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Civil Conversations Project
On Being with Krista Tippett
Natasha Trethewey + Eboo Patel
How To Live Beyond This Election
Part of the Civil Conversations Project
This political season has surfaced our need to reimagine and re-weave the very meaning of common life and common good. We take a long, nourishing view of the challenge and promise of this moment with former U.S. Poet Laureate Natasha Trethewey and interfaith visionary Eboo Patel. This is the second of two public conversations convened by the John C. Danforth Center on Religion and Politics at Washington University in St. Louis on the eve of the 2016 presidential debate on that campus.
Play Unedited Natasha Trethewey and Eboo Patel
Natasha Trethewey was the 19th U.S. Poet Laureate. She is the Robert W. Woodruff Professor of English and Creative Writing at Emory University. Her books include Domestic Work, the Pulitzer Prize-winning Native Guard, and Beyond Katrina: A Meditation on the Mississippi Gulf Coast.
Eboo Patel is the founder and president of Interfaith Youth Core. He has spoken at the TED conference, the Clinton Global Initiative, and the Nobel Peace Prize Forum, as well as college and university campuses across the country. He is a member of President Barack Obama's inaugural Advisory Council on Faith-Based Neighborhood Partnerships. His books include Acts of Faith and Sacred Ground.
Krista Tippett, host: This presidential contest has surfaced a need to reimagine common life and common good. In this second part of the Danforth Dialogues, we take a long view of how to live beyond this election, with the wisdom of the former U.S. poet laureate Natasha Trethewey and interfaith visionary Eboo Patel.
I'm Krista Tippett, and this is On Being.
[music: "Seven League Boots" by Zoe Keating]
Ms. Tippett: We were convened by the John C. Danforth Center on Religion and Politics at Washington University in St. Louis the day before the town hall presidential debate.
Ms. Tippett: I'm really honored to be here today. I want to acknowledge that we find ourselves in a strange, tumultuous political moment. And in the conversations today, we're not going to focus on what happened yesterday or today or what trended in the last 20 minutes, but on the challenge and promise into which we will all be living as citizens with our political culture and our society, whoever wins the election on November 8.
These are two very different leaders here with me today. So this is going to be interesting and fun. And thinking about religion and the common good, that as the theme of this conversation, as I delved into the two of you, I started thinking that this is really more about religion and the art and science of the common good.
"The science of the interfaith triangle" is the kind of language that Eboo Patel uses to describe some of what he works with and the project that he founded and leads, the Interfaith Youth Core, which Robert Putnam has called "the most successful interfaith movement in the U.S." And I'm sure that's right.
Natasha Trethewey is not a religious figure, but she is one of our foremost poets, a Pulitzer Prize winner, a former poet laureate of the United States, and she works in a medium which she has described as a corrective to the trivialized corrosive language of public life in our time.
Natasha is also a child of two parents of different races. Eboo is a child of immigrants. And so they also each embody an experience and an intelligence about some of our most fraught human places that are haunting and shaping our political life right now. And I want to just ask you both briefly as we start if you would just trace the beginnings, the roots in your life of what the connection between religion and common life might be. And Eboo, I wonder if you would start with that.
Dr. Eboo Patel: Sure. It's fun to be back on a college campus because so many of my changes happened in college. I say to students all the time — there's a great line by the French writer Marcel Proust that the true journey of discovery is not in finding new landscapes; it's in developing new eyes. And it's on a college campus that I developed new eyes.
And first, it was eyes of anger around race, identity, diversity issues. I was an anger-fueled activist. And I came very, very close to the edge of burnout. Until one day, somebody said to me, "Have you ever heard of Dorothy Day?" And I found in Dorothy Day this most luminous, simple, cosmic language of justice, which was basically, if you are a Christian, you ought to live the way Christ lived.
And it turned out that there was a house of hospitality, a Catholic worker house, in Champaign Urbana where I went to school. And I went there one Sunday evening. And it was qualitatively different than any other social service agency I'd even been in. It wasn't an agency; it was a community.
And the thing that struck me most, I think, about Dorothy Day and her work was she wasn't particularly impressed with herself. She felt like, if you see yourself as a Christian, this is what you do. And of course, I'm not a Christian. I'm a Muslim.
Ms. Tippett: Right. And did that encounter with Dorothy Day and her approach to faith — that was also kind of a path for you back into grappling with where that notion of service lies in your Islamic identity.
Dr. Patel: It was my first step on kind of a larger interfaith spiritual journey. And of course, the one that I got to last was Islam.
Ms. Tippett: Right.
Dr. Patel: I'll finish the story off by saying — I go to India in the summer of 1998. This is four years after I've heard of Dorothy Day. And I wake up one day, and there's a woman in my grandmother's home who doesn't look like she's part of the family, extended family, or part of the household help.
And I say to my grandmother, "Mama, who is this woman?" And my grandmother says, "Well, we don't know her real name. Her father and uncle are abusing her, so we've taken her in. The leader of the local Muslim prayer house has brought her here." And my grandmother padded over to the cupboard, and she brought a shoebox. And she opened it up, and there were dozens and dozens of Polaroids, pictures of all of these women over the swath of India, over the course of 50 years that she had brought into her home. And I'm going through these Polaroids, and she'd written on the back, "Helped this one get her teeth fixed." "Helped this one go to beauty school." "Helped this one get a marriage." "This one owns a cake shop in Hyderabad."
I'm looking through all of these, and I'm like, "Mama, why do you do this?" And she's like, "I'm a Muslim. This is what we do." And it was this kind of same Dorothy-Day sense of — you see the light on the path, and you walk the path, and you're not especially impressed with yourself. And I still, to this day, understand that as the heart of the religious ethic.
Ms. Tippett: Natasha, religion and the common good.
Dr. Natasha Trethewey: Well, I suppose that it begins, for me, because I'm a poet, in language itself. And it took me a long time to realize that, to realize that I was making the connections between our language, the language of poetry, religion, and the common good. It happened when I was working on a book of mine called Beyond Katrina. It's a meditation on the Mississippi Gulf Coast.
Ms. Tippett: 2012.
Dr. Trethewey: That's right.
Ms. Tippett: It's a beautiful book.
Dr. Trethewey: Thank you. It's, of course, about the aftermath of the hurricane on the Mississippi Gulf Coast and my family history and connection to it. And as I was writing the book — and I've seen this in my poems too — but it wasn't until writing that book that I saw how much of the language that comes to me is the language of religion, the language of religious rites. And that struck me as odd because I — though I was raised in the Baptist church, I think of myself as a secular humanist.
And so what I discovered is that when a word like the word "liturgy" comes to me, a word that, of course, connects us to the various ceremonies that would take place in various faiths, that in the original Greek, the word simply meant one's public duty undertaken as a citizen in service to the state.
So, the idea of "in service to the common good" comes from something secular, but it is also deeply connected to something that we do in our faith. And so, from there, I began to think about all those different words that arise sort of unbidden because, I suppose, of my own training and my own thinking about language. Even my name, Natasha, shares the prefix with words like "natal," "nativity," and "national." They go together.
Ms. Tippett: Mm. Yes, I think you have chapters in that book and poems with titles like "Witness" and — is "Communion" one of them? "Prodigal." [laughs]
Dr. Trethewey: All of those titles. There's "Exegesis." All of those titles are about ways of thinking, both the connection to religion, but also that secular part that has a lot to do with what Eboo said, and that is about justice. It seemed to me that the language of poetry and what I'm interested in, like the language of religion, is about justice, empathy, bearing witness.
Ms. Tippett: So a hallmark of our current political moment and our cultural moment is the race conversation, that I think we mostly talk about the race conversation when we talk about how we don't know how to talk about it. But we know our need of it. It was interesting to be thinking about the two of you and also to be reflecting on how each of you, in your own way, has a stake in that, but also embodies the reality that the very meaning of race is evolving so rapidly even as we seek to grapple with it more fully.
So Natasha, you've said that you describe yourself, as you believe President Obama does, as both black and biracial. And when your African-American mother married your white father, they were breaking the law, the law of Mississippi where they lived in 1965, and worried that you would be despised in parts of society.
Dr. Trethewey: Mm-hmm.
Ms. Tippett: And I know you've reflected on that a lot in this era in which we have had a black and biracial president.
Dr. Trethewey: Yes, it is one of those things that, sadly, is ongoing for us, as you say. My parents got married in 1965 and had to go to Ohio to do so. And this was two years before the Loving Decision. And so it was illegal, not only in Mississippi, but in 20 other states in the nation.
Ms. Tippett: The Loving Decision was the couple who finally overturned the law.
Dr. Trethewey: That's right. The Lovings in Virginia.
Ms. Tippett: And their name happened to be Loving, which is so amazing.
Dr. Trethewey: Loving, which I love. Yes.
Dr. Trethewey: You can't beat that.
Ms. Tippett: You can't.
Dr. Trethewey: But I've often talked about this, that sometimes the worst things seem to disappear, but really, they just get buried. And so, in the late '90s in the state of Alabama, that's the time that they finally put to a vote of the people whether or not the anti-miscegenation statute should be removed from the Constitution. And even though it finally was, 42 percent of the voting population in the state voted that it should remain so that at least it could be said symbolically that parents like mine shouldn't be able to marry legally or people like me be born legally. That wasn't very long ago.
Ms. Tippett: And it hasn't all been resolved because we had a biracial president.
Dr. Trethewey: No. No, in many ways, some of the worst things that seemed to have gone underground have resurfaced.
Ms. Tippett: Eboo, it was interesting for me to read that, when you had your children, who are here today, these lovely young gentlemen…
Dr. Patel: Pay attention, Zayd.
Ms. Tippett: …that your mother worried that you hadn't given them American names, which I — was that code for them having the names that sounded foreign, even Muslim?
Dr. Patel: Right. Now, Zayd and Khalil are beautiful Muslim-American names. But this was — Khalil was born in 2010. Three months later, we had this absolute circus madness around Cordoba House, otherwise known as the Ground Zero Mosque. And it was the first time in my mother's, I don't know, 40 years in America that she's been afraid of praying in Arabic, saying "Bismillah" in restaurants, having grandsons with Muslim-sounding names.
Ms. Tippett: Yeah. You and I had a really interesting — you and I met just — we had dinner a couple months ago, and you shared your reaction to the kind of toxic language and sentiment around Muslims that's surfaced up in parts of this campaign. What I was struck by is the real compassion that you were bringing to that human pain and fear that express themselves as anger. And I wonder if you'd just talk to us a little bit about that.
Dr. Patel: So, I guess there's a couple parts of this, right? So number one, part of what this election has done for me is to open the curtain on 50% of America that I haven't thought much about. That makes me a bad citizen. That doesn't mean the way that a swath of my fellow citizens is expressing their understanding of their life circumstance is healthy. But to recognize that I hadn't thought about huge swaths of this country is on me.
And I think about this a lot, actually. So, what if somebody were to come up to me and tap me on the shoulder one day and say, "Hey, man. All of your facility in language, your ability to strategically plan, give talks, facilitate meetings, that economy is gone. Sorry."
And so, what if you're coming up at a certain time in history, and the story is, "Look, if you graduate high school, you play football, you don't commit a felony, you've got a job right over there. And here are the four steps on the ladder of that job. And you keep your nose clean and play well, by your mid 50s, here's the role you'll be in." And then, "poof!" That's gone.
Ms. Tippett: And it's gone for your children too.
Dr. Patel: And it's gone for your children. I had spent zero time thinking about that circumstance until about 18 months ago. I'm a huge Springsteen fan. I think I just saw him on the River Tour. "I got Mary pregnant. And man that was all she wrote. And for my 18th birthday I got a union card and a wedding coat." In 1980, that was written as a lament. Now it's a dream, right?
Ms. Tippett: It's an unachievable dream for many…
Dr. Patel: It's an unachievable — and how can I not feel for that? And how can I not recognize that, although my name is a little weird, and my color attracts double looks in some places, that I'm at the center of the culture? And that's a lot of luck. And to cultivate some sort of empathy for people who were once at the center of the culture and aren't anymore, I feel like that's a part of the gift that poetry has given me. And that's part of the requirements of American citizenship.
[music: "The First Surface" by Near the Parenthesis]
Ms. Tippett: I'm Krista Tippett, and this is On Being. Today, with interfaith activist Eboo Patel and poet Natasha Trethewey.
Ms. Tippett: Natasha, I'm curious about how you think about that. And you said — and maybe I should invite you to draw that out some more — that there's this paradoxical sense, but maybe we shouldn't be surprised. Maybe it's the way human beings are, that on the one hand, we achieved this sign of progress, of racial progress, but it's also surfaced — or at least it's been part of surfacing — a lot of terrible amount of unfinished work. So say some more about how you see that, but also how you think about this dynamic Eboo is describing.
Dr. Trethewey: Well, I'm glad you made the point again about poetry because I find that maybe I have spent a great deal of time thinking about the various populations across the country because poetry is a thing that asks us to do that. It asks us always to learn something about ourselves through the intimate, unique experience of another, the voice speaking to us in a poem. And those voices are often people who are very different from us.
What I think about as I think about the people who are frustrated about their opportunities, where their lives are going, what seems to have been lost, is that we're a nation in which, for the longest time, so much of being able to be in a position where you had all those things depended on keeping other people from having them.
And that's the sad thing about it, that we can be both empathetic to people who feel like they are losing something, but part of what they are losing is the fact that other people are gaining equal opportunity and equal rights.
Ms. Tippett: And lest it seems that we have strayed from the topic of religion and the common good, I think we're right in the middle of it. I think Senator Danforth, in all his career, as he's talked about what it means to bring your whole self as a person of faith into the political sphere, has to do with how we wield the love commandment. However imperfectly, we will always live according to it. And so, one way to talk about this is we have not loved others. We have not kept children safe, which is the primary thing that love does.
And to that point, Eboo, compassion is absolutely at the heart of every single one of our traditions. One of the things I think you also started to realize as a teenager and a student is that, while you and your fellow — your peers in a Chicago — was it a suburban high school?
Dr. Patel: Mm-hmm.
Ms. Tippett: Were very articulate about all of the different aspects of your identity, racial, ethnic, gender, these same people had an impoverished vocabulary about religious identity. And an implication of that is — obviously, we have that impoverished vocabulary and an impoverished ability to carry it into our lives. That is going to inhibit whether something like compassion can manifest in common life.
So, I wonder as you — how have you experienced, in this work you've done of equipping young people with that vocabulary, how does that nuance expand the way they are present to these challenges of our time, of otherness, of doing something more than just tolerating otherness?
Dr. Patel: So, the way I think about it now is, for me, the large frame question is, what does it mean to nurture a healthy religiously diverse democracy? And if I think about each of those terms — what's a democracy? It's not just a place where you elect your representatives. A democracy is a place where you can make personal convictions public. You can make them public in politics, you can make them public in civil society, et cetera. Right? Diversity is not just the differences you like; diversity is the differences you don't like.
Dr. Patel: Diversity is the disagreements, right?
Ms. Tippett: And actually, I think that's something — as much as we celebrated diversity and had this virtue of tolerance after the '60s, that piece we're just now learning, right?
Dr. Patel: Oh, well, I mean, everywhere in my kids' elementary school — "multiculturalism is our strength and diversity is beautiful" stuff. And I'm like, "Oh, yeah." Well, that's the egg rolls and samosas version of diversity, right?
Dr. Patel: That's the — everything tastes good. And look, it's — you ought to get that when you're 8. And we didn't have that when I was a kid. And the samosas that my mother packed in my lunch, I would look at them — I'm like, "Mom, first you name me Eboo…"
Dr. Patel: "And now you're going to put this — do you know what happens to me at school when you do this?" So, it is a step forward.
Ms. Tippett: Yeah. It's a baby step.
Dr. Patel: It's a big step.
Ms. Tippett: Yeah.
Dr. Patel: So, if you add religion to a diverse democracy, and if you understand religion per Tillich as "ultimate concerns," you have a society in which people are invited to make their personal convictions on matters of ultimate concern public, knowing that their neighbor has a different definition of "justice" than they do. Justice is another term that we assume everybody has the same definition of. My new line to 20-year-olds who look very chastised when I say this on campuses is, "If everybody in the room that you're in has the same definition of 'justice' that you do — I don't care how many colors, or genders, or sexual preferences, or religions are in that room — it's not a diverse room." Part of the definition of "diversity" is the recognition there are diverse understandings of justice.
So, in that situation, what does healthy look like? And my quick take on that is healthy is a society in which people who orient around religion differently can disagree on some fundamental things and work together on other fundamental things. And in my mind, the most dangerous trend in our society right now is what Andrew Sullivan calls the "scalping" trend, which is if you disagree with me on one fundamental thing — and I'm going to recognize that these things are fundamental — matters of the Middle East, same sex marriage, abortion — they are fundamental — let's not say that they're marginal at all — but if you disagree with me on that, I will neutralize our entire relationship, and I will take your scalp and hang it on my wall as a trophy to make sure that everybody else who has that opinion knows that I'm coming for them.
And I just — how do you have a society in which people who disagree on where to draw the line in the Middle East will perform heart surgery together, or serve on the PTA together? Isn't that what a diverse democracy is? And it feels to me like the central thing that we do is nurture that ethic of a half-full cup of, "I will disagree with you on this set of things and continue to work with you on this other set of things."
Dr. Patel: We each brought our own little….
Dr. Trethewey: That's right. [laughs]
Ms. Tippett: And I'm just — I'd love to hear how you think about — I mean, this is such an important critique of how we interact with each other, but also about how we use language. And you must be watching that as well. And I wonder how you watch that with your perspective as a poet.
Dr. Trethewey: Well, you're going to watch me think through this one.
Ms. Tippett: Good. That's what we like.
Dr. Trethewey: I was thinking that what Eboo was saying was exactly right. But for a moment, I longed to be standing in front of my OED with my little magnifying glass so that I could look up that word "justice" again.
Because there is a part of me, I suppose, that wants to believe that there is a kind of justice that could treat everyone right. That could treat everyone equally the way that they deserve. But the idea that words that I believe so much in — I believe so much in the power of words — that somehow could get twisted or changed or applied in all sorts of troubling ways. It's going to sound like I'm going back to this, but this is the example that I think of as I think about the word "justice."
It goes back to that word "empathy." And hearing a few years ago, many people, after listening to the president call on us as citizens to empathize with other people, there were actually people who said they did not want to empathize. And I think that that's the thing that seems to separate us from the animals. And people did — although my dog seems to empathize with me.
Dr. Trethewey: At least I think she is. But seriously — that we wouldn't want to do that. It just made me think, "Well, that's really horrible. Why wouldn't you want to do that?" It never occurred to me to think that whatever they think "empathizing" means is something they wouldn't want to do, just as we might think of the word "justice" as a different thing.
Ms. Tippett: I wonder if "want" is the right word, you know? I mean, I interviewed a couple of months ago the Civil Rights leader and veteran Ruby Sales. We talked about what she sees as a spiritual crisis of white America, which kind of comes back to what we were talking about a minute ago. And I think that the empathy she mustered was that people are so afraid, and so beaten down, and so — and this is not just white people — and so fearful that I think — some of the things we're learning on our scientific frontier is that our brains won't go — that we have to create conditions for empathy and compassion to feel safe for each other, much as — you're right. It's a terrible thought that we have to — right? That it's not just natural and intuitive.
Dr. Trethewey: Right.
Ms. Tippett: But it's not — and I think instinctive. It's not always even biologically instinctive.
Dr. Patel: One of the ways my life changed in college was William Raspberry who wrote for the Washington Post. So, when I was 19 or 20 — and I was a fire-breathing dragon at this time. You couldn't come within 50 feet of me without getting long lectures on people of color, consciousness, and socialism. My dad damned near kicked me out of the house at one point. He said to me, "If you give me one more lecture being bourgeois, you can find some other bourgeois dad to pay your bourgeois college tuition."
Dr. Patel: William Raspberry writes a column in which he says, "The smartest people I know secretly believe both sides of the issue." And that was so striking to me. Because I was — the way I viewed the world at that point was, "I'm the smart one. You all are the dumb ones. My job is to figure out how to make you smart." And the definition of "smart" was you thought like me.
Ms. Tippett: Or how to make you see things my way, which is smart.
Dr. Patel: Yeah, exactly, right? And this notion of William Raspberry, who was, generally speaking, a progressive columnist was like — look, the smartest people I know choose the pro-life side and understand that there's something else at stake. The smartest people I know are against the death penalty and understand that people who might be in favor aren't crazy, that there's a set of values, something at stake there.
I wanted to say one thing very briefly on this matter of justice. And I actually — my sense is actually justice and empathy, they're in the Venn diagram. There's a shaded area. But the more empathy one has and the more diversity one is in, the more one recognizes different definitions of justice. So, here's my moment to this. Eight or 10 years ago, I'm speaking on a college campus, and I happened to be speaking with a man named Nechervan Barzani, who was introduced to me as an Iraqi leader
And as a good multicultural against the Bush administration progressive, my first instinct was to apologize to him for, quote, "the unjust war in Iraq." And he looks at me, and he kind of shakes his head. And I think his English isn't great, and so I repeat what I said. And I said…
Dr. Patel: This is a great insight into the mind of the Manichean, right? You don't understand me because your English isn't great, not because you disagree with me.
Dr. Patel: I said, "I want to apologize on behalf of the American people."
Dr. Patel: All 320 million — for the unjust war in Iraq. And he looked at me, and he said, "I'm a Kurd. The only unjust thing about the war in Iraq is you didn't do it 20 years ago." And I thought to myself, how ridiculous that I didn't even imagine that. And I mean, of course, this is over the next several years that I kind of unpacked this in my head. But how narrow a world did I live in that I thought that this was — now, I still believe the Iraq war was unjust, but I do I think that Nechirvan Barzani's position, after having tens, hundreds of thousands of his people killed by Saddam Hussein's chemical warfare, that his position is not a reasonable definition of justice?
And what strikes me in reflection is, how come I didn't imagine that? How come I didn't play with the figure of Nechirvan Barzani in my mind in the dialogue? How is it that I had such a black and white vision of justice in the world? And I find that — I think that that is a problem in the hyper-diverse, 325-million jazz of a nation in which we live.
In my mind, you don't have a diverse democracy, you don't have America, unless people are willing to say, "I am able to disagree with you on this set of things, and you will see me on the other side of the picket line on those things. And I will try to defeat your candidate at the polls. And we will find other things to do together."
[music: "Seven" by Poppy Ackroyd]
Ms. Tippett: You can listen again and share this conversation with Eboo Patel and Natasha Trethewey through our website, onbeing.org.
I'm Krista Tippett. On Being continues in a moment.
Ms. Tippett: I'm Krista Tippett, and this is On Being. We're exploring how to live — and to reweave — common life, beyond this election. I'm with Pulitzer prize-winning, former U.S. poet laureate Natasha Trethewey and interfaith visionary and activist Eboo Patel. We were convened by the John C. Danforth Center for Religion and Politics at Washington University in St. Louis, on the eve of the presidential debate on that campus.
Ms. Tippett: Natasha, I just want to read something you wrote that's very beautiful that I think speaks again about the art, the sacred language of poetry in this collective task.
"Poetry allows us to reckon with our troubled past and to imagine the better, more just society that we must continue each day to build. It evokes in us 'the better angels of our nature,' eliciting our most humane impulses to engage the humanity of others through the projection of our own emotional knowledge, our empathetic understanding — the best knowledge we have for dealing with each other. And deal with each other we must. I have faith in poetry's ability to help us do so, to wield its ennobling influence on us, and to save us — perhaps not as a nation, but one life at a time."
Dr. Trethewey: The last two words of what you just read — that you didn't read — the last two were "like mine."
Ms. Tippett: Yeah. I know. I didn't read that. I'm glad you added that.
Dr. Trethewey: Because…
Ms. Tippett: One life at a time, like yours.
Dr. Trethewey: Like mine. I remember listening to a minister at a funeral saying, "Do not grieve as others grieve." And the message was about the solace that awaited us in heaven, in the afterlife. And I was deeply grieving. And it was almost a message to me that, somehow, because that wasn't my faith, that's why I was grieving, because I wasn't a believer and that there was nothing for me because of that. But I am a believer in something else. I am a believer in the human capacity for justice, the human capacity to do right, the human capacity to address and correct the wrongs of the past. One of the ways that we do it — the idea in Auden's poem is that poetry makes nothing happen, but of course, it makes so much happen.
It's a way that we listen to each other when it is hard to listen to each other. As Eboo points out, it's hard to want to listen to diversity if diversity isn't the good stuff. It's the stuff that makes us different. But I think, also, it helps us to contend with what has been right and what has been wrong. And I think, to go back to this idea of justice, I try to get my head around the idea that there were people, for example — and this is an easy example, but I think you'll know what I mean — who believed that lynching was justice.
Dr. Trethewey: But that's extra-legal. That's outside the law. That's not justice. Not justice to me. Not justice, I imagine, to people sitting in this room too. So do we say the lynchers just had a different idea of justice? Or do we say the lynchers were wrong?
Ms. Tippett: And I think the other question is, how do we come into relationship with the lynchers? Or maybe not the lynchers but the people right around them who haven't quite made that move to violence.
Dr. Trethewey: Well, I mean, I feel like we've seen a lot of that — the Faith in Politics Institute and the pilgrimage that John Lewis takes this diverse group of people on every year.
Ms. Tippett: Right, where we first met a couple of years ago.
Dr. Trethewey: Exactly. He believes, and a lot of people who share his belief is that — love. He believes that by loving the lynchers, you can bring them to love, you can bring them to justice. I'd like to also bring them to knowledge. I'd like them to be educated about the law, about the Constitution. But I think that the way you get them is to love them, to empathize with them.
Dr. Trethewey: It doesn't mean condoning anything.
Ms. Tippett: Right. And I also don't think it means love as this feeling. And it's not romantic. It's a form of love.
Dr. Trethewey: It's empathy.
Ms. Tippett: It's a practical form of love. In fact, it's like the agape of the New Testaments.
Dr. Patel: They should also go to jail.
Dr. Trethewey: That too.
Ms. Tippett: They should go to jail too.
Dr. Patel: I mean, you can do both.
Dr. Trethewey: And that's justice.
Ms. Tippett: Yeah, right.
Dr. Patel: Right.
Dr. Trethewey: That's justice.
Ms. Tippett: So, I think we've circled to this — to the big open question of how to live beyond this election. Right? What is our work now? And I'm really much more concerned about November 9 and beyond that than I am about November 8. Because whatever happens, whoever wins, all of this turmoil is still going to be with us. And it's really a human drama, a human crisis that has fueled political events.
I really think, for all that is so hard right now, part of the reason it's so hard is — we talked about the early days of just all being in the room, and being so proud of that, was a baby step of pluralism. And now we're getting into kind of — do we become mature, right? Do we get out of adolescence? And do we really figure out what this means to be — I remember the great Civil Rights leader Vincent Harding, who wrote King's Vietnam speech and helped create the philosophy of non-violence from the Mennonite Center in Atlanta, said to me, "This business of being a multiracial, multiethnic, multireligious democratic society, we've only been doing this for 50 years. We are a developing nation at this." Which is not the way we think about ourselves, but that's really what we're describing here.
Dr. Patel: What I loved about Vincent is he would open his speeches by saying, "I live in a country that does not yet exist." And you could hear the possibility for cynicism, right? And like, go ahead and list the sins and mistakes. And instead, he spends the next 45 minutes willing that promise into existence, and I found that so inspiring. I think — we just celebrated in Chicago the commemoration of Martin Luther King Jr.'s — the 50th anniversary of his fair housing march in Chicago. And it was an ugly moment in Chicago and American history. 700 peaceful marchers, 5,000 people from the community showing up to spit, throw bricks, hurl racial epithets. A brick hits King in the head, he goes down on one knee, blood drips. He gets back up, and he keeps marching.
My family and I, we went to the 50th anniversary commemoration. And I'm rereading Taylor Branch's chapter from that time. And Taylor Branch points out this moment that — so a couple days after King gets hit with the brick, they come and do the march again, of course, because that's what King did. And King breaks free from his security, and he goes to one of these ethnic whites on the sidewalk throwing bottles and spitting, and he says, "You are too smart and good looking to be so full of hate." I mean, I find that so remarkable.
So not everybody is touched by God the way that King is, but the thing that I think about — when it comes to greatness like that is King knows that after the Civil Rights Act, after the election of a black president, after whatever it might be, he still has to live with that kid. You can't expel that kid from the nation. For every stitch of hate you put in the fabric, you have to unstitch and you have to restitch in a different way later, right? So King is getting ahead of that. Now, my line is far south of getting hit in the head with a brick, but I think that that points to something remarkable. That — do people change by getting yelled at? Or do people change by saying "Hey, man, I thought you were up here. Why don't you rise to that?"
[music: "He Films the Clouds Pt.2" by Maybeshewill]
Ms. Tippett: That idea of living in a country that no longer exists, or that does not yet exist, I think, gets at this notion of narrative. Like, the narrative, the story we tell our — it's not just what exists, what is real and what is not; it's what we privilege in the story we tell of our time, which I think does not call us to be our best selves or make that seem very possible.
And I think, Natasha, this is so — I think this notion of narrative in your book Beyond Katrina, which you called a meditation on the Mississippi Gulf Coast, the one that's full of liturgy, you talk about physical landscapes, and the landscape of cultural memory, and emotional knowledge that gets passed down and inherited and passed through families, and all these ways we know who we are.
Eboo, something I'm really aware of now is there's all this anti-Muslim sentiment that's just there again, right? I mean, it's never gone away since 9/11, but it's resurfaced. And yet, at the same time, since 9/11, all over this country, there are Muslims and Christians and other members of the community in relationships that — nobody had thought about doing that before. And that narrative is true as well as the frightening things we read in the newspaper. I don't know what my question is, but…
Ms. Tippett: This notion of narrative — and let's end on this — talk about your sense of how we can talk to ourselves about ourselves, and the importance of that, and the content of that moving beyond this election.
Dr. Trethewey: Well, I was just thinking about two things. One, a line from Rumi, "The wound is the place where the light enters you." We are so deeply wounded right now that part of the story that we can begin to tell ourselves is that we are so fully open for light to enter us now because we are so deeply wounded. The stories are always different. The stories that we need to tell ourselves as individuals or as parts of groups often are in contention with each other. And yet, it has been my belief for a long time that, to tell a fuller version of American history, a fuller version of our stories as natives and immigrants of the United States, that all the stories have to be told — it's an aggregate of our narratives.
And that in the aggregate, in knowing more about the stories that are often erased or buried or forgotten, we tell a fuller version of American history that's owned by all of us and, I think, can benefit all of us. There's no benefit for us to not know certain stories or to not tell each other certain stories. There is not a single story, but the aggregate of our stories. And in that kind of telling, we get toward a larger shared truth about the differences of our stories, but collective.
Ms. Tippett: A more whole story.
Dr. Trethewey: Yeah.
Ms. Tippett: So, Eboo, religion, the common good, and the narratives we live by.
Dr. Patel: I think that there are surface narratives, and there's a lot of ugliness at our surface right now. And I think that there are deeper narratives. And I'm actually very hopeful about the long-term trajectory of things. I'll just take a Muslim example. In June, 2016, four or five months ago, Muhammad Ali, maybe the most prominent Muslim figure in American history, passes away. And he literally gets a state funeral. I mean, it's carried for two and a half hours on ESPN and CNN. Former presidents speak, et cetera, et cetera. And Muhammad Ali is celebrated for a range of things, but in part, he is celebrated for an Islamic conviction to not go to war. He refuses to go to the Vietnam War, he goes to the Supreme Court, and he wins his conscientious objector case based on being a Muslim.
OK. He's celebrated, in part, for that. This is not hidden. Two months later, Khizr Khan upends the political race by saying that his son, Humayun Khan, dies as a captain in Iraq who gave his life for his company. And both of these figures are welcomed, if you will, as American-Muslim archetypes. And it seems — that's a deep narrative, right? I mean, I don't think that a lot of people are walking around with that hyper-salient, but…
Ms. Tippett: No, it's a whole different way to tell that story that's been told and retold.
Dr. Patel: When a community — when people in a community are allowed to be complex like that, you can be celebrated for your courage, your Islamic courage, for not going to war, you can be celebrated for your Islamic courage for going to war. And it happens two months apart. And it's a lot of the same people celebrating both. It just means that this new community, like Catholics before, and Jews before, and Mormons before — frankly, all of us set up by African Americans. African Americans were the original community who said, "Oh, by the way, we exist too." James Baldwin — "I did not enter in chains. I am one of the first people in this country. I built this country."
This notion of — you expand the nation to welcome multiple contributors. We see that happening right now, I think, in a deep narrative way with American Muslims. I want to kind of end my little part with something that I was rereading today that reminds me of you, Krista, actually. Somebody named — a great radio host named Norman Corwin, who was kind of the Krista Tippett of his time, if you will…
Dr. Patel: …these beautiful radio productions. He's got this line that I say to a lot of 20-year-olds on campuses. "Post proofs that brotherhood is not so wild a dream that those who profit by postponing it pretend." That's your job, right? Post that proof. Just do that. It is a religious act, however small it might be. Just post your proof that brotherhood, sisterhood, empathy, solidarity, is not so wild a dream that these other people think it might be.
Ms. Tippett: Thank you, Eboo Patel and Natasha Trethewey.
Ms. Tippett: Eboo Patel is the founder and president of Interfaith Youth Core. His books include Sacred Ground: Pluralism, Prejudice, and the Promise of America and Interfaith Leadership: A Primer.
[music: "Strange" by Hidden Orchestra]
Staff: On Being is Trent Gilliss, Chris Heagle, Lily Percy, Mariah Helgeson, Maia Tarrell, Marie Sambilay, Bethanie Mann, Selena Carlson, Brendan Stermer, and Ross Feehan.
Ms. Tippett: Special thanks this week to Marie Griffith, Leslie Davis, Debra Kennard, Jeff Allen, A.J. Bockelman, and all the fantastic staff at the John C. Danforth Center on Religion and Politics at Washington University in St. Louis.
On Being was created at American Public Media. Our funding partners are:
The Ford Foundation, working with visionaries on the front lines of social change worldwide, at Fordfoundation.org.
The Fetzer Institute, helping to build the spiritual foundation for a loving world. Find them at fetzer.org.
Kalliopeia Foundation, working to create a future where universal spiritual values form the foundation of how we care for our common home.
The Henry Luce Foundation, in support of Public Theology Reimagined.
And the Osprey Foundation – a catalyst for empowered, healthy, and fulfilled lives.
Native Guard: Poems
Author: Natasha Trethewey
Domestic Work: Poems
Beyond Katrina: A Meditation on the Mississippi Gulf Coast (Sarh Mills Hodge Fund Publications)
Interfaith Leadership: A Primer
Author: Eboo Patel
Sacred Ground: Pluralism, Prejudice, and the Promise of America
Into The Trees
Artist: Zoe Keating
Japanese for Beginners
NOT FOR WANT OF TRYING
Night Walks
This piece is a part of:
Civil Conversations
Political Values
Public Theology Reimagined
Joy Ladin
Finding a Home in Yourself
For as far back as Joy Ladin can remember, her body didn't match her soul. In her mid-40s, Ladin transitioned from male to female identity and later became the first openly transgender professor at an Orthodox Jewish institution. She admits the pain this caused for people and institutions she loved. And she knows what it is to move through the world with the assumed authority of a man and the assumed vulnerability of a woman. We take in what she's learned about gender and the very syntax of being.
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redpajama_set_name: RedPajamaCommonCrawl


text:
package fred.event;

import com.google.common.collect.Lists;
import fred.graph.*;

import java.util.Iterator;
import java.util.Queue;

/**
 * Core implementation managing event in a graph and topology sort to fire event propagation.
 *
 * Author:  Fred Deng
 */
public class EventManagerCore implements EventManager {

    private final Graph<Event> graph;
    private final Queue<Runnable> inCycleQueue = Lists.newLinkedList();
    private boolean inCycle = false;
    private long cycle = 0;

    public EventManagerCore() {
        this(new GraphTopoSort<Event>(new TopologyImpl<Event>(), new VertexConnectionImpl<Event>(), new VerticesImpl<Event>()));
    }

    protected EventManagerCore(Graph<Event> graph) {
        this.graph = graph;
    }

    @Override
    public void fireCycle(Event source) {
        try{
            inCycle = true;
            cycle++;

            Iterator<Event> iter = graph.iterator(source);

            while (iter.hasNext()) {
                Event evt = iter.next();
                if (!evt.tryFire(cycle)) {
                    iter.remove();
                }
            }

            while(!inCycleQueue.isEmpty()){
                inCycleQueue.poll().run();
            }
        } finally {
            inCycle = false;
        }

    }

    @Override
    public boolean isFired(Event event) {
        return event.isLastFired(cycle);
    }

    @Override
    public void scheduleFire(final Event source) {
        if (inCycle) {
            inCycleQueue.offer(new Runnable() {
                @Override
                public void run() {
                    fireCycle(source);
                }
            });
        } else {
            fireCycle(source);
        }
    }

    @Override
    public void schedule(Runnable runnable) {
        if (inCycle) {
            inCycleQueue.offer(runnable);
        } else {
            runnable.run();
        }
    }

    @Override
    public void connect(Event source) {
        graph.connect(source);
    }

    @Override
    public void connect(Event source, Event target) {
        graph.connect(source, target);
    }

    @Override
    public void disconnect(Event source, Event target) {
        graph.disconnect(source, target);
    }

    @Override
    public void disconnect(Event target) {
        graph.disconnect(target);
    }

    @Override
    public void start() {}

    @Override
    public void shutdown() {}
}

redpajama_set_name: RedPajamaGithub


We are looking for event organizer intern to work with us to build Kenobi Space to be the most awesome coworking space in Jakarta. Our team consist of experienced entrepreneur & creative people in startup industry, let's join us and experience how it feels to develop a build a community. We'll hire two interns for this job, so you can share thought and being a team player.


text:
Lidia K.C. Manzo
Urban Cultural Research | Open access since 2011
Visual projects
Whole cities move…
Love in a time of Globalization (2018-2020)
"WHOLE CITIES MOVE BECAUSE OF ME"…
Teya: I can make the buildings dance. Whole cities move because of me.
Dad: It's how you look at things, Teya. You see a city between the buildings. You see the shapes they cut out in the sky?
Teya: Mm-hmm, like Mommy's teeth.
(Dialogue Transcript) "New York, I Love You", 2009, an anthology film:
>>> Hanging out in the Park scene
Kids in the Bronxs, New York (U.S.) September 2012
Denver Tramway Power (1901) now Recreational Eq. and Starbucks, Colorado (U.S.) August 2012
Colonia-people, (Uruguay) August 2012
Buenos Aires-barrio de Abasto, (Argentina) July 2012
Harlem, New York (U.S.) June 2012
NYC "Dual City"-Broadway at Trinity/Wall Street, (U.S.) June 2012
Rehoboth Bay, Delaware (U.S.) June 2012 (natural non-urban reserve…)
Philadelphia-Old City neighborhood, Pennsylvania (U.S.) June 2012
Chicago-Victorian Northeast Historic District, Illinois (U.S.) April 2012
Brooklyn's Park Slope-Union Street, New York (U.S.) March 2012
Brooklyn bridge, New York (U.S.) February 2012
Milano-Sant'Alessandro, (Italy) January 2012
Washington-U street, DC (U.S.) October 2011
Montreal-old industrial area, Québec (Canada) October 2011
Amsterdam-Spaarndammerbuurt, (The Netherlands) July 2011
Torino-"reversing" the city center, (Italy) April 2011
Lisbona, Alfama "on the wall", (Portugal) April 2011
London-Docklands, Shad Thames (U.K.) April 2011
New Orleans-Magazine street: Katrina X-Code, Louisiana (U.S.) March 2011
Götebor-Luntantugatan, (Sweden) July 2010
Trento-Villaggio Itea, (Italy) PhD summer 2010
Frankfurt-zentrum, (Germany) June 2009
Brooklyn-Atlantic ave, New York (U.S.) May 2009
Material from this site can be downloaded and used with permission from the author.
Some pages are still under construction.
2011 – lidia kc manzo
Archives Select Month April 2020 February 2020 July 2019 June 2019 October 2018 May 2018 April 2018 October 2017 August 2017 April 2017 November 2016 October 2016 September 2016 July 2016 April 2016 November 2015 August 2015 June 2015 May 2015 January 2015 December 2014 November 2014 September 2014 June 2014 May 2014 April 2014 March 2014 February 2014 January 2014 November 2013 October 2013 September 2013 July 2013 June 2013 May 2013 April 2013 February 2013 December 2012 November 2012 October 2012 May 2010
Journal article "Naked elites: unveiling embodied markers of superiority through co-performance ethnography in gentrified Brooklyn's Park Slope"
Journal Article: Video-Ethnography and Critical Research for More Democratic Urbanization
Video-Ethnography and Critical Research for More Democratic Urbanization
Chapter on photo-Video Collaborative Ethnography in Urban Spaces
The production of 'White Eagle' in the former Italcementi Factory in Trento
Dublin's Liberties in Post-Crash Gentrification (2015-2017): a community-based ethnographic project
Dublin's Liberties in Post-Crash Gentrification (2015-2017)
New book release announcement
Gentrificación de sensibilidades. Política y estética en un barrio en transformación de la Ciudad de Nueva York
Released in Spanish in Quid 16. Revista de Área de Estudios Urbanos, Issue on "Ciudades neoliberales": políticas urbanas, diseño y justicia social, No 3 (2013).
Milano Montecity. The Suspended City
i Quaderni-Urbanistica Tre, Journal of Urban Design and Planning, issue on Urban Representations, Year I, 3, September-December 2013
CO-AUTHORED PAPER ON GENTRIFIED BROOKLYN
Manzo, L.K.C., 2013, «Desire for Diversity and Difference in Gentrified Brooklyn». Dialogue between a planner and a sociologist, in "Cambio. Rivista sulle trasformazioni sociali", Year III, 6, December 2013, pp. 71-88.
«The Neighborhood: our Playground». Towards the 'spatial turn' in Social and Urban Theory
«Il Quartiere: il nostro campo di gioco», I libri di Emil (2013)
Love thy neighbours, (but not too much). An Exploratory Study on Neighbouring in Italy.
CIDADES, Comunidades e Territórios, No. 26.
Reflexive Ethnography and documentary practice in Brooklyn
Streetnotes (2013)
ON PEOPLE IN CHANGING NEIGHBORHOODS
Gentrification and Social Mix: Boundaries and Resistance. A comparative ethnography of two historic neighborhoods in Milan (Italy) and Brooklyn (New York, USA)
Lidia K.C. Manzo, 2012.
Academic Journal CIDADES, Comunidades e Territórios, No. 24.
Urban Marginality, Camp Yeakey C. (Eds.)
Milano Downtown, Bricocoli and Savoldi (Eds.)
Manhattan route…


text:
CultureWatch, Read, Listen
'Desperate Housewives' Co-Stars Teri Hatcher, James Denton Are About To Play An Onscreen Couple For The THIRD Time
Third time's a charm for this dynamic duo!
January 6, 2023 | 3:00 p.m. CST
Valerie Macon/Getty Images
Third time's a charm for Teri Hatcher and James Denton! The duo has been showcasing their onscreen chemistry since they first appeared as Susan and Mike on Desperate Housewives in 2004. Now, they'll be playing a TV couple on Fantasy Island, but it won't be the first time they've reunited.
The second season of Fantasy Island premiered on FOX at the beginning of the new year, to the delight of fans. As the show continues, many people are excited to see Hatcher and Denton reunite on the hit series. Thankfully, fans won't have to wait long as the power couple will debut in the season's third episode on January 16.
RELATED: Did You Know Ryan Seacrest And Teri Hatcher Had A Brief Romance?
Hatcher and Denton will play Dolly and Dutch, a married couple who take a trip to Fantasy Island. The couple is looking forward to the next season of their lives now that they are empty nesters.
However, before they can relax, the two find themselves in an unwanted game hosted by actor and comedian Andy Richter. Apparently, the twists and turns the couple finds themselves in are due to their shaky marriage.
Good Things Come In Threes
The couple is sure to delight fans of both Fantasy Island and Desperate Housewives. After all, Hatcher and Denton were probably the most famous and beloved couple in the hit 2000s drama series.
On the show, Hatcher played the clumsy girl next door, Susan Mayer. Denton played opposite Hatcher as the friendly neighborhood plumber, Mike Delfino. The pair had a "will they or won't they" relationship for the majority of the show, and quickly became fan favorites.
While most of us know the couple from the ABC drama, Hatcher and Denton went on to collaborate again.
In 2021, the actors starred in the Hallmark movie A Kiss Before Christmas, in which they played married couple Joyce and Ethan Holt. However, there was a twist to their relationship. But you won't find any spoilers here!
The pair's upcoming appearance story on Fantasy Island is sure to keep fans guessing as well. After all, FOX teases that on Fantasy Island, things "rarely turn out as expected."
We'll certainly be watching the episode premiere on January 16. We can't wait to see Hatcher and Denton on the screen together again!
He's Not Foolish Anymore': Judge Judy Says Former Neighbor Justin Bieber Has Come A Long Way Since Early Career Days
Check Out This Amazing Burger King Commercial From 1982 With Three Gen X Icons Before They Were Famous, Including Elizabeth Shue
Bryce Dallas Howard Is Quietly Leading The Charge For Normalizing This Accessibility Standard
Watch, Read, ListenABC Losing Emmy-Winning Reporter To CBS' '60 Minutes'
Watch, Read, Listen'Jeopardy!' Triple Stumper Made Six Flags A Whole Lot Less Fun For Us
Watch, Read, Listen'Jeopardy!' Champion's Passionate Response To Viewer Criticism Is An Important Memo For All Fans


Kid's Snorkel Blue Crew-Neck "Happy!"
It's hard not to smile in our Happy kids tee. Made out of 95% cotton and 5% spandex. Ships in two business days plus free shipping on orders $45 and up. Also available in light blue.
You're reviewing: Kid's Snorkel Blue Crew-Neck "Happy!"


text:
New Orleans Saints: Grading the offense through the first half of the season
By Brian Pavek
Oct 4, 2015; New Orleans, LA, USA; New Orleans Saints running back Mark Ingram (22) carries the ball agianst the Dallas Cowboys during the first quarter at the Mercedes-Benz Superdome. Mandatory Credit: Derick E. Hingle-USA TODAY Sports
RUNNING BACK: B
Mark Ingram is having the best year of his career and is one of the league leaders in total yards this season. If he was the sole back in the group his grade would be an A without question. I expected Ingram to have a good season, what I did not expect was for him to be such a consistent performer for the offense and to excel in all areas like he has. Running, receiving, and pass protection have all been largely excellent, and that is a big part of why the team has crawled back to 4-4. However, Ingram isn't the only back on the team and the grade is based on the play of the unit as a whole.
I hate to say it, but while I truly wish him a speedy and full recovery I'm just not sure the Saints will miss Khiry Robinson too much. Far too many times this year his lack of patience as a runner cost the team potential first downs, and even a score or two. Robinson plays with an unbridled passion and reckless abandon that makes it very easy to understand why his teammates love him so much. You can NEVER question whether the man cares about his job or if he wants to be here, but I expected better from him this year. Robinson has all the ability in the world, and if the light bulb ever fully turns on and he can learn to balance his passion with patience…he will be a great running back.
Until that happens though I have to say that he has not lived up to expectations this year and it drops the grade a bit. What really brings the groups grade from an A to a B though is the play of C.J. Spiller. Remember that I am basing these grades not only on performance, but also on production and usage. Based on that Criteria Spiller has been a huge disappointment relative to what we hoped he would be. Spiller remains one of the most dynamic weapons in the league, his 80-yard td against the Cowboys is evidence of that. however, neither his usage in the offense or his production out of it have been near what we hoped it would be. There are still 8 games remaining on the Saints schedule, and with the offenses rhythm continuing to improve perhaps Spiller will become the final piece that completes this offense. I'm sure all Saints fans are hoping that is the case, but as of now I have to say that he's been (just a little) a bit of a disappointment.
Next: Wide Receiver


There's plenty to do this spring weekend with the kids. On the list are a slew of free family-friendly activities. Think late-breaking Earth Day events, tulip viewing, performances, dance parties, art-making and more!
Join the H.R. MacMillan Space Centre and celebrate all things related to the force. For this galaxy far, far away celebration, come dressed as your favourite Rebel or Empire character, enjoy a round of droid trivia, visit distant worlds and make your own glowing lightsaber.
Take advantage of the rays by grabbing some fresh air, a coffee, and taking your baby on these stroller-friendly walks around the city.
Family Literacy Day 2016 is coming up on January 27th, and it's a great day to start some new family traditions around reading. Here are some ideas to get your started.
The 8th Annual Vancouver Hot Chocolate Festival is a chocolate lovers dream come true!
When I buy a gift for someone I like to make it unique. For birthdays, baby showers, bar mitzvahs, or for no reason at all, drop by one of these toy stores for a one-of-a-kind gift.
You know it's really the Christmas season when your toes are freezing, but it's okay because you've got a mug of hot glühwein in your hands. The Vancouver Christmas Market is open!


text:
Boys & Girls Club of the Mountain Empire -Virginia Unit
334 Rebecca Street
Bristol, VA 24201
Current Inspector: Sara Tallman (276) 608-3749
06/04/19 Arrived 2:40pm Departed 5:50pm An unannounced monitoring inspection was conducted today. Seventy-three children were present with six staff. The children were doing an art project, reading, playing games, eating a snack, playing in the gym and playing outdoors. Previous violations, medication, staff and children's files were reviewed. Thank you for your cooperation. Please contact me if I may be of service. 276 608 3749.
Standard #: 22VAC40-185-70-A
Description: Based on the review of nine staff files, the facility failed to ensure that all staff files contain all required documents. Evidence: 1. There are no references on file for staff #4, 5, 7 and 9.
: Not available online. Contact Inspector for more information.
Standard #: 22VAC40-185-550-D
Description: Based on a review of the emergency escape drill records the facility failed to conduct monthly evacuation drills and two shelter-in-place drills per year. Evidence: 1. There were no emergency evacuation drills conducted in November or December 2018 and April or May 2019. 2. The record indicates that the last SIP drill documented was in December 2017.
Standard #: 22VAC40-191-60-C-2
Description: Based on a review of nine staff files the facility failed to conduct all required background checks on all staff. Evidence: 1. There are no central registry clearances on file for staff #4 (hired 4-30-19), #6 (hired 5-1-19), #8 (hired 1-2-19).


Michael Learned is an American actress.
She is best known for her role as Olivia Walton in the long-running CBS drama series The Waltons (1972–1979).
Her post-Waltons work includes appearances on episodes of St. Elsewhere, Murder, She Wrote, Who's The Boss?, Law & Order: Special Victims Unit, and Scrubs.
Learned has appeared on numerous soap operas, including One Life to Live, All My Children, General Hospital, and The Young and the Restless.
She has won four Primetime Emmy Awards for Outstanding Lead Actress in a Drama Series; three for The Waltons (1973, 1974, 1976), and one for the short-lived medical drama Nurse (1982).


This article will aid you to remove Clouded ransomware absolutely. Follow the ransomware removal instructions provided at the end of the article.
Clouded ransomware is the name of a cryptovirus. The extension it puts to all files after encryption is .cloud. After encryption, a ransom note will be displayed with instructions on how to pay the demanded ransom. The name of the Clouded ransomware virus is put in that note. Read on through and find out what ways you could try to potentially recover some of your data.
Symptoms This ransomware virus will encrypt your files and place the .cloud extension on each one of them.
User Experience Join Our Forum to Discuss Clouded.
The Clouded ransomware might be using other ways to deliver the payload file, such as social media and file-sharing sites. Freeware applications found on the Web could be promoted as helpful but also could hide the malicious script for this virus. Before opening any files after you have downloaded them, you should instead scan them with a security program. Especially if they come from suspicious places, such as emails or links. Also, don't forget to check the size and signatures of such files for anything that seems out of place. You should read the ransomware prevention tips given in the forum section.
The Clouded ransomware is a cryptovirus, which was named that way by the people who created it. After the Clouded ransomware encrypts your files, it will place the .cloud extension to every one of them. Then, a ransom note will be displayed with payment instructions.
All your documents have been encrypted by the Clouded ransomware!
Any new files will deleted, so do not try to download or move/copy files to this computer!
– How do I decrypt my files?
1FoRjcEbKfL949gKGE7Etk7sKPtYJq7QVy and press "Check and Decrypt".
IMPORTANT: DO NOT turn off your computer while this screen is displayed or your files will be lost forever!
The developers of the Clouded cryptovirus demand that pay 0.1 Bitcoin, which equates to nearly 158 US dollars. However, you should NOT contact those crooks under any circumstances. Financially supporting the cybercriminals does not guarantee that you will restore your files back to normal. Also, it is generally a bad idea to pay up a ransom, as that might motivate criminals to continue making ransomware viruses. Also, you might get your files encrypted again.
Disclaimer! A one-of-a-kind key will be generated for each file that gets encrypted, but no log of those keys is kept anywhere. Thus, if the ransomware is closed, nobody will know with what encryption keys your files are locked with, hence decryption seems impossible.
If the above-stated command is inputted into the command prompt of the Windows operating system, that will make the encryption process more effective, as one of the main ways for file recovery will be gone. Keep reading to find out what methods you can try out to potentially restore some of your data.
If your computer got infected with the Clouded ransomware virus, you should have a bit of experience in removing malware. You should get rid of this ransomware as quickly as possible before it can have the chance to spread further and infect other computers. You should remove the ransomware and follow the step-by-step instructions guide provided below.
Threats such as Clouded may be persistent. They tend to re-appear if not fully deleted. A malware removal tool like Combo Cleaner will help you to remove malicious programs, saving you the time and the struggle of tracking down numerous malicious files.
Threats such as Clouded may be persistent on your system. They tend to re-appear if not fully deleted. A malware removal tool like SpyHunter will help you to remove malicious programs, saving you the time and the struggle of tracking down numerous malicious files.
Note! Your computer system may be affected by Clouded and other threats.
SpyHunter is a powerful malware removal tool designed to help users with in-depth system security analysis, detection and removal of threats such as Clouded.
1. Install SpyHunter to scan for Clouded and remove them.
2. Scan with SpyHunter, Detect and Remove Clouded.
Ransomware infections and Clouded aim to encrypt your files using an encryption algorithm which may be very difficult to decrypt. This is why we have suggested several alternative methods that may help you go around direct decryption and try to restore your files. Bear in mind that these methods may not be 100% effective but may also help you a little or a lot in different situations.
Note! Your computer system may be affected by Clouded or other threats.
Remove Clouded by cleaning your Browser and Registry.
Fix registry entries created by Clouded on your PC.
Combo Cleaner is a powerful malware removal tool designed to help users with in-depth system security analysis, detection and removal of threats such as Clouded.
Step 5: In the Applications menu, look for any suspicious app or an app with a name, similar or identical to Clouded. If you find it, right-click on the app and select "Move to Trash".
Step 6: Select Accounts, after which click on the Login Items preference. Your Mac will then show you a list of items that start automatically when you log in. Look for any suspicious apps identical or similar to Clouded. Check the app you want to stop from running automatically and then select on the Minus ("–") icon to hide it.
Remove Clouded – related extensions from your Mac's browsers.
A pop-up window will appear asking for confirmation to uninstall the extension. Select 'Uninstall' again, and the Clouded will be removed.
When you are facing problems on your Mac as a result of unwanted scripts and programs such as Clouded, the recommended way of eliminating the threat is by using an anti-malware program. Combo Cleaner offers advanced security features along with other modules that will improve your Mac's security and protect it in the future.
Hey !, I found this information for you: "Clouded Ransomware – Remove and Restore .Cloud Files". Here is the website link: https://sensorstechforum.com/clouded-ransomware-remove-restore-cloud-files/. Thank you.


text:
<!DOCTYPE html>

<TITLE>Manpage of ENV</TITLE>
<meta charset="utf-8">
<link rel="stylesheet" href="/css/main.css" type="text/css">

linux manpages

{"type":"documentation"}

ENV

Section: User Commands (1)
Updated: June 2012
Index
Return to Main Contents

NAME

env - run a program in a modified environment

SYNOPSIS

env

[OPTION]... [-] [NAME=VALUE]... [COMMAND [ARG]...]

DESCRIPTION

Set each NAME to VALUE in the environment and run COMMAND.

-i, --ignore-environment

start with an empty environment

-0, --null

end each output line with 0 byte rather than newline

-u, --unset=NAME

remove variable from the environment

--help

display this help and exit

--version

output version information and exit

A mere - implies -i.  If no COMMAND, print the resulting environment.

AUTHOR

Written by Richard Mlynarik and David MacKenzie.

REPORTING BUGS

Report env bugs to bug-coreutils@gnu.org

GNU coreutils home page: <http://www.gnu.org/software/coreutils/>

General help using GNU software: <http://www.gnu.org/gethelp/>

Report env translation bugs to <http://translationproject.org/team/>

COPYRIGHT

Copyright © 2010 Free Software Foundation, Inc.
License GPLv3+: GNU GPL version 3 or later <http://gnu.org/licenses/gpl.html>.

This is free software: you are free to change and redistribute it.
There is NO WARRANTY, to the extent permitted by law.

SEE ALSO

The full documentation for
env

is maintained as a Texinfo manual.  If the
info

and
env

programs are properly installed at your site, the command

info coreutils aqenv invocationaq

should give you access to the complete manual.

Index

NAME

SYNOPSIS

DESCRIPTION

AUTHOR

REPORTING BUGS

COPYRIGHT

SEE ALSO

This document was created by
man2html,
using the manual pages.

Time: 05:29:03 GMT, December 24, 2015


text:
Demon in Desert
Finding New Spring
Golden Plate
Mouse Merchant
Price Maker
Water Demon
Panchatantra
Prince and Water Demon
Once lived a king with his wife and two sons. The elder son was named Goodword and the younger son was named Moon. While both princes were still young their mother died of some illness. The king remarried so that his princes could be taken care of.
The new queen gave birth to another prince and he was named as Sun. The king was too pleased with his new queen for the way she brought up all those kids. So he wanted her to ask for some sort of boon. The queen said that she would demand one at an opportune time.
Time elapsed and the princes became adolescents. Now the queen was worried that her son could not become a king since he was the youngest one. One day at an opportune moment she reminded the king of his promise of boon and asked that she wished her son to be the next king. The king refused saying that Goodword was the eldest and intelligent as well so he deserved to be the next king.
The queen did not say a word but the king started worrying about safety of his elder children. One day he called Goodword and Moon and shared his worries with them. He asked them to leave the kingdom only to return after his death to claim the kingdom. Both of them agreed to follow what their father wished. When the youngest prince Sun heard this he also expressed hi desire to go along with his brothers. Finally all three went on their journey.
After traveling for many days they reached a huge lake near the Himalayas. They were tired and thirsty. The eldest prince, Goodword sent the youngest prince to fetch some water from the lake. The lake was an abode of a demon. The demon used to kill everyone who entered the lake. But if somebody was able to answer his riddle then he was not allowed to harm that person.
When the youngest princes entered the lake the demon caught him and asked his question, "What is the true preaching of the God?" The prince said that the sun and the moon were true preaching of the God. The demon was not convinced with the answer so he kept the prince as a captive. After some time elapsed, the second prince Moon went to the lake. He was also captured by the demon.
Finally Goodword went to the lake. Before entering the lake he observed the lake and found that two different kinds of footprints were going towards the lake but there was no footprint which could indicate that anybody came back from the pond. He took his sword and started to find ways to enter the lake.
The demon was watching all and was convinced about the intelligence of this new visitor. He changed his appearance to that of a humble village folk and appeared before the prince. He said to the prince that the prince could drink water and eat some lotus root.
The prince could recognize that this must be the demon of the lake. He asked, "Where are my brothers". The demon was surprised that prince could identify him. The demon asked the prince the same question. The prince answered, "One should avoid bad deeds and do good deeds is what the God preaches".
The demon was happy with the answer and offered to return either of the captive princes. Goodword asked Sun, the youngest prince to be returned. The demon was surprised that the prince was trying to save his step brother. The prince said that it was because of Sun that all of them had to leave the kingdom. Goodword appreciated the sacrifice and love of the youngest prince, because he also renounced the inevitable kingdom. Goodword also said that when they would return without the youngest prince then everybody would doubt that elder brothers must have killed the youngest prince.
Finally, the demon released both brothers and requested the eldest prince to allow him to be a disciple. Later all of them returned to the kingdom in due course of time. Goodword became the king, Moon became the chief minister and Sun became the chief of the army. The demon got a peaceful abode to spend rest of his life in devotion to the God.


text:
Home Hanover College - Finding Aids Henry Crawford Speeches
Henry Crawford Speeches
Henry Crawford
Twenty-one speeches and essays written by Henry E. Crawford, dated 1857-1859. These were presented to the Philalethean Literary Society and Society of Religious Inquiry at Hanover College. Topics include time; teachers; education; moral and physical law; medicine; dignity; labor; nature; human nature; religion; China; and independent thinking.
Henry Ellet Crawford was born in Orange County, North Carolina on 1 December 1838. He graduated from Hanover College with a B.A. in 1859 and an A.M. in 1867. He studied at Princeton Theological Seminary from 1859-1862. Crawford was ordained a minister on 10 October 1863 and served as a pastor in Pleasant and Jefferson, Indiana from 1862-1865. He died on 5 February 1866 in Pleasant, IN.
Donated by Warren Groves, 2000.
Crawford Literary Society Speeches
Preferred Citation: [identification of item], Crawford Literary Society Speeches, SC 94, Hanover College
Hanover College letter head, Speech titles; "The March of Time", "Passing Away", "The Teachers", "The Moral and Physical Law", "Dignity of Labor", "Medical Profession", "Take no step in the Dark", "Sleep", "Water", "The Withered Flowers and Pastor Oak", "Report", "State of Moral Probation on Moral Discipline and improvement", "Brother Philals", "Dignity of Human Maters", "General View of Missions", "The Conscience", "Independent Thinking", "Silent influences and Power of Soft Words", "Wonderful Works of God", "Claim and Prospect of China Ladies and Gentlemen", Speeches inspired by nature and time
Title Henry Crawford Speeches
Scope and Content Twenty-one speeches and essays written by Henry E. Crawford, dated 1857-1859. These were presented to the Philalethean Literary Society and Society of Religious Inquiry at Hanover College. Topics include time; teachers; education; moral and physical law; medicine; dignity; labor; nature; human nature; religion; China; and independent thinking.
Historical Note Henry Ellet Crawford was born in Orange County, North Carolina on 1 December 1838. He graduated from Hanover College with a B.A. in 1859 and an A.M. in 1867. He studied at Princeton Theological Seminary from 1859-1862. Crawford was ordained a minister on 10 October 1863 and served as a pastor in Pleasant and Jefferson, Indiana from 1862-1865. He died on 5 February 1866 in Pleasant, IN.
Creator Crawford, Henry E.
Collection Hanover College, Henry Crawford Speeches, SC 94
Hanover Subjects Hanover students
Philalethean Literary Society
Center for Religious Inquiry
Transcription Henry Crawford Speeches SC 94 Overview Creator: Henry Crawford Title: Henry Crawford Speeches Collection Number: SC 94 Collection Dates: 1857–1859 Size: 1 Folder Accession #: 2000.1 Repository: Hanover College Archives Duggan Library 121 Scenic Drive Hanover, Indiana 47243-0287 Phone: (812) 866-7181 archives@hanover.edu Collection Information: Scope and Content Note Twenty-one speeches and essays written by Henry E. Crawford, dated 1857-1859. These were presented to the Philalethean Literary Society and Society of Religious Inquiry at Hanover College. Topics include time; teachers; education; moral and physical law; medicine; dignity; labor; nature; human nature; religion; China; and independent thinking. Historical Information Henry Ellet Crawford was born in Orange County, North Carolina on 1 December 1838. He graduated from Hanover College with a B.A. in 1859 and an A.M. in 1867. He studied at Princeton Theological Seminary from 1859-1862. Crawford was ordained a minister on 10 October 1863 and served as a pastor in Pleasant and Jefferson, Indiana from 1862-1865. He died on 5 February 1866 in Pleasant, IN. Administrative Information: Related Items: Related materials may be found by searching the Hanover College online catalog. Acquisition: Donated by Warren Groves, 2000. Property rights and Usage: This collection is the property of Hanover College. Obtaining permission to publish or redistribute any copyrighted work is the responsibility of the author and/or publisher. Crawford Literary Society Speeches SC 94 2 Preferred Citation: [identification of item], Crawford Literary Society Speeches, SC 94, Hanover College Finding Aid Updated: 07/31/2018 Container List Folder Folder Title Date Notes 1 Speeches 1857 – 1858 Hanover College letter head, Speech titles; "The March of Time", "Passing Away", "The Teachers", "The Moral and Physical Law", "Dignity of Labor", "Medical Profession", "Take no step in the Dark", "Sleep", "Water", "The Withered Flowers and Pastor Oak", "Report", "State of Moral Probation on Moral Discipline and improvement", "Brother Philals", "Dignity of Human Maters", "General View of Missions", "The Conscience", "Independent Thinking", "Silent influences and Power of Soft Words", "Wonderful Works of God", "Claim and Prospect of China Ladies and Gentlemen", Speeches inspired by nature and time


text:
Cape summer worker shortage had little impact on business
Steve Desroches
Finding summer help proved to be easier than businesses thought it would be, even though there were fewer H2-B visa workers available this summer.
With Labor Day in sight and most agreeing it was a good summer, business owners should be breathing a little easier as they head into the shoulder season. But many are preparing to work even longer hours as they lose the bulk of their staff come September.
With fewer H2-B visa workers available this summer many local businesses relied heavily on the J-1 visa program, which brings students from abroad to the United States to work for short periods of time. Most of those workers come from Eastern Europe and have already started leaving to return to university in their respective countries. While this happens every summer many area businesses are stuck, as they don't have the same size nor experienced work force they are use to when H2-B visa workers were more abundant.
"Finding help turned out to be a bit easier than I thought it was going to be," said one restaurant owner in Provincetown. "But I spend so much time training a younger and new staff. I'm going to have to start all over again this fall when my new employees come in to replace the kids going home to go back to school. Normally I'd start to relax at this time of year."
This particular business owner wanted to stay anonymous so as not to let prospective customers think he wouldn't be able to handle diners with the same level of customer service as usual. But he did add that while the face of the restaurant will be a good and relaxing dining experience, behind the scenes is a bit chaotic.
"My employees are good and hard working," he added. "They are just inexperienced and make very normal rookie mistakes. It is just another new challenge facing me as a small business owner."
Early last spring all signs pointed to gloom and doom. Congress failed to renew an amendment to immigration laws that would allow more than the 66,000 H2-B visa workers into the country. Cape Cod alone uses 15 percent of the workers that come in one the guest worker program. A new report by the Southern Poverty Law Center called the program "close to slavery." Plus, it is an election year and immigration is a hot button issue, meaning many in Congress were shying away from the third rail topic, said Cape and Islands Congressman William Delahunt last spring. Add into that sky high gas prices, a lousy economy, a national housing crisis and credit crunch it was all too easy to predict the summer was going to be a brutal economic disappointment, perhaps a disaster.
But it wasn't.
"People really did vacation closer to home," said Wendy Northcross, executive director of the Cape Cod Chamber of Commerce. "And it is pretty clear that we've had a record number of European visitors."
Most Cape Cod businesses are saying that 2008 was a great season. European and Canadian travelers, with a stronger currency than the U.S. dollar, found Cape Cod vacations down right cheap and came in droves. But not only did Europeans save the day on the tourism front, but also with the workforce.
University students from Bulgaria, Russia, Moldova, Serbia, the Ukraine, Macedonia, Kosovo and Belarus have become a fixture on the Outer and Lower Cape, but this year they came in larger numbers replacing workers largely from Jamaica on the H2-B visa program. However, what proved problematic is not all of the students will either want to or be able to come back next year due to restrictions within the exchange program. That leaves local business owners scrambling again at the end of the summer like in the spring to find workers to help them through the still busy months of autumn.
"They are worried about September and October," said Candice Collins Boden, executive director of the Provincetown Chamber of Commerce, about her members in a town that is the most reliant on outside workers than any other on Cape Cod.
Boden echoed that finding workers isn't the biggest problem, but rather the loss of experience and the need to constantly train means business owners are working a lot more hours themselves. It appears that the fall, rather than summer may be the true test as to full effect of the nation's immigration debate on Cape Cod.
The Cape Cod Chamber of Commerce will be conducting a region-wide survey in October to gauge how the season went in regards to finding and training workers to better assist local businesses in finding staff next spring. But first they need to get through the fall.
"Believe me, it's been a good summer," said Boden. "We held our own. International visitors were way up. But the test is the fall. That's the gravy."
The Cape Codder


We have a great variety of new exercise items to keep you active and healthy. Some of these items are one-time deals so grab them while you can!
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Ensure safe, comfortable workouts for people of all shapes and sizes with this Cover Girl Active Yoga Mat featuring a cushiony, soft plastic mat with a non-slip surface to add stability and control to poses. Moisture-resistant skin is easy to clean. Comes in assorted colors.
Check out more items on our New Arrivals page and in our Exercise Equipment category!


Pizza Hut, Inc. is a fast food chain. It specializes in pizzas, but its menus also include salads, desserts and cooked pasta dishes. Pizza Hut is one of the world leaders in the delivery of pizzas at home and is located in many countries.
Taximail helps Pizza Hut to create and send their email campaigns effectively and on time. They were needed a email marketing solution to let them send out an important volume of email in short time.


text:
iDesk — утилита, работающая на платформах GNU/Linux и FreeBSD, которая служит для отображения иконок на рабочем столе. Предназначена для случаев, когда оконный менеджер самостоятельно этого делать не умеет (blackbox, fluxbox и др.).

Возможности

 Выполнение нескольких shell-команд
 Настраиваемые действия
 Поддержка формата PNG. Версии до 0.6 также поддерживали SVG.
 Масштабирование изображения
 Поддержка anti-aliasing-а шрифтов
 Псевдо-прозрачность
 Тени шрифтов
 Выравнивание иконок по сетке
 Показывает надписи при наведении курсора на объект
 Автоматическое изменение фона с поддержкой .

Ссылки
 Home page  — Домашняя страница проекта
 Opennet  — Небольшая статья по настройке легких оконных менеджеров с привлечением idesk

Среды рабочего стола
Свободное программное обеспечение, написанное на C++

redpajama_set_name: RedPajamaWikipedia


Give your device a unique style all its own. This Meh. case was professionally created and printed in the United States for all you apathetic people out there! Textured printing raises parts of the images, creating a unique feel like no other case!


Hello friends, how are you? I hope you had a lovely week! I'm back today with another travelling post, and taking you someplace we've never been before together…on a day with me in Zurich, Switzerland!
Just to give you some basic facts, we're this summer 2016, and I went with my family on a road trip to Switzerland and Italy. We managed to see lots of things, but in the matter of just one day, we arrived and left Zurich. It was a very cloudy, and kind of rainy day so I apologize for the kind of grey pictures. Other than that, the city is very beautiful, and definitely worth stopping by.
We arrived in the morning to the city, which didn't surprise me so much by its architecture. It's very much like in Germany, and kind of in Alsace as well, so I wasn't too shocked or astonished by it, but rather reminded of how simple yet beautiful it looks.
The Limmat is the river crossing the city of Zurich, before throwing itself in the Lake Zurich. I bet it must be lovely to walk along it when it's sunny, unfortunately we didn't have this chance, but we still managed to have some nice shots of the views.
Zurich is made of paved streets, ups and downs, and colorful houses unfortunately a bit shaded by the rain, but still cute, if you ask me.
Like the lovely tourists we are -well, strike that. Like the crazy planners we are, obviously, we had decided beforehand of what we wanted to see, where we wanted to go, and what we wanted to do in the short time we had at hand….
There's the Grossmünster, a cathedral dated from the XIIe century. Kind of huge and impressive, if you ask me, and if you dare look back, well… it's always there, peeking behind the houses.
There's Fraumünster as well -fun fact: Frau means, Lady, in German – a church from the 11th century, looking all kinds of beautiful, if you ask me.
And obviously, we had to stop by the lake. I wish we had a better view, and kind of a better weather, but with the seagulls, we had nice companions.
The rain caught us in the early afternoon. Wet and kind of shivering in the middle of August, we still managed to end our tour of the city, before heading back into the car, and drive away to our next destination.
This is SO not an exhaustive blog post about every lovely place and things to do in this city. Since we had just one day, and not much time, and a lot of rain, we obviously didn't cover the whole city, and every lovely place we could have gone to.
👟 This being said, if you're just in the city for one day, don't bother try and running around everywhere. Simply walking, discovering the city and its vibes, really is the best way to fall in love with a place.
My advice, if you ever want to go there, is to take a good pair of shoes, an umbrella because well… you never know, a map, and just GO ahead and EXPLORE.
👛 Also, hm, Zurich and Switzerland in general is quite an expensive city. We made our own lunch, because let's be honest, I'd rather be broke by booking plane tickets and buying too many books than buying a sandwich at like $10. Don't we all?
I love it when you take us on trips with you 😀 It feels like the grey of that day suit the city perfectly, it looks gorgeous! I expected it to be expensive, even the name Zurich sounds rich, hahahaha!
Oh my god, Marie. Take me with you next time you travel anywhere, okay? Thanks 😂 Zurich looks amazing!!
Okay ahah, would a weekend in a French city be okay? Probably my next destination ahah. It is such a beautiful place! I hope you'll come to Europe someday! ❤ Thank you!
I'd definitely love to visit Zurich. We were supppsed to go on holiday last year to Switzerland unfortunately that got cancelled but I want to go even more now. That lake is particularly magnificent.
Definitely! Your travelling posts are always something I am looking forward to!
nice place, but the weather didn't seem that nice. thankfully that didn't spoil your visit.
Rain is not unfortunate, rain is awesome! 😀 And In Zurich, no less. You snapped some amazing pictures.
Haha you're right, well, rain can be great at times, I just wish we'd have seen the sun a little bit as well 😀 thank you so much!
Ooh looks lovely- even in the gloomy weather- kind of makes it nutter dramatic! Funnily enough, even though I've been to Switzerland a fair number of times I've never been to Zurich (unless you count the airport) it looks great!
Aww thank you so, so much my forever cray ❤ ❤ I'm so happy you enjoyed this!
I want to go! I think the architecture in a lot of Europe is so pretty. Especially the places that have those window shutters. They are so cute! We hardly have anything like that in cities in the UK.
I totally agree with you – the best way to get to know a place is just wander around it. I have a friend who is really into those city coach trips you can do, but for me it isn't the same as pacing the streets! There is so much you miss when you're doing it from a coach.
Oh yeah, you totally need a car for Stonehenge. I always find it weird how this site of huge historical significance sits right next to the motorway.
I think the UK is totally the one doing it wrong. We are doing basically everything wrong. The other day someone at work was telling me it's actually quite easy to get a work visa for Australia and now I'm like… maybe I should do that. When I have any money, at some distant point in the future, haha.
Right? I found that weird as well, kind of took a bit of the magic of this place.
I wish I could blink and be there…or take a "road trip" to Zurich! How amazing is that? Take a road trip one day to freakin Switzerland!
Nice post! I was looking for stuff to do in Switzerland as I'm going in two weeks and found your blog which is about books instead – something I love. Glad to see you're interested in that and traveling as well! I used to have a books blog a while back but moved onto a mainly travel one… nice to see both incorporated into one! But I'll stop rambling now haha. Thanks for the info on Zurich!


text:
Plowing on Sunday
The Free Library has placed online "A Rock and a Hard Place" by Nick Kersten of the Seventh Day Baptist Historical Society. It recounts the particular difficulties seventh day Sabbath observance has sometimes created for those of us with that conviction.
Seventh Day Baptists observe the fourth commandment (Ex. 20:8-11) literally. In addition, they take seriously the prohibition from work, though in keeping with Baptist principles, they leave it to individuals to be convicted on the specifics of observance after careful study and prayer. Seventh Day Baptists worship collectively on the Sabbath (Saturday) and observe the day as a period of rest, consecrated to God. The purpose of this article is not to explore the specifics of Seventh Day Baptist theology, but to understand this basic foundational conviction is necessary in order to understand what follows. Seventh Day Baptists must be kept distinct from other Sabbath observing groups, which perhaps are better known because of their larger size. While Seventh Day Baptists may share some common Sabbath convictions with other denominations, they are the only denomination that also explicitly adheres to Baptist beliefs
For nearly as long as Baptists have searched the scriptures for direction, Sabbath-keepers have been represented in their number. In England, like other Baptists, the Sabbath-observing Baptists suffered various persecutions at the hands of the government and of the religious authorities because of their convictions. In those days, they were also singled out for their Sabbath observance. The experience of Francis Bampfield, an early Seventh Day Baptist leader, was typical of those early English Seventh Day Baptists. He was imprisoned on a nearly yearly basis between 1660 and 1684 for both his Sabbath and Baptist convictions, and he died in Newgate prison. Another Seventh Day Baptist leader, John James, was hung for treason in 1661 because of his political and religious convictions. ....
In the American colonies and the United States, laws intended to enforce Sabbath observance on Sunday punished those who, having rested on the Sabbath [Saturday - the seventh day], worked on Sunday. For example, in Pennsylvania:
.... The Nottingham church suffered greatly as a result of the Sunday laws of 1794, which enforced Sunday as a day of rest. Because of their convictions, these Sabbath-keepers were forced into hardship because of their unwillingness to work on Sabbath and their legal obligations not to work on Sunday. One member of that church, Richard Bond, was selected for jury duty, and when he refused to serve on Friday night and Saturday because of his conscience, the presiding judge labeled him and his congregation as "a set of hypocrites." Many of the Pennsylvania congregations eventually migrated to West Virginia in order avoid the restrictive nature of the Sunday laws. This experience of the Seventh Day Baptists in Pennsylvania was not unique, and none of the Philadelphia area churches survived, although most of the members of those churches did move to places where Sabbath observance was tolerated, including New Jersey and Rhode Island, or to the frontier where laws that challenged Sabbath-keeping were not enforced.
The greatest obstacle faced by Sabbath-keepers in colonial America were the blue laws, which were set forth as early as the 1610s. These laws affirmed both the state and local governments as institutions ordained by God and set out what specifically was demanded of citizens. .... [T]he blue laws enacted in Pennsylvania...limited Sabbath-keepers, including article 36 (1686), which read: "That according to the good Example of the Primitive Christians, and for the ease of the Creation, every First Day of the Week called the Lords Day, People shall abstain from their common daily Labour, that they might the better dispose themselves to Worship God according to their Understandings."
Clearly, the freedom to worship in Pennsylvania was first contingent on the acceptance of the First Day as the day of rest, a concession no Seventh Day Baptists could make in good conscience. Because of the existence of blue laws, Pennsylvania remained a difficult place for Sabbath-keepers into the twentieth century, and legal action continued to be brought against those who attempted to work on Sunday.
In 1846, German Seventh Day Baptists at Snow Hill, Pennsylvania, were in their fields on a Sunday working to get their crops in before a storm arrived. The church's neighbors reported a group of "lewd fellows of the baser sort" to the authorities for harassing the Snow Hill church's meetings, and the "lewd" group was punished. In retribution, those same "lewd fellows" reported several church members for their violation of the state's 1794 Sunday law, and the members were arrested. The same neighbors of the church who reported the harassment earlier then counseled the arrested church members to appeal their sentence. The neighbors wrote letters to the judiciary asking for the Seventh Day Baptists to be excused from keeping that portion of the law. The legal battle continued for the next two years until the Supreme Court of Pennsylvania finally decided against the Seventh Day Baptists in Specht v. the Commonwealth, upholding the fine and sentence imposed. In 1848, the Sabbath Recorder reported that three members were again imprisoned under a similar set of circumstances, noting that "Had they been nominal observers of Sunday, they might have been acquitted on the plea of necessity, as provided by the act of 1794. But they were connected with a Society which observes the Sabbath; hence the law is enforced with all its rigor and these three men have paid the penalty of its violation by suffering imprisonment six days." .... [more]
A rock and a hard place: Seventh Day Baptists, religious liberty, Sabbath-keeping, and civil authority. - Free Online Library
Labels: Baptist, Church History, Religion and Politics, Sabbath, SDB History
Though the mountains shake
Justice or vengeance?
A humble appeal
God is not safe
Sabbath Recorder, January 2009
Emergent before it was cool
The best St. Nick
God rest you merry
This single Truth
Unique among gods and men
Too nice not to
Harsh, stern and stifling
Joy shall be theirs in the morning
Let no tongue on earth be silent
We Glorify Thy Name
Liberty requires virtue
Reconceptualizing Jesus
"If God is dead, so is reason."
Never surrender!
Parents should parent
Perelandra
Barbarians within the gates
Imagined perfection and imperfect reality
In defense of teasing
Scrubbing history
Newsweek, religion, and gay marriage
In terror or in peace?
Doug Sanford, RIP
Science and moral impotence
Everyone needs to be converted
Why believe?
"God is my Führer"
A pagan feast?
Milk instead of meat
Habit becomes character
"'Till death do us part"?
Sabbath Recorder, December 2008