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Reviews Animals
Delve into the history of the fight for Earth's endangered creatures
The book Beloved Beasts chronicles past conservation efforts and explores how to keep moving forward
In Namibia, local conservancies bring local people together to preserve iconic wildlife such as giraffes and rhinoceroses.
Sean Braine/500px Prime/Getty Images
By Sarah Zielinski
Beloved Beasts
Michelle Nijhuis
W.W. Norton & Co., $27.95
On October 29, 1929, a date best remembered for the infamous Black Tuesday stock market crash, socialite and amateur bird watcher Rosalie Edge attended a meeting of the National Association of Audubon Societies. She was there to ask whether it was true, as a pamphlet had claimed, that the organization supported bounties on bald eagles in Alaska and turning wildlife refuges into shooting grounds.
The men who led the organization were outraged that she brought up the issue. But the pamphlet revealed a truth about conservation at the time: The movement was not as much about saving species as it was about saving only certain species that people liked. And sometimes people only liked those species because they liked to kill them.
The idea of conservation has evolved a lot over the last two centuries, as Michelle Nijhuis documents in her new book, Beloved Beasts: Fighting for Life in an Age of Extinction. It was only in the mid-1700s that Carl Linnaeus began formalizing the idea of species. The recognition that a species could actually go extinct followed soon after. The push to prevent extinctions from happening came in the 1800s, with the realization that species such as the dodo had disappeared forever. Now we know that humans are driving such losses at a rate not seen for millions of years.
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Edge is just one of the many people who Nijhuis highlights in her excellent history. She includes famous names, such as Aldo Leopold, who in the early 20th century shaped the field of wildlife biology and whose writings have influenced generations, and Rachel Carson, whose 1962 book Silent Spring inspired huge changes to U.S. environmental laws and the creation of the Environmental Protection Agency. But it's Nijhuis' tales of lesser-known people, such as Edge and Michael Soulé, who is considered the father of conservation biology, that prove most fascinating. Their stories show how a single person can spark big changes, creating organizations and efforts that last for decades and grow to span the globe.
The book truly shines, though, when Nijhuis is brutally honest about how the conservation movement gained a reputation for being antihuman. Prominent conservationists in the 19th and 20th centuries at times endorsed abhorrent practices, such as eugenics. But more often and more subtly, the movement has advocated for actions such as removing Indigenous communities from areas set aside for wildlife.
Nijhuis also recognizes the need to move beyond worrying about saving eagles or any other single species. We must save whole ecosystems, all while balancing human needs, she writes.
One example of such a holistic approach comes from Namibia, home to iconic animals like rhinos and giraffes, where conservation is not a top-down effort guided by governments or organizations with offices on the other side of the planet. It's carried out by dozens of local conservancies that consider the needs of both their local animals and their local people. Through detailed scrutiny, Nijhuis shows that Namibia's model is proving successful.
Past methods of saving species, such as focusing solely on charismatic animals, won't halt what is now recognized by many as Earth's sixth mass extinction. But the book's focus on paths forward provides a bit of hope. That hope springs from collective action: We all must step up to save our planet's beloved beasts.
Buy Beloved Beasts from Bookshop.org. Science News is a Bookshop.org affiliate and will earn a commission on purchases made from links in this article.
About Sarah Zielinski
Sarah Zielinski is the Editor, Print at Science News Explores. She has a B.A. in biology from Cornell University and an M.A. in journalism from New York University. She writes about ecology, plants and animals.
My Beloved Brontosaurus
By Allison Bohac April 18, 2013
BOOK REVIEW: Weeds: In Defense of Nature's Most Unloved Plants by Richard Mabey
By Science News July 29, 2011
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Ni Chuilin calls for vesting after new Hillview allegations
14 March, 2018 - by Carál Ní Chuilín
Sinn Féin MLA Caral Ni Chuilin has reiterated calls for the Hillview site in North Belfast to be vested for social housing following the latest controversy over the site.
The party's Housing spokesperson was commenting after the BBC's Spotlight programme aired a number of allegations regarding unlawful activity connected with the site.
"These latest very serious allegations only underline the controversy which has surrounded this site and the failure to develop it for much-needed social housing," the North Belfast MLA said.
"Sinn Féin has long supported calls for an independent inquiry into the decision by some members of Belfast City Council's Planning Committee to create a retail-only development at Hillview.
"And earlier this month, we submitted a dossier to the Auditor and Controller General asking him to investigate why £1.8m of rates relief has been awarded to the owners of a site, given that an illegal market had been operating there.
"The latest allegations are further evidence that vested interests are at work to prevent this site being used for social housing.
"But the fact is that the Housing Executive has a statutory duty to build homes without discrimination. I reminded them of that again today at a meeting and appealed to them to vest the land in line with the clearly established need that exists in North Belfast."

redpajama_set_name: RedPajamaCommonCrawl


ADDRESS: 12 Pravda Avenue, Kharkov, 61022.
For teaching human anatomy, a unified syllabus was created that has taken into account many-year research and pedagogical experience of the department - anatomical school with 205-year history. The training process uses methods of teaching anatomy that were established by famous teachers - academician V.P. Vorobyov and professor Sinelnikov R.D. Educational and scientific achievements are effectively used with new works and requirements for medical education. Since 1992 the department has a computer training center and computerized classrooms, which aim to increase the effectiveness of theoretical training of the students in connection with the introduction by Ministry of Health of Ukraine license exams "Step-1", "Step-2" and "Step-3." The programs and bank of computer tests and tasks allow using the computers in the teaching process and for monitoring students' knowledge. In recent years, the department has prepared and published in Ukrainian language manuals "Osteology", "Arthrology", "Myology" and "Splanchnology" with anatomists of other medical universities according to the Bolonskiy process, as well as a series of teaching materials.
The staff of department carries out research on morphofunctional features of endocrine, vascular and nervous systems under normal conditions and under the influence of some factors. This work consists of the following sections: "Macromicroscopic anatomy of the endocrine glands", "Macromicroscopic anatomy of the nervous system", "Macromicroscopic anatomy of the vascular system", "Influence of some environmental factors on human organs and systems (hyper-and hypokinesia, X-ray and laser irradiation)".
Scientific activity is related to the work of many departments, morphological and clinical laboratories of Kharkov and other cities of Ukraine and covers the problems of studying human endocrine and nervous systems under normal conditions and under the influence of some environmental factors. The Department actively participates in international conferences, symposia and congresses in Ukraine and abroad.
Department of Human Anatomy has had close scientific connections with the departments of anatomy of other universities in Ukraine, particularly with the department of anatomy of Kiev, Lugansk, Poltava, Crimean medical universities.


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WikiMili The Free Encyclopedia
This article is about the office in Christian churches. For other uses, see Deacon (disambiguation).
Saint Stephen, one of the first seven deacons in the Christian Church, holding a Gospel Book in a 1601 painting by Giacomo Cavedone.
A deacon is a member of the diaconate, an office in Christian churches that is generally associated with service of some kind, but which varies among theological and denominational traditions. Major Christian churches, such as the Catholic Church, the Eastern Orthodox Church and the Anglican church, view the diaconate as part of the clerical state.
Origin and development
Catholicism, Orthodoxy, Anglicanism
Western Catholicism
Eastern Orthodoxy and Eastern Catholicism
Reformed churches
Presbyterian churches
Dutch Reformed churches
Iglesia ni Cristo
Uniting Church in Australia
Scots usage
Church of Christ 2
Malankara Orthodox Syrian Church
Lutheran Church
The title is also used for the president, chairperson, or head of a trades guild in Scotland; and likewise to two officers of a Masonic lodge.
The word deacon is derived from the Greek word diákonos (διάκονος), [1] which is a standard ancient Greek word meaning "servant", "waiting-man", "minister", or "messenger". [2]
It is generally assumed that the office of deacon originated in the selection of seven men by the apostles, among them Stephen, to assist with the charitable work of the early church as recorded in Acts 6. [3] [4]
The title deaconess (διακόνισσα diakónissa) is not found in the Bible. However, one woman, Phoebe, is mentioned at Romans 16:1–2 as a deacon (διάκονος diákonos) of the church in Cenchreae. Nothing more specific is said about her duties or authority, although it is assumed she carried Paul's Letter to the Romans. The exact relationship between male and female deacons varies. In some traditions, the title "deaconess" was also sometimes given to the wife of a deacon.
Female deacons are mentioned by Pliny the Younger in a letter to the emperor Trajan dated c. 112.
"I believed it was necessary to find out from two female slaves (ex duabus ancillis) who were called deacons (ministrae), what was true—and to find out through torture (per tormenta)" [5]
This is the earliest Latin text that appears to refer to female deacons as a distinct category of Christian minister. [5]
A biblical description of the qualities required of a deacon, and of his household, can be found in 1 Timothy 3:1–13.
Among the more prominent deacons in history are Stephen, the first Christian martyr (the "protomartyr"); Philip, whose baptism of the Ethiopian eunuch is recounted in Acts 8:26–40; St. Phoebe, who is mentioned in the letter to the Romans; Saint Lawrence, an early Roman martyr; Saint Vincent of Saragossa, protomartyr of Spain; Saint Francis of Assisi, founder of the mendicant Franciscans; Saint Ephrem the Syrian; and Saint Romanos the Melodist, a prominent early hymnographer. Prominent historical figures who played major roles as deacons and went on to higher office include Athanasius of Alexandria, Thomas Becket, and Reginald Pole. On June 8, 536, a serving Roman deacon was raised to Pope, Silverius.
The diaconate has been retained as a separate vocation in Eastern Christianity, while in Western Christianity it was largely used in cathedrals and as a temporary step along the path toward priestly ordination. In the 20th century, the diaconate was restored as a vocational order in many Western churches, most notably in the Latin Rite of the Catholic Church, the Anglican Communion, and the United Methodist Church.
In the Catholic, Anglican, Eastern Orthodox, and Oriental Orthodox churches, the diaconate is one of the major orders — the others being bishop, presbyter (priest), and, historically, subdeacon. Deacons assist priests in their pastoral and administrative duties, but often report directly to the bishops of their diocese. They have a distinctive role in the liturgy of the Eastern and Western Churches.
Catholicismportal
In Poland, a Catholic deacon chants the Exsultet at the Easter Vigil.
Beginning around the fifth century, there was a gradual decline in the diaconate as a permanent state of life in the Latin Church. [6] The development of a cursus honorum (sequence of offices) found men entering the clerical state through tonsure, then ordination to the minor orders of lector, porter, exorcist, acolyte before ordination to the major orders of sub-deacon and deacon, all stages on the path to priesthood. Only men destined for priesthood were permitted to be ordained deacons. As seminaries developed, following the Council of Trent, to contemporary times, the only men ordained as deacons were seminarians who were completing the last year or so of graduate theological training, so-called "transitional deacons."
Following the recommendations of the Second Vatican Council ( Lumen gentium 29), in 1967 Pope Paul VI issued the motu proprio Sacrum Diaconatus Ordinem, reviving the practice of ordaining to the diaconate men who were not candidates for priestly ordination. These men are known incorrectly as permanent deacons, in contrast to those continuing their formation, who were then called transitional deacons. There is no sacramental or canonical difference between the two, however, as there is only one order of deacons. [7]
Ornately embroidered dalmatic, the proper vestment of the deacon (shown from the back with an appareled amice)
The period of formation to the permanent diaconate varies from diocese to diocese as determined by the local ordinary, but it usually entails a period of prayerful preparation and several years of study. Diaconal candidates receive instruction in philosophy, theology, study of the Bible, homiletics, sacramental studies, evangelization, ecclesiology, counseling, and pastoral care and ministry before ordination.
They may be assigned to work in a parish by the diocesan bishop, where they are under the supervision of the parish pastors, or in diocesan ministries. [8] Unlike most clerics, permanent deacons who also have a secular profession have no right to receive a salary for their ministry, [9] but many dioceses opt to remunerate them anyway. [10]
During the Mass, the deacon's responsibilities include assisting the priest, proclaiming the Gospel, announcing the General Intercessions, and distributing Communion. They may also preach the homily. [11] As clerics, deacons are required to pray the Liturgy of the Hours. Deacons, like priests and bishops, are ordinary ministers of the sacrament of Baptism and may witness at the sacrament of Holy Matrimony outside of Mass. Deacons may lead funeral rites outside Mass such as the final commendation at the gravesite or the reception of the body at a service in the funeral home, and may assist the priest at the Requiem Mass. They can also preside over various services such as Benediction of the Blessed Sacrament, and they may give certain blessings. While in ancient history their tasks and competencies varied, today deacons cannot hear confession and give absolution, anoint the sick, or celebrate Mass.
Catholic deacon wearing a dalmatic
The vestments most particularly associated with the Western Rite Catholic deacon are the alb, stole and dalmatic. Deacons, like priests and bishops, must wear their albs and stoles; deacons place the stole over their left shoulder and it hangs across to their right side, while priests and bishops wear it around their necks. The dalmatic, a vestment especially associated with the deacon, is worn during the celebration of the Mass and other liturgical functions; its use is more liberally applied than the corresponding vestment of the priest, the chasuble. At certain major celebrations, such as ordinations, the diocesan bishop wears a dalmatic under his chasuble, to signify that he enjoys the fullness of the three degrees of Holy Orders – deacon, priest, and bishop.
The diaconate is conferred on seminarians continuing to the priesthood no sooner than 23 years of age (canon 1031 of the Code of Canon Law). As a permanent state. the diaconate can be conferred on single men 25 or older, and on married men 35 or older, but an older age can be required by the episcopal conference. [12] If a married deacon is widowed, he must maintain the celibate state. Under some very rare circumstances, however, deacons who have been widowed can receive permission to remarry. This is most commonly done when the deacon is left as a single father. In some cases, a widowed deacon will seek priestly ordination, especially if his children are grown. [13]
A deacon is not styled "Father" as a priest would be, but as "Deacon", [14] abbreviated variously as "Dn." or "Dcn." This preferred method of address is stated in the 2005 document of the United States Conference of Catholic Bishops, National Directory for the Formation, Ministry and Life of Permanent Deacons in the United States. The proper address in written correspondence for all Deacons of the Latin (Roman Rite) Catholic Church in the United States is "Deacon Name", [15] although it is not uncommon to see "Rev. Mr." sometimes used. "Rev. Mr.", however, is more often used to indicate a transitional deacon (i.e., preparing for ordination to the priesthood) or one who belongs to a religious institute, while Rev. Deacon is used as the honorific for permanent deacons in many dioceses (e.g. Rev. Deacon John Smith, or Deacon John Smith). The decision as to whether deacons wear the Roman collar as street attire is left to the discretion of each bishop for his own diocese. Where clerical garb is approved by the bishop, the deacon can choose to wear or not wear the "collar".[ citation needed ]
Deacons, like seminarians, religious, and the two other orders, bishops and priests, pray the Liturgy of the Hours; however, deacons are usually only required to pray Morning and Evening Prayer.[ citation needed ]
Greek Orthodox deacon in the Church of the Nativity in Bethlehem, wearing an orarion over his sticharion. On his head he wears the clerical kamilavka.
In addition to proclaiming the Gospel and assisting in the distribution of Holy Communion, the deacon censes the icons and people, calls the people to prayer, leads the litanies, and has a role in the dialogue of the Anaphora. In keeping with Eastern tradition, he is not permitted to perform any Sacred Mysteries (sacraments) on his own, except for Baptism in extremis (in danger of death), conditions under which anyone, including the laity, may baptize. When assisting at a normal baptism, it is often the deacon who goes down into the water with the one being baptized (Acts 8:38). In contrast to the Roman Catholic Church, deacons in the Eastern Churches may not preside at the celebration of marriages, as in Eastern theology the sacrament is conferred by the nuptial blessing of a priest.
Diaconal vestments are the sticharion (dalmatic), the orarion (deacon's stole), and the epimanikia (cuffs). The last are worn under his sticharion, not over it as does a priest or bishop. The deacon usually wears a simple orarion which is only draped over the left shoulder but, if elevated to the rank of archdeacon, he wears the "doubled-orarion", meaning it is passed over the left shoulder, under the right arm, and then crossed over the left shoulder (see photograph, right). In modern Greek practice, a deacon wears this doubled orarion from the time of his ordination. Also, in the Greek practice, he wears the clerical kamilavka (cylindrical head covering) with a rim at the top. In Slavic practice, a hierodeacon (monastic deacon) wears the simple black kamilavka of a monk (without the rim), but he removes the monastic veil (see klobuk) when he is vested; a married deacon would not wear a kamilavka unless it is given to him by the bishop as an ecclesiastical award; the honorary kamilavka is purple in colour, and may be awarded to either married or monastic clergy.
As far as street clothing is concerned, immediately following his ordination the deacon receives a blessing to wear the Exorasson (Arabic: Jib'be, Slavonic: Riassa), an outer cassock with wide sleeves, in addition to the Anterion (Slavonic: Podraznik), the inner cassock worn by all orders of clergy. In the Slavic practice, married clergy may wear any of a number of colours, but most often grey, while monastic clergy always wear black. In certain jurisdictions in North America and Western Europe, a Roman collar is often worn, although this is not a traditional or widespread practice.
A protodeacon (Greek: πρωτοδιάκονος: protodiakonos, "first deacon") is a distinction of honor awarded to senior deacons, usually serving on the staff of the diocesan bishop. An archdeacon is similar, but is among the monastic clergy. Protodeacons and archdeacons use a double-length orarion even if it is not the local tradition for all deacons to use it. In the Slavic tradition a deacon may be awarded the doubled-orarion even if he is not a protodeacon or archdeacon.
Painting of a Russian Orthodox deacon leading an ektenia (litany)
According to the practice of the Greek Orthodox Church of America, in keeping with the tradition of the Ecumenical Patriarchate, the most common way to address a deacon is "Father". [16] Depending on local tradition, deacons are addressed as either "Father", "Father Deacon", "Deacon Father", or, if addressed by a bishop, simply as "Deacon".
The tradition of kissing the hands of ordained clergy extends to the diaconate as well. This practice is rooted in the Holy Eucharist and is in acknowledgement and respect of the eucharistic role members of the clergy play in preparing, handling and disbursing the sacrament during the Divine Liturgy, and in building and serving the church as the Body of Christ.
Anciently, the Eastern churches ordained women as deaconesses. This practice fell into desuetude in the second millennium, but has been revived in some Orthodox and Oriental Orthodox churches. Saint Nectarios of Aegina ordained a number of nuns as deaconesses in convents. Deaconesses would assist in anointing and baptising women, and in ministering to the spiritual needs of the women of the community. As churches discontinued ordaining women as deacons, these duties largely fell to the nuns and to the priests' wives.
An Anglican priest vested as a deacon with an alb and a purple stole over his left shoulder
In Anglican churches, deacons are permitted to marry freely before or after ordination, as are Anglican priests. Most deacons are "transitional", that is, preparing for the priesthood and they are usually ordained priests about a year after their diaconal ordination. However, there are some deacons who do not go on to receive priestly ordination, so-called "permanent deacons" or "vocational deacons". Many provinces of the Anglican Communion ordain both women and men as deacons. Many of those provinces that ordain women to the priesthood previously allowed them to be ordained only to the diaconate. The effect of this was the creation of a large and overwhelmingly female diaconate for a time, as most men proceeded to be ordained priests after a short time as a deacon.
Certificate of ordination as a deacon in the Church of England given by Richard Terrick, the Bishop of London, to Gideon Bostwick. February 24, 1770
Anglican deacons may baptize and in some dioceses are granted licences to solemnize matrimony, usually under the instruction of their parish priest and bishop. Deacons are not able to preside at the Eucharist (but can lead worship with the distribution of already-consecrated communion elements where this is permitted), nor can they pronounce God's absolution of sin or pronounce the Trinitarian blessing. [17] In most cases, deacons minister alongside other clergy.
An Anglican deacon wears an identical choir dress to an Anglican priest: cassock, surplice, tippet and academic hood. However, liturgically, deacons usually wear a stole over their left shoulder and fastened on the right side of their waist. This is worn both over the surplice and the alb. A deacon might also wear a dalmatic.
There are two distinct offices of deacon in the Church of Scotland. The best-known form of diaconate are trained and paid pastoral workers. The permanent diaconate was formerly exclusively female, and it was in 1988, the centenary year of the diaconate, that men were admitted to the office of deacon. The offices of deacon and minister are now both open to both women and men; deacons are now ordained (they were previously "commissioned").
The other office of deacon can be found in congregations formerly belonging to the pre-1900 Free Church of Scotland, with a "Deacons' Court" having responsibility for financial and administrative oversight of congregations. Only a few congregations still retain this constitutional model, with most having since adopted the Church of Scotland's "Model Constitution" (with a Kirk Session and Congregational Board) or "Unitary Congregation" (with just a Kirk Session). Most of the Free Church congregations united with the United Presbyterian Church of Scotland in 1900 creating the United Free Church of Scotland, which itself united with the Church of Scotland in 1929.
The congregations of the post-1900 Free Church of Scotland which did not join the UF Church in 1900 continue to have Deacons.
One of John Calvin's legacies was to restore the diaconate as a servant ministry. [18] Individual congregations of the various Presbyterian denominations, such as the Presbyterian Church (USA), Presbyterian Church in America and Orthodox Presbyterian Church, also elect deacons, along with elders. However, in some churches the property-functions of the diaconate and session of elders is commended to an independent board of trustees. [19]
In many Dutch Reformed churches deacons are charged with ministries of mercy. As such, the deacons are also members of the local church council. A special feature of the Dutch Reformed churches is the fact that the diaconate of each local church is its own legal entity with its own financial means, separated from the church itself, and governed by the deacons.
In Methodism, deacons began as a transitional order before ordination as elders (presbyters). In 1996, the United Methodist Church ended the transitional deacon and established a new Order of Deacons to be equal in status with the Order of Elders. Both men and women may be ordained as deacons. Deacons serve in a variety of specialized ministries including, but not limited to, Christian education, music, communications and ministries of justice and advocacy. Unlike United Methodist elders, deacons must find their own place of service. Nevertheless, the bishop does officially approve and appoint deacons to their selected ministry. [20] Deacons may assist the elder in the administration of Sacraments, but must receive special approval from a bishop before presiding over Baptism and Holy Communion. [21] United Methodist deacons are present in North America, Europe and Africa.
The Methodist Church of Great Britain also has a permanent diaconate—based on an understanding of the New Testament that deacons have an equal, but distinct ministry from presbyters. Deacons are called to a ministry of service and witness, and "to hold before them the needs and concerns of the world". [22] The original Wesleyan Deaconess Order was founded by Thomas Bowman Stephenson in 1890, following observation of new ministries in urban areas in the previous years. [23] The order continued as the Wesley Deaconess Order following Methodist Union in 1932, but, following the admission of women to "The Ministry" (as presbyteral ministry is commonly termed in the Methodist Church), a number of deaconesses transferred and recruitment for the WDO ceased from 1978. The 1986 Methodist Conference re-opened the order to both men and women and the first ordinations to the renewed order occurred during the 1990 Conference in Cardiff, which coincided with celebrations of 100 years of diaconal service in British Methodism; deaconesses had previously been ordained at their annual convocation. [23]
The Methodist Church of Southern Africa ordains deacons who constitute a diaconal order, similar to that in the British church. [24]
Deacons are also appointed or elected in other Protestant denominations, though this is less commonly seen as a step towards the clerical ministry. The role of deacon in these denominations varies greatly from denomination to denomination; often, there will be more emphasis on administrative duties than on pastoral or liturgical duties. In some denominations, deacons' duties are only financial management and practical aid and relief. Elders handle pastoral and other administrative duties.
Iglesia ni Cristo's deacons serve as worship service's strict etiquette checkers in male's seatings, deaconesses are their female counterparts. They also serve as offering collectors and other Church duties during worship services. Deacons are required to be married people of strong faith and good example. There is also a head deacon, who leads the congregation in prayer before the sermon and the prayer for voluntary offerings. They were also can be promoted to Bishops, if they are faithful to the rules.
The Amish have deacons, but they are elected by a council and receive no formal training.
The Church of the Brethren also have deacons, as do other Brethren denominations. They are elected by the congregation to serve in ministries of compassion. They are elected for life in some congregations.
Baptists traditionally recognize two ordained positions in the church: Elders (Pastors) and Deacons, as per 1 Timothy 3. Some Baptist churches in the Reformed tradition recognize elder and pastor as separate offices.
Baptists have traditionally followed the principle of the autonomy of the local church congregation, giving each church the ability to discern for themselves the interpretation of scripture. Thus, the views among Baptist churches as to who becomes a deacon and when, as well as what they do and how they go about doing it, vary greatly: some Baptist churches have the deacons decide many of the church affairs, while others have deacons in serving roles only.
The predominant view among Baptist churches (especially theologically conservative ones, including the majority of Southern Baptist and Independent Baptist churches) is that a deacon must be a male, and married (or a widower) and not divorced previously. If a deacon subsequently divorces, he must relinquish his office (but if his wife dies he may continue to serve). However, there are Baptist churches where women are allowed to be deacons or deaconesses (primarily in the United Kingdom and in the United States among African-American and theologically moderate churches). In the General Association of Regular Baptist Churches, deacons can be any adult male member of the congregation who is in good standing.
In some African American Missionary Baptist churches and in churches affiliated with the National Baptist Convention, USA, Inc. male and female deacons serve as one board. Other churches may have two separate boards of deacons and deaconesses. Most often the deacon or deacon candidate is a long-standing member of the church, being middle aged, but younger deacons may be selected from among members of a family that has had several generations in the same church. They are elected by quorum vote annually. Their roles are semi-pastoral in that they fill in for the pastor on occasion, or support the pastor vocally during his sermon. They may also lead a special prayer service, generally known as "The Deacon's Prayer." Their other roles are to accompany the pastor during Communion by handing out the remembrances of bread and wine (or grape juice) and to set a good example for others to follow. Their administrative duties sometimes include oversight of the treasury, Sunday school curriculum, transportation, and various outreach ministries.
See Baptist Distinctives for a more detailed treatment of Deacons in churches in other Associations, particularly the UK.
In the Uniting Church in Australia, the diaconate is one of two offices of ordained ministry. The other is Minister of the Word.
Deacons in the Uniting Church are called to minister to those on the fringes of the church and be involved in ministry in the community. Deacons offer leadership in a ministry of service to the world. The primary focus of the ministry of Deacon is on care and compassion for the poor and oppressed and in seeking social justice for all people. They take both an active role in leadership in such actions themselves, but are also play a key role in encouraging other Uniting Church members in similar action.
Some examples of service that Deacons may take include: prison chaplaincy, acting as youth or community workers, in community service agencies, in schools and hospitals, or in mission placements in Australia or overseas. Although the primary responsibility for worship in congregations lies with the Ministers of the Word, Deacons have a liturgical role appropriate to their distinctive ministry, including ministries where their main leadership is within a congregation.
In the Uniting Church both ministers of the word and deacons are styled The Reverend.
The Uniting Church has recognised deacons since union, but it was not until the 6th Assembly in 1991 that the Uniting Church began ordaining deacons. This was partly because the historical, theological and sociological roles of deaconesses and deacons was being widely discussed in Churches throughout the world at the time that the Basis of Union was being drafted [25]
Main article: Deacon (Latter Day Saints)
The office of Deacon is generally open to all 12- and 13-year-old male members of the church; all are encouraged to become Deacons. Duties include:
Gather fast offerings.
Pass the sacrament.
Serve as the bishop's messenger.
Care for the grounds and physical facilities of the church.
Assist in service projects or welfare assignments as assigned by the bishop.
Watch over the Church and act as standing ministers (see D&C 84:111).
Be involved in missionary and reactivation efforts (see D&C 20:58–59).
Assist teachers in all their duties as needed (see D&C 20:53, 57).
In accordance with Church of Christ doctrine and practice, only males may serve as deacons (deaconesses are not recognized), and must meet Biblical qualifications (generally I Timothy 3:8-13 is the Biblical text used to determine if a male is qualified to serve as deacon). A deacon may also be qualified to serve as an elder (and, in fact, may move into that role after a period of time if his service as deacon is considered acceptable).
The role of the deacon varies, depending on the local congregation. Generally a deacon will have responsibility for a specific non-spiritual function (e.g. finance, building and grounds, benevolence); however, the deacons (like the rest of the congregation) are under the subjection of the elders, who have spiritual and administrative authority over the deacon's function.
In congregations which lack qualified elders (where, in their absence, the men of the congregation handle leadership duties), a deacon would have ruling authority, but not due to his position as a deacon.
In the New Apostolic Church, the deacon ministry is a local ministry. A deacon mostly works in his home congregation to support the priests. If a priest is unavailable, a deacon will hold a divine service, without the act of communion (Only Priests and up can consecrate Holy Communion).
Deacons among Jehovah's Witnesses are referred to as ministerial servants, claiming it preferable to translate the descriptive Greek term used in the Bible rather than merely transliterate it as though it were a title. [26] Appointed ministerial servants aid elders in congregational duties. Like the elders, they are adult baptized males [27] and serve voluntarily. [28]
Main article: Deaconess
The title "woman deacon" or "deaconess" appears in many documents from the early Church period, particularly in the East. Their duties were often different from that of male deacons; women deacons prepared adult women for baptism and they had a general apostolate to female Christians and catechumens (typically for the sake of modesty). [29] Women appear to have been ordained as deacons to serve the larger community until about the 6th century in the West. [30] Liturgies for the ordination of women deacons had similarities with as well as differences from those for male deacons. [31] Opinions on the sacramental nature of the ordination vary: some scholars argue that the ordination of women deacons would have been equally sacramental to that of male deacons, [32] while others say that women deacons of history were not sacramentally ordained in the full sense, as determined in the Catholic Church by Canons 1008 and 1009 of the Code of Canon Law. [33]
The Catholic Church presently does not recognise the validity of female ordinations, be it to the diaconate or any other clerical order. In August 2016, the Catholic Church established a Study Commission on the Women's Diaconate to study the history of female deacons and to study the possibility of ordaining women as deacons. [34] The Russian Orthodox Church had a female diaconate into the 20th century. The Holy Synod of the Orthodox Church of Greece restored a monastic female diaconate in 2004. [35]
The Greek word diakonos (διάκονος) gave rise to the following terms from the history of Russia, not to be confused with each other: "dyak", "podyachy", "dyachok", in addition to "deacon" and "protodeacon".
In Scots, the title deacon is used for a head-workman, a master or chairman of a trade guild, or one who is adept, expert and proficient. The term deaconry refers to the office of a deacon or the trade guild under a deacon".
The most famous holder of this title was Deacon Brodie who was a cabinet-maker and president of the Incorporation of Wrights and Masons as well as being a Burgh councillor of Edinburgh, but at night led a double life as a burglar. He is thought to have inspired the story of The Strange Case of Dr Jekyll and Mr Hyde .
Cardinal deacon
Diakonissa
↑ "deacon". The American Heritage Dictionary of the English Language (4th ed.). Bartleby. 2000. Archived from the original on 2009-01-25. Retrieved 2008-08-17.
↑ Liddell, Henry George; Scott, Robert (1889). An Intermediate Greek-English Lexicon. Oxford: Clarendon Press. ISBN 0-19-910206-6 . Retrieved 2007-10-18.
↑ Thurston, Herbert (1913). "Deacons". In Herbermann, Charles (ed.). Catholic Encyclopedia . New York: Robert Appleton Company. Retrieved 2007-10-18.
↑ Hopko, Thomas. "Holy Orders". Archived from the original on 2007-10-21. Retrieved 2007-10-18.
1 2 Madigan, Kevin (2011). Ordained Women in the Early Church. Baltimore, MD: Johns Hopkins University Press. p. 26. ISBN 0-8018-7932-9.
↑ "A Short History of the Permanent Diaconate". Archdiocese of Newark. Archived from the original on 2014-12-26. Retrieved 2019-07-04.
↑ Charles M. Wilson. "A few additional observations". Archived from the original on 2008-06-21. Retrieved 2008-08-31.
↑ "USCCB Diaconate FAQ – Section 5 "Is a Deacon ordained for the Parish or the Diocese?"". Archived from the original on 2008-02-24. Retrieved 2008-03-09.
↑ Canon 281 § 3.
↑ Details about the permanent diaconate in the United States are outlined in a 2005 document of the United States Conference of Catholic Bishops, National Directory for the Formation, Ministry and Life of Permanent Deacons in the United States. url=http://nccbuscc.org/deacon/DeaconDirectory.pdf%5B%5D
↑ "Divine Worship". www.usccb.org. Archived from the original on 6 August 2011. Retrieved 26 April 2018.
↑ "Sacrum Diaconatus Ordinem (June 18, 1967) - Paul VI". www.vatican.va. Archived from the original on 27 October 2014. Retrieved 26 April 2018.
↑ (National Directory for the Formation, Ministry and Life of Permanent Deacons in the United States, 2005, p. 36)
↑ "Deacon Trinidad Soc", Church of Our Lady of Sorrows, bulletin, May 3, 2015, p. [1].
↑ The Official Catholic Directory 2013, A-30
↑ "Etiquette and Protocol". Greek Orthodox Archdiocese of America. Archived from the original on 2009-04-02. Retrieved 2009-03-21.
↑ "The Christian Faith: Ch 63- Ordination- (2) As a Sacrament". www.katapi.org.uk. Archived from the original on 29 December 2016. Retrieved 26 April 2018.
↑ "Archived copy" (PDF). Archived from the original (PDF) on 2014-04-13. Retrieved 2013-10-23. CS1 maint: archived copy as title (link)
↑ "Book of Church Order (BCO) - Presbyterian Church in America: Administrative Committee". www.pcaac.org. Archived from the original on 7 October 2017. Retrieved 26 April 2018.
↑ "Deacons and Diaconal Ministers". General Board of Higher Education and Ministry – The United Methodist Church. Archived from the original on 23 February 2017. Retrieved 23 February 2017.
↑ The Book of Discipline of The United Methodist Church, 2008, para. 328
↑ "Deacons and Presbyters". Methodist Diaconal Order. Archived from the original on 2013-12-27. Retrieved 2017-02-23.
1 2 "History of the MDO". Methodist Diaconal Order. Archived from the original on 12 October 2016. Retrieved 23 February 2017.
↑ "The Order of Deacons". The Methodist Church of Southern Africa. Archived from the original on 2017-02-23.
↑ McCaughey, J.D. Commentary on the Basis of Union, Uniting Church Press: Melbourne, 1980.
↑ "Questions From Readers", The Watchtower, June 15, 1962, pp. 383−84, "The religious words or titles 'bishop' and 'deacon' are simply words that have been more or less closely transliterated into the English language; that is, they are carried over much like the way they appear in the Greek instead of being translated. These two words are epískopos and diákonos. ...However, at an early time the apostate church made titles out of these designations and applied them to men who held positions...known as 'bishops' and 'deacons'. ...New World Translation as well as certain others, such as An American Translation, do not render epískopos and diákonos as titles but according to the meaning of the words, as 'overseers' or 'superintendents' and as 'assistants' or 'ministerial servants'." [emphasis retained from original]
↑ "Those 'Acquiring a Fine Standing'", Our Kingdom Ministry, September 1978, p. 1, "The Bible sets high standards for a ministerial servant. (1 Tim. 3:8–10, 12) Brothers recommended should clearly be meeting these. Becoming a ministerial servant is no routine thing; it is not as if almost every adult, baptized male should have the position as a sort of titleholder. Ministerial servants should be exemplary, spiritual men."
↑ "Congregations for Building Up in Love and Unity", Doing God's Will, 1986 Watch Tower, p. 12, "As in the first century, so today, qualified, mature, and experienced Christian men are designated as elders, or overseers [among Jehovah's Witnesses]. These supervise the congregation and look after its spiritual needs. They are assisted by other faithful men known as ministerial servants. These men receive no salary or other financial benefit but serve voluntarily, meeting their own expenses"
↑ John Wijngaards, The Tasks of Women Deacons url= "Archived copy". Archived from the original on 2011-11-25. Retrieved 2011-03-02. CS1 maint: archived copy as title (link) and Duane L.C.M. Galles, Women Deacons – Are they Possible? url= "Archived copy". Archived from the original on 2008-06-21. Retrieved 2008-08-31. CS1 maint: archived copy as title (link)
↑ Matthew Smythe, Deaconesses in Late Antique Gaul url= "Archived copy". Archived from the original on 2011-11-25. Retrieved 2011-03-02. CS1 maint: archived copy as title (link)
↑ Thurston, Herbert (1908). "Deaconesses". The Catholic Encyclopedia. IV. New York: Robert Appleton Company. Archived from the original on 2007-05-26. Retrieved 2007-06-23.
↑ R. Gryson, The Ministry of Women in the Early Church (Collegeville 1976, p. 120); C.Vagaggini "L'Ordinazione delle diaconesse nella tradizione greca e bizantina", (Orientalia Christiana Periodica 40 (1974) 145–89; here p. 188); P. Hünermann, "Conclusions regarding the Female Diaconate" (Theological Studies 36 (1975) 325–33; here pp. 327–28); A Thiermeyer, "Der Diakonat der Frau" (Theologisch Quartalschrift 173 (1993) 226–36; here pp. 233–34); P. Hofrichter, "Diakonat und Frauen im kirchlichen Amt" (Heiliger Dienst 50 (1996) 140–58; esp. 152–54); A. Jensen, "Das Amt der Diakonin in der kirchlichen Tradition der ersten Jahrtausend" (Diakonat. Ein Amt für Frauen in der Kirche – Ein frauengerechtes Amt?, Ostfildern 1997, pp. 33–52; here p. 49); D. Ansorge, "Der Diakonat der Frau. Zum gegenwärtigen Forschungsstand" in T.Berger/A.Gerhards (ed.), Liturgie und Frauenfrage, St. Odilien 1990, 31–65; here pp. 46–47; Chr. Böttigheimer, "Der Diakonat der Frau" (Münchener Theologische Zeitschrift 47 (1996) 253–66; here pp. 261–62); K. Karidoyanes Fitzgerald (Women Deacons in the Orthodox Church, Brookline 1998, pp. 120–21); P. Zagano, Holy Saturday. An Argument for the Restoration of the Female Diaconate in the Catholic Church (New York 2000, pp. 98–102); D. Reininger, Diakonat der Frau in der einen Kirche (Ostfildern 1999, p. 126); G. Macy, W.T. Ditewig, P. Zagano Women Deacons: Past, Present, Future (Mahwah, NJ: Paulist Press 2010); and J. Wijngaards, Women Deacons in the Early Church. Historical Texts and Contemporary Debates (Herder & Herder, New York 2002).
↑ Aimé Georges Martimort, Deaconesses: An Historical Study (Ignatius Press, 1986, ISBN 0-89870-114-7)
↑ "Francis institutes commission to study female deacons, appointing gender-balanced membership". ncronline.org. 2 August 2016. Archived from the original on 7 April 2018. Retrieved 26 April 2018.
↑ url= "Archived copy" (PDF). Archived from the original (PDF) on 2008-10-03. Retrieved 2008-08-31. CS1 maint: archived copy as title (link)
A bishop is an ordained, consecrated, or appointed member of the Christian clergy who is generally entrusted with a position of authority and oversight.
In certain Christian churches, holy orders are ordained ministries such as bishop, priest, or deacon, and the sacrament or rite by which candidates are ordained to those orders. Churches recognizing these orders include the Catholic Church, the Eastern Orthodox, Oriental Orthodox, Anglican, Assyrian, Old Catholic, Independent Catholic and some Lutheran churches. Except for Lutherans and some Anglicans, these churches regard ordination as a sacrament. The Anglo-Catholic tradition within Anglicanism identifies more with the Roman Catholic position about the sacramental nature of ordination.
Clergy are formal leaders within established religions. Their roles and functions vary in different religious traditions, but usually involve presiding over specific rituals and teaching their religion's doctrines and practices. Some of the terms used for individual clergy are clergyman, clergywoman, and churchman. Less common terms are churchwoman and clergyperson, while cleric and clerk in holy orders both have a long history but are rarely used.
Subdeacon is a title used in various branches of Christianity.
Ordination is the process by which individuals are consecrated, that is, set apart and elevated from the laity class to the clergy, who are thus then authorized to perform various religious rites and ceremonies. The process and ceremonies of ordination vary by religion and denomination. One who is in preparation for, or who is undergoing the process of ordination is sometimes called an ordinand. The liturgy used at an ordination is sometimes referred to as an ordination.
An acolyte is an assistant or follower assisting the celebrant in a religious service or procession. In many Christian denominations, an acolyte is anyone performing ceremonial duties such as lighting altar candles. In others, the term is used for one who has been inducted into a particular liturgical ministry, even when not performing those duties.
The ordination of women to ministerial or priestly office is an increasingly common practice among some major religious groups of the present time. It remains a controversial issue in certain Christian denominations where "ordination" has for almost 2,000 years been limited only to men.
The stole is a liturgical vestment of various Christian denominations. It consists of a band of colored cloth, formerly usually of silk, about seven and a half to nine feet long and three to four inches wide, whose ends may be straight or may broaden out. The center of the stole is worn around the back of the neck and the two ends hang down parallel to each other in front, either attached to each other or hanging loose. The stole is almost always decorated in some way, usually with a cross or some other significant religious design. It is often decorated with contrasting galloons and fringe is usually applied to the ends of the stole following Numbers 15:38-39. A piece of white linen or lace may be stitched onto the back of the collar as a sweat guard, which can be replaced more cheaply than the stole itself.
An archdeacon is a senior clergy position in the Syriac Orthodox Church, Church of the East, Chaldean Catholic Church, Anglican Communion, St Thomas Christians, Eastern Orthodox churches and some other Christian denominations, above that of most clergy and below a bishop. In the High Middle Ages it was the most senior diocesan position below a bishop in the Catholic Church. An archdeacon is often responsible for administration within an archdeaconry, which is the principal subdivision of the diocese. The Oxford Dictionary of the Christian Church has defined an archdeacon as "A cleric having a defined administrative authority delegated to him by the bishop in the whole or part of the diocese." The office has often been described metaphorically as that of oculus episcopi, the "bishop's eye".
The ministry of a deaconess is, in modern times, a non-ordained ministry for women in some Protestant churches to provide pastoral care, especially for other women. The term is also applied to some women deacons in the early church. The word comes from a Greek word, diakonos (διάκονος), for "deacon", which means a servant or helper and occurs frequently in the Christian New Testament of the Bible. Deaconesses trace their roots from the time of Jesus Christ through to the 13th century in the West. They existed from the early through the middle Byzantine periods in Constantinople and Jerusalem; the office may also have existed in Western European churches. There is evidence to support the idea that the diaconate including women in the Byzantine Church of the early and middle Byzantine periods was recognized as one of the major non ordained orders of clergy.
In some Christian churches, a reader is responsible for reading aloud excerpts of scripture at a liturgy. In early Christian times the reader was of particular value due to the rarity of literacy.
The sacrament of holy orders in the Catholic Church includes three orders: bishop, priest, and deacon. In the phrase "holy orders", the word "holy" simply means "set apart for some purpose." The word "order" designates an established civil body or corporation with a hierarchy, and ordination means legal incorporation into an order. In context, therefore, a group with a hierarchical structure that is set apart for ministry in the Church.
The Anglican ministry is both the leadership and agency of Christian service in the Anglican Communion. "Ministry" commonly refers to the office of ordained clergy: the threefold order of bishops, priests and deacons. More accurately, Anglican ministry includes many laypeople who devote themselves to the ministry of the church, either individually or in lower/assisting offices such as lector, acolyte, sub-deacon, Eucharistic minister, cantor, musicians, parish secretary or assistant, warden, vestry member, etc. Ultimately, all baptized members of the church are considered to partake in the ministry of the Body of Christ. "...[I]t might be useful if Anglicans dropped the word minister when referring to the clergy...In our tradition, ordained persons are either bishops, priests, or deacons, and should be referred to as such."
Dimissorial letters are testimonial letters given by a bishop or by a competent religious superior to his subjects in order that they may be ordained by another bishop. Such letters testify that the subject has all the qualities demanded by canon law for the reception of the order in question, and request the bishop to whom they are addressed to ordain him.
An elder, in many Methodist Churches, is ordained minister that has the responsibilities to preach and teach, preside at the celebration of the sacraments, administer the Church through pastoral guidance, and lead the congregations under their care in service ministry to the world.
In Christianity, an elder is a person who is valued for wisdom and holds a position of responsibility and authority in a Christian group. In some Christian traditions an elder is an ordained person who usually serves a local church or churches and who has been ordained to a ministry of word, sacrament and order, filling the preaching and pastoral offices. In other Christian traditions, an elder may be a lay person charged with serving as an administrator in a local, or be ordained to such an office, also serving in the preaching or pastoral roles. There is technically a distinction between the idea of ordained elders and lay elders, often the two concepts are conflated in everyday conversation. Particularly in reference to age and experience, elders exist throughout world cultures, and the Christian sense of elder is partially related to this.
In the Methodist Church of Great Britain, deacons are members of a permanent order called the Methodist Diaconal Order (MDO). The MDO is therefore both a religious order and an Order of Ministry, or in other words, an order of Clerks Regular.
In the liturgical traditions the Catholic Church the term ordination refers to the means by which a person is included in one of the orders of bishops, priests or deacons. The teaching of the Catholic Church on ordination, as expressed in the Code of Canon Law, the Catechism of the Catholic Church, and the apostolic letter Ordinatio sacerdotalis, is that only a Catholic male validly receives ordination, and "that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church's faithful." As with priests and bishops, the church ordains only men as deacons. The church cannot ordain anyone who has undergone sex reassignment surgery, and may sanction or require therapy for priests who are transsexual, regarding these to be an indicator of mental instability.
Ordination is the process by which individuals are consecrated, that is, set apart as clergy to perform various religious rites and ceremonies such as celebrating the sacraments. The process and ceremonies of ordination varies by denomination. One who is in preparation for, or who is undergoing the process of ordination is sometimes called an ordinand. The liturgy used at an ordination is sometimes referred to as an ordinal.
The Study Commission on the Women's Diaconate was established in August 2016 by Pope Francis to review the theology and history of the office of deacon in the Roman Catholic Church and the question of whether women might be allowed to become deacons.
Wikimedia Commons has media related to Deacons .
Look up deacon in Wiktionary, the free dictionary.
Introducing the Church of Christ . Star Bible Publications, Fort Worth, Texas 76182.
Evangelicalism & the Stone-Campbell Movement (William R. Baker, ed. Downers Grove: InterVarsity Press, 2002) for essays on Church of Christ ecclesiology.
Thatcher, Tom; "The Deacon in the Pauline Church" in Christ's Victorious Church: Essays on Biblical Ecclesiology and Eschatology (Jon A. Weatherly, ed. Eugene, OR: Wipf and Stock Publishers, 2001).
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I have created the admin pages using DataAssist and set up an image upload from the insert record page using DFP2. I followed the instructions in the help pdf dfp_da_insert_update_ht.pdf However the instructions do not give full details of how/what to put in the server behavior field under the column for my image thumbnail field in the database. Setting the value to <?php echo $WA_DFP_UploadStatus["WA_UploadResult1"]["serverFileName"]; ?> works great for the main image, however as I have set up the upload to work from one upload automatically creating the thumb image (renaming the file to picname_thumb.jpg) I don't know what to enter for the value of the server behavior to make it add the _thumb bit which is automatically added.


text:
Connie the pet turkey will put you off your Thanksgiving feast
By Denis GrignonFreelance Entertainment writer
Fri., Oct. 9, 2015timer3 min. read
I have a pet turkey. Sort of.
Her name is Connie — short for Constantinople, present-day Istanbul, the largest city of, well, Turkey. Connie is more curiosity than pet, really. She, unlike the skittish chickens I've raised, approaches me. Enthusiastically.
Turkeys. Are. Different.
"How ya doing, Connie?" I ask her each morning — rhetorically — as she lets me (implores me to) scratch her bumpy, dinosaur-like head. Do it long enough and Connie crouches, closes her eyes, and coos or purrs or whatever sound turkeys make when they're comforted.
For those wondering if this is another tale from a wannabe vegan or recent convert to Birkenstocks, Bob Dylan and homemade hemp, consider this. When Connie follows me, step for step in our barnyard, it's in plain view of my six other, younger turkeys, kept in a separate pen, who are not curiosities. Those turkeys are, to put it bluntly, meant for supper and sandwiches.
Last fall, I decided to keep one turkey from the flock. As an experiment. But my turkey-versus-chicken observations started long before that.
"I gotta say," I told the guy at Morrison's Custom Poultry Processing in Omemee, Ont., about 10 years ago as I handed over that year's bounty, "I have zero misgivings about parting with chickens. They have zero personality. But turkeys, well."
His response was almost rehearsed. "Everyone with turkeys says that." Whew. I wasn't alone.
There was nothing particularly unique about Connie in those early days. She was a random choice, though I did specifically choose a female. Male turkeys (toms), I'd noticed, could become aggressive towards me as they matured, especially if they thought I was interested in their female counterparts. That's a fight I wasn't interested in.
When there were no other turkeys, Connie, though in the company of chickens and a few ducks with which she consorted nicely, slowly became more interested in me. Her head perked up every time I said her name. She started eating from my hand. She became a soothing presence.
Eleanor Reed, a professional forester, can relate.
"When I enter their yard," she says, "they always come to me." Even when she's empty-handed.
"A chicken is like a meat machine whereas a turkey seems more like a creature with feelings," says Reed. "I look into their great big eyes and wonder what's going on in their heads."
While she, too, concedes to mild melancholy when dropping off her turkeys for processing, it's not enough to warrant a drastic lifestyle change.
"Because they taste so good," she says matter-of-factly.
I can't dispute this. But Connie will never see a roasting pan, I've resolved. Even my wife, a born-and-bred farm girl, concedes she's warming to Connie when it's her turn to do morning chores. My 14-year-old son, Jonah, now often wanders over after getting off the school bus to pet and talk to her.
"It's pretty typical of an imprinting relationship," explains Ian Duncan, animal bio sciences professor with the University of Guelph, about my connection to Connie. "(Poultry) learn to follow the first large-moving object that they see. And you've been her first large-moving object, so she regards you as a mother or father figure."
I had to ask, "Um, not as a mate?"
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"No," says Duncan confidently. "It's more of a parental relationship."
Again, whew.
But why not that relationship with my chickens? It comes down to numbers, he says. I raise about 70 meat chickens at one time, but only six turkeys. So I'm competing with far fewer of Connie's species for her attention — and adulation.
"She regards you as a kindred spirit," Duncan explains. "Not the other birds."
Denis Grignon, his wife, two sons and assorted chickens and ducks — and Connie — live on farm near Lindsay, Ont.


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Home black feminism Black women core beliefs social justice Where I Stand: Ten Core Beliefs of a Black Feminist
Where I Stand: Ten Core Beliefs of a Black Feminist
by Altheria Gaston
Most people who know me would say that I take a strong social justice stance. From my social media presence to my academic interests as a doctoral student, I express vehement concern for the wellbeing of the Black woman. I am concerned that my support of Black women and other women of color is interpreted as hatred of everyone else (i.e., Whites and men). That is simply not the case. These ten beliefs clarify where I stand as a Black feminist. Perhaps other Black women who are social justice activists and advocates share some of my convictions.
1. When it comes to race, I do not hate White people; neither do I see White people, as a whole, as antagonistic to Black people. I am, however, against racism, White supremacy, White privilege, White domination. I am against sexism, patriarchy, and heterosexism. I am against classism and elitism. These are the ideologies that most adversely impact the lives of Black women, and I am intent on seeing the systems built upon these ideologies dismantled. Again, my opposition is to ideologies and actions, not people. I won't retreat to the safety of the claim, "I love White people. I have friends who are White." But I will declare my care and concern for all humanity (and for the Earth).
2. I acknowledge the progress that the U.S. has made toward being a more just society for Black women. I see the progression: Lincoln signed the Emancipation Proclamation in 1863; slavery was abolished by the 13th Amendment to the U.S. Constitution in 1864; Brown v. Board declared segregated schools unequal in 1954; the Voting Rights Act giving Blacks the right to vote was passed in 1965; and President Obama signed the Ledbetter Fair Pay Act strengthening enforcement of equal pay laws for women in 2014.
Still, I am keenly aware that the light of each victory is dimmed by every unrecognized act of racism, sexism, homophobia, classism, ableism, and other forms of discrimination and disenfranchisement. Yes, we are a better country than we were two hundred years ago in many regards. Acknowledging this, we still have a long way to go, especially in terms of economic parity for Black women and equal rights for queer Black women.
3. I know that inequitable treatment is not all (but mainly) due to race and gender discrimination. Race and gender are two of many identity markers, and individuals possess these markers singly (race) and collectively (race, gender, sexuality, social class, language, etc.). Because of power dynamics, any combination of these markers can cause us to be privileged or disenfranchised. These sometimes fluid identity categories intersect to make us the individuals we are, resulting in complex, even messy, lived experiences.
4. I realize that although White privilege exists and male privilege exists, not all White people and not all males experience advantages all the time and certainly not equally. While White privilege and male privilege undoubtedly shape a scope of experiences for Whites and men, not every success can solely be attributed to White privilege or male privilege. In addition, not all Whites and males are afforded the privileges of their whiteness and/or their maleness. See number 3.
5. I value allies of diverse backgrounds. I want to flip and add to the words of Zora Neale Hurston, "All my skinfolk ain't kinfolk" to say, "All of our kinfolk ain't skinfolk and womenfolk." Allies (kinfolk) in social justice work come from all races (and genders), not just within the Black race (skinfolk) and within our gender (womenfolk). They share our vision for a more equitable society. I appreciate these kinfolk!
6. I am aware of the problems in our communities, and many of us are participating in grassroots efforts to improve our people's conditions. I recognize that gang violence is taking the lives of too many young people, that homophobia causes many LGBT Black folk to feel ostracized, and that not enough parents are active in their children's schooling. While I do not intentionally minimize these challenges, I must be vigilant in addressing the structural issues that allow for/create these actions and inactions.
7. I realize that Black women in the U.S. are not a homogeneous group and do not all experience blackness and woman-ness in the same manner and do not share the same beliefs about institutional racism and sexism. Many factors, such as skin color, size, hair, socioeconomic status, geographic location, and more affect how we experience the world and how the world experiences us. Yet, we share a common history of marginalization, subjugation, and victimization, a collective historical existence that extends in too many ways into the 21st century.
8. I am angry about the persistent systematic violations in our communities, but anger is just an emotion, not a character trait. I feel happiness, fulfillment, and optimism, in addition to anger, just as most individuals do. It is unfortunate that some people malign my character based on periodic emotional reactions—anger, hostility, frustration—to injustice.
9. I value positive representation of Black women. I am thankful to have Michelle Obama as first lady of the U.S., Loretta Lynch as U.S. attorney general, Oprah Winfrey as one of the most influential women in the world, Serena Williams as the number one ranked American tennis player, and Misty Copeland as the first African-American soloist with the American Ballet Theatre in two decades. These women are my role models, my inspiration, my foremothers. I celebrate their achievements and those of many other Black women who continue to prove to others everyday what I have always known—Black women rock!
10. I, unapologetically, believe in the inherent worth of the Black woman—her unique beauty, her immeasurable talent, her complete and full humanity shared with all other human beings. I do not assert any false views of superiority; at the same time, I absolutely refute any equally untrue notions of inferiority. To this end, I aim to force her visibility, to proclaim her value, to defend her rights, and to ensure her posterity.
Altheria Gaston is a regular contributor at For Harriet. You can find her on Twitter @altheriagaston.
Where I Stand: Ten Core Beliefs of a Black Feminist Reviewed by Anonymous on June 02, 2015 Rating: 5
Tags : black feminism Black women core beliefs social justice


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Sort by Date (Ascending) Date (Descending) Newest Added Title
Untitled report on an Arab Communist summit in Lebanon
Lists of communist parties at a summit in Lebanon and of their topics of discussion.
Untitled report on the objectives of the Communist Party
Account of the major and tactical goals of the Communist Party, as well as a calendar of protests and recent modifications in strategy and objectives.
Report, Hungarian Foreign Ministry to the Embassy of Hungary in North Korea (Excerpt)
The Hungarian Ambassador to North Korea detailing the behavior of the North Korean delegation at the April 4, 1950 celebrations held in Budapest.
Ciphered Telegram, Roshchin to Filippov (Stalin)
Message to Stalin from Roshchin relaying the rationale for Mao's reversal of his earlier hesitance to send Chinese troops to the aid of the North Koreans. General plans for the deployment are stated as well as a request for arms on credit from the Soviet Union.
Telegram from Shtykov to Ministry of Foreign Affairs, Moscow
Soviet advice to North Korea concerning the upcoming session of the UN General Assembly on the Korea issue.
Telegram from Stalin to Kim Il Sung, via Shtykov
Stalin agrees to train North Korean pilots, but in China, not in the Soviet Union, as Kim Il Sung previously suggested.
Telegram from Kim Il Sung to Stalin, via Shtykov
Kim Il Sung agrees to Stalin's recommendations in regards to the training of North Korean pilots.
Ciphered telegram, Filippov (Stalin) to Mao Zedong
Congratulatory telegram from Stalin to Mao for Chinese operational successes against U.S. forces.
Ciphered Telegram No. 23256, Mao Zedong to Cde. Filippov [Stalin]
A telegram from Mao to Stalin informing the latter of the lack of developments at the armistice talks and accusing the Americans of provocative actions designed to pressure the communist delegation. He discusses the possibility of suspending negotiations and the possible outcomes of such a suspension.
Report from A. Grechko and Tarasov in Berlin to N.A. Bulganin, 6:30 p.m.
In the Soviets' view the situation in Berlin was improving as the principal gorvernment buildings were safe and were guarded by Soviet forces. Martial law has been declared in Magdeburg, Leipzig, Dresden, Halle, Goerlitz, and Brandenburg.
Report from A. Grechko and Tarasov in Berlin to N.A. Bulganin, 11:00 p.m.
The demonstrations in Berlin and several other cities had been stopped. Grechko and Tarasow came to the conclusion that "the provocation was prepared in advance, organized, and directed from Western sectors of Berlin." The losses of the strikers in the whole territory of the GDR had been: 84 people killed and wounded, 700 men arrested.
Resolution of the CPSU Central Committee (Draft)
Draft resolution before the CPSU CC, seeking approval for actions required to strengthen the Soviet position in Germany and increasing the counteraction of the aggressive plans of the Anglo-American bloc in Europe.
Telegram, Zhou Enlai to Mao Zedong, Liu Shaoqi, and the CCP Central Committee, Regarding the final plenary session of the conference (excerpt)
In this telegram Zhou Enlai writes to Mao Zedong, Liu Shaoqi, and the CCP Central Committee, regarding the final plenary session of the conference. "The Agreement on Cessation of Hostilities in Cambodia" was signed on July 21 and Zhou met with the participating delegations, and celebrated with the delegations from Soviet Union, Vietnam, and China.
Report, Embassy of Hungary in North Korea to the Hungarian Foreign Ministry
Report from Pál Szarvas, Hungarian Ambassador to the DPRK, complaining about the unwillingness of the DPRK foreign ministry to establish typical relations with fraternal countries. He also talks about the personality cult and the need for reform.
Untitled report on a visit to the Communist Bloc
Extensive account of Cheab's visit to Budapest, Kiev, Moscow, Leningrad, Georgia, Bucharest, Sofia, and Plovdiv.
Report from Pál Szarvas, Hungarian Ambassador to the DPRK, describing a meeting he had with Kim Il Sung on 24 June 1955. Topics they talked about included Hungarian experts in the DPRK, the economic situation in the DPRK and factionalism within the North Korean CC.
Report from Pál Szarvas, Hungarian Ambassador to the DPRK, describing a meeting he had with Soviet Ambassador Vasily Ivanovich Ivanov on 29 July 1955. He talks about the unusually frank conversation they had in which the latter openly criticized the secretiveness and reservedness of the North Korean government. The Soviet Ambassador asked that the Hungarian embassy, if it shares the same opinion as the Soviets, exert pressure on the North Koreans to correct their mistakes. Szarvas, though he implies his agreement with Ivanov, suggests that no action be taken at the current time.
Report from József Füredi, chargé d'affaires ad interim at the Hungarian embassy in the DPRK, on a meeting he had with German Ambassador Richard Fischer on 10 October 1955. He reports that the German Ambassador believes the North Korean government and leadership is much less effective than the Chinese one.
Memorandum of Conversation with Choe Chang-ik
Ambassador Ianov and Choe Chang-ik discuss the visit of the DPRK government delegation to Eastern Europe and the USSR and the policies of the Korean Worker's Party.
Deputy Prime Minister of DPRK, Choe Chang-ik, discuss the unhealthy situation in the Korean Worker's Party and the North Korean government. Choe argues that there is nepotism within the personnel selection process and that a cult of personality exists within the KWP. Choe also expresses concern regarding the difficult economic situation in the DPRK.


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10 exceptional Budapest gallery exhibits on view in winter 2016
Photo : Deák Erika Gallery
From historic photos to avant-garde Magyar-made artworks, our new seasonal roundup of Budapest gallery exhibits presents varied displays appearing at galleries citywide, all welcoming the public with free entry. While most of these shows highlight the works of established or up-and-coming Hungarian artists, international visionaries are also included in our coverage – here are our top picks of where to go to catch up with Budapest's blooming art scene.
"My Neighborhood – Budapest Downtown" "VÁRFOK 25" "Northern Lights" "Sound Of Us" "B[L]ACK but WHY[TE]" "of places no longer being separated" "Vacant City" "Joyride" "SeaSonSinHell" "Supremacy"
"My Neighborhood – Budapest Downtown"
The exhibition "My Neighborhood – Budapest Downtown: public spaces from a personal viewpoint" shows the history of downtown Pest during the past hundred years through private recordings – all this presented in a multimedia form. The footages from family archives and passionate amateurs are both personal memories and documents of the city's history. The stories intersect – not necessarily in a chronological order – along the typical experiences and endowments of certain parts of the city, and sometimes they run along each other through a lifetime.
Where: Projekt Gallery – Budapest 1053, Kossuth L. u. 14-16
The exhibition can be visited until January 30.
"VÁRFOK 25"
Photo: Várfok Gallery Facebook
Várfok Gallery, one of the first private contemporary art galleries in Hungary, celebrates its 25th Jubilee this year with a special anniversary exhibition, titled "Várfok 25". It focuses on the history of the Várfok Gallery and its place in the Hungarian contemporary art scene over the past 25 years, taking place at three viewing halls: at the Várfok Gallery, at the Várfok Project Room, and at the District I Municipal Gallery, the Várnegyed Gallery. The one at Várfok Project Room – where the Gallery opened its doors in 1990 – focuses on its early beginnings with the joint exhibition of the work of Pál Gerber, Gábor Gerhes, Balázs Kicsiny, and György Kungl. The Gallery's exhibition – which extends to the Várnegyed Gallery in the 'neighborhood' – features iconic works of their invited artists, and also, their archive photographs and material. Just a few invited artists: El Kazovsky, Aatoth Franyo, Francoise Gilot, and Sebastian Weissenbacher.
Where: Várfok Galéria – Budapest 1012, Várfok. u. 11
Photo: Deák Erika Gallery
Following his last show at Deák Erika Gallery, titled "Overcoloured", Márton Nemes again experiments with controlled color-tracing. What happens when he blows the paint onto the canvas through thin, broken plastic foils, or through a torn wood, or puts the paint on the canvas with a reconstructed roller? Ethereally closed, yet endless spaces appear, which sometimes remind us to the structure of crystals, to the Northern Lights, or to the moment when fire and water meets. Nemes's ambitions are clearly decipherable from his formalist search, as the movements, the dynamic compositions, and the exuberance of colors all suggest his major aspirations to show the unsurpassable and infinite power of nature.
Where: Deák Erika Gallery – Budapest 1061, Mozsár u. 1
"Sound Of Us"
Photo: Trafó Gallery Facebook
Trafó Gallery currently hosts Budapest's largest Japanese contemporary art exhibition, "Sound Of Us", which focuses on Japanese sound art and examines the relation of Japanese culture and sound. The artists in their works depart from their interest towards the natural sounds of the living environment, showing the aesthetic aspects of musicality and noise. The impact of John Cage and the Fluxus movement in Japan made generations of artists engage with the question of noise, which has usually been approached through irony or absurdity and by the reinterpretation of functional objects. The positions show different interpretations of sound which are not exclusively visual, and they also approach sound with a sense of intellect.
Where: Trafó Galéria – Budapest 1094, Liliom u. 41
1094 Budapest, Liliom utca 41.
"B[L]ACK but WHY[TE]"
Photo: TOBE Gallery Facebook
Our cities and landscape are going through a constant change: they are destroyed by human interference, or being changed for a more neutral setting. Often we don't even notice these phenomenas, we consider them natural. The title of Tomas Opitz's newest exhibition at TOBE Gallery, "B[L]ACK but WHY[TE]", reflects on it: it can be understood as the expression "black and white", meaning that certain things are being forgotten since technology rewrites the past. The traditional black-and-white method is connected to the past, and a very small circle of connoisseurs. The other interpretation of the concept of the series is "back but why" – why should we go back to darkness, to the destruction, to the oppression, to war, to ignorance? We should be aware of the quiet destruction of our cities, be sensitive about the loud intervention of our landscapes, because this is as much ours as no one else's.
Where: TOBE Gallery – Budapest 1136, Herzen u. 6
The exhibition can be visited until February 12.
"of places no longer being separated"
Photo: Ani Molnár Gallery Facebook
Dénes Farkas's installation at Molnár Ani Gallery, titled "of places no longer being separated", is built up of text fragments and photos raising questions about reality, existence, and human relationships. His works depicting black-and-white fictitious spaces or abstract-like representations of everyday life environments are to provoke understanding of human existence and their role within their surroundings in a way that motivates viewers to create their own narrative. The photos of the present exhibition also create an intimate physical and mental space along the line of a letter. Both the letter fragments and the photos can be perceived as parts of a diary, which leads the viewers to a not only philosophical, but also psychological interpretation of the work. Exploring the intertwined net of text fragments and photos and their connotations, one is facing more and more questions without finding any answer as proceeding in the exhibition space.
Where: Molnár Ani Galéria – Budapest 1088, Bródy Sándor u. 22
"Vacant City"
Photo: Lakatlan Budapest Facebook
KÉK (Hungarian Contemporary Architecture Center) launched a new project in 2012 about the use of vacant facilities. The Lakatlan Város (Vacant City) program aimed at finding innovative solutions for the community-based regeneration of vacant urban properties. The program brought together initiatives that had contributed to the city's social cohesion, life quality, and local economic development with property owners who are willing to make alliances with community energies to revitalize their spaces and neighborhoods. Their vision was (and still is) a city whose resources are constantly renewed and where vacant properties can accommodate new functions while value-creating initiatives can find new spaces. The exhibition "Vacant City" opening at the gallery of KÉK on January 15th will present places the project's founders focused at in the past years, people they learned from or worked with, and also people they managed to help already.
Where: KÉK – Budapest 1111, Bartók Béla út 10-12
The exhibition opens on January 15 and can be visited until February 16.
Photo: Horizont Gallery Facebook
József Tasnádi lives and works in Budapest. Through his works, he explores the relations between contradiction and visuality. At present his focus has turned towards multimedia installation and intervention art. Through his newest exhibition at Horizont Gallery, titled "Joyride", he deals with the following questions: who (and under what circumstances) has the right to take a life away violently – whether it's an innocent mother, a murderer sentenced to death, or an apple tree that just started to bloom? Another question emerges when talking about "Joyride" – who has the right to take a step back and try to interpret the sight and fact of the murder?
Where: Horizont Galéria – Budapest 1066, Zichy Jenő u. 32
"SeaSonSinHell"
Photo: ACB Gallery Facebook
acb Gallery will host the first solo exhibition in Hungary of Kendell Geers, the world-renowned artist of South African origin. Geers's exceptionally provocative art, which reacts to the issues of contemporary art and society with strong critical reflections, takes up a significant position in the international art scene. Kendell Geers's new exhibition, entitled "SeaSonSinHell", reflects on the most recent events in Europe ranging from the Greek economic and the refugee crises to the terror attacks in Paris and the lockdown of Brussels. Operating with the mediums of photography, painting, drawing, sculpture, installation, and performance, the artist employs a wide range of references – from art history to pornography, iconography to kitsch, or complex political references to racial or religious stereotypes – to create critical, humorous, and confrontational works that disrupt social norms and codes.
Where: acb Galéria – Budapest 1068, Király u. 76
The exhibition opens on January 15 and can be visited until March 3.
Photo: ACB Attachment Facebook
As its title suggests, Péter Tamás Halász's latest exhibition, "Supremacy", hosted by ACB Attachment, is at once a commentary to Kazimir Malevich's theory of suprematism and a new artistic realization of Halász's social and visual criticism. Similarly to many of his earlier works, the exhibited objects of Halász are operational objects whose impact lies in the interplay between their form and functionality. Assembled from familiar components of domestic appliances, but their function unidentifiable based merely on their appearance, the surfaces of the objects display some well-known suprematist compositions by Malevich. A point of reference for figuring out the functionality of the objects is provided by thermographic images, in which the surfaces of different temperature appear in different colors, revealing not only the function of the objects, but also the acronyms hidden under their surface. Through these acronyms, which are more-or-less well-known English abbreviations of institutions and concepts, the artist addresses such ideas, phenomena, and problems as human rights, wealth and poverty, and environmental pollution.
Where: acb Attachment – Budapest 1068, Eötvös u. 2
"My Neighborhood": see retro Budapest photos up to 100 years old
2016 calendar of events and festivals in Budapest


Welcome to Becca's MyKindaBook Party Weekend!
It's lovely to have you here, whether you came for the bookish giveaways or because you just love being part of blogger weekends! This weekend, I have the pleasure of becoming a hostess for a MyKindaBook party online and offline (with a few friends!) where I get to share my views on some of the amazing books that MyKindaBook publishes and even throw in two giveaways just for this weekend and my blog readers!
What is MyKindaBook? I'm glad you asked, because they are amazing. MyKindaBook.com has been a haven for book lovers and I love going on there and seeing all the bookish things available. You might have seen Fangirl, Beautiful Broken Things and The Lie Tree in your local bookstore and they're the books that my Party is focusing on this weekend!
How do I get involved? There are tons of ways you can get in on the action. You can search the #MKBParty tag on social media and catch all the parties happening this weekend (yes, Saturday and Sunday!) or you can stick around on my social channels and enter some giveaways in the meantime! If you follow this link, it will take you to a special Twitter giveaway I have for WHAT LIGHT by Jay Asher (another MKB Book) or below, you can enter to win a special bookish set! Or both, because why not?
All you have to do is enter below or head on over to my twitter here to enter my other giveaway! Here, you can follow the MKB Parties happening RIGHT NOW.
Wondering what my favourite quote of the weekend is so far? It's from Beautiful Broken Things: "But people we love come and go, Caddy. That doesn't mean we loved them any less at the time." happy reading!


Are you ready for some adrenaline-pumping boxing action? A tale of blood, sweat and tears is ready to unfold before you – Cruz Brothers, the dramatic fast-paced hand-drawn boxing Game is announcing it's first Updates for year one. And there are much more coming!
In Cruz Brothers, all DLCs from year one are included in the game's full price.
Our most important Upgrades will be referred as "Training Camps", each with it's own theme and purpose. Some CAMPS will update the game's functionality, others the mechanics. Of course, there will be CAMPS that will add a whole new extra content!
Below you can learn more about the first six Training Camps being officially announced.
COMBAT SCHOOL CAMP 1 - Improvements in the Fight System Mechanics.
CONNECTIVITY CAMP - The Connectivity Camp is the On-line Gameplay implementation.
COMBAT SCHOOL CAMP 2 - Improvements in the Fight System Mechanics.
ROOKIE CAMP 1 - A whole new Team of fighters with a new playable Stage.
COMBAT SCHOOL CAMP 3 - The last improvements and changes for year one for the Fight System Mechanics.
FLASHY CAMP - The release of a massive package of customizable items.
After the murder of his best fighter by the hands of Tray Sorrow, leader of the Sons of Subversion. Coach Marcus Luz becomes discredited in life and in the fighting world. His flame turns back to shine, after accidentally meeting the Cruz brothers, Felipe and Igor.
It's all about the good old revenge!
Cruz Brothers is a fighting game that mixes fantasy with reality. Fast paced with an intense Fight system!
-Fight in illegal Boxing Clubs.
-Train at the best academies.
The brand Cruz Brothers is Intellectual Property of the DCF STUDIOS LTDA – ME, registered on Instituto Nacional da Propriedade Industrial (INPI) under nº 911581596.
The brand DCF Studios is Intellectual Property of the DCF STUDIOS LTDA – ME, registered on Instituto Nacional da Propriedade Industrial (INPI) under nº 912122340.After the murder of his best fighter by the hands of Tray Sorrow, leader of the Sons of Subversion. Coach Marcus Luz becomes discredited in life and in the fighting world. His flame turns back to shine, after accidentally meeting the Cruz brothers, Felipe and Igor. It's all about the good old revenge! Cruz Brothers is a fighting game that mixes fantasy with reality. Fast paced with an intense Fight system!