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Reverend Mother and Tamar (Gn 38) trapped between 'artificial' barrenness and 'normative' motherhood: Any fitting biblical hermeneutic?
Madipoane J. Masenya
Department of Biblical and Ancient Studies, University of South Africa, Pretoria, South Africa
Reverend Mother's entry into ordained ministry did not quench her maternal instinct to experience the fruit of her own body. Her craving was thus not for a man as a husband but for a baby, the fruit of her own womb. As a result of her unconventional choice to fulfil her desire technologically, the church '[…] stripped her of her authority, position, and title' (Henry 2010). In many a family-oriented, communal, hetero-patriarchal (African) Christian setting, a setting in which many a woman, persuaded by a specific biblical hermeneutic, finds herself trapped between 'artificial' infertility and a deep desire to have a baby, what kind of hermeneutic may emerge if Genesis 38 is read side by side with Reverend Mother's narrative? The present article is an attempt to engage the preceding question critically.
Keywords: Nora; Tamar; Judah; Levirate marriage; Motherhood; Artificial insemination; Genesis 38.
With the advancements in technology, the conventional concept of motherhood1 has come to resist simple, neat definitions. The role of mothers, especially as it is performed by women, is contested in many circles which set great store by the rights of women as equal human beings. Feminist theologian, Rosemary Radfort Ruether (1995), for example, advocates for joint mothering. As it will become evident in the introductory section of this article, the advent of democracy and modern technology has also ushered in new dynamics around the concept of motherhood. The complex nature of the definition of gender (cf. the categories of Lesbian, Gay, Bisexual, Transgender, Queer, Intersex+ persons) also brings new, unique dynamics to conventional notions of motherhood. Perhaps, it is no coincidence that this article, which seeks to celebrate the scholarship of a colleague and a 'son' who used to call me Matro, that is, Professor Eben H. Scheffler, should engage the concept of motherhood.
In the first section, I give a brief overview of the contents of the book written by Eron Henry, titled Reverend Mother (Henry 2010a). The focus will be on the character Nora, as being trapped between the Christian Reformed Church of Jamaica's (CRCJ) notions of conception, childbearing and motherhood and conception from assisted reproduction technologies. From the Jamaican (Africana/global) cultural perspective(s) and, in particular, from the CRCJ's perspective, childbearing and motherhood ought to happen only within a heterosexual marriage union.
Glimpsing Nora's story
At the beginning of her narrative, the reader meets Nora as a 12-year-old girl, with two male siblings. Her desire is to become a principal like Mrs Logan, but only at a bigger school. Jean Kellier, one of the most left-leaning teachers, hosts Nora in her house as Nora's school was far away from her home. Nora's stay with Kellier would impact on her political life later on (Henry 2010:1-25).
Nora gets appointed as the deputy general secretary and the editor of the Workers Congress Party (WCP).
She organises an evening forum in which the WCP is engaged with a view to entrenching socialist and communist ideals (Henry 2010:16-33). At some point, Nora decides to wander into the city at night. As she heads back home, she hears a preacher at a tent meeting preaching about confession, repentance, reconciliation and restitution. An elaborate sermon based on some of the biblical characters is given: Jesus on repentance; Paul on reconciliation; and Zacchaeus on restitution, among others (Henry 2010:60-65). After listening to the sermon, Nora ends up committing her life to Jesus Christ (Henry 2010:46-67).
Meanwhile, Nora organises a youth retreat. Her effective youth ministry is reflected in the notable growth of the number of young people in the church from 15 to 64! During the last session of the retreat, Alexander Thompson preaches on the call in people's lives and how several people try to ignore this call. Moses, Jeremiah and Jonah are cited as cases in point. Standing directly in front of Nora's row, the preacher reveals that there is someone who is trying to run away from his or her call, exhorting him or her to yield and keep his or her eyes on Jesus. Nora's quiet tears wash her resistance (to the call) away (Henry 2010:77-81). She then gets initiated into ministry at the Jamaica School of Theology (JST). During her first two years at the Seminary, turbulence, uncertainty, doubt and faith marked Nora's life. However, she finds solace from the patriarchal setup within womanist theology. After graduating from the Seminary, Nora is allocated a church located 3 000 feet above sea level, on a mountain (Henry 2010:82-107).
There is a mood of celebration in the church as the new pastor, resourceful Nora, is being welcomed. Not only is Nora the first female minister within the Reformed Christian Church in Jamaica (RCCJ), she is also the first woman to be admitted into pastoral ministry (Henry 2010:108-112).
In a conversation with Janet, her friend, Nora makes a daring statement: 'I've decided to have a child,' Henry (2010:117). Nora wants a child, but without a man! As can be expected, Janet vehemently opposes Nora's desire to have a baby. Nora, however, is determined to go ahead with her plan irrespective of what the consequences thereof could be (Henry 2010:113-119).
The ordination ceremony in which Nora would be ordained as a pastor of the RCCJ is attended by high-profile people. Nora and three other ordinands participate in a lively, elaborate ceremony. What makes Nora's ordination special though is the fact that she is the first woman to be ordained into Christian ministry and also to be admitted as a pastor (Henry 2010:120-128).
Then, there is a long debate and questioning by the Seminary and church officials about what Nora plans to do. The opposition against artificial insemination is based on the following factors, among others: a proper family is supposed to be run by two parents; adultery; the challenge to be posed by an absent father; confusion to be caused among fellow believers; and women in ministry would be jeopardised (Henry 2010:129-141). Nora responds by describing the church as being patriarchal. In the church, many battles basically involve women and their bodies (cf. birth control, abortion, sex or childbearing). 'And it is always men who are telling us what is right from what is wrong as to what to do with our bodies, and our own sexuality' (Henry 2010:140).
Nora is then asked to recuse herself from the meeting. The discussion then focusses basically on the disapproval of the officials who elaborate on what artificial insemination basically entails. The challenge that would be posed by an absent father and the procedure used by lesbian couples are raised as points of concern, among others. When Nora is called back to the meeting, she receives a negative feedback. However, she remains firm in her convictions and intentions of what she seeks to do. The meeting encourages Nora to go for counselling within the Reformed tradition (Henry 2010:142-153).
At the first meeting of the National Council of Churches of the RCCJ, after positive feedback from Nora's counsellor about her state of mind, Nora's admission to being pregnant and her refusal to resign or to take leave, there is a recommendation that her accreditation status as a pastor be withdrawn (Henry 2010:160-162).
Meanwhile, Nora gets invited to a meeting with business and professional women. She tells her audience that hers is a female battle (Henry 2010):
I am the first to admit that what I've done is most unusual, perhaps unique. I've dared to challenge long held traditions and beliefs. What makes it especially difficult is that I'm female. A female rebel is itself an oddity in our country. But there're some battles that only a woman can fight. Men cannot fight for us, nor should we expect that they should. (p. 194)
Nora then elaborates on the predicament faced by women who are exhorted - or, rather, forced - to marry strictly within their church tradition. The main reason why she decided to follow the path of artificial insemination is because, like all other women, she wished to have a family of her own. She is persuaded that it is her right to decide to have a child. In Nora's view, the church is usually suspicious of anything new and different. As biblical evidence to support her decision to go for artificial insemination, she cites the examples of Mary, Tamar and Rahab (Henry 2010:193-199).
On the last day of Nora's court case, the lawyers for the two sides persuasively argue their cases (Henry 2010:200-213). After the struggle with severe labour pains, Nora eventually delivers a baby boy (Henry 2010:214-217). The judge, supported by the church's constitution, gives the final verdict in favour of the church. Rev. Basil Newton accompanies Nora and Janet after the hearing session (Henry 2010:218-225).
Meanwhile, in the local news, there is a report about Rev. Newton being the father of Nora's baby. Newton then mentions his intention to resign. Amidst persisting requests from the church officials to disclose if he was indeed the father of Nora's baby, Newton refuses to answer the specific question. He promises that the resignation letter will follow in the coming week (Henry 2010:226-228).
Nora addresses an unnamed congregation about the need to cry. Amidst the many circumstances in life, people need to cry. She lists several examples on how Jesus listened and acted upon people's cries. As Nora goes through the aisle, amidst the singing of the song, 'lead me to the rock …', Rico, her baby calls for her attention. Nora then holds him by the hand, with his father by her side. As they drive away, Rico asks Daddy when he would teach him to drive while Nora looks slyly and offers a chuckle (Henry 2010:229-235).
Reverend Mother's preceding narrative leads me to the following observations.
The maternal instinct may kick in at some point in one's life, overwhelming a female human being irrespective of her position as a woman of cloth. A burning desire to have a baby and not a man may persuade assertive women to do whatever it takes to fulfil such a desire. Reverend Mother, that is, Nora, provides readers with a perfect example of the preceding fact. The pertinent question for this article is: In a hetero-patriarchal space where church policy and the cultural prescripts prescribe only one space and one way in which conception, childbearing and normative motherhood should happen, how may women who choose to use unconventional means for childbearing fare? Nora's narrative has revealed that those who dare to go against the hetero-patriarchal grain can only reap the negative consequences emerging from such daring moves. In order to link Reverend Mother's narrative to a related biblical narrative, in the following section I ask whether Tamar's narrative (cf. Gn 38), 'the harlot turned heroine', casts more light on women who dare to conceive in unconventional ways? In my view, both Nora and Tamar are women whose deep desire to have babies, despite the motivations behind the desires, enables them to pursue unconventional means and eventually achieve their desired goals. I now turn to the story of Tamar.
Casting a glance at Tamar in Genesis 38
The story of Tamar is depicted as happening in Chezib, Enaim and Timnah in the hill country, with the latter located southeast of Jerusalem and northeast of Hebron in the eastern Shephelah (Cook 2001:117). Irrespective of the gaps in geography and time between Nora and Tamar's narratives, as well as the status that the Bible continues to enjoy as a normative book in varying African settings, Tamar's story is one of those which Reverend Mother cited to buttress her decision to do artificial insemination. Tamar was cited as one of the women who bore children outside the conventional boundaries set by the patriarchal status quo in ancient Israel. The children from the preceding mothers, though, eventually formed an important link for the lineage from which Jesus Christ would emerge.
Nora argues (Henry 2010):
And I dare anyone to get biblical2 with me! Mary the mother of Jesus got pregnant before her marriage to her husband, yet it is he that we serve and it is she that we revere. Rahab is listed as a female heroine in the scriptures and she was a prostitute - a prostitute who is an ancestor to Jesus! Tamar tricked her father in law into sleeping with her so that she could have a child - this Tamar too is an ancestor to Jesus! (p. 198)
Esther Fuchs' (1999a) argument appears to resonate with Nora's here:
Tamar must resort to wiles and guiles even in her selfless struggles for what is regarded as right and noble. Though decried in other circumstances, female deceptiveness in these narratives is portrayed as positive initiative and good sense. Tamar conceives male twins, Peretz and Zerah … Peretz, son of Judah, is the ancestor of Obed, father of David - thus the patrilineal chain from Judah to King David is established and secured by the self-abnegation, wisdom, and loyalty of two helpless widows. (p. 79)
The reasons for my choice of the Tamar character as a closer character to resonate with Nora's story are slightly different though.
Firstly, Tamar desires to have a baby in accordance with the patriarchal expectations of the time. Niditch (2012) could thus argue:
On the one hand, this law might be interpreted as a male-preserving, male-protecting law, and Tamar's actions in 38:13-19 would be a wife's act of devotion to her dead spouse. (p. 42)
What comes to mind here are the opening verses of Genesis 38. The preceding verses foreground the conception and the birthing of babies by the wife of Judah, that is, Shua's daughter. The deliberate instruction by Judah to Onan to perform the duty of a levir for his deceased brother Er is also worthy of note. The question that could be posed, especially to feminist interpreters of Tamar's action to secure a baby at all costs, is whether her actions, contra the views of many a feminist scholar3, should also be viewed as having been inspired by her desire (cf. also Nora's) to have a baby rather than the pressure from the patriarchal status quo? The preceding possibility should not be ruled out.
The following assertion by Esther Fuchs (1999b) can thus be challenged:
Woman's reluctance to give birth or to assume maternal responsibility for her child are options which are completely excluded from the represented reality of the Bible. Onan, for example, refuses to 'raise seed unto "his brother Er"' and is consequently severely punished by YHWH (Gn 38:10). But a woman is not even shown to be capable of not desiring sons. The biblical narrative is careful to ascribe the desire for sons to its female figures. (p. 138)
As the biblical narratives are mostly written from a male perspective, it makes sense that even talk about what was or is biologically connected to female persons would have male undertones. These undertones, however, should not exclude the possibility that women would have desired to perform and also celebrate their motherhood role. I thus pose the following questions that seem to evade many feminist biblical scholars. Did women as mothers in pre-modern cultures (cf. also women in ancient Israel) not enjoy and celebrate their roles as mothers? Did they not take pride in having children? (cf. Meyer 1992). Did women not benefit from having children of both sexes, especially sons, for their economic support among other reasons? In African cultures (cf. also ancient Israelite cultures), the role of a woman as a mother was or is still celebrated by all, including the woman herself.
Secondly, the institution of the levir, which gets frustrated by Onan, is not strange to African cultural contexts. Also, apart from the levirate union, there exist certain marriage types that are geared at facilitating the role of a woman as a mother (Masenya [Ngwana' Mphahlele] 2010, 2013).
Thirdly, the unconventional nature of Tamar's action which is revealed in her relentless commitment to have a baby echoes Reverend Mother's unconventional means of conceiving a baby. Tamar's relentlessness in getting a baby is engaged with in the following section.
Tamar, the Persistent and relentless mother to be?
Genesis 38 opens with a note about Judah's marriage to a (nameless) daughter of a Canaanite man called Shua. What is expected in heterosexual marriage happens with success: sex4, conception and the birth of sons. Judah's wife bears three sons, Er, Onan and Shelah. The wicked nature and actions of Er and Onan, respectively, claim their lives. Yahweh is the one who kills Judah's two sons (Gn 38:7, 10). Onan is punished by Yahweh for refusing to perform the duty of a levir5 on Tamar, the widow to Er. Judah had instructed his son, Onan, to perform the duty of a levir on Tamar, '[t]hen Judah said to Onan, "Go into your brother's wife and perform the duty of a brother-in-law to her; raise up offspring for your brother."'(Gn 38:8, NRSV).
The actions of both brothers deprived Tamar of an opportunity to exercise her role as both a wife and a mother within the patriarchal context of her time.
It is not clear to the reader what challenge may be posed to the masculinity of the younger man when an older man instructs him to engage in sex and procreate, not for his own lineage, but for his deceased brother's. Onan was thus instructed to have sex with a woman, not by choice pending the availability of a designated female body. Would Tamar be available to play the role of a mother? Onan cannot be fully loyal to his father's instruction. Because of his unwillingness to deposit his seed for the sake of the perpetuation of his brother's lineage, thus also depriving Tamar of the possibility of performing the motherhood role, Onan decides to spill his semen whenever he ejaculated. Because of Yahweh's displeasure at the latter act, Onan is killed. Judah is scarred by the death of his second son and dismisses Tamar to do something unusual: return to her father's household and remain a widow indefinitely.
Tamar had lost her status as a virgin in her father's household and as a wife in her husband's household. Tamar's ambivalent position could not guarantee the possibility of performing her role as a mother. Such a position in Niditch's view (2012:42) was an anomaly because she was '… the young childless widow who has no hope of becoming a fruitful member of her husband's clan once the husband is dead'. Tamar thus plans and deliberately chooses to follow an unconventional path.
Meanwhile, Tamar's mother-in-law dies. After the mourning period, Judah, her father-in-law, would head to Timnah to shear his sheep. Tamar's earnest desire to have a baby and perpetuate Er's lineage causes her to put her widowhood garb off and wrap herself in a veil. Leaving the secluded private space of mourning, Tamar ventures into the public space, positioning herself in a way that would suggest her availability for sex (Bird 1989, 1999). Does she become a widow turned a prostitute? Did she deliberately pose in order to identify as a prostitute, or was the veil deliberately used to hide her identity from her father-in-law (Huddleston 2002:57-58)? Tamar determines to have sex not with any man, but with the right6 'client'. Judah had not instructed his last born son, Shelah, to perform the duty of a levir on Tamar. She was thus deprived of an opportunity to conceive and bear a child within the acceptable conventional hetero-patriarchal confines.
Judah, thoroughly7 convinced that he sees a prostitute, asks for sexual favours from Tamar (Gn 38:16). Tamar's, unlike Nora's, would not be an artificial insemination. The deposit of Judah's seed would happen in a natural way, but within an unconventional space. From Judah's viewpoint, it would happen with an 'illegitimate' partner, who would have ironically authorised the whole endeavour. Could it be that the notion of hetero-patriarchal masculinity is being turned upside down by this female Other, who then controls when and with whom she could engage in productive sex? Fewell and Gunn (1993:89) say, 'He had sought to control her sexuality; in the final analysis, she controls his'. Tamar is careful to demand Judah's signet, cord and staff,8 the three elements that marked Judah's identity. The preceding identity markers would later endorse Tamar's deliberate decision to be inseminated with the right seed from an unsuspecting 'donor'.
As noted elsewhere (Masenya [Ngwana' Mphahlele] 2006:486-499), Tamar's desire was not for sex (cf. also Nora's yearning not for a man, Henry 2010:117). Tamar's desire was for a baby. 'Surely her greatest desire is a means of conception' (Abasili 2016:157). Possibly, because of her maternal instinct, among other matters, Tamar desired to perform her role as a mother. For the narrator of her story, though, Tamar sought by all means to fulfil her role as the mother of male babies in a patriarchal context. The narrator's report on the birth of sons and the foregrounding of the institution of levirate union in the present episode points in that direction. The fact that Yahweh is also reflected as disapproving the spilling of male seed by killing the perpetrator points in the same direction. It thus occasions no surprise that after Judah was informed that the 'prostitute' was the same person as his daughter-in-law, he could remark, 'She is more right than I, since I did not give her to my son Shelah'. (Gn 38:26)
Tamar eventually gets what she wanted - a double portion, in fact - as she delivers male twins (Gn 38:27-30). Tamar becomes one of the 'veiled' women who can unsettle patriarchy (Fewell & Gunn 1993):
Sometimes they refuse to be ignored. They have been known to be subversive. They can make a man lose confidence in himself (if only briefly!). They can even turn him into a laughing stock. They can occasionally force him to recognize his responsibility. And sometimes they can save his tribe and his/story. (p. 89)
As Tamar saves Judah's tribe, she finally gets what she wants, a baby!
Any African biblical hermeneutics of motherhood?
In African biblical hermeneutics, the biblical text and/or God-talk as based on the Christian Bible are deliberately made to interact with the experiences of African-descended people in the process of Bible interpretation. Political, social, religious, economic and cultural aspects of the lives of African-descended people are critically engaged with in the Bible interpreters' engagement with the biblical text (Ukpong 2002; Adamo 2015). Based on the theme of this essay and the observations that were gleaned from the narratives of Nora and Tamar in the preceding paragraphs, the following questions may be asked: What insights may the narratives of Nora and Tamar shed on women's (joys and) struggles in engaging their roles as mothers in an alienating context such as a patriarchal one? How do women navigate the terrain between their exercise of choice on reproductive powers and the dictates of the hetero-patriarchal status quo? What role do cultural sacred texts such as the Christian Bible and the church play in the affirmation and/or alienation of female human beings from their own bodies? Could present-day readers of the Nora and Tamar narratives get any helpful cues from these characters on the role of women as mothers?
Motherhood: A celebrated role?
The role of motherhood has been celebrated and continues to be celebrated by African women and men alike, in both ancient and modern times (Akintunde 2006; Labeodan 2015; Oduyoye 1995). Mbiti (1989) reminds us that in our African contexts:
To die without getting married and without children, is to be completely cut off from the human community … to become an outcast and to lose all links with mankind [sic]. Everybody therefore must get married and bear children: that is the greatest hope of the individual for himself [sic] and of the community for the individual. (Mbiti1969:131)
In hetero-patriarchal contexts like the African and biblical ones, motherhood had and/or still has to be tied to heterosexual unions in which an identified, designated male person (read: father) has to be identified. Motherhood, as in the case of Nora, is celebrated for affording a female human being an opportunity to get to witness the fruit of her own womb. The desire that Nora had was not for a man, neither was it for sex. Reverend Mother's desire was to have someone who could keep company with her later in life. Nora's narrative reveals that assisted reproductive technologies, with their provision of a baby without the physical union between a man and a woman, enable women to lead successful lives as mothers without men, but ironically not without the male seeds.
Reading through the grain of Tamar's narrative, the reader is persuaded to believe that Tamar covers her face with a veil (which would in the context of the time have enabled her easy connection with a prostitute), in order to correct the injustices done on her by Judah. As Judah failed to provide Shelah to Tamar as a levir, and thus deprived Tamar an opportunity to perform her motherly role in a patriarchal context, Tamar decided to rectify the matter albeit in a deceitful way. However, as argued earlier on, one cannot rule out the possibility that just like in the case of Nora, Tamar's maternal instincts also had a share in her relentless effort to become a mother.
Normative concepts of motherhood (and fatherhood)?
As noted in the introduction, in traditional African contexts (cf. also in ancient Israelite contexts), legitimate motherhood is tied to heterosexual marriage in which a legitimate father figure is present. Interestingly, in both Nora's and Tamar's contexts, the true identity of the mother, the bearer of a baby for 9 months, did not seem to matter. The Seminary or church officials who challenged Nora about her decision to use assisted technology as a means through which to have a baby raised the concern that the baby born in such circumstances would lack a father figure. The claim made was that single-parented families, most of which are headed by women, basically do not function well because ideally children should be brought up by both male and female parents. The anonymity of the would-be father was also raised as a point of concern. What is ironic, though, is that within the last few pages of the book, the baby boy born to Nora is featured not only with his mother but also with his father: 'At the traffic light, three year old Rico asks, as he usually does. "Daddy, when are you going to teach me to drive?" Nora, as she always does, looks at Basil slyly and offers a chuckle' (Henry 2010:235).
As already noted in the case of Tamar, although she had to employ unconventional means to fulfil her motherly role, she had to make sure that the would-be father came from the correct clan, lest she would have risked being burnt for committing adultery as a (previously) married woman.
Allergic to change? The challenge confronting the church
A woman got pregnant in the church, the pastor and the Church Board decided to discipline her as she was not married. When the Church Board and pastor met the woman, she told them that she has stayed in the church for years and no one is marrying her and she is getting to her menopause so she went and did artificial insemination as she wants a child. She provided the medical documents that showed that she has done artificial insemination. The woman is pregnant without committing fornication or adultery.
If you were part of the Church Board, will you agree for her disfellowship (removal from register as it is called now)?
Give reasons for your answer (N. Shokane personal communication., 28 July 2017)
The preceding quote circulated on social media in July, 2017. One of the ladies from my church forwarded the chat to me because she wished to get my opinion on the matter. The gist of what the preceding text conveys resonates with the content of Nora's narrative. The main difference is that Nora was a pastor. Also, Nora informed the authorities about her intention to do artificial insemination.
What emerges from Nora's narrative and that of the woman depicted in the above chat though is the slowness with which transformation occurs in the church. The way the church handles the matters discussed in the previous paragraphs portrays it as an institution opposed to change. This is the case, especially as it pertains to its long-standing traditions on exegetical and hermeneutical matters. It should be seen as the Christian church in the true sense of the word. The preceding observation featured now and again within the narrative of Nora. A pertinent question, though, is: does resistance to change, especially if such change were to bear positive results for the marginalised, come from a genuine commitment to serving God or is it motivated more by human desire to cling to power, among other motivating factors?
The church pews, both on the African continent and its diaspora, are filled with female persons. However, male authorities are many a time vested with power to decide female matters, even those which affect women's personal lives. Nora (Henry 2010) could thus rightly remark:
But you know what I've noticed? Most of the battles in the church for the last half century have to do with women and their bodies; whether it is birth control or abortion or sex, or the matter of having children. It is always about us and our bodies, what we can do or cannot do. And it is always men who are telling us what is right from what is wrong as to what to do with our bodies, and our own sexuality. (p. 140)
For those who take comfort in being fundamentalist and biblicist, could there be any specific biblical text cited to condemn as sinners, women who employ assisted reproductive technologies? If not, why would such women be stripped of their ministerial credentials and/or removed from the fellowship of the church? From the experiences of the women in the two narratives, it is clear that those who choose to operate from a different and 'strange' perspective, those who dare to challenge traditional notions of childbearing and motherhood, can expect to face severe consequences.
Unconventional motherhood and challenged masculinity?
In (African) hetero-patriarchal cultures, the notion of worthy or ideal manhood is also linked to fatherhood. A real man is not only a husband, perhaps even a husband to many wives; he must also be a father, particularly a father to sons. The institution of levirate union reflected in Genesis 38 also points in this direction. Hetero-patriarchal notions of normative childbearing and motherhood would thus be linked with the existence of a father, in particular, a specific father for that matter. Judah had to make sure that the lineage of his deceased oldest son would be continued by his second son. It also occasions no surprise that when Tamar noticed that Judah had not fulfilled his promise of giving her to Shelah, she then decided to 'seek' sex not with any 'client' but with the right man. In the case of Nora, the issue of an unknown and absent father was also raised by the church authorities. The pertinent question to be asked here is: Could resistance to the use of assisted reproductive technologies be more of a reflection of the fears of men to no longer have control over female sexualities/bodies? Could there be a deep anxiety that such technologies would remove men (as fathers to babies) further and further away from the sacred space of female birthing and mothering? What may one make of men (who are instructed and/or expected, as in the case of Ruth also), to be the right go'els but show reluctance to do so (Gn 38:9)? Could it be that such men have a feeling that their masculinity is being challenged by those more powerful than they are?
In many a church setting, the distance between the socio-historical contexts of biblical books and present-day Bible readers' contexts is usually not considered. Official Bible interpretation and the formulation of church policies and doctrines still remain mostly male prerogatives. The female constituencies, whose power is not legitimated by patriarchy, continue to fill the church pews. Also, as the Honoree Professor Eben H. Scheffler (2018:66-79) would, in his engagement with the gospel according to Luke, remind us that Jesus Christ was on the side of those on the margins, including women, perhaps it is only fitting to pose this question to him: Prof. Scheffler, which kind of hermeneutic would you recommend to a committed single Christian woman who, though she zealously desires to have a baby, finds herself trapped between 'artificial' infertility and a keen desire to conceive naturally and become a mother within a 'normative' hetero-patriarchal space?
I hereby acknowledge that this article is my own work and that it has not been published elsewhere before.
The author declares that no competing interest exists.
I declare that I am the sole author of this research article.
This research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors.
Data availability statement
Data sharing is not applicable to this article as no new data were created or analysed in this study.
The views and opinions expressed in this article are those of the authors and do not necessarily reflect the official policy or position of any affiliated agency of the authors.
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Henry, E., 2010, Reverend mother, Eron Henry, Charleston, SC. [ Links ]
Huddleston, J.R., 2002, 'Divestiture, deception and demotion: The garment motif in Genesis 37-39', JSOT 98, 47-62. https://doi.org/10.1177/030908920202600403 [ Links ]
Niditch, S., 2012, 'Genesis', in C. Newsom, S. Ringe & J. Lapsley (eds.), Women's Bible commentary: Twentieth anniversary edition: Revised and updated, pp. 27-45, Westminster John Knox, Louisville, KY. [ Links ]
Masenya (Ngwana' Mphahlele), M., 2004, How worthy is the woman of worth? Rereading Proverbs 31:10-31 in African-South Africa, Peter Lang, New York. [ Links ]
Masenya (Ngwana' Mphahlele), M., 2006, 'Killed by aids and buried by religion', OTE 19(2), 486-499. [ Links ]
Masenya (Ngwana' Mphahlele), M., 2010, 'Is Ruth the 'ēšethayil for real? An exploration of womanhood from African proverbs to the threshing floor (Ruth 3:1-13)', Studia Historiae Ecclesiasticae XXXVI(Suppl), 253-272. [ Links ]
Masenya (Ngwana' Mphahlele), M., 2013, 'Engaging with the Book of Ruth as single African Christian Women: One African Christian Woman's Reflection', Verbum et Ecclesia, 34(1), 9. https://doi.org/10.4102/ve.v34i1.771 [ Links ]
Mbiti, J.S., 1989, African religions and philosophy, Heinemann, Oxford. [ Links ]
Meyer, C., 1992, 'Everyday life: Women in the period of the Hebrew Bible', in C.A. Newsom & S. Ringe (eds.), The women's Bible commentary, pp. 244-251, Westminster/John Knox Press, Louisville, KY. [ Links ]
Labeodan, H.A., 2015, 'Exploring Yoruba Proverbs with feminine Lexis as a tool for reimagining African womanhood', in R. Ross & R. Emega-Eteko (eds.), Unraveling and reweaving sacred Canon in Africana womanhood, pp. 21-34, Lexington Books, Lanham. [ Links ]
Ruether, R.R., 1994, Religion and God-talk, Beacon, Boston, MA. [ Links ]
Oduyoye, M.A., 1995, Daughters of Anowa: African women and patriarchy, Orbis, Maryknoll, NY. [ Links ]
Scheffler, E.H., 2018, 'Women in the Gospel of Luke', in E.H. Scheffler & M. Masenya (Ngwana' Mphahlele) (eds.), Study guide 1 for OTS 3704, pp. 66-81, Unisa, Pretoria. [ Links ]
Ukpong, J.S., 2002, 'Reading the Bible in a Global village: Issues and challenges from African readings', in J.S. Ukpong, M.W. Dube, G.O. West, A. Masoga, N.K. Gottwald & J. Punt et al. (eds.), Reading the Bible in the global village: Cape Town, pp. 9-39, SBL, Atlanta, GA. [ Links ]
Wunch, H.-G., 2012, 'Genesis 38-Judah's turning point: Structural analysis and narrative techniques and their meaning for Genesis 38 and its placement in the story of Joseph', OTE 25/3, 777-806. [ Links ]
Madipoane Masenya
masenmj@unisa.ac.za
Accepted: 15 Jan. 2019
Published: 14 Aug. 2019
Note: The collection entitled 'Eben Scheffler Festschrift', sub-edited by Jurie H. le Roux (University of Pretoria) and Christo Lombaard (University of South Africa).
1 . The concept of motherhood as it is used in this article basically refers to the conventional or traditional notion of woman as being biologically capable to conceive, deliver and then mother a baby. What makes the concept contested, especially within (white) feminist circles, is how in patriarchal contexts, womanhood has always been tied to the traditional roles of mother and wife in heterosexual marriages. As I have engaged the concept of woman as mother elsewhere, especially in African settings, a few references in this regard will be in order (Masenya [Ngwana' Mphahlele] 2004, 2010).
2 . Perhaps Nora misses the important role of the father figure in the genealogies of biblical heroines like Rahab and Tamar (Mt 1:1-17; Rt 4:12, 18-21). Also, as Fuchs (1999b:135) has argued, 'YHWH in the biblical narrative, restricts his interest in barren women to married women and to situations which leave no doubt as to the identity of the potential father'.
3 . For example, Esther Fuchs (1999a) argues, Tamar does not act out of concern for her own well-being. She does not insist on marrying Shela, nor does she take initiative because she is lonely or wants to get married. The text…takes great pains to emphasize that the heroines act selflessly. (p. 79). Did Tamar's maternal instincts not persuade her to desire to carry out her role as a mother? The birth of children in ancient Israel, as Meyer (1992:248) reminds us, would have been a source of joy to both men and women.
4 . Noteworthy is the fact that the usual term for sex, 'to know' (save for its use in Gn 38:26), is not typical of this episode. Instead, 'to go into' is the typical phrase used (Gn 38:2, 8, 16, 18).
5 . It is important to note with Cook (2001:117) that '… While levirate marriage was not a law in the time of the ancestors (their family structure created and enforced the sanctions by which they lived), the custom of protecting the widow's place within her deceased husband's family, perpetuating the name of the deceased husband, and providing a son was commonplace in the ancient Near East (see Deut 25:5-10 for later law).'
6 . As Fuchs (1999b:135) has rightly argued, 'The only thing which saves her life and turns her into a biblical heroine is the fact that the man she sleeps with, Judah, is directly related to Er, her deceased husband, who left her with no children.'
7 . The use of the adjective 'thoroughly' in this context would make sense only when we acknowledge with Phyllis Bird that the narrative depicted in Genesis 38 has a number of aetiological motives. Why? It cannot be realistic that Judah would not have recognised the voice of his daughter-in-law, as the two were making a deal before the action. Also, should the readers of the story assume that Tamar wore the veil consistently (or at all) during the act of intercourse? The text leaves its readers with no clues whatsoever regarding the answers to the preceding questions (Bird 1999). Or could it be a matter of Judah not having 'known' (Gn 38:26) Tamar, as Wunch (2012) would argue, 'and he did not know her again'. This not only speaks about not having any further sexual relations with her but also reminds the readers that he did not really 'know' her until now. He did not know her when he sent her away to the house of her father (because he thought her to be responsible for the death of his sons) and he did not know her afterwards (because he thought her to be a prostitute) (p. 803).
8 . For more details on the symbolic significance of garments and objects for use by selected women in the Jacob cycle, see Furman (1999) and Huddleston (2002).


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Explore our different options for your wedding day. From mountaintop elopements to intimate ceremonies, we have 3 different products to choose from.
Elopements have always had a special place in our heart. With the traditional formalities and busy timeline stripped away the bride and groom can focus on what they came for in the first place - the love they have for each other. The sky is the limit to the creative mind and we'll be there with you every step up that mountain. When you get home throw an epic party, show the video we make, and just enjoy your family and friends.
Our movie package includes 3 parts - The wedding film, ceremony, and toasts. Our 5-7 minute wedding film is the prize of our work and continually recognized for it's unparalleled style and emotion. All our work is scored by Drew Barefoot, giving your movie the handcrafted feel that is unique to you, and music you won't hear anywhere else.
Mirroring the same style and emotion of our films, our photography began as a natural progression from our video work, but has bloomed into it's own unique style. We find that having full creative control and working as a team on the wedding day allows for a much easier flow between us and our clients. Our photography comes with 8 hours of coverage, and a beautifully designed wedding album. All the proofs are uploaded to our server for easy access to order prints or download your favorites to share with friends and family.


According to the U.S. Census Bureau 94 percent of residents are high school graduates. The same source finds that 31 percent have a bachelors degree or higher (age 25 and above). Currently the regional school system is proceeding with a $ 69 million dollar project to upgrade the high school, middle school and elementary school in town.
According to the Cenus Bureau the median family income is $ 75,743. Thirty-one percent of households have income of $ 100,000 or more.
Southwick is currently served with DSL service by Verizon as well as Broadband cable service from Comcast. Additionally other providers offer service at varying speeds. The Mass. Broadband Institute (MBI) has completed of installing the Internet backbone in Springfield to more than 120 communities in western and central Mass. This service was completed in June 2013 with various providers offering the "last mile" to area home and businesses. This is expected to make available both additional providers, higher speed and more price competition. According to MBI there are currently 10 broadband providers including service via satellite, wireless, cable and DSL.
According to a meeting of local officials held in Northampton on March 19, 2011 more than 1,300 town halls, schools, hospitals and other community anchor institutions will be connected to the fiber system. Locally plans call for the system to travel through Southwick on Route 57.
The Town provides public water and sewer to some portions of the community. Natural gas is also available in some parts of town through Columbia Gas of MA. (previously known as Bay State Gas). Telephone service is available from both Verizon and Comcast. Other third party providers may also be available. For more information contact the respective providers.
The town in 2014 completed a new 500,000 gal/day lateral sewer line to the regional sewer treatment plant. This will allow for the extension of sewers to additional areas of town. For more information on this contact the Department of Public Works.
The official 2010 population as issued by the U.S. Bureau of the Census on March 22, 2011 can be viewed here. Click here for the data for all communities in Hampden County. The official Southwick population as of 2010 is 9,502.
The U.S. Census Bureau released detailed data on Southwick in December 2010. To view or print this data click here.
CNBC the business cable television network in 2010 ranked all 50 states as best states for business. Massachusetts ranked number 5 as best place for business. Southwick ranks in the Greater Springfield as one of the communities with the lowest real estate tax at $ 17.73 per thousand residential/commercial/industrial (for 2016/2017) versus nearby communities with rates in the $ 30+ range per thousand click here. This indicates the local real estate tax rate is less than 50 percent of most other communities in the Springfield area.
According to the December 2010 data from the U.S. Census Bureau 31% of adults age 25 and over have a college degree or higher. Southwick has 3 eighteen hole golf courses and 1 nine hole course. The Town is home to the Congamond Lakes with swimming and a Town public boat launch area. Southwick also has a range of homes from less than $ 200,000 to more than one million dollars. Southwick is within 12 miles of Bradley International Airport (BDL) which is served by a number of airlines with destinations nationwide as well as Canada and Mexico. Connecting service to Europe, Asia, and Latin America. For more information on the advantages of Southwick click here.
A number of factors go into the quality of life equation. The area around Southwick includes a large number of colleges and universities. Click here . For information on the Knowledge Corridor click here. The Town of Southwick has miles of trails for walking, hiking, and bicycles. Click here for information on the multi use rail trail (more than 6 miles in length). Whalley Park with more than 70 acres of land has soccer and baseball fields and a children's play area. For more information contact the Southwick Park and Recreation Commission.
Information on the three town regional school district is available from the school system. Local residents approved a more than $ 68 million school renovation and expansion plan for 3 schools in Southwick. More than $ 40 million of the cost is funded by the Commonwealth of MA.
Here is a link to an outside website with information on commercial and industrial sites in Southwick. This is not an endorsement of the website. Users should research web sites, brokers, etc. at their own risk. This site has not been confirmed as to accuracy, etc.
How does Mass. compare to other states for taxes paid?
According to a recent article in the Buffalo News (newspaper) real estate taxes, sales tax, etc. cost less in Mass. than it does in New York State. Click here for the article.


Do you ever feel so overwhelmed with work and life that you start to feel like everything is out of control? Whenever I am feeling this way, I always have to be reminded to take it one day at a time. This simple notion is so impactful and helpful when everything in life is chaotic. Since everything can be so chaotic, I've been slowly adopting the ideals of "organized chaos" and "work-life balance". Sometimes it is easy to get caught up in the ideals of life being one-sided when in reality it is a balancing act on a thin tight rope you must walk gracefully. Insert the new Webster term "adulting" here as well. Maintaining an organized chaos while adulting is a trick in itself but it's one that I think can function. Perhaps not as seamlessly as we would like but function slightly smoother.
When you find a piece of clothing that embodies function, ease and style, it's a feeling of excitement. Apply that to these denim overalls. I have found the pair of denim overalls that meets my denim overall dreams! These have been on rotation, having been paired with sneakers, ankle booties and now my Victorian-style peep toe lace ups. The idea of being stylish with ease appeals to me, especially when I'm busy with work and life. And that's where functionality comes in.
Dressed up, dressed down with no fuss are the denim overalls with a great fit, style and function. Yes.


text:
Golden girl Jessica Ennis slams bungling officials after hurdles gaffe costs her lifetime's best
Golden girl Jessica Ennis saw a lifetime best performance tarnished by a major organisational blunder at yesterday's Powerade GreatCity Games.
Jessica Ennis celebrates her victory in the Women's 100m Hurdles event during the Great CityGames
Angry Ennis discovered the embarrassing cock-up almost as quickly after the race as it did to blitz three of the world's greatest sprint hurdlers.
Delight at clocking a thrilling 12.75 seconds into a testing head wind to win the 100 metres hurdles quickly turned to disappointment.
Eagle-eyed 2004 Olympic heptathlete bronze medallist Kelly Sotherton tweeted her suspicion that only nine rather than 10 hurdles had been laid out on Deansgate's 'magic carpet.'
And red-faced officials soon discovered Sotherton was right.
"This is a great event but it's a massive, massive mess-up," blasted Trafford AC all-rounder Ennis.
"And I do feel let down. It was a great opportunity for me to come here and race.
"But as an athlete you expect everything to be set up properly. There should be no mistakes.
"It's never happened to me before. The outcome probably wouldn't have been any different because I was coming through but it's become a hollow win."
America's Beijing Olympic champion Dawn Harper and 2011 World Championship medallist Danielle Carruthers trailed in Ennis's wake. Indeed, Harper backed the Brit's assessment of a clean race.
"To me it didn't feel any different," added Ennis who will participate in her first heptathlon of the year in Austria this weekend.
"When you are running as fast you don't really notice. You just run and expect all the hurdles are going to be out the way it should be.
"I know I am in good shape and capable of running a good time. But I am frustrated. It's just so annoying.
"I still had a good competitive race but not for the result I wanted.
"Maybe I will have to save it for next weekend. And I'll make sure I walk down the track counting each hurdle," she said finally managing a smile.
CityGames communications director David Hart described the blunder as 'human error.' "We employ leading UKA officials to manage this vital element of the event and we will investigate this unfortunate occurrence with them," he added.
"We would like to apologise for this unacceptable incident."
Jessica Ennis denied personal best at Great CityGames in Manchester - because course had 9 hurdles instead of 10
Local runners excel, but Gebrselassie still king of the Great Manchester Run
Dwain Chambers also had a disappointing afternoon on his Deansgate debut. Londoner Chambers finished runner-up over 150 metres to American Wallace Spearmon with Marlon Devonish third.
Spearmon was several metres up as he crossed the line. But his time of 14.87 seconds was still 0.52 seconds outside Usain Bolt's world record set in Manchester three years ago.
Sale Harriers Manchester star Andy Turner also found problems with the troublesome CityGames barriers.
The 2011 World Championship bronze medallist trailed in last over his favoured 110m hurdles, hitting a number of them.
However, the reigning European and Commonwealth champion recovered to win his 200m hurdles crown.
"I've been in a few races where the hurdles have been set on the wrong marks," explained Turner. "But I've never ran when there's been one short.
On his own performance Turner added: "I am glad to make amends in the 200m."
Crowds lined Deansgate in their thousands for this unique track meeting. They also flocked to Albert Square to see Sportcity trained, Holly Bleasdale and Katie Byres in the pole vault.
Sale Harrier Byres cleared 4.16m while Olympic medal hope Bleasdale finished with 4.43metres. Switzerland's Nicole Buchler won the event with 4.50 metres.
"I enjoyed the experience of jumping with the crowd so close," said the Lancashire youngster. "But I am not happy with the height as it's nowhere near as high as I would expect."
Jessica Ennis
Manchester weather
Bruno FernandesManchester United fans send new transfer message after Bruno Fernandes deal confirmedMan United have confirmed that Bruno Fernandes will join the club subject to passing a medical and agreeing personal terms.
Carabao CupMan City vs Manchester United LIVE build-up ahead of Carabao Cup semi-finalManchester City host Man Utd in the second leg of the Carabao Cup semi-final on Wednesday night at the Etihad Stadium.

redpajama_set_name: RedPajamaCommonCrawl


We've seen a slowdown in 2017 and 2018 as phones have become a bit more expensive and penetration has increased to a point potentially close to saturation.
We expect demand to pick up as manufacturers bring innovations such as foldable phones to the market, prices are cut for some of the highest-end phones, and as we get into the renewal cycle in the phone sector.
This is a really interesting sector to keep an eye, creating opportunities in areas such as optical lenses for camera phones and memory chips.
This sector is going through great changes. We are at the tail end of a very long generation of internal combustion engines.
This will force the hand of the auto manufacturers.
We are looking at battery cell manufacturers, typically based in Korea, including names like LG Chemical and Samsung SDI.
Another trend we're looking at in the portfolio is China's attempt to make a cleaner environment.
China's policy is to reduce its economy's dependence on coal and is targeting natural gas – aiming to double its share in the fuel mix to 10% over the next three years.
One company which is right at the vanguard of this change is China Gas. The number of households being added to its network has now increased to five million households a year.
Risk warnings - Investors should also be aware of the following risk factors which may be applicable to the strategy.
Investing in foreign markets introduces a risk where adverse movements in currency exchange rates could result in a decrease in the value of your investment.
Emerging markets or less developed countries may face more political, economic or structural challenges than developed countries. Accordingly, investment in emerging markets is generally characterised by higher levels of risk than investment in fully developed markets.
This strategy may hold a limited number of investments. If one of these investments falls in value this can have a greater impact on the portfolio's value than if it held a larger number of investments.
Smaller companies may be riskier and their shares may be less liquid than larger companies, meaning that their share price may be more volatile.
The strategy may invest in derivatives (Low Exercise Price Warrants, Index futures and FX forwards) to obtain, increase or reduce exposure to underlying assets. The use of derivatives may restrict potential gains and may result in greater fluctuations of returns for the portfolio. Certain types of derivatives may become difficult to purchase or sell in such market conditions.
Getting to grips with India's financial ecosystemWhat do the proposed franking changes really mean for Australian equity investing?


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Russian disinformation campaigns are a hot topic these days, but fake news emanating from Moscow is hardly a new phenomenon for U.S. public diplomacy. However, the same phenomena that have allowed the Russian infowar to target the U.S. are also making it more difficult for U.S. public diplomacy efforts around the world.
During the Cold War, the Soviet Union did its utmost to spread negative stories about the U.S. to foreign audiences, portraying real phenomena in the worst possible light (such as poverty or racism) or alternatively inventing stories altogether. Headlines in Soviet publications and those controlled or influenced by Moscow, for example, claimed that U.S. capitalism was on the verge of collapse or that HIV was created in a U.S. laboratory.
Then, the Soviets planted stories in sympathetic outlets around the world but were rarely able to get traction for their disinformation in mainstream U.S. or Western media. Today, they can disseminate such stories directly via the internet. Back then, they hoped that communist sympathizers or journalists on the take would help spread the message. Today, they can depend on a helping hand from polarized Western publics—on the right and left—distrustful of their governments and mainstream media.
Today the barriers to entry for disinformation are low, allowing it to live and move around vast social media spaces rather than simply on the pages of low-quality newspapers.
During the Cold War, the target was public opinion in developing countries and Western Europe. The goal was to drive wedges between the U.S. and their allies by showing the U.S. as an unscrupulous, aggressive, failing society. Today, by contrast, Russia's target audience includes the U.S., and the goal of disinformation is to get people to doubt the very possibility of truthful reporting, rendering audiences apathetic and disinterested in politics. The Soviets tried to create false facts. Russian troll farms try to convince people there is no such thing as facts and no media can be trusted: hence, the motto of Russia Today (which The New York Times magazine recently labeled, "the most effective propaganda operation of the 21st century so far"): "Question More." David Maraniss, associate editor of The Washington Post, was asked recently to identify the biggest danger to journalism. His answer was, "the denigration of the search for truth." This is equally a challenge for effective U.S. public diplomacy.
Russia's denigration of the idea of an objective truth serves two purposes: it allows Russia to more easily spread malicious, false information about the U.S. with impunity, and it allows Kremlin-controlled media outlets to more easily find voices (usually leftist academics) who will discount critical U.S. reporting about Russian actions.
Sadly, it is often fairly easy to get audiences to discount the possibility that media can produce trustworthy information about anything. In societies that for years only had access to controlled media that they distrusted, getting them to extend this profound skepticism to other media outlets is not that difficult. One of us observed this while teaching in Central Asia around the time of the Ukrainian Maidan uprising: a group of young, English-speaking, well-educated students from all the "Stans" simply had bought into the Russian-driven narrative, mostly consumed on social media, that the Maidan events were inspired by fascism and funded by the CIA.
Countering disinformation was never an easy task for U.S. public diplomacy, but today it is infinitely more difficult. In the past, U.S. diplomats could depend on the high professional standards of the U.S. media to help debunk disinformation, but today the barriers to entry for disinformation are low, allowing it to live and move around vast social media spaces rather than simply on the pages of low-quality newspapers.
In the past, U.S. diplomats could also rely on the consistency and credibility of official government messages. This is much harder today when the president of the United States himself popularizes the term "fake news" and routinely seeks to delegitimize reporting he doesn't like. Or simply lies. In other words, Trump seems to accept the central premise of a lot of Russian propaganda, which is that all news is biased and partisan, and the search for objective truth is a fool's errand. So counter-messaging by U.S. officials will face difficult hurdles so long as Trump is in office.
In the U.S., some advocate simply shutting down the access Russian media operations enjoy on U.S.-based social media: witness the recent decision by Twitter to no longer accept ads from RT and Sputnik. This, of course, doesn't help U.S. diplomats focused on foreign audiences. But the problem with such an approach is deeper. As Nina Jankowicz argued in a recent op-ed, trying to eliminate RT and other Russian outlets is not the solution. Not only would this run counter to the spirit of a free internet and the right to free speech, but, as Jankowicz argues, such responses fail to grasp that there is a receptive audience for Russian messages because so much of the U.S. public distrusts government and mainstream news outlets.
A more effective U.S. diplomacy approach to 21st century disinformation requires two things.
First, "fake" news facilitated by social media recalls the media environments of developing countries or those in transition: low journalistic standards, low barriers to entry, an inability or lack of interest in checking the veracity of documents, a general distrust of information provided by authorities and political control of media outlets. The public diplomacy response thus can and should draw on well-established training, capacity-building and exchange programs designed for such environments but extended to more countries. Ongoing, traditional public diplomacy programs that support free and independent journalism and alternative media outlets, as well as exchange programs that give foreign students, journalists and other professionals a first-hand glimpse into American society and some sense of an objective "truth," should be strengthened, not defunded, as another way to combat the effects of Russian disinformation.
Second, as Jankowicz argues, education on how to be a savvy media and information consumer has to be part of the solution, both in the U.S. and overseas. Jankowicz highlights a U.S. government-funded, International Research and Exchanges Board (IREX)-implemented program in Ukraine called "Learn to Discern," which has trained 15,000 people in critical thinking, source evaluation and emotional manipulation. U.S. public diplomacy should have much greater access to such tools, and there is no reason that similar training should not become standard in U.S. high schools and universities.
The existential threat of the Soviet Union may no longer exist, but U.S. public diplomacy now faces an equally global and profound threat to one of the bedrock principles of democratic governance, which is that an informed citizenry is both possible and necessary. Of course, this challenge to the Enlightenment-rooted notions of objectivity, truth and fact-based knowledge is also faced by media professionals, educators and educational institutions and will require a sustained, coordinated effort by all of these groups to successfully fend off the assault by nihilistic 'no-truth' brigades.
This excellent post is well taken however we should be mindful of the first great American propaganda panic in the 1930s -- solutions included just the kind of attention to critical reception skills advocated here with Clyde Miller's institute of propaganda analysis leading the way in school and university curricula. This did not inoculate America to propaganda or demagoguery. The problem is the limit of what Communication Scholars have dubbed 'the third person effect' which holds that if you explain propaganda to an individual they will be concerned for the vulnerability of other people but won't include themselves in the picture. This concern at the societal level is easy to find but building the link to individual action is tricky. To be clear, I am not dismissing media discernment at an approach but I am warning that this particular magic bullet has a history and clear limitations. Our susceptibility flows from a set of flaws in the human brain's operating system, not the least being our willingness to believe information that confirms what he already think, more especially if it is linked to an emotional pay-off.
Thanks for this welcome comment on the limits of training in media discernment. I find that pairing it with exchange experiences helps a great deal. My broader concern is how one overcomes the profound scepticism of all media that current Russian efforts encourage. That is to my mind a more pernicious and corrosive attitude and not one I often encountered in my PD career.
Nick, thanks so much for taking the time to reads our piece and offer feedback. I think you are absolutely right about the underlying psychological processes at work here, especially in the current hyper-polarized environment, and how they may hinder well-meaning media discernment education programs. So maybe those programs should include ways to heighten awareness of the "third-person effect" and other built-biases. But we have few alternatives other than education in the age of social media-based information warfare.
U.S. Journalism loss of credibility is of its own making. Long before the emergence of RT and Al Jazeera, CNN and FOX News provided a mediocre coverage of world events such as the Gulf War leaving viewers little choice but to look for alternative views. Skeptics in the U.S. flocked to foreign news outlets to find out more about interpretations of U.S. foreign and domestic policies. The result is that biased U.S.media coverage of world events was challenged and debunked by biased foreign news outlets such as RT and Al Jazeera. Now viewers are split into two partisan camps, depending on what and whose views they like to trust.
Jawed, thanks so much for your comments. What you say about the limitations of U.S.-based news coverage of international events is very true. But I don't think that viewers of RT's content are flocking to that particular outlet because they want more nuanced and broad coverage of international events.
The problem with trusting mainstream media isn't the truth or falsehood of coverage, but what is NOT covered by a media dominated by multinational corporations. We also have a problem with the media's sycophantic devotion to white washing the nature of the Israeli government and its oppressive policies and actions in regard to Palestinians and the illegal expropriation of their lands, as well as their utter failure to negotiate in good faith when the opportunity availed itself.


Preserving Life at Fern Creek – 2nd Season Fern Creek Cooking Classes Begin!
Terrie and I are ready to resume a second round of what we should call, "Cooking in the Kitchen with Friends".
Now that the CSA season is winding down and the urgency of the summer garden work is becoming less urgent, I'm ready to start meeting new friends and seeing old ones in our kitchen and around our table. Terrie has settled into a new semester at GFU, and she's ready, too.
For this first class, Butternut Squash Ravioli with Sage Browned Butter and Pinenuts will be back for those who missed it the first time around. Otherwise, we're changing up our Italian feast menu, as we will all our offerings for the coming season.
Classes are open to any within driving distance of Fern Creek who want to learn some tips, rub elbows with others cooking up good food, and then eating it in the company of friendly faces, both familiar and unfamiliar.


SAD TO SAY it, but it appears Name That Tune at the office is on its way out.
Most find it annoying when a cell phone rings in the office, but I like it. One of my favorite games is to guess the song.
"Louie, Louie." See? It's fun!
Apparently, though, the game is over. Now cell phone companies are developing ways to play an actual song when your phone rings. That's right.
In fact, it's already here, but for only a few, expensive phones.
The way phones are going, the price will probably drop enough so they become accessible to everyone in just a few months.
I would imagine that in a couple of years, beeping ring tones will disappear along with PT Cruisers, cats with no hair and NBA thugs.
Ring tones will cease being fun at that point.
Most complain about them, but every time someone's phone rings, I see many dancing to the tone, or laughing about it or singing along with it, especially if they know it.
The tones won't allow you to guess anything. They'll be out in the open. They'll be obvious.
Now the office will sound like a city bus from the Fat Albert days, when people carried their boom boxes everywhere. Or a high school parking lot, with all those kids blasting their music and threatening to blow out their back windows and disrupt shaky fault lines in Grand Junction. Or maybe just like someone listening to their headphones too loud.
The wireless market, for the most part, has been a wonderful thing for consumers. We get weekends free. We get free long distance. We get cheap monthly contracts, or no contracts, if that's what you want. We get phones with color screens and cute little ringtones and Tetris.
But in a competitive market, companies have no choice but to juice up their cell phones. So now phones are becoming a little too sophisticated. They have appointment calendars. They have cameras and video. And little stereos.
Just imagine the possibilities when the ring tones with words hit the general market. You can make your own ring tones, so we'll get Aunt Martha's version of "Hey Ya" by Outkast. Death metal will crash through your cubicle during a lazy afternoon. Teenagers will find another way to be offensive.
For the most part, people are already annoyed by everyone else's phone — except their own. For me, the ring tones were the only redeeming quality. But now that the beep will soon be replaced by boom boxes, I think it will be yet another reason for many to wish the wireless fad would just end.
Dan England is the outdoors and entertainment reporter for the Tribune.


Blowout Sale! Up to 64% off on Manual Weeders at Light Coalition. Top brands include BephaMart, "Ames", Seymour, Garden Guru Lawn and Garden Tools, Miracle-Gro, EasyGO, EasyGoProducts, Radius Garden, Garden Tools Wholesale, & KingDetector. Hurry! Limited time offers. Offers valid only while supplies last.


LiquidPiston develops advanced rotary engines based on the company's patented thermodynamic cycle and engine architecture.
By rethinking the engine starting with basic scientific principles (e.g. thermodynamics), engines can be significantly improved on all parameters - efficiency, weight, size, vibration, and noise.


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Q: CSS not showing on Bootstrap Navbar I tried using the code on the main bootstrap page as well as using a bootstrap generator. The HTML works but the CSS does not. I'm not sure what the problem is. It seems that all the classes are right to me. I would appreciate any advice. Here is the code:

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A: Please note that your custom style sheet should place under bootstrap style sheet. That is the issue you facing

redpajama_set_name: RedPajamaStackExchange


Darren Tolud - Recruiting GIF's Animations & more.
Recruiting GIF's Animations & more.
A collection of work done in the past month. Including a new motion GIF concept.
Below are a collection of recruiting graphics done over the past month. I began exploring Motion GIF concepts in some of the pieces. Enjoy!


It's still a good discussion Lost Knight, don't let our disagreements distract from the original topic. Feel free to join in and add your perspective - no right or wrong answers here.
Man I hope K.I.T.T. is a cool looking car, Nolan did a superb job with the tumbler Batmobile!


With us, you have the toolset you need to combat bad reviews.
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Our server will notify you when we hear back from review websites with their decision.
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We had a really troubling issue with unfair reviews being written for the wrong company. It got so bad that our star rating was impacted and we were loosing money. Their software was able to identify what parts of the review we needed to bring to the administrators attention so they would remove the review. So far we have had 100% success in getting these bad reviews removed.


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redpajama_set_name: RedPajamaGithub


text:
Mandela Day - Now That's Our Kind of Holiday!
Today, July 18, is Mandela Day, a cause for celebration and gratitude. A day for looking for connection with others, not distance or difference. A day to honor and touch others.
Especially now. Especially in days so dark in so many parts of the world.
July 18 is the birthday of Nelson Mandela, "Madiba" as a name of respect from his clan heritage…and this would have been his 100th birthday.
A perfect day to look at how we respond to crisis, to disagreement, to discord.
A shining opportunity to look at how we do for others and how we might do one thing more. A stunning day to look at how we sometimes retreat when chaos is too strong for us to navigate…when the exact opposite is the answer…to go forward and to reach out and do something for someone.
Today is a global call to action.
Each of us has the power to change the world for the better. Each of us can make an impact on how we, as a global community, embrace peace and community and quality of life and assured safety. Each of us can.
Human rights for every human, no one more than another–that is when we know we did it. We have a lot, still, to do. Many minds must open. Many hearts must open. Many conversations must open. Many hands must open.
Find listings of actions and activities around the world here. Mandela worked for peace for 67 years–todays' request is that we each start with just 67 minutes. Got an hour for the rest of us? If not today, use this special date to commit yourself to doing something soon.
How will you open hand and heart today, to touch another? For Madiba? For yourself? For all of us?
Brand Category:
Andrew Mersmann
Andrew is the author of Frommer's global guide to volunteer vacations, "500 Places Where You Can Make a Difference" (Gold Medal Winner from Society of American Travel Writers: Best Guide Book 2010). He spent more than a decade on the editorial team of PASSPORT Magazine. He has volunteered and led teams on service projects around the world, and is honored to be on the boards of directors for the Alisa Ann Ruch Burn Foundation (AARBF.org) and Mentor Artists Playwrights Project (mentorartists.org). Mersmann has been a featured speaker, interview guest, or moderator on several travel talks, from the New York Times Travel Show, Smithsonian Associates, and the 92nd Street Y-TriBeCa to Oprah and Friends, Animal House, and The Focus Group on satellite radio as well as on NY1 television. Past participant at the Clinton Global Initiative and judge for Condé Nast World Changers Conference, he blogs about volunteering and service travel at www.ChangeByDoing.com. As part of the evox television team, he is dedicated to audience engagement, so if you're not engaged, he needs to be thumped on the head (gently)...or at least told (nicely). Twitter: /ChangeByDoing
Is Avoiding Other People's Suffering Good for Your Mental Health?
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Ask For Help - MaryAnne Howland, CEO, IBIS Communication, Inc.
Evox Twitter
EVOX Television 1 year 3 months ago
Unfortunately, #wildfire season is year-round now. Some considerations: https://t.co/DF03Y8MIzi https://t.co/Vj1gqZObaf
Taking the reins of your #business and making the best of it. https://t.co/xjZfxJ5ill https://t.co/OB8suosmdu
Some super #simple #tips to help you be #happier at home: https://t.co/pGJXNCvUIk https://t.co/es5tjPdAR6


text:
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Necessity if the mother of invention, right? Well motherhood is the impetus behind the necessity. With my 12 years of motherhood experience, I have come up with a few good ideas that just haven't come to fruition yet. I'm not really capable of putting together any prototypes myself, so maybe I'll just throw them out here and someone else can do all the hard work. Just give me a free sample when you're done, though!!
Firstly, I know this seems like a dumb problem to complain about, but my kids can't hear each other in the van. I'm not sure if it's outside noise, or the fact that they are facing away from each other, but there is always some sort of argument about someone asking a question and getting "ignored." It happens to me too. Frances sits in the farthest back seat and when I drive her to school it's hard to have a conversation with her because she can't hear me and I can't hear her. I'd like an intercom system next to each seat so we can talk to each other with shouting and repeating ourselves.
To go along with that, there are times when they are loud and I don't want to listen. For these times, I'd like a glass screen that can slide up and down similar to what fancy limos have. Or so I've heard. I've never ridden in a limo. I just think it would be nice to be able to tune out the back seat conversations, or even talk to my husband with out the kids listening in.
Finally, the last on-the-go item I need is some sort of pulley system that connects the front seats to the back ones. Does Frances need a...piece of gum...OK fine...her Happy Meal?! No problem, I'll just attach it to the clip and the motorized track that runs from front to back will deliver it, instead of me just tossing it back there. Think of how many French fries this will save! Think of the French fries!!
There are times when this fast-paced world of ours really gets to me and I need a break. Then there are times when I wish we were all connected at the touch of a button. I'd like for my kids to wear a watch-like device capable of receiving short messages like, "Get out of bed!" "You have soccer practice today!" or "Where did you put my hair brush?" The kids can respond with a brief message back and we can all go on with our day. This device is only used to contact mom or dad. It doesn't play games or music. It's just for those last minute thoughts I have as soon as I drop them off for school!
Apple has come out with some great improvements to their iPhone, but still not the one I need most: "answer on speaker." There are lots of times when I have a call come in and I need to be hands-free: driving, typing, showering, etc. When the phone rings I need one simple button that allows me to answer the call and have it automatically be in speaker mode. That split second that it takes the speakerphone to engage has created many awkward conversations for me. If I wait until it's engaged to say hello, the person thinks the call has been disconnected. If I say "hello" right away the caller can't always hear me, or else they start talking before I can hear them. Maybe I just communicate with a lot of impatient people, but I'm really counting on Apple to take care of this one soon.
Sometimes my kids are so sweet! They put their arms around each other at random moments, or grab an extra spoon in the morning for breakfast cereal. I often with I could capture those moments on camera, just for me. Alas, I have two hams and an ice cube when it comes to cameras. My older two see me start to take a picture and they can't help but start performing. And the youngest just shuts down. Sure, I can get a cute shot every once in a while, but 90% of their cuteness can never be immortalized. BUT! What if I had a tiny glasses-mounted camera that captured images on voice command?? I could walk into a room and saw "awww" and they would automatically trigger the camera to take a picture! And of course it would be automatically uploaded to the cloud. Then someday, when I figure out what "the cloud" is, I can see all the images!
On the other hand, my kids can be real snots too. Like when Benjamin pours himself a full glass of milk every night at dinner. We tell him not to pour so much, and he whines and insists that he'll drink it all. And every night we end up pouring out half a glass of milk. I need some sort of big brother camera system in the house to record and categorize these types of things. "You're going to drink all that milk? Well let's just check the recap!" This invention would, of course, be password protected. I wouldn't want my kids reminding me that I had promised to take them to the park!!
Who knows? Maybe 2016 is my year. Some creative entrepreneur is reading this right now and getting ready to create on or all of my ideas. Remember, I don't need credit, but a free sample would be nice!


This great piece of furniture is made of solid beech legs and beech veneered MDF top. It has an ever-lasting style and the color can be done by the client's desire. You can either choose a natural look with a great choice of varnish, or make it look more contemporary with a paint from our RAL finishes. The size can also be different and this table can be manufactured as an extending table.


text:
Die Deutsch-Polnische Juristen-Vereinigung e.V. (DPJV; ) wurde im Jahr 1990 mit Sitz in Berlin gegründet und ist eine bilaterale Juristenvereinigung.

Zu den Zielen des Vereins zählt vor allem die Vermittlung von Kenntnissen über das polnische, deutsche und europäische Recht. Zudem bietet sie ein Forum der Begegnung deutscher und polnischer Juristen, um den Erfahrungsaustausch und das Knüpfen von beruflichen und privaten Kontakten zu fördern. Die DPJV organisiert regelmäßig deutsch-polnische juristische Fachtagungen und bietet darüber hinaus einen deutsch-polnischen Praktikumsaustausch mit Ausbildungsmöglichkeiten für junge Anwälte oder Referendare, eine Jobbörse und eine Spezialistenkartei.

Projekte
Der Verein hat seit ihrer Gründung schon mehrere langfristige deutsch-polnische rechtswissenschaftliche Projekte ins Leben gerufen. Dazu zählt unter anderem die Initiierung von Schulen des deutschen Rechts an polnischen Hochschulen sowie Schulen des polnischen Rechts an deutschen Hochschulen sowie die Errichtung einer zentralen deutsch-polnischen Gesetzesdatenbank de-iure-pl mit einem juristischen Wörterbuch, die frei zugänglich ist.

Tätigkeit
Die DPJV vermittelt zusätzlich erfolgreich Studienpraktikanten und Referendare von Deutschland nach Polen und von Polen nach Deutschland. Aufnehmende Einrichtungen sind vor allem Rechtsanwaltskanzleien, aber auch Unternehmen, Banken und Behörden. Zudem führt die DPJV eine Spezialistenkartei betreffend den deutsch-polnischen Rechtsverkehr.

Deutsch-Polnische Juristen-Zeitschrift
Der Verein ist seit einigen Jahren Herausgeber der Deutsch-Polnischen Juristen-Zeitschrift (DPJZ). Diese Zeitschrift ist die erste und einzige Zeitschrift, die sich mit Schwerpunkten aus dem deutsch-polnischen Rechtsverkehr befasst und in deutscher wie auch in polnischer Sprache publiziert wird.

Vorstand
Der Vorstand setzt sich z. Z. aus fünf Mitgliedern wie folgt zusammen:

 Vorsitzender: Ewa Tuora-Schwierskott
 Erster Stellvertreter: Agnieszka Malicka
 Zweiter Stellvertreter: Peter Diedrich
 Erster Beisitzer: Julita Gold
 Zweiter Beisitzer: Sascha Asfandiar (LL.M.)

Kuratorium
Das Kuratorium setzt sich wie folgt zusammen:

 Jutta Limbach
 Andrzej Zoll (2000–2006 Beauftragter für Bürgerrechte)
 Mirosław Wyrzykowski
 Hanna Suchocka
 Herta Däubler-Gmelin
 Marcus Lutter
 adw. Ryszard Kalisz

Weblinks
Webseite des Vereins

Einzelnachweise

Verein (Berlin)
Organisation (Kulturaustausch)
Juristenvereinigung
Gegründet 1990
Organisation (deutsch-polnische Beziehungen)

redpajama_set_name: RedPajamaWikipedia


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CURTAINS: Canada's Elegantly Chilled Answer To The Giallo – Schlockmania!
By conventional standards, Curtains shouldn't even be watchable. It was the result of a tormented production, complete with artistic disagreements between the director and the producer as well two separate shoots spread out over a couple of years. By the time it made it to theaters, the resulting film had been comprehensively rewritten to the point that it opened and closed with 35 minutes worth of scenes not in the original script. The end product was disowned by director, cast and several crew members.
And yet, Curtains has attained a special cult status amongst fans of '80s horror. Despite the chaos of its production, the film boasts a unique combination of additional factors that give it a stylish, haunting feel that easily allows to stand out from the remainder of the early '80s slasher glut. In fact, you could say it is the Canadian tax shelter film system's answer to Italy's giallo film.
The premise of Curtains is as twisty as a drawing-room mystery. It borrows a page from Shock Corridor for its opening, which has Machiavellian director Jonathan Stryker (John Vernon) committing actress Samantha Sherwood (Samantha Eggar) to a mental institution. Though she is pretending to be insane, she is actually just researching her leading role in Stryker's next film… or so she thinks. Things get grim in the institution and Stryker begs off on getting her out until he can finally abandon her.
A short while later, Stryker invites a variety of actresses to audition for the part originally intended for Samantha: the roster includes stand-up comedienne Patti (Lynne Ramsay), ingénue Christie (Lesleh Donaldson) and emotionally brittle pro actress Brooke (Linda Thorson). Stryker has all manner of head games planned for the prospective leading ladies and those games become further complicated when Samantha gets out of the institution to join the group audition. Needless to say, the part these ladies are willing to fight for ends up become one that many will die for before the tale reaches its grim finale.
Though it was marketed as a slasher film, Curtains stands apart from that subgenre in many ways: the characters are adults instead of slasher-flick teenyboppers, the dialogue is wittier, the psychology is more complex and there is a deliciously malevolent sense of play in how it handles the razor edge between reality and psychosis. Screenwriter Robert Guza Jr. went on to a long career writing and producing soap operas and his characterizations and dialogue show a flair for the charming bitchiness that fuels that genre. Transposing that style to the slasher film, a genre not usually known for such narrative panache, gives the proceedings a definite lift.
Curtains also has a dreamlike style that normally eludes the more workmanlike approach of the slasher movie. Direction was divided between cinematographer/first-time helmer Richard Ciupka and producer Peter Simpson (who helmed the new footage that opens and closes the film). Despite the split-authorship – or perhaps because of it – the film has an eerie feel of a Freudian nightmare, complete with a killer in a haggard "old woman" mask and a creepy doll intruding upon the grown-up nightmares that its cast are dealing with. Slick lensing from Robert Paynter and an elegantly creepy score from Canadian horror vet Paul Zaza help build the atmosphere the film's ever-shifting mood relies upon.
Finall y, Curtains boasts one of the finest casts in anything ever marketed under the "slasher" banner. Vernon has one of his better '80s-era roles here, using his steely, imposing presence to great effect as the manipulative director, and Eggar makes the ideal foil by giving an opposing performance that is elegant yet fueled by its own quiet fire. Elsewhere, Ramsay is charming as the wit of the actress group (she also gets a great straight-drama scene with Vernon) and Donaldson gives her scream queen all in a scary setpiece on a frozen lake. Fans of Canadian fare will also want to keep their eyes peeled for a brief cameo from Kate Lynch as a secretary and Maury Chaykin in a scene-stealing bit as a flamboyant agent.
In short, Curtains is a forgotten gem that deserves to be rediscovered by fans of '80s horror, a film with a style and hypnotic power that belies its "slasher" tag. If Dressed To Kill is America's answer to the giallo film then Curtains easily qualifies as Canada's response to this style.


Audrey M. (Steffens) Mueller, 81, of Cassville, formerly of Columbia, Ill., passed away Wednesday, Feb. 7, 2007, at St. John's Hospital, Cassville.
She was born on April 28, 1925, in St. Louis, the daughter of Leo and Mae (Francis) Steffens. On Oct. 21, 1978, in New Hanover, Ill., she was united in marriage to Clarence J. Mueller, who preceded her in death on Sept. 22, 2005.
survivors include: two sons, Jim Turner and his wife, Kimberly, of Cassville, and Pat Turner and his wife, Sharon, of Dover, Del.; one step-son, Gerald Mueller and his wife, Debra, of Chesapeake, Va.; six grandchildren; and two step-grandsons; two great grandchildren. She was a retired nurse's aide. She had been an active member of the American Legion Post #581 Auxiliary in Columbia, Ill.
American Legion Auxiliary Services were held Saturday evening at 7:30 p.m. Private graveside services were at Immaculate Conception Catholic Cemetery in Columbia, Ill.
Local arrangements were under direction of Fohn Funeral Home, Cassville.


Below are four lists of Disney songs that either have lyrics that apply ou just have a vibe that I associate with a particular season. This is par no means a complete list, as I have only included songs I'm familiar with that feel seasonal.
Summer songs are fun, upbeat, and warm.
Autumn songs are about change, learning, and keeping it together.
Winter songs are dark, cold, and probably a little bluesy. With a few happier ones thrown in so toi don't get too depressed.
I just love that you included some lesser known songs amidst the popular ones. And the pictures are pretty.
Hey, nice idea for an article! I love your suggestions, now I feel like making seasonal playlists based on these!