Help Fill a New One
Over Easter, a young Episcopal priest in the Park Slope section of Brooklyn delivered a sermon called "The World is Empty Now. How Should We Fill It?" His impassioned plea later appeared in The New York Times, which is where I read it.
Father Paulikas heralded the remarkable opportunity that's been presented by a time when the old ways of living and working seems to be vulnerable (or breaking down altogether) and new ones that are more durable and humane can not only be imagined but also realized if we have the courage to do so.
Physically isolated and emptied of our usual lives, we are being forced to face ourselves in a way that few alive today ever have before… Having emptied ourselves, what do we really want to fill our world with once it is time to rebuild?
After the crucifixion on Friday, we're in the empty tomb on Saturday, he said, daring to hope for the resurrection on Easter Sunday. In other words, this empty but hopeful time is an opportunity to ask basic questions about how we want to live and work tomorrow.
What does it say about our economy that it depends on the labor of people whose lives we are willing to sacrifice? Do we want to continue participating in an exhausting economic system that crumbles the instant it is taken out of perpetual motion? And what is the virtue of a desire for constant accumulation of wealth and goods, especially when they come at the cost of collective welfare and equality? These are not just policy questions. They are spiritual concerns that come into view with sharp clarity in the emptiness around them.
Since this is where we find ourselves, what should we do about it?
It Starts With Deciding What's Most Important and All the Other Things That Aren't
While accepting that our top and lesser priorities might be different, I tried to puzzle through the process for myself a couple of times last year as it relates to my jobs as a writer, arbitrator, citizen and member of a community where difficult choices between one thing and another always have to be made.
In a January, 2019 post, I'd recently finished Edmund Phelp's Mass Flourishing and had just read Oren Cass's The Once and Future Worker: A Vision for the Renewal of Work in America. I found myself in broad agreement with how each of them viewed the challenges confronting workers today and at least some of their proposals for addressing them.
Phelps argued that for America to flourish, its workers need to flourish by taping into their native resourcefulness—the kind of free enterprise that's been blossoming here and there since this novel coronavirus pushed us into a corner. Prior to 1970, the vast majority of workers flourished as entrepreneurs and small business owners, Phelps argued, tapping into their creativity at the front end of their work and their feelings of accomplishment at the backend for sustenance.
By giving us an opportunity to demonstrate our capabilities, work allows us to realize our potential, be proud of our abilities to provide for ourselves and our families, be similarly proud of what we're making or doing, and be more confident when facing the future because we feel that we have a stake in it and that it is not merely 'happening to us.' When enough individual workers flourish like this, Phelps argues, an economy overall flourishes.
For his part, Cass argued that "a labor market in which workers can support strong families and communities is the central determinant of long term prosperity, so it should [also] be the central focus of our public policy." When we fail to produce enough jobs to serve that objective, the human toll weakens the nation as a whole, and tears its social fabric. To help prove his point, Cass cited studies finding that:
workers never recover economically from unemployment; that men only form families when they have work that can provide for them; that unemployment is a trigger for divorce; and that children have better outcomes when at least one parent is working. Moreover, communities where people are working are more vibrant and tend to attract more investment. In other words, communities filled with workers are good for those living there and good for everyone else too.
Before an April, 2019 post that was called "The Social Contract Around Our Work is Broken," I'd been reading how Soshana Zuboff distinguished between the pre-1970 American economy and the roughly half-century of work that has followed in one of her essays. From say 1980 to the present, when the benefits that companies gained from pro-business policies failed to "trickle down" to the vast majority of workers, the result has been a yawning wealth gap between the top 10% and all other American workers. But this almost "feudal" system of lords and serfs was hardly inevitable.
American companies after World War II were expected to offer a kind of communal reciprocity that involved hiring the available workers, hiking wages when possible, and sharing their prosperity rather than hoarding it… Zuboff cites [Karl] Polanyi's post-War study of General Motors not only for the ways that fair labor practices, unionization and collective bargaining preserved 'the organic reciprocities' between its workers and owners but also for how much the public appreciated these shared benefits at the time.
The period between 1945 and 1970 featured some glaring social and political divides, but it also saw many companies maintaining "the basic reciprocities" between them and their workers. Unfortunately, it's a balance we've failed to strike since then. I'd argue that at least some of the human desperation we've been hearing during the current economic meltdown stems from the fact that it's our state and local governments and not the companies we work for that have become the guarantors of our jobs.
It doesn't have to be this way.
A Smile and a Frown
In the debate over who is (and isn't) "an essential worker," I saw this posted on-line this week.
It's pretty funny until you realize that it also depicts the average McDonald's worker before his status was "elevated" by the current state of emergency. (The rake says it all, don't you think?)
This week's news has been loaded with reports about "disposable workers" in farming and meat processing. We're hearing about home health workers risking their lives for low pay and seniors who have worked their whole lives moving back with their children because they could never save enough for their retirements. As it relates to work, America's social contract has failed on nearly every front to safeguard "the basic reciprocities" between our companies and our workers.
In the emptiness of today, we have a chance to re-consider whether this is ok with any of us.
There was a report from the Brookings Institution this week arguing that "essential" workers should receive "hazard pay" during this health emergency. In a sidebar that included audio were comments from one of these temporarily essential workers. The following is some of what Matt Milzman, a Safeway cashier in Washington D.C., had to say, in the plainest of ways, about what we've lost but could regain:
[A]ll of these millionaires and billionaires who run these companies are thinking, how do I maintain my profits? I think there needs to be a fundamental restructuring of how we think and do things in this society that focuses on humanity. The humanity of us in the grocery stores, the humanity of the doctors and nurses in the hospital, the humanity of the people who continue to pick up your trash every day, the humanity of all people in this situation who are going in every day, risking their lives to try and carry on as normal.
If it's working that's essential, we should aim to recover the humanity in every job.
This post was adapted from my May 3, 2020 newsletter. Newsletters are delivered to subscribers' in-boxes every Sunday morning and the contents of some of them are later posted here. If you'd like to receive a newsletter each week (and not miss out on any), you can subscribe by leaving your email address in the column to the right.
Filed Under: *All Posts, Work & Life Rewards Tagged With: democratic capitalism, economic policy, Edmund Phelps, essential workers, Oren Cass, social contract around work, Soshana Zuboff, work, working
The Other Wonder of Tourists and Survivors
April 5, 2020 By David Griesing Leave a Comment
Hello everyone. I'm mostly holding up and hope this finds you holding up too.
Recent weeks, but particularly this past one, have been like being in a foreign country while never entirely leaving the familiarity of home. I wonder if it's been feeling disjointed like this to you.
When travel takes you to an entirely new place, you notice small differences that would normally escape your attention if you were still back home, things like the music that's playing in the background, the odd rooflines you're passing on the bus, or the kinds of shoes that people are wearing. With big things like a new language or culture telling you how far you've traveled, you can end up paying closer attention to the smaller differences too.
In an essay he wrote after bringing some of his American students to Ireland for the first time, Liam Heneghan noticed the power that tourists often bring to their observations.
A tourist generally has an eye for the things that, through repetitive familiarity, have become almost invisible to the resident… A tourist can [recognize] … the delicious strangeness of mundane things.
This past week, I've felt like a tourist in my suddenly strange country.
Of course, the larger changes and contrasts that shouted "Something new is afoot!" have been apparent for awhile now: how things have gotten quieter and slower, and how the promise of spring keeps contradicting the darker messengers on the news every day. But this kind of quiet and slow, when nearly everything but the march of nature has ground to a halt has, in its novelty, caused me to notice things that I either missed or took for granted as a local before. This week, it's been surprisingly consoling and enabling to see my home country through a tourist's wide eyes.
The first way that home had changed is how quiet the city has become. Tires skimming the streets, honking horns, helicopters over Route 1 and I-76, jets streaming towards the airport, sidewalk conversations, pedestrians on their phones, radio sounds—rap, R&B and talk shows mostly, delivery trucks, cars parking, home repairs, street repairs, neighbors coming and going, shouts from the high school's baseball diamond, a track team running by, that ice cream truck beckoning 3d graders with its annoying song: these sounds that John Cage called the music of a city are no longer being offered in a continuous live stream, if they're being offered up at all. Even the hourly bells from Penn Charter nearby have gone strangely quiet.
The sounds that survive are now framed by something like silence, as if puffs of snow had blanketed everything around them. For sure, it makes the sirens on rescue vehicles stand out even more, but it also delivers other bells, from that church in Germantown for example, the way they might have told an older city that it's the middle of the day. Because kids are home from school, their laughing and talking excitedly gains my attention whenever it erupts. If I'm outside and close enough, I can hear the green light at the intersection of Fox and Midvale click. And like fleeing the urban glow can reveal the stars in a sky that's suddenly gone dark, the bird songs and conversations have also leapt to the fore.
At the same time that we're learning about essential and non-essential work, maybe the bells ringing, kids chirping, and birds singing are the essential sounds that were getting lost in the shuffle before.
The second way that my home has changed is how it's turned in on itself. What's most familiar to me (my routines and "home-work") have had to turn their backs, even more than usual, on everything that's happening "outside." It seems to me that you can view "sheltering in place" as either being banished from the wider world and losing what it has to offer or as finding a refuge and gaining something you didn't have before. When the public world becomes a threatening reality, it almost invites you to see whether your private world can provide new sources of comfort: balms and salves that might always have been there but that you'd failed to notice.
I'd recently read that the best workshop (or kitchen or closet) is the one where you can see everything that you need to fix (or cook or wear). The advice was less Marie Kondo and more Yankee practicality, arguing that nothing that you need should ever be buried behind something else and effectively "unavailable." In other words, the necessary tools and ingredients should always be visible and within easy reach so that they're "on hand" when you're ready for them.
Being a tourist in today's strangeness has enabled me to see the necessities that had been buried in clutter until now and to identify the gaps in needed supplies that I still have to fill. With fresh eyes, I've been enabling a kind of preparedness when it comes to day-to-day living whose beauty had escaped me until now and (ironically) that also seems to have escaped many of our leaders as we face a respiratory pandemic without enough ventilators, protective equipment, test kits, hospital beds or medical staff "on hand" while being awash in almost everything that's non-essential.
The sudden contrast between my public and private worlds has fostered another tourist-like appreciation too. The daily horror of a virus approaching from all directions along with our near helplessness to fend it off puts into bold relief the promise of spring that's unfolding without any human assistance at all. With different eyes, daily miracles in the trees and on the ground that used to go unnoticed provide me with a deeper hope than even the acts of selfless heroes that life (although not as we've known it) will go on.
When the old, familiar world tries to return and the strangeness of the present one recedes, there will be blame enough for this to go around. The question, I suppose, is whether we all bear some of that responsibility and should get on to something that's far more useful than finger pointing—starting right now.
As we shelter-in-place and social distance, there is another discrepancy between our old and new worlds that provides the ground for those insights. It is how much the familiar world that we used to know has slowed itself down.
There is nowhere to rush to in coming weeks and months; in a very real sense, many of us are already there. Aside from emergency medical and safety net workers, most of us have less paying work if we have any at all, which gives the days a molasses-like quality, concentrating and reserving some of our energy for later on, when it will be sorely needed to rebuild. Even with kids home from school and close quarters, we can still bring the curiosity of tourists to the slow task of contemplating how we'll need to change our priorities if we're to thrive and prosper in the next world.
There are easy fixes, like resolving to pay more for local workers (instead of factories overseas) to make essential supplies and then stockpiling these critical reserves. But there are more basic questions about what is, or should be, essential. If China, where the virus started, in fact suffers ten thousand deaths from this plague and America suffers a hundred or two hundred thousand, what does that say about our priorities and way of life and how we might change them going forward? In a democracy like ours, in all democracies, it is for us to decide on what we need most and how our free markets, awesome technologies and representative governments should manage our scarce resources to meet those needs.
Like foreign travel, a shared calamity like this one makes us curious about all manner of things we never seemed to notice when we trusted the familiarity of our old lives and work. Like travel, this virus and our responses to it have torn the blanket off, revealing facets of the ordinary we may have taken for granted while also forcing basic questions about how to move forward more effectively given the lessons we're learning.
Because we've noticed the life force and inventiveness that some of our governors, nearly all of our essential workers, and many DIY by-standers have brought to this calamity, it's only fair to ask whether we can find ways to harness their extraordinary energies to the energy we've been storing so we can build a society that can do a better job of sustaining us than the familiar one we've been seeing these last few weeks with different eyes?
Do we have, in Heneghan's memorable phrase, enough of the tourist's "other wonder" to imagine and then build a new world on this energetic foundation now that some of the fatal flaws of the world we're leaving behind have been exposed?
Other-wonder may be this calamity's greatest gift. It would be a terrible shame to waste it whenever it arises during these suddenly quiet and slow days that—like the newly planted tree above—promise each of us so much.
Stay safe and in the game. I'll see you next Sunday.
Now into the second month of this coronavirus, I've kept the weekly newsletter format here (from my April 5, 2020 newsletter) instead of adapting it for this post. Newsletters are delivered to subscribers' in-boxes every Sunday morning and the contents of some of them later appear here. If you'd like to receive a weekly newsletter, you can subscribe by leaving your email address in the column to the right.
Filed Under: *All Posts, Being Part of Something Bigger than Yourself, Building Your Values into Your Work, Continuous Learning, Daily Preparation Tagged With: coronavirus, eyes of a tourist, other wonder, perspective
True Greatness is Always Complicated
February 25, 2020 By David Griesing Leave a Comment
After my post about Kobe Bryant two weeks ago, I heard from a number of you who couldn't get over the accusation of rape that still metastasized in the middle of his legacy.
I'd acknowledged that Bryant was an introvert who still needed to tell his story about the struggle between good and evil inside him—and, by implication—how laudable that was. But as I read it again, the shortness of the piece didn't do justice to the darkness in him, at least in part because so many of Bryant's mourners didn't seem to be grappling with his dark side at all. They were fans who had lost a hero, and for them the "Mamba" in him was mostly, if not entirely, a good thing given the adolescent ways we think about winning and sum up complicated lives while the grief of loss still stings.
So I've poured over the memorial articles about him, including those that Longreads (an on-line curator of stories) assembled into "The Ugliness of Greatness Reading List" about his life, his passing and our reactions to it.
After he retired from his obsession of playing basketball better than anyone, Bryant reverted to an even deeper preoccupation, making it (along with his family) into his fulltime projects. Since his retirement from basketball in 2016, a big part of his life work became telling the story that had always interested him most, so that he could profit (and others might too) from his portrayal of struggles like the ones that were inside of him. Stories about competition and the pursuit of excellence and falling along the way. Like his storytelling heroes created Darth Vader, Voldermort and Jaws, Bryant would tell stories that spoke to his alter-ego and how to hold him in check.
I thought it a worthy encore career for him (or for anyone, really), but again the short-form of my research and subsequent post didn't remove the suspicion that this might be a marketing proposition for the Kobe Bryant product line instead of the kind of soul-searching that could impact the ways that we saw ourselves too. So I wanted to read more, and by seeing him through others' eyes, decide whether I'd been right in concluding that there are deeper lessons in his life, in his death and in what we seemed to be taking from them.
What follows are excerpts from articles that were written about Kobe Bryant after his helicopter fell from the sky and his story risked getting lost in the shuffle of our grief. My job was easier because the Longreads editors gathered so many terrific stories, with the haunting (but unattributed) photograph up top coming from one of them: Jeremy Gordon's "Two Things Can Be True, But One is Always Mentioned First" in The Outline.
I brought three questions with me while I read, and I've grouped what I discovered about Bryant and the troubling ways we process the passing of conflicted heroes under them.
What set Kobe Bryant apart?
First off, it is useful to recall the range of his excellence as an athlete. In his article in The Outline, Gordon says of Bryant:
He exemplified excellence as grim-jawed killer instinct (murder your opponents on the court), relentless hard work (practice for hours, because the sport demands it), blunt honesty (if your teammates suck, call them out), and beatific monologing about loving the game, which to him was a way of life.
Of course, as it turned out, "his way of life" was what he wanted to tell us about most. Writing about Bryant in The New Yorker, Louisa Thomas beautifully observed:
It seemed, for a while, that he only saw himself as a winner, but it turned out that he saw himself as a storyteller. At times, this quality could make him seem a little slick, aware of his own personal mythology. But as his career progressed—and as he fought back from injury after injury—he became more expansive about the narrative power of sports, its ability to transform an inner struggle into an outer one. He didn't hide the fact that he was angry, that he could be selfish, that he was warped by his overwhelming competitive instincts. In a 2014 [New Yorker] profile by Ben McGrath, Bryant, in discussing an outburst by the football player Richard Sherman, talked about the "ugliness of greatness.
Part of it, surely, was because Bryant's focus was narrow, inwardly focused and relentless. In his piece "What Made Kobe Different" Jonathan Abrams began with Bryant's own words to describe his careers as a basketball player and more recently:
I have such a narrow focus. As you can see, I didn't have much time to socialize at all. When I wasn't training, I was writing and I was studying the art of writing, of filmmaking. My days were booked. It wasn't that I went out of my way not to be social. It was just that I was busy preparing for what I'm doing now.
Abrams quotes Del Harris, who was Bryant's first NBA coach, to similar effect: about his player's isolation from others and his mesmerizing obsession with doing his best. That he was so unsocialized may also help to explain his troublingly anti-social and often predatory side.
[Bryant] never paid attention to any outside activities that I could tell. He never went out. Of course, he was only 18 and 19. On the airplane, he never had any particular fun—no cards, no video games. He was always looking at basketball things on his computer. In those days, we did not have the DVDs of games to take with us right after the game, no iPads, etc. But he had plenty of DVDs from our earlier games, or of the next team or of [Michael] Jordan. He was a total student of the game.
And, Abrams might have added, to the contributions that he wanted to make and ended up making as a positive role model, but Bryant knew there was more to his story than that.
Around the time he was charged with rape, he started talking about Black Mamba. As he explained in "Muse" (a documentary about his life), Mamba personified his attempt to channel his mean, relentless rage more productively both on the court and off of it, vividly incorporating the serpent into a personal struggle that made sense to him, and maybe to those who were watching too.
The New Yorker's Thomas brings that story down to today as Kobe Bryant worked with his customary diligence and single focus to continue writing it.
After Bryant retired, in 2016, he made an animated movie that won an Oscar. He launched podcasts, movies, television shows. Many of them were about why he was set apart from the world, even as he tried to connect with it…Bryant's stories involved rage and self-discipline and anger and, yes, greatness. By all accounts, he was as involved—and even obsessive—with those projects as he was with anything else.
Bryant's need to write his story was far more than a marketing angle for an encore career. It was like he was fleshing out his character in his own morality plays.
How does public grief reduce greatness by oversimplifying the conflicts that produced it in the first place?
In my prior post, I should have set out more of the facts about the rape charges against Kobe Bryant. Here are some of them.
In 2003, Bryant was accused of aggravated assault by a 19-year-old hotel worker in Colorado. She later told the police, "Every time I said no he tightened his hold around me." A week after he was charged, Bryant gave a tearful press conference where he confessed to cheating on his wife Vanessa, but vehemently denied the assault allegation. What happened next was all too predictable for its time. Jeremy Gordon recounted what was happening in both the courthouse and in the court of public opinion:
Over the next year and a half, his lawyers attacked the accuser's credibility by pointing out she'd had sex with another man in the week before the alleged assault, that she'd attempted suicide in the past, and that she had been initially excited to meet Kobe. (Her identity was also leaked.) Predictably, NBA fans took his side. I — and almost every other casual basketball observer from that era — can remember multiple conversations about whether Kobe had really done it, most of which concluded that he had not. (A popular line of logic: 'Why would someone as famous as Kobe Bryant need to rape someone?')
In 2004, the assault case was dropped by prosecutors after the accuser decided not to testify at the trial. Following the dismissal of criminal charges, Bryant made the following statement:
Although I truly believe this encounter between us was consensual, I recognize now that she did not and does not view this incident the same way I did. After months of reviewing discovery, listening to her attorney, and even her testimony in person, I now understand how she feels that she did not consent to this encounter.
While Gordon read this as Bryant's "literally admitting" his sexual assault, Ashley Reese in her "How to Talk About Kobe Bryant's Legacy" saw it differently. To her:
This came off as a non-apology. Sure, he acknowledged how she felt, but it still read as if her interpretation of the night diverted from reality—namely, his experience. But over 15 years later, the allegations are just a blip in Bryant's legacy.
While they interpreted Bryant's statement differently, both Gordon and Reese agree that everything seemed to shake out in Bryant's favor at the time and both find it unacceptable to treat it "as little more than an aside" in his story now. When Bryant was killed in that helicopter crash, Gordon lamented the two divides that seemed inevitable on social media, between:
those who cared that Kobe Bryant committed a brutal sexual assault, and those who did not, at least not right now, but probably not ever. In a world in which the creative bodies of numerous public figures — some more talented than others — have recently been invalidated because they (allegedly or not) committed sexual assaults, I knew that Kobe was going to receive an infinite number of gauzy, heartbroken tributes from strangers glossing over or even ignoring the worst thing he'd ever done.
Gordon went on to describe the "acceptable" trade-off for too many people this way: "what's one maybe-rape measured against 81 points in a game and five championships? What's the private pain of one anonymous person against the public joy of millions?"
Ashley Reese argues that the consequences extend beyond these false equivalents, recounting the experience of Felicia Sonmez, a journalist at The Washington Post, a few weeks ago.
After Bryant's death, Sonmez posted to social media a link to a 2016 Daily Beast story titled, "Kobe Bryant's Disturbing Rape Case: The DNA Evidence, the Accuser's Story, and the Half-Confession." For doing so and triggering a thundering backlash across the internet, she was subsequently suspended by the Post. The newspaper's argument was, essentially, that her doing so was poor timing while people were still coming to terms with their grief.
In an argument that says a great deal about our inability to hold two conflicting thoughts in our heads at one time and our rush to black-or-white judgments, Reese wrote:
People who work at news outlets are going through these same emotions, but they have a responsibility to tell the truth. It can be hard to tell the truth sometimes—especially when it diverts from the legacy we want from a celebrity; especially one who died tragically and young, one who a city revered, one who his daughters loved and who he loved in return, one who fellow athletes looked up to. But someone has to do it, and while it should be done with care, it must be done. The fact that it cannot be done without death threats as a result speaks volumes, but none louder than when a publication that prides itself on defending the truth acts complicit in that violence.
When our public storyteller's tell an incomplete story about a hero, they effectively reduce his greatness by oversimplifying the conflicts that produced it in the first place.
Did Kobe Bryant's full story matter to him and to those who lived (and will continue to live) in the arms of his legacy?
The strength of Bryant's legacy depends on what you end up believing about him, but one set of beliefs risks losing the almost Greek sense of tragedy in it.
In his Esquire farewell Charles P. Pierce talks about "the terrible irony that he died in a fall from the sky," because (I think) Bryant's death speaks to both the lightness of his air and the pull of his gravity. Every mythic figure like him is caught in between, inviting us to look, to never stop looking and to judge him on how he met or failed to meet his internal conflicts head-on. But those judgments are never easy. According to Pierce:
There was no way to work that night in the Colorado hotel into the biography that unspooled thereafter and came to such a sudden end on Sunday. In Massachusetts, for decades, political writers wrestled with where to place Chappaquiddick into the saga of Ted Kennedy, and too many of them gave up and erased the event and Mary Jo Kopechne. But it is 2020 now, and Jeffrey Epstein is dead and Harvey Weinstein is in a New York courtroom, and erasing a female victim is no longer a viable moral and ethical strategy [if it ever was]. Kobe Bryant died on Sunday with one of the young women in his life, and how you will come to measure his life has to be judged by how deeply you believe that he corrected his grievous fault through the life he lived afterwards, and how deeply you believe that he corrected that fault, immediately and beautifully, and in midair.
I don't think Bryant corrected his faults with the stories he'd already told or in a sacrificial fall from the sky. But I do believe he was still seeking redemption through his stories, bringing the obsessive introspection–that only someone like him could muster–to working through his torments and relieving his soul.
My intuition a few weeks ago was to believe in the earnestness of that quest and the more I discover about him, the more I believe that Kobe Bryant would have attempted to reconcile his demons and angels for his benefit and for ours for as long as he walked among us.
The real tragedy is that he won't be here to keep trying to tell that story. Elemental struggles like his belong to all of us, whether we grapple with our own versions of them or not.
This post was adapted from my February 23, 2020 newsletter. Newsletters are delivered to subscribers' in-boxes every Sunday morning and the contents of some of them are later posted here. If you'd like to receive a weekly newsletter (and not miss out on any), you can subscribe by leaving your email address in the column to the right.
Filed Under: *All Posts, Being Part of Something Bigger than Yourself, Daily Preparation, Heroes & Other Role Models Tagged With: almost Greek tragedy, alter ego, dark side, heroes, Kobe Bryant, legacy, Mamba, role model, self knowledge, storytellers, storytelling, writing
Technology is Changing Us
February 4, 2020 By David Griesing Leave a Comment
When we change our routines in a fundamental way—either because we need that change or the interruption is foisted upon us—we sometimes experience our world differently when we return.
Glimpses of those differences are possible after vacations, but they usually need to be long enough and far enough away. These differences in perspective also need to become realizations: our conscious efforts "to capture" what our time away "was really about" and consider its impacts "on what we do next." At this point, the contrast between before and after might be bold enough to change our outlook going forward—like eat more pasta or dance everyday—but these realizations seldom change the basics about our living, our working or how we think about them. They're more like souvenirs.
Clearer and longer breaks between departure and return generally have a greater impact because there's more time to ponder the differences between this new place and the one we left behind. When we return to where we started, we are able to compare how it seemed before with how it seems to us now in light of the new perspectives that we've gained. As a result of these realizations, we sometimes do change our basic routines or broaden our rationales for doing them.
Insights about what-came-before, what-came-next and now-that-you're-back can be even more profound if your physical or mental abilities changed during this interval. For example, you needed a new environment because you were injured in some way or found yourself facing an unfamiliar limitation. Only after time-away were you healed enough to return to the world you had left behind. Your judgments can be more nuanced when the changes to your body or spirit have also sharpened your awareness of where you've been and where you find yourself now.
Insights about before, next and now might be sharper still if changes in your perceptual abilities were behind your initial departure. If, say, you'd been partially blinded and had to rely on the heightened senses that remained to "map" the new environment where you retreated and the old one that you returned to "with new eyes."
Finally, your insights might be at their sharpest and most valuable if the world you left had also changed in some fundamental way in the months or years before your return. The heightened awareness that you gained while away would be encountering this new topography for the first time. It is this final vantage point that Howard Axelrod brings to his new book, The Stars in Our Pockets: Getting Lost and Sometimes Found in the Digital Age.
Axelrod's short story is that he was accidentally blinded in one eye during a college basketball game, took the next 5 years to graduate and recover physically, and spent the two years that followed living off the grid and reorienting himself with his natural environment in the woods of northeastern Vermont. After his time away, he began a teaching career at two urban universities.
Between his partial loss of sight and his return to civilization, smartphones had not only become ubiquitous, but in startling contrast to his back-woods life, these "stars in our pockets" seemed to be changing "how we navigated the world" right in front of him. It was an insight that might not have been possible if the contrasts between the world he'd departed, the one he retreated to and the one he re-entered had been less stark, or the realizations that he took from his experiences had been less acute.
In the "cognitive environment" of northern Vermont, Axelrod deepened his sense perceptions, made lucky discoveries as he wandered in the outdoors, and cultivated a sense of curiosity and patience that had been commonplace for much of human history. He learned to pay attention to the weather, the seasonal changes, the time of day, the life of the forest around him, and realized that doing so reinforced a particular kind of "mental map" that enabled his understanding of the world and how he could find his way through it. When Axelrod returned to urban life, he realized that the smartphones people were now holding as they walked down the street or sat across from one another at lunch were changing how almost everyone—including him—understood and experienced the world. In other words, the mental map that a smartphone enables is fundamentally different from the mental map he'd been using to navigate during his time off the grid.
The message in Axelrod's book is not that one map is better than the other. His writing is more "meditation" (as he calls it) than argument or indictment. Instead, he wants to highlight some of the complications that can arise when you alternate between how humans have always navigated their lives and work and the new ways of doing so that mediating devices like our smartphones have enabled. In a recent interview and from postings on his website, Axelrod wants to convey what happens when adapting to a new environment means "losing traits that you valued" in your first one.
Just as we're losing diversity of plant and animal species due to the environmental crisis, so too are we losing the diversity and range of our minds due to changes in our cognitive environment.
Several of these losses are worth our noticing with him. For example,:
–Tech tools may replace natural aptitudes and weaken the memories that they depend upon. Axelrod suggests that relying on GPS to navigate undermines not only the serendipity that often comes "when you're finding your own way," but also your reliance on innate navigational memories so that you don't get lost. Axelrod says:
Our memory is tied inextricably to place. In our brains, the memory center, the hippocampus, is the same center for cognitive mapping — figuring out the route you're going to take. If we're no longer using our brains to navigate [and] coming up with these cognitive maps, studies show that we start to have problems with other kinds of memory.
–External prompts change our attention spans. As we grow more accustomed to on-line suggestions before taking the next step, autonomous actions—including immersing yourself in an activity and entering into what psychologists call productive "flow states"—become more difficult.
What [American philosopher William] James [once] said is that an attention span is made of curiosity. It's the ability to ask subtly different questions. Whether you're talking about intellectual attention, or sensorial attention, if you're looking at a tree or watching a bird. Are you asking subtly different questions? Can you ask a question about one facet and then another? It feels like you're paying attention steadily, but you're really paying attention to a lot of different things, driven by your curiosity.
Online, there's always something prompting your attention. It's like a pseudo-curiosity. It comes in and will give you the next thing to purchase, the next article to read, the next video clip to watch. You don't have to ask the next question — it's provided for you. Your attention span will shorten because you don't need to ask those questions, you don't need to drive your own attention.
–Rapid-fire "likes" on-line also requires much less involvement from us than empathy requires off-line. Axelrod notes how disorienting it can be as we shuttle between our tech-enabled environments and the rest of our lives and work, where we often need to come to what he describes as "slower" understandings of one another:
[W]hen you're on social media, part of what's being called for is attention that can shift really rapidly from one post to another post. And also what's being called for is a kind of judgment: Do you like this? Do you love this? Do you retweet this? Whereas in real life, what's called for is a slower attention, where you're able to listen, be patient while the person is pausing, thinking, not quite sure what they're saying. And also what's called for is to defer judgment, or not judge at all. To have empathy. Those are very different traits, depending on which environment you're in.
–It is hard to reconcile or internalize the different, competing ways that we use to navigate our on-line and off-line realities. Moreover, the world we experience behind the screen can become a substitute for (or even replace) the frameworks that come from navigating in the off-line world. What we risk losing, says Axelrod, are:
our connection to something larger than ourselves, our sense of perspective, our sense of what came before us or what will come after, our sense of being a part of the natural world — that doesn't really show up anywhere on the maps on our phones.
As we adapt to a virtual world, we're often disoriented because its cognitive maps are so different and "we're effectively living in two places at once." But our adaptations change how our minds work too. In what Axelrod calls "neural Darwinism," a kind of "natural selection" also happens "on both sides of your eyes" as we adapt to living and working through our screens. "[C]ertain populations of neurons get selected and their connections grow stronger, while others go the way of the dodo bird." In other words, the faculties that we exercise on-line grow stronger, while those from the off-line world that we rely upon less frequently weaken from disuse.
These losses are tangible: Remembering how to navigate the world without on-line short-cuts. The longer attention spans that we need for concentration. The slower attention spans we need for empathy. Perspectives that extend from the past and into the future. Feelings that we are a part of the natural world.
Our smartphones and other virtual companions are changing our capabilities in each of these ways, but like that frog in water coming to a slow boil, too many of us may be lulled into complacency by the warmth of their star-power.
Axelrod returned from the Vermont woods when the rest of us were already caught up in their magic. With the heightened sense of being human that came from his own particular odyssey, he could see more clearly not only what we'd been gaining while he was away but also might be losing as we gradually moved off our old navigational maps and started our pell-mell quest to adapt to very different ones.
The map at the top of this post illustrates how navigation, weather, visibility, air pollution—a dozen different variables—might change in light of the fires that have recently burned through much of the western US. A poor attempt at metaphor (perhaps), but many of the fires on this map also originated in northern California, where many of the technologies behind our smartphones originated.
These "stars in our pockets" with their shortcuts, search engines and diversions are causing us to adapt to the navigational demands of an entirely new environment, where the potential costs of doing so include the loss of deep-seated memory, the ability to make our own choices, and discomfort with the "slow art" of interacting with others. Because we don't exercise these aptitudes when navigating our new mental maps, we risk losing them as we attempt to navigate the old maps of our parallel, off-line worlds.
In a December post, I shared Tristan Harris's theory that our brains may simply not be able to handle the challenges posed by these tech-driven interfaces. Harris went on to argue that the overwhelming information they provide also produces a kind of learned helplessness in us that's not so different from where the frog, coming to a slow boil, finds herself.
The trick, I think, is making a deliberate effort to exercise the human capabilities that enabled us to navigate the world before these awesome devices came along—not letting them atrophy—even if we have to spend some equivalent of Howard Axelrod's time in the northern Vermont woods to come to that realization.
We may need the sharpness, the clarity, of something like his departure and return to notice that much seems to be going awry before we resolve to do something about it.
This post was adapted from my February 2, 2020 newsletter. Newsletters are delivered to subscribers' in-boxes every Sunday morning and the contents of some of them are later posted here. If you'd like to receive a weekly newsletter, you can subscribe by leaving your email address in the column to the right.
Filed Under: *All Posts, Being Part of Something Bigger than Yourself, Continuous Learning, Daily Preparation, Work & Life Rewards Tagged With: cognitive maps, departure and return, Howard Axelrod, human aptitudes, human perspectives, mental maps, navigating the on-line world, smartphones, tech devices, technology, Tristan Harris
Trying On a Hero's Perspective
January 20, 2020 By David Griesing Leave a Comment
One way to get out of the box that's dominated by our value judgments is to make an imaginative leap, like taking on the perspective of someone we admire, and trying to see a situation—it can be any situation where we're already convinced of our righteousness—through their eyes.
Value choices fuel our strongest commitments, but the deep, subconscious motivations behind them can also close off disagreeable viewpoints before we've ever had an opportunity to consider them rationally. Once my moral intuitions are engaged, feeling like I've actually made up my mind is just that—a feeling.
It takes an effort to keep yourself open for long enough that your rational side can go to work. In fact, it's probably fair to say that your mind is never truly open unless you're consistently making an effort to stay open-minded.
Trying on a truly admirable perspective further improves your chances of broadening the moral framework that determines what you think, feel and end up doing about it.
Being Open-Minded Rarely "Just Happens"
First off, you have to decide that you really want to see old things in a new way, a suitable endeavor for any new year. It's being willing to leave the garden of moral certainty that you've created for yourself behind—this gated community where everything that you believe feels grounded in Truth, while looking well-tended and -considered to everyone whose opinion matters.
Truly inhabiting another's perspective takes repeated reminders to keep your doors and windows open. Trust me, without these markers it's easy to lose track of your ambition and get "bogged back down" in the prejudices you are trying to escape.
A nagging suspicion that your certainties no longer explain every corner of the world you're experiencing is a catalyst too.
It also helps when you are opening yourself to the perspective of someone you already acknowledge as a moral leader, even though you suspect you might disagree with some (or even a great deal) of what he or she stands for.
In short, the promise of growth through openmindedness requires your will as well as your imagination. You have to be dubious enough about your own moral certainties and willing enough to see the world through, say, Martin Luther King's eyes, that you'll actually make the effort to do so.
Yes. My suggestion today, on this day before we honor him, is to try to see your judgments and convictions about life and work through Martin Luther King's eyes.
But First, a Brief Look At Some of What MLK Stood For
Most who were alive when Martin Luther King was assassinated are now more than 30 years older than King was when he died. They remember him with teenage and grade-school memories because few who are alive today ever reached mature judgments about him while he walked among them.
As a result, in the years since his assassination in 1968, MLK has often been appropriated by those who have attempted to pour his life or words into what they stand for instead of what he did. Taking heroic figures from the past and making them serve current agendas often distorts their legacies. For example, while MLK spoke passionately about the white racism that held his people down, he also spoke about anti-social behavior in poor black communities, telling a black congregation in St. Louis that "we've got to do something about our moral standards" as well.
We know that there are many things wrong in the white world, but there are many things wrong in the black world too. We can't keep on blaming the white man. There are things we must do for ourselves.
He repeatedly urged his young followers to assume responsibility for their actions despite the racial barriers they confronted. While not always succeeding, King always tried to be "color-blind" by holding every combatant in the struggle for civil rights accountable for what they said and did. He was also convinced that everyone–black and white–shared a basic decency, even when their words and deeds suggested otherwise.
This is why one black commentator lamented the divisive way in which at least some of King's legacy is being distorted today:
A generation of blacks who have more opportunity than any previous generation are being taught that America offers them little more than trigger-happy cops, bigoted teachers and biased employers. It's not only incorrect, but as King and a previous generation of black leaders understood, also unhelpful.
Why unhelpful? Because it denies that MLK saw "a unity among people" that goes deeper than their actions and provides the ground for hope that's essential to problem-solving and reconciliation.
Another part of King's legacy—and one that the passage of time has been less able to distort—is the power and eloquence of his conviction that better days are coming.
Martin Luther King (like Lincoln and Churchill before him) understood that people need to be stirred to appropriate action during times of upheaval. As much as anything, it was his beautiful words, beautifully delivered, that drove the Civil Rights Movement and continue to inspire us today. It's a rare feat when you're able to carry the hopes of a crowd or a nation on the shoulders of your words.
Another thing is also true of great leaders like MLK. It is never just about how to resist your personal fears or hostile forces that are beyond your control. It is also about how you and your opponents can recover so that you'll both be strong enough to confront the aftershocks of your discord together.
While MLK never stopped challenging injustice, he also never waivered in his vision of a better America at the other end—a hope that he struggled mightily to personify. We remember his resistance today, but what we sometimes forget was his ability to balance his challenge to racial injustice with a restorative view of the future. For him, the anguish of non-violent protest and the hostility it unleashed were almost always relieved by his belief in human decency and our ability to overcome what divides us. It's the dream that sustained him as he marched doggedly forward.
Martin Luther King's charge that we should always face what's coming "now," "next" and "ultimately" reminds us of Lincoln during the slog of the Civil War and Churchill through the long nights when England was bombed during World War II. It was his ability to affirm our basic decency and resilience at each stage of his resistance that can continue to rally us today.
A Stirring Proposal
To get out of our moral comfort zones, the proposal is to try-on MLK's perspective. As in these pictures from the sidewalks of NYC's Upper East Side, the recommendation is for purposeful wandering beyond the confines of the tidy borders and careful gardens that our value judgments have arranged for us. In other words, you become (for awhile) the dogs and dog walkers in this scenario, sniffing around the edges of what we believe and finding out whether we can be more open to those who disagree with our views about what is right and true.
Trying on Martin Luther King's perspective wasn't my idea. It comes from Cornel West and Robert George, both at Princeton, where West teaches something called "the practice of public philosophy" and George teaches jurisprudence. In a "Houses of Worship" column of the Wall Street Journal, they wrote as follows:
One of us invokes "the radical King" in criticizing empire, capitalism, and white supremacy. The other recalls King's principles in defending the unborn, Down syndrome and other disabled people, the frail elderly, and every life…
[Because of the range and depth of his views], in judging and acting, we must avoid sinning against King's legacy by facilely claiming him for whatever policies we favor. A more fitting attitude, one consistent with what was truly radical about King, is to imagine him as a critic: "If Martin Luther King would be on the other side of where I happen to be on this question—why?"
This self-critical stance honors King by recognizing the centrality of his Christian faith to his work and witness…
King was truly radical in his literal reading of Jesus' command that we love others unconditionally, selflessly and self-sacrificially. And by "others," he meant everyone—even those who defend injustice. He believed in struggling hard, and with conviction, for what one believes is right; but he equally insisted on seeing others as precious brothers and sisters, even if one judges them to be gravely in error…
King saw himself as the leader of a love-inspired movement, not a tribe or "identity group," and that is because his radical love ethic refused to divide people into tribes and identity groups.
You can read the West-George piece here. I also propose, with its authors, that you put MLK inside your head and imagine that he's your interlocutor.
"If Martin Luther King would be on the other side of where I happen to be on this question—why?"
You might be surprised where this act of the imagination takes you, and how quickly the moral barriers between you and those you disagree with so fervently might start to come down.
More of King's Words
What made me write about King today was seeing a new documentary about the days in Memphis before his assassination, hearing part of his last speech at the Mason Temple on April 3, 1968, and then sitting in one place and listening to everything he said that night, from start to finish.
It's a long speech, almost 45 minutes, but the singles, doubles and triples he sends into the choir with that sonorous voice—like "if only he'd sneezed," so close was the knife when someone tried to kill him once before—issue forth with a kind of inevitability until his final grand slam and onto that fateful next day. It's magnificent.
And here's why. Not only does it consistently bridge his now, his next and his ultimately with what he calls "a dangerous unselfishness," it also demonstrates how much Martin Luther King was living his own words.
Little was going well for King in Memphis that week. There were constant death threats against him and it must have been unsettling for him to even go out his door every morning. It wasn't just the courage that it took to march on the City's mean streets, he also had to look brave when he knew that he might be dead by the end of the day. It was the oppressiveness of his mortality that elevated his last words—how he embodied it and then rose above it, right before the eyes of those who had come to see him.
If you want another reason to let Martin Luther King act as a voice in your head, listen to this speech. It's a privilege to be in the same room with him just hours before he died, hearing him live the words that hitched his own fears to a sturdier promise.
A Walk Outside The Lines
The pictures above convey the wonderful orderliness of my moral perspectives too. What's right and what's wrong for me is always so certain, arranged and impervious to the lifted leg of anyone who falls outside of it.
I'm for this, so I also against that and that and that: all neat and comfortable and predictable. But isn't life messier and more interesting than that?
My self-esteem depends on projecting the best moral viewpoint I can come up with so I can be proud of what I stand for and admired by my fellow believers for our shared truths. But doesn't our self-esteem become ossified and brittle when we keep it in such tidy containers?
On this or this or that, how might MLK see "what I'm so sure about" quite differently than I do?
This post was adapted from one I wrote two years ago but wished, at the time, I had posted closer to Martin Luther King Day when this great man is already on our minds. In addition because I was so challenged by Cornel West's and Robert George's suggestion, I wrote about another one of their efforts to find unity despite our deepest disagreements last February. Here's a link to it.
A newsletter that included this post was sent to subscribers on January 19, 2020. Newsletters go out every Sunday morning and, from time to time, I post the content here as well. If you want to subscribe to my weekly newsletter, please provide your email address in the column to the right.
Filed Under: *All Posts, Being Part of Something Bigger than Yourself, Continuous Learning, Daily Preparation Tagged With: closedmindedness, Cornel West, Martin Luther King, MLK, moral courage, moral intuition, open enough minds, openminded, perspective, Robert George
David Griesing (@worklifeward) writes from Philadelphia.
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Digging for a Sense of Place December 6, 2020
The Amish Test & Tame New Technologies Before Adopting Them: We Can Learn How to Safeguard What's Important to Us Too October 13, 2020
Two Books Worth Reading September 16, 2020
Extra from the Ordinary July 19, 2020
How Much of a Wake-Up Call Do We Need? July 4, 2020
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