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Stories of Intraracial Prejudice
Show Description +
Readers discuss the slights they've experienced within racial and ethnic groups, rather than between them. (For a complementary series, see "Your Stories of Racism" compiled here.) If you have your own perspective to share, please send us a note: hello@theatlantic.com.
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Show 4 Newer Notes
Chris Bodenner
9:46 AM / July 26, 2016
'The Very Real Racism' Within the Black Community, Cont'd
From a reader who grew up in Lansing, Michigan, and went to college in Minneapolis:
My name is Jareesa, and I'd like to respond to the reader letter from Allene on racism in the Black community. As a Black American woman, I don't share her views at all. I think she's misguided in her assertion that Black people require others to be Black first, and to conform to a specific form of Blackness in order to be accepted. It's been my experience that White America—not my fellow Black people—has foisted a caricature of Blackness on me.
Growing up, I was a nerdy kid with glasses who loved to read and was into science—an existence that was foreign to my White classmates, teachers, and their parents. I lived in a racially diverse area, went to racially diverse schools, and did lots of activities—engineering clubs, the Quiz Bowl team, theater club, Japanese club, and more. I wasn't required to join any of the "Black" clubs, but I did so because I needed that community. I needed to be in spaces where I didn't have stereotypical judgments from non-Black people, where I could just be myself, and where I never felt that I had to conform to some "standard of Blackness," whatever that is.
Throughout K-12, my intelligence was questioned, especially when I expressed a desire for a career in engineering. White people were just amazed at how "articulate and well read" I was (and that continues even now, as an adult). I had White people assume I grew up in a single-parent home (I didn't), or that I had a child in high school (I didn't), or that I was really good at sports (I wasn't).
In college, as one of the two Black women in the chemistry program at my state university, I was told by a classmate that I was only there because of affirmative action. Most of my other classmates simply viewed me as some kind of anomaly, as if I had three heads. And so I found sanctuary in the Black Student Union and my school's chapter of the National Society of Black Engineers—places where I found acceptance, kindred spirits, and people who could relate to the things I was going through.
Sure, I've gotten comments about "talking White" from other Black people, but those comments were nowhere near as hurtful as the comments I've received from White people in my life. My Black life has been dominated by love and acceptance from other Black people, and acceptance for all of me.
Like Allene, I'm an American, and I come from generations of Americans. But I know that there are millions of people who still view me as an outsider because of my race. My Black ancestors weren't considered to be human when this country was founded, much less a citizen of the United States. Throughout history, people who look like me have been marginalized in the most brutal of ways, and that continues in 2016.
Allene says she doesn't carry the burden of her ancestors, but she's still living with the legacy of slavery, no matter how much she wants to deny it. She may not have someone call her the N-word, but systemic racism is pervasive and far-reaching. Generational wealth disparities, housing and mortgage discrimination, sentencing disparities, racial profiling, police brutality, the achievement gap among students, unemployment disparities, the fact that resumes with Black-sounding names don't get calls—these topics just begin to scratch the surface of the myriad hurdles that still face Black Americans. These hurdles still exist because of the legacy of slavery and 2nd class citizenship that Blacks have faced in the U.S. and still continue to face now.
Growing up, my father used to tell me and my siblings about his childhood in Detroit, in particular his memories of the riots in the 1960s. That one experience motivated my dad to begin to explore the history of Blacks in America, and he passed those lessons down to his children. I spent my childhood learning about Black history—both the good and the bad. I remember writing book reports about Booker T. Washington and other Blacks in history before I was allowed to go outside and play.
At the same time, we were exposed to Black films, books written by Black authors with Black characters, Black entrepreneurs, and more. I did not understand what my father was trying to teach me until I went away to college at a PWI [Predominately White Institution] and found myself surrounded by people who didn't look like me and didn't particularly want me there. What my father gave me was a sense of self, before I even knew who I was as a person. He gave me strength that I could survive any situation, and the confidence not only in my abilities, but in the type of people that I'm descended from.
The comments about me being in college because of affirmative action rolled off my back, because I knew of other brilliant Black chemists like Percy Julian, and I knew I deserved to be there. I knew that I wasn't some anomaly or weirdo, reaching above my station. I did not question my place in the world. I saw myself as continuing the chain of achievement and resilience that Black Americans have shared since they first arrived in America in 1619.
That sense of self, awareness, and pride continues even now, as I'm a married professional with two degrees and a successful career. Now as an adult, I try to pass those same lessons on—to the children I mentor, to my family members—and I will pass those lessons on to my unborn baby.
Allene responds:
I do not question Jareesa's experience, as stated, but I do question her stating that she grew up in racially-mixed neighborhoods and K-12 schools and yet she did not feel comfortable at college as a person until she joined black organizations? If she has never experienced negative feedback from other black folks, then I have to say she has lived a charmed life.
My point is that part of what we perceive as exclusion is not always based on racism. Most of our society—"our" meaning American society—establishes relationships based on where you live, what schools you attend, what church, what country club, what sorority/fraternity. I know for a fact that whites also experience social and personal discomfort when they meet new people in a school, a new job—you get what I'm saying?
I would have to ask this young woman at what point does she, and in turn her children, begin to disentangle their attachment from the past wrongs perpetrated against blacks in this country? Does she feel the same type of disenfranchisement when she reads about the slave trade as it relates to Africa and our ancestors being slaves in Africa and then being sold to white slavers? Exactly where does one snip the cord that binds us to a history that clearly does not allow us to embrace who we are today?
I was a teenager during the first Watts riot in 1965. As an adult I wrote and had an article published in the LA Times as a response to the Reginald Denny trial and the ensuing riot that erupted on the streets of L.A. I was/am a fairly petite black woman, almost 5' 3", who was assaulted—pushed and shoved by much larger white males in the grocery store or simply walking the very familiar streets in my neighborhood in a suburban enclave just northeast of L.A. And I somehow was able to recognize that these men that chose to prove their manliness by shoving and pushing me were just cowards!
As human beings, regardless of race, we have inherited bad actors of every stripe. To not recognize that we all face some type of rejection and exclusion in our lives is what allows human beings to deny the humanity of other human beings. To fight real oppression today—as black, brown, yellow, and white people—we have to first recognize that we are the same: human.
11:37 AM / July 22, 2016
'The Very Real Racism' Within the Black Community
An African American reader, Allene, wants to start a conversation about the "misconceptions about being black in America." (She also highlights the trailer for a documentary on shadism, Dark Girls, seen above.) Allene writes:
I understand that you all are busy—very busy—with the convention this week, but I have to share with you a very different aspect of being black in America today.
Racism is a thing regardless of how the media handles or mishandles the relationship or the non-existence of a relationship between black and white Americans. So, for the sake of establishing a common ground, let's accept that racism is a thing.
There is another, rarely examined aspect of what it means to be black in America. Modern-day black activists (hell, a whole lot of black folks in general), require other black people to be BLACK first—that is, to tote around on their bent backs and black shoulders the eons of tortured black history as if that history is a current-day reality while denying who they are as individuals.
Black people desire equal rights, to be sure, but when young black people go to racially-mixed high schools and colleges, exactly why are all black students required to only support black student organizations? Why do some of these same, educated, young black people deny other young black people from the human activity of just being a human being? The worst of this aspect of being a black college student in America is the judgement that happens in those organizations. "You ain't black enough; why you got pretty hair—your momma or daddy white?"
For the life of me, I cannot understand how black people are so quick to recognize racism as directed towards them from whites, Latinos, Asians, et al, and miss the very real racism that exists within our race from one another.
I read an UTNE Reader article this morning, penned by a young man named Kevin Powell, where he states that "black women are incapable of not supporting black men" as the rationale for why the mostly black, female jury could not convict O.J. Simpson for killing his wife and Ron Goldman. To this young black man, and many other black men, black women are incapable of reason and/or logic when it comes to judging black men. How is this thinking any different from the so-called white culture, where some believe that black women are simply not capable, able to process information, think and succeed independently?
While being black requires us to respect our culture and heritage, it's difficult not to be influenced by a culture, our culture, where black women are often not accepted as being intelligent, desirable, and beautiful by black men. In my own black life, most of the black men I encounter either wanted to dominate me ("You need to be tamed") or insult me ("Your husband ain't going to want you when he can have his pick of Asian women when he returns from Vietnam"—way to go, uncle, with the generous compliment about my physical attributes).
I don't know why black activists feel that each and every black person in America must be black before any other aspect of their personalities and lives. I have been called an Oreo Cookie because of the way I speak, where I live, and the people I choose to have/share my life with.
I can't imagine any white person waking up and thinking "God, I'm white and privileged, so the world is out there waiting for me to conquer." I've known for quite some time that white folks struggle too. What many blacks do not accept about white America is that there are millions of poor white folks in this country without opportunities just like legions of poor blacks. The reality for all of these people, both black and white, is that poor is poor and being poor isn't easier just because your skin is white.
Somehow some black people believe that our collective past makes it impossible for us to be American. How can I know or be anything more than my exposure to life, which has been wholly American? And not black American—simply American. We all have a shared history, regardless of how dark and violent. We all have dreams of living good lives, educating our children while exposing them to untold adventures and yet we operate as if the color of our skins makes those very human drives different.
I can not and do not carry the burden of my ancestors' bondage anymore than I carry the scars of being disenfranchised in an alien land that robbed my people of a language, a culture, a land. As a black American, I cannot return to Africa. In Africa I am also considered to be untrustworthy, a bastardized offshoot of a people long ago sold into slavery by people with skin the same color as mine.
So, if America is not my home, am I supposed to accept that I am just a stranger in a very strange land without the hope of ever being accepted as merely human? Well, in this world today, it appears that my simple desire to merely be accepted as human is something rejected by a lot of Americans—white people, but also by black people who require me to only be black!
Can you relate to Allene? Or is your outlook much different? Drop us a note and we'll share your experience.
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Jonathan Drake / Reuters / The Atlantic
What Americans Do Now Will Define Us Forever
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Personal-finance gurus really hate coffee.
Suze Orman wants young people to stop "peeing" away millions of dollars on coffee. Last month, the personal-finance celebrity ignited a controversy on social media when a video she starred in for CNBC targeted a familiar villain: kids these days and their silly $5 lattes. Because brewing coffee at home is less expensive, Orman argued, purchasing it elsewhere is tantamount to flushing money away, which makes it a worthy symbol of Millennials' squandered resources.
Orman's not alone in this view. The old guard of personal finance has spent years turning the habit of buying coffee into a shorthand for Americans' profligacy, especially that of young Americans. Dave Ramsey, a finance personality who hosts a popular radio show on getting out of debt, says that forgoing lattes is one of four keys to saving thousands of dollars. Kevin O'Leary, one of the investors on the entrepreneurial reality show Shark Tank, once told CNBC, "I never buy a frape-latte-blah-blah-blah-woof-woof-woof." Even the official Twitter account for Chase Bank has gotten in on the fun, intimating via meme that a failure to brew at home is why young people don't have any money.
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Amid a convulsive week in American politics, at one of the darkest rallies Donald Trump has ever held, his base showed up in force to tell the president he's done nothing wrong.
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In the heavy, humid hours, I walked up and down the line winding through a parking lot at East Carolina University to interview some two dozen people who wanted to see the president. Many didn't make it inside. About 90 minutes before Donald Trump took the stage, police announced that the 8,000-person basketball arena was full and those still waiting would have to watch on an oversize TV monitor set up outside. Rather than head home, they stuck around for a tailgate party of sorts.
Some cracked open beers and lit cigars, sitting on folding chairs in front of the TV. People walked by in shirts that read In Trump We Trust and Fuck Off, We're Full. Earlier, in the 100-degree heat, a four-member family band called the Terry Train entertained the crowd with a song mocking CNN. Lying Wolf Blitzer and Lying John King. Don Lemon lies about everything … Erin Burnett, can you hear us yet? We'll give you a story you can never forget. It built to this refrain: CNN sucks!
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Buried beneath the blustery bravado of Donald Trump's openly racist attacks on four Democratic congresswomen of color were clear signs of electoral anxiety.
Trump insists he is producing great results for the country, especially on the economy. And yet, at the price of provoking great backlash, he moved in an unprecedented manner this week to portray four non-white Democratic representatives as fundamentally un-American, not only ideologically but also racially and ethnically.
In so doing, Trump has telegraphed that, ahead of 2020, he hopes to focus at least as much on the jagged divide of "Who is a real American?" as on the traditional question incumbent presidents seeking reelection highlight during generally good economic times: "Are you better off than you were four years ago?"
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Universal Pictures / YouTube
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Four legs good, two legs completely bonkers
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2. She just turned around and, holy god, she has a human face, cat ears, a white leotard the texture of coir matting, and a forehead like Krang from Teenage Mutant Ninja Turtles. What is she? Am I high? Is she high? Is this the final glitch in The Matrix that ushers in end times?
3. This sounds like Jennifer Hudson singing "Memory." No one should sing "Memory" apart from maybe Maude Apatow. There's a neon sign in the background advertising a "Milk Bar," which means we're fully committed to the idea that these monstrosities are cats. Either that, or this is a trippier remake of A Clockwork Orange. A man in an extravagant hat just slipped through an iron gate, so I'm sensing the latter.
Ethan Miller / Getty / Thanh Do / The Atlantic
I Wasn't a Fan of BTS. And Then I Was.
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The Korean supergroup's devoted following and chart-topping success have won them comparisons to the Beatles. Why was I surprised to get swept up in their magic?
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Powerledger (POWR) ist eine 2016 gegründete australische blockchainbasierte Kryptowährungs- und Energiehandelsplattform, die den dezentralen Verkauf und Kauf von erneuerbaren Energien ermöglicht. Die Plattform bietet Verbrauchern Zugang zu einer Vielzahl von Energiemärkten weltweit und soll auf verschiedene Energieinfrastrukturen und Regulierungen skalierbar sein. Der Markt basiert auf einem Dual-Token-Ökosystem, das auf zwei Blockchain-Layern, POWR und Sparkz, operiert. POWR-Token ermöglichen Verbrauchern und Gastgebern, die Energie bereitstellen, eine Schnittstelle mit dem Ökosystem und werden durch die Smart-Bond-Technologie geschützt. POWR-Token können in Sparkz-Token umgewandelt werden, die für reibungslose Transaktionen auf dem Energieaustauschmarkt verwendet werden können. Das anfängliche ICO für POWR-Token wurde mit einer Fundingsumme von 34 Millionen US$ zum größten Crowdfundingprojekt in Australien und zum 14. höchsten der Welt.

Jeweils im August und Dezember 2019 erfolgte eine Partnerschaft mit einem japanischen Kraftwerksbetreiber.
Im Januar 2020 kaufte Power Ledger ein 250 Kilowatt starkes Photovoltaik-System, das ein blockkchainbasiertes Datenmanagement- und Abrechnungssystem nutzen wird.

Literatur
 Wencong Su, Alex Huang: The Energy Internet: An Open Energy Platform to Transform Legacy Power Systems into Open Innovation and Global Economic Engines. Woodhead Publishing, 2018 (Kapitel 3.3.2)
 James Bidwell: Disrupt!: 100 Lessons in Business Innovation. Hachette UK, 2017 (Lektion 30)
 Robert van Mölken: Blockchain across Oracle. Packt Publishing, 2018 (S. 466 f.)

Weblinks
 https://www.powerledger.io

Einzelnachweise

Kryptowährungen
Blockchain
Gegründet 2016
Crowdfinanziertes Projekt

redpajama_set_name: RedPajamaWikipedia


Dental Charity Ball 2018 - raising £2650 for the Cleft Lip & Palate Association!
Last Friday saw over 260 dental professionals join together for a fantastic night of fun and festivity, all to help raise funds for a fantastic charity - the Cleft Lip & Palate Association (CLAPA).
A UK-based charity, CLAPA is a 20,000-strong community of parents, patients, healthcare professionals and more, all dedicated to raising awareness and working together to overcome any barriers caused by cleft lip and palate.
Kenny Ardouin, UK Adult Services Coordinator at CLAPA, joined us for the evening for a presentation that shed some light on this fantastic charity, and the work they do to help others.
Now in its fourth year, the ball was held at the Mercure St Paul's Hotel in Sheffield and was enjoyed by all. New for 2018, we were also joined by Dr Milad Shadrooh (AKA The Singing Dentist), who was our co-host for the evening, along with Helen Everatt. Other highlights included a raffle, auction and interactive games - where all proceeds were donated to the charity.
We would like to say a huge thank you to those that joined us on the evening and donated money to the Cleft Lip & Palate Association, and we are happy to share that we raised a grand total of £2650!
We would also like to thank those who donated raffle prizes for the evening, and we invite you to take a look the images taken at the event. Taken by Ben Elliott, from Social We Talk, the entire collection can be viewed here. Please do tag yourself and your colleagues in these!
We are also happy to unveil the video from the evening, shot by Mike Sims and edited by Ben at Social We Talk! See below.
Plans are already underway for our 2019 Dental Charity Ball. Moving to our brand new venue - Sheffield City Hall - the event promises to be bigger than ever before and we have a number of surprises waiting for you! If you would like to join us, please register your interest here.


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Just top seeding the pasture with some rye grass seed before a rain is due. The rain will splash dirt and cover the seed so it will take. While I was seeding Buddy keep bugging me and trying to get me to give him some seed, he thought it was corn or grain, so he had a hissy fit, started bucking and running around, I ignored him so he picked on Mr. T, so Mr. T kicked him and by the time I got camera out they know something was up so they were watching me.


LR said in a prepared statement that in the last 12 months, the industry experienced two major changes in legislation with the revised International Code for the Construction and Equipment of Ships Carrying Liquefied Gases in Bulk (IGC Code) and the adoption of the International Code of Safety for Ships using Gases or other Low-flashpoint Fuels (IGF Code). The codes have broadened the horizons for gas applications, encompassing the use of low-flashpoint fuels for gas carriers and non-gas carriers, but said it is the classification society's role to ensure clear standards, requirements and methodology are put in place, to help ensure the required levels of safety and reliability are achieved.
LFPF is assigned where the main propelling and/or auxiliary machinery is designed to operate using a low-flashpoint fuel in accordance with the applicable LR Rules and Regulations. LR's approach to this developing market is through Rules and Regulations applicable to all ships using low-flashpoint fuels under an overarching notation that is clearly structured, scalable and can evolve as the industry's knowledge matures.
Leo Karistios, LR's global gas technology market manager, commented: "The innovation in gas carriers and non-gas carriers using gas as a marine fuel has been tremendous over the last two years. Our new class notation LFPF is Lloyd's Register's response to the market's evolution. Our rules and regulations are evolving at the same pace so that classification's role maintains its significance in the marine and gas market sectors."
GC: Assigned to gas carriers indicating that the gas-fuelled machinery has been constructed, arranged, installed and tested in accordance with the relevant requirements of Chapter 16 of LR's Rules for Ships for liquefied gases, or is equivalent there to.


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All Saints and the struggle of understanding Christian History
Sermon, Theology
All Saints Sunday, 2013
It's All Saint's Sunday. A day when we, as a Church, remember the saints that have gone before us. Generally, it's a day for warm memories and challenging stories. Traditionally, capital "S" saints who are revered in the Catholic Church are people who are set apart, their holiness and particular living worthy of memory. In the Protestant church, many hold that all Christians can and should be categorized as "saints" even the not so holy. Therefore, on a day like to today, we remember all our beloved who have "gone to glory" before us.
This brings us a challenging thought however – isn't our collective past as Christians fraught with very non-holy actions? Even our saints, upon closer examination, are not exactly paragons of holiness. If we expand the definition to include everyone, we're really in a bind!
The Chapel where I pastor is called, "Memorial Chapel." This year will be the 136th year of active worship within it's walls. Those walls are covered with what are essentially gravestones marking the heroic dead – many of whom are officers who died during the "Indian Wars." Surrounded by the memory of one of America's bloodiest periods, where sovereign peoples were put to the sword and whole people groups laid waste by good Christians who worshiped in that very church is complicated to say the least. From here, native children were placed in good Christian homes forbidden to even speak of their cultural heritage. Fort Leavenworth was the edge of civilization back then, beyond that was war.
On All Saints day, I remember that our Christian past is complicated and not always terribly Christ-like.
Then, as I am preparing for my message, my text is from Luke 6:20-31:
"Then he looked up at his disciples and said: "Blessed are you who are poor, for yours is the kingdom of God. "Blessed are you who are hungry now, for you will be filled. "Blessed are you who weep now, for you will laugh. "Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets. "But woe to you who are rich, for you have received your consolation. "Woe to you who are full now, for you will be hungry. "Woe to you who are laughing now, for you will mourn and weep. "Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.
"But I say to you that listen, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. Do to others as you would have them do to you."
Not helpful.
How do I, a Chaplain in the mightiest Army the world has ever known make sense of 1. Our bloody history and 2. Jesus words in this text?
As I thought about his text I remembered another pastor, a saint, who faced similar questions. Perhaps it might be helpful to remember his struggle.
Cheap Grace
"Cheap grace is the deadly enemy of our Church. We are fighting today for costly grace. Cheap grace means grace sold on the market like cheapjacks' wares. The sacraments, the forgiveness of sin, and the consolations of religion are thrown away at cut prices. Grace is represented as the Church's inexhaustible treasury, from which she showers blessings with generous hands, without asking questions or fixing limits. Grace without price; grace without cost! The essence of grace, we suppose, is that the account has been paid in advance; and, because it has been paid, everything can be had for nothing….
Cheap grace is the grace we bestow on ourselves. Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession…. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate." – Dietrich Bonhoeffer, The Cost of Discipleship
These words were written by a young pastor. The words were first published in 1937. The pastor the wrote them had been overseeing an illegal seminary training pastors for ministry in Nazi Germany. At the time of this publishing, the Gestapo closed the Seminary in Finkenwalde and arrested 27 pastors and former students. This was a text written for a country in battle for its soul.
Dietrich Bonhoeffer and his twin sister Sabine was born on February 4th, 1906. His father, Dr. Karl Bonhoeffer is just beginning to teach neurology and psychiatry. He would go on to become one of the most well-known and most respected psychiatrists in Germany. His mother was one of the few women in her generation who obtained a university degree. It was a happy family. A family of thoughtful, educated, and scientific people. D's brothers would go on to become scientists and were dubious at best of D's forays into the theological life.
Dietrich's young life was marked by a continual interest and calling into a life in the ministry. His father is proud of his son but hopeful that this religious phase would pass and he would pursue something more fitting his vast academic abilities.
This didn't happen however, and Dietrich did indeed pursue theology. He was published at a young age. Within four years after beginning theological studies at Tubingen University, he successfully defends his brilliant and ground-breaking doctoral thesis, Sanctorum Communio (Communion of Saints), a significantly new way of looking at the nature of the Christian church. He is just 21 years old.
Like any young seminarian, he wonders what comes next. He sails to New York and begins a teaching fellowship at Union Theological Seminary. He identifies with the African American church experience in Harlem where he spends a great deal of time teaching and interacting with the congregation. He is exposed to the "Social Justice" movement as taught through what would become known as the "Social Gospel." It is a profound moment for him and would inform what came next.
He is a contemporary of the theologian Karl Barth and the two wrote often. Barth said to him that Germany needed his voice. Things were getting bad there. In 1931, Dietrich Bonhoeffer returns to Germany.
1933. A pivotal year for Germany. Adolf Hitler, the Austrian Corporal turned artist turned political theorist completes his rise to power and is appointed Chancellor. Two days later, Bonhoeffer now a professor of theology at the University of Berlin, delivers a radio address on leadership attacking Hitler. He is cut off the air. In April, 1933 he publishes "The Church and the Jewish Question," which was the first known essay to address the new problems the church faced under the Nazi dictatorship; his defense of the Jews was marked by Christian supersessionism – the Christian belief that Christianity had superseded Judaism, in history and in the eyes of God; the real question, he argued, was how the church would judge and respond to the Nazi state's actions against the Jews; his essay was completed in the days following the April 1, 1933, boycott of Jewish businesses. Some scholars believe Bonhoeffer was influenced on this issue by his close friendship at Union Seminary with his African American colleague, Frank Fisher, and his direct observation of Fisher's experiences under racism.
In the summer of 1933, many protestants welcomed the rise of the Nazi state. A group called, the Deutsche Christen ("German Christians") became the voice of Nazi ideology within the Evangelical Church, even advocating the removal of the Old Testament from the Bible. The Deutsche Christians cited the state Aryan laws that barred all "non-Aryans" from the civil service, they also proposed a church "Aryan paragraph" to prevent "non-Aryans" from becoming ministers or religious teachers; the Deutsche Christen claimed that Jews, as a "separate race," could not become members of an "Aryan" German church even through baptism a clear repudiation of the validity of Gospel teachings. The mainstream church was also coming under the grip of Nazism, becoming silent on the world that Germany was becoming.
In November of that year, he is ordained pastor at St. Matthias Church, Berlin.
In 1934, he and a group of brave Christians, form the "Confessing Church" in direct opposition to the established church who was about the business of assisting the State along the path leading to genocide. The Confessing Church was free of Nazi influence but not Nazi persecution. On August 2, German President Paul von Hindenburg dies and Hitler is proclaimed Chancellor and President.
He moves to Finkenwalde in 1935 where he is part of the founding of the aforementioned Seminary training pastors for ministry. By December, Himmler declares all examinations for the Confessing Church invalid, all training there invalid and all participants liable to arrest. German Jews are being arrested under the Nurmburg laws.
This is the world in which he writes about "Cheap Grace."
He sets it against "Costly Grace" – "Costly grace is the treasure hidden in the field; for the sake of it a man' will gladly go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble, it is the call of Jesus Christ at which the disciple leaves his nets and follows him."
It is "All Saints Sunday." A day where we remember those saints who have gone before us, stood with us, and in whose shoes we stand today. It is right that we remember them. It is right that we recall the stands that others have taken so that we can evaluate where we are, who we are, and what we represent. Our Faith is not a faith that exists in opposition to others. We have a faith that is typified in its best sense in Love.
However, if the shoe of opposition fits, are we willing to wear it?
"Costly grace is the gospel which must be sought again and again and again, the gift which must be asked for, the door at which a man must knock. Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: "ye were bought at a price," and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God."
Dietrich lived in that tension between the being a peacemaker and embracing war – even internal war – against a State which was doing such wrong. By 1938, he had made contact with the German Resistance. His twin sister Sabine and her Jewish husband escape together to England by way of Switzerland.
1941, Bonhoeffer is forbidden to print or publish. He makes two trips to Switzerland for the Resistance. WW2 is in full force. Over the next two years, Dietrich would continue to write, teach and preach while making several visits to Norway and in Sweden he would meet with the British – all on the behalf of the Resistance.
1943. Dietrich Bonhoeffer is arrested. He writes during his incarceration. He continues to minister while in prison – both to the other inmates and the guards. One guard, a Corporal, approaches Dietrich with a plan for his escape and the Soldier's with him. The plot is laid but in the end, D stops it as he does not want other members of his family, incarcerated and not to be endangered by his actions or escape. He is transferred to Buchenwald. He is very cold in the winter of 1944. The news is that America and Russia are pushing in on Germany from all fronts. They cannot hold out forever. He leans up to the crack in his door and for hours converses with those near his cell, prisoner and guard, about the grace of God.
1945. In February an Allied conference is held at Yalta to discuss post-war settlements. On March 7 American forces cross Rhine River. On April the 3rd of that year, Dietrich Bonhoeffer, a young German pastor, theologian, and author, is moved from Buchenwald to the Flossenburg concentration camp. On the 9th, he is executed with several other key leaders of the Resistance. On April 12 President Franklin Roosevelt dies; Harry Truman is sworn in as president. On April 30 Adolf Hitler commits suicide in his Berlin bunker. By May 2 Berlin falls. On May 7 the German forces make an unconditional surrender.
"Costly grace is the sanctuary of God; it has to be protected from the world, and not thrown to the dogs. It is therefore the living word, the Word of God, which he speaks as it pleases him. Costly grace confronts us as a gracious call to follow Jesus. It comes as a word of forgiveness to the broken spirit and the contrite heart. Grace is costly because it compels a man to submit to the yoke of Christ and follow him; it is grace because Jesus says: "My yoke is easy and my burden is light."
So which was it? Was Bonhoeffer a combatant? A German patriot fighting for the soul of his country if not it's government? Is there a time to take up arms? Is there a time to stop turning the other cheek?
These are questions I face regularly and struggle through. I recall Jesus words, "If you live by the sword, you will die by the sword." I do not experience them as particularly judgmental but more of a statement of fact, if you live by the sword, it is very likely that you will die by it.
We live in complicated times but no more so than any other time. Those who are commemorated on the walls of memorial chapel lived in complicated times as well. They followed God in ways that made sense to the world that they understood. Let us not forget that their immediate peers and superiors had just finished fighting a war to end Slavery and the economics that the institution upheld.
When working through our Christian history and all the victories and failings of those who have gone before, we would be remiss forget the times in which they lived. They should be understood and given grace for the world that they understood rather than be judged by the one we understand.
Where does that leave us?
Living the Gospel in the best way we know how. Living out our faith in a way that makes sense to us in the world we understand hoping that a hundred years from now, we will be judged by the world we knew.
And in all this, seeking to live in the way that Jesus taught. Loving others. Blessing those that curse us. Doing good to those who hate us. Doing unto others as we would have them do unto us.
Is there a tension? Of course. But as a Chaplain who preceded me once said powerfully, "if you don't feel the tension, then you've probably already given in to one side or the other already." It is no wonder that the Apostle, in one of his last letters, written from prison, said that we were to take on the example of Jesus Christ in our lives. Living as a servant to our fellow man and, in the end, to "work out our own salvation with fear and trembling."
Even so, I hope we can remain faithful. Perhaps when we, as saints "going into glory" meet Jesus he'll say to us that we had this right and that wrong but in the end, we were faithful. I can only hope and work for that moment when he says to me, "Welcome home my good and faithful servant."
November 3, 2013 Rev. Dr. Jonathan R. Fisher Tagged Army, christian living, Christianity, Church, community, conflict, faithfulness, prison	1 Comment
One thought on "All Saints and the struggle of understanding Christian History"
garrymfisher
Excellent article. As someone has said, "Grace is not a little prayer we say before a meal. Grace is a way of life."
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At what time will iOS 8 be released?
Discussion in 'iOS 8' started by moonman239, Sep 17, 2014.
Approximately what time will iOS8 come out?
All times in the poll are in Pacific Daylight Time (UTC -7:00) If you choose to enter a time into a reply, please indicate what time zone you are using, or that time zone's UTC offset.
I don't see a poll?
Most likely around 19.00 GMT +1(Amsterdam time).
I think this is the third thread created today with the same title.
Woop, 41 minutes left. I originally intended to update tomorrow to avoid the headache of trying to do it today, but sod it.
On a side note, if my iPad is not on the GM, will I be able to update OTA? Or will I have to do the whole restore thing?
If you are on 7.1.2 you can use the OTA update.
But being on beta 5 I think it is, can I not?
No, you cannot update OTA from the beta.
My mother has the 4s with iOS6 on it still im assuming apple will at one point force her to upgrade to a new iOS or new phone later. She not a apple freak its just a phone to her but I also dont want it not working for her. Any advice???


text:
Q: Excel VBA - problems with different locale settings I have Excel VBA code at my computer at home that says:
With TableBody
    .FormatConditions.Add Type:=xlExpression, Formula1:= _
    "=MOD(ROW();2)=0"

But when I bring that code to a computer with locale settings in German (which is where the code should run) the debugger stops on that row. If I change it to:
With TableBody
    .FormatConditions.Add Type:=xlExpression, Formula1:= _
    "=REST(ZEILE();2)=0"

Why is that so?
I thought formulas need no translation in VBA.
What can I do about it, apart from making provisions in the code for German version?

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Memory Palace (2013)
01 October 2013 on Memory Palace
"18 June – 20 October 2013. If you could keep only one memory, what would it be? This summer the V&A presents a dramatic vision of the future. Memory Palace is a walk-in story that brings to life a new work of fiction by the author Hari Kunzru. This narrative world is visualised through a series of commissions by 20 internationally acclaimed illustrators, graphic designers and typographers."
I wrote a 10,000 word novella set in London, several hundred years after the world's information infrastructure has been wiped out by an immense magnetic storm. The resulting social breakdown has led to a dark age in which much of the world's technology and knowledge has been lost. Nature has taken over the ruins of the old city. The people in charge enforce a life of extreme simplicity on all citizens. Recording, writing, collecting and art are outlawed.
The narrator of the story is in prison. He is a member of a banned group that has revived the ancient 'art of memory.' They try to memorise as much of the past as they can, in a future where forgetting has been official policy for generations. He uses his cell as the 'location' for the things he's remembered: corrupted fragments of things we'd recognize from our time. He clings to his belief that without memory, civilization is doomed.
The show was up through the summer of 2013. The V&A also produced a beautiful hardcover book with the full text of the story, an essay by the curators, and concept drawings by the artists.
Hari Kunzru cannot believe this is still going on.
[This text was written for the Camden Arts Centre's Exhibition: 'We at Camden Arts Centre are Exceedingly Proud to…
On one Matey (1997)
Altered State: The Story of Ecstasy Culture and Acid House Matthew Collin with contributions from John Godfrey (Serpents Tail)…


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docker stop commcare-hq
docker stop elasticsearch
docker stop redis
docker stop couchdb
docker stop postgres

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text:
Press - Federal Government Endorses Small Wind Turbines With Tax Credit
Federal Government Endorses Small Wind Turbines With Tax Credit
Freddie Marquis
Small wind manufacturers Southwest Windpower played an important role in establishing a federal-level tax credit for qualified small wind turbines through the passage of new legislation, a significant step forward for the industry. H.R. 335, the Emergency Economic Stabilization Act of 2008, was introduced on Friday, October 3, 2008, marking the first federal incentive to develop small wind systems since 1985. Small wind turbines qualify for a federal investment tax credit (ITC) worth up to $4,000 that was passed in 1424. The ITC is available until 2016. In conjunction with a pending equipment certification program, the small wind industry estimates that the enactment of this federal credit will create thousands of new jobs and could grow U.S. markets by over 40 percent annually.
In order to make clean, homegrown energy more accessible, Senator Ken Salazar said that cutting edge small wind systems could be an important part of the solution. The tax credits will reduce energy costs for America's consumers, small businesses, farmers, and ranchers, while helping us move toward energy independence.
In bringing legislation such as H.R. 1424 to fruition, Senator Salazar of Colorado and Congressman Blumenauer of Oregon played a crucial role. Salazar and Blumenauer introduced separate bills into their respective House governments after realizing small wind had not been included in similar 2005 legislation. Putting this legislation into action was Andy Kruse, co-founder of Southwest Windpower, who worked closely with Salazar and Blumenauer.
In 2007, I worked with Andy Kruse on the Rural Wind Energy Development Act, and he and Southwest Windpower have demonstrated the numerous benefits of small wind power through the passage of the Emergency Economic Stabilization Act last week. This tax credit will allow consumers throughout the country to generate clean, renewable energy while simultaneously reducing their energy bills with this tax credit."
A new tax credit reduces the cost of wind generators for homes, making them more affordable. Skystream 3.7 is one of Southwest Windpower's fully integrated backyard-sized, grid-connected wind turbines that was launched in late 2006. The Skystream generates about 30 percent of the household's power based on the wind resource. It has been reported that early adopters have saved more than 50 percent on energy costs. It is becoming increasingly affordable for consumers who want to reduce their energy bills and their environmental impact to use small wind with the new federal tax credits and numerous state incentive programs, according to Kruse.
According to Kruse and other industry leaders and groups, such as the American Wind Energy Association, small wind systems, 100 kW and smaller, should be subject to a 30 percent federal investment tax credit to put the industry on an equal footing with solar photovoltaics, which share the same market. Consumers can choose from a variety of technologies depending on the availability of wind and solar power. Last week's broad legislation extended and expanded a similar credit for the solar industry. In residential applications, solar PV installations can receive a 30 percent credit, and in commercial applications, it will be uncapped.
About Southwest Windpower
Southwest Windpower, based in Flagstaff, Arizona, is the world's largest manufacturer of small-scale wind systems (400 to 3000 watts).
With a history of developing wind technology, the company has produced more than 130,000 small wind generators which supply power to everything from sailboats to telecommunication towers to homes and businesses. Developed specifically for grid-connected residential markets, Southwest Windpower's Skystream 3.7 wind turbine is the first fully-integrated wind generator on the market. Southwest Windpower distributes its wind turbines worldwide.
TagsFederal Government Endorses Small Wind Turbines With Tax Credit
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