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text:
1950s Libya – British Point of View By Victoria Giraud
It always amazes me how important the few years I spent in Libya in the 1950s have been in my life. I've been writing a blog, Words on My Mind, for over two years and during that time I've reconnected with classmates from Wheelus Air Force Base High School in Tripoli and with others, like the British, who once lived and/or worked in Tripoli. The Internet connects us all through the cyberspace world.
At the beginning of the year, I received a comment on my blog from Ron Curtis, a Brit from Blackpool, England, who'd been in Tripoli in the 1950s. Ron's father was in the Royal Air Force and Ron attended the British Military School. Ron even sent me some photos and I'm going to use two of them here. Ron and I have since become Internet friends and I've enjoyed reading about his retirement, which turned into a new career as a clown–Granddaddy Trumbell–for children's parties. He thought he was going to enjoy a long vacation in Spain but he's been so successful, he's had to stay in Blackpool to keep his creative balloon art going, and make sure his clown makeup is on right. Even his wife has gotten into the act.
Before his new career started, Ron wrote to say, "I lived with my family in Colina Verde, just a short ride outside the town. It was close to the Libyan Army barracks, known as the Azzia barracks-–where Gadhafi later erected the clenched fist holding the broken US plane. I often visited Wheelus with my American friends, Flip Foulds, the Neil family, and more. Thank you for bringing back some great memories from when I was a hot-blooded 14 year old."
British kids in 1950s on a Tripoli, Libya Beach
We all remember different things of course. I recall some kind of orange British soft drink; it sounded like squash, perhaps? Ron remembers Pepsi and the prize inside the Pepsi cap: "anything from two piasters to two Libyan pounds." He loves couscous and still makes it! Since my dad didn't like lamb, my mother never made it.
My observation of Libyan men drinking tea brought up Ron's memory of the men pouring the tea from "one tiny enamel pot to another whilst at the same time roasting peanuts."
Like so many Americans, especially in the military, the British are partygoers. "My recollections are of never-ending parties thrown by both the Brits and the Americans," Ron wrote. "My parents had an old tin tub in the yard of our villa, which was filled with ice and cans of beer. Most parties had a theme, usually some form of fancy dress. The parties, I recall, went on until everyone fell asleep."
Ron's home was in a unique location—right next to a local Libyan brothel. Even though the Curtis villa was surrounded by a high wall, like all the villas in Tripoli as I recall, Ron wrote, "My friends and I would climb atop the wall to watch the antics that went on. The large courtyard was home to a number of old bathing huts, the type used in England during the middle 1800s. There was a little ladder to the door. The idea was: if the door was open, then the lady was available. If the door was closed, she was either busy or absent. We witnessed many of the ladies wandering around the courtyard in their underwear. Most of these ladies were what can only be described as plus-sized women, something the Libyan gentlemen seemed to prefer."
Libyan fisherman in 1950s
Posted in: Middle East, Tripoli Adventures.
Tagged: British Royal Air Force · Tripoli brothel
← MY LIFE IS A WELLSPRING FOR STORIES by Victoria Giraud REMEMBERING 9/11 –A LOS ANGELES PERSPECTIVE →
Victoria Giraud says:
Sorry I took so long to reply. Thanks for the compliment. It seems nowadays that Ghadaffi was better than what's happening now.
Dave Paisley says:
Loved reading all your experiences.. I was stationed at RAF Idris 63-65 and loved every minute of it… I'm really saddened to what has become of Tripoli and Libya..
Hello Patricia! Thanks for the story of your time in Tripoli. You were the same age as my sister when we were in Tripoli. Old enough to remember some of it. I had a British boyfriend during our time in Tripoli, who went to Winchester school in England. I found him through the Internet some years ago and we've stayed in touch. The Roman ruins near Tripoli were Sabratha and Leptis Magna, very much improved since then. There are several groups of Americans who were either American servicemen or American students in the 50s and 60s that now keep in touch through Facebook (me included). I've never been to Australia but have a good friend in Sydney, who once lived in LA, and we keep up. The world is a smaller place
and grows even smaller these days! Victoria
Patricia Summerfield says:
I am pretty sure my father was posted to Trípoli in 1954 when I was 7, my sister was just 6 months old. Dad was in the RAOC and we first of all lived in a private hiring in Omar Mukhta and then an army flat at Azizzia Barracks where I also went to school. We were evacuated out to an army barracks in the dessert during the Suez Crisis (I wish I could remember the name but seem to think it was an old German or Italian fort from WWI) then Mum, myself and my sister were flown back to the UK. I was Patricia Harding back then and remember the walled Turkish City, and the two Roman ruins that had been discovered, if my memory serves me correctly these were called Sabratha and Homs (not sure if spelling is correct). I am 72 now and live in Western Australia but still have fond memories of my Trípoli days, and the American Air Base where I was blown away by an ice cream parlour!
Thanks for getting in touch, Trevor. Sorry it took me so long to reply.I'll try getting in touch with you. Victoria
first dating says:
Secondly, internet dating is good for timid those
who are uncomfortable, or who're not brave enough to begin a
new relationship. There isn't any doubt that Russian dating sites are widely successful
globally. Even if you follow these steps, there are just things that won't
Trevor Stubberfield. says:
Hello Victoria.
On July 20 2017 you were kind enough to place a link to an article 'Memories of Libya 1956-59' which is on the web site that I edit. 1957 seems to be a year of interest to your correspondents so they might like to look at the latest addition to the site, the full edition of the 'Sunday Ghibli' dated 29th September 1957. It's a look back at a week of news leading up to that date. The advertisements are also interesting as so many of the street names have been changed, several times in some cases. Streets have disappeared in the rush to modernise the city.
The paper was contributed by John Doggett, Royal Engineers based at Gialo Barracks at the time I was there. The link I have supplied goes directly to the article.
Best regards from Trevor
FREE FORTNITE CHEAT SEASON 6 DOWNLOAD UNDETECTED AIMBOT ESP WH +MORE says:
Thanks for the interesting personal adventure in Libya from years ago. I've heard from several Brits who've written about their adventures. I have even received photos from those days long ago plus one lady who wrote about revisiting Libya. You've got a good memory considering how young you were.
Selina j nisbett says:
We left Libya the year after the coup. I was about 5. We lived in Miani and I recall we left in haste leaving our games and furniture and our beloved cat Tiger behind. I went to nursery school with Mrs Mascall and my sister went to a school nearby. Not sure what it was called. I recall our home being near a big field and there was a round tower there, possibly Roman???? I have very very clear memories of the day of the coup and the aftermath, sailing on a cockroach ridden ship to Italy then through Europe by train until we reached the channel and over to England by ferry. Not sure how long the trip was.
Mary Allen, formerly Unwin says:
Anthea, you are right, Mr. Polly was the headmaster. He was a friend of my Uncle's and had been asked to "keep an eye on me". We had been evacuated from the Canal Zone (Egypt) to Tripoli, and from there we moved to Homs. We all attended the Homs All Age School, of which Mr. Frank Hugo was the headmaster, and I and 3 other's were considered in the top class, so we had a days' instruction with Mr. Hugo on Monday, were given our assignments and met with him again on Friday afternoons. I spent my "study time" in the old Roman City of Leptis Magna, and would seldom see anyone else there, except a passing Arab. Those were magical times.
My uncle told me, when I was back in England, that Mr. Polly had been standing in a queue at the post office, came to the front of the line, paid for his stamps and dropped dead. My uncle was disgusted that they wouldn't take the stamps back and put the money in his pocket!!! Apparently this happened in Taunton.
Thanks, Janine for your various comments. Seems we lived only blocks away from each other. Sorry it took so long to reply. I've been recuperating from spinal surgery. Hope to get back to blogging soon.
Thanks for the info about that tragedy. And thanks for reading my blog.
If you'd care to comment more on your time in Libya, I'd love to read about it.
Janìne SHIRLEY says:
Enjoyed reading all the comments.
Janine SHIRLEY says:
I lived in Tripoli from 1955 to 1957 , , enjoyed reading your blog & comments
JANINE McQUILLAN says:
My Mother & I were on the plane that crashed at Black Bush airport 5th November 1956.
7 people were killed.
I lived in Tripoli 1955 to 1957 ,went to Azlzla school a Mr Newhouse Mr Ladd & Mrs Adams
Teachers. My father was civalian garision engineer ex RE .We lived in the garden city opposite the side of the kings Palace. We were on the beach at Piccoli Capri every day
Thanks for writing your story, Trevor. I appreciate everyone's contribution about our mutual adventures of long ago. I started my blog over six years ago and have since reconnected with the American high school students I went to Wheelus High School with. I also wrote a book – AN ARMY BRAT IN LIBYA, which is published in Ebook format on Amazon along with other books I've written.
My parents ended up with other American couples in renting a cabana at Piccoli Capri for the summer of 1957. I hosted a big party there for my Wheelus friends and still have photos of it. Here in Los Angeles, I have connected with old Tripoli friends, some Italians who were born in Tripoli, and a former Libyan soccer star. It's a very small world these days! Feel free to share a couple of photos if you want. Victoria Giraud, writer and editor.
Trevor Stubberfield says:
Your correspondent's comments have been a trip down memory lane for me. I served with REME in Tripoli, May 1956-59. Gialo, Medenine, Gurgi and one other camp which name escapes me. Working upwards through the contributions, I had a Visitor 'Recreation' Pass to Sidi Mesri in January 59, signed by W E Marshall, Assistant Director General. Families were taken into Azizia and Gialo camps and I was on escort duty when the families were evacuated to Idris Airport for flights home, later sitting in an armoured vehicle outside the British Embassy. In May 57 a flight to Malta and Tripoli with returning troops crashed after take-off from Blackbushe. One person survived. My wife joined me and we lived in an apartment on the 24th December Street. Opposite, our neighbour was a Master Sergeant from Wheelus base and he was married to a Greek lady. Piccolo Capri services club was a favourite spot for relaxing on the beach. We later moved to Sciara Zavia to a much more up to date apartment. I don't wish to take up too much space in your blog, so may I tell you that I have a web site which contains a section specifically devoted to 'Memories of Libya 1956-59'. The link I have supplied goes direct to the opening index of the article. The site is heavy on images of Tripoli and the surrounding area which I'm sure would revive some memories of the days your contributors spent there. There are even photos of the 1957 Open Day at Wheelus base. No registration or sign in is required, it's open to all. I hope you enjoy wandering through the images and information. It portrays a very different Libya to the one we have today.
Trevor 52A.
If you skim my blogs from the past — I've been writing it about 6+ years — you'll see more about the Brits. I had a British boyfriend who lived near me in Garden City, but he was going to Winchester boarding school and came to visit his parents during vacations. victoria
Anthea Libby says:
PS I think the headmaster was a Mr Polly?
I was in the school from 1954 to 1957 and also remember the evacuation most vividly, probably the most traumatic time of my life. My sister, (9 years older than me worked as a secretary at the Wheelus field air base, her name was Annette Semmence. My father was Major Henry Semmence RE. My teacher at the school was George Todd, and my best frinds were Caroline Castle and Susan Maddern (niece I think of actor Victor Maddern). Anyone remember any of those people? My family and I were taken into barracks for the evacuation, put on the bottom of the list of a plane to bring us back to the UK, then moved to the next plane at the last minute. The plane we should have been on crashed on arrival at Blackbush airport and I think two children were killed? Never forgot the sight of that plane as we landed!
I am thinking of writing a book with photos so would like some facts to fill out the story. eg What was my father's work there? Also, I can never get over the fact that it was probably my classroom that got bombed in 1986 by the americans, and when I was there the american ambassador's daughter would arrive at school in a stretch limousine with the american flag flying!!!! And by the way, my Mum was the school secretary! Looking forward to some feedback!
Thanks for getting in touch, John. Who would have thought that years later people all over the world remembered Libya so many years later. victoria
John gibson says:
I served in the RASC in 1955 – 57 was stationed in Azizzia barracks at HQ. Tripolitania District as a clerk. Remember visiting Wheelus Field air base and going to the movies there.
So nice to her from you, Susan, with all your memories. I still keep in touch with a Brit, Christopher Green, who was my boyfriend when I was 13. His father was a dentist and officer in British Army, as I recall. They lived in Garden City and he was attending Winchester in England and came back and forth. We later had a beach cabana with some friends at the beach at Piccolo Capri. I had lots of friends who lived in Georgimpopoli. You're not too much younger than me. Love the memory of your birthday cake! Would love to read more stories.
Susan Fleck says:
I occasionally do a search on the web about Tripoli in the 50s and was so happy to come across your blog – I was in Tripoli 1953-59, from the age of 6 to 12; my father was a civilian teacher at the British Army Children's School in Azizzia Barracks. The first five years we were there we lived in an apartment in Via Canova in the city; the last year we were allocated a villa in Georgimpopoli. There were many US families living there, and I became great friends with an American girl called Elaine Whitney – would love to get in contact with her! When she and her family were moved into a married quarter at Wheelus I quite frequently went for sleepovers at her house. In November 1956 during the Suez crisis most of the British Army dependents were evacuated back to the UK – on my 10th birthday my party was cancelled and my parents and I were taken in an Army truck – me with my birthday cake on my knee – into the school at Azizzia barracks for two nights until we were taken under cover of darkness in buses with armed soldiers in sandbag emplacements on the roofs to the airport to be flown back to the UK. Only able to take what we could carry, we were very glad when everything settled down and we went back to Tripoli in January 1957. When we moved to our villa in Georgimpopoli in 1958 it was just a short walk across the main road to the Officers' Club at Piccolo Capri, right on the sea, so I went there most days after school. I have so many happy memories of a wonderful childhood in Tripoli. I always wanted to go back but left it too late – something I now bitterly regret. However, I know that such a lot has changed that I would not recognize many of my childhood haunts – and they say you should never go back!
Kirsten I. Russell says:
I do enjoy your site and will certainly keep checking. Your photos are wonderful!
It's wonderful to have someone comment on my blogs, especially on Tripoli, Libya. Thanks for sharing so much info. Keep checking back because I write about it often and keep in touch with lots of Tripoli folks. Just talked to a friend from Wheelus high school today. We found each other as neighbors in California–we only lived 3 blocks from each other!
I enjoyed this post and wish I could remember meeting any of the British children in the photograph. My family was acquainted with two British families who lived in Libya even longer than we did (we were there 1952-1959). Don Wordsworth directed the Sidi Mesri Agricultural Experiment Station and lived there with his family, a mile north of us (we lived at what was then the Vocational Agricultural Training Center for Libyans, and what is today the University of Tripoli). George Littledale worked with my dad as interpreter on student selection trips. Mr. Littledale looked like he stepped out of an adventure movie–he was swarthy and handsome–and he could eat hot peppers and raw onions as if they were apples.

redpajama_set_name: RedPajamaCommonCrawl


text:
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text:
<?php

namespace Doctrine\Tests\Common\Cache;

use Doctrine\Common\Cache\Cache;
use Doctrine\Common\Cache\FilesystemCache;

/**
 * @group DCOM-101
 */
class FilesystemCacheTest extends BaseFileCacheTest
{
    public function testLifetime()
    {
        $cache = $this->_getCacheDriver();

        // Test save
        $cache->save('test_key', 'testing this out', 10);

        // Test contains to test that save() worked
        $this->assertTrue($cache->contains('test_key'));

        // Test fetch
        $this->assertEquals('testing this out', $cache->fetch('test_key'));

        // access private methods
        $getFilename        = new \ReflectionMethod($cache, 'getFilename');
        $getNamespacedId    = new \ReflectionMethod($cache, 'getNamespacedId');

        $getFilename->setAccessible(true);
        $getNamespacedId->setAccessible(true);

        $id         = $getNamespacedId->invoke($cache, 'test_key');
        $filename   = $getFilename->invoke($cache, $id);

        $data       = '';
        $lifetime   = 0;
        $resource   = fopen($filename, "r");

        if (false !== ($line = fgets($resource))) {
            $lifetime = (integer) $line;
        }

        while (false !== ($line = fgets($resource))) {
            $data .= $line;
        }

        $this->assertNotEquals(0, $lifetime, 'previous lifetime could not be loaded');

        // update lifetime
        $lifetime = $lifetime - 20;
        file_put_contents($filename, $lifetime . PHP_EOL . $data);

        // test expired data
        $this->assertFalse($cache->contains('test_key'));
        $this->assertFalse($cache->fetch('test_key'));
    }

    public function testGetStats()
    {
        $cache = $this->_getCacheDriver();
        $stats = $cache->getStats();

        $this->assertNull($stats[Cache::STATS_HITS]);
        $this->assertNull($stats[Cache::STATS_MISSES]);
        $this->assertNull($stats[Cache::STATS_UPTIME]);
        $this->assertEquals(0, $stats[Cache::STATS_MEMORY_USAGE]);
        $this->assertGreaterThan(0, $stats[Cache::STATS_MEMORY_AVAILABLE]);
    }

    public function testCacheInSharedDirectoryIsPerExtension()
    {
        $cache1 = new FilesystemCache($this->directory, '.foo');
        $cache2 = new FilesystemCache($this->directory, '.bar');

        $this->assertTrue($cache1->save('key1', 11));
        $this->assertTrue($cache1->save('key2', 12));

        $this->assertTrue($cache2->save('key1', 21));
        $this->assertTrue($cache2->save('key2', 22));

        $this->assertSame(11, $cache1->fetch('key1'), 'Cache value must not be influenced by a different cache in the same directory but different extension');
        $this->assertSame(12, $cache1->fetch('key2'));
        $this->assertTrue($cache1->flushAll());
        $this->assertFalse($cache1->fetch('key1'), 'flushAll() must delete all items with the current extension');
        $this->assertFalse($cache1->fetch('key2'));

        $this->assertSame(21, $cache2->fetch('key1'), 'flushAll() must not remove items with a different extension in a shared directory');
        $this->assertSame(22, $cache2->fetch('key2'));
    }

    public function testFlushAllWithNoExtension()
    {
        $cache = new FilesystemCache($this->directory, '');

        $this->assertTrue($cache->save('key1', 1));
        $this->assertTrue($cache->save('key2', 2));
        $this->assertTrue($cache->flushAll());
        $this->assertFalse($cache->contains('key1'));
        $this->assertFalse($cache->contains('key2'));
    }

    protected function _getCacheDriver()
    {
        return new FilesystemCache($this->directory);
    }
}

redpajama_set_name: RedPajamaGithub


text:
Q: Laravel Query: implement Eloquent Scope for Query Builder In the Laravel Query Builder I want to implement something like Scope in Eloquent.
Ref: Laravel Queries: Adding custom feature like Soft Deletes.
I have some complex queries (with joins and what not) but I want to be able to easily apply a WHERE condition that works as follows:
original:
Select * from t1 join t2 ... join t3 ... etc
Where t1.c1 = x OR t3.c4 like "%like"

wanted:
Select * from t1 join t2 ... join t3 ... etc
Where (t1.c1 = x OR t3.c4 like "%like") AND (t1.isTest = false AND t3.isTest = false)

I have written the following method:
public static function scopeNoTest($query, $tables=[false])
    {
        if (!is_array($tables)) $tables = [$tables];
            foreach ($tables as $table)
            {
                $field = ($table) ? $table . '.isTest' : 'isTest';
                $query = $query->where(function ($q) use ($query, $field)
                    {
                        $q->where($field, false)
                          ->orWhereNull($field);
                    }
                );
            }
            return $query;
    }

It gets run like this:
$select       = <parameter driven select statement>
$where[$role] = <array of different where condition based on passed in parameter?
$bindings     = <query bindings based on passed in parameters>

$query = DB::table('Transactions AS trans')
       ->leftJoin('Buyers AS b', 'trans.ID', '=', 'b.Transactions_ID')
       ->leftJoin('Sellers AS s', 'trans.ID', '=', 's.Transactions_ID')
       ->leftJoin('Agents AS ba', 'trans.BuyersAgent_ID', '=', 'ba.ID')
       ->leftJoin('Agents AS sa', 'trans.SellersAgent_ID', '=', 'sa.ID')
       ->leftJoin('TransactionCoordinators AS btc', 'trans.BuyersTransactionCoordinators_ID', '=', 'btc.ID')
       ->leftJoin('TransactionCoordinators AS stc', 'trans.SellersTransactionCoordinators_ID', '=', 'stc.ID')
       ->leftJoin('lu_UserRoles AS lu_ur', 'trans.ClientRole', '=', 'lu_ur.Value')
       ->leftJoin('Properties AS p', 'trans.Properties_ID', '=', 'p.ID')
       ->selectRaw($select);

// ... Adds code to Only Select records with isTest NOT True
$query = Model_Parent::scopeNoTest($query, ['trans', 'ba', 'sa', ]);

$query->whereRaw($where[$role].$whereUser, $bindings)->distinct();
$transactions = $query->get();

The problem with this code is that it does not put the original [passed in] query in parentheses - so the query is wrong!.
The WHERE the code creates is:
where
     (`trans`.`isTest` = 0 or `trans`.`isTest` is null)
 and (`ba`.`isTest` = 0 or `ba`.`isTest` is null)
 and (`sa`.`isTest` = 0 or `sa`.`isTest` is null)
 and trans.BuyersTransactionCoordinators_ID = 1 OR trans.SellersTransactionCoordinators_ID = 1
 OR  trans.CreatedByUsers_ID = 1 OR trans.OwnedByUsers_ID = 1

And I want
where
     (`trans`.`isTest` = 0 or `trans`.`isTest` is null)
 and (`ba`.`isTest` = 0 or `ba`.`isTest` is null)
 and (`sa`.`isTest` = 0 or `sa`.`isTest` is null)
 and (trans.BuyersTransactionCoordinators_ID = 1 OR trans.SellersTransactionCoordinators_ID = 1
      OR  trans.CreatedByUsers_ID = 1 OR trans.OwnedByUsers_ID = 1)

Is there a way to do this ??

A: It looks like the following line is causing this:
$query->whereRaw($where[$role].$whereUser, $bindings)->distinct();

I think there are two ways to solve this:
// 1
->whereRaw('(' . $where[$role].$whereUser . ')', $bindings)->

// 2
->where(function ($query) use (...) {
    $query->whereRaw(...);
})->

redpajama_set_name: RedPajamaStackExchange


text:
Fireworks can trigger PTSD. Here's how you can help yourself and others find ease.
There's a darker side to fireworks.
By Sofia Quaglia | Published Jul 1, 2022 4:00 PM
For most of us, fireworks bring joy. To some, they remind them of dread. Stephanie McCabe / Unsplash
Fireworks and Independence Day are synonymous for many—the pyrotechnic shows that reverberate across the nation on and around the Fourth of July are often one of the most anticipated events of the holiday. Yet they can also be difficult for people who suffer from some types of PTSD.
The loud noises, bright flashes, and pungent scent of gunpowder that accompany fireworks can be a trigger for people who have served in the military, are refugees of war, participated in protests, or survived a natural disaster, to name a few of the groups who may struggle this weekend. For some, these aerial explosions can trigger a full-body response, ranging from heightened anxiety to complete dissociation and hallucinations.
This doesn't mean that somebody with PTSD cannot or will not be able to enjoy life during firework season. Avoiding the ubiquitous pyrotechnics altogether, after all, isn't a long-term solution. What will make it easier is if they and those around them take a couple extra steps to ensure the long weekend is more pleasant than not.
What to do if you have PTSD
If you personally experience PTSD from fireworks, there are a few things you can try, according to Rani Hoff, a psychiatry professor at Yale School of Medicine who works with the US Department of Veterans Affairs' Office of Mental Health and Suicide Prevention.
Hoff also recommends looking at the National Center for PTSD's website, which has a wealth of information for the public, including screening questions you can bring to your doctor if you think you might have undiagnosed PTSD.
In the time leading up to firework season, if you're going to therapy, check in with your doctor or therapist and talk with them about your concerns. They are trained professionals and should be able to help you. If you are taking medication, make sure to use it as prescribed—do not take less, and do not try to preemptively cope with the possibility of a trigger by taking more, says Hoff.
[Related on PopSci+: Can tripping on ketamine cure PTSD? I decided to try.]
Try to go into firework season relaxed, says Hoff. If you have habitual practices such as yoga, tai chi, meditation, running, or working out, she suggests trying to plan them into your days, as they may help release tension.
You can also try to practice some deep breathing. "Just doing five slow deep breaths will do wonders for calming, and you don't need any fancy gizmos or instruction," says Hoff. Other helpful grounding techniques include the 5-4-3-2-1 exercise: in your head, list five things you can see, four things you can hear, three things you can feel, two things you can smell, and one positive thought, she explains.
"Know your limits, and adjust accordingly," says Hoff. Some people will want to sit out the show and stay at home. Others will go out with their friends, but will still need to distance themselves or leave early as explosions fill the sky—think about how you want to handle your exposure to fireworks and be true to that.
Mitigate your triggers
Just because you want to see fireworks, doesn't mean you cannot mitigate your exposure. Consider finding a spot where you can see the airbursts but they aren't quite so close or loud, if you think that would lower your anxiety, Hoff says. Or do your best to minimize the triggering aspects and increase your coping aids: shut windows and doors, wear noise-canceling headphones, or earplugs, says Hoff.
Use healthy coping mechanisms
It might be tempting to drink alcohol or use other mind-altering substances to take the edge off. But these coping mechanisms aren't helpful in the long run and can actually cause more harm than good. Look for coping strategies that have positive long-term effects—not just short-term. "Engaging in activities such as writing, journaling, painting, drawing, and working on a hobby like building a model, cooking, playing an instrument, gardening, dancing… may be useful for some to use as positive coping activities," says Eugenia Weiss, a social worker, psychologist, and professor of social work at the University of Southern California.
Even a simple phone call can be a positive coping mechanism—Weiss specifically recommends making a list of friends and family members you can dial up during the day for emotional support.
Heck, maybe just hang out with your dog in the bathtub. "Having a friendly animal around in a safe space may be just the ticket, and if you are calming your dog down, you might be a little distracted from your own anxiety," says Hoff.
Have an exit strategy
Make sure you know what to do if you want to get away from the fireworks, and communicate this plan to at least one other person you will be with so they can help explain the situation to others, Hoff says. "If you have reached your limit, do what it takes to feel safer—go in the house, call a Lyft, take the car—if you are sober—and pick people back up later," Hoff says. "Plan out the strategy ahead of time so you don't start to panic because you don't know what to do in the moment."
What to do if someone you know has PTSD
If someone you know is experiencing PTSD from fireworks, you'll want to be there for them any way you can, says Tim Black, an associate professor of psychology at the University of Victoria who specializes in military and civilian trauma.
"As you might expect, there are no easy or simple tricks that friends or family should try," says Black. "Because PTSD symptoms are complex and can be unpredictable, little tricks can—and often will—backfire." You can help by asking your loved one how much or how little they want to be involved in fireworks-related festivities, by listening without judgment even if you can't fully understand their needs, and by respecting and supporting their choices about how much or how little they want to do, says Black. Let them take the lead.
Plan accordingly
It might be hard for somebody who is experiencing PTSD to have the courage to speak up, or go out of their way to ask for assistance or changes to the plans. But you can help before the fireworks start, too. Consider asking neighbors or people from the neighborhood if they're planning to set off fireworks—when and where—so you can help your loved one plan around it.
Keep an eye out for developing symptoms, says Hoff. "You probably don't have to hover, but if you see signs of anxiety, you might check in, ask how they are, and whether they want to leave."
Try not to assume anything, says Black. Some people with PTSD may want to be involved, or they may not. "They may also change their mind right in the middle of the celebrations and want to leave," says Black. "Being flexible with your expectations of your loved one with PTSD will most likely be seen as helpful."
Don't underestimate the situation
Don't minimize, don't negate, and don't shame, says Hoff. Avoid using sentences like "It's only a few fireworks, what's the big deal?", "You're just making excuses, there's nothing wrong with you," "Why aren't you over this already, that was 10 years ago?", and "Stop being a [derogatory term that implies weakness or cowardice]." Hoff also says you shouldn't make jokes about the situation. "You may think you are lightening the mood, but it isn't funny."
Try to relate
"Substitute a migraine for PTSD. If a family member got a migraine in the middle of fireworks, how would you respond?" says Hoff. That can help demystify your response strategy, as well as make it easier for you to somewhat understand what they're dealing with.
[Related: Lucid dreaming may help treat PTSD. VR can make that happen.]
If you feel like you're not the right person to help somebody during a panic or a moment of distress, delegate. There's nothing wrong with not having the tools to handle a difficult situation, as long as you are honest about it. Try to find someone who can give your loved one the support they need.
Have a designated driver
This may seem superficial, Hoff says, but if fireworks are going off all around and somebody with PTSD is trying to get to a safe space, they may have a hard time driving safely. "Particularly veterans from the Middle East conflicts, who may have experienced roadside bombs, may find it very hard to drive safely and it may make things worse," she says.
Remember to take care of yourself, too
When the situation has relaxed and your loved one has what they need, check in with yourself. "Having a family member with PTSD can be very stressful and distressing," Hoff says. "Seek assistance from your trusted social circle, a support group, clergy, a counselor or your doctor if your health is suffering."
And as always, if you or someone around you is experiencing a crisis or is feeling suicidal, contact the national suicide hotline or the Veterans Crisis Line for Veterans at 1-800-273-8255. Telephone, text, and chat options are available 24/7.


He materialised by my side whilst I was gazing over the ruins of the main temple of AztecTeocalli. "Hi, where are you from?" It's a standard line a foreigner gets used to hearing a thousand times a day walking around Mexico City.
All around me the cries of vendors, the haggling of shoppers, the click of cameras. The cobbled surrounds of the magnificent 16th century Catedral Metropolitana and the famous Zocolo Plaza becomes by the afternoon a colourful craft market where you can buy anything from a Shamans blessing to brightly coloured hand-woven textiles or a Che Guevara T-shirt.
Would I allow him to show me through the ruins he wanted to know? Most definitely not! The dark dank corridors of an Aztec temple are not the kind of places you go strolling with a possible thief. Perhaps he saw me as easy pickings. A foreign woman travelling alone.
But what the hell! I told him he could accompany me around the Zocolo, it was crowded with people, and besides it would be interesting passing a few hours with someone who makes his living from the pockets of others.
We headed back towards the plaza and he made a passing reference to the Cathedral, eager to take on the role of guide. As we strolled I could almost hear him thinking "this will be easy" as he slid his eyes over my daypack which held my camera and my purse. I maintained a firm hold.
We bought some colas and sat down on a curb to watch the 'conchero' dancers. Of an afternoon they perform, native Indians to the region, eager to carry on the traditions of their ancestors and also make an honest living.
In magnificent feathered headdresses, golden chest plates and concha shell anklets the troupe were dancing up a storm. Round and round they swirled but every time the leader of the dancers passed me, he would shoot me an intense look. My companion looked uncomfortable, suggesting we move on.
Finally he left the dancers and came over. Taking me to one side he said with words so softly spoken I had to bend down to him to hear them… "Beware of your companion" and then he was gone.
"You've got it wrong!" He refused to open up, to share with me, to come clean. We remained quiet for a while gazing over the crowd below until I felt a movement. The move I was waiting for. Our eyes met, then we both looked down at the backpack where he already had two fingers inside, past the zipper.


The Jeremy Kyle Show – sensationalist and exploitative television or serious engagement with social and ethical questions?
This question will be posed by Professor Peter Lunt, of the University of Leicester's Department of Media and Communication, during his inaugural lecture on February 28.
His talk, Reason and emotion in television talk shows: ethical dilemmas in the public sphere, will look at how talk shows first emerged as new forums for public debate but have come to be centred on emotions, conflict and drama.
Professor Lunt said: "Talk shows were once an innovation in popular television that blurred the boundaries of factual broadcasting and entertainment, gave a voice to people who had previously been considered unqualified to speak and enabled a public dialogue to develop on issues of social and personal concern.
"In the 1980s, such shows represented a new populism and challenged the traditions of public service broadcasting so that in addition to educating, informing and entertaining broadcast media became a forum for popular public debate and argument.
Professor Lunt was brought up in Leicester and attended the City of Leicester Boys School from 1967 to 1974. He has returned to the city after a gap of 38 years to teach at the university.
The lecture will be held at 5.30pm on February 28 at Lecture Theatre 1, Ken Edwards Building, University of Leicester, University Road, Leicester.
Professor Lunt can be contacted at pl108@le.ac.uk.


For 5-year-old Danny Furrow-Fibler, who's a big Star Wars fan, Afghanistan was like a whole other galaxy from his home in Portland, Oregon.
So when his father Col Rob Kiebler in the U.S. Air Force embarked overseas to serve a tour of duty more than 14 months ago, his father felt more than an ordinary surprise was needed at his return.
Entering Danny's birthday party last week, Col Kiebler surprised his son while disguised in a Jedi knight costume.
Collecting a cast of characters from the famous films, the costumed friends of Col Kiebler gathered around to wish the boy a happy birthday while Danny showed off his light up lightsaber shoes, Darth Vader T-shirt and toy space ship.
'Yeah,' Danny said while seated behind a plastic straw and cup.
'Jedi! Come forth!' a man dressed as an Imperial officer called.
It was then Col Kiebler marched in the room, his face hidden behind his large brown hood.
'Reveal yourself!' the man called.
'Who am I?' Col Kiebler asked with a laugh.
Then recognizing his dad, a wide smile spread over Danny's face as he reached over to give his father a hug.
'Hi dada,' Danny said, now high in his father's eager arms.
With the restaurant's applause that included a storm trooper who raised his gun in the air - no shots fired - Danny's mother joined in their embrace.
'At the end of summer ... Yeah. That'd be too long,' he said.
'I was missing him for a long time. For months,' Danny said.


Hyundai has officially announced the price of the Iron Man edition of the Kona SUV in the US. The most affordable variant is available at $25,550, which converts into around Rs. 18 lakh. There are five variants of the Kona Iron Man edition available and the most expensive version is for $28,900, which converts to Rs. 20.5 lakhs. Additionally, the customers to have to pay $1,045 on all the variants as destination charges.
Hyundai first showcased the Kona Iron Man edition at the 2018 San Diego Comicon festival in USA. It will be a limited production edition and is inspired by the Marvel superhero Iron Man. The special edition Kona gets a custom LED DRL that resembles the face mask of the Iron Man.
The body of the special edition SUV is inspired by the armour of the Iron Man too. The whole vehicle gets red highlights, making it look very special. Hyundai has also added a body kit that gives a sporty look to the vehicle. The matt grey with contrasting red highlights make the Kona Iron Man look special.
Other parts that have been inspired by the Iron Man are the mask motif on the roof of the vehicle, a V-shaped garnish on the hood, Iron Man badging on the bonnet and a 'Star Industries' decal on the side of the vehicle. It also gets special 18-inch alloy wheels with Iron Man mask shaped centre cap.
On the inside, it gets Iron Man-inspired gear knob and a special heads-up display, which has Iron Man theme in it. The central console also gets graphics inspired by the superhero and the Kona also gets special Iron Man seats.
The Hyundai Kona EV will be launched in the Indian market at a later stage this year. It will be the first EV from the brand and will be launched to showcase Hyundai's command over electric vehicles. The Iron Man Edition is not available in the EV version, sadly.


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outlet and check out their menu offerings.
(it's called Oriental Noodle House after all) and went for a drink called Nestomalt (RM 2.50).
high school and he's working here.
its balls (well, seeds anyway) intact and retains the spiciness.
though. Perhaps they're on strike.
add boiling water), is the Styrofoam cup you see on the table.
grill flanking it, as is the norm nowadays.
The meat counter has beef, lamb, chicken, pork and other more esoteric fare like liver, gizzards and so forth.
There's also all kinds of balls, pardon the unsavory association.
sheer options this eating establishment provides.
Finally, there's also an ice cream bar where you can something sweet to finish off your meal.
billed at the end of the meal.
I loved the place, the ambience is wonderful and the food is great. Do try their marinated whole fish. It's delicious!
@ Tun Jugah Food Court during lunch hour. I decided on Sour Sop.
This is what one of my co-workers had. I don't know what he ordered but I'm sure just looking at the photo will cool you down.
back from work. Go secure that RM 3 million in VC funds tomorrow, team!
gastronomical offerings fared much better.
down well with the butter served on the side.
to some and it was alright, for a salad.
delicious. Definitely worthy of its "club sandwich" status.
grill marks on the steak.
I wanted it done medium rare and for once, the chef did not ignore such requests. I loved it.
7.00++). It came in a large bowl topped with a scoop of yam ice cream.
that says: From Menggatal, Sabah's "Ngui Chap" (Beef Noodles etc) & others available now!
unfortunate name for a town.
cashier and pay the bill when you're done.
Here's my order – Raw beef & beef balls with noodles (RM 5.50).
the noodles in the big bowl of soup instead of in a separate bowl.
liked a larger bowl of noodles.
to slowly cook. I love it – the beef doesn't get overcooked this way.
I'll reply all the comments later, I've got to head out now. Cheers!


text:
Tagged: Eddy Arnold
First recorded by The American Quartet with Billy Murray (1910).
Hit version by Eddy Arnold (C&W #15 1956).
From the wiki: "'The Ballad of Casey Jones' is a traditional song about railroad engineer Casey Jones and his death at the controls of the train he was driving. The song helped preserve the memory of Jones' feat down through the years in its 40+ versions and enhanced Casey's legendary status to the extent that he has even become something of a mythological figure like Pecos Bill or Paul Bunyan to the uninformed. Soon after Casey's death, the song was first sung by engine wiper and friend of Casey's named Wallace Saunders to the tune of a popular song of the time known as 'Jimmie Jones'.
"But Saunders never had his original version copyrighted, and thus there is no way of knowing precisely what words he sang. Illinois Central Engineer William Leighton appreciated the song's potential enough to tell his brothers Frank Leighton and Bert Leighton, who were vaudeville performers, about it. They took it and sang it in theaters around the country with a chorus they added. But apparently even they neglected to get it copyrighted.
"Finally, with vaudeville performers T. Lawrence Seibert credited with the lyrics and Eddie Newton the music it was published and offered for sale in 1909 with the title 'Casey Jones, The Brave Engineer', and first recorded in 1910 by Billy Murray's American Quartet."
Make the World Go Away
First recorded by Timi Yuro (US #24/CAN #11 1963).
Other hit versions by Ray Price (C&W #1 1963), Eddy Arnold (US #6/C&W #1/MOR #1 1965), Donny & Marie Osmond (US#44/MOR #31/UK #18 1975).
Also recorded by Jim Reeves (1964).
From the wiki: "'Make the World Go Away' was composed by Hank Cochran ('I Fall to Pieces') and first recorded by Timi Yuro in June, 1963. It has become a Top 40 popular success three times: for Yuro (1963), for Eddy Arnold (1965), and for the brother-sister duo Donny & Marie Osmond (1975) and topped the Country Singles chart (Ray Price, 1963). 'Make the World Go Away' was also recorded in July, 1964 by Jim Reeves, at his last recording session before dying in a plane crash two weeks later, for what would become the album The Jim Reeves Way.
"For Price, 'Make the World Go Away' was one of his first songs to feature an orchestra and female chorus, a trend that he would continue with other songs like 'For the Good Times'. Arnold's production was similarly recorded, the so-called 'Nashville Sound', an early mixture of Pop with Country music, and became one of the most popular recordings of 1960s Country music and is generally considered to be Arnold's best-known song."
First recorded by Eddy Arnold (C&W #10 1956).
First released by Jerry Vale (US #14 1956).
Hit version by Ray Charles (US #2/MOR #1/R&B #5/UK #9 1962).
http://youtu.be/Pcu1jGbtJiI?t=4s
From the wiki: "'You Don't Know Me' is a song written by Cindy Walker based on a title and storyline given to her by Eddy Arnold in 1955 and was first recorded by Arnold (who is credited as co-writer) that year, then released by him as a single in September 1956. The first version of the song to make the Billboard charts, however, was by Jerry Vale in July 1956, peaking at #14 on the Billboard Hot 100. Arnold's version charted two months later, backed with 'The Rockin' Mockin' Bird', and reached #10 on the Billboard Country chart.
Then You Can Tell Me Goodbye
First recorded by Don Cherry (1962).
Also recorded by J.D. Loudermilk, writer (1967).
Hit versions by The Casinos (US #6/UK #28/CAN #57 1967), Eddy Arnold (C&W #1 1968), Glen Campbell (recorded as "Don't Pull Your Love/Then You Can Tell Me Goodbye" US #27/MOR #1/C&W #4 1976), Neal McCoy (C&W #4 1996).
From the wiki: "'Then You Can Tell Me Goodbye' was written by John D. Loudermilk ('Indian Reservation', 'Tobacco Road'). It was first released in 1962 by Don Cherry, as a country song, without any chart impact.
"In 1967, 'Then You Can Tell Me Goodbye' was recorded in a doo-wop style by the pop vocal group The Casinos. Their arrangement became a US Top-10 and a UK Top-30 hit. Country crooner Eddy Arnold, in 1968, returned the song to the Country Singles chart with his #1 arrangement.
First recorded by Wilma Burgess (C&W #4 1966).
Other hit versions by Eddy Arnold (US #57/C&W #3 1967), Joe Simon (US #91/R&B #47 1972), Dorothy Moore (US #3/R&B #2/UK #5/CAN #4/AUS #6 1976).
From the wiki: "Bob Montgomery wrote the song with Brenda Lee in mind. He recalls, 'I wrote 'Misty Blue' in about twenty minutes. It was a gift and it was perfect for Brenda Lee, but she turned it down. Her producer Owen Bradley loved the song [but] as he couldn't push her to do it, he cut it country-style with Wilma Burgess.'
"Eddy Arnold covered 'Misty Blue' in a Chet Atkins-produced session at the RCA Victor Studio, Nashville, in April 1966. Included on his 1966 album The Last Word in Lonesome, Arnold's 'Misty Blue' had a belated single release in May 1967 to introduce The Best of Eddy Arnold compilation album. Besides bettering Burgess' success on the Country chart with the song, Arnold's 'Misty Blue' became the first version of the song to crossover to the Pop field, reaching #57 on the Billboard Hot 100 in June 1967.


I'm building a small Web site that contains a database. I'm using JavaServer Pages (JSPs) for the front end and the JavaBean component architecture for the back-end.
I'm building a small Web site that contains a database. I'm using JavaServer Pages (JSPs) for the front end and the JavaBean component architecture for the back-end. Debugging can be tricky. How can I tell whether a problem lies with the JSP code or the JavaBean code?
Debugging is easier if you verify that a Bean is working before you integrate it into your front-end JSP code. You can do this by writing test driver code that tries all the methods your front end will need to call. All you need is a Java compiler that can run the Bean as a standalone Java project.
To illustrate, let's consider a simple Bean named UserBean that connects to a database table called userinfo to determine whether a user has permission to access a JSP-based Web application. The JSP front end calls the method UserBean.authenticate() to perform the validation.
To test-drive your code, write a simple main()method inside this Bean. You then can create an instance of your Bean and write code to try out all the methods you will use within the JSP code.
// Create a test Bean.
// Test a known valid username/password combination.
// Call the same methods you will use within your JSP.
// Now test database methods.
// Process return code and display contents of Bean.
// Also display attributes for verification.
// Use the get methods you expect to use within your JSP.
The last step in this process is to configure your Java compiler to use your test Bean as a main class for a Java standalone application. Once you've done this, you can run your Bean!
After you've verified that your Bean is working, comment out the main() procedure using block comments (/* and */). This way you can save the test-driver code for later use without shipping extra code to your users.


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text:
Posted on January 4, 2008 November 22, 2009 by admin
Richley Crapo – Gender Differences in Mormon "Mother in Heaven" Folklore
Gender Differences in Mormon "Mother in Heaven" Folklore
Richley Crapo, Utah State University
(undated)
As has been noted by Peggy Sanday (1981), creation myth symbolism is closely related to gender roles in society. The role of the feminine in divine symbolism is found in many of the world's cultures, especially in those whose gender roles are among the more egalitarian. Where men's and women's roles are equal in everyday life, female deities are prominent in creation stories, and female symbolism predominates: The female creators usually originate from within something such as water or earth, and working alone or in conjunction with male deities, they bring forth humans from the earth, mold them from clay, transform them from plants or animals, or carve them from wood-images that symbolize birth, creativity, and progress. In contrast, where women's roles are markedly subordinate to those of men, the religious symbolism of creation typically emphasizes male gods who come down from the sky, and themes of warfare, aggression, and sexuality. In these societies, humans are often created out of the god's body, by acts of sexual intercourse or through self-fertilization by the god, or by being born.
In male-supremacist societies, characteristics that are associated in the local cultural symbolism with feminine characteristics are used as explanations for the origins of various forms of evil, such as sin, illness, and death. For instance, in the Judeo-Christian origins story, it is Eve who succumbs to the temptation of the serpent and commits the first sin, the cause of death and the curse of pain in childbirth. In Greek mythology, illness, greed, and death were released into the world through Pandora's impulsiveness and uncontrolled curiosity. This use of feminine symbolism is particularly common in male-dominant societies. In these societies, symbols derived from women frequently have negative connotations. For instance, menstrual blood may be regarded as supernaturally dangerous, especially to men.
In societies that lack significant gender stratification, feminine symbolism often has a much more positive connotation. For instance, origin stories may rely on metaphors of childbirth, and women's ability to bear children may be a source of symbolism in which feminine essence is the source of life and fertility. In these circumstances female deities or divine couples are typically the central actors in creation. Thus, among the matrilineal, matrilocal Iroquois the central characters of the creation myth are two females, the Ancient Bodied One and her daughter who gives birth to the first humans, and among the egalitarian Ituri Forest Pygmies the forest which provides food and the resources for all other needs is personified androgynously as a divine Parent.
The archaic civilizations also had a place for goddesses as well. The most prominent of these were, of course, the compassionate Mother Goddess Asherah, wife of An, and her daughter Ninlil, the Virgin and wife of the wargod Enlil, who under a variety of names were worshiped throughout the Middle East.
But, although it is most common in less patriarchal societies, a feminine manifestation of the Divine is not totally alien within the western tradition. In the Jewish tradition, the feminine attributes of God were sometimes personified as the Shehkinah, the manifestation of the presence of God on earth. In Catholicism, Mary, the mother of Jesus, was elevated to the status of the Queen of Heaven, a divine mediator for all the human family. Among the Shakers of early nineteenth century America, the Messiah took on the form of a woman, Mother Ann Lee, and today Christian Scientists may pray using the androgynous mode of address, "Father-Mother God".
Mormonism, which was founded in 1824 in the eastern United States has its own distinctive manifestation of the divine Feminine: a heavenly companion of God the Father, known generally as "Mother in Heaven". Appropriately, references to this divine Consort of God were first penned by a woman, Eliza R. Snow–a polygamous wife of the Mormon Prophet Joseph Smith, Jr., in a poem she titled "Invocation, or the Eternal Father and Mother" in 1845. Put to music, this poem remains a favorite Mormon hymn, now titled "Oh, My Father". The last two versus read in part (1):
In the heav'ns are parents single?
No, the thought makes reason stare!
Truth is reason; truth eternal
Tells me I've a mother there.
When I leave this frail existence,
When I lay this mortal by,
Father, Mother, may I meet you
In your royal courts on high?
Then, at length, when I've completed
All you sent me forth to do,
With your mutual approbation
Let me come and dwell with you.
Mormonism of today is an ecclesiastical religion with a rather patriarchal structure. Its priesthood, which is held only by male members of the church, is organized into a complex hierarchy, presided over by a president. The president of the church is also referred to as the Prophet, Seer, and Revelator of the church. As the presiding official of the church, the Prophet is believed to receive direct guidance from God whenever this is necessary for the work of directing the church. Below the Prophet is the Quorum of Twelve Apostles, which is presided over by its own president and two counselors. Below this level are intermediary officers down to the local congregations, called wards. The presiding official of the ward is the bishop. The bishop is a nonpaid minister, as are all local members of the priesthood. His responsibilities are not to deliver weekly sermons, but to organize and preside over each Sunday's worship services and all other business of the ward. In this work he is aided by his own counselors and a series of priesthood quorums within the ward. The local priesthood quorums are themselves organized into an age-graded system which is divided into two major components, the lower, or Aaronic Priesthood and the higher, or Melchizedek Priesthood. Boys are typically inducted into the Aaronic Priesthood at the age of 12 as Deacons. Their assignments include passing the Sacrament to members of the ward during the Sacrament meeting each Sunday. At 14 years of age, boys are ordained Teachers and are permitted to prepare the sacramental bread and water used in the service. Sixteen-year-olds become Priests, at which time they receive the authority to bless the Sacrament and to baptize. Eighteen-year-olds receive the full authority of the Melchizedek Priesthood as Elders, including the authority to confirm a baptized person as a member of the church and, by the laying on of hands, to give that person the right to receive direct and personal guidance through the Holy Ghost. At this time, it is expected that worthy males will spend a two-year period as unpaid, full-time missionaries for the church. For most, the next major change occurs at age 45, when men are inducted into a High priest's quorum.
This recurring theme of Ecclesiastical authority wielded by a presiding male figure and two counselors is, appropriately enough, paralleled by Mormon concepts of a godhead of three distinct personages: a presiding figure, God the Father, and two supporting beings who carry out His work, God the Son, or Jesus, and the Holy Ghost. Thus, the recurring pattern of presidents and two counselors within the church structure mirrors Mormon theology, which includes a divine pantheon of many gods presided over by God the Father, Jesus Christ, and the Holy Ghost. Jesus, the firstborn spirit child of God, and the Holy Ghost, another spirit son of God, are believed to be fully separate individuals from the Father. Their role in the Godhead is much like that of the counselors to the earthly Prophet of the church. Thus, church organizational structure reproduces forms that Mormons think of as divine in origin and that reinforce the value of a presiding role for males.
Within the Church, the women's organization is an auxiliary program, since all policy-making and governing authority is vested in the priesthood. The men's and women's organizations are structurally equivalent, but they differ in authority and responsibility, with the women specializing in supportive service roles. Mormon ecclesiastical values reflect the secular differentiation of male and female roles. According to Shepherd and Shepherd (1984), Mormons are taught to idealize a family pattern in which the husband, as the family's sole source of income, plays a presiding role and in which the wife, as counselor to her husband, specializes in domestic responsibilities.
In a neat correspondence of symbolic form that would have been greatly appreciated by Emile Durkheim for whom all things in heaven are a symbolic statement of things on earth, Mormonism's Mother in heaven has taken her appropriate place somewhere in the background of the more outgoing male-dominated Godhead. Her role in Mormon theology is an auxiliary one, like that of the women's organization within the church or of the wife within the idealized Mormon family. She is never explicitly mentioned in Mormon scriptures, She has no governing authority within the Godhead, and She is not approached in worship in any rituals of the church. Indeed, since the emergence of a feminist consciousness among some Mormon women, beginning in the 1980s, members of the Church have been explicitly warned by male General Authorities that prayer to the Mother in heaven is not approved. Indeed, a number of women have been excommunicated from the Church for their advocacy of a more central and active role for the Mother in Heaven within Mormon theology.
Nevertheless, ideas about the Mother in Heaven figure have found fertile soil within grassroots Mormonism in the 1980s and 90s. And the theme has blossomed forth in a variety of ways that avoid official sanctions. For instance, in 1980 Lisa Bolin Hawkins's poem, "Another Prayer", appeared in Exponent II, a Mormon feminist publication. Notice its prayerful supplicatory message (1):
Why are you silent, Mother? How can I
Become a goddess when the patterns here
Are those of gods? I struggle, and I try
To mold my womanself to something near
Their goodness. I nee you, who gave me birth
In your own image, to reveal your ways:
A rich example of thy daughters' worth;
Pillar of Womanhood to guide our days;
Fire of power and grace to guide my night
When I am lost.
My brothers question me,
And wonder why I seek this added light.
No one can answer all my pain but Thee,
Ordain me to my womanhood, and share
The light that Queens and Priestesses must bear.
Besides prayer transformed into poetry, Mormon folklore of a Mother in Heaven has found other outlets: presentations at gatherings such as the Sunstone Symposia, articles exploring theological implications in liberal Mormon publications, and lately informal discussions on the internet. I will discuss a few examples from this last source, with particular attention to an interesting gendered difference in the ways in which the concepts are discussed.
Many Mormon women who express an interest in ideas about a Mother in Heaven do so in a way that emphasizes the personal importance of the nurturing symbolism that she embodies for them. At the same time, such women are careful to avoid direct conflict with the patriarchal injunction against Her direct worship. In so doing, one cannot help but note a passive-aggressive attempt to flirt with the edges of this injunction. As one woman put it, "Personally, when I am feeling a bit lonely for a female god (sometimes as a woman, it is just plain hard to relate to a male god), when I am saying my prayers, I will say something like, "tell Heavenly Mother that I said hi and that I'm thinking about her. And could you tell her that I'm currently struggling with (fill in the blank),and if she wants to pass on some info thru you or the Holy Ghost, that would be nice." This example has a typical characteristic of women's ways of seeking a relationship to the feminine aspects of the divine–a non-direct approach that seems to be a response to the fact that the male leaders of the Church have made it clear that directly addressing the Mother in Heaven is not an acceptable religious practice.
Women have creatively found other indirect approaches–a variety of prayer substitutes–that permit a sense of relating to an important religious image without challenging the taboo on prayer. One woman reported: "I have a friend who does not pray to Heavenly Mother, but will write letters to her (not written prayers)." Notice how careful women who are interested in the Mother in Heaven are to explicitly disavow any actual violation of the official taboo. Another less direct approach to relating to a Heavenly Mother figure is the use of journal entries or poetry writing as a prayer substitute. Consider the following journal entry of one woman (2):
Oh, my Mother are you there?
Can you hear me? Can you help me?
Do you stand beside my Father and wish to hold me again?
Are you busy in Celestial regions with your own sacred work?
Will you have compassion for me?
Mercy is your name–Endless, Eternal Woman.
Wrap me in your shining robe of Faith
And sing to me of your love.
Oh, my Mother–can you hear me?
I think I hurt too much for this life.
Will it make me more like you?
Beautiful is your glowing face.
Sometimes, I know you are close.
Will you help me?
Men, on the other hand, are much more likely to take an orthodox position of a Mother in Heaven who should be left in the divine Kitchen, so to peak. One LDS male reacted to the subject as follows: "I have a testimony that our Heavenly Mother wants us to pray to Father as Jesus has counseled us. She wants us to honor and revere the patriarchal Priesthood. She wants us to love the Twelve because the Son loves them. In fact, she wants everything that Father wants because she is a Good Wife, just as he is a Good Husband. We cannot please Heavenly Mother by offending the Twelve whom the Son has chosen. This is my testimony. I know these things because she is my mother too."
On the other hand, this does not mean that men don't speculate about the Mormon Mother in Heaven. But their speculation follows very different paths from that of the women.
The role of the Mother in Heaven as an important symbol for Mormon women of divine nurturance, love, mercy, and other positive qualities that Mormons attribute to their ideals of feminine gender roles is the aspect that has been most explored in various publications by Mormon feminists. Since this area is already being widely discussed, I wish to turn my focus on the ways in which the Mother in Heaven is discussed among men, for whom the emphasized symbolism is rather different–Mother in Heaven as seen through the lenses of male sexuality and aggression.
Although sexuality is rarely addressed in LDS sermons, and then only in strikingly Victorian euphemistic style, speculation about a Mother in Heaven, or even the possibility of Plural Heavenly Wives, can serve as a topic for the vicarious exploration of male sexual concerns. One male discussant, for instance, raised the question: "Has anyone ever considered that our Father in Heaven has more than one wife, and that we may have different spiritual mothers? Or, if we have the same mother, maybe there are other wives of our Father helping with other worlds. Just a thought, What does anyone think?"
Let me emphasize how strongly this contrasts with the relationship and feeling emphasis given to Mother in Heaven talk by Mormon women. For instance, the first woman to respond wasn't very happy with the very question: "I don't imagine my Heavenly Mother as one of a herd of cows to be bred for populating this or other worlds. And yes, I interpret 'helping with other worlds' in the context of polygamy as breeding. I would be glad to hear why other multiple wives of a god or a man are necessary." She was not alone. The next woman to respond: "This anyone once walked in on a Gospel Speculation class one Sunday and heard a debate about this, and thought then that it was a pretty inappropriate topic, and still thinks so. Those who have had sacred experiences regarding Heavenly Mother shouldn't feel compelled to recount them here, any more than many other sacred experiences belong in this public forum. (Pearls before swine, etc.). And those who haven't had such experiences shouldn't be speculating with cavalier nonchalance about the nature of deity. Just my personal opinion, but a rather heartfelt one."
Nevertheless, among men, the question of heavenly reproduction just won't go away. Another brother speculates that considering the many billions of humans who have been born, which Mormons regard as originally having been spirits born of the divine Parents, "…if a woman had sex, conceived, nurtured the spirit until it was born…and the process only took one day instead of 9 months, she would require 300 million years to have all those children by herself." To reduce the gargantuan effort involved he bypasses the question of heavenly polygamy without explaining why, but one might speculate that (were it not for the rather Victorian sensibilities of 1990s Mormon morality) he might have argued that although it would reduce the labors of any one Heavenly Mother it would still involve a rather heavy preoccupation with effort of siring those billions by a single divine Father. his solution, does at any rate reduce the reproductive labors among the gods, for he suggests the possibility that we each may have not only different Heavenly Mothers but different Heavenly Fathers as well: "Let us suppose that 200 million people make it through the [earthly] testing process and are resurrected as Gods, then it would only require that each woman have a few children in order to have enough at one time [i.e., in a short time] to begin the earth creation process – under this arrangement it wouldn't matter if a man had one or many wives (or even the unthinkable that everyone was married or sealed to everyone) – I think we as yet don't even have a clue bout what love is all about." Since, in Mormon thought the future estate of the elect is to become like God, this statement can be understood as a possible typification of deity. In direct words, he is suggesting that God the Father is simply the presiding Person among a large number of gods, the last generation to have undergone the process we mortals are now only halfway through. I should note that this idea that there might actually be many divine parents is not as alien to Mormon thought as it is to mainstream Judeo-Christian theology, since Mormonism has, from the days of its founder, espoused a monolatrous form of monotheism that does not reject the existence of many gods, but rather simply defines God the Father as the Supreme God: (Abraham 3:19).
Now I don't wish to give the impression that Mormons, men or women, are any more homogeneous in their thinking than is any other group united by a common culture or subculture. I wish rather merely to assert that I see evidence in this grassroots theological speculation of a lively use of the Mother in Heaven as a vehicle of important concerns that play themselves out in common gender differences.
This somewhat Durkheimian notion that ideas about the Mormon Mother in Heaven are seen through the lens of gender can be illustrated by an examination of other variant streams of gender-related issues within Mormondom. For instance, gay and lesbian LDS participants on the internet (where the potential anonymity of the medium makes it easier to abandon the closet that mainstream Mormon values otherwise impose) are much less likely to separate the creation of human spirits from the symbolism of sexual intercourse among the Gods. Whereas heterosexual Mormon men assert, as one did, that "The Gods have children the same way we have children", gay LDS discussants of Heavenly Mother repeatedly raised the possibility that the divine creation of spirit children might be through other means–adoption, surrogacy, or as one gay LDS man reacted to the last assertion: "Why do you think this? The reasons we have children in the way we do are quite clearly tied to our mammalhood. Within the next 100 years, I suspect we will be able to technologically do away with the necessities of the woman carrying the fetus. Why do you suppose the Gods still do it? Sentiment?"
It is not surprising that heterosexual members were not very taken with this view of reproduction. As woman put it: "We may be tied to mammalhood in mortality, and perhaps capable of manipulating mortal procreation, but we were formed in the likeness of God, male and female. They are personages with bodies, parts and passions. By definition, Godhood is eternal increase, meaning the begetting of spirit offspring and requires both male and female Gods. Whatever differences there may be between the processes of procreation for celestial bodies and mortal bodies, we've been given the closest simulation possible in this life. . . . I don't think we've been given a 'bait and switch' example of procreation in this life. Marriage, children and family ARE the closest thing to our celestial family as we can recreate in mortality. Whatever differences we will find between mortal and celestial procreation on the other side, will be logical and prudent. Myself, after giving birth to seven children, am sort of counting on Eve's curse pertaining only to this life so we won't have to bring forth 'eternal increase' in pain and sorrow."
Male aggression is also connected to ideas, at least rhetorical ones, about a Mother in Heaven. To another male, the idea of plural Mothers in Heaven had another appeal, an interesting way of "othering" someone: "A friend of mine . . . said when in conflict with another member: 'We may have the same Heavenly Father but he (the other person) must have had a different Heavenly Mother'"
The emphasis on the need to relate personally to the Mother in Heaven and the focus on Her as an embodiment of love, mercy, and nurturance that one finds in discussions by Mormon women for whom the concept is important contrasts markedly with Mormon men's tendencies to regard women's desire of relating to Her as evidence of unorthodoxy and to shift from issues of relating to her toward thinking about her role. And these thoughts demonstrate a preoccupation with issues of a more male sort–issues such as the nature of procreation and the possibility of multiple consorts both for God the Father and, potentially for themselves in the future.
Now, this is not to say that all men and women differed in this way. One man, for instance, responded to the direct question of whether any men felt a need for a sense of connection with the Heavenly Mother by saying "I feel that need, for that connection. Although I know that it is not orthodox doctrine. Could one not feel that, when one knows She exists?" But even the direct question yielded only this one response, and no men spontaneously discussed such a personal need. Only women spoke of having prayed to Her, even before such acts were forbidden, and only women acknowledged practicing any kinds of indirect ways of relating to Her, such as writing letters, poetry, or journal entries. On the other hand, some women did not express an emotional longing for a sense of the feminine in their concepts of God, but conformed to the masculine pattern of talking about the concept as an issue of theological fact with personal implications. For example, recall the woman already quoted concerning eternal childbirth.
Sanday, Peggy. (1981). Female Power and Male Dominance: On the Origins of Sexual Inequality. Cambridge: Cambridge University Press.
(1) Oh, My Father (Eliza R. Snow)
Father, Mother, may I meet you In your royal courts on high?
(2) Another Prayer (Lisa Bolin Hawkins)
Fire of power and grave to guide my night
(3) Untitled Journal Entry
Categoriesworking papers
Previous PostPrevious Richley Crapo – Grass-Roots Deviance from Official Doctrine: A Study of Latter-day Saint (Mormon) Folk-Beliefs
Next PostNext Richley Crapo – Free Will and Obedience: The Role of Paradox in Mormon Myth and Ritual


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Overnight Tuesday, June 6, crews will close the I-77 south ramp to I-490 west from 7 p.m. to 6 a.m. for striping work. Motorists will be detoured via I-77 south to Fleet Avenue to I-77 north to I-490 west. In addition, the ramp from I-77 north to I-490 west and the Orange Avenue entrance ramp to I-77 south will be reduced to one lane.
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Colombian users sue Binance for blocking their funds…Details here
Answer Colombian users sue Binance for blocking their funds…Details here
One of the worst things one can face is receiving a sudden email telling that their cryptocurrency is inaccessible because they are associated with illegal activities.
This is exactly what happened to a group of young Colombians who used to trade cryptocurrency on Binance and are currently not very happy with their assets being frozen.
For more than five months, a group of Colombian users reported on social media that their accounts were blocked by Binance because, according to Binance, they received money from illegal activities.
Some even stated that money from their accounts was deducted without any of their permission.
Several Binance users have confirmed being banned for more than 5 months:
Among those affected was Andrea Torrente, who said in a statement: an interview With Criptonoticias that 15 days ago, she had to resort to legal channels through her lawyer to try to get her banned account back.
Read:Binance intends to compete with Facebook's digital currency through the new Venus project
However, it has not received an official response from the legal representative of Binance in Colombia or from the relevant authorities.
In addition, she said, the only accounts that were unblocked were those of people who did not receive a ban notice from FIOD.
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Read:US Treasury Secretary sets meeting date to discuss stablecoins
Animoca Brands invests $10 million in a blockchain gaming company
Russia's largest lender gets a license to issue and exchange cryptocurrencies
Representative of the crypto project "IGObit" convicted of organizing a cryptocurrency scam


MEMPHIS, Tenn. — At least five people were sent to the hospital after four separate shootings across the city within a seven hour span.
The first shooting happened before midnight Sunday.
Police said they found a man shot twice laying in a driveway on Watson. He claimed he drove there to get help after someone he knew shot him at a home on Knightway.
Less than two hours later, police and fire crews found a man with a gunshot wound at the Taco Bell on Knight Arnold Road in Fox Meadows.
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He was arrested and then taken to the hospital in non-critical condition.
Minutes later, officers learned about a third shooting at a home on North McNeil.
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Both men are expected to be okay.
"We received a shooting call around 6:30," said Lt. Karen Rudolph.
the fourth shooting of the morning happened at a solid waste facility on North Bellevue.
An employee told officers he opened fire on two men who tried to rob him.
"The employee shot one of the suspects. He has been transported in critical condition. The other suspect fled on food," said Rudolph.
Trina Parker with 901 B.L.O.C. Squad, a group working to stop violence in Memphis, was also at the scene.
"I came here this morning, because my son work here. Plus, I was making sure gang members weren't involved," she said.
Parker said their squad was at all four shootings doing their own investigation.
"Where we get to talking to the gang members and try to keep another shooting from happening," said Parker.
Police told WREG all four shootings remain under investigation, and as of now, at least two people have been arrested.


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