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Reading The Gospel of Matthew Ecologically in Oceania Elaine M. Wainwright- oceania as Context for Reading
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Reading The Gospel of Matthew Ecologically in Oceania
-Elaine M. Wainwright-
Oceania as Context for Reading
In the Melbourne daily newspaper, The Age, of 29 July, 2009, Adam Morton reported on those believed to be the first climate change refugees, the people of the Carteret Islands, seven tiny volcanic atolls belonging to Papua New Guinea and situated almost 100 kilometres north east of Bougainville in the South Pacific Ocean 1 These refugees are in the process of leaving their homes, their islands, and being set up on Bougainville land acquired by the Catholic Church for their use. Scientists are aware that the situation is complex and that geological factors other than climate change may be affecting the islands causing them to sink as well as sea levels to rise. But those rising sea levels together with the changes in temperature, violent storms, tsunamis and other effects on/of the ocean are some of the factors that scientists demonstrate are the result of rising temperatures caused by human emissions of CO2's into the atmosphere and its inability to escape The lifestyle of some in our world is having a catastrophic impact on others with the peoples of Oceania or the Pacific bearing the burden in untold ways and the ocean itself and its complex ecosystems and species being changed and destroyed. Climate change is, therefore, one of the most urgent global concerns whose effects are devastating and urgent for the small island nations located in the Pacific or the region of Oceania as it is becoming known, for their ocean contexts and for all Earth constituents of whatever life-form in the region.2
It is from this region as an Australian biblical scholar currently working in New Zealand that I seek to undertake an ecological reading of the Gospel of Matthew. I join other scholars in the region who are undertaking similar interpretive tasks from a variety of perspectives. Oceania is the place of origin of the Earth Bible project, a five volume set of collections of essays overseen by a team of scholars located in Adelaide, Australia, and directed by Norman Habel.3 The Team developed six Ecojustice Principles to guide ecological readings of biblical texts4 and invited a range of international scholars to read selected texts from across the two testaments guided by these principles. Among those texts selected, only two focus specifically on Matthean gospel texts, my own article in Volume 1, "A Transformative Struggle towards the Divine Dream: An Ecofeminist Reading of Matthew 11"5 and that of Adrian M. Leske, "Matthew 6:25-34: Human Anxiety and the Natural World" in Volume 5.6
The work of the Earth Bible Team was continued through Norman Habel's establishing a Consultation on Ecological Hermeneutics at the annual meeting of the Society of Biblical Literature, beginning in 2004. Out of this consultation emerged Exploring Ecological Hermeneutics, a volume edited by Norman Habel and Peter Trudinger, the co-chairs of the consultation, and published in 2008. No studies of the Matthean gospel appeared in this volume. During this decade, however, other important ecological readings of biblical texts began to appear in the region. Robert Barry Leal undertook a study of wilderness in the Bible with particular attention to the experience of wilderness in an Australian context.7 He did not, however, specifically develop an ecological hermeneutic. Anne F. Elvey does so as she reads selected Lukan texts from an ecological feminist perspective.8 I sought to integrate an ecological with a feminist and postcolonial perspective in my study of women healing in the Graeco-Roman world9 and to develop eco-feminist readings of specific texts.10. Ecological issues have also been taken up in the region by theologians and this is evident in the work of Ilaitia S. Tuwere,11 Ama Tofaeono,12 Winston Halapua,13 Nicola Hoggard Creegan,14 Neil Darragh15 and Dennis Edwards16 to name but some. It was no surprise, therefore that the inaugural meeting of the Oceania Biblical Studies Association held in Auckland in July, 2010 in conjunction with the theological society, Waves of the Moana, chose as its the theme "Climate Change in Oceania: Biblical and Theological Responses." Also at the 2010 meeting of the Society for Asian Biblical Studies, Dr. Nasili Vaka'uta delivered one of the keynote addresses with a focus on reading eco-wise in Oceania.17 Biblical scholars in the region are beginning to undertake ecological readings of biblical texts and traditions with particular attention to their context in Oceania, a context that is experiencing quite profoundly the effects of climate change and global warming. It is within this context that I place an ecological reading of the Gospel of Matthew.
Reading Matthew Ecologically
Undertaking such a task has entailed developing a framework for reading that I can only outline here. I have been significantly influenced by Lorraine Code's Ecological Thinking. In her work, she demonstrates the need for a new social imaginary if we are to address the ecological crisis and it is that new or emerging imaginary that she calls ecological thinking. She envisages such thinking as working against the instituted social imaginary of mastery in all its forms—human domination of human and all other life-forms constituting Earth or the anthropocentrism which characterizes so much current thinking and practice. It requires, therefore, a hermeneutics of suspicion or a critical appraisal of all forms of domination that has been so prevalent in Earth's history. But such a critique will not, in itself, bring about transformation. Code herself goes on to add the significance of what she calls 'reconfiguration':
The instituting imaginary is a vehicle of radical social critique: it requires thinking and acting away from received conceptions of knowledge, subjectivity, responsibility, and agency, from positions located squarely within the power-infused rhetorical spaces where knowledge making and knowledge circulating occur; determining how reconfigurations might be proposed, innovative hypotheses articulated and tested in and for that climate, that place, positioned as it is in relation to other places and climates.18
As a critical and reconstructive epistemology, ecological thinking shares characteristics with other critical epistemologies such as feminism and postcolonialism or as Code suggests:
"[it] emerges from and addresses so many interwoven and sometimes contradictory issues—feminist, classist, environmental, postcolonial, racist, sexist—that its implications require multifaceted chartings.19
Its focus, however, is Earth and all its constituents and the function of power within the relationships among all Earth's constituents including the human but within the broader web of relationships.
The particular lens that I have chosen to enable ecological thinking to function within a process of reading the biblical/the Matthean text is habitat. For Code, ecology is a "study of habitats both physical and social"20 in a way that shifts the nature/culture divide of the epistemology of mastery. She defines habitat as a "place to know" such that "social-political, cultural, and psychological elements figure alongside physical (and I would add material) and (other) environmental contributors to the "nature" of a habitat and its inhabitants at any historical moment."21 But habitat, will always be limited—limited by human perspective, human worldview/s as well as limited by Earth itself which is always beyond, always more than our knowing.22 This tension will characterize the use of habitat as a key interpretive category, noting that habitat is more than place but also that place will be explored in new ways in dialogue with emerging critical theory and from an ecological perspective. Habitat and in-habitants (the more-than-human which includes the human together with all Earth's constitutents) are inseparable such that 'habitat' can function as a key interpretive lens for reading ecologically.
Biblical studies has long been concerned with the interrelationships of text and context, and their relationship within the complex process of text production and text interpretation or meaning making.23 For an ecological reading attentive to not only the reciprocity of text and context24 but to the complex web of author/reader in/and context, habitat will be significant in order to re-turn the reading process toward Earth. In this, Code reminds us again that habitat itself is not just place in its materiality but place in which materiality is inextricably linked to:
ethologies, genealogies, commitments, and power relations that shape the knowledge and subjectivities enacted there; the intractable locational specificities that resist homogenization or suggest novel connections; the positionings available or closed to would-be knowers; the amenability or resistance of both human and nonhuman entitites to being known.25
The biblical methodology that best facilitates an ecological reading for me is socio-rhetorical. Habitat can function as interpretive key within an analysis of the text's inner texture (its characters, plot, setting, rhetorical features and other aspects of that inner texture). Similarly, in relation to the intertexture both behind and in front of the text,26 habitat provides an important ecological lens. Vernon Robbins names the third texture of his socio-rhetorical model the social and cultural texture.27 Within an ecological reading, I am suggesting that this third texture be called the ecological texture. It will include analysis of those social and cultural features that are generally seen to constitute the human community as these are encoded in the text. But this analysis will be extended to recognize all Earth relationships and their dynamics as these too are encoded in the text. The socio-rhetorical reading that I am proposing, therefore, uses 'habitat' as interpretive key within a reading of the inner texture, intertexture and ecological texture of the Matthean text.
The term I use in order to highlight the complex reciprocity of author-text-reader in/and habitat as place to know and place from which to know in an ecological reading is inter-con/textuality.28 It is not only concerned with relationships between texts but also between texts and contexts as these are encoded within texts. It will also include the interweave into this reciprocity of the multiple aspects of habitat and the shift in consciousness necessary to hear those aspects of Earth encoded in the text. This is necessary because these interrelationships have been silenced by previous readings so that they are almost forgotten by readers. Or, more seriously, they have been erased and so an ecological reading seeks to hear the erasures that the text evokes.
In an inter-con/textual reading, habitat, in all its diversity of the embodied, materially and socially related Earth beings, of social, temporal and physical locations, of their histories and genealogies and of their power relations, functions as inter-con/text. It is woven into the texture of the text. The reader will need to listen for the re-mark which Timothy Morton describes as a kind of echo in the text that makes readers aware that there is but a "hair's breadth" between foreground and background in a way that leads to "questioning the genuine existence of these categories."29 Ecological readers will be attentive to that echo which takes us to the hair's breadth between habitat as background and foreground, which breaks down the binaries while not collapsing the categories themselves into a singularity that destroys the very diversity of eco-systems.
In concluding this theoretical section, I want to emphasize that the ecological reading I am proposing is one that can be used when interpreting any text. If ecological reading is limited to texts that highlight Earth, then it will be seen as peripheral. I am arguing here that it is integral to a reading of all texts. In this regard, then, our reading and interpreting of biblical texts will contribute, in its turn, to the shaping of the new and emerging social imaginary that Code calls ecological thinking.
Reading Matt 4:1-11 Ecologically
In a previous study, I characterized the movement within Matt 3-4 under the title "From Wilderness to Waterfront". In the process of reading Matt 3,30 it emerged that both John and Jesus move from wilderness to waterfront with an additional waterfront to wilderness movement by Jesus (3:13-4:1). Also, given that the Jordan River flows through the wilderness of Judea, the boundaries between the two are somewhat porous in some parts of the text until Jesus moves to a new waterfront, that of Capernaum (Matt 4:12-13). Inter-con/textually, however, both wilderness and waterfront characterize Matt 3 and Matt 4.
Reading the reference to 'wilderness' in 4:1 inter-con/textually with Soja's theory of first-, second- and third-space,31 it can evoke that area extending west from the lower Jordan River and the Dead Sea into the hill country at the level of firstspace (or perceived space). From the very outset the narrative is characterized by its material location. The text does not, however, give readers any glimpse of Jesus' interaction with the space that is the wilderness/desert as it did in relation to John (3:4). Rather, it points to the fact that Jesus did not eat of the sustenance that the desert can provide as he was fasting. Reading through the lens of the re-mark, one recognizes the "hair's breadth" between background and foreground and the possibility of bringing the firstspace appropriation of wilderness/desert to the foreground which opens up to at least imaginative exploration of the wilderness in interaction with Jesus and he with it. This also allows for a reading of wilderness that is not idealized by the human community but rather as that place with all its diversity of habitat/s and Earth constituents in which Jesus fasts.
The fast of Jesus in the desert and its contrast with Matt 3:4 may alert the ecological reader to the process of desertification that is resulting from climate change in the twenty-first century, aware at the same time that first century inhabitants of the region of the Jordan acted in a range of ways in relationship with their desert/wilderness environment. In Oceania, desertification processes are most common across much of the land mass of Australia but now land degradation is also visiting the once exceedingly fertile islands of the Pacific.32 The text can be read intertextually with this world in front of it as well as that behind it.
Robert Leal summarizes the intertextuality that seems most appropriate to the Secondspace understanding of Matt 4:1, conceiving wilderness as the place of divine encounter in which discipline, purification and/or transformation take place often as a result of the harshness of the environment in relation to human habitation.33 Thus the reference to wilderness can function geographically and metaphorically. It is a space that has its own particular eco-systems but a place that can be harsh for those of the human community who have not learnt to live there.34 As such it is conceived of as a place of encounter with the divine and with the diabolos and so it is the spirit who has been characterized earlier as "holy" (1:18, 20; 3:11) and "of God" (3:16) who leads Jesus into the wilderness.
Reading the erēmos/wilderness or desert through the lens of Sojo's thirdspace, it can be seen as a site of marginality but not a marginality that is "imposed by oppressive structures" but is rather a site that "one chooses as a site of resistance".35 It is a place where Jesus fasts for forty days and forty nights. In this way he is characterized intertextually through the lens of the prophet and mediator of a covenant with the divine, namely Moses and Elijah (Ex 34:27-28 and 1 Kgs 19:8). Moses fasted for forty days and forty nights and Ex 34:28 goes on to say "he neither ate bread nor drank water," the sources of food and drink which the Earth gives for the sustenance of the human community. Elijah journeys for forty days and nights on the strength of the food and drink that he is given in the wilderness. Thus fasting can be read inter-con/textually as a symbol not only of human reliance on divinity but also on Earth. The abstaining from food brings an awareness of this—Jesus is hungry (4:2).36 The mediator of the covenant between divinity and humanity or the prophet of God with/in whom God is with God's people (Matt 1:23) or the beloved in whom God is well pleased (3:17) must know this reliance, the hunger that comes from the choice not to eat nor to drink for a period of time.37 Jesus has been lead into this marginal or liminal space not as a location imposed on him but a space that he clearly embraces and from which resistance will be possible.
This resistance becomes manifest as one reads the account of the three tests or temptations that Jesus faces (4:3-10) through the lens of Soja's first-, second- and third-space. The firstspace location of the 3 tests differs. The wilderness or desert remains the perceived space for the first test and in it, Jesus experiences hunger as a result of his fast. The test offered to Jesus is to change stones into bread, to intervene in Earth's processes and the delicate interrelationship between the human and other-than-human Earth elements. Jesus resists the challenge. Reading his response from a third- or resistant space and an ecological perspective, one can hear him affirming Earth interrelationships and their interconnectedness with the divine. The alla or 'but' in the phrase "the human one/the anthrōpos shall not live by bread alone, but by every word that proceeds from the mouth of God" (v. 4) could be interpreted as opposing the sustenance of human food with the sustenance of God's word.38 Bauer, Arndt, Gingrich and Danker, however, offer an alternative way of understanding the connective: the other side of the matter, but yet.39 The human one must be in right relationship with both Earth elements and with God.40 The response of Jesus also resists the diabolic proposal to manipulate Earth's elements for one's own satisfaction or gratification providing a challenge to contemporary readers in a world where such manipulation is contributing to ecological degradation in multiple ways.41
The firstspace location of the second test is the pinnacle of the temple in the city of Jerusalem. Already in Matthew's gospel, Jerusalem has been portrayed as the centre of political power with Herod's building programme providing it with the built environment of a royal city.42 It was also the religious centre given the location of the temple within the city. This temple had been reconstructed by Herod using the massive stones that can still be seen on the site. But the temple also bears all the ambiguity of this reconstruction by Herod whose use of power and the material was in opposition to claims of divine presence. Some of this ambiguity is already woven into Matt 2:1-12, in which Jerusalem was contrasted with Bethlehem, the place where Jesus was born. The devil's taking of Jesus to the 'holy city' and placing him on the 'pinnacle of the temple' evokes these first- and secondspace connotations inter-con/textually as Jesus is represented as having it all within his extraordinary purview. Place and power with all their political, social, cultural and religious connotations play within the ecological texture of the text constituting habitat.
Jesus' claim on power is being tested in this second temptation by the diabolos or tempter in the context of the intersecting web of power functioning in this text. The tempter places Jesus in a position of oversight of all the visual symbols of Herod's political and economic power resulting in the transformation of material resources into the city below him. He then challenges Jesus within the framework of the challenge/riposte functioning between them. In the first such contest, Jesus bested the tempter with his citation of the scriptural text, Deut 8:3. The tempter then throws out the challenge of a different text to Jesus: Ps 91:11a, 12. This is a psalm that uses multiple imagery to evoke God's assurance of protection and it is interpreted literally by the tempter, challenging Jesus to throw himself down and to expect extraordinary divine intervention to counteract his human action. Jesus interprets divine power very differently. He cites Deut 6:16 and its prohibition against tempting God and in doing so evokes the intertext Ex 17:1-7 and the people's 'testing' of God at Massah and Meribah.43 There the people trust neither God nor Earth to provide them with water to drink along their wilderness journey and yet it is the intersection of the power of both that will sustain them. This is the reliance that must not be tested, not some self-initiated challenge to God's care as put before Jesus by the tempter. Oceania readers will recognize that the complex web of relationships in relation to water, evoked by the intertexture of this verse, has been broken by climate change either as this relates to the ocean to which they are intimately related,44 or to the much needed water in the larger islands of Australia and New Zealand.
Power emerges even more explicitly in the third temptation whose location is the top of a very high mountain from which "all the kingdoms/basileias of the world" are visible. Intertextually, the tops of high mountains are the abode of divine power: of the gods of those with whom Israel contested (Deut 12:2), of Israel's God (Ez 20:40; also Moses and Elijah encounter God on the mountain height of Sinai or Horeb—Ex 34; 1 Kgs 19); and of the gods of Rome who, as Warren Carter says, "were thought to reside on Mt. Olympus."45 From this place of divine power, the tempter shows Jesus "all the kingdoms/basileias of the world" as noted above. These "basileias of the world" are the political, economic, social and religious centres which are being offered to Jesus with all the "honor …, fame, recognition, renown … (and) prestige46 that accompanies them. Already in the narrative, however, John the Immerser has proclaimed that the basileia of the heavens is at hand (3:2) and that there is one coming after him who will carry on the task of eschatological prophet (3:11-12). Jesus has been intimately linked with John by way of John's baptizing of him to fulfil all righteousness or right ordering and according to McVann's interpretation, Jesus is thereby initiated as just such a prophet by way of the ritual process which he, McVann, identifies in Matt 3-4.
The price offered to Jesus for these kingdoms with all their political, social, economic and religious power is that he fall down and worship Satan, recognizing in the tempter divine power and honouring this power with his homage. Jesus once again speaks from the thirdspace of the mountain top, a third word of resistance—only God shall be worshipped, only God will be given the homage of one's life. Jesus has shown himself to be "beloved Son" (3:17) to be faithful son (4:3 and 6) unlike Israel who was also called 'son' or 'firstborn son' (Ex 4:22-23; Deut 8:5; 14:1 and Hos 11:1 already cited in Matt 2:1547).
While the first two tests of the beloved one point to the web of right relationships that connect the divine, human and the other-than-human, the third test, which purportedly challenges the power that characterizes the basileias of the cosmos, in fact breaks the web. It focuses only on divine power or the divine/human interrelationship presented as cultic service.48 Earth is excluded at this climactic point in the pericope as are divine-human relationships imaged in ways other than power. This alerts the attentive ecological reader to the exclusion of the female from this entire narrative. Jesus, the tempter (4:3) and God (explicitly in 4:10 but implicitly throughout by way of pronouns) are all gendered male. The ecological reader will need to take up the space of resistance given to Jesus in the text and to read against the grain of this gendering, bringing into the imaging of God, at least, echoes of Sophia or of the female divine imaged as dove from 3:16-17.49 It will also be necessary to carry the web of relationships which function in Jesus' successful negotiation of the first two tests into that of the third.
The ecological reading of the opening pericope of Matt 4 has demonstrated that attention to the material in its interconnectedness with both the human and the divine offers ways of both reading the text anew in the light of ecological thinking and of informing the emerging social imaginary that Code calls ecological thinking by way of these new readings. Subtle movements between inner, inter- and ecological textures of the Matthean text allowed new meanings to emerge in front of the text but always taking account of the inter-con/textuality within the text. Such readings are both informed by and inform Oceania's ecological readers, aware as I am of the multivalent relationships of peoples, nations and ecologies within the region. They open the way for the engagement of other readers from contexts different to my own to come into dialogue with these readings and to produce others that together may lead to new ecological praxis in the region.
Elaine M. Wainwright 1.10.2010
1 Adam Morton, "First Climate Refugees Start Move to New Island Home," The Age 29 July, 2009. Accessed http://www.theage.com.au/national/first-climate-refugees-start-move-to-new-island-home-20090728-e06x.html, 15 September, 2010.
2 For a more extensive analysis of the effects of climate change in Oceania, see Graham Sem, "Climate Change and Development in Pacific Island Countries," in Pacific Futures, edited by Michael Powles (Canberra: Pandanus Books, 2006), 164-181.
3 Norman C. Habel, ed., Readings from the Perspective of Earth (The Earth Bible 1; Sheffield: Sheffield Academic Press, 2000); Norman C. Habel, and Shirley Wurst eds., The Earth Story in Genesis (The Earth Bible 2; Sheffield: Sheffield Academic Press, 2000); Norman C. Habel, and Shirley Wurst, eds., The Earth Story in Wisdom Traditions (The Earth Bible, 3; Sheffield: Sheffield Academic Press, 2001); Norman C. Habel, ed., The Earth Story in the Psalms and the Prophets (The Earth Bible, 4; Sheffield: Sheffield Academic Press, 2001) and Norman C. Habel and Vicky Balabanski, eds., The Earth Story in the New Testament (The Earth Bible, 5; London: Sheffield Academic Press, 2002).
4 The Earth Bible Team, "Guiding Ecojustice Principles," in Readings from the Perspective of Earth, 38-53, in which the following six principles for reading biblical texts ecologically are set out and discussed:The Principle of Intrinsic Worth
The Principle of Interconnectedness
The Principle of Voice
The Principle of Purpose
The Principle of Mutual Custodianship
The Principle of Resistance.
5 Elaine M. Wainwright, "A Transformative Struggle towards the Divine Dream: An Ecofeminsit Reading of Matthew 11," in Readings from the Perspective of Earth, 162-174.
6 Adrian M. Leske, "Matthew 6.25-34: Human Anxiety and the Natural World," in The Earth Story in the New Testament, 15-27.
7 Robert Barry Leal, Wilderness in the Bible: Toward a Theology of Wilderness (Studies in Biblical Literature 72; New York: Peter Lang, 2004). See also his Through Ecological Eyes: Reflections on Christianity's Environmental Credentials (Sydney: St. Pauls, 2006) in which ecological readings of biblical texts and themes are interwoven with broader theological reflections.
8 Anne F. Elvey, An Ecological Feminist Reading of the Gospel of Luke:A Gestational Paradigm (Studies in Women and Religion 45; Lewiston: Edwin Mellen, 2005). She develops her approach more fully in her most recent book, The Matter of the Text: Material Engagements between Luke and the Five Senses (Bible in the Modern World, 37; Sheffield: Sheffield Phoenix Press, forthcoming).
9 Elaine M. Wainwright, Women Healing/Healing Women: The Genderization of Healing in Early Christianity (London: Equinox, 2006).
10 Elaine M. Wainwright, "Healing Ointment/Healing Bodies: Gift and Identification in an Ecofeminist Reading of Mark 14:3-9," in Exploring Ecological Hermeneutics, edited by Norman C. Habel and Peter Trudinger (Atlanta: Society of Biblical Literature, 2008), 131-40; and "Unbound Hair and Ointmented Feed: An Ecofeminist Reading of Luke 7:36-50," in Exchanges of Grace: Essays in Honour of Ann Loades (Natalie K. Watson and Stephen Burns, eds.; London: SCM, 2008), 178-189.
11 Ilaitia S. Tuwere, Vanua: Towards a Fijian Theology of Place (Suva: Institute of Pacific Studies, 2002).
12 Ama'amalele Tofaeono, Eco-Theology: AIGA – The Household of Life—A Perspective from Living Myths and Traditions of Samoa (World Mission Script 7; Erlangen: Erlanger Verlag für Mission und Ökumene, 2000).
13 Winston Halapua, Waves of God's Embrace: Sacred Perspectives from the Ocean (Norwich: Canterbury Press, 2008).
14 Nicola Hoggard Creegan, "God, Strings, Emergence, and the Future of the World," in The Global Spiral, online http://www.metanexus.net/magazine/tabid/68/id/10814/Default.aspx, accessed 28 September, 2010; and "On Being an Animal and Being Made in the Image of God" Colloquium 39, no. 2 (2007): 185-203.
15 Neil Darragh, At Home in the Earth: Seeking an Earth-Centred Spirituality (Auckland: Accent, 2000).
16 Denis Edwards, Jesus the Wisdom of God: An Ecological Theology (Maryknoll: Orbis, 2005); Breath of Life: A Theology of the Creator Spirit (Maryknoll: Orbis, 2004); and How God Acts: Creation, Redemption and Special Divine Action (Hindmarsh: ATF, 2010).
17 Nasili Vaka'uta, "Fale-'o-Kāinga: Rethinking Biblical Interpretation Eco-wise." Paper delivered at the second conference of the Society of Asian Biblical Studies, Chinese University of Hong Kong, 14-16 June 2010.
18 Lorraine Code, Ecological Thinking: The Politics of Epistemic Location (Studies in Feminist Philosophy; Oxford: Oxford University Press, 2006).
19 Code, Ecological Thinking, 3-4.
20 Code, Ecological Thinking, 25. Daniel Hillel, The Natural History of the Bible: An Environmental Exploration of the Hebrew Scriptures (New York: Columbia University Press), 278, n. 1, defines ecology as "the interrelationship between living communities and their habitats" nuancing this with a further term "cultural ecology" which for him "describes the mutual influences of the environment and the culture of a society."
21 Code, Ecological Thinking, 37.
22 Kate Rigby, "Earth, World, Text: On the (im)possibility of Ecopoiesis." New Literary History 35, no. 3 (2004): 436, discusses the four ways that Heidegger proposes that the earth pushes up into a literary work, one being "as that which withdraws and remains hidden." The other three ways of earth becoming visible in text that Heidegger highlights and which Rigby lists are (1) as "the ground upon which we make our dwelling"; (2) as "matrix…which supports the relation of all natural beings in their corporeal interconnectedness with other beings"; and (3) "in its own materiality."
23 See Sandra M. Schneiders, The Revelatory Text: Interpreting the New Testament as Sacred Scripture (2nd ed.; Collegeville: Liturgical Press, 1999), 97-179, in which she explores the world behind the text, the world of the text and the world before the text, providing an overview of the development of biblical studies during the twentieth century. Elvey, Ecological Feminist Reading, 6-10, critically engages Schneiders' work nuancing it in light of an ecological approach which recognizes the subjectivity of Earth and that the worlds of author, text and reader are plural, each in their own turn.
24 Code, Ecological Thinking, 5, notes that the approach which suggests that "text is best explained when it is inserted into or returned to context," fails, from an ecological perspective, because it "bypasses their reciprocally constitutive effects." Even though she is not addressing biblical studies, her insights are important for this discipline in which text and context have been and are central.
25 Code, Ecological Thinking, 100.
26 The intertextuality that functions 'behind the text' is one that is familiar to the biblical scholar. When I speak of those intertexts 'in front of the text' I refer to "texts" brought into the interpretive process by the reader.
27 Vernon Robbins, Exploring the Texture of Texts: A Guide to Socio-Rhetorical Interpretation (Valley Forge: Trinity Press International, 1996) for his entire approach which I have significantly modified but whose overall approach has influenced mine.
28 Since developing this approach, I have learnt that Tat Siong Benny Liew has already used this terminology in his book Politics of Parousia: Reading Mark Inter(Con)Textually (Biblical Interpretation Series; Lieden, Brill, 1999). My use differs significantly from his in that his focus is on texts being interpreted in contexts in which power relationships are always operative, especially when those contexts are characterized by a history of colonialism and while power will be an important aspect of inter-con/textuality, my use of it is much more comprehensive.
29 Timothy Morton, Ecology without Nature: Rethinking Environmental Aesthetics (Cambridge: Harvard University Press, 2007), 54.
30 Elaine M. Wainwright, "From Wilderness to Waterfront: An Ecological Reading of Matt 3," forthcoming.
31 Edward W Soja, "Thirdspace: Expanding the Scope of the Geographical Imagination," in Human Geography Today, edited by Doreen Massey, John Allen and Philip Sarre (Cambridge: Polity Press, 1999), 260-278.
32 Patrick D. Nunn, Keimami Sa Vakila Na Liga Ni Kalou (Feeling the Hand of God): Human and Nonhuman Impacts on Pacific Island Environments (3 ed. Suva: University of the South Pacific, 1997), 3-5.
33 Leal, Wilderness in the Bible, 135-171.
34 It is important to note that the Australian indigenous peoples have lived in its interior desert/s for 40,000 or more years prior to European invasion.
35 Soja, "Thirdspace," 271.
36 Marianne Sawicki, Seeing the Lord: Resurrection and Early Christian Practices (Minneapolis: Augsburg Fortress, 1994), 136, also makes this point very explicitly as I do in this reading.
37 Mark McVann, "One of the Prophets: Matthew's Testing Narrative as a Rite of Passage," BTB 23 (1993): 14-20, in which he reads the fasting and the testing of Jesus through the lens of the ritual process constituting Jesus as a prophet. One critique that I would bring to McVann's article from an ecological perspective is that he sets up a contrast: Jesus' "submission" to the devil in "nature" so that he can overcome him "in culture" (17). It is just such a divide that has shaped much of the oppression of both women and Earth.
38 McVann, "Matthew's Testing Narrative," 17, represents such a reading when he claims in relation to 4:4 that "fidelity to God's word supersedes even basic necessities such as food."
39 Walter Bauer, Frederick W Danker, William F. Arndt, and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (3rd ed.; Chicago: University of Chicago Press, 2000), 45; hereafter BDAG. Accessed in Version 8.0.2 of Oaktree Software.See also, Warren Carter, Matthew and the Margins: A Sociopolitical and Religious Reading (Maryknoll: Orbis, 2000), 109, who recognizes that "[t]he verse does not disparage human hunger" nor is it proposing "a dualism of physical and spiritual needs."
40 Matt 3:15 associates the unfolding of Jesus' story in terms of 'fulfilling all righteousness" and such righteousness or right ordering or justice will characterize Jesus' own preaching (see 5:6, 10, 20; 6:1, 33). Reading from an ecological perspective, such right ordering will not be seen solely as right relationships within the human community and between the human community and God but all Earth's constituents will be included in the interconnected web/s of right or just ordering.
41 The text does not speak against such manipulation but puts it into the complex of right relationships that Jesus constructs. It challenges the human community to careful ecological evaluation of the scientific and industrial processes it puts in place. It also raises questions such as those of Carl Knappett in relation to the agency of material culture. See Carl Knappett, Thinking through Material Culture: An Interdisciplinary Perspective, Archaeology, Culture, and Society (Philadelphia: University of Pensylvania Press, 2005) and Carl Knappett and Lambos Malafouris, Material Agency: Toward a Non-Anthropocentric Approach (Berlin: Springer, 2008).
42 See Elaine M. Wainwright, "Place, Power and Potentiality: Reading Matthew 2:1-12 Ecologically," Expository Times 121, no. 4 (2010): 159-167.
43 The LXX of Ex 17:2 uses the verb peiradzō which is being used in Matt 4:1-12.
44 See Halapua, Waves of God's Embrace, for a fuller exposition of this relationship.
45 Carter, Matthew and the Margins, 110. The Romans adopted much of Greek mythology but with changes of names.
46 BDAG, 257.
47 For an analysis of this text from a feminist perspective which I will discuss further below, see Elaine M. Wainwright, Shall We Look for Another? A Feminist Rereading of the Matthean Jesus (Maryknoll: Orbis, 1998), .
48 BDAG, 587, give the meaning of latreuō which occurs in the text of Deut 6:13 cited in Matt 4:10 as servitude or cultic service.
49 For much more extensive analysis of this imagery, see Silvia Schroer, Wisdom Has Built Her House: Studies on the Figure of Sophia in the Bible, translated by Linda M. Maloney and William McDonough (Collegeville: Liturgical Press, 2000), 132-163.
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Thanks to my Facebook account I've recently found out about a lot of avian rescues that I was not familiar with before, and their struggles to not only find homes for their angels but to continue to do what they love.
This year, I hope that everyone unable to adopt one of these angels into their homes either donates to their care or to the rescue caring for them. I also hope everyone chooses to adopt or foster even if they also choose to buy. Also remember, big birds are not like little birds in that they are a great bit different in personality & size of responsibility!
I'm very happy to be able to find such meaningful causes and great people to give to this year. I'm one of those people that believes in giving financially or voluntarily to something every holiday. I'm also one of those people that if my fiance didn't stop me, I would donate every time I checked out at PetSmart, or whenever I see a can drive, or whenever I hear a Salvation Army Bell near Christmas time.
But this year! This year I can feel great about the birds and people I am helping. I can't wait to donate. And I hope anyone who follows or visits here will donate as well.
Save The Gouldian Fund – "Recent estimates suggest that less than 2500 Gouldian finches (Erythrura gouldiae) remain in the wild. Although once common throughout northern tropical Australia (Northern Savannas), recent declines now mean that the Gouldian finch is pretty much extinct in Queensland and restricted to small and isolated populations in the Northern Territory and Kimberley regions of Western Australia.
In 1992 the Gouldian finch was classified as endangered because of the dramatic declines in their numbers and range. Large-scale changes (mismanagement) of their native habitat are thought to be the primary cause. However, we know surprisingly little about the Gouldian finch, its habitat or the current threats to its survival.
This is where Save The Gouldian Fund comes in. Save The Gouldian Fund was established in 2005 to promote awareness and fund valuable research into the decline of the Gouldian finch. The Fund is associated with a number of high-profile scientists (see thescientists page), who are currently providing great insight into the biology, ecology and conservation of this species (see research page).
The Gouldian finch is also one of the most popular ornamental birds to be kept by bird breeders throughout the world – perhaps because of their amazing plumage colours and their comical antics. By recruiting and using aviculturists to help protect wild Gouldians, Save The Gouldian Fund aims to reverse the negative media image of bird keeping. The Fund will also continually provide up-to-date information for bird breeders (from our current scientific research) to further enhance the practice of aviculture (see aviculture articles) and the well being of all captive Gouldians.
We hope that you will all get behind us and help us learn more about this iconic Australian species so that we can save this species in the wild (before it is too late). Please join one of our many projects, such as the new nest-box project, where you can sponsor a much-needed home for a wild Gouldian finch family.
Background: "Donations have been and will be used for a number of different projects aimed at understanding and conserving the Gouldian finch. To donate, please go to our Donations page.Current Projects: Nest Box Project – Wild Gouldian finches desperately need more hollows for breeding. After successful research, we have recently begun using artificial nest-boxes as a management strategy. The more boxes we can build, the more 'homes' we can provide for Gouldian finches, and the more we can boost both the population numbers and increase their range. All donations are invaluable and will go a long way to reversing the decline in this endangered species. Please help us to help the Gouldians.For more details and to sponosr a nest-box, please see our Nest-box Project page.Wyndham Conservation Research Centre – The Save The Gouldian Fund has just negotiated a 21-year lease with the Wyndham Shire for the old Wyndham Town Hall. This is a heritage listed building which had basically fallen into disuse and was currently being used for storage. Our intention is to convert the building and to provide facilities and accommodation for up to 20 scientists.Wyndham is situated in the eastern Kimberley of Western Australia, and is Australia's northern-most town and port (and a great place to see saltwater crocodiles up close and personal!). This area is also home to large populations of Gouldian finches (and other finches) and Dr Sarah Pryke, James Brazill-Boast and other scientists and volunteers have been working hard there for the last two years – getting very important data on the ecology and breeding biology of these birds.We will keep you up to date with these developments.
If I've left out a rescue or cause that you know of please let me know!


Interesting Green Runner Rug Machine Washable Non Slip Cut To Measure Per Metre Extra Long Hall – The picture above is an inspiration in choosing a Runner Rugs for your home. You can choose the color and design that match the interior of your house. You don't need to be a professional interior designer to decorate your home the way you like, but ideas about Green Runner Rug below may be helpful.
Marvelous Green Runner Rug Awesome Design Ideas Green Runner Rug Perfect York Green Runner. Impressive Green Runner Rug Runner Rug Uk Roselawnlutheran. Creative of Green Runner Rug Ribbon Runner Rug In Green And White Not Neutral. Interesting Green Runner Rug Machine Washable Non Slip Cut To Measure Per Metre Extra Long Hall. Amazing Green Runner Rug Safavieh Green Ivory Handwoven Moroccan Reversible Dhurrie Wool.


New Market: Why This Battle?
For a couple years, I've thought that Gazette665 should move toward producing videos about history, and now is the moment. To overcome fears. To start getting more historical information on a very popular platform.
Today, we launch Gazette665's YouTube Channel and first history video series. We also start talking about my new NONFICTION book about the Battle of New Market which was fought on May 15, 1864 in the Shenandoah Valley.
Heads-up: This first video is a little longer than future ones. I literally sat down in the front of the camera with an outline and just talked – getting more comfortable with the "camera eye." It's actually very similar to conversations I've had with friends about this research and book project. So grab a cup of coffee or tea and let's talk about New Market in a personal way.
Want to pre-order Call Out The Cadets: The Battle of New Market? It's listed in Gazette665's Store and you can leave directions for personal booksigning!
Still working towards my first book- still writing it. Was inspired for my Fairy Frogs book from a walk on one of Charlotte's greenways. My book started from world-building to having character names then establishing a plot.
That's really cool. Thanks for sharing and best of luck with your writing. Each book is a wonderful and unique journey!
Fairy Frogs are the most magical and enchanting animals in the Cattail Forest. In The Cattail Forest, they live in Fairy Creek. What is a Fairy Frog. A Fairy Frog is clever, deeply compassionate, and naturally gifted in the arts. While each Fairy Frogs shares those three characteristics, each still has their own distinct personalities.
Fairy Creek- as the name says, home to creeks lined with pebbles they painted, and some are craved. There is a grove of trees in the center with round treehouses. There is a treehouse that is bigger than the others. The trees are connected by bridges- the bridges are pink and blue. At the bottom of trees, red mushrooms with white dots on top. To the left of the grove of trees- is a flower-shaped Gazebo. Fairy Creek does have a number of Cattails.
Five more weeks and I'll be there with Hart's Engineers where we belong….on the left flank of the cadets!
AWESOME! I will see you there! Are you going to the Eastvale event this weekend?


The rapid growth in the world economy has led to more disposable income amongst a large chunk of the population. Retail sales have become an important indicator of country's economic health. Worldwide retail sales are to hit the higher end of the growth chart. The rise in its growth has resulted in the end user experience (UX) and data management becoming key features of the business model. Many organizations have leaned on technology for improving the management of finance, stocks, workforce and sales. The relatively new entrant e-commerce has catapulted the use of technology for greater efficiency and customer satisfaction. Field force management has been playing an increased role in the retail sector. Hub management, delivery systems, in-store management have been incorporated through field force management solutions to instill efficiency in their operations.
Supply chain management i.e. sourcing, stocking, displaying and finally selling is what it entails. Manufacturers sell to the wholesalers, who in turn sell to the retailer who finally passes it to the end user. This process is simplified if the number of products is less. But with growing consumerism and competition the products available for one line at times runs into hundreds. To track and stock and create an inventory for all is a challenge that the present retail establishments face. Field force management solutions allow the field workforce on the floor of the shop to identify the SKU that are fast moving. With mobile app the field workforce can key in the fast moving products on an intra-day basis and raise order replenishment. This order replenishment at the most active SKU increases the sales of the product without interruption and the manager is also able to have a full view of the inventory. In addition Fieldez's filed force management solutions allow for the PO to be raised and the received goods validated against the PO raised.
Like it is said a picture can say a thousand words, a product display can stir the customer's mind in several ways and pave the way for increased sales. Visual merchandising needs to be not only attractive but the retailer should also ensure that there is enough of the stock. The in store field workforce find it difficult to report, update and track the display of SKU's focus on the shelves and thus lose out on key elements of customer service and increasing sales. Paperwork and time loss are two fall outs of this challenge. Parent companies find it hard to conduct periodic audits in the retail outlets to know how products are displayed. The lack of sync between the stores leads to a mismatch in the sales figures too. Field force management solutions can help update, and track the proper display of SKU's on the shelves and match it with the other stores. By capturing and uploading images, checklists integrated into the mobile of the field workforce on the shop floor, uniformity can be maintained and a check by the managers on the display of merchandise is also possible.
A recent trend in the retail sector has been the opening of multiple stores across locations to enhance customer base. This then entails the number of field staff rising too. Cross functioning of field workforce is witnessed in the retail sector. Managers face the challenge of assigning, scheduling and preparing a rota of the staff across the stores. Field force management solutions with features such as rota management, attendance, leave and holiday management have the ability to assign schedule and mange the field staff better leading to greater productivity.


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Two years into the pandemic, students still struggle with mental health
As students across the country continue to experience the many changes the pandemic has brought, some are struggling to adjust to their "new normal." As a part of NewsHour's Student Reporting Labs, student reporter Teri Bell followed up with school counselor Edith Porter at Caesar Rodney High School in Camden, Delaware, on her predictions for students' mental health in 2022 and how to help them.
Lansing School District Project PEACE
The Lansing School District's Project Prevent grant (Project PEACE), under the Office of Culture, is providing a series of four professional development sessions on trauma-sensitive schools. The series will focus on developing a safe and supportive environment for students who have been exposed to traumatic/toxic stress.
Michigan Safe Supportive Schools Back to School Tips Press Release
Provides back-to-school tips for parents to help their children have a healthy start to the school year. Distributed as a press release, it was used to leverage an opportunity to highlight the state's school safety grant program and identify participating local schools.
Michigan Safe Supportive Schools Superintendent Presentation
Includes a presentation to the state superintendent, describing the work of the MI S3 grant, including their "Think Respect motto, student outcomes, and information on Michigan's Socal Emotional Learning Standards drafted during the grant period.
5000 Role Models of Excellence Project: Program Overview 2019-2020
Provides program overview of mentorship program in Detroit Public Schools including history, goals, and mentoring tips. Also, provides discusses their in-school dropout prevention and mentoring program for minority young boys who are at-risk of dropping out of school and/or choosing a life of crime
Huron County schools plan security upgrades with grant funds
In total, 145 schools across Michigan will receive grant funds. Cass City Schools will be installing an electronic access system for its doors and upgrading its video surveillance system.
Detroit launches attendance initiatives as rising absenteeism threatens pandemic recovery
Detroit school district officials are planning more aggressive steps to reverse a rise in chronic absenteeism, a huge obstacle to their efforts to help students recover academically from the impact of the pandemic.
(-) Pre-K/Elementary School (11)
(-) Delaware (2)
(-) Michigan (10)
Social and emotional learning (SEL) (1)

redpajama_set_name: RedPajamaCommonCrawl


This is a joint talk with Durham Photographic Society.
Leo classes himself as a "Jobbing Amateur" who will photograph anything that takes his fancy though he has developed a love of taking environmental portraits when travelling.
Having acquired an interest in photography whilst a schoolboy, and teaching himself to take, develop and print pictures he has been a "club photographer" for many years and is an avid entrant in photographic exhibitions throughout the world. In the past eight years alone he has amassed over 1000 acceptances, achieving numerous medals, ribbons and awards from over 30 countries on all five Continents.
He is also a Photographic Alliance of Great Britain Judge and has been the Selector for National and International Exhibitions as well as their own Awards for Photographic Merit Scheme.
Leo does not give lectures but "talks" which, besides illustrating some of his work, also points out the idiosyncrasies he has experienced especially at the hands of photographic judges throughout his life.
His love of travel has taken him to many countries in the World and he has a special interest in India where he enjoys introducing friends to the joys of photographing the people and wildlife on his visits.
This event is free but there will be a raffle on the door which attendees are encourage to enter.


Stratford Friends offers daily an extended day option for our students from 3:15-5:30 p.m. Students may sign up on a daily, weekly or monthly basis. If students are coming just for a day, we request that parents let the office know by 11:00 AM so we can plan accordingly.
Students begin the afternoon with a snack provided by SFS and homework, supervised and assisted by an SFS teacher and assistant. Once homework is completed, students go outdoors or to the gym for structured play and games. There is adult supervision at all times.
Fees: $10 per hour. Students must be picked up no later than 5:30 PM Parents will be billed by the business office.


It's time to revisit you good old friends of the PlayAmo casino; where a new promotion is about to start, and this one is going to bring some astounding bonus prizes, that's for sure. The time is now, to embrace the ancient prophecies, and find out all about fate and what it has in store – especially for you, since there are numerous things that will be present at that time. Casino PlayAmo is launching the Ancient Egypt Classic in Spin City; a campaign that brings a total of €50,000 – just what any player could need in order to start making progress immediately after reaching this gambling site.
For those of you who are looking for something even more exciting, the online casino has a plethora of different games and online promotions to sustain the interest of everybody eager enough to play some games and have some fun while doing it. The Ancient Egypt slot is going to take you on many wonderful adventures, and it presents a very attractive prize pool which is definitely going to pique the interest of some of the regular players. The online casino will be giving away a total of €50,000 in the next few weeks or so, which means that you have a particularly good chance of winning more than you can possibly hope to get somewhere else. Additional terms and conditions may still apply, of course.


2012-12-06 06:48:10 (6 years ago) DeltaQuad demoted from tool admin Need to test CU flag without admin flag.
2011-05-05 20:45:40 (8 years ago) ManishsMinion renamed Renamed 'ManishsMinion' to 'DeltaQuad.alt'.
2011-05-05 20:42:21 (8 years ago) DeltaQuad renamed Renamed 'DeltaQuad.alt' to ''.


Molten Dark Chocolate Cakes — urban. apron.
Today is one of those recipes I just have to share. It's a short and sweet post, literally. Because I mean, molten. chocolate. cake... do I need to say much more!?
My mom made these molten cakes last weekend. These cakes were so good, we made them again before the weekend was over! It's a splurge... and it's totally worth it.
Melt the butter on the stove in a medium saucepan with the dark chocolate, stirring frequently until melted. Cool slightly.
In a mixture, beat the eggs, egg yolks, and sugar on high for 5 minutes.
After beating, add in the flour and melted chocolate and mix until combined.
Divide batter between the ramekins. Place the ramekins on a baking sheet.
If using 6 oz. ramekins, bake for 12-13 minutes, or until the sides of the cake are firm but the centers are soft. If using 10 oz. ramekins, bake for 15 minutes, or until the sides of the cake are firm but the centers are soft. Do not over bake!
Cool the cakes in the ramekins for 5 minutes. Then, run a small knife or metal spatula along the sides of the cake to loosen, and invert the cake on dessert plates.
If desired, serve with ice cream, hot fudge and garnish with berries.


text:
Pearl Harbor survivor and Navy veteran recalls 1941 attack
Retired U.S. Navy Cmdr. Don Long holds up a replica of the military seaplane he was standing watch on when Japanese warplanes attacked Hawaii 77 years ago, Friday, Dec. 7, 2018 at his home in Napa, California. Long was alone on the anchored plane in the middle of Kaneohe Bay, across the island from Pearl Harbor, when the attack happened, watching from afar as the bombs and bullets killed and wounded thousands. When the gunfire finally reached his plane, setting the aircraft ablaze, he jumped into the water and found himself swimming through fire to safety. (AP Photo/Eric Risberg) (Source: Eric Risberg)
By CALEB JONES | December 6, 2018 at 11:55 PM CST - Updated December 7 at 3:58 PM
HONOLULU (AP) — Retired U.S. Navy Cmdr. Don Long was alone on an anchored military seaplane in the middle of a bay across the island from Pearl Harbor when Japanese warplanes started striking Hawaii on December 7, 1941, watching from afar as the attack that killed and wounded thousands unfolded.
The Japanese planes reached his base on Kaneohe Bay soon after Pearl Harbor was hit, and the young sailor saw buildings and planes explode all around him.
When the gunfire finally reached him, setting the aircraft ablaze, he jumped into the water and swam through the flames to safety.
Now 97, Long marked the 77th anniversary from his home in Napa, California on Friday.
He shared some of his memories with The Associated Press:
Don Long gets dressed at his home Friday, Dec. 7, 2018, in Napa, Calif., before driving to attend a number of Pearl Harbor remembrances. At right on his dresser is a photograph of him as a pilot in 1943. Retired U.S. Navy Cmdr. Don Long wasn't at Pearl Harbor when Japanese war planes started bombing Hawaii on December 7, 1941, he was on the opposite side of Oahu standing watch aboard an anchored military seaplane in Kaneohe Bay. But the wave of bombs and bullets reached his military installation soon after Pearl Harbor was struck, and the young sailor watched from afar as buildings and planes started to explode all around him. On the 77th anniversary of the attack, Long will remember from his home where the 97-year-old survivor will reflect and honor those who died. (AP Photo/Eric Risberg) (Source: Eric Risberg)
DECADES OF ANNIVERSARIES
Long was fresh out of boot camp when he arrived in Hawaii in 1941.
Don Long puts on a number of leis while getting dressed at his home Friday, Dec. 7, 2018, in Napa, Calif., before driving to attend a number of Pearl Harbor remembrances. Retired U.S. Navy Cmdr. Don Long wasn't at Pearl Harbor when Japanese war planes started bombing Hawaii on December 7, 1941, he was on the opposite side of Oahu standing watch aboard an anchored military seaplane in Kaneohe Bay. But the wave of bombs and bullets reached his military installation soon after Pearl Harbor was struck, and the young sailor watched from afar as buildings and planes started to explode all around him. On the 77th anniversary of the attack, Long will remember from his home where the 97-year-old survivor will reflect and honor those who died. (AP Photo/Eric Risberg) (Source: Eric Risberg)
"I got off that ship with my sea bag over my shoulder and we threw it on a truck and they carted me over to Kaneohe from Pearl Harbor where we had landed," Long recalled.
It was a different experience when he was flown to Hawaii for the 75th anniversary in 2016.
"We came in on a first class United chartered jet . all the girls with the leis were there with the Hawaiian music," he remembered. "We ended up not in a bunk in the barracks, but in a very nice ocean room."
Don Long recalls the 1941 Japanese attack on Hawaii at the same time it took place 77 years ago while sitting in his home Friday, Dec. 7, 2018, in Napa, Calif. Retired U.S. Navy Cmdr. Don Long wasn't at Pearl Harbor when Japanese war planes started bombing Hawaii on December 7, 1941, he was on the opposite side of Oahu standing watch aboard an anchored military seaplane in Kaneohe Bay. But the wave of bombs and bullets reached his military installation soon after Pearl Harbor was struck, and the young sailor watched from afar as buildings and planes started to explode all around him. On the 77th anniversary of the attack, Long will remember from his home where the 97-year-old survivor will reflect and honor those who died.(AP Photo/Eric Risberg) (Source: Eric Risberg)
He attended a dinner where survivors were seated with dignitaries. At his table were Japan's Honolulu-based consul general and his wife.
"He and his wife were there in full regalia," Long said. He asked if they might be able to help him identify the pilot who attacked his plane.
"They did some searching I guess, or told somebody to do it, but within a month or so I got a message from them and the proof is not positive but they sent the information on three Japanese pilots. It was probably one of those three," Long said.
A picture of a Japanese Zero plane that attacked Don Long in 1941 is displayed with other mementos on a wall at his home Friday, Dec. 7, 2018, in Napa, Calif. Retired U.S. Navy Cmdr. Don Long wasn't at Pearl Harbor when Japanese war planes started bombing Hawaii on December 7, 1941, he was on the opposite side of Oahu standing watch aboard an anchored military seaplane in Kaneohe Bay. But the wave of bombs and bullets reached his military installation soon after Pearl Harbor was struck, and the young sailor watched from afar as buildings and planes started to explode all around him. On the 77th anniversary of the attack, Long will remember from his home where the 97-year-old survivor will reflect and honor those who died. (AP Photo/Eric Risberg) (Source: Eric Risberg)
Long no longer harbors ill will against Japan or its people.
"I don't know when that feeling left me. But as you are probably well aware, we were taught to hate those people with all our hearts, and when you're looking at one down a gun sight, you can't really feel much love for anyone — that's for darn sure," he said.
"That has long since changed."
Don Long pulls out his Purple Heart and other medals at his home Friday, Dec. 7, 2018, in Napa, Calif., before driving to attend a number of Pearl Harbor remembrances. Retired U.S. Navy Cmdr. Don Long wasn't at Pearl Harbor when Japanese war planes started bombing Hawaii on December 7, 1941, he was on the opposite side of Oahu standing watch aboard an anchored military seaplane in Kaneohe Bay. But the wave of bombs and bullets reached his military installation soon after Pearl Harbor was struck, and the young sailor watched from afar as buildings and planes started to explode all around him. On the 77th anniversary of the attack, Long will remember from his home where the 97-year-old survivor will reflect and honor those who died. (AP Photo/Eric Risberg) (Source: Eric Risberg)
Long has not always marked the anniversary like he does now.
"For about 50, 60 years or so, it was a day that rang a little bell to me, but I did not do much," he said. "In the past 20 or so (years), I take part in some kind of activity that I'll say is appropriate for the day."
This year, Long was visiting school children before attending a Pearl Harbor ceremony atop Mount Diablo in Concord, California.
Don Long walks out the front door of his home to his camper van Friday, Dec. 7, 2018, in Napa, Calif., before driving to attend a number of Pearl Harbor remembrances. Retired U.S. Navy Cmdr. Don Long wasn't at Pearl Harbor when Japanese war planes started bombing Hawaii on December 7, 1941, he was on the opposite side of Oahu standing watch aboard an anchored military seaplane in Kaneohe Bay. But the wave of bombs and bullets reached his military installation soon after Pearl Harbor was struck, and the young sailor watched from afar as buildings and planes started to explode all around him. On the 77th anniversary of the attack, Long will remember from his home where the 97-year-old survivor will reflect and honor those who died. (AP Photo/Eric Risberg) (Source: Eric Risberg)
On Friday morning at about the time of the attack, Long spoke with the AP at his home as he prepared for the day: "I recall the day very, very distinctly," he said, remembering "the day that started the war for our country that caused so, so much havoc. And I do recall the friends who never came back with, oh, much sadness."
In his office are about 25 photos of old planes on the wall including one of the type of aircraft he was aboard that day. There is also a photo of a Japanese plane similar to the one he believes attacked him.
He keeps about a half dozen medals, including his Purple Heart. On his dresser is a photo of himself as a pilot in 1943. He also keeps one of his wife, who died 10 years ago.
Don Long poses by his camper van outside his home Friday, Dec. 7, 2018, in Napa, Calif., before driving to attend a number of Pearl Harbor remembrances. Retired U.S. Navy Cmdr. Don Long wasn't at Pearl Harbor when Japanese war planes started bombing Hawaii on December 7, 1941, he was on the opposite side of Oahu standing watch aboard an anchored military seaplane in Kaneohe Bay. But the wave of bombs and bullets reached his military installation soon after Pearl Harbor was struck, and the young sailor watched from afar as buildings and planes started to explode all around him. On the 77th anniversary of the attack, Long will remember from his home where the 97-year-old survivor will reflect and honor those who died. (AP Photo/Eric Risberg) (Source: Eric Risberg)
His 1999 Volkswagen camper van has two magnetic signs — one with a photo of him and another reading "Remember Pearl Harbor." A special license plate notes he is a Pearl Harbor survivor.
A ROUTINE WEEKEND
Don Long puts metallic signs on the side of his camper van at his home Friday, Dec. 7, 2018, in Napa, Calif., before driving to attend a number of Pearl Harbor remembrances. Retired U.S. Navy Cmdr. Don Long wasn't at Pearl Harbor when Japanese war planes started bombing Hawaii on December 7, 1941, he was on the opposite side of Oahu standing watch aboard an anchored military seaplane in Kaneohe Bay. But the wave of bombs and bullets reached his military installation soon after Pearl Harbor was struck, and the young sailor watched from afar as buildings and planes started to explode all around him. On the 77th anniversary of the attack, Long will remember from his home where the 97-year-old survivor will reflect and honor those who died. (AP Photo/Eric Risberg) (Source: Eric Risberg)
Long remembers that weekend of the attack as routine, "or so it started out," he wrote in a 1992 essay that he provided to The Associated Press.
The 20-year-old from Minnesota enrolled in boot camp in March 1941, a "snotty nose kid, fresh off the farm." That Sunday morning was his first day of operational duty with the squadron he had been assigned to about a month earlier.
He took a small boat toward the awaiting Catalina flying boat, cruising across the turquoise waters of windward Oahu with Hawaii's 73-degree air splashing across his face.
Don Long walks out to his camper van at his home Friday, Dec. 7, 2018, in Napa, Calif., before driving to attend a number of Pearl Harbor remembrances. Retired U.S. Navy Cmdr. Don Long wasn't at Pearl Harbor when Japanese war planes started bombing Hawaii on December 7, 1941, he was on the opposite side of Oahu standing watch aboard an anchored military seaplane in Kaneohe Bay. But the wave of bombs and bullets reached his military installation soon after Pearl Harbor was struck, and the young sailor watched from afar as buildings and planes started to explode all around him. On the 77th anniversary of the attack, Long will remember from his home where the 97-year-old survivor will reflect and honor those who died. (AP Photo/Eric Risberg) (Source: Eric Risberg)
"I recall it was a beautiful sunny day in Hawaii that morning," Long said.
He began preparing for a solitary day of signal drills and regular maintenance checks. He settled into the pilot's compartment to wait for contact from the beach signaling station to begin his drills.
A few minutes later, he heard the roar of airplanes overhead. In the distance, Long saw planes flying over hangars and buildings exploding. Another plane that was anchored nearby was hit and burst into flames.
FILE - In this Dec. 7, 1941 file photo provided by the U.S. Navy, a patrol bomber burns at a military installation on Oahu's Kaneohe Bay during the Japanese attack on Pearl Harbor in Hawaii. Retired U.S. Navy Cmdr. Don Long wasn't at Pearl Harbor when Japanese warplanes bombed Hawaii on Dec. 7, 1941 - he was on the opposite side of Oahu aboard an anchored seaplane in Kaneohe Bay. But the Japanese strike reached his installation soon after Pearl Harbor, and the young sailor watched from afar as explosions and gunfire consumed him and his comrades. Now, 77 years later, Long will remember that day from even farther away - across the Pacific near his home in Napa, Calif. (U.S. Navy via AP, File) (Source: AP)
Seconds later, a Japanese plane made a run toward his position. "The sequence of events during the next few minutes is not entirely clear," he recalled.
Long jumped from the pilot's seat and started looking for a life jacket, but bullets were immediately producing fountains of seawater inside the cabin. The fuel tanks in the wings were hit, and he was surrounded by flames.
He made a run for the rear exit. Gasoline was ablaze on the water, so he jumped into the bay and swam beneath the fire to get away from the sinking plane. He came to the surface and through the flames three times for air.
This photo provided by retired U.S. Navy Cmdr. Don Long shows Long in his Navy uniform in 1941. Long wasn't at Pearl Harbor when Japanese warplanes bombed Hawaii on December 7, 1941 - he was on the opposite side of Oahu aboard an anchored seaplane in Kaneohe Bay. But the Japanese strike reached his installation soon after Pearl Harbor, and the young sailor watched from afar as explosions and gunfire consumed him and his comrades. Now, 77 years later, Long will remember that day from even farther away - across the Pacific at his home in Northern California. (Don Long via AP) (Source: Unknown)
His military-issued high-top work shoes were bogging him down, so he dove underwater and removed them. Still far from shore, Long found a wooden channel marker and swam to it, ducking beneath the waves to hide every time a Japanese plane made a pass.
Once the Japanese were gone, Long spotted a boat that was searching for survivors and flagged them down.
Long burned his head, face and arms making his escape, but he considered himself in good health compared to the wounded and dead around him.
"Shipmates on the shore greeted me with comments like 'we never expected to see you again,'" Long recalled. "I was told I looked pretty bad."
"The attack was over, but much turmoil remained," he wrote. "That's it — the start of the first day of a long war."
Pearl Harbor attack survivor Don Long holds a model of the PBY-5 Catalina seaplane he once guarded at his home Friday, Dec. 7, 2018, in Napa, Calif. Retired U.S. Navy Cmdr. Don Long wasn't at Pearl Harbor when Japanese war planes started bombing Hawaii on December 7, 1941, he was on the opposite side of Oahu standing watch aboard an anchored military seaplane in Kaneohe Bay. But the wave of bombs and bullets reached his military installation soon after Pearl Harbor was struck, and the young sailor watched from afar as buildings and planes started to explode all around him. On the 77th anniversary of the attack, Long will remember from his home where the 97-year-old survivor will reflect and honor those who died. (AP Photo/Eric Risberg) (Source: Eric Risberg)
Follow Associated Press Hawaii correspondent Caleb Jones on Twitter: https://twitter.com/CalebAP
Associated Press photographer Eric Risberg contributed to this report from Napa, California.
FILE - In this Aug. 25, 2015 file photo, the sun rises over Oahu's Kaneohe Bay in Kaneohe, Hawaii. Retired U.S. Navy Cmdr. Don Long wasn't at Pearl Harbor when Japanese warplanes bombed Hawaii on December 7, 1941 - he was on the opposite side of Oahu aboard an anchored seaplane in Kaneohe Bay. But the Japanese strike reached his installation soon after Pearl Harbor, and the young sailor watched from afar as explosions and gunfire consumed him and his comrades. Now, 77 years later, Long will remember that day from even farther away - across the Pacific near his home in Napa, California. (AP Photo/Caleb Jones, file) (Source: Caleb Jones)
This comes less than two weeks after Fields was sentenced to life in prison on hate crimes charges.
In the video, the bear appears to lunge at the man and he backs off. The bear and three cubs then continue across the street and into the woods.
5 children left alone at home; discovered during house fire


Max is an Airline Safety Analyst in WorldAware's Executive Decision Support (XDS) team. He is the lead author of WorldAware's quarterly Airline Safety Newsletter. Max joined WorldAware in 2010 after working at the Library of Congress and in the US Senate. He holds a degree in International History from Georgetown University's School of Foreign Service.


text:
Monday, 12 July 2021 on 10:43am
"Involving various universities in Papua Province such as Universitas Cendrawasih Jayapura, Universitas Musamus Merauke and Universitas Ottow Geissler Jayapura, is a strategic step to develop the Strategic Environmental Studies (KLHS/Kajian Lingkungan Hidup Strategis) in processing numerous regional planning documents that require KLHS as the mandatory instrument in the procedures and mechanisms", said Mr Marthinus Wattimena, the Provincial Representatives of the Global Green Growth Institute (GGGI) in his closing remarks of the Technical Guidance of Validation and Training Course for Validation Team and Experts in KLHS Development in Papua Province. This technical guidance is a collaboration between the Indonesian Ministry of Environment and Forestry, the Papua Provincial Office of Forestry, and Environment Service and GGGI and was held on 5-9 July 2021 at Suni Hotel and Convention Abepura, Jayapura.
The Head of the Papua Provincial Office of Forestry and Environment Service, Mr Jan Jap Ormuseray said that his institution and GGGI agreed to increase the capacity of human resources, including document creators, working groups, or validators. Mr Jan further stated, "The key is of this program is our hard work. I do hope that in the near future we can guarantee the quality of the KLHS documents that we produced and that we can run the program in accordance with the government's program. I do also hope that we can collaborate with other stakeholders".
The GGGI Environment Policy Advisor M. Taswin Munier said that this technical guidance was a series of three training courses, which have been implemented since April 2021 to increase the capacity of Papua provincial officials in validating KLHS reports for various policies, plans, programs of Papua Province, and to fulfill the necessary KLHS document creators from local univesities. Mr Taswin further emphasized that the capacity building of human resources by providing training to drafters from local universities is aimed to assist the Papua Provincial Government in integrating the principles of sustainable development and meeting the target of reducing regional emission as stated in the regional mid-term development plan (RPJMD) and the spatial planning (RTRW) and other relevant detailed plans. Mr Taswin also stated that currently, GGGI had signed a Memorandum of Understanding (MoU) with Universitas Cendrawasih, which will be followed up with a Cooperation Agreement (PKS), which will include subsequent training courses in similar subjects and elevating the capacity of the academic community in terms of green growth approaches in planning and activities. development.
In addition to the KLHS, he said, there are RPPLH (environmental protection and management plan), DDDTLH (environmental carrying capacity), IELH (environmental economic instruments), emission reduction programs based on NDC (nationally-determined contribution), spatial-based planning, green investment and others. With the availability of a local qualified KLHS document creator, the collaboration between the local government and local universities will be even closer, and the role of the universities will be more vital and strategic. Mr Taswin further concluded that this person is not only functioned as a provider of knowledge and skills but also as a regional environmental database manager, who will collect, manage and analyze regional databases for the benefit of development planning that is more systematic, based on the carrying capacity of the environment and of course sustainable.
Mr Yehuda Hamokwarong SPd, MSc, the lecturer of Geography Education of Universitas Cendrawasih, that he learned new knowledge from this technical guidance and that he is ready to be involved in the preparation of the KLHS document. He further expressed his expectation of more detailed training courses in the universities, especially to understand KLHS documents, such as the regional mid-term development plan (RPJMD) and spatial planning (RTRW).
(Written by Makawaru da Cunha I from PAPUAinside.com, JAYAPURA, translated into English by Sri Ismawati Soerianegara from SEAMEO BIOTROP)


text:
Match Previews, Reports, Articles and Special Features
2016: THE YEAR THAT WAS by Whispering Jack
By Demonland, December 31, 2016 in Special Features
As the final siren blared at Simonds Stadium to mark the end of Paul Roos' coaching stint on Saturday 27 August, 2016, the curtain came down on one of the Melbourne Football Club's least productive decades in its history, one in which every season had produced a losing record in terms of the results of games played and percentages and a consequent failure to participate in finals. The scoreboard at the ground was no more flattering in that it showed Geelong had beaten Melbourne by 111 points.
The Demons last taste of finals glory was in 2006 when they overcame a shaky start to the season to finish with 13½ wins and a percentage of 109.66. They beat St Kilda in an elimination final before losing to Fremantle in the semi in Perth. The steep decline and the dark period in the club's history that followed has been well documented, as has been the club's slow rise from the abyss.
When the dust settled on 2016 the club had risen a further two places on the ladder above the year before, recording ten wins and but for the young team hitting the wall and losing its last two matches, a positive win/loss record and a finals appearance might have resulted. Had it not been for the enormity of that final round defeat the club would have finished with a percentage in positive territory above 100 for the first time in a decade.
Despite the way things panned out at the very end, it was pleasing to see the club's progression since 2013 when it won a mere two games followed by four and seven over the next two seasons to ten in 2016. A further step forward in the same vein will almost certainly see a return to finals participation next year.
The statistical improvement on the field overshadowed somewhat by the disappointment of the season's ending doesn't tell the full story of a season of many highlights.
The most telling aspect of the continued rise in the team's performance was the fact that it was achieved by turning to its youth. From very early on, it was clear that the intention was to blood young talent and to give it time to settle into the hurly burly of the game. While the results were at first mixed, there were some pleasing efforts as the team held its place in mid table.
There were times when the selectors might been tempted to revert to bringing in some more experienced from the ranks at Casey but they persisted with the policy and we saw a late season charge of three consecutive wins including the triumph against reigning premier and then ladder leader Hawthorn in Round 20.
The club's affiliate at Casey finished as minor premiers in the VFL but then went down to Footscray in the Grand Final at Etihad Stadium. Next year they will be known as the Casey Demons.
There were some great personal achievements - Max Gawn's elevation to All Australian ruckman status, Jack Viney becoming the club champion, four Rising Star nominations - Clayton Oliver, Christian Petracca, James Harmes and Oscar McDonald (with Jayden Hunt unlucky to miss and Sam Weideman poised for next year), but on field happenings weren't the only highlights of the year for the Melbourne Football Club.
The club recorded continued growth in membership numbers (now projected to go beyond 40,000 in 2017) and crowd attendances and it posted a substantial profit.
Melbourne's pioneering work for women in the sport and the women's game was recognised when it was awarded a licence to field a side in the inaugural year of the AFL Womens League competition. On Sunday, 5 February, 2017 the first team will run out onto Casey Fields in an historic encounter against Brisbane Lions.
Much of the good work both on and off the field can be attributed to the club's board and administration led by Chairman Glenn Bartlett, CEO Peter Jackson and the professional team of people they have working under them. Although Paul Roos now leaves the scene he has laid the groundwork and presided over what promises to be a seamless transition to life under new coach Simon Goodwin.
While the club might have faltered and lapsed from time to time in past seasons due to inexperience on the field, that is one excuse that will not be made when Goodwin coaches his first Melbourne team in a game for premiership points in a few month's time. He should have at his disposal three new players with substantial AFL experience - Jordan Lewis, Michael Hibberd and Jake Melksham to add to the likes of Nathan Jones, Bernie Vince, Tom McDonald and a bevy of young up and comers at his disposal.
A new era awaits.
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Petracca's set shot kicking
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text:
using System;
using System.Collections.Generic;
using System.Linq;
using System.Text;

namespace HTLib3
{
    public static partial class Collections
    {
        public static string[] HReplaceAll(this string[] values, char oldChar, char newChar)
        {
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            for(int i=0; i<values.Length; i++)
                values[i] = values[i].Replace(oldChar, newChar);
            return values;
        }
        public static string[] HReplaceAll(this string[] values, string oldValue, string newValue)
        {
            values = values.HClone<string>();
            for(int i=0; i<values.Length; i++)
                values[i] = values[i].Replace(oldValue, newValue);
            return values;
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        public static string[] HReplaceAll(this string[] values, string oldValue, object newValue)
        {
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            for(int i=0; i<values.Length; i++)
                values[i] = values[i].Replace(oldValue, ""+newValue);
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redpajama_set_name: RedPajamaGithub


A bunion is a condition where the bones that form the big toe joint have shifted so that big toe is closer to the little toes. Bunions are a complex structural deformity and may be caused by one or more factors. Wearing tight, narrow shoes, a family history of bunions, flat feet, excessive movement in the feet, and arthritic conditions such as rheumatoid arthritis and gout can all contribute to bunion formation. A bunion is characterised by a protruding bump on the side of the big toe joint and deviation of the big toe toward the second toe.
A Chiropodist deals with the conservative management of bunions. The Chiropodist can determine the cause of the bunion, prescribe custom foot orthotics, give advice on proper footwear, and suggest toe appliances.


text:
Perley-Robertson Hill & McDougall
Personal Legal Needs
Newsroom »
Living Without Status in Canada? You May Have Options
By Warren L. Creates
An estimated 200,000 to 500,000 people are currently living without status in Canada. Many have lived under the radar for years, some since childhood. Others have more recently stayed beyond the validity of their temporary visitor, student or worker status—some without even realizing it.
Persons living without status in Canada on a long-term basis face difficult conditions. Those facing a medical crisis could be denied treatment. Though children without status are entitled to attend public school, some families keep them out due to fear or lack of information on their rights. Many of those who work illegally will experience poor conditions and even exploitation at the hands of their employers. Most stay silent, believing that speaking up could result in their removal from Canada.
Many live in constant fear of being discovered and ordered to leave. Others cannot be deported due to Canada's suspension of removals to unstable countries such as Afghanistan and the Democratic Republic of Congo, but still cannot access work, education or healthcare due to their lack of legal status.
Even for those who manage to make a decent life for themselves and their families in Canada, the potential consequences of lack of legal status are serious. If discovered by the Canadian authorities, a removal order can be issued. This can lead to deportation and the denial of future entry to Canada.
Many of those living without status in Canada fear taking action to resolve their lack of status. The threat of deportation looms large. However, many people have more options than they realize, and could improve their living conditions significantly by taking steps to resolve their lack of status.
Available opportunities depend on a person's specific circumstances, including the length of time they have been living in Canada, the reason for their lack of status, and their family situation. Options for resolving a lack of status in Canada might include:
Restoration of Status
Those who have stayed 90 days or less beyond the validity of their temporary status can apply to restore that status. It is possible to apply to restore the same type of status (e.g. application for a new study permit after an initial study permit expires), or to restore status under a new category (e.g. application for a work permit within 90 days of visitor status expiring).
After 90 days, the restoration of status option is lost. This deadline is strict. If more than 90 days have passed, it is usually advisable that a person leave Canada before their overstay is detected where this is a valid option.
Temporary Resident Permit
A Temporary Resident Permit can allow a person without status to remain in Canada temporarily. There must be compelling reasons to justify the person's stay in spite of the lack of status. Valid reasons might include the hardship of family separation, a well-founded fear of harm in their country of nationality, or the need to carry out work in Canada that is beneficial to Canadians.
A Temporary Resident Permit is by definition a temporary solution. Permits are issued for a period of up to three (3) years, and can be renewed. However, a person who has stayed in Canada as a Temporary Resident Permit holder for a prescribed period may eventually become eligible for permanent residence.
Permanent Resident Applications
Some categories of permanent residence allow for a person to apply despite the fact that they are living in Canada without status. If an individual has a spouse or common-law partner who is a permanent resident or Canadian citizen living in Canada, that individual can be sponsored from inside Canada whether or not they enjoy valid status.
Another possibility is an application for permanent residence on humanitarian and compassionate grounds, known as an "H&C application". This is a broad category that can be used to overcome various types of inadmissibility to Canada. In evaluating an H&C application, officers will consider the best interests of any children, family reunification, health issues, establishment in Canada, and potential hardships posed by return to the country of origin.
Note that a refused refugee claimant cannot apply for humanitarian and compassionate relief until one year has passed since the refusal of their refugee claim.
The Immigration Law Group at Perley-Robertson, Hill & McDougall LLP/s.r.l. has the expertise to advise and assist those living without status in Canada. We can help determine available options, weigh the costs and benefits, and prepare thorough and strong applications. We invite interested persons to call us to schedule a confidential consultation.
Warren Creates is Head of our Immigration Law Group. He can be reached at wcreates@perlaw.ca or 613.566.2839.
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Mary Lynn Hackworth, 83, passed away November 13th, 2017. She was born November 20th, 1933 in Newark, Arkansas. She was of the Methodist faith and a member of Hazel Edwards United Methodist Church of Newark for 67 years. She taught Sunday School for several years, sang in the choir, served in several positions for the Council on Ministries, she was a Communion Stewart, served on the PPR committee, and a member of the UMW. She also enjoyed crafts, gardening, camping with the family, and enjoyed the kids.
She was preceded in death by her parents, Charles Leonard Cantrell and Mary Frances (Greenfield) Cantrell; one son, Mitchell Kelly Hackworth; six brothers, Lamen Cantrell, Woodrow Cantrell, Bill Cantrell, Hansel Cantrell, Vernon Cantrell, and Ray Cantrell; and three sisters, Pearl Baker, Bertha Gipson, and Editha Fields.
She is survived by her husband, Kenneth Hackworth of 67 years; two sons, Terry Hackworth and his wife Connie, and Ronald Hackworth and his wife Nettie; two grandsons, Brandon Hackworth and his wife Donna and Cody Hackworth and his wife Linda; four granddaughters, Ronda Piker and her husband Dane, Tracy Hackworth, Tara Sneed and her husband, Thomas; and Mary Sheree Hackworth; ten great grandchildren, Colten Chadwick, Cady Hackworth, Lindsay Hackworth, Emily Hackworth, Macie Hackworth, Joshua Hackworth, Jeffrey Hackworth, Lilliana Piker, Arianna Sneed, and Logan Shell; and a host of nieces, nephews, cousins, extended relatives and friends.
Visitation will be Tuesday, November 14th from 1-2 PM with the funeral service beginning at 2 PM both at the Willis Funeral Service Chapel with Chaplain Doc Spurlin officiating. Burial will follow at Blue Springs Cemetery of Newark.
Pallbearers include, Cody Hackworth, Brandon Hackworth, Joshua Hackworth, Danny Cantrell, Colten Chadwick, and Hunter Bear.
Honorary Pallbearers include, Jeffrey Hackworth, Thomas Sneed, Dane Piker, and Logan Shell.


If we had to think of a sweet which epitomises the flavours of Le Marche, one the first that comes to mind is salamino di fichi (fig bread), not so much for its "representative" regional character, but for the choice of ingredients and simplicity of preparation an aniseed and sapa (very concentrated cooked must), certainly two of the most typical flavours of Le Marche, and then figs and almonds.
In these and in other "un-sweet" sweets of clearly popular derivation we find the regional gastronomic character, and maybe also that of Le Marche inhabitant. Sober, prudent and measured , that necessity virtuosus know how which is expressed proverbially in "nozze con I fichi secchi" (wedding feast of dry figs), a synonymous of nuptial banquets without ostentation and a clever use of one' s own, even if limited, resources.
A sobriety which, thinking about it, can claim unfashionable gastronomic modernity: the use of local raw material, the intriguing as well as balanced play of "poor" ingredients that avoids excessive flavours with a measured moderate concession to sugar.
This is to be found in sweets decisively more substantial, such as frustingo. Going back to the origin of this typical Marche sweet (which has many varieties, even linguistic, other than in the ingredients), we discover that it derives from "frusto" and "poor", and that we are once again in the pr4sence of a remarkable imaginative capacity for invention, starting from everyday ingredients. Le Marche sweets are often "un-sweet" also because created at a time when sugar was used parsimoniously and it was used to "bind" the various types of dry fruit or the other ingredients, above all snubbing butter, belonging to the Italian north.
A few small producers, true craftsmen, fortunately saved these, cuylturally important, sweets, even if sometimes in really tiny quantities: for lonzini or salamini or panetti di fichi (fig bread). In the first two, the figs are cut up and the pastry is wrapped in fig-leaves; in the other they are compressed, whole, using a small press. A sort of gastronomic W.W.F. would really be auspicious for all craft food products,.