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One suspect in custody for Trent Keegan's murder in Kenya
June 26, 2008 12:00 PM EDT
New York, June 26, 2008—Despite the arrest of a suspect in the murder of New Zealand photojournalist Trent Keegan, questions about the killing remain unanswered, CPJ said today.
Kenyan police are holding a suspect in Keegan's murder, a Kenyan police spokesman told CPJ. The police have not released details, but spokesman Eric Kiraithe told CPJ that police have not found any link between Keegan's reporting and the murder.
Kiraithe said Keegan was killed in a suspected robbery on May 27. The award-winning photographer was found dead in a trench with injuries to the back of the head on the morning of May 28 in a ditch alongside Nairobi's main thoroughfare. Keegan had left a friend at 9:30 p.m. the previous night, colleagues said.
"It has been three weeks since Trent Keegan's murder, and there are still many questions left unanswered regarding his investigation," said CPJ Africa Program Coordinator Tom Rhodes. "We call on the Kenyan police to conduct a thorough investigation and pursue all possible leads."
Some evidence suggests the attack was not a simple robbery. Although Keegan's Mac laptop and cell phone were stolen, his wallet with 3,848 Kenyan shillings (US$62) was found on him. According to colleagues who visited the crime scene, Keegan's body was carefully dragged into a hidden area in a ditch, concealing him for almost 12 hours, suggesting that the murderer or murderers did not flee the scene immediately.
Colleagues and relatives told CPJ that an external hard drive and discs—equipment that Keegan typically used for his work—were not on the inventory of a police search at Keegan's apartment in Nairobi.
The attack took place in a relatively safe area of the Uhuru highway, just outside the parliament building, Kiraithe told CPJ. Colleagues who visited the crime scene said that while there were three closed-circuit cameras nearby, police have not divulged whether tape from them exists.
Kiraithe said the police are planning to release an update on the suspect in custody tomorrow.
Prior to his death, Keegan was investigating a land dispute in northern Tanzania between local Maasai and the Massachusetts-based Thomson Safaris Company, friends and colleagues told CPJ. Keegan had told colleagues via e-mail that employees of the safari company had visited him while he was reporting in Tanzania, questioning him about the report before he left for Nairobi. He said he was concerned for his safety.
A spokeswoman for Thomson Safaris told CPJ that the company was unaware that Keegan was working on a story about their operations and that they have not been contacted by the police involved in the investigation.

redpajama_set_name: RedPajamaCommonCrawl


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A religion reporter profiles a charismatic community drawn to a "miracle Bible"
Slate's Ruth Graham leans on local newspaper reports, expertise in religion coverage and a history in the evangelical church to write oil, faith and politics
Trevor Pyle
@trev_pyle
Profile Writing
Hide all annotations Show all annotations
An oil-soaked Bible owned by a member of a charismatic Christian community based in Georgia. Wyatt Massey / Chattanooga Times Free Press
Surprising stories spring from any number of places. Investigative or narrative or explanatory stories often start with curiosity sparked by a local news story or feature. That's what happened when an editor at Slate read a story in a Tennessee newspaper and sent staff writer Ruth Graham to chase a miracle in Dalton, Georgia.
The spark for that chase came in a story written late last year by Wyatt Massey of the Chattanooga Times Free Press: For almost two years, charismatic Christians from around the region and country had been making their way to Dalton to bear witness to a Bible that was mysteriously oozing oil. Oil is a freighted symbol in many religions, and plays a prominent role in the Bible. Its sudden, unexplained and recurring appearance in a Georgia man's Bible electrified the faithful, and became the centerpiece of a new ministry. It also was seen as a sign of Donald Trump's favor with God.
The Slate editor pressed Graham to learn more. Graham is an experienced hand at reporting on faith. In addition to her work for Slate, she has contributed to The New York Times Magazine, the Boston Globe and a host of other publications.
Her resulting piece, "The Bible That Oozed Oil," was published Feb. 27, 2020. It avoids the trap of easy cheap shots and roll-your-eyes dismissal of a "modern miracle." Rather, it is a complex weave of the intersection between politics and faith, and a non-cynical portrait of a community and some of the people in it.
It's hard to avoid dipping into a story that promises oil-oozing Bibles. But as I read, I was particularly impressed with how skillfully Graham shifted between the modes of the story. At one point it's a thumbnail sketch of a colorful town. Later, it serves as a brief foray into the history and role of oil in faith. Along the way, Graham doesn't hesitate to include a first-person point of view when it serves to deepen the story.
Graham answered a few of my broad questions, then worked with me to annotate her story itself. The answers have been lightly edited for length and clarity.
How did this story pop up on your radar? Once it did, what was the timeframe for reporting and writing it?
My editor, Laura Bennett, read about the oil Bible in the Chattanooga Times Free Press last fall, and thought it had the components of a good longer feature. I did some reading and made some preliminary phone calls over the holidays, and then planned a three-day trip to Dalton for the end of January. The story ran a month later.
What part of this story made you think there was more to explore?
One thing that intrigued me right away was the fact that the oil Bible's proprietors seemed to tie the first oozing to Trump's rise. I had done some reporting on the self-styled "prophets" who have latched onto Trump, so I was interested in this small, apparently independent movement that seemed to attach a kind of supernatural meaning to the election. I was also very interested in the fact that they didn't seem to be profiting off the oil financially. And of course, I wanted to know what was really going on with the oil itself.
You include some specific reactions in your story, but generally speaking, how did the residents and people profiled respond to your presence?
I spent quite a bit of time with three of the four leaders of the movement, and I would say they were simultaneously warm and guarded. Based on my initial phone conversations with some people close to the movement, I had decided to just go down and introduce myself on the scene to the main players, rather than trying to contact them in advance. I thought I would have more luck getting them to open up face to face, rather than cold-calling or emailing as a journalist from an unfamiliar secular news outlet. I think that was largely the right move, because they ended up being willing to have me around even if they weren't thrilled about it. I don't think they would have made plans in advance to meet with me. In fact, the owner of the bookstore that served as the de facto headquarters had agreed to meet with me, and then ghosted me when I got into town.
That was in contrast to the movement's followers, including people who attended the prayer service every week or were otherwise deeply invested. They were incredibly happy to have me there, and very willing to talk openly. They prayed and prophesied over me, which I tried to discourage. But I also didn't want to shut them down completely. I got the sense they were hoping to turn me into a true believer.
You've often written about religion before. In what ways, if any, did that help with the conception, writing or reporting of this story?
I can't imagine going into this story without having experienced and reported on religion. For one, it helped me sort out what was unusual (uh, the Bible flowing with oil) from what is pretty standard in these settings (like speaking in tongues).
What kind of reaction have you gotten from readers and people featured in the story since it was published?
Very little, but they have not been communicative in general since Jerry was revealed to have been buying the oil. I got a brief but warm note from Leslie thanking me for sending the story, and otherwise haven't heard anything. And obviously, there are a lot of other things going on in the world right now.
The annotation: Storyboard's questions are in red; responses from Graham in blue. To read the story without annotations, click the 'Hide all annotations' button, which you'll find just below the social media buttons in the top right-hand menu, or at the top of your mobile screen.
Worship services inspired by miracles believed to come from a Bible included ecstatic prayer and speaking in tongues Wyatt Massey / Chattanooga Times Free Press
The Bible That Oozed Oil
A small Georgia town, a prophecy about Donald Trump, and the story of how a miracle fell apart.
By Ruth Graham
In the summer of 2016, God gave Johnny Taylor a prophecy. This is a striking first sentence. Was it your lede from the start, or did it change during writing or editing? This was my lede from the start, which is somewhat unusual for me. This story has such a distinct beginning, middle, and end that it felt very natural to start with the oil's mysterious arrival.
It wasn't a specific vision, but something more like a promise. After the presidential election that fall, so the prophecy went, God would begin to "position" Johnny and his group of friends to do great things. Months later, when Donald Trump won—no surprise to Johnny—God provided another message: After the inauguration, he said, "I'll show you what I'm doing."
Trump was inaugurated on Friday, Jan. 20, 2017. On Monday night, as they did most evenings, Johnny and a small, informal prayer group met to pray in the backroom of a small Christian gift shop called Grace 251. Johnny's girlfriend, Leslie, was there, along with her father, John Barker, and their friend Jerry Pearce and his wife, Joyce. They usually broke up by 8:30, but on this night they kept praying until after midnight. At one point, Jerry fell down on the floor for 45 minutes in a kind of catatonic state that he describes as being "out in the Spirit." Within a few days, he told me, he opened his Bible to Psalm 39—an uneasy poem of both praise and gloom that includes the words "every man at his best state is but vapor"—and noticed a small spot of oil. Joyce assured him the grandkids hadn't been near the book. It could only have come from God. I love the memorable characterization here of Psalm 39, especially the use of the word "poem" … why did you choose to include it? Jerry and others mentioned often that the oil started at Psalm 39, so it was obviously an important detail to them. I heard different theories on why God might have chosen that spot, but they didn't have a consistent explanation. The psalms are poems, and I was struck by how emotionally layered this one is, veering from praise to despair and grappling with death. It's beautiful.
From then on, more oil appeared almost every time Jerry picked up the Bible, a leather-bound copy of the New King James translation. The oil moved to the back of the book, saturated the endpapers—a heart-shaped splotch appeared over a map of Israel—and then started at the beginning, in Genesis 1. Eventually Jerry had to put the book in a Ziploc bag, and then in a large plastic bin he bought at Tractor Supply.
News of the oil began to spread. The weekly prayer group started meeting in a larger room at the gift shop, then moved to a small performance space, and finally landed at a renovated movie theater downtown. Within three years, hundreds of people were gathering each week in the small town of Dalton, Georgia, to pray, socialize, and be healed. Believers say the translucent oil has cured skin conditions and cancer. They say it has generated crystals, changed color, and increased in volume—inching upward in the Tupperware container over the course of a few hours. They say small vials of oil refilled themselves overnight. "A Bible flowing with oil—something many are calling a modern miracle—continues to gather huge crowds," the Chattanooga Times Free Press reported this past November. Some believers moved to Dalton to be closer to the revival; others drove hours every week to see the oil. Leslie's father and his girlfriend got married in the prayer room. Meanwhile, the book kept oozing. By January 2020, Johnny and Jerry estimated that the Bible had produced more than 400 gallons of oil. You're diligent in crediting reporting by the Chattanooga Times Free Press. How important was their reporting to the story you ended up writing? How much contact did you have with writers or editors there? Wyatt Massey's first story in the Chattanooga paper was what alerted my editor and me to this phenomenon in the first place. It was a fascinating, straightforward story reporting on a local phenomenon. For the bulk of my reporting process, I had no idea Wyatt was working on a follow-up story. Then a few weeks after I returned from Dalton, he published his bombshell follow-up story, based on a tip he had gotten in response to the first story. As it turned out, Jerry Pearce had been spotted buying large quantities of mineral oil at the local Tractor Supply. By then I suspected Jerry was the key figure, but I couldn't prove it and didn't have those details, so Wyatt's story definitely changed the shape of my piece. And then, of course, the oil ministry essentially shut down, which again changed the trajectory of the story. In my first draft, I cited Wyatt's reporting but didn't interview him, but my editor suggested it would be good to get Wyatt's perspective as a player in the story.
Dalton is in the far northwest corner of Georgia, closer to Chattanooga, Tennessee, than Atlanta. Downtown, a statue of Confederate Gen. Joseph E. Johnston presides over Crawford Street, which runs past the Wink Theatre, home to the oil ministry's weekly prayer services. A local directory lists 94 churches in the town of 33,000. This is quite a stat. Did you count the churches in the directory, or find the number referred to elsewhere? I counted! I picked up a free local listings magazine at a restaurant in town, and there was a church directory in the back. I try to listen to local radio, watch local TV, and read local media as much as I can when I'm on reporting trips.
The cemetery, which still hosts an annual Confederate Memorial Day event, includes a large granite monument celebrating that "God Created His Masterpiece—The Confederate Soldier." It was dedicated in 1999. I love this thumbnail portrait of the town itself. Why did you choose to spend a few paragraphs on it, rather than just confine yourself to the immediate story? I wanted to establish that Dalton is in some ways a very traditional Southern town, before complicating that depiction. And I just loved these particular details from the cemetery. It's not unusual to have a Confederate section in the cemetery, but it's something else to have it updated with much newer monuments. Visiting cemeteries is another habit for me when I'm reporting; you can pick up a lot about local history, including demographics and the big family names in town.
But Dalton does not fit all the stereotypes of a typical small Southern town. This story covers people in this story (Southern, evangelical) who are sometimes written about in a facile or incomplete way; how deliberate were you in pushing beyond that for a more rounded view? That's one of the big goals I have with my work overall, so it's something I'm very deliberate about. It would have been very easy to write a snide story about the scene in Dalton. But that would be so much more boring than the truth. And it would have been especially cruel with a story like this, which was not widely known nationally. I don't see the point of introducing a scene to readers just to make fun of it.
There's money in Dalton, and even a little glamour. For one, it's "the carpet capital of the world." According to the Carpet and Rug Institute, a trade group headquartered in downtown Dalton, more than 85 percent of American carpets and rugs are manufactured within a 65-mile radius of the town. In the '70s and '80s, the town was said to have the most millionaires per capita in the country. Marla Maples, the daughter of a local real estate developer and Elvis impersonator, was a homecoming queen here in that era. In 1991, she brought her boyfriend Donald Trump back home with her, where the future president sat in the bleachers to watch a high school football game.
Jerry Pearce's "flowing oil," as he calls it, turned the carpet capital into another kind of capital: the center of a spiritual revival. On a Tuesday morning in late January, about 600 people had filed into the Wink Theatre for a weekly prayer service that would last more than three hours. Rock Bridge Community Church, a nondenominational evangelical megachurch, bought the restored 1940s movie theater in the early 2000s and started loaning it to Jerry and Johnny for free last year. (The church took care to say it has no formal affiliation with the oil movement, and loaned the theater as an act of civic charity rather than a spiritual endorsement.) Christian worship music wafted from the speakers, while visitors chatted expectantly. Timothy Coyle had traveled from Walton, Kentucky, with his 13-year-old son, a friend, and their pastor. "I've felt the presence of God already," he said. "It's one of those things you need to be here to perceive." This is a powerful quote. When did you approach Timothy Coyle? Did you identify yourself as a reporter immediately? I talked with him before the service started, a few minutes before Johnny approached me and asked me to wait until afterward to interview people. I introduced myself as a reporter right away, and like most people at the service, he seemed happy to talk with me. I talked with a lot of people there, obviously, but kept coming back to this quote when I was writing.
The Bible itself was stationed toward the middle of the room, in a wide aisle perpendicular to the stage. It sat on a folding table in its plastic tub, submerged in a few inches of oil. Two small Tupperware containers of oil sat on either side of it, where visitors could dip their fingers. Johnny Ageworth, an old friend of Jerry's, was among the handful of men unofficially guarding the tub. He said he had handmade the special hinged lid that fit on top of the bin to prevent overeager fans from scooping up the Bible without permission. "When I first saw the [oil-producing] Bible, the Lord said, 'This is what you're going to be doing,' " Ageworth said. He wore a pendant shaped like a cross, with a vial of the oil embedded in the center. Another great quote. When did you talk to Johnny Ageworth? Also before the service, when I approached the tub of oil in hopes of finding people who were close to the ministry.
After the music, it was time for testimonies. Audience members stood up to share why they had come, and what the oil meant to them. The crowd was mostly white, but not overwhelmingly so: Like many charismatic church services, it attracted a noticeably multiracial audience. (Dalton itself is just 40 percent white.) As someone who is unfamiliar with the charismatic tradition and wrongly assumed it's white-dominated, this surprised me. Is it safe to say this is an area where your background reporting on religion helped to add important context for readers? Yes, I knew this from my own experience and from other reporting, and I'd also done some reading and some interviews with scholars before my trip. I was still very struck with it when I got there, though. Every church I have ever personally belonged to has said it wants to look something like that room, demographically: rich and poor, black and white, young and old, everyone worshipping together. No church I've ever belonged to has actually done it. So I thought that was a significant detail. It also further complicates the portrayal of Dalton and this particular movement.
A middle-aged black woman said she had anointed her adult son, who has been in a coma for two years, and noticed a "change in his countenance." A slight white man said he was heading to China soon and wanted to bring the oil with him. He alluded to the possibility that the oil could cure the coronavirus: "I look forward to bringing back a good report!" There were stories about the oil healing arthritis and dissolving tumors. Others said their vials of oil had spontaneously refilled. One woman said she had given it to a friend who traveled to North Korea and slathered three rocks there with oil, including one representing North Korea and one representing the United States. "Right after that was when Trump met with Kim Jong-un," she said. The crowd murmured in awe.
The centerpiece of the service was the sprawling rite Leslie called "ministry time." This was what the audience had come for: spontaneous prayers, encounters with the oil, healing, communing with strangers with whom they felt safe. Most people stood up and started to move around the room, clustering together organically as the band continued to play. The emotion and excitement in the room was palpable. Some people lined up at the oil table for prayer; others huddled in small groups. Many people were speaking in tongues. Others collapsed in the aisles, "slain in the Spirit" sometimes for minutes at a time. (When this happened to women wearing skirts, helpers unobtrusively preserved their modesty by covering them below the waist with small blankets.) As the service progressed, Jerry removed the Bible from the oil and advanced slowly up a side aisle as people approached him for prayer. A tall, gruff-looking man wearing a T-shirt that said "I Fell in Love With the Man Who Died for My Sins" assisted him. (The man in the T-shirt later told me a story of seeing an angel in the sky outside the plant where he works.) Jerry pressed the dripping book on some supplicants' heads, who often fell backward, overcome. People cried, shook, prophesied, prayed, hugged, and told each other stories of illness and longing and heartbreak. Near the oil table, a woman who had collapsed suddenly woke up, laughing. This is filled with telling details, such as the modesty blankets and the T-shirt logo. How long did you spend writing the passage about the service? What impression did you most want to convey to readers? I was assuming that most Slate readers would not have been in a charismatic worship setting like this, so I wanted to do two things: Describe the atmosphere and the action, and provide a sense of what makes it appealing and exciting to the people drawn there. It's a sensory-rich environment, a little chaotic but also joyful and dramatic and, for many people, therapeutic.
Officially, the prayer service ended at noon, but it was well after 1 p.m. by the time most people filed out of the theater. Johnny and Leslie were among the last to leave; he helped drain the plastic baptismal tub onstage, and she handed out more vials of oil to a few stragglers who approached her. Afterward, leaders and regulars walked over to the Oakwood Café, which was filled by the time we arrived.
Johnny and Jerry have been friends for more than 20 years. They met in church. Jerry retired more than a decade ago, after a career that included supervising a network of Shoney's restaurants and working in pest control. These days, he devotes himself fully to the Bible ministry, and to his own spiritual life. He told me he's not interested in politics or sports. "I just don't have time for it," he said. "The time I'd be doing that, my Bible would be laying on the table, not open." Johnny's career included a stint as a church administrative assistant. Both men have experience with charismatic revival movements: Johnny was raised Pentecostal, and Jerry spent several years in the 1990s working at a revival based out of a small church in Calhoun, Georgia. Earlier you gave us a short-profile of the town; now there's a little background on a couple of important people in the story. Why is it important for readers to have this background? Jerry and Johnny are key players in this story, so it was important to introduce them as individual characters. Throughout the story, I'm trying to suggest the context and history that could have fed into the creation of this movement, without drawing direct lines. So it was very interesting to me, for example, that Jerry had previously worked at a similarly long-running revival. I was able to find some local news coverage of that revival, though it didn't make the final cut of my story.
Over an $8 plate of pork chops at the Oakwood, Johnny and Leslie talked about the growth of their ministry and what they believe God is doing in Dalton. The whole thing had started at Grace 251, the shabby-chic Christian gift shop—where a large wooden sign saying "Blessed" retails for $450—a block from the Wink. Susan Brown, the store's owner, had welcomed the group to meet in the shop in 2015. They took a storage room in the back and turned it into a prayer room, with soft lighting, an angel motif, and seating for at least 10 people; everything down to the paint color, a delicate blue, had been guided by instructions from God. In 2015, Leslie and her stepmother, Eileen Barker, told me, they began to see oil dripping from the walls there. Their prayers intensified until Johnny had his prophecy in 2016 and Jerry's Bible started to leak in 2017. God told Leslie they should meet on Tuesday mornings, so they did. Eventually, pastors around the country started inviting them to churches to display the oil and preach. On Monday nights, volunteers met at Grace 251 to fill vials of oil for the next day's service, and to pray.
To Johnny and Leslie and their friends, everything that happens in the news and in their own lives has a direct spiritual meaning. The conversation at the Oakwood was easy and comfortable, with mentions of prophecy interspersed with personal reminiscences and jokes. A retired friend named Darla, who travels with them when they bring the Bible to churches in the region, had heard about a prophecy that the Kansas City Chiefs would win the Super Bowl. (Five days later, they did.) I visited two days after Kobe Bryant had died in a helicopter crash, and the group agreed that his death was bringing young people to Christ. God works in mysterious ways to draw people closer to him, they agreed. As for the oil, Johnny said, in the end it's incidental to the ministry. It's real, but it's also just a symbol. The oil itself doesn't heal; it merely points to a healing God. "This Bible is a literal manifestation of what you think is impossible: every prayer you prayed and gave up on," he said. "It's an awakening." This is one of my favorite paragraphs because it conveys Johnny and the others' worldview in some depth. How important was it to the story that you were able to do that? This lunch was a very important piece of the reporting for me, because I got to hear Johnny and Leslie and their friends just chatting over a normal lunch, talking about the news and their work lives and families. It was very pleasant and relaxed, and I'd almost do a double-take when someone would casually mention, say, a prophecy about who was going to win the Super Bowl. I wanted to give a sense of how thoroughly these beliefs influenced how they saw the world. I tried a few different quotes for the end of the paragraph, including one where Johnny teased Darla about drinking decaf coffee, and said regular coffee wouldn't keep her up at night if she believed it was decaf. I tried something kind of convoluted and corny about how substances only have power if you believe they do. My editor rightly pushed me to find something else. I like this quote because it's an example of Johnny de-emphasizing the oil itself as a magical substance, which was a recurring theme that is even more poignant in hindsight.
Oil is a significant substance in many religions, including Christianity. Anointing the sick with oil is a sacrament in the Catholic Church; the words Messiah and Christ mean "anointed one." The Bible's many references to oil include a story in the second book of Kings about a poor widow whose single jar of oil multiplied so prolifically that she could pay her debts and live off the profits.
Dalton is not the only place where modern charismatic Christians have claimed that God has shown himself by causing oil to flow spontaneously from an unexpected source. In 1956, traveling Pentecostal evangelist A.A. Allen began to report that healing "miracle oil" was flowing from the hands of people who attended his revivals. Miracle magazine, which Allen founded to promote his work, printed stories like one about Josephine Girdner, who said she suffered from painful nasal polyps until attending an Allen revival in California. Halfway through the service, she looked down at her hands and discovered they were covered with oil. "At that moment, my nose cleared up completely," her account reads. I was largely unaware of the relationship between oil and Christianity, particularly its references in the Bible. How much of the detail of these grafs about its background were known to you, and how much did you have to research? I was raised evangelical and am still an active church member, so I definitely knew that oil is a symbolically rich substance for Christians. I knew that miraculously flowing oil was a phenomenon in some modern Catholic settings. (In hindsight I wish I had briefly mentioned that in the story.) But I didn't know about the history of flowing oil in modern Protestantism. I got most of that from a fantastic 1979 book, "All Things Are Possible. The Healing and Charismatic Revivals in Modern America," by an historian named David Edwin Harrell, and then used his endnotes to find some original sources online, like a PDF copy of that issue of Miracle magazine.
Candy Gunther Brown, a professor of religious studies at Indiana University, visited a small rural church where Jerry and Johnny showed the oil in early 2019, after hearing about it on social media. "It was one of the weirdest things I've ever seen, and I've seen some odd things," she said. "The whole thing struck me as very sincere, not like the televangelists who say, 'Give us a million dollars and we'll give you a vial of oil.' " Why was it important to include Professor Brown's views in the story? I didn't know when I contacted her that she had gone to see the oil! I wanted to get her perspective as a scholar with an expertise in contemporary Christian healing movements, among other things. We had a great conversation about that context. It was a nice surprise that she had also had experience with the oil. In general, I wanted to include at least a few informed, expert voices who would view the scene in Dalton a similar kind of essential skepticism as most readers, but could interpret it without cynicism.
By all accounts, Johnny and Jerry have never asked for money in exchange for the oil. Anyone who came to Dalton for the prayer service received a free vial; many asked for more than one, and I didn't see a single person turned down. Until the volume of requests became too overwhelming, the group freely mailed the vials to anyone who requested one. They did not take an offering at the service, and there were no receptacles in the theater for accepting cash. If an attendee wanted to make a donation—and some did—they had to figure out on their own how to seek out a member of the leadership team and hand the money to them directly. When the group traveled to lead prayer services at other churches, those pastors often took up donations on Johnny and Jerry's behalf. (I spoke with a pastor who had hosted the oil and who confirmed that the group refused formal payment but allowed the church to take up a "love offering" for them at the event.) Donations eventually became significant enough that Leslie said Johnny was paid "a very modest amount" approved by a three-person board of directors, but she declined to say how much. He quit his job at a local hospital in 2017.
Leslie started a Facebook page and a bare-bones website called His Name Is Flowing Oil, but otherwise the group participated in few of the promotional opportunities that came their way. When Sid Roth, host of the Trinity Broadcasting Network show It's Supernatural! approached Jerry and Johnny, he said they needed to have something to sell on the show, so they declined, Jerry told me. (They appeared on the show later, when Roth found another guest with something to hawk on air.) Andrew Brunson, an American pastor who became a Christian cause célèbre when he was imprisoned in Turkey and then freed under pressure from Trump, stopped by the store for prayer last year after hearing about the oil from a friend. "They appear to be sincere followers of Jesus Christ," Brunson told me. "There was not any hype. There did not seem to be any self-promotion, or any attempt to monetize."
Johnny speaks at conferences around the country, like last summer's USA Prophetic Convention in Gettysburg, Pennsylvania, presided over by a Hindu-born prophet who says oil flowed down from his head and out of his toes when he prayed to become a Christian. Christian celebrities like Brunson have made time to stop at the store. One believer in the oil told me that she saw Marla Maples come into Grace 251 with her family and dip her hands in the oil. (Maples' assistant did not respond to requests for comment.)
By Jerry and Johnny's own account, they have brought thousands of people closer to God. The movement is bigger and wilder than any church, the group believes. "We've had every denomination you can think of," Leslie told a small group of visitors in the prayer room when I visited. "Nondenominational, witches, Muslims—everyone's been back here." The group is not "religious," Johnny likes to say. People who are religious "do everything a certain way at a certain time" without leaving room for the spontaneity of the Holy Spirit. For a while, they displayed a large sign at the Tuesday services, reading: "Church has left the building."
The oil also conferred a kind of political status on the group and provided entree into a circle of Trump-supporting prophets who see themselves as intervening for the president in the spiritual realm. Johnny and Leslie said they were invited by Christian right activist Andrea Lafferty to the Supreme Court confirmation hearings of Brett Kavanaugh, where Johnny said he surreptitiously spilled "a lot" of the oil in the chambers. (Lafferty did not respond to requests for comment, but a photo posted to the Facebook page of her organization, Women for a Great America, appears to show Jerry and Johnny among a group gathered to pray on the top floor of the Senate building during the hearing.)
In late 2018, Johnny received another "vision" related to Trump, which he shared with a pastor in North Carolina, who posted it online:
President Trump was standing outside in the dark and a big spotlight was shining on him like he had broken out of prison. He was being fired at and was taking all the shots and being hit by bullets being fired from the dark from the prison. Pastors and Christian leaders were standing behind him kind of pushing him out in front of them. They were praising him for standing up for them. Then the Lord spoke and said, "He is not supposed to be standing up for you. You are supposed to be standing with him. When you stand with him, persecution will come like it has come on him. When you stand with him, I will back you up. I will defend you. I will stand with you. If you don't stand with him, they will kill him."
No one mentioned Trump onstage at the prayer event at the Wink Theatre. Some attendees wore Trump buttons, stickers, or red MAGA hats, but that's not out of the ordinary at a large gathering of Southern Christian conservatives. "For me, it was like the president opened the window," said Elgonda Brunkhorst, a retired nurse at the Wink Theatre. "And Jesus went, 'There you are, America. I'll give you a new start.' " Brunkhorst felt electrified when Trump referred to Psalm 133 in his inaugural address—a chapter, she pointed out, that refers to oil running down from the head of a high priest. Was there any consideration on your own part — or discussion with editors — how prominently to include the details about political beliefs? Other reporters may have been tempted to feature them prominently; here it's very much one piece of a larger story. I initially thought this might be an even bigger part of the story. It was certainly a big part of the initial impetus for exploring the scene in Dalton. When I actually started reporting, I came to believe that politics was not the primary motivation for either the ministry leaders or the people drawn to view the oil. That said, I don't want to underplay it. For the leaders especially, I think it conferred a certain sense of national and even global importance to their work. I was surprised to learn about some of the doors it opened for them, even though it didn't grant them any real power. But I could certainly see why they believed they were part of something much larger than themselves.
In 2017, someone affiliated with the oil ministry sent a sample to a lab. Testing apparently found it was a substance similar to mineral oil—but not identical to it. (Only partial results and secondhand references to that test have been posted online.) Several visitors at the prayer service proffered these results as proof the oil is not of this world. Others whipped out their phones to show me photos of strange crystals that have appeared in certain vials at portentous moments.
On my last day in Dalton, I looked up Jerry and Joyce's address online and drove to their house. Jerry keeps the Bible at the house between showings; he told me he sometimes keeps it in his garage, and other times inside. The Pearces live in a one-story brick townhouse in a modest gated community. I drove in behind the mail truck and knocked on the door. After several minutes, Jerry's wife, Joyce, opened the door a crack. She did not look happy to see me. When I told her I was a reporter working on a story about the oil, she said Jerry was down at Grace 251—and no, I couldn't come in. Had you spoken with Joyce at all previous to this encounter? No, and I didn't afterward, either.
When I drove to the store, Jerry asked me right away how I'd found his address. We had met briefly at the theater, but hadn't talked in depth yet. His answers to my questions were short and wary. He wouldn't say where he thought the movement was going, why he thought God had chosen Dalton, or how, exactly, he observes the plastic bin refilling with oil. "We've done what the Lord said," he said. "I am just a layman. I'm just trying to steward that Bible. That's what the Lord has asked me to do and that's what I do." Before I said goodbye, he said something Johnny had said to me earlier: "I would just ask you to not add to or take away"—to just let the story be what it was.
Less than a week after I left Dalton, that story changed. First, Leslie posted a notice to the ministry's website, announcing that the Bible had stopped producing oil on Jan. 10, weeks before I arrived. Because there was no new supply of oil to hand out, the last weekly service at the Wink Theatre would take place on Feb. 11. Then, on Feb. 13—Jerry's 77th birthday—the same Chattanooga Times Free Press writer who had covered the oil Bible in November published another report: An anonymous source told the writer that Jerry Pearce was a regular customer at a nearby Tractor Supply store. And he'd been seen purchasing large containers of clear oil.
Two managers at the store "visually identified" Jerry to the reporter and confirmed that he bought "gallons of mineral oil." This time, a chemical analysis performed for the paper by the University of Tennessee–Chattanooga found that Jerry's oil was indeed nearly identical in chemical structure to the brand of mineral oil sold at Tractor Supply. When Wyatt Massey, the Times Free Press reporter, questioned Jerry about the evidence after a prayer service in January, Jerry "got pretty upset pretty quickly," Massey told me. "He scoffed, like, 'This is crazy, this is stupid.' "
Jerry did not respond to multiple texts and voicemails from me over the course of the past several weeks. But I talked to Leslie one last time, a few days after the newspaper story came out. She sounded shellshocked. She and Johnny had been on the phone constantly, talking with followers and canceling their future appearances at churches and conferences. "We don't want to do anything that would harm anybody," he'd said. "This is like a big bomb thrown in the middle of everything." The pastor of Rock Bridge Community Church, Matt Evans, who had loaned the Wink Theatre to the oil ministry, posted a response online to the controversy, describing the ministry's "mistakes" as a reminder of the importance of "biblical leadership structures"—a rebuke, if a gentle one, to Jerry and Johnny's pride in rejecting the fetters of institutional Christianity.
Jerry denied the newspaper story completely, saying the managers were lying. But Leslie said he had admitted to the group that he bought mineral oil one time. (She later reported this on the group's website.) When the oil stopped producing a while, he had panicked, bought some oil, and stored it in the garage. But he told his friends that "the Lord didn't let me do anything with it" and he had never used it. "We've been over and over and over it again [with him]," Leslie said. "Is that it? And he has said the same thing over and over again."
Leslie said she didn't know what to think now. If Jerry was refilling the oil, "it will cause people to be more jaded or more skeptical about anything God is doing. It's like a black eye for God." No one was angry at Massey, she said; he was just doing his job. And she wasn't angry with Jerry, either. But she wanted to know the truth. If it's not true, her friend is being falsely accused. If it were true that he was refilling the oil himself, she would be sad and afraid for him. "That's not the Jerry I've known in the past at all," she said, her voice quavering. "If it's true, then the enemy has gotten a hook in him somehow."
I told Leslie what I had been wondering when I visited Dalton. Wasn't it plausible, I asked, that Jerry had found a mysterious spot in his Bible, and when he saw how excited people were, and how their faith was strengthened by the miracle, he convinced himself it was OK to add more oil himself? Maybe he even believed God was telling him to do it. Jerry and Johnny and Leslie were always emphasizing that the oil wasn't magical, and it can't heal on its own. It was just a sign pointing to the greatness of God. I could understand, I said, if Jerry thought he was helping God along. If the oil itself was never the point, then was it really so bad to refill it? I was moved by this exchange, which goes beyond a just-the-facts style of interviewing and is more conversational. Is that something you aim for when talking to people for stories? At this point we had spent quite a bit of time together, so it really did feel like a conversation. To me, the scenario I laid out to her was the most plausible explanation of what had happened, and I also believe it doesn't reflect too poorly on Jerry. I was somewhat surprised that Leslie was so open to accepting the paper's reporting, so I thought there was a chance she would agree this scenario was plausible. Including this part of our conversation in the story was also a way of me to offer my own best guess about the situation without stating it as fact.
Leslie was quiet for a long time. Did that description of Jerry's mindset make sense to her? I wondered. She finally answered: "No." She believed she had seen the oil expand on people's hands. She had heard too many stories about it growing in independent vials. None of it made sense, she said. What prompted you to devote most of the final few paragraphs to Leslie and her reactions to what had happened? It was partly because Leslie was the only leader speaking with me at this point! But I also thought her obvious heartbreak and confusion was very poignant.
At Grace 251 on the day I left Dalton, I looked down and saw that my notebook had a splotch of oil on it. For a split second, my jaw hung open. Then I felt ridiculous. I'd been shaking hands with people whose fingers were doused in oil. But I'll admit I was still, for that one instant, weirdly energized. You use first-person occasionally throughout the story, but share something more personal here. Why did you include it? This was the part of the story that my editor and I reworked the most. It was hard to figure out how to end the story, since so much of the dramatic final action—the newspaper bombshell, the ministry closing—happened out of my view. I wanted to get back to why this movement was so appealing to so many people before it fell apart. I came back to this split second where I almost believed it myself.
The store was homey and bustling with people who had found each other because they believed in the same wildly improbable phenomenon, which brought them community and hope. In a few weeks, it would all be over. In that moment I remembered something that a woman named Leah Lesesne, who drove from Atlanta to visit the oil a few years ago, had told me in December: In the end, she wasn't sure how much she cared whether the oil Bible was real. "It has brought people closer to God, it has brought people healing, it has rekindled people's faith and curiosity," she said. "Even if one day it's proven that all this was a sham." What made you choose this quote as your ending? I interviewed Leah weeks before I traveled to Dalton, and as soon as she said this to me, I thought, "Aha, there's my kicker." I played with some other endings, but it turned out I was right. I loved that she expressed skepticism and belief in the same breath.
Church leader Jerry Pearce lays the oil-soaked Bible on the head of worshippers gathered at the Wink Theater in Dalton, GeorgiaMatthew Longairc (left) prays while Jerry Pearce (center) places the Bible on his head during a service at the Wink Theatre in Dalton, Georgia Wyatt Massey / Chattanooga Times Free Press
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End of year celebrations
Two things to celebrate from yesterday
1. Tottenham beat Reading 6-4 at home yesterday. Our family have been Spurs supporters since the turn of the 1900s. Family legend (often remarkably inaccurate) has it that two of my great uncles had trials for Spurs and hence the link. However the club historian has no evidence of this that he can find. Despite this, we've had season tickets at White Hart Lane since the 1950s. My great uncle Jim had his fatal heart attack in the East stand in the epic 3-1 defeat of Manchester United in 1999 just after Stephen Carr had scored the third goal.
2. This blog is now findable by the search engines and I've had a comment left by Ann Fitzhenry from the USA.
Article about Nesta of Pembroke in the Guardian 21.12.07
The link below gets you to an article published in the Guardian newspaper yesterday. Simon Jenkins argues that the Welsh princess Nest (or Nesta) of Pembroke has been sadly overlooked in the history of the British Isles. She has been described as the British Helen of Troy and had liasons with at least four different members of the conquering Norman nobility including Henry the First.
How is this relevant to this blog?
Nest is commonly recognised to be the mother of all Fitz-Henrys/Fitzhenrys because she bore the illigitimate son of Henry 1, Henry Fitzhenry. However, Henry 1 is said to have had 20 illigitimate children so maybe there were other separate starting points for other Fitzhenry lines, Fitzhenry meaning "the bastard son of Henry".
http://www.guardian.co.uk/commentisfree/story/0,,2230948,00.html
Labels: Fitz-Henry, Fitzhenry, Guardian newspaper, Nest, Nesta
New website for my Dad...
Time for me to shamelessly plug a website that I've built for my dad, Tom Fitz-Henry and uploaded this evening. He's an osteopath in Barking, Essex (that's Essex England for all our transatlantic viewers) and wanted an online presence as all his mates have one. This gave me my first crack at building a website from scratch to a customer's requirements (!).
The great Fitz-Henry family tree website is still work in progress but I hope to have the initial pages up by the end of the year. In the meantime here's my dad's site www.tomfitz-henry.com
The National Archives ... what's not to like?
1. It's free!
Could you ever imagine a private enterprise that would give you all these fabulous resources absolutely free? For the minor hassle of getting a reader's card the whole of the nation's history is there before you...
2. A fab building
For a modern building, TNA is just the biz. Climate controlled, Nuclear Bomb proof (so the guide said) great surrounding gardens (including a pond with a heron) and free wi-fi so you can look things up as you go along.
3. The collection.
From the Domesday book to the medal records of soldiers in WW1, there's millions of documents that you can look at. Sometimes with a sodding great seal attached.
4. The search engine.
The TNA website has a great website - go to the site (www.nationalarchives.gov.uk), put in your search topic (it could be a name or a place) and then see how many matches you get. Without this I would have never found the litigious Fitzhenry family of Rock...
5. The staff
Normal people. They're great. Especially the bloke who helped me roll up one of those bloody great rolls of Chancery parchments who confessed to me that he'd like to see the whole lot go up in smoke.
6. The off-site storage
The stuff that isn't looked at very often is kept in an old salt mine in Cheshire. This is naturally a good place to keep paper and parchment in. My chancery rolls are kept there. I can image that they had been down there for a long long time. To see what a fab place this is, look at www.deepstore.co.uk
7. Parking and transport links
Remarkably easy to park right next to TNA. A 5 minute walk from Kew Gardens tube station.
8. Kew itself
TNA is in the wonderful West London Suburb of Kew. Home to the botanical gardens, near Chiswick , the home of the wonderful Fuller's Brewery (brewers of my favourite pint London Pride) and close to all points in the West of London.
9. Kew Landladies
If you're doing the archives, you need a place to stay. There's all sorts of accommodation for all types. Take your pick off this list www.kewaccommodation.com
My favourites are Mrs Cellan-Jones and Mrs Hearn. The places are diverse (Mrs C-J's is fantastically anarchic - my room had a stuffed fox in it - and Mrs. H is clean modern lines with power shower in an Edwardian villa).
10. Local pubs
The Greyhound for choice of beer and the Botanist for guest beer and food.
Labels: accomodation, Kew, National Archives
A tad more about Andrew Fitzhenry ..was he a doctor?
After doing yesterday's post , I was reading through some notes that I made at the most excellent Wellcome Library near Euston Station in London in 2005. At that time I was making notes on all the medically qualified Fitzhenrys as they appeared on either the list of Members of the Royal College of Surgeons (RCS) of the Medical Directory.
An Andrew Fitzhenry is there flittting in and out of the yearly register of the RCS from 1805 (the earliest volume) until 1825. All I know is that he lived more than 7 miles outside London - the Medical Directory was very parochial, either you were fashionably in London or you weren't.
Until the late 1800s, there are only another 2 Fitzhenrys listed. Edward FH had dual qualifications - an MD from Glasgow in 1851 and a Licence in Midwifery from Dublin also in 1851. He practiced both in Liverpool and in County Wexford Ireland.
George FH obtained the Membership of the RCS in 1844 (10 years before the introduction of anaesthesia), was in Blackheath London in 1845 and then had a practice in Brynmaur near Abergavenny in Brecon Wales.
However they are all Fitzhenrys without the hyphen and unlikely to be related to my branch of Fitz-Henrys
Labels: Andrew Fitzhenry, Doctors, Edward Fitz-Henry, George Fitzhenry, Rock, Worcester
The Fitzhenrys of Rock, Worcester Part 2
Firstly note that I've dropped the hyphen in Fitzhenry - the family didn't seem to use it when they were signing their legal documents (see picture). The other thing is to note that Ann signed the document for herself. She was the daughter of a wealthy clergy man, so unlike many women of her time she was literate. I've got so many birth marriage and death certificates where the woman's mark is just a cross.
Anyhow, a distillation of the rest of the Chancery papers. It seems that Thomas Bradley Paget and Elizabeth Paget got the declaration from the Court that they wanted and got at least some of the money they felt they were entitled to. But their victory was short lived - Charles Watkins (Elizabeth's brother and the Heir to Richard Watkins' Estate) died in 1813 and this left his two sisters disputing what remained of the father's estate with Charles' widow. Elizabeth died in November 1815 aged 27, leaving Thomas with 3 young children. Ann Fitzhenry died in 1825 (so that's all the Watkins siblings now dead) and Andrew Fitzhenry died in February 1830. Each time one of the Defendants died (or another child was born), a new Bill had to be submitted to the Court of Chancery which summarised all which had gone before and listing who the new Defendants were. The last of the Bills of Chancery that I've seen is 1831 when Andrew Richard Fitzhenry takes over the reins from his father. I have an image of Thomas Bradley Paget becoming a bitter and twisted man as the case trundled in over the decades. I know that Andrew Richard FH died in 1844 and Thomas Bradley Paget in 1846 so perhaps the matter died with them then.
Labels: Chancery, Fitzhenry, Paget, Rock, Watkins, Worcester
The Fitz-Henrys of Rock, Worcestershire
I've been back at the National Archives in Kew revisiting some documents that I started on a few weeks ago. The Court of Chancery was where (amongst other things) Wills were disputed. Richard Watkins was the Rector of Rock in the late 1700s and died a very wealthy man in 1805. He had 3 children. Charles his son was his legal heir but he also made provision in his Will for his two daughters Ann and Elizabeth. Ann married Andrew Fitz-Henry in 1799 and inherited her marriage settlement of three thousand pounds. Elizabeth married Thomas Bradley Paget after her father had died on 7 September 1809, 2 days after her 21st birthday when she would have expected to inherit. She didn't get her money or any part of her father's estate.
This Case went on from 1810 when it was first presented to 1835. I've got as far as the early 1820's now. It's all getting pretty fraught.
The great thing for my research is the minute detail in which the family members and their relationship to each other is described, and as the case goes on births and deaths of the interested parties are recorded. This is before the 1837 watershed for the registration of birth marriages and deaths so these documents are a godsend. The downside is the huge often filthy rolls of parchment you have to go through to get the prize - never wear light coloured clothes at the Archives!
The following is a combination of the information from the Chancery Papers and from other sources
Andrew Fitz-Henry married Elizabeth Watkins 22 July 1799
Children: Ann Elizabeth 1800, Catherine 1801, Honoria (also known as Mary)1802, Matilda 1805, Andrew Richard 1807 (died in London 1844), Maria Rosetta 1808, Charles 1810, Thomas 1811, Sarah 1812 and John 1814.
Recognise any of these? Leave me a comment!
Labels: Chancery, Fitz-Henry, National Archives, Rock, Worcester
Guardian Newspaper Archive Offer until November 30th
This may be of interest to all you family history
researchers out there. For the rest of November you can
access the on-line archive for both the Guardian and
Observer newspaper for free. Log onto the Guardian website
(www.guardian.co.uk) and scroll right down to the bottom
of the homepage for the link. The archive is fully
searchable by keyword, and scans of the original articles
can be downloaded to your PC. The catch is that you have
access for just for one 24 hour period from when you first
log on, so make sure that you have the time to browse.
After this free taster you can choose to subscribe.
Labels: Guardian newspaper archive
Edward Fitz-Henry and the Royal National Hospital on the Isle of Wight
In my last post, I described my great-grandfather's parents and 8 siblings all living together in a couple of rooms in Katharine Buildings. One of his younger brothers, Edward (born 1878) turned up obligingly on the 1881 and 1891 census living with the family, but then disappeared. It wasn't until I was geekily cross-referencing my Fitz-Henry index births and deaths that I realised that I had an Edward of the same age who died in the Isle of Wight in 1899. Perhaps he was in the Navy, as several of the Fitz-Henry men went on to do in WW1 and WW2, and died when on ship.
I sent off for the death certificate, and the truth was very different. Edward had been sent to the Royal National Hospital for Diseases of the Chest in Ventnor for the treatment of his tuberculosis. He had died there in October 1899. The certifying doctor (Dr. Foster) noted that he had had the disease for 3 years.
This led to a trip to the IOW to the Newport Records Office last week. What a fantastic place - one of the smallest records offices that I've been to and looking very 1950s, but crammed with lots of old reference books, card indexes and with really helpful staff. Unfortunately when the hospital was closed in 1964 only a small fraction of the records were saved for posterity. Edward's were not amongst them. However, minutes of the various hospital committees showed what the conditions were like there at the time.
The aim of the hospital was to cure the patients of TB - terminally ill patients were not admitted. The patient was referred to a selected group of physicians on mainland England. If, after examining the patient, they agreed that the disease was curable they were admitted to the hospital. The treatments were more based on good sea air and nutritious food as there were no effective antibiotics at that time. Each patient had to pay 10 shillings a week for their upkeep - this was twice what my g-g-grandfather was earning. However, the money brought in by the patients' fees was a small fraction of the cost of running the place and the Hospital relied heavily on charitable donations. The bills for food and coal were enormous (four boilermen were employed to keep the furnaces stoked all day every day, and during the winter they burnt several tons of coal a day).The patients were diligently weighed twice a week to make sure they were putting on weight. Many were discharged with "Cured" triumphantly written at the foot of their notes.
I was also thwarted in finding any records of where Edward may have been buried - again the staff of the Newport crematorium who administer the records for the old Ventnor cemetery were very helpful, but we found no trace of him.
So I left the Island with more questions than I had answered
1. Who referred Edward to the Hospital?
2. More importantly, who paid for his hospital fees?
3. Where is he buried, and is it possible that the family had him brought back to London for the burial?
4. What happened to Dr. Foster? In the minutes of the Hospital House Committee it is recorded that he left suddenly in January 1900 for unnamed reasons without serving a term of notice and was therefore not paid!
Answers to any of these questions gratefully received!
Labels: Edward Fitz-Henry Isle of Wight Ventnor Royal National Hospital for Diseases of the Chest
You wouldn't want to start from here...
Where does one start with what is mainly a family history blog? Just like in the old joke about asking directions, "You wouldn't want to start from here". Each story has a prequel, side shoots and a huge cast list. In future, this blog will be the material for a proper web site, where the lives and stories of the cast of thousands, all be explained. In the meantime though, random chapters will appear on this blog. If you recognise or are related to any of the people, add a comment to let me know who you are - we may well be related!
So randomly, to start, this photo is of my great grandparents Thomas Fitz-Henry and Rebecca (nee Lamb). It was taken in the late 1920s at the Katharine Building Tenements near St Katharine's Dock, London where they lived. The photo was taken by their youngest son Jim on a Box Brownie camera, and this along with a collection of photos and negatives was found in his house on his death in 1999.
The family had lived in the tenements virtually since they were erected as suitable dwellings for the East End's "deserving poor" in the 1880s. Only persons with a regular wage and who had a respectable family life were allowed to live there. One of the women who collected the rents and ensured that the tennents kept to the rules was the social commentator Beatrice Potter who married Sydney Webb. Beatrice kept a log of the families that lived in the Tenements and much of what I know of this phase of their lives comes from this journal. More about the social engineering project that was Katharine Buildings in future blogs.
The family moved into the tenements from Denmark Street on October 4th 1886.His father John was a coalwhipper in the docks earning 5 shillings and 6 pence a day, and mother Caroline was a tailoress There were 8 children - Thomas was the eldest (1870), then Caroline (1873), John (1876), Edward (1878), Elizabeth (1880), Henry (1882), Annie (1884), and Amelia (1886). Beatrice Potter's journal comments "The house is generally untidy, partly from the mother being at work, happy-go-lucky sort of people"
"Tom was at home out of work for along time. When he found work he married unknown to his parents - being only 18. Mother wishes they were all married."
Thomas married Rebecca Lamb in her home parish of St Thomas', Bethnal Green on February 5th1888 and for the first few years of their married life they rented rooms in various locations in London's East End. Their first child Rebecca was born in July 1888 and died in November 1889 of bronchopneumonia. Thomas James was born in 1890 and died aged 24 of a brain haemorrhage in 1914. Caroline was born in September 1891, but died in October 1892, again of bronchopneumonia. By this time Tom's family had moved back into Katharine's Buildings where they stayed until they moved out to Dagenham in the 1930s. Mary Ann was born in 1893 and John Lawrence in 1895. There was then a 6 year gap until my grandfather Henry was born in 1901 and then 12 years until the birth of James (Jim) who took the photo.
Labels: Fitz-henry Katherine Buildings
Article about Nesta of Pembroke in the Guardian 21...
Edward Fitz-Henry and the Royal National Hospital ...


text:
Academic Success Coach
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The incumbent will develop strategic relationships and partnerships with Academia In pursuit of ... Provides timely coaching and constructive feedback within this matrix organization, for Medical ...
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Írta: Káli-Rozmis Barbara 2017. 07. 15.
It must have been in 1867, when Elisabeth let her husband come into her bedroom for the last time. The Empress decided to give birth to another child if the Emperor was willing to make a compromise with the Hungarians. Her decision was a deliberate personal choice and a political negotiation as well: by returning to the marriage and making her husband - who adored her and tried to fulfil almost every desire of "his beloved Sisi"- satisfied, she ensured that Hungary, which she felt an intense emotional alliance with, would gain an equal footing with Austria.
It is obvious that Elisabeth felt attracted by the Hungarians. At first, she started to learn the language in order to annoy her mother-in-law, who hated everything in connection with Hungary. Then she started to choose Hungarian companions partly in order to make something against her mother-in-law's will, and partly in order to be able to use a language in her private chat which was not understood by the imperial court. She chose Hungarian lady's companions and maid of honours who she could trust because they had no connections with the Viennese court. These ladies accompanied her not only to Vienna but also to her trips and travels as well. Ida Ferenczy, the Hungarian noble lady was her confidant and best friend. The Hungarian Mary Festetics was also a beloved friend and a lady in-waiting of her. Hungarian woman, another maid of honour, Irma Sztáray was next to her at the moment of her death and could hear the Queen's last words, which were said not in her mother tongue but in Hungarian.
But now, let us be back at the end of January 1866 when the Empress travelled to Hungary, where she spent more than five weeks. During her visit, she had several opportunities to meet the handsome former rebellious revolutionist, Count Gyula Andrássy, to whom she said the following in Hungarian: "I will tell you this confidentially therefore I will tell you something I would not tell everybody. If the Emperor's things go badly in Italy, it hurts me. However, if they go badly in Hungary, it kills me." The sentences above are also told by Romy Schneider in the film Sissi (1956). The Austro-Hungarian Compromise of 1867 created the double monarchy of Austria–Hungary. Count Gyula Andrássy became the first Hungarian prime minister, and Franz Joseph and Elisabeth were officially crowned King and Queen of Hungary on 8 June 1867. Their daughter, Marie Valerie, was born in Buda on 22 April 1868, ten months after the Compromise as a "gift of the reconciliation" between Elisabeth and the Emperor, and between the Imperial Court and the Hungarians.
On the occasion of the coronation, the Hungarian state bought the formal Grassalkovich Palace (of Gödöllő) for the royal family. The Hungarians got to know that Elisabeth had seen the estate earlier and asked her husband to buy that for her. However, the Emperor refused to do so (although he was extremely economical, he usually financed all the things her wife wanted) due to financial reasons - referred to the recent Austro-Prussian War: "You can visit the wounded soldiers in Gödöllő if you wish, but do not look at it as if we wanted to purchase it, because I do not have any money now. In these hard times we must economise. The Prussians have caused terrible damage to our family estates, too. It will take years to recover. (...) Almost half of the horses must be sold and we will be forced to live very modestly", he wrote to his wife in the August of 1866.
Marie Valerie, the Hungarian Princess - Why was an Austrian Archduchess forced to talk in Hungarian and use this language as a mother tongue?
Born by a Bavarian mother and an Austrian father Marie Valerie was brought up as a Hungarian princess. Although her mother tongue was German, Valerie's first language was Hungarian and it was the language which she used to talk with Elisabeth and Franz Joseph.
This year is the 150th anniversary of the foundation of the Austro-Hungarian Dual Monarchy and the coronation of Franz Joseph and Elisabeth in Budapest. To mark the occasion, the imperial couple's ties with Hungary will be explored in a small exhibition in the Audience Waiting Room of the Imperial Apartments in the Vienna Hofburg starting on 23 June 2017.
After coming to power in 1848, Franz Joseph (following her mother's advice) had the revolution in Hungary brutally suppressed. The young emperor ruled in a neo-absolutist and authoritarian fashion, but in many regions of his multi-national empire the desire for autonomy was growing. His wife Elisabeth had great sympathy for the Magyars (Hungarians) and lent her support to endeavours to reintroduce the old constitution.
Her emotional speeches given in Hungarian and her contacts with liberal Hungarian politicians eventually led to the coronation of Franz Joseph and Elisabeth as king and queen of Hungary in June 1867. Her love of Hungary, her frequent stays at Gödöllő and the great veneration in which she was held by the Hungarian people will form the focus of this small exhibition.
The ticket office closes at 4.30 pm (5.00 pm in July and August), the visit of the Silver Collection is possible until 5.00 pm (5.30 pm in July and August).


text:
Q: HTML + Load one html partial inside another html page using Jquery Load Function I have 2 HTML files
File 1. index.html
File 2. nav_bar.html

Here I am trying to load static page nav_bar.html into index.html
I tried one of the jquery load method - sample code of index.html. ie.
<script type="text/javascript">
    $(function() {
       $("#nav_bar").load("nav_bar.html");
    });
</script>

Working fine with Firefox but Chrome does not response to load this file. I am not getting the way to resolve it. Note: Please avoid the use of iframe.
Thanks in advance.

A: Chrome enforces same origin policy. Read about it here.
Fetch html from server via ajax and load it as string.
Read more about it here

A: For disabling same origin policy for chrome : Use Stackoverflow Post  or  this

redpajama_set_name: RedPajamaStackExchange


How to capture screen grabs from videos every few seconds?
How to use Dolby Audio Decoder (MSAudDecMFT.dll) in 3rd-party players?
Media player that can generate 60fps output from 1080i video?
manual next file play is not work in my pot player!
Can't find the codec for a very old .AVI video!
Is there any way to export a .TS file in virtualdub 2 after editing file?
. M p c - b e .
(shocking) VLC and MPC under Windows 10 do not open mpeg and DVD!!! WTF?
PotPlayer - show progress bar in full screen on Time Jump?
MPC-HC Buffer in RTMP feeds, can this be changed?
Lightweight players that can record the video currently playing like VLC?
Is there a way to make PotPlayer auto generate captioning on vidoes?
Playing next video files from the current folder with MPV?


text:
<?php

namespace OpenCloud\Tests;

use Guzzle\Http\Message\Response;
use OpenCloud\Rackspace;

abstract class OpenCloudTestCase extends \PHPUnit_Framework_TestCase
{
    const COLLECTION_CLASS = 'OpenCloud\Common\Collection\ResourceIterator';
    const RESPONSE_CLASS = 'Guzzle\Http\Message\Response';

    const ANNOTATION_FILE = 'mockFile';
    const ANNOTATION_PATH = 'mockPath';

    public $client;

    protected $mockPath = './';
    protected $testDir = '_response/';
    protected $testExt = '.resp';

    protected $currentMockSubscriber;

    public function newClient()
    {
        $client = new Rackspace(Rackspace::US_IDENTITY_ENDPOINT, array(
            'username' => 'foo',
            'apiKey'   => 'bar'
        ));

        $client->addSubscriber(new MockSubscriber());
        //$client->addSubscriber(LogPlugin::getDebugPlugin());

        $client->authenticate();

        return $client;
    }

    public function getClient()
    {
        return $this->client;
    }

    public function setUp()
    {
        $this->client = $this->newClient();
        $this->setupObjects();
        $this->handleMockSubscribers();
    }

    public function tearDown()
    {
        $this->client = null;
    }

    public function handleMockSubscribers()
    {
        $reflection = new \ReflectionMethod(get_class($this), $this->getName());

        if (false == ($mockFile = self::parseDocBlock($reflection->getDocComment()))) {
            return;
        }

        $mockPath = self::parseDocBlock($reflection->getDocComment(), self::ANNOTATION_PATH);
        $mockFilePath = $this->getTestFilePath($mockFile, $mockPath);

        if (file_exists($mockFilePath)) {
            $this->getClient()->getEventDispatcher()->removeListener('request.before_send', 'onRequestBeforeSend');
            $this->addMockSubscriber($mockFilePath, 0);
        }
    }

    protected static function parseDocBlock($string, $annotation = self::ANNOTATION_FILE)
    {
        $pattern = sprintf('#\@%s\s(\w+)#', $annotation);
        preg_match($pattern, $string, $matches);

        return (isset($matches[1])) ? $matches[1] : false;
    }

    protected function getTestFilePath($file, $mockPath = null)
    {
        $mockPath = $mockPath ? : $this->mockPath;

        return ROOT_TEST_DIR . $mockPath . '/' . $this->testDir . $file . $this->testExt;
    }

    protected function addMockSubscriber($response)
    {
        $this->currentMockSubscriber = new MockSubscriber(array($response), true);
        $this->getClient()->addSubscriber($this->currentMockSubscriber);
    }

    public function setupObjects()
    {
    }

    public function makeResponse($body = null, $status = 200)
    {
        return new Response($status, array('Content-Type' => 'application/json'), $body);
    }

    public function isResponse($object)
    {
        $this->assertInstanceOf('Guzzle\Http\Message\Response', $object);
    }

    public function isCollection($object)
    {
        $this->assertInstanceOf(self::COLLECTION_CLASS, $object);
    }
}

redpajama_set_name: RedPajamaGithub


text:
All immigration information
Immigration Help Line
Immigration to Canada
VOCABULARY(UK VISA)
POINTS-BASED SYSTEM
Tier 4 [Students]
ENTERING THE UK
PASSPORT STAMP / STICKER
STUDENT VISA EXTENSION
UK Visa types & application forms
UK Visa Fees
Requirements for visitor visa UK
Visa Application Centres Pakistan
New Rules for Uk
Supporting Documents for UK visas
The Points-Based System (PBS
Family Visit Visa
FAQ (UK)
Use your PC as a Fax
Top Free Web Hostings
Tourism-Hotel
Visa requirements for the United Kingdom
South Asians in the United Kingdom
UK Literature
The culture of the United Kingdom refers to the patterns of human activity and symbolism associated with the British people and the United Kingdom. It is informed by the UK's history as a developedisland country, major power, and, as a union of four countries, each of which have preserved elements of distinct customs and symbolism.
As a direct result of the British Empire, British cultural influence (such as the English language) can be observed in the language and culture of a geographically wide assortment of countries such as Canada, Australia, New Zealand, India, Pakistan, South Africa, the United States, and the British overseas territories. These states are sometimes collectively known as the Anglosphere. As well as the British influence on its empire, the empire also influenced British culture, particularly British cuisine. Innovations and movements within the wider-culture of Europe have also changed the United Kingdom; Humanism, Protestantism, and representative democracy are borrowed from broader Western culture.
The Industrial Revolution, with its origins in the UK, brought about major changes in agriculture, manufacturing, and transportation, and had a profound effect on the socio-economic and cultural conditions of the world. Popular culture of the United Kingdom has impacted upon the world in the form of the British invasion, BritpopBritish television broadcasting. British literature and British poetry, particularly that of William Shakespeare, is revered across the world. and
The social structure of Britain has played a central cultural role throughout the history of British society. As a result of the history of the formation of the United Kingdom, the cultures of England, Scotland, Wales and Northern Ireland are diverse and have varying degrees of overlap and distinctiveness.
Visited Users


The idea of making a paper flower for the gift wrap came from Danny Seo that made very cool curly magazine ribbons a while back. I think this is a great idea, because I love making gifts but don't like to spend money on expensive stuff that will be torn of and thrown away within minutes after they've been received! DIY girls!
Some of my collage papers in a neat plastic bin beside my bed. I try to use this stuff to make it less, but I think my piles of papers, magazines and ephemera is growing when I sleep. It's expanding all the time!
This entry was posted in Paper Crafting and tagged celebrating, gift giving, prompt, recycling, thrifted finds. Bookmark the permalink.
I'll bet your mom was over the moon about your lovely book!
And these cats are amazing – It's so crazy how they're chained together with that delicate gold chain. Plus – green noses! I'm so glad you gave them a good home. They're awesome.
Happy birthday to your mom! *^v^* The colours on the kitties are just perfect! (for me, anyway), although porcelain is not my cup of tea, I'm always scared with any figurines and I'm very careful not to break them. Cute, though!
Happy Birthday to your Mother. It's my mom's birthday too! How wonderful!
I love the magazine flower! How did you do it?
Happy Birthday Mom!!! Isn't it great that we can still give our Mom's treasures that we make! The child within us must never be silenced! :) The pink kitties are cute..pink..but cute! I am trying to make friends with pink! I really am! I like weird oddities like collecting Pez dispensers and Scooby Doo's and Penquins! LOL What can I say! hee hee! Much love!
Yes, she was a bit crazy, bragging about to everyone and showing it until I was embaressed. She loves it!
I made the flower by cutting strips of paper from a magazine and then stapling them together with a stapler in the middle while folding the stripes. They became kind of a flower, and it was very easy!
Pink is good, just tell yourself that!
Great paper flower and EXCELLENT kitties! i agree, sure to make you smile!
Your mom is so blessed because it's not everyday that mothers get to receive books written by their own children.
i just took a sweet little stroll through your blog; loving your sock monkeys, journal pages, your tidy box of collage papers, and magazine ribbon on your lovely gift to your mother. i'm sure she is tickled pink and so proud of you!
I just found your blog via WhipUp. Love it.
I also want your book, as a gift to myself!