Not all people exist in the same Now. They do so only externally, through the fact that they can be seen today. But they are thereby not yet living at the same time with the others.
And so I say to you yes you: / everyone's a fugitive. Everyone.
Some might recall a post I wrote this past summer relative to the Leeds Medieval Congress in July, "I'm A Pleasure Seeker, Looking for the Real Thing: We're All Presentists Now," in which I discussed a paper presented by Stephanie Trigg [co-authored with Tom Prendergast], "When Is the Medieval? Medievalism as a Critique of Periodization"—in which paper Stephanie made the provocative statement that all medieval studies, on some level, are also a form of medievalism, or medievalization, and where she also drew attention to the problematic dichotomy we often want to draw between a certain kind of historicist medieval studies as "serious" and studies in medievalism as "not serious enough." The newest volume of New Medieval Literatures [no. 9; 2007] was just published online this past October [excellent journal, I might add], and it includes a "symposium" based on a panel from the 2006 meeting of the New Chaucer Society, "What Is Happening to the Middle Ages?", which includes two essays: Tom Prendergast and Stephanie Trigg, "What Is Happening to the Middle Ages?" and a response by Carolyn Dinshaw, "Are We Having Fun Yet?" Having just read these essays as part of my own desire recently to better acquaint myself with both the history of and the theoretical frameworks animating studies in medievalism [or, medievalism studies], I thought I would share summaries of these two articles here as well as some interesting questions they collectively raise for our consideration of what we believe the temporal boundaries of "medieval studies" to be.
Whether something is described as "medieval" or is set "firmly in the past in a regressive or abject relationship to the past," what ultimately happens is that the "medieval" [whatever that might mean] only really comes into relief "at the moment of its own supercession"—things only really "become medieval" when they are left behind [p. 219]. There is no middle ground, as it were, in this scenario between the supposedly real Middle Ages one can always go back to and discover in its historical authenticity and the more unreal Middle Ages that "returns" in the guise of the idealized romance [Arthur] or as "the abjected dark other" to modernity [think: the image of the gothic torture dungeon].
Recent work on networks in theoretical physics has proved applicable in a number of different contexts including cultural dynamics and religion. Some of these findings provide intriguing insights for scholars concerned with population dynamics, the percolation of the spread of ideas, tipping points for altering the consensus of society and how individuals' opinions and allegiances change over time. Medievalists have a wealth of qualitative and quantitative data on these subjects and are familiar with dealing with long-term change. This round-table discussion seeks both to explain some of these ideas in non-technical language and to bring together medievalists with economists and physicists for the discussion of possible collaboration in this fast-developing and well-funded area of research.
Prendergast and Trigg also worry about the ways in which medieval studies has, in a sense, policed its own temporal borders [never mind how university or grant administrators have cordoned off medieval studies from everything else], such that the term "medievalism" itself "separates and abjects the academic study of medievalism in order to retain the 'purity' of medieval studies" [p. 220]. Because so much labor has been invested in our field in order to transform what we perceive was once "uncriticial amateurism" into a "scientific profession," such that we could be "legitimate" as a discipline, "popular recuperations of the medieval necessarily became misunderstandings—a kind of afterbirth which maintained only an attenuated relationship to the real work of medieval studies" [p. 221]. Ultimately, the "split between labour and pleasure is at the heart of the medieval/medievalism split" and contemporary medievalism is "tarred by the same brush that in conservative circles continues to dismiss cultural studies as mere chat about television, cinema, and the Internet" [p. 224]. By way of the "cases," as it were, of the sometimes incredulous reception, in the Middle Ages itself, of saints' relics and the legend of Arthur [as well as of his supposed relics, such as the Round Table at Winchester], Prendergast and Trigg show that, in all times and places, it is "difficult to unravel the connection of the medieval and the medievalistic," and "even if the historical veracity of the thing being proved is accepted as true, the relics that point back to the veracious thing are themselves false—even if they were created as a kind of medievalistic simulacrum" [p. 228]. It will be important, then, in moving forward with our discipline, to "engage in a systematic investigation of the genealogy" of the categories of and divisions between past, present, and future "medievalisms," and to "recollect along the way that the remains of the medieval always have a contemporary plot" [p. 229]. The "medieval," in other words, can never really be separated from any particular "present" in which it is being invoked, appropriated, investigated, [supposedly objectively] described, refashioned, etc.
Davis's book is especially significant in this interventionist vein, in my mind, because it joins with a growing body of work by scholars in other fields, such as Talal Asad, who are challenging, in important ways, the religious/secular, West/non-West, and modern/medieval binaries [see, for example, Talal Asad, Formations of the Secular: Christianity, Islam, Modernity].
Very much in line with Dinshaw's work elsewhere, she asks us to consider what Rip's story tells us about time "as a lived phenomenon" and how a medieval studies attuned to this might "accommodate, indeed explore, the fact that chronology, the timeline of events, clock time, do not tell us everything—or in many cases, even very much—about lived experience." In this scenario, time is not only "not a smooth stream, but it is also not the same for everyone" [p. 235]. And I would add here that, in some sense, each of us is out of step in some respect with time—we always have to be recalled to it and to our supposed place in "official" time, while at the same time, in order to discover what is meaningful and unique about our own existence and experience, we have to become fugitives from chrono-teleological time, or in another scenario, we are all always already fugitives in or out of time [hence my epigraph above from Spencer Reese's poem "Tonight" which is addressed to a newly-born infant—I am thinking here also of the multiple semantic meanings of 'fugitive,' from lost/straying to fleeting/ephemeral to passing to elusive].
Dinshaw's essay goes on to make several other important points, but I want to stop here with her provocative argument that interpretation is like a religion, and that medieval studies is not as objectively removed [as it often thinks it is] "from the spiritual phenomena it discusses." Of course, we have to be careful and remind ourselves of how important it has been in recent years for our field to distance itself from the kind of allegorical criticism that merely recapitulated Christianized, hegemonic readings of medieval texts [all assumed to be Christian in one measure or another, as if that world-view so thoroughly dominated the mental airwaves of the Middle Ages that nothing else got through, and we could discern nothing else]. And having cleared that troubling admission out of the way, we can ask with Dinshaw, more searchingly, how interpretation is an act of faith, one dependent on the very heterogeneous and asynchronous temporalities that fuel, as it were, medieval Christian mentalities. And let's ask, too: faith in what, exactly?
Does anyone else see, as I do, the little bomb that Dinshaw has thrown into this conversation? So many considerations crowd my mind—first of all, poetics. For if interpretation is a "kind of faith," it requires, not a rationalistic, fully objectified discourse [nor what Ricouer termed a "hermeneutics of suspicion" or what Eve Sedgwick, more recently, has described as "paranoid readings"], but rather, a poetics in the sense that John Caputo gives to that term: "an evocative discourse that articulates the event," as opposed to a logic, which is "a normative discourse governing entities (real or possible), which can or do instantiate its propositions" [The Weakness of God: A Theology of the Event, p. 103]. Further [and here I am thinking specifically of Margery Kempe, as well as of Dinshaw writing on Kempe], a poetics "describes a desire beyond reason and beyond what is reasonably possible, a desire to know what we cannot know, or to love what we dare not love" [The Weakness of God, p. 104]. I am thinking here, too, of Joan Retallack's poethical wager, in which a certain "poetics of desire . . . moves us toward a responsive and pleasurable connection to the world by means of informed sensualities of language" [The Poethical Wager, p. 5], and where we stake our faith on a certain meaningfulness [which doesn't have to have anything to do with God or gods], despite all epistemological evidence to the contrary. But this will also mean acknowledging that, on some level, there has to be a there there—as Dinshaw puts it a little further on in her response to Prendergast and Trigg, the past always retains in some fashion its otherness and what we might "understand as the past's own intransigence makes an ethical relation to it possible" [p. 240]. There is a certain palpable materiality to the past—no matter how silent or inaccessible or covered over with layers and layers of self- and appropriative representations—that begs some acknowledgment of obdurate difference and even of an alter will to have said what we would never say ourselves, or even want to hear. But in any case, we traffic in ghosts, which is to say: we believe in them. Or do we? What do we believe in, again? If interpretation is an act of faith, faith in what, or who? You tell me.
Thanks for this. The Trigg/Prendergast sounds very useful.
Ultimately, I'm a dedicated secularist, which is to say, I don't believe in an ultimate. I could say that I'm a 'postdisenchated' (to borrow vocab. from Dinshaw) secularist in that I don't believe a paranoid and power-political reading can get us everything (for example, it can't account for what I felt earlier tonight reading Chaucer's MLT II.646-651, "Have ye nat sayn somtyme a pale face / Among a prees, of hym that hath be lad / Toward his deeth, where as hym gat no grace" etc.) But while I can see what I might get when I think about my engagement with this stanza in MLT as 'faith,' I think the last thing I want in this welter of wonder, mourning, admiration, and suspicion of my own reaction, is piety. Respect yes, piety no.
I don't doubt that you've done the Dinshaw justice, Eileen, but with all my resistance, I should have a look at it myself.
My second thought here is directed at one of your expertises: does all this attention to polychronicity work out the distinctions between various 'depths' of time? Given memory, consciousness is always necessarily polychronic, but I wonder about the theorization of the differences between engagement with different kinds of pasts. On the one hand, I think of one's own personal past, which can be individual, familial/genealogical, national, ethnic, religious, artistic (and of course all of these discrete categories can overlap and blend). On the other hand, I think of the encounter with the 'strange' past, which can be exemplified by the thoughts of students without a medievalist when they read Chaucer, or those of most filmgoers aged 45 and below when they see something 'old' (i.e., prior to 1965 or even 1985) outside of the delineated lines of 'the classics.' I haven't even mentioned 'deep' time here, where the only connection might be that the past happened to happen on this planet too.
My point here is to muddle the category of "the past": at the least, it strikes me as critically necessary to delineate the various ways this thing called "the past" can be, while all the while resisting any simplistic periodization between, say, personal, strange, and deep. The model here might be not one of strata [the usual] but rather might be better understood as one of effluvial plains....maybe?
Excellent provocation. You know I am fond the term poetics, and am want to use it in relation to Dinshaw's work--especially in this very basic sense that feeling heterogeneous things, times, what have you simultaneously will not be produced by rational narrativized discourse in the classical senses of these terms. What consistently troubles me about where Dinshaw seems to take this, however, is the moment of 'faith' that is not sufficiently secularized, emptied (ecstatically or otherwise) for this to be something I would want to practice as scholar or public intellectual.
What you suggest then at the end of this post, visa Caputo et. al., is that the moment of interpretation as faith is ANTI-rational. This is exactly what I don't want to think in thinking the possibility of some kind of faith [the only one I might abide being one that is, in J-L Nancy's words "a faith that is nothing at all"--see his essay on Granel in _Disenclosure_] as caught up in, or provoking, the moment of interpretation. If there is an element of faith, it is only in the act of the interpretation--in its performance, doing it as if it matters (except there is no as if, there is not this self-reflection, there is only the doing, the event-of it). As such, as performance, we recognize that this does not fit into the matrix of western thought which, since Aristotle, is obsessed with putting things in their right place and then re-collecting them to those places. Such a hermeneutics, like all hermeneutics, which care for life (even in the ickiest of Diltheyish and Schleiermacherian moments, even in theologians like Bultman), disturbs 'rationality' but does not refute it--it disturbs it from the inside, it reveals that for all its rationality it includes something within itself that it cannot account for. Yet, what it cannot account for nonetheless is proper only to this world. Not to another world, or eternity, or god, or a meta-something. That is, that part of what happens that matters. The condition of the arrival of this is of course nothing less than suspending our demand for it.
What I am trying to harp about, is some really moving stuff I have been ingesting from Kierkegaard, of all theologian-poets, from 'Repetition.' This is a concept Caputo likes as well, and deals with (Radical Hermeneutics) and I think would do well to return to, because it still demands a certain rigor that I think he has abandoned in _Weakness..._.
Part of what I am trying to say is this: that history and historiography must include something within itself that a 'rationalist' discourse cannot account for. That is where ethics arrive, where we can feel the queer time-loop or eddy or what have you. To associate this with poetics is fine--poetics can do the work of philosophizing, of returning us to this world--all well and good (breaking the logos so we can fall back out of language into the cosmos). But to necessarily associate poetics with faith and position both these movements against reason seems to risk undoing the little good the so-called enlightenment of the west ever did. I am not saying that faith should be rational, in the way that contemporary evangelical apologetica works ("Evidence that Demands a Verdict," 'be prepared to give a reason for why you believe' etc.--the christian right is notorious for believing itself and its faith to be rational...). But I am saying that faith doesn't oppose itself to reason any more than a poetics whose aim would be to startle or stir a rational system from dead correspondence to ethical movement.
This is all very interesting Eileen!
I wonder if there's a difference between studying something faithfully and studying faith: and I like to think that Dinshaw is getting at something closer to the second of the two. So, not that we need to admit "religion" as the new and more plausible set of lenses through which we view medieval texts, because that would be as problematic as viewing them only through our "secular" glasses. Not to interpret the religious secularly, or vice-versa, but to find a new approach that doesn't force us to make that choice.
I think it a matter of faith as an object of study, not as a critical practice. If I understand it right (based on the passage you quoted), a combination of something like Chakrabarty and Bruno Latour: if our glasses only allow us to analyze one thing (nature or society; the secular or the religious; faith or science), then it's time to find some new glasses.
What about the mystical 'tradition'? Or, for that matter, the lyrical tradition, especially as it delights in paradox? I wouldn't exclude these from the category of "thought."
One possibility, but if we apprehend this excess as a symptom, then we don't necessarily think ethically: we can think psychoanalytically, or psychoanalytic-Marxist. I don't mean to refuse ethics, but I think it important to acknowledge the other possibilities.
Thanks for this. You're hitting on some of what I find most difficult to enunciate in this kind of discussion. Your point about lyric is certainly in some cases correct. Yet, certainly there is a mystic tradition obsessed with putting things in order, as a kind of thought: (scale of perfection, Thomas Merton's systematic purgatorial devotional practice, etc. I think though, there is a kind of language, a language of metaphysics, which dominates a good deal of thought and acts like there is some manager to which all things in the cosmos report, in order to stay in place. This ordering of things can help, can help us diagnose, but it can also hurt, or simply just be boring.
I agree that ethics is not the only discourse to insert here, or the only thing to do when faced with what seems to be a true aporia. My concern about reading these moments as a symptom is that is tends too much to fall into the category of a purely paranoid reading, and that if this is _all_ we do with such a moment or text, then, practically, regardless of the truth (do I even care about the truth at all? these are the moments I am least a historian and most a poet-politician, or a filmmaker) we just don't always get very far.
Ex: Freud sees a moment that threatens 'rational thought', the oceanic feeling, as a symptom of a repressed memory from the womb. This is important insofar as it brings us, in the history of secular thought, a way historically that thinkers were not under compulsion to turn experience into a belief in god. But, what if what is needed in a given moment, for a particular cause, for the possibility of an ethical relation with someone, is to simply not care if this is a symptom and go with it, because the system of thought that the symptom disrupts is tired out and rigid, and sometimes just plain mean?
As one whose thought is excited most by hermeneutics and poets, I am always wary of the 'explaining away' that certain kinds of 'scientific' (marxist, psychoanalytic) readings engage in when they uncover this sort of thing. If it is the case that such 'explaining' as a explaining away is simply more 'true,' then perhaps for me, its more about the mileage I will get out of the approach the the truth value of its results. I want to include this moment of excess and disruption of reason from the inside because I think its more ethical whether or not its true. And, I woudl personally get more ethical miliage out of it by wondering at it and provoking it instead of explaining.
Thanks, Eileen, for this characteristically thoughtful response to our essay. We are just starting to put together our third foray into this material (another should appear later this year), which we are going to try out in a seminar at UPenn in April, so this discussion is very helpful.
The weaker reading of Dinshaw and Simpson, of course, is to say that interpretation is only like a religion; only like having faith as a starting-point: faith that something, as opposed to nothing, could be understood by a text. In which case the same could be said of medievalist and modern, as well as medieval texts. How much of this debate is peculiar, or distinctive, to the reading of medieval literature?
I blogged that panel a little back in 2006. I had many a concern with the frequent invocation of "faith" at that conference: see the fourth paragraph of that post.
Faith is a tough word, maybe because it implies something exterior to which one gives assent and maybe because it seems to me so Christian). A secularist also, I prefer belief, or credo, because I can still lack conviction with those words when they are used tentatively enough.
But maybe I'm too hard on faith. Or too afraid of the punishing ways medievalists have used the term in the past.
James realized that his mind was neither patient nor particularly exact. He loved questions more than answers, the uncertainty of faith more than the conviction of reason. He wanted to call the universe the pluriverse.
"The uncertainty of faith" and "the pluriverse": maybe that I could get behind.
I'm with you on the ethical reading, or the non-scientific, non-symptomatic reading. With the bit from MLT cited above, the Marxist or psychoanalytic or historicist (of whatever bent) reading simply can't account for all that I feel when I read it. I know that all that we do as literature people can't be confined to 'being true to our readings': but surely that's a part of it, and thus I should hold open in my readings some of the initial (and I hope ongoing) uncertainty of reading, as this uncertainty--at the least--allows what I read to 'just be,' refuses to appropriate everything of it in meaning, allows me to 'shelter' it rather than to 'assimilate' it. I think you'd agree that this is an 'ethical' response?
I couldn't call that a credo, nor could I call it faith, not even in a weak sense. It's a reminder, rather, that the textual object should always be allowed to be in its networks within a pluriverse, regardless of how much meaning we have it give to us.
I realize the time thing above in my first post perhaps wasn't all that clear: more simply, when I hear "the past" I want to reply "which one? how many? what kinds?" And I'm sure this has been thought a lot about already, here and elsewhere.
Thanks everyone [Karl, Dan, Liza, Stephanie, Jeffrey] for such rich provocations for further thought. I have *much* to say in response but must beg off until the morning, but I would at least say, with Stephanie, that I took Dinshaw's argument to not be about interpretation *as* religious, but rather, *like* religion, to be predicated upon an act of faith, however we might define "faith," and I think we should define it/discuss it further here. More tomorrow, my friends.
I have read and re-read the comments here and they are so rich I don't think I will be able to address all of them, but I want to try--thanks to these comments and also to my reading this morning of the James Simpson article Dinshaw cites in her essay--to recapitulate my closing comments in the original post.
First, thanks to Stephanie's reminder, let's recall [again] that Disnhaw is not in any way saying that interpretation is a religious or even spiritual practice, but rather, and somewhat following Simpson's lead, she is saying that, *similar* to religion, the act of interpretation requires a *kind* of faith, or in Simpson's words, "faith of a kind," in order to begin. Also, Dinshaw does not oppose "faith" to "rationality," and indeed, now that I have read Simpson's article, I can see why more clearly [I have no idea, by the way, what Dinshaw thinks of Simpson's larger arguments in his article as she merely poaches a few brief bits from that article to make her own points in *her* essay about the temporal heterogeneities attendant upon the *felt* experience of time--time experienced by the medieval mystic as well as by the contemporary scholar coming into "contact," as it were, through writing about/on that mystic. But I feel that Simpson's larger arguments [about critical hermeneutics, as it were] *are* apropos to the comment thread here and also to Dinshaw's challenge [I think--I think it's a challenge] toward the end of her essay that "the past retains its otherness even though deep desire and labor enough have been expended in its present re-creation" and something about the past "always resists absorption," and therefore, with more pointed reference to Prendergast and Trigg's argument, some distinction between the "medieval" and the "medievalistic" will always obtain--although, what to do with that distinction . . . . ah, that is truly where our difficulties will set, but that might also be the precise spot that ethics begins, so . . . . .
If the reasoning upon which we base interpretation is circular, such reasoning is at some level a matter of faith. Words simply cannot serve as the guarantor for their meanings. We assume, as an act of faith, certain things about writers and about communicative exchange when we interpret. These assumptions are nonlinguistic. They can instead be fairly described as ethical assumptions, since they concern matters of communicative cooperation . . . . The only way we can break into an interpretative circle is ultimately by a leap of ethical faith: rationally perceived probabilities may take us very close to meaning, but we can only generate meaning by making a leap into the strictly unknowable.
Faith is most obviously and unashamedly operative in explicitly theological traditions. It is also operative in psychoanalytic traditions: if all attempts to resist a psychoanalytic interpretation are themselves interpreted as resistances to the psychoanalytic truth, then no persuasive counterinterpretation can be imagined. Denying the possibility of a counterinterpretation implies a very powerful exercise of faith. We might respond by describing psychoanalysis as a kind of theology, but it will be obvious that I think the distance between theological thinking and all other hermeneutic traditions is much shorter than is normally thought: all interpretation, that is, demands faith of a kind in the matter of understanding. The difference between one tradition and another does not lie in the absence or presence of faith; it lies rather in where we choose to locate our faith. "Truth," its etymology of troth might remind us, is inseparable from ethical commitments.
. . . . the essential difference between one interpretative tradition and another is not the presence or absence of faith; it is instead the entity or entities in which a tradition reposes its faith. One tradition cannot claim superiority over another by virtue of its indisputable certainties or lack of reliance on circular reasoning. Interpretation does not provide indisputable certainty, and it necessarily uses circular reasoning. So interpretative practice is a matter of choice: choose the source (or sources) of your faith/s, and your texts will offer up meanings accordingly.
So fundamentally, no, faith does not make a difference to what we do. What does make a difference is the entity in which faith is reposed. The history of legal interpretation offers many sobering examples of interpretative violence that issued in physical violence (the persecution of "witches" by trial in the sixteenth and seventeenth centuries is an apt example). History also offers many spectacular examples of enduring interpretative aggression (e.g., typological allegory). The language of interpretation is itself heavily influenced by the language of the law (e.g., critic . . . "a judge"; author; sentence, in the medieval sense of sententia; witness; evidence; thesis; hypothesis). Such language, however, both as a description of normative and improper hermeneutic practice, often evokes the way in which a corrupt law tortures or abuses the defendant ("interrogating" the text; "twisting" the evidence).
When it comes to consider how one might make choices about the sources of one's faith, it may be worth bearing in mind this violence, and to note that the greater the level of faith required, the more likely the level of violence. Certainly within the realm of interpretation itself, those traditions that demand very high levels of faith produce the interpretations that, in retrospect, look the most invasive and appropriative. Such traditions (e.g., typological allegory) are the ones in which all interpretations end up at the same answer; to arrive at that level of identity necessarily requires a very aggressive stripping away of the literal sense to perceive the distant ground that produces it. 44 In retrospect, these are the interrogational practices that tend to strike an author dead by conducting a "great reckoning in a little room."
I'm interested, especially, in this comment thread about Karl's wanting to distance himself from ethics [while at the same time he is not refusing ethics but is asking: what *else* is there, vis-a-vis my relation to a text?] while he also wants to mark out some plot of ground for affective wonder [in the reading of a text]. I myself am not so sure wonder isn't always already ethical [because it depends, as Dan R. has pointed out elsewhere, on a certain ontological passivity of the subject with regard to the external world--which, okay, is not really external; that's an illusion--which passivity I would argue is *weakly* ethical; at a minimum, it requires a willingness to open oneself without knowing in advance what is incoming: which might be beautiful or horrifying, pleasing/soothing or harmful/violent]. As for the idea of multiple pasts and of the multiple ways in which we access these pasts [and their polychronicities], I think that is partly the point Dinshaw was making in her essay: that time is simply not felt/experienced in the same way by persons living side by side with each other, and likewise, following Karl's comments, the *felt* experience of what is *past* [history] likely also differs from person to person, even if they live alongside each other in, for lack of a better phrase, "the same time." And so, one direction for our work now, as suggested by Dinshaw, but also by Prendergast and Trigg, might be to investigate more rigorously these different, *lived* senses of heterogeneous, asynchronous time [Dinshaw] as well as the different experienced senses of "the medieval" in any given "present" [Prendergast and Trigg].
Finally, I would just also say here--prompted by comments from Liza, Jeffrey, and Dan R.--that if faith, for Simpson, has something to do with real persons situated somewhere in the past as historical, ethical agents, what about faith in persons & projects in the present alongside us and that are not so distant from [or even fully opaque] to us? I mean, if I think of my work solely in relation to, let's say, the *justice* I need to do to the past, and to past persons [which "justice" can be weakly figured as a kind of treading lightly on their "remains" in my interpretive practices, doing the last violence possible], then I'm mainly hanging out in graveyards talking with the dead. Yes, like Simpson, I want to *respect* the alterity of the dead in my work with medieval texts, but I'm doing this work in the present and although I've often typified my work as writing letters to the dead, I'm really writing them to you. So, how shall we typify/describe *that* ethical relation, and what do we need to have faith in? On that note, I would direct you as well to Stephanie Trigg's latest post on "humanities researcher"--"What It Feels Like For a Girl."
One codicil to my comments above--although I thought, as I stated, that Simpson's essay was a virtuosic performance of a certain kind of logic, it also gives one of the feeling of being in a very small room with hardly any air to breathe and no windows. It's a very *punishing* essay, in a sense, that takes everyone and everything to task for certain bad-faith interpretive practices and then offers only one way out. But . . . I don't know. I would love to hear others' opinions of the article. Also, didn't James Simpson and Jill Mann have some sort of debate at the NCS meeting in Swansea this past July? Was that in any way relevant to this discussion [I can't recall]?
I'm in a world of busy this week, but I'll just quickly say: yes, Simpson's other work is relevant to this article, and to this discussion. His book *Burning to Read* is about the fundamentalism that goes along with certain hermeneutic faiths--he is particularly unsympathetic to the fundmentalism of early modern reformers (Luther, Tyndale, et al), and at least in my view, hyper-charitable to More. But the book's skepticism about the affective affiliation required for inclusion in many textual communities is very relevant to this discussion (particularly since it bases its analysis on historical, material renderings of affect).
Thanks for your comment, Holly--I spent some time this afternoon looking at "Burning to Read" on Google Books and it looks really interesting. I can see that, for Simpson, this matter of interpretative communities is a deeply ethical [and ethically pressing] subject because, in some cases, certain interpretations, when collectively backed by certain powerful groups, literally kill.
Eileen et. al. I need to read the bomb just dropped more carefully before I could say anything about it. Maybe later tonight--this is one of the most important discussions we can have I think.
I think you and I are actually kinda on the same page here. Certainly I find much within the 'tradition'does provokes this sort of disruption prior to 'modernity' and i can understand your 'reaction' which i sometimes have myself when there are no other medievalists in the room. Among medievalists, my tendency seems to be to push high modernism (literary, largely anglo-amerc. but also rimbaud et. al.) as a kind of realization of the failure of 'modernity' and to find (again) disruption within it. It is rather the highly early modern in which I find a certain return or explaining away--montaigne for instance does not seem so into "wonder" as Derrida, or Chrétien.
I have a nice quote from Charles Bernstein's _A Poetics_ on the modernists that we still don't 'get' if I can find it (later this evening) such as G. Stein, WCW, the futurists etc. Or, alternately on how the diagnostic criticism (I am thinking of Freud, but also of Adorno-Hork., of F. Jameson, of Foucault) of which we're talking exposes the gaps into which we _can_ intervene, or shove a wrench into (to be french feminist about it...).
I guess actually what I am saying is that on the one hand, secular academy was worse for disruption than anything ever before, systematizing even (eventually) poetry into the kind of degree that I have, but at the same time was the best thing: a shelter in which disruption can arise, and specifically disruption that is (we can hope) secular and even secularizing.
But maybe reading this makes you think we are actually further apart or something--what do you think?
I think I'm totally with you here, especially on that nicely done penultimate graph.
*bomb* indeed! And thx Holly! Checked out Simpson's book on Reading around 5pm and just read the first 67 pages and am loving the prose style. I wish I could write like that.
I'm supposed to be doing 6 other things right now (although I'm really just watching the speech), but if you get interested in the Simpson (either the *Burning to Read or his *Reform and Cultural Revolution*), you should also read Tom Betteridge's "Mid-Tudor Culture" article, which appeared in JMEMS in 2005. If Simpson reaches across the med/em divide from the medieval side, Betteridge reaches back from the em side. Taken together, they offer a fascinating glimpse into a period that galvanized visibility and affect to cnosolidate exclusive reading communities (while doing some *crazy* things with/to the MA).
Karl, my favorite passage in Simpson's book opens his acknowledgements: "I love writing books. Whether my readers love reading them is altogether another matter..."
Something to keep in mind re: faith and hermeneutics and 'fundamentalism' are two other developments of the 19th/20th centuries: historicism and science, which are both descriptive, and in a roundabout way, not historical. To say what I mean I need to recount a certain history of Christian theology--forgive me.
That is, in the world of explicitly christian faith/theology of believers (of a kind more ardent than Caputo, to be sure), there were these 'liberalism' and 'neo-orthodox' movements in Germany in response to the work of the earliest historical textual criticism on the TNK and Christian NT as well as simply historical investigation which challenged certain narratives about divine inspiration of scripture [hang on here, I know we are medievalists, but this genealogy is relevant]--and our Thomas Jefferson is actually a strange part of this with this gospels stripped of miracles, a kind of 'Jesus Seminar'5-gospels avant la lettre. Schleirmacher/Dilthey, who insist that hermeneutics is historical in ways that lead up to Heidegger, mean that interpretation is situated, that it is for now, and this in Heidegger becomes on some level, the actual production of history. Hence, it is historical not because it 'reports' truth about the past, but because it not only speaks to, but emerges as/in the present.
Out of these strands, in the world of theology, comes Bultman, who invokes Heidegger even as he's siding with the 'theological declaration of the barmen' (which will also be joined by much more 'fundamentalist' theologians Barthes and the most radical of radical Bonhoeffer). In his _Jesus Christ and Mythology_ for ex. he says that the Word is historical in that it conceals or shelters a message that is historical, one whose meaning we can see in terms of its relation to a present when we de-mythologize it, a structure he notes is taken from MH's unconcealment of what tradition and idle talk has covered up. The gospel is true, is all true, and historically--but in no way as a report of history (its mythological contents are obvious as such not 'true' as reportage) but historical in the ontological sense of producing or containing history in a more robust way. This is not so no to a medievalist with allegory on her or his mind, of course, and it shows something Eileen is pointing to above, or concerned about: that interp. is an allegory that wrenched the text away from itself/its time and violently appropriates it to our own.
Now, I think the text may already do this on its own, and so us doing it may not be such a bad or violent thing--but that's for another day.
What is important about Bultman's intellectual position and ancestry is that his hermeneutics are absolutely faith-based and show how easily Heidegger's own are easily adapted to the service of particularly Christian-protestant theology. But this faith would be an abomination to the american fundamentalism of its time: the one that is founding at the same time as hitler is invading eastern europe, the kinds of evangelical groups that make appearances in such a big way on campuses across america today--the one that in the 1950's with Billy Graham and through Regan into now has re-invented itself not in the image of WB Brian and hide-out-on-the-hill but rather after people like Shaeffer and the l'abri community or the authors of apologetic books like 'evidence that demands a verdict' or 'the case for christ', as a faith that is totally Rational and in fact backed by 'true' science. They want to understand 'historical' as something that can testified to truly. Without that, there is not belief in an actual historical Jesus dying and being resurrected. Their sense of what history and historical are are structurally/theoretically closer to that of the present-day jesus seminar JJ Crossan et. al. notion of proving what its most likely that we can know Jesus said or didn't say [famously voting among a group of scholars on every saying of jesus the synoptics with colored marbles]. In terms of what they have faith or believe can be known/interpreted about the past, they are much closer to the text-crit. scientists of history and philology of the 19th century--they just refuse those findings and rationalize all day around them. What became known as the specifically Hermeneutic tradition then opposes itself to this kind of science, perhaps moving closer to being a practice of faith, but not one of the fundamentalist variety because it is so situated. Through Gadamer, Derrida, et. al., this tradition is rejecting an entire notion of what is historical for something more eminent and less positivist.
I guess part of the upshot of this is to be careful about opposing faith-hermeneutics-fundamentalism to something like science and rationalism. In this respect, the Simpson point indicts hermeneutics perhaps with a certain vile or unethical presentism. But would it still offer a more (pace Eileen) receptive approach to reading, with its circles and lostness etc, its admittance that it is _for now_ while certain kinds of science can only work if they think they operate in a less situated way?
from A Poetics, Cambridge Mass: Harvard UP, 1992.
". . . critics are not merely the alchemical translators of texts into circumstantial reality or worldliness; for they too are subject to and producers of circumstances, which are felt regardless of whatever objectivity the critic's methods possess. The point is that texts have a way of existing that even in their most rarefied form are always enmeshed in circumstance, time, place, and society--in short, they are in the world, and hence worldly."
". . . worldliness, circumstantiality, the text's status as an event having sensuous particularity as well as historical contingency, are considered as being incorporated in the text, an infrangible part of its capacity for conveying and producing meaning. This means the text has a specific situation, placing restraints upon the interpreter and his interpretation not because the situation is hidden within the text as a mystery, but rather because the situation exists at the same level of surface particularity as the textual object itself. . . . Such texts can thereafter be construed as having need at most of complementary, as opposed to supplementary, readings."
". . . rather than being defined by the silent past, commanded by it to speak in the present, criticism, no less than any text, is the present in the course of its articulation, its struggles for definition."
The question still remains hanging in this discussion, though: when we interpret, what do we have faith in, again, more exactly? And is the question, as Stephanie fruitfully asks, more acute for the medievalist than it is for the modernist, and why or why not? This is a question that I think Dinshaw is partly attending to when she asks us to consider that medieval studies might not be as objectively removed [as it thinks it is] from the spiritual phenomena which it often addresses [such as mysticism]. But for me, it also has to do with that very tired and cliched [yet always pressing] question: why does the past matter, anyway? Do I tend to the texts of the past in the same way I might light candles for the dead in a church [is this work of mine, in other words, some sort of curatorship of sacred memory, which can't help but be inextricably bound up, somehow, with the mainly religious idea that humanity/living things are sacred and should never be forgotten]? Or, do I tend to the texts of the past with the idea that my present isn't fully understandable without some account of what supposedly came *before* [in which case I'm putting "faith of a kind" in the idea of origins, which is also faith in human history as having some sort of predictive power]? And so on and so forth: we've sketched out all of these so-called "reasons* for studying the past before, and since they're all so freaking easy to debunk, for me the question I'm left with, again, is: now that I see where faith has often been *misplaced* as regards the study of the past, while at the same time I can see very clearly how the misuses and mis-readings of the past can lead to very real, very material forms of destruction and abuses of real persons, whole cultures, etc., how do I position myself with regard to what it is, more precisely, I have *faith* in, more specifically, when I am writing about a medieval text? If I may be allowed a perhaps embarrassing frank admission: while I do not believe in God, or gods, or ghosts, or an afterlife, or any world but this one, and although I believe that the dead are really dead [and could still bury each other all day long and never be done with it, as Heather Love has written], I *do* believe in the affective tending of the ephemeral traces of everything that once was as a kind of hedge against my own [and everyone else's] impending oblivion. I believe this tending is best employed by a set of creative faculties that wish no harm, possess ontological passivity toward all Others, are inherently and continually self-ironizing, and can see in a grain of sand infinite pluriverses [to cadge from Jeffrey cadging from Lehrer citing William James]. It doesn't bother me that I know this is only a hedge that flies in the face of reality, by which I mean the non-meaning and eventual end of everything human; for me, it's simply a matter of building a more capacious and maybe a more noisy and crowded Now, one that takes in the past as it takes in everything and anyone else that also might fit there, and which, for the time being, distracts me from myself.
OK, here is my ill-formed question, offered mainly because I knew this conversation would move quickly to ethics, and I knew that thereby it would leave me behind. I am still stuck in my inability to wrap my mind around what people mean when they use the word ethics. It gets even worse when ethics and affect hold close company.
Just now I am working my way through Heather Love's Feeling Backward: Loss and the Politics of Queer History (thank you Mike Smith for putting that on my to-do list for this afternoon). She argues strenuously against the affirmative turn in queer theory, and wants to linger over negative affect (as her title suggests). She also asks if perhaps psychic and social life are "simply too different to be usefully articulated together" -- an extraordinary question.
Jeffrey: it's 70 degree and gloriously sunny in Saint Louis, and I therefore declare your question unfair [haha]! I mean, it would take like ten books to answer it adequately, but I would just say I share some of your frustration with the question of ethics which is why I partly evacuated it for myself by owning up [I thought] to the fact that I do what I do *for myself* and not really for the so-called dead Others [who, in a sense, I appropriate for my own ends, which ends are partly selfish and based on my own needs to create meaning where I suspect none exists, anyway--again: scholarship-as-art-as-life]. I am nevertheless often bothered by the idea that, at the same time, I should have some way to articulate what I think my ethical relation to the past, and past persons and times, should be, but I keep running into dead ends: maybe the dead don't really need my help as much as I think they do--after all, they're dead and we're all just making this up as we go along [and here I find Simpson useful for reminding us to at least proceed with "friendly" versus more aggressive hermeneutics--but couldn't we also spend all day asking what Simpson really means by "friendly" (?)--I mean, it's a strange term to invoke, just there at the end of his essay].
And doesn't Heather Love, for all her protestations about the affirmative, affective turn in queer studies [and queer politics, even more pointedly], still argue for an affective scholarship--albeit one that pays better attention to negative affects, such as melancholy and resentment and failed love? And isn't her project ethical, or perhaps I should say political, in that it insists on taking stock of what has been "left behind" by a certain progressivist-liberal queer political agenda [that seeks normalization and cultural mainstreaming] and refuses to leave what is behind *behind*? Love herself claims to not want to allow certain queer "dead" to be written off, neglected, abandoned, forgotten--in this sense, on some level, her scholarship *is* a form of memorialization as well as an insistence that the past ethically *pulls* and *drags* upon the present. As to her statement [it was in the Intro. wasn't it?] that psychic and social life are perhaps "simply too different to be articulated together"--when I first read that last November I practically fell off the couch: how on earth could we ever really articulate or even *feel* either of these things apart from each other? I just don't see it at all, partly because I don't believe anything is separate from anything else: *everything* is connected. Everything.
Ethical philosophy has preoccupied much of my reading and thinking and writing over the past few years and I will not pretend that, in some of my publications, I did not think I was not working out some kind of *ethical* way of, if not of understanding the past, then at least, of *beholding* it. I most certainly *was* trying. I'm still trying to work this out. At the same time, aren't there just so many factors that figure into everything we work on, some of them deeply unconscious? I would turn the question back to you, Jeffrey, and ask how ethics did or did not motivate the work that went into your Speculum article "The Flow of Blood in Norwich" versus how it may or may not at all influence your current projects on deep time, nonhuman art, lithic history, and the like. I spent close to 5 years on my article on "Beowulf" and suicide terrorism, and while I may have felt throughout that work that I was trying to articulate an ethical argument about the relation between violence and sovereignty, and between the past and present in relation to violence and alterity, in the end, I think I was just trying to work out my own personal relationship to the photograph of a dead Chechen women who was a suicide bomber, which I ran across on the Internet one day, and could never get out of my mind. I also reflect on the many things I've done with my scholarship because of what was expected of me--what I thought others would want to hear me say/argue [i.e. sometimes we work within normative critical paradigms in order to be accepted/published, although I hope to god I've left that behind].
for me, at a minimum, it just means thinking about our relations and obligations to others, living and dead, human and nonhuman.
Thanks for that very thoughtful response to a demanding, huge, impossible question.
As to how ethics entered into my scholarship, as with the William of Norwich project: all I can aver is that if it did so, it entered the same way belief did: accidentally, in the company of others.
That formulation very much appeals to me, Eileen ... especially the provisional "for me," but also the capaciousness (and non-injunctive mode) of what follows.
well I realized that I was asking this impossible question of myself, knowing that I want some pithy answer, and knowing that such an answer is likely never going to arrive. Or if it does, it likely won't satisfy me for long.
And thank you, Jeffrey, for reminding me that it is really in asking certain questions--more so than any final answers we could possibly provide--that I really locate the raison d'etre of meaningful work, work that, hopefully, I can do with others who never really want anything to be settled "once and for all." Perhaps that is what is ethical, in a sense: working together to keep everything open as a question, and also asking each other, what does it mean to be together in these labors? That would work for me and I hope never to arrive at a conclusion.
Oh, man. I'm a couple days late but this is very interesting stuff. I've just been fiddling with Eco's decalogue myself lately and your post, Eileen, has put me back to thinking. And the comments are a stimulating as ever. My 'now' seems a little behind the curve as of late (I almost wrote 'latte') but a hybrid temporality seems necessary, though not necessarily comfortable, these days.


text:
Story: Household services
Servants in the 19th century
The 'servant problem'
Domestic service since 1900
Housework elevated to home science (3rd of 3)
Students at Otago University's School of Home Science practise ironing techniques, probably in the 1950s. Otago University introduced a home science degree in 1911 – endowed by Lieutenant-Colonel John Studholme of Canterbury. It was encouraged by Dr Frederic Truby King and his colleague Dr Ferdinand Batchelor, who were opposed to education for girls after puberty except in subjects covering efficient domestic management and child rearing. Many graduates of what is now called the Consumer and Applied Sciences Programme have worked in the dietetic, teaching, design, clothing and textile professions.
Hocken Library, University of Otago
Reference: S09-021a - E3016/12
Permission of the Hocken Library Uare Taoka o Hakena, University of Otago, must be obtained before any re-use of this image. Further information may be obtained from the Library through its website.
Schoolgirls learn cookery
The up to date housewife
Jane Tolerton, 'Household services - Domestic service since 1900', Te Ara - the Encyclopedia of New Zealand, http://www.TeAra.govt.nz/en/photograph/21785/housework-elevated-to-home-science (accessed 20 January 2020)
Story by Jane Tolerton, published 11 Mar 2010

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Christmas can be a particularly difficult time of year for separated parents; it is meant to be 'family' time, everyone getting on together and being happy. Mediation can assist by helping parents find a way of sharing Christmas between them and making sure their children are not stuck in the middle of conflict at a time when they want to enjoy themselves.
Christmas Day itself can cause a lot of bitter emotion. Both parents want to see the children. How can you make the festive season work for you and your children?
Organise in advance and discuss arrangements together. If either of you have a particular plan or reason for doing something, explain clearly why this is, for instance a visit from a relative from abroad.
Focus on the children. They should not have to witness arguments and they should be able to spend time with both of you. If you feel that you can avoid arguments, sometimes you can spend time together but if you do not usually do this and there is a risk that arguments might occur it might be better to do things entirely separately.
Children do not necessarily attach as much significance to Christmas Day as you might think. As long as they have an opportunity to celebrate with both of you and open presents with both of you, the 'special day' could be either side of Christmas Day.
Don't try and make Christmas presents a competition between the two of you. Sometimes if you can share the cost, you can get something the children really want and they may appreciate that it is a present from both of you.
Don't forget to consult the children, particularly when they are older. Children do not want plans being thrust upon them. But be wary of letting them decide who they want to spend Christmas with.
Don't forget the extended family. Christmas is often a time to see relatives that the children don't often see.
Consider the long-term rather than just focusing on this Christmas. There will be many Christmases in the future, sometimes the fairest approach is to alternate from one year to the next.
If having read the above you want to discuss anything in confidence to see how mediation can help you sort arrangements out, get in touch 0117 9243880 or 07889039393 or email frances@progressive-mediation.co.uk It is never too late to discuss arrangements about children, you will both be parents for ever. If there are problems this year, don't despair, try not to make the same mistakes next year. Consider the possibility of negotiating parenting arrangements with us in mediation.


text:
Far side of the moon revealed in rare NASA photos
By Jamie Lendino on August 6, 2015 at 11:24 am
NASA's Deep Space Climate Observatory (DSCOVR) satellite snapped a photo of the far side of the moon, which is never visible to us on Earth, as it crossed in front of our planet last month — and the result is beautiful. The agency used the satellite's Earth Polychromatic Imaging Camera (EPIC), which monitors the fully illuminated side of the earth for ozone, vegetation, cloud height, and the composition of the atmosphere, and which will begin regular observations in September.
The image shown above was snapped during the afternoon EDT on July 16th, and is actually available in an animated composite series that you can view below in the embedded video, which was recorded over a period of five hours. DSCOVR is orbiting the Earth at Lagrange point 1 (L1), which is approximately 1 million miles away. EPIC is an 11.8-inch telescope and 2K-by-2K CCD (charge-coupled device) that measures both UV and visible spectrum with a resolution of 16 to 22 miles, in 10 narrow wavelength ranges. A natural color image of Earth and the moon like this is created by combining three separate red, green, and blue exposures in quick succession.
"It is surprising how much brighter Earth is than the moon," said Adam Szabo, DSCOVR project scientist at NASA's Goddard Space Flight Center in Greenbelt, Maryland, in a statement. "Our planet is a truly brilliant object in dark space compared to the lunar surface."
We never saw the first Blue Marble photo of Earth until 1972 — and are now beginning to get brand new ones in the first time in forever — but a similar thing applies to the moon. While astronomers and the curious have looked up at the moon for millennia, we only got our first look at the far side of the moon in 1959 via the Soviet Luna 3 spacecraft sent back images.
The DSCOVR mission spans NASA, NOAA, and the U.S. Air Force, and aims to bring real-time solar wind monitoring for accurate space weather alerts and forecasts — including for events such as geomagnetic storms that could affect our nation's power grid, telecommunications, and GPS accuracy.
Beginning next month, NASA will post new images from DSCOVR's EPIC every day on a dedicated public website that's yet to be revealed, within 12 to 36 hours of when they are each taken. NASA hopes EPIC will deliver a total of 10,000 images over the next 18 months, which should shed plenty of light on our planet's climate — and bring us some truly beautiful photos from outer space in the process.
Click below for a full-resolution version of the photo at the top of this story. Meanwhile, I'll be off listening (yet again) to Pink Floyd's "The Dark Side of the Moon" to celebrate.


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Can I retire at age 41 with 525,000?
How long will my money last in retirement? Person retiring at age 41 starting with $525,000, adding $4,438 every year, while hoping to spend $55,327 every year in retirement. These numbers increase with inflation.


text:
German police incinerate cocaine worth over $300 million
Police officers of the Bavarian riot police stand in front of about 1.5 tons of cocaine that are ready for transport in Bavaria, Germany, Wednesday, Dec.15, 2021. As part of Operation Snow Melt, the Bavarian police destroyed the cocaine at a secret location in a waste incineration plant in Upper Bavaria under the strictest security measures. The narcotics of the highest purity come from various seizures over the past few years. It is the largest drug destruction operation in the history of the Bavarian police.(Karl-Josef Hildenbrand/dpa/dpa via AP)
Dec. 15, 2021 5:11 AM PT
Police in Germany's Bavaria region said Wednesday they have destroyed some 1.5 metric tons (1.65 U.S. tons) of cocaine with a street value of about 270 million euros ($304 million) — their biggest such operation yet.
Bavaria's criminal police office said the drugs were incinerated Tuesday under heavy security at a facility at an undisclosed location in the south of the state.
The incineration, which police dubbed "Operation Snow Melt," destroyed cocaine seized in various investigations over recent years.
In one of those cases, nearly 200 kilograms (440 pounds) of the drugs were found by employees at 10 Bavarian supermarkets in September 2017. They had been hidden in crates of bananas.
A long-awaited report on the Catholic Church's handling of cases of sexual abuse by clergy and others in Germany's Munich archdiocese is set to be released
British police say they have arrested two people in connection with a hostage-taking at a synagogue in Texas
Austria's parliament is due to vote on introducing a COVID-19 vaccine mandate for adults, the first of its kind in Europe
Some European countries such as Spain are making tentative plans for when they might start treating COVID-19 as an "endemic" disease, but the World Health Organization and other officials have warned that the world is nowhere close to declaring the pandemic over
Some Conservative lawmakers in Britain are talking about ousting their leader, Prime Minister Boris Johnson, over allegations that he and his staff held lockdown-breaching parties during the coronavirus pandemic
With one of Europe's highest vaccination rates and its most pandemic-battered economies, the Spanish government is laying the groundwork for a new different COVID-19 playbook
30 years ago, a jury convicted a CHP officer for an on-duty murder. The case still resonates


text:
Q: Transpose two named ranges into same destinations cells with line break in between 1st and 2nd YIn E2 my function =IF($B2=3,TRANSPOSE(Opponent3STARS)) works perfectly for me
And in E7 my function =IF($B7=2,TRANSPOSE(Opponent2STARS)) also works for this named range
However in E6, I'd like to be able to use both of those to basically get what appears in E2 directly on top of what appears in E7. And in that same order, and such that it only gets transposed into the same size destination range of E6:I6.
Can someone help me figure out the proper way to construct the function for that?
Thanks!
I tried to use CHAR(10), IFS, CONCENTATE, etc., but I think I just missed what the correct format is.

A: You may try:
=IF($B6=2.5,transpose(map(Opponent3STARS,Opponent2STARS,lambda(a,b,a&char(10)&b))))

UPDATED FORMULA
=index(if(B2:B21=3,torow(Opponent3STARS),
           if(B2:B21=2.5,torow(map(Opponent3STARS,Opponent2STARS,lambda(a,b,a&char(10)&b))),
           if(B2:B21=2,torow(Opponent2STARS),
           if(B2:B21=1.5,torow(map(Opponent2STARS,Opponent1STARS,lambda(a,b,a&char(10)&b))),
           if(B2:B21=1,torow(Opponent1STARS),
           if(B2:B21=0.5,torow(map(Opponent1STARS,Opponent0STARS,lambda(a,b,a&char(10)&b))),
           if(B2:B21=0,torow(Opponent0STARS)))))))))

*

*this is an arrayformula which extends automatically for the entire range E3:E21. you may need to clear the cells in the above said range of any existing formulas so that arrayformula is not blocked by them.

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text:
43 Players Named to 2018 Paul Hornung Award Watch List
by Paul Condry | Jul 26, 2018 | Headlines, RRSN News | 0 comments
Players accounted for more than 47,000 all-purpose yards, 294 tackles and 229 TDs in 2017
Louisville-based Texas Roadhouse to Sponsor Award for Eighth Year
Louisville, Ky. – July 26, 2018 – The Louisville Sports Commission today named 43 multi-talented college football players to the 2018 Watch List for the Paul Hornung Award presented by Texas Roadhouse.
The Paul Hornung Award, now in its ninth season, is given annually to the most versatile player in major college football by the Louisville Sports Commission and football legend and Louisville native Paul Hornung. The winner and his family will be honored at the annual Paul Hornung Award dinner presented by Jewish Hospital Sports Medicine, to be held at the Galt House Hotel in downtown Louisville in March 2019. This will be The Paul Hornung Award's third year as an associate member of the National College Football Awards Association.
The Paul Hornung Award has an impressive legacy. Saquon Barkley, the 2017 Paul Hornung Award winner, was the second pick in the 2018 NFL Draft; the three 2017 finalists also are currently on NFL rosters. The six most-recent winners, including Barkley, were NFL first round draft picks in their respective years.
"Due to the leadership and hard work of the Louisville Sports Commission, the award created in my name has come a long way in a short time," said Paul Hornung, the 1956 Heisman Trophy winner who played every position in the offensive backfield during his Notre Dame career and was a triple threat halfback and placekicker for the title town Green Bay Packers of the early 1960s. "We've selected outstanding college players, many who have gone on to do extremely well in the NFL. I'm pleased that we are able to acknowledge outstanding players who contribute any way possible to help their teams win, the same way I did."
Hornung, who maintains an office in downtown Louisville, earned NFL MVP honors for the Packers in 1961 by setting a single-season NFL scoring record that stood 46 years. He is a member of the College and Pro Football Halls of Fame, and Vince Lombardi once called him, "The most versatile man ever to play the game."
The 2018 Watch List is comprised of 14 seniors, 19 juniors and 10 sophomores who play a total of 10 different positions. They represent 43 universities in 27 states coast-to-coast across the 10 conferences that are part of the NCAA Football Bowl Subdivision (FBS), as well as three independent schools. The ACC leads the conferences with six players, followed by the Big Ten and the SEC with five players each.
Players on this year's Watch List accounted for 11,109 rushing yards, 14,601 receiving yards, 19,281 kickoff return yards, 2,861 punt return yards and 294 total tackles in 2017. Reminiscent of Hornung during his playing days, members of the Watch List demonstrated a knack for scoring numerous ways. Last season the Watch List players combined for 229 total touchdowns in six different ways – rushing; receiving; passing; and returning punts, kickoffs and interceptions.
The 2018 Watch List was compiled by a panel of college football experts based on a combination of 2017 statistics, career performance, SID recommendations, and expectations heading into the 2018 season. Information about the Award can be found at www.paulhornungaward.com. Players will be added to the Watch List during the 2018 regular season based on performance.
2018 Watch List Selections
Lynn Bowden, Jr. , Kentucky
Tony Brooks-James, Oregon
Brittain Brown, Duke
Shun Brown, Arizona
Parris Campbell, Ohio State
Andrew Clair, Bowling Green
Ashtyn Davis, Cal
Keion Davis, Marshall
Trevon Diggs, Alabama
Greg Dortch, Wake Forest
Malik Dunner, Ball State
Kaden Elliss, Idaho
Marcus Green, Louisiana-Monroe
Mecole Hardman, Georgia
Isaiah Harper, Old Dominion
N'Keal Harry, Arizona State
Darnay Holmes, UCLA
Jason Huntley, New Mexico State
Andy Isabella, UMass
Ty Johnson, Maryland
Diontae Johnson, Toledo
Marcus Jones, Troy
Austin Kafentzis, BYU
McLane Mannix, Nevada
Donovan Peoples-Jones, Michigan
Malcolm Perry, Navy
Tony Pollard, Memphis
Anthony Ratliff-Williams, UNC
Joe Reed, Virginia
Sean Riley, Syracuse
Deebo Samuel, South Carolina
Marcus Simms, West Virginia
Kelvin Smith, North Texas
Rodney Smith, Minnesota
JD Spielman, Nebraska
Deddrick Thomas, Mississippi State
KaVontae Turpin, TCU
Kell Walker, Army
Michael Walker, Boston College
Juwan Washington, San Diego State
Braeden West, SMU
Avery Williams, Boise State
Isaiah Wright, Temple
The Louisville Sports Commission successfully launched the Paul Hornung Award in 2010 to honor its namesake and native son, and to promote outstanding performances by versatile college football players who often go unnoticed. Each week during the season, a panel of college football experts selects players for the Paul Hornung Award Honor Roll based on performance. A national selection committee comprised of 17 sports journalists and former NFL stars votes for the Hornung Award finalists and the winner, with fan voting powered by Texas Roadhouse comprising the 18th vote. Regional accounting firm Dean Dorton independently tabulates all votes. For more information, visit www.paulhornungaward.com. Fans can also follow online on Twitter (@hornungaward) and Become a Fan on Facebook.
Previous Paul Hornung Award winners by year:
2017: Saquon Barkley of Penn State won the award as an electrifying All-American running back who lined up at slot and wildcat quarterback, and returned kicks and punts;
2016: Jabrill Peppers of Michigan won the award by playing 15 different positions on defense, offense and special teams, and earning first team All-America at linebacker;
2015: Christian McCaffrey of Stanford won the award after breaking the NCAA record for all-purpose yards, finishing with 3,864;
2014: Shaq Thompson of Washington won the award as a two-way player, earning first team All-American honors at linebacker and finishing as the Husky's second-leading rusher at tailback;
2013: Odell Beckham Jr. of LSU won the award after finishing the season ranked second in the nation and first in the Southeastern Conference with 2,222 all-purpose yards and 185.2 average yards per game;
2012: Tavon Austin of West Virginia won the award as one of two players in the nation with more than 500 yards in three different categories (rushing, receiving and kick returns);
2011: Brandon Boykin of Georgia won the award after excelling on defense, offense and special teams; and
2010: Owen Marecic of Stanford won the inaugural Paul Hornung Award as a two-way starter and All Pac-10 performer at fullback and linebacker.
Below are past winners and finalists who have made their mark in the NFL:
Ameer Abdullah* RB; Nebraska / Detroit Lions
Joe Adams WR; Arkansas / Carolina Panthers
Antonio Andrews WR; Western Kentucky / Tennessee Titans
Dri Archer RB; Kent State / Pittsburgh Steelers
Tavon Austin* RB; West Virginia / St. Louis, Los Angeles Rams, Dallas Cowboys
Saquon Barkley* RB; Penn State / New York Giants
Odell Beckham Jr* WR; LSU / New York Giants
Brandon Boykin CB; Georgia / Philadelphia Eagles, Pittsburgh Steelers, Baltimore Ravens
Randall Cobb* WR; Kentucky / Green Bay Packers
Marion Grice RB; Arizona State / Arizona Cardinals
Nyheim Hines* RB; NC State / Indianapolis Colts
Myles Jack* LB; UCLA / Jacksonville Jaguars
Adoree' Jackson* CB; USC / Tennessee Titans
LaMichael James RB; Oregon / Miami Dolphins, San Francisco 49ers, Buffalo Bills
Jeremy Kerley* WR; TCU / San Francisco 49ers, New York Jets
Joel Lanning* LB; Iowa State / Dallas Cowboys
Marqise Lee* WR; USC / Jacksonville Jaguars
Johnny Manziel QB; Texas A&M / Cleveland Browns
Owen Marecic DB; Stanford / Cleveland Browns
Christian McCaffrey* RB; Stanford / Carolina Panthers
Ty Montgomery* RB; Stanford / Green Bay Packers
Marcus Murphy RB; Missouri / New Orleans Saints, Buffalo Bills
Robert Nkemdiche* DL; Ole Miss / Arizona Cardinals
Jabrill Peppers* DB; Michigan / Cleveland Browns
Dante Pettis* WR; Washington / San Francisco 49ers
Shaq Thompson* LB; Washington / Carolina Panthers
Dede Westbrook* WR; Oklahoma / Jacksonville Jaguars
*Currently active in NFL
Texas Roadhouse signed on as presenting sponsor of the Paul Hornung Award in 2011 and will team with the Louisville Sports Commission to power fan voting again this season. College football fans nationwide will have the opportunity to vote for their favorite player during the regular season and again during the bowl season. Fan voting will open in late September and factor into the selection of the finalists and winner.
Based in Louisville, Kentucky, Texas Roadhouse opened its doors in 1993 and has more than 525 locations in 49 states and seven countries. The family-friendly restaurant is famous for hand-cut steaks, made-from-scratch sides, fresh-baked bread, and a lively atmosphere. Texas Roadhouse was consecutively voted #1 Steak by Nation's Restaurant News Consumer Picks Survey in 2015 and 2016. Restaurant Business named Texas Roadhouse the #1 Full-Service Chain in Sales and Satisfaction in 2016 and most recently, the company was recognized as one of America's Best Large Employers by Forbes. For more information, visit www.texasroadhouse.com.
Jewish Hospital
Jewish Hospital, part of KentuckyOne Health, is an internationally renowned, high-tech tertiary referral center, developing leading-edge advancements in hand and microsurgery, heart and lung care, orthopedics and sports medicine, neuroscience, organ transplantation and outpatient care. The hospital is the site of the world's first successful hand transplant and AbioCor® implantable replacement heart procedures, in addition to the first trial of adult cardiac stem cells in chronic heart failure. Jewish Hospital continues to be recognized for its specialized heart care procedures, including the implantation of ventricular assist devices (VAD), and transcatheter aortic valve replacement (TAVR). The Jewish Hospital Trager Transplant Center is in a select group of hospitals nationwide that perform heart, lung, liver, kidney and pancreas transplantation. The center also includes a Pancreas Disease Center, a GI Motility Clinic, and Advanced Heart Failure and Ventricular Assist Device programs. Jewish Hospital services may also be accessed throughout the community at multiple freestanding outpatient/ambulatory/emergency care centers, as well as through the Healthy Lifestyle Center located on the downtown medical campus.
Louisville Sports Commission
The Louisville Sports Commission (LSC) is a Louisville, Kentucky-based 501(c)(3) organization whose mission is to create a legacy of economic and social vitality through sports. The LSC attracts and hosts sporting events and activities that have a positive economic impact on Louisville, enhance the area's image as a premier sports destination, promote active lifestyles and improve the quality of life for community members of all ages, and connect local businesses with student-athletes for future job opportunities. More information is available online at www.louisvillesports.org and www.facebook.com/louisvillesportscommission.
National College Football Awards Association
The Paul Hornung Award is a member of the National College Football Awards Association (NCFAA), which encompasses college football's most prestigious awards. Founded in 1997, the NCFAA and its 23 awards now boast over 800 recipients, dating to 1935. Visit ncfaa.org to learn more.


An animated film based on an idea by the pianist Mikhail Rudy inspired by the show designed by Vassili Kandinsky in 1928 for the Friedrich Theatre in Dessau.
for many years with his virtuosity and poetic imagination.
music used as the accompaniment to an animated film based on the extraordinary scenography dreamed up by Vassily Kandinsky.


Looking forward to your wintersports holiday but haven't bought a new ski jacket yet? Take a look at some of our top picks for the best women's ski jackets below to get you started!
Want more information on ski jackets to help you make a choice? Read our comprehensive guide to ski jackets.
An insulated ski jacket is one of the most popular types of ski jacket purchased for alpine adventures. The jacket combines a weatherproof outer shell with warm insulation so that you have protection from all the wind and snow as well as warmth when you are skiing. Take a look below at some of our favourite options for this season.
The North Face are a really well-respected brand when it comes to making high-quality, reliable snowsports clothing. With years of researching, testing, and developing behind them they have a wealth of knowledge to put into every ski jacket.
The Lillaz jacket is no exception to this- the outer shell is made of their 2 layer HyVent fabric which is 29% polyester diamond ripstop, designed to withstand tears as well as being fully waterproof but still breathable. The Heatseeker insulation will keep you warm and stay dry in the worst of the weather that a snowsports holiday may throw at you. Fully seam sealed means you can be even more assured of the waterproof abilities of the jacket.
The inner comfort cuffs and adjustable outer cuffs along with a snap down powder skirt keep any stray snow from getting into your jacket. The number of pockets provided means you will have enough space for all the essentials but your jacket won't be bulky from carrying too much. Handily provided along with the goggle stash pocket is a goggle wipe so you can keep them clear of snow and rain.
Take a look at more features and current price on the Cotswold Outdoor website now!
The Salomon Fantasy Jacket has a great fitted look and colour options to keep you looking smart all through your holiday and back home. The Advanced Skin Dry fabric provides a waterproof but still breathable barrier between you and the elements. The Advanced Skin Warm Insulation regulates your body environment so you are at optimum warmth at all times. Be assured that with this insulation, your jacket will still protect and keep warm after many washes.
The hood is removable so won't get in the way on the days when you don't need it and is also fully adjustable so you can find the perfect position to maintain total vision going down the slopes. Cuff adjustment will be compatible with most styles of gloves that are made to be worn under the cuff. The number of pockets on the jacket will be just right for all your essentials and include an inner media pocket that has a pull-out system for easy set up of audio when you are on the mountain.
The Alpine Action Jacket is such a great high performance jacket for snowsports enthusiasts, and with all the different colour options available you are sure to find a style you want. The Columbia developed fabric and insulation is to such a high standard with rigorous testing under extreme weather conditions to ensure that this jacket will withstand all you and the mountain can throw at it!
The outer shell is made of Omni-Tech fabric which offers premium waterproof protection while still letting moisture that may build-up to move out keeping you dry. The Omni-Heat thermal lining provides another layer of technology- trapping your own body heat when you need it but letting excess heat dissipate if you get too warm. These two layers along with the Microtemp filling been you are insulated, warm and dry for the full day on the slopes.
Pockets on the jacket give a place for all your essentials and include secure inside pockets for your tech as well as a handy ski pass pocket on the arm. Hand pockets are fleece lined for extra warmth when your gloves are off. The hood is fully adjustable for comfort and to maintain visibility on the slopes and can also be removed on days when it is not needed. A drawcord hem and powder skirt mean no stray snow will be entering your jacket.
The Trepass Mamacita Snowsports Jacket is sure to keep you looking stylish and as well as keep you cosy all day long on the slopes with it's on trend cool blue stripes. The Tres-tex Waterproof fabric has been developed to provide waterproofing to the jacket as well as being breathable so you won't overheat. The taped seams add another dimension of waterproof functionality. The Coldheat padded insulation is of high quality, designed to be lightweight as well as warm so you are comfortable wearing the Mamacita Jacket all day long.
If you like to carry a lot of extra things with you onto the mountain, don't worry, this jacket has all the pockets you need to easily carry it all securely. There is two stud fastening hand pockets, two water repellent zip chest pockets, a zipped inner pocket, a zipped sleeve pocket (great for your ski pass and cards), one goggle pocket, and one audio pocket with a channel. Everything you need for the day will have a place in this jacket.
Take a look at more features and current price on the OutdoorGear UK website now!
The Argent Ski Jacket is a really good lower priced ski jacket that covers all the basics and so much more that you need for a great snowsports experience. The waterproof but still breathable shell fabric has fully sealed seams as well as underarm ventilation zips for when things heat up on the slopes. The low bulk high warmth insulation makes the jacket flexible when executing tight turns but will also keep you warm when you need it.
So many features on the Argent Ski Jacket are detachable so perfect for when you want to wear the jacket during evenings or back home. For example, the hood is detachable as well as being adjustable for a comfortable fit, the powder skirt can be removed once it has done the job of keeping you dry, and there is even a detachable make-up guard! Dare2b really have thought of everything when it comes to this ski jacket.
Take a look at more features and current price on the Dare2b website now!
A soft shell ski jacket combines an outer shell with an insulated core like the popular insulated jackets, however, as the name would suggest the outer shell is softer and more flexible than an insulated jacket. This gives the wearer more flexibility of movement so is perfect for the wintersports adventurer wanting to execute highspeed moves.
The Trespass Slender Stretch Ski Jacket offers great warmth combined with fully stretch fabric for complete freedom of movement on the slopes. The vibrant design and fitted finish mean you will look stylish as you descend the mountain. Coupled with the technical stretch fabric, the jacket is highly waterproof and has taped seams for further weatherproofing. The jacket is breathable for comfort so that moisture can move freely away from your body keeping you dry. The layer of lightweight insulation will keep you warm in all conditions and won't interfere with the movement provided by the softshell.
This jacket also comes with loads of practical features- an adjustable zip off hood and detachable snow skirt, as well as adjustable cuffs, keeps you comfortable and dry. The three water resistant zipped outside pockets will stash all your essentials and keep them dry throughout the day.
This type of jacket is usually worn as a layer piece under a waterproof outer shell to be used as extra insulation on cold days. Almost all down/ insulator jackets will have some level of waterproof protection so can be worn on sunny days in the mountains. These jackets are a great choice for a versatile wear on holiday, wear at home option.
The Trespass Cintia Down Jacket offers the versatility of being ready for a ski holiday as well as looking great when back home and you need a warm winter jacket. The down and feather filling insulate really well against the cold so you can be sure of feeling comfortable and snug even after spending a full day on the slopes. The jacket does have a water resistant outer so can be worn in wet weather or combined with a fully waterproof shell jacket if the weather takes a turn for the worst.
The zipped lower hand pockets are fleece lined for comfort and warmth and the zipped arm pocket is ideal for your ski pass and cards. The adjustable, removable hood makes it compatible with your accessories and other layers you might wear on top.


Athens Assistance is an independent private company that operates in the wider range of medical and travel assistance services, specializing in case management, cost containment, claims handling, air ambulance and repatriations. .
The operations platform consists of multilingual coordinators and doctors, with years of experience in emergency services, on 24/7 basis.
In 1994 joined the International Assistance Group being the only Greek member. By this partnership has a vast global network of correspondents and providers capable of providing anytime urgent solutions across the globe.
Its aim is to provide client customized solutions according to international standards and establish reliable trustful relation for mutual advantages.
Its vision is to be point of reference in the field of assistance, with outstanding medical care, for high level human oriented quality and cost efficiency services.


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Tag: Live It Down
Out Now: DAVID PICCO – Live It Down
Today, St. John's, Newfoundland singer/songwriter David Picco releases his sixth album, Live It Down, on all digital platforms and via Bandcamp and davidpicco.com.
As demonstrated by the previously released singles "If You Wanna Change My Mind" and "Waitin' For the Summertime," it is his most experimental collection of songs yet, veering away from the gritty alt-country sound of his acclaimed 2019 album Out Of The Past, and experimenting with looser, Kurt Vile-esque vibes. The change is partly a reflection of Picco's experience during pandemic restrictions, as eight of the new album's nine songs were written over a three-month span in 2020.
"I guess you could say that this about is about coming to terms with the fact that life never turns out as planned," Picco says. "I would describe it as contemplative, but musically I was going after something more dream-like and ethereal."
Produced by Mark Feener and featuring an all-star cast of local St. John's players, Live It Down is certainly a glimpse into the new world of sonic possibilities Picco has embraced, part of an evolution that has been playing out since the mid-'00s when he was a member of the roots rock band Jet Set Motel. From there, he became a familiar face within the Toronto roots rock scene, working closely with producer Don Kerr (Rheostatics, Ron Sexsmith) and cult hero songwriter Kyp Harness.
Following his move back to St. John's in 2015, Picco released the album Start Again, which was warmly embraced by CBC Radio. Out Of The Past built on that success, being hailed by Americana UK as "a rock-infused country [album] with echoes of The Velvet Undergroumnd."
With Live It Down, David Picco begins a new chapter, one that offers hope for renewal for all of us.
Author Jason SchneiderPosted on February 26, 2021 Tags #SingerSongwriter, Americana, David Picco, Live It Down, Newfoundland, St. John'sLeave a comment on Out Now: DAVID PICCO – Live It Down


When you enter into Hixson Autoplex at Monroe, you are going to be making memories with your Lincoln buying experience. We aren't here to meet your objectives of the new car you are looking for; we're here to surpass them. With lots of vehicles to pick from, we can find the perfect Lincoln to fit your price range. All of your new vehicle needs can be handled at Hixson Autoplex. Here at Hixson Autoplex at 1201 Louisville Ave, Monroe, Louisiana 71201, we would like to offer you our dedication to customer service and huge discounts. At Hixson Autoplex at 1201 Louisville Ave, Monroe, Louisiana 71201, we would like to not merely tell you about our commitment, we want to demonstrate it to you.


Welcome to www.thebulldogpub.net - Oshawa's newest upscale pub!
We are a family-owned & operated pub featuring a friendly atmosphere and fresh, homemade cuisine. Enjoy sporting events on our large screen TV's. With multiple draft beers on tap, we're sure to be able to get your favourite brand in a glass!
Have a quiet dinner by our authentic stone fireplace in our cozy lounge area or come join the party with our weekly events and live entertainment every Saturday evening. Also, come join us for our delicious weekend breakfast.
We are conveniently located on Bloor Street, right off Hwy 401 - walking distance to Harmony Creek Golf Course & The Quality Inn Oshawa.
Visit us soon to find out why The Bull Dog Pub is "Man's best friend!"


The World Summit on the Information Society (WSIS) was a two-phase United Nations-sponsored summit on information, communication and the information society. One of its aims was to bridge the global digital divide by improving access to the Internet in the developing world. The NRO was committed to the WSIS process from the outset, with representatives of the five RIRs participating in WSIS processes, attending regional preparatory meetings and official Prepcoms, as well as in both summits. In addition, the RIRs organised and participated in numerous parallel meetings and information sessions.


The 'white chocolate' (which is not actually white due to the natural colours of the ingredients we use! It is however free from cacao solids and their stimulating effects, making it perfect for kids and for indulging in at all hours of the day!) – a vanilla and toffee-like tasting treat, sweetened with coconut blossom sugar & Lucuma, Vanoffee is a naturally sweet, smooth and creamy choc*late bar.
Their chocolate is vegan, cane sugar free and soy free. It is also free from a lot of other things that don't need to be there. Cocoa is amazing. When we eat it, we can't help but smile, & feel great, sensuous and happy.
The cocoa and cocoa butter we use is organic for all our bars. It is better for you, better for the producers, better for the whole world.
The Cacao and Cacao butter they use is Organic for all their bars. It is better for you, better for the producers, better for the whole world. They spend a lot longer than most Raw Chocolate manufacturers grinding the Cacao and blending the ingredients. This helps to give you the silky, superfine, sensuous Chocolate luxuriance without compromising on ingredients, impact on your body or the environment.
These are the basics. They add supreme ingredients to their bars to provide extra sensory interest, nutrition and flavour.


AcademicIntegrity.Com is committed to helping EVERY student we possibly can! To achieve such a goal, it is absolutely necessary for us to maintain a full roster of contracted research professionals on call 24 hours a day to create NEW research papers from scratch! If you've already searched through our database of existing reports and couldn't find anything useful enough to help you write your own, THIS section of our site is FOR YOU!!! By ordering customized assistance, YOU get to tell our staff precisely what you're trying to find information on, specifically what you're struggling to understand, and exactly when you need to receive our help! Standard service is only $19.95 /page and includes a FREE bibliography. 2 day.. and even next day rush services are also available! All orders for customized research come with the GUARANTEES that: 1) We'll charge only for the number of pages YOU request...even if we write a bit more, 2) Our work WILL be completed by the date we promise or it's absolutely FREE and 3) We will adhere to the research-related specifications given or we'll revise our work at no additional charge. If you're tired of struggling to find information and couldn't locate anything useful among our existing papers for 9.95 /page, order customized assistance TODAY!!!


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Accused Toronto serial killer Bruce McArthur pleads guilty to 8 counts of murder
Bruce McArthur, the 67-year-old landscaper accused of habitually killing men linked to Toronto's gay community between 2010 and 2017, has pleaded guilty to eight counts of first-degree murder.
It was just over one year ago that police arrested McArthur in connection with a string of disappearances from the Church-Wellesley Village in downtown Toronto.
Rumours of a serial killer had been swirling for years, but it wasn't until police found the dismembered remains of at least three people in garden planters at a property McArthur used for tool storage that charges were laid.
Reminder, less than 2 years ago, Toronto police assured public there was no serial killer on the loose. https://t.co/t5iMST0KMt
— Josh Visser (@joshvisser) January 29, 2019
Over the course of what become one of the largest forensic investigations in Toronto Police history, the remains of at least eight victims were eventually found on or near the property at 53 Mallory Crescent.
McArthur was subsequently charged with the first-degree murders of Andrew Kinsman, 49, Selim Esen, 44, Majeed Kayhan, 58, Soroush Mahmudi, 40, Dean Lisowick, 47, Skandaraj Navaratnam, 40, Abdulbasir Faizi, 42 and Kirushna Kumar Kanagaratnam, 37.
Bruce McArthur's victims: A look at the eight lives lost https://t.co/dGvb6XxkhV pic.twitter.com/gk3VH5v0my
— The Globe and Mail (@globeandmail) January 29, 2019
McArthur entered his plea in a Toronto courtroom on Tuesay morning, telling Superior Court Justice John McMahon that he was doing so voluntarily.
Crown attorney Michael Cantlon provided the court with graphic details about the nature of McArthur's crimes, confirming that all eight victims were murdered during sexual acts or while unlawfully confined, and then dismembered.
McArthur also reportedly "staged" and photographed his victims after they were dead and kept some of their belongings as mementos.
Page 2 of the statement of facts. More details on what Bruce McArthur did to his victims. Warning. Disturbing content pic.twitter.com/LblMBbPaHf
— Catherine McDonald (@cmcdonaldglobal) January 29, 2019
McArthur pleaded guilty to all eight individual charges this morning, each of which comes with a minimum sentence of life in prison with no chance of parole for 25 years.
Sentencing is set to take place on February 4, according to the Crown, at which point victim impact statements will be read and an agreed statement of facts will be revealed in full.
Bruce McArthur/Facebook
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