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Sphere Standards | Humanitarian Charter and Minimum standards The Sphere movement was started in 1997 by a group of humanitarian professionals aiming to improve the quality of humanitarian work during disaster response.
Home - Smokescreen Smokescreen''s IllusionBLACK deception platform detects cyber attacks like reconnaissance, spear phishing, lateral movement, stolen credentials and data theft.
BlazePod - Follow your instincts BLAZEPOD triggers your body’s natural response to visual cues, enabling superior, fast and coordinated movement. Tap-sensitive pods powered by the BLAZEPOD app provide visual cues, creating the ultimate Flash Reflex training system.
HGS (India) Limited | HGS HGS (India) Limited, (HGSI) (erstwhile Geosource India Limited) a part of the Sowar group, was established in 1986 in technical and financial collaboration with Geosource Inc USA, owner of Sensor Nederland b.v. to manufacture geophone strings, seismic cables & connectors. Geophones have historically been passive analog devices and typically comprise a spring-mounted magnetic mass moving within a wire coil to generate an electrical signal.A geophone is a device that converts ground movement (velocity) into voltage, which may be recorded at a recording station. The deviation of this measured voltage from the base line is called the seismic response and is analyzed for structure of the earth
AMS Aircraft Recovery Systems - Rapid Response Systems AMS design, develop, construct and market Aircraft Recovery Systems, including Aircraft lifting, Aircraft movement, turntables and Aircraft lifting air bags.
Kristopher Pitcher, Ph.D. – Behavioral , community, and spatial ecology. As a behavioral and spatial ecologist I  am broadly interested in the foraging and dispersal of animals in response to environmental structure. My research investigates how an animal's patch use and dispersal behaviors can influence predation and competition, have cascading impacts on community dynamics, and alter the movement of biomass across ecosystem boundaries. Most of…
Samos Volunteers A movement of individual volunteers working together in response to the European refugee crisis. Learn more about how you can make a difference by volunteering or donating. Help us help them!
CareAlert Smart Dialer - No Monitoring Fees! Personal Emergency Response System Official North American website. Personal medical alert emergency pendant system with no monthly monitoring fees ever! Enjoy continued independence at home without the high price!
Welcome to Undoculove page! This page is administered by Undocupick-up Lines. Undocupick-up Lines, by 4 undocuMUJERES, is at the HEART of THE MOVEMENT. If you're looking for a pick-up line that will elicit a response from other undocumented activists or immigration advocates, look no further than Undocupick-up Lines. We create pick-up lines that celebrate experiences that make…
BlazePod - Follow your instincts BLAZEPOD triggers your body’s natural response to visual cues, enabling superior, fast and coordinated movement. Tap-sensitive pods powered by the BLAZEPOD app provide visual cues, creating the ultimate Flash Reflex training system.
Home | Precision Rehabilitation Things we can do for you Physical Therapy is a field of rehabilitation that focuses on optimizing the way that people move, either in response to an injury or disease or as a form of prevention. Our profession is committed to utilizing current research and evidence to promote healthy movement th ...
DOJ Pride – The official web presence for LGBT Employees of the U.S. Department of Justice and their Allies. The official web presence for LGBT Employees of the U.S. Department of Justice and their Allies.
Dark Matter: Women Witnessing Dark Matter: Women Witnessing - Writing and artwork responding to an age of massive species loss and ecological collapse. A home for dreams, visions, and communications with the nonhuman world. A place to heal our broken relationship to the earth.
Alexander Technique Running | Running and the Alexander Technique "The Alexander Technique is a method for improving motor performance by integrating the voluntary and reflex components of a movement in such a way that the voluntary does not interfere with the reflex and the reflex facilitates the voluntary." Frank Pierce Jones The Alexander Technique is not a running method; it is a method that addresses the posture that supports running, and, indeed, all movement, and is therefore an excellent technique for improving running form and avoiding injury. What I have written in these pages on running, gleaned from 40 years of running and some 35 years in the Alexander Technique, are observations on how runners with excellent posture can run. It is not intended as a "how-to", but more as a "what not-to-do." I won't attempt here to explain the Alexander Technique, as there are plenty of good books that go into great depth, including Alexander's own. And, at any rate, there is no replacement for private lessons with a certified Alexander Technique teacher (one certified by STAT, or one of its affiliates, such as AmSAT in the U.S. or CanSTAT in Canada – one should be wary of teachers who don't have STAT affiliate certification). I will, however, briefly explain how I understand the physiology behind the Alexander Technique and how it applies to running. In vertebrates, movement is initiated, organized and distributed through the spine. (see The Spinal Engine , which explains how the movement of the legs and arms in running originates with spinal movement) In fact, it is possible to measure muscle action in the upper neck preparatory to the movement of a finger (The Head-Neck Sensory Motor System, ed. Alain Berthoz). The first part of any movement, including walking, running and simply breathing [see: Breathing and running ] involves the adjustment of the head's weight, because the movement of a limb implies a change in the balance of the whole body. Further, movement of a limb demands the support of the spine. The spinal musculature is composed of chains of smaller muscles, which, when co-ordinated, can powerfully extend the spine against the contraction of the large muscles which attach the limbs to the spine. For example, when one lifts a heavy object with an arm, that action should not compress or bend the spine – when a leg extends or recovers in running, that movement should not result in arching of the lower back, or tilting of the pelvis – the extensor muscles of the spine reflexively act to resist the contraction of the large muscles of the limbs, and, in fact, actually prepare to do so before the movement of an arm or leg even begins. At least, this is what happens when good posture is present. In actuality, what we see in many people is quite different: their necks and backs shorten and contract with the effort of moving their limbs. Runners hunch and arch, effectively compressing their trunks and retracting their limbs. They have learned to work against themselves. At birth, we can see reflexes that will control posture and movement already at work. A normal child has the balanced and interactive muscle tone that defines good posture. Good posture is movement, not positioning. Certain extensor reflexes can be immediately tested in newborns – pressure against the ball of a foot will elicit counter pressure, demonstrating how the body has evolved to lengthen against the force of gravity (as occurs in natural running), or, indeed against any exterior force placed upon it. One can also test, in infants, reflexes that protectively retract the limbs, and completely inhibit the extensor reflexes of the spine. The Moro reflex is a reflex, studied in apes and in man, which can best be described as a grasping reflex. Take an infant and make a sudden movement as if to drop it (well, don't actually do this, take the word of researchers who've studied it), and you will see a stereotyped two-phase response. The first is extensor – reaching out with the hands and arms, the second, flexor, retracting and adducting the arms and legs and collapsing the neck and spine. In arboreal apes, the purpose of this reflex is evident – the infant must grasp its parent in time of flight, as the parent needs both limbs available. In most environments, this reflex is only occasionally stimulated. In modern man, it is constantly stimulated. To be precise, the Moro reflex does not persist beyond a few months of age. However, similar responses do persist, and are referred to as startle responses. They look very much the same as the Moro reflex, demonstrating a strong and rapid grasping response, during which the extensor reflexes are inhibited. These retractive, grasping reflexes are stimulated by fear and pain. You can see them at work when you surprise someone. You can see them at work when someone is injured. And you can see them at work when someone is afraid, or simply worried. Children who begin to hunch over at their desks at school, grasping their pencils as if they were life preservers, are demonstrating the stimulation of grasping responses. As I mentioned, this is not a problem if the stimuli are rare and of brief duration, but in most early learning environments they are frequent and sustained. Children are afraid of not doing well, of not being liked, of not being understood. So they retract and hunch over. If they succeed in their tasks in spite of their retracted state, they learn to retract as a means of self-control. Eventually, the extensor reflexes of their spine are constantly inhibited, and all movement becomes more effortful. They over-stabilize their joints, and move against the resistance of contracted muscles. Muscle work is no longer reflexively distributed through the spinal musculature, and is instead focused on individual muscles. And then we see what we identify as poor posture – hunched or arched backs, rounded shoulders, shortening necks, etc. The obvious and incorrect response to poorly positioned body parts is to "properly" position them. So we attempt, or we tell children to attempt to stand straight, to pull their shoulders back and down, and we use the incorrect notion of alignment to support our wrong conception of good posture. (see The Myth of Alignment) So much poor advice that we read about running form is about how to "hold" the body. Runners are told to keep the shoulders down, to cup the hands, to keep the elbows at 90 degrees, to recover the legs with the hamstrings, to shorten their strides, to keep the body aligned, and there are running coaches who insist that one can improve running posture by strengthening muscles (you cannot). The problem is, if a shoulder is rounded forward due to the installed pattern of constant retraction, pulling the shoulder back will simply add new effort and increase fixity in the shoulder joint. Trying to stand up straight will simply be adding more work to an already over-worked musculature. This is where the Alexander Technique comes in. With gentle hands-on work, an Alexander Technique teacher brings a student's awareness to stabilized articulations, and guides the student to permit freedom and movement. The repeated experience of hands-on guidance increases the student's awareness of himself, and teaches him to remove retraction and fixity from neutral posture. He may then learn to initiate movement without preparatory hardening and retraction. Hands-on private lessons are essential, because habitual preparation is very difficult to inhibit, and movement initiation by a teacher removes responsibility for the beginning of movement, making it far easier for the student to allow himself to move without preparation. Actually, good posture is dynamic, a condition in which all muscles are lightly active, from which all movement may be accomplished without any preparatory hardening or stabilizing. Running begins, in all vertebrates, with a release of the head and lengthening of the spine. Again, many of the muscles which extend the spine against the action of large muscles of the limbs are of small mass, and are only strong when organized in chains. The constant habitual retraction and adduction of the limbs inhibits spinal extensors, so it is important that one learn to allow the head and limbs to release outward in order to re-establish the spinal extensors. One cannot simply "straighten-up" to good effect. So, in no particular order, here are a series of articles on aspects of running form. Hopefully, they can serve as guidelines for what happens in running when good use of the body is optimal. My unique contribution to running is my theory of the biarticular muscles in running (see: The Biarticular Muscles in Running). Good running! Find a certified teacher of the Alexander Technique and take a few private lessons. Here is where to find a teacher: The Society of Teachers of the Alexander Technique (England and international members): The American Society of Teachers of the Alexander Technique (U.S.) The Canadian Society of Teachers of the Alexander Technique
Josie Holford: Rattlebag and Rhubarb |  We awaited demobilisation All that winter of 1918 While we toiled in the grime of Taranto Loading ammo and cleaning latrines When they treated the whites to a pay rise It was like someone lobbed a grenade All our years of resentment exploded Saying, to hell with their rules and parades From No Parades by Chris Hoban. Listen here: Chris Hoban's song pretty much sums up the experience of the British West Indies Regiment (BWIR) in WW1. (And do give it a listen - it's haunting in its story-telling and evocation of the music of the period.) It's a story of how racism bigotry and mistreatment betrayed the loyalty, patriotism and courage of 15,000 men all of whom volunteered to fight for the Empire. It's also a story of mutiny, colonialism and the kickstart of the movement for self-determination and independence. What first spiked my interest in the BWIR was reading through the names in the record book of the Taranto Town Cemetery Extension. The Town Cemetery was used for British and Empire burials from June 1915 to April 1919, but by January 1918, it was necessary to open a military extension. After the Armistice the 102 Commonwealth burials in the town cemetery were removed to this extension. There are now 449 WW1 Commonwealth burials in the extension. There among the names of the dead are 147 from the British West Indies Regiment. Why were they there and what had happened to them? I started to get interested in the history of the regiment and that of course led to the Taranto mutiny of the winter of 1918-1919. Here's the story. Background to the Mutiny Taranto is an industrial town on the Mediterranean. Italy entered the war on the Allied side in May 1915 and the Royal Navy began using Taranto as a Mediterranean base soon thereafter. Taranto became a key transit point on the supply lines to and from Egypt. Mesopotamia, Palestine and Salonika. Lines of communication were established between the eastern theaters of war that ran then through Taranto, Turin, Lyons and Le Mans to Cherbourg It's where ships came in to re-coal and where troops passed through on their way from the near east to the Western Front or back to Britain. A huge tented encampment was set up to accommodate them and No 79 General and No 6 Labour Hospitals followed with more permanent brick and concrete structures added over time. It was a base and rest camp and labour units, including the 8th, 10th and 11th Battalions, British West Indies Regiment, were brought in to service the camp as well as load and unload the ships and trains. In 1915 the British War Office - which had initially opposed recruitment of West Indian troops - created the British West Indies Regiment (BWIR). It served in Europe, the Middle East and Africa. In spite of promises made at the time of recruitment, BWIR did not give black soldiers from the West Indies the opportunity to fight as equals alongside white soldiers. Instead, the War Office largely limited this trained infantry regiment to labour duties. Over 15,600 West Indian men volunteered for the BWIR, two-thirds of whom were from Jamaica. Others came from Trinidad and Tobago, Barbados, the Bahamas, British Honduras, Grenada, British Guiana (now Guyana), the Leeward Islands, St Lucia and St Vincent. 185 were killed and 1,071 died of illness as a result of the war. The first battalions of the BWIR were stationed on the Suez Canal and were first used as labour battalions. They saw front line service in Palestine and Jordan serving with distinction as part of General Allenby's force that drove out the Turks and contributed to the collapse of the Ottoman Empire. They earned medals and commendations for bravery and were mentioned in despatches. Later BWIR battalions were sent to the Western Front and then to Italy where they served in auxiliary roles that included digging trenches, construction of roads and gun emplacements, acting as stretcher bearers, loading ships and trains, and working in ammunition dumps. This was dangerous work often carried out in France and Flanders within range of German artillery and sniper fire. After the Armistice in November 1918, eight battalions of the BWIR – 8000 or so men - were stationed at Taranto in preparation for demobilization. They were joined by the battalions returning from Egypt and Mesopotamia many of whom had served in combat. Long standing grievances and growing resentment over unfair treatment, pay and promotion issues had been brewing for some time and in early December they erupted. This was a time of uprisings, riots and disturbances across the British Army. Men who had signed on for duration wanted to go home and get on with their lives. Mutiny and revolution were in the air. The BWIR had some very specific long-standing grievances and a growing resentment over unfair treatment, pay and promotion issues and in December 1918 they reached boiling point. The underlying issue was of course the betrayal of the promise made to them at recruitment: that they would be treated on an equal footing with the other regiments of the British army. Instead they had been primarily used for manual labor and treated as 'native" labor battalions and not as front line troops. Although designated as an infantry regiment and entitled to the same terms of service as other British regiments, commanders and officials often subjected the BWIR to the menial conditions dictated for 'native' corps. Military commanders and officials regarded the BWIR as inferior and treated them accordingly. On the Western Front they were excluded from facilities enjoyed by other British soldiers. The medical care and recreational facilities offered to West Indian troops was often inferior as a result. Estaminets – simple civilian-run cafes that offered the ubiquitous egg-and-chips respite from army food - were off-limits for Chinese and African Labour battalions and that restriction was extended to the BWIR, even though they were officially a unit of the British army. When they were wounded or became sick they were treated in 'native' hospitals and received poor treatment. Commissioned officer rank was restricted to those of 'pure" European descent and pay increases, granted to the British army in 1917, were withheld until protests from West Indian soldiers. Equally problematic was the official reluctance to deploy West Indians as combat troops. It meant that they had fewer opportunities to show the battlefield courage so prized by the military; fewer opportunities for medals and decorations. Their contribution - carrying ammunition, loading trains, building roads, railways and gun emplacements, cleaning latrines, cooking, carrying the wounded, digging trenches and graves, clearing the deadly debris of battle - had none of the supposed warrior glamour and glory of the battlefield. Ironically, it was the labour battalions that built the graveyards and cemeteries that are the symbols of remembrance. The Black Soldier's Lament – written by Canadian veteran George A. Borden in the 1980s - reflects the bitter disappointment of the injustice, the sense of shame and loss of manhood. At Taranto, soldiers reported being ostracized: "since we came here, we couldn't understand why these British soldiers they didn't seem to want any attachment with us. We had always seemed to get on good together in Egypt," a soldier from British Guiana recalled. They were given labour duties, loading and unloading ships and trains, as well as being ordered to clean latrines for white units. Meanwhile, sick and wounded BWIR men continued to succumb to illness and disease. In August 1918,12 men from Barbados had signed a respectful petition (you can read it here) outlining their grievances about pay pointing out that soldiers from white regiments had received a pay increase while they – together with "native" regiments - had not. They specifically identified this as a betrayal of the promises made to them at the time of recruitment. In addition, black soldiers had not been permitted to rise through the ranks, despite good recommendations. The Hon. J C Lynch, Chair of the Recruiting Committee, sent a letter in support of the petition indicating the justice of the claims. He also described the respectable (middle class) and often professional or land-owning backgrounds from which these men came. The 12 signatories were Joseph Chamberlain Hope DCM, Vernon G Thomas, Edward E. Packer, Vincent Lionel Talma, Leslie A. Greaves, John Berkeley Johnson, L'Estrand C. Deane, Alexander L. Marshall, Lashington L. Skinner, T Thompson, Herman P.J. Ince, and G.F. Bowen. Nothing came of this petition. After Armistice Day, on November 11 1918, the eight BWIR battalions in Europe were concentrated at Taranto in Italy to prepare for demobilization. They were subsequently joined by the battalions from Egypt and Mesopotamia. The combat veterans arriving in Taranto from the east were subjected to the same discrimination and second class status and treatment as the labour battalions. Brigadier-General Cyril Darcy Vivien Cary-Barnard was base commandant known for his strict segregationist regulations. According to some accounts, the men had been refused leave to enter town and he forbade black soldiers from using facilities alongside white soldiers. They had separate canteens they were not allowed to go to the cinema when white troops were there. When sick they were sent to the 'native' hospital where they received inferior treatment. They were prevented from being able to rise through the ranks. They were employed on fatigues and laboring duties in spite of assurances that this would not happen. All of these men had volunteered to serve and all of this was counter to the promises of equal treatment and opportunity they had been given on recruitment. Discontent was rife at Taranto just as it was across a broad spectrum of the British Army in the weeks after the Armistice. Canadian troops stationed in Britain, for example, staged three major riots. The BWIR had quite specific and particular grievances however, and they arose from the unequal and demeaning treatment they received. Soldiers returning from the Middle East had enlisted first and were ready to be mobilized. They resented being used as porters for white soldiers in transit and they resented being subject to the rigid segregation policies that barred them from equal access to canteens and cinemas. The designation "native" was imposed denying the BWIR access to proper medical facilities Major Thursfield of the 5th battalion protested to the camp commandant Brigadier-General Cyril Darcy Vivien Cary-Barnard about the betrayal of the promises made to the men. Cary-Barnard was a decorated veteran of the Boer War where he served with Lumsden's Horse. He served with distinction on the Western Front. He was decorated for conspicuous gallantry and devotion to duty, wounded, mentioned in despatches and promoted. And from October 1917, to 31 January 1919 he was Base Commandant, Taranto. At camp commander, Cary-Barnard had a reputation for harsh discipline and a dismissive attitude toward the legitimate grievances of the men of the BWIR. Field punishment was meted out for even trivial offenses removing the discretion from junior officers whose attitudes he regarded as too lenient. Cary-Barnard's response to Thursfield's protest was abrupt, brutal, racist and dismissive. The men were only niggers… no such treatment should ever have been promised them …they were better fed and treated than any nigger had a right to expect… he would order them to do whatever work he pleased, and if they objected he would force them to do it. On 6 December 1918, sergeants from the BWIR forwarded a petition with 180 names to the Secretary of State repeating the demands of the earlier petition, including for the pay increase granted by Army Order No.1 1918 to all Imperial troops. They also expressed their resentment at being barred from the possibility of rising through the ranks and outlined some of the history of West Indian service in the British forces where this color bar was not observed. They also requested an increase in the separation pay – money that was sent home to help their families. Inflation and war profiteering had led to huge increases in the prices of basic commodities and their families were suffering hardship in their absence. Captain Reginald Elgar Willis of the 9th battalion had travelled with the fifth contingent from Kingston on March 30th 1917. Promoted to Lt.Col., Willis had a reputation as a harsh disciplinarian. On December 6th 1918, ordered his men to clean the latrines used by Italian laborers. They refused and some men surrounded his tent and slashed at it with knives and bayonets before dispersing. There was some shooting and wild talk. Some men made demands that demobilization process be speeded up so that they would be home by Christmas. The next day the 9th and 10th battalions refused to work and there were clashes. They were forcibly disarmed and ordered on a route march. On December 8th, Pte. Samuel Pinnock was killed by Acting Sgt, Robert Richards who was charged with negligently discharging his rifle and was sentenced to four months labor. This was the only fatality during the mutiny period. Unrest and insubordination continued for four days with men refusing refusing orders and refusing to work. Unnerved, the military authorities reacted harshly and swiftly. The camp commander requested support and a battalion of the Worcestershire Regiment and a machine gun company were order to Taranto traveling "in fighting order with ammunition in their pouches". The mutineers were arrested. The 9th battalion was disbanded and the men distributed among the other battalions. The whole regiment was disarmed. Sixty men were charged with mutiny and 47 were found guilty. Most received sentences of between 3-5 years. One man - Pte. Arthur Sanches - who was considered the ringleader - was sentenced to death. This sentence was commuted to 20 years penal servitude. (He did not serve full term as in 1934 he was a member of the delegation that presented a petition to the Governor of Jamaica – Sir Arthur Jelf - requesting improvements to the roads and water service supply on the lands granted to ex servicemen.) Many accounts state that one man was executed for his part in the mutiny. This does not seem to be correct. One man was shot at dawn on January 20th 1919. He was Pte. Albert Denny of the 8th battalion who was executed by firing squad for the murder of Pte. Edgar Hilkiah Best 13573 10th Battalion of Barbados in a robbery on the 5th of September. The British authorities did make concessions and mobilization plans were speeded up. The Colonial Office prevailed on the War Office and in February 1919 the BWIR got, in full, the increased separation allowances withheld from them in the Army Order No.1. Even after the courts-martial the spirit of resistance continued. Some of those who who had been convicted and repatriated to the West Indies staged further revolts; disturbances occurred on the SS Orca which docked at Kingston, Jamaica. There, BWIR men allied themselves with seamen repatriated from Britain to protest their treatment. There was also discontent at Plymouth where in February 1919 four men of the BWIR were found guilty and received 2 years detention. In the midst of an even harsher camp regime enforced after the revolt, on December 17th 50-60 sergeants of the BWIR met and formed the Caribbean League. They held four meetings in December and early January and discussed not only their grievances but also their plans for what to do when they returned home. Out of their discussions emerged a sense of a pan-Caribbean identity and political awakening. They called for greater cooperation between the islands and mainland Caribbean territories and they talked of seeking independence and self-determination. At the second meeting one man - Sgt. Baxter - said that the black man "should have freedom and govern himself in the West Indies" and that "force must be used and if necessary blood shed to obtain the object". Such words would have alarmed the colonial establishment and probably drowned out the more modest aim of the League, "the Promotion of all matters conducive to the General Welfare of the islands constituting the British West Indies and the British Territories adjacent thereto." They agreed to strike for higher wages on their return home. They talked of a Caribbean–wide governing body with a headquarters in Kingston, although the choice of Jamaica led to some inter-island rivalry and controversy about the location.This was a distinctly social democratic and reformist agenda but also problematic for those determined to maintain the status quo of economic and power arrangements. At first the Caribbean League was treated with cautious approval by the military authorities as they saw it as a way to help contain and manage the discontent of the troops. At one of the later meetings however, one of the participants - Sgt. Leon Poucher, a Trinidadian reported to his commanding officer that they talk had turned toward self-government and strike action. This concern was relayed to the colonial authorities in the West Indies who were spooked by the thought of thousands of radicalized and angry ex-servicemen returning to their homes determined to seek change. The Caribbean League did not survive demobilization which was completed by August 1919. Although it was short-lived it seems to have had a powerful and radicalizing impact on those who participated. It gave rise to a new and confident voice of resistance that was to make an impact on the politics and social conditions of the post-war Caribbean. Take a look at this poem written at the time:Before enlisting Monteith had been a school teacher in Jamaica. He had written a number of patriotic poems praising the war effort and the Empire that had been published in the Jamaican Times. These words reflect a personal transformation and a new political outlook that many of the men of the BWIR would take home with them. In some ways this new spirit was presaged by the thinking at enlistment. By joining the imperial war effort to fight for king and country many hoped to prove something. Look at this 1915 article in the Jamaican journal the Grenada Federalist: As coloured people we will be fighting for something more, something inestimable to ourselves. We will be fighting to prove to Great Britain that we are not so vastly inferior to the white. We will be fighting to prove that we are no longer merely subjects but citizens – citizens of a world empire whose watch word should be Liberty, Equality and Brotherhood. The was an opportunity to show proof of worth, of the right of equality and freedom. Deliberately keeping these men from the combat duties of the front line served to thwart those aspirations. It had instead another outcome - that of radicalizing a generation of activists. In the West Indies, a number of BWIR soldiers played important roles in the growth of the working class, union and independence movements. They organized unions, led protests, contributed to reform movements and they laid the groundwork for the move to self-determination and independence. The BWIR served honorably in the Egypt, the Middle East, on the Western Front and in Italy. When given the opportunity, they proved themselves as combat troops. Faced with discrimination and humiliation they fought back against injustice. The BWIR was kept away from the victory parades that marked the end of the war. It was disbanded in 1921. In spite of their efforts, a confidential 1919 Colonial Office memo on the Taranto mutiny makes it clear that the British Government realized that things had changed: Nothing we can do will alter the fact that the black man has begun to think and feel himself as good as the white. Sources: The National Archive (UK) Imperial War Museum No Labour, No Battle: Military Labour During the First World War, Ivor Lee and John Starling Holding aloft the banner of Ethiopia, Winston James Race, Empire and First World War Writing, Santanu Das (editor)
The People''s Cube - Political Humor & Satire The People''s Cube brings you glorious political humor satire and correct opinions for progressive liberals from the original Party Organ of Record
Alicia Dunams | Write a book, start a movement, change the world We live in a world of instantaneous communication. This has an upside: As a global population we are informed of breaking news and important, need-to-know information at rapid speed. This, of course, also has a downside: We (and media entities) can broadcast our thoughts, feelings and fears lickety-split to hundreds, thousands and even millions of people... with no filter or forethought. That's a heck of a lot of responsibility. And can cause a heck of a lot of damage. Case in point, I was triggered this week about certain happenings in the news and felt moved to share my thoughts on social media. It didn't take but a few seconds after I posted to realize my post was a reaction not a response. I was operating from my reactive brain (my amygdala) vs. my responsive brain (emotional intelligent brain, or pre-frontal cortex.) I even used the word triggered in my post... a red flag, indeed. From my book, I Get To: How Using the Right Words Can Radically Transform Your Life, Relationships & Business, I share the following concept, which I term The Ripple Effect: ____________ (adjective) people ____________ (verb) people. So suffice to say, triggered people trigger people. And I did just that... One women said she was offended by my post. Her comment caused me to pause, re-evaluate, and I decided to delete the post because it wasn't positively contributing to the ripple effect of my Facebook page or the world. That's one example of how you can offend someone: sharing opinions, thoughts or feelings on sensitive or controversial topics such as politics, religion, etc. On the other hand, you can offend people inadvertently, without even knowing it. Maybe you are living what Oprah calls "Your best life" and someone is offended by your choices, lifestyle or how you show up. Maybe that person trolls your social media, or feels the need to share why you offended them. The old adage goes: "You can please some of the people all of the time, you can please all of the people some of the time, but you can't please all of the people all of the time." IMPORTANT NOTE: I strongly believe that if you are someone who is easily offended, it's important to dig deep and see why . Self-awareness is important and mindfulness techniques, like meditation and reframing, can be important tools for "managing life." Since people will continue being people, my invitation is instead of wanting to change others, it's easier to change yourself. (That's why the skill of reframing is so important.) Here is my short list on how NOT to offend others. 1. Avoid controversial triggers or topics. 2. Avoid the word "BUT." Here's a video that shares what the word BUT does. 3. Use "Let's shift the conversation." It's a polite way to redirect the conversation to something more positive or uplifting. 4. Use "Cancel/Cancel" or "Delete/Delete." If you say something you wish you didn't, request a rewind, cancellation, or deletion. "Can I have a rewind? I'd love to start over." or "I'd love to delete what I just said and start over." Do you have any tips for not offending others or rectifying it if you did? As always, dedicated to your success, Alicia Dunams
32,,, EyeTap Digital Eye Glass, WearTech (TM) Wearable Technologies/research/consulting/public speaking/inventing/philosophy
Murrell Psychological Service, LLC - Home - Springfield, MO An overview of the type of psychotherapy or counseling that we offer our clients. Our specialty is working with clients who need individual or family counseling and have difficulty with panic attacks, depression, and/or PTSD.
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Right From the Hip | Observations & Opinions | Politics, Law & Current Events In which our Vagabond Seeks a City in Motion. It is early Saturday evening, the doors are open, the coffee house beckons. I enter into a crowd – young and old, in pairs, groups and singles, are standing in line, checking their phones, reviewing the menu board, sitting astride chairs, leaning on counters, stirring their mugs, contemplating their next move, and conversing with animation and verve. After securing a mug of herbal orange blossom tea and plain pound cake (something different and contemplative), no booths are available. I occupy a seat at a long, central bench and table with the other patrons. Immediately next to me sits a young couple, face to face, wearing various shades of blue denim (she also sports a floppy, soft-brim robin egg blue hat), who have stopped talking to enjoy one of the house's calorie-generous desserts. Their desserts are laden with strawberries, fresh, fragrant, jumbo-sized, strawberries, tumbling generously, abundantly, off the dessert cakes which shyly peek out underneath. These are six-dollar desserts, suitable for serious courtship. The whipped cream had disappeared already. Their strawberries are not shy - they flaunt their bright deep red strawberry color, their inviting texture, they flirt their white edges. These strawberries profligately cast about their unmistakable ripe fragrance. Indeed, the fragrance demands attention. For an unmeasured moment, these strawberries own the bench and my perceptions – my other senses have quietly stepped down and wait for the strawberry fragrance to master the stage, to take its bows, to aromatically speak for strawberries everywhere. Each strawberry is joined with all strawberries - connected in a web of genetic code, agricultural pedigree, sense perception and idea. The smell, the fragrance and appearance of these strawberries, and for a distinct slice of time, the connected picture, the taste, the idea of many strawberries, all strawberries, as an adjective as well as a noun, occupy my thoughts. If there had been no name for strawberries ever given, I would have conjured a name for them, then and there. Strawberries are versatile. We can give Latin names to their various genus, Fragaria. We may note that each apparent achene, or seed, on the outside is actually one of the ovaries of the flower, with a seed inside it, perhaps explaining why the couple beside me ordered them for dessert. Philosophers might debate whether or not there exists a non-physical essence of strawberry, an ideal Platonic form of strawberry, or be skeptical that we could ever be sure that what we perceive as strawberry was reliable. Mischievous children have picked them to throw at each other. We can observe them on wild vines, clip, transplant and cultivate them in our gardens, study what combination of sun and water gives them the greatest growth and sweetest flavor, pick them gingerly to set at our breakfast table, eat them singly or in groups in little morning fruit bowls. We have financed agri-businesses to grow them in vast number, might someday sell strawberry futures on a commodities exchange, have hired agricultural workers to pick them in mass quantity. Graduate students in economics might measure the economic impact of establishing a minimum wage for strawberry pickers, while employers make certain their immigration papers are in order. We can contest the right of strawberry pickers to go on strike, and use courtrooms to enjoin secondary strikes by other fruit pickers. Independent truck drivers can transport them in refrigerated, insured freight carriers at free-on-board rates. District managers of supermarket chains can offer them for retail sale in little green baskets at trendy supergrocers which have memorable advertising logos and trained-to-be-friendly checkout people, and serve them in coffee houses at upscale prices. In laboratories we can measure their molecular carbon chains, forensically identify them with gas and mass chromatography, and fit them into biochemical schema of study. We can mash them into lipstick or cream for purposes of skin and beauty enhancement, advertised by slender, photogenic models. We can handwash our dirty dishes in our neglected kitchen sinks, or shampoo our thinning hair with liquid soaps flavored with them. No small series of achievements, for an aggregate accessory fruit. But we have strawberries as descriptors also, as concepts and additions to the language in which we think and speak and describe, in which we write poetry and love sonnets. They act as triggers or stimulants, to remind us of things, things we may want to remember. I bend my head over my tea and soak a piece of my cake into my orange-blossom tea. But these strawberries are not yet done their work. The fragrances of my coffee-house neighbors' strawberries trigger vivid memories. A series of pictures is summoned up, interior miniatures composing a sequenced event in my life, a road trip of an altogether different sort. Gently unfaded, affectionately insistent, parading in silence one at a time yet making a whole, a set of gliding images from the past paints over my vision. ____________________ My wife, Erma, and I were dating, and engaged. I was just 32. At the time, she was just 23 years of age, not quite 5'2" unless she stood on her tiptoes (she was generous in describing her height on various health and application forms), slender, lithe, with quick, athletic reflexes, light brown hair never allowed to grow long, a bright upturned face full of energy, green-grey eyes that were never quite the same shade from day to day, and a stand-your-ground manner suitable for the youngest child who had five older brothers. Erma had been a Christian since her experiences as a teenager in church youth group, and had been well taught by a beloved senior pastor, Reverend Pusey. She could field a ground ball or steal third base, tell every player on the Philadelphia Flyers in 1977 (she still had a Bobby Clark doll) or quote scripture by memory, intelligently and to the point under discussion. She was a secretary at DuPont, a job she had held since the day after she graduated from high school. There was emotional trauma in her childhood, including a miserable relationship with her father (the misery shared by her brothers and sister), and a tragic gun accident which took the life of one of her brothers, after her father irresponsibly brought home a rifle and gave it to his children without supervision or safety instruction. The collapse of the family unit brought economic difficulties. Erma bubbled over with hope and energy – she was ready to wrestle wildcats, hid her fears, counted her pennies, and laughed loudly and easily. Erma pooled shock, grief, loss and anger in reservoirs of her soul. She introduced herself to a pair of young men attending a Christian singles conference in Sandy Cove, Maryland, one of whom was me, because she recognized the church my friend Dave had announced at the beginning of the conference, and that was enough of a conversational opening for her. We took a trip to North Carolina, to visit her brother Noel, the only one of her family to graduate from college. Noel was a marketing manager for a large agricultural chemicals company, and he was moved about the country every few years. For several years he had lived near Research Triangle Park outside Raleigh. Our trip was a happy one; we packed up Erma's silver Honda Civic, years old but running like a Swiss watch, and toodled down the highway one Monday in the early summer. Life was opening up. My disorderly life, spread across two coasts, was moving in a good direction. Erma, deeply emotionally cautious, was hoping that the world held good things as well. After staying the first night with friends in Virginia, we arrived after a day of easy driving at Noel's, still single. As always, he was a gracious host, owner of a sensible but well-maintained home. His practice of buying and selling homes as he was transferred around the company proved to be economically rewarding. I don't know whether he liked his job in its own right, but years later when he was offered a retirement package at the age of 50, he took it, and to my knowledge, has never worked 9-5 job since. Noel was working 9-5 when we arrived though, so during the day we were left to our own devices around Raleigh, Chapel Hill, Durham and the surrounding areas. Open to guidebook suggestions, we went to the North Carolina Botanical Gardens in Chapel HiIl. We walked the displays of native plants, violet-purple iris, milkweed, wood anemone, maidenhair ferns, wild indigo, water-plaintains, bluestars. The Gardens have a display of carnivorous plants, pitcher plants, Venus fly traps, along with their orchids and lilies. I found a very tiny spider among the carnivorous plant displays, picked him up with a leaf, and deposited him into a Venus fly-trap, which promptly, as advertised, closed its tender petals. The wispy trigger hairs of the plant quite quickly formed a bars-of-a-jail cell effect as the plant's leaves closed reflexively – I could see the tiny spider, looking out, as forlorn and puzzled as any prisoner would be. At the time, I had nothing to say to him, and regretted somewhat causing his fate. With the advantages of hindsight and advancing years, today, I might encourage him with words of sympathy – "you and me both, brother," a final salute, issued nunc pro tunc. Erma and I went to see a movie in the evening. Mr. Hulot's Holiday. Monsier Hulot, the French actor Jacques Tati, "decides to vacation at a beautiful seaside, resort. Rest and relaxation don't last long, given the gangly gent's penchant for ridiculous antics." Released in 1954, you have to be in the right mood to see this slapstick farce. Erma and I were nearly alone in the theater, it was a Tuesday evening. We were in the mood – I laughed hard. Erma laughed uproariously, full volume. I never heard anyone laugh so hard – her cackles filled the theater – no nook or cranny escaped the piercing volume of her laughter. Many times. How can you not fall in love with a girl like that? If anyone else was in the theater at all (maybe one other couple), they certainly knew they weren't alone. The next day, we visited Duke University in Durham. The lawns and grounds were green, immaculate, carefully maintained; the buildings, the Chapel, all were elite-college campus beautiful. I daresay visiting parents longed to expend vast sums of money to send their children there. After walking around for several hours, near the end of the day, we found a small restaurant/coffee-shop. Because of the day and hour we were again nearly alone. The shop featured a strawberry desert, loaded with whipped cream. They were the freshest, sweetest, most flagrantly-and-fragrantly-delicious strawberries imaginable. It was a lifetime trophy desert. The taste, the aroma of the strawberries filled our noses, our palates, our tongues – our sweet, ripe taste buds went off like bells. Erma was just swooning with joy. It seemed as if we just sat and ate for hours (which could not possibly be true), as if the strawberry dessert stopped local time to go on forever. These strawberries had royal, domestic, South American and continental antecedents. According to Wikipedia, the garden strawberry was first grown or bred in Brittany, France in the 1750s by crossing Fragaria Virginia from eastern North America with Fragaria Chiloenses, brought from Chile. The French began harvesting wild strawberries in the 14th century. Strawberries were added to cream in the Court of King Henry VIII. What can I add to that? World production of strawberries is in excess of nine million tons, and not a strawberry too many. After we had spent a few days at Noel's, we drove east to go to the Outer Banks of North Carolina. The Outer Banks are a resort area, but wilder, less cultivated than the homogenized resort areas one sometimes visits. We rented two separate hotel rooms to stay in the area around Kitty Hawk. I had sexual relationships prior to becoming a Christian. Erma had many dating relationships, but had learned her sexual ethics as a teenager at a conservative, evangelical church and drew a line she believed in. We did not sleep together on that trip. It helped to make our dating relationship simple, clean, pure, uncomplicated. (Our physical relationship began on our honeymoon - when Erma exited the bathroom and entered our bedroom the evening of our 11 a.m. wedding in Bear, Delaware. We had driven to a bed and breakfast in Milford, New Jersey, Linda and Rob Castagna's Chestnut Hill on the Delaware River. Looking at the teddy-bear decorated bed and room in the honeymoon suite and at me, Erma asked, "do you think we should pray?" I answered, "I already have.") But that wedding ceremony day was still in our distance, like a beckoning city on a hill. The next day on our excursion to North Carolina, we traipsed about on the Kitty Hawk beach. It was not yet warm enough for swimming; the beaches were nearly empty. I discovered that small fish, mullets or small kingfish, filled some of the deeper surf pools and beach ponds left by retreating waves. There is a picture of me taken by Erma, bending over at the waist, looking down, with my pants rolled up as I stood in the middle of one of these surf pools, wearing a plaid shirt with the sleeves rolled up, trying to catch little silver fish with my bared, cupped hands. Trying to catch small fish by hand was a predictably unsuccessful effort, but loads of fun to try. I looked perfectly ridiculous, and we were perfectly happy. On our trip back in the silver Honda Civic from North Carolina, driving north to Wilmington and Phoenixville, we sang hymns on the road. Neither Erma or I have any musical talent at all - neither of us can carry a melody. But there was no music critic in the car, no one to be distressed. We sang "Fairest Lord Jesus," in toneless acapella - it fit our mood and excursion well. _______________________ I was interrupted in my coffee-house reveries by a young man, of Asian background, whose face I recognized, but whose name I didn't know. He had been listening to me a previous week, when I was proclaiming out loud verses from the Book of Revelation, the lake of fire verses, the judgment verses, on a previous morning when the coffee house was much emptier than it was that Saturday evening. His interruption lead into quite an extended discussion, carried out over three locations in the coffee house. "Hello," he said. I responded with my own 'hello.' "I saw you here the other week. You were reading out loud. I was standing over there" – he indicated where he had been standing when I had my brief confrontation with the coffee house manager, Jen, over reading Bible verses out loud. I nodded 'yes' and offered my hand and introduced myself. "My name is Qi," he introduced himself with a small but perceptible bob of the head. His English was good, with a slight British accent. Qi looked to be in his early twenties, fifty years younger than I. His hair was black parted on one side, his chin and cheeks clean-shaven, his eyes brown, his lashes somewhat long, his build slim, probably 5' 10" in height and weighing 140 or 150 pounds, wearing blue jeans and a neat maroon pullover jersey. His facial expression was respectful, intelligent and friendly. "I wanted to ask you. Why were you reading out loud? And why did you choose those verses?" I had to think to recreate my thoughts and mood the previous week. "I can't answer that easily. God moves inside me without giving me explanations. Why those verses? I felt like I wanted to get somewhere - we ought to get somewhere. I saw those verses on the path." "I heard what you said to the manager. The owner doesn't mind?" His expression suggested that people reading out loud in a coffee house crossed a line in the culture he came from. "No," I told him, "the owner doesn't mind." We paused our conversation for a moment, so Qi could find a way around the bench and people to squeeze in opposite me. He was sitting right next to the strawberry-eating couple, also seated across each other on the bench, as I was. "Do you work, or are you a student?" I asked. Qi explained his background to me, responding to my questions. He was 23 years old, a graduate student seeking a Master's degree in statistics from the graduate department of a nearby university. He was an exchange student, a resident of China, whose family came from near Beijing. Much of his life was not spent in China however. His father was an investment banker, and they spent a number of years in different countries and cities, including London, where he learned as a teenager to speak English well, and learned his slight but discernible British accent. He was one of three children, and had two sisters, one older, who was married and living near Shanghai, and one considerably younger sister, who was living at home near Beijing, where his parents had returned. I asked him about China's one-child policy and he explained that his father had sufficient resources to obtain relief from the rule. Since the first child in the family was a daughter, apparently this exception was not difficult to obtain with respect to Qi. Having official sanction for having a third child was more difficult, but by then his father had political and economic connections. By this time the strawberry dessert-eating couple had left. Their seats were taken by others so it wasn't always easy to conduct our conversation. The coffee house was noisy, there was music in the background and people were sliding behind us at times to reach seats further down the long benches on which Qi and I were seated. When I paused my deposition-like questions, I asked if he attended any local church. He did, he explained, and had been for about a year. "What did you think when I read those verses out loud?" I asked. "How did you react?" "I like hearing the Book of Revelation read aloud. It doesn't often get read out loud. When you hear a sermon, somebody tells you what to think about it. There's always a doctrine or a system. Everything has to be explained." He thought for a few moments. "There's more in the words, than there is in the explanations." He said, and I quietly nodded in agreement. "Well, if you just listen to the words, read by somebody else, you wouldn't have a system," I offered. "You might have a language, though. A set of mutual symbols. Even if we didn't agree on what they meant." He listened to what I said and we talked about language, and symbols. His criticisms of symbolic language were well-thought out; a person whose native tongue is Chinese understands well the strengths and weaknesses of symbols to communicate. I suggested that symbols and graphic pictures cut through many language systems. The phrase "a woman clothed with the sun," eludes precise rational understanding, but it's an accessible image everywhere. We had the mutual and considerable pleasure of two people speaking thoughtfully to each other. "You don't agree with any systems about it?" I asked, meaning the Book of Revelation. "I don't know. My church teaches a system." "Which one is that? Dispensationalism? Premillennialism?" "Yes." "The Rapture, any minute. The Jews left to face the anti-Christ." "Yes. Yes." "You're not defending it very hard," I suggested. His facial expression indicated that I had discerned his feelings accurately. "Is that what you believe?" Qi asked me. "No. I'm a Postmillennialist. I believe in the Great Commission. Christ gave us an order. Go into the far reaches of the world. Convert the nations. So we will succeed. It's the prayer he taught us. 'Thy Kingdom come. Thy will be done.'" "How does reading about the burning lake of fire out loud, help that?" Qi queried. "I'm not sure. Does the Spirit have to explain everything to me? I respond as I'm called. But I think everybody wants good news. Ask them, and they'll tell you the world is a mess. But then they want good news - warm and reassuring. God's judgment in a burning lake of fire is a very unpopular topic. But it wakes people up. It made you ask me questions." "Do you think bad news is more likely to win converts?" Qi was looking at me with a certain amount of respectful skepticism. "I think telling people the truth helps people see the truth." "But you, too. You didn't recite the burning lake of fire verses with a big smile on your face." "Perhaps so. Me too," I admitted. "Maybe there's enough bad news already," Qi suggested. "Sufficient unto the day is the evil thereof. That's true too. You're right. But why are all those burning lake of fire verses there? Fierce warnings, aren't they?" I asked rhetorically. "Maybe it's the bad news that already exists. Maybe the world loves judging. Maybe the world needs judging. There's a lot of judging inside of us already." As he said this, I thought I detected some personal history in Qi – perhaps his father was a judgmental person. "I think it's a warning - a guide and a look to the future. But I'll be careful about trying to interpret it, with you around. I'll let the words be the words. Burning lake of fire and all." I raised my hands slightly to indicate surrender – the acknowledgment of my limitations. "Don't some people believe the whole book was just meant for the 1st century Christians? They think it all relates to the destruction of the Temple in Jerusalem by the Roman armies. That's it – nothing else." Qi's knowledge suggested some study; his tone suggested questions, perhaps questions deeper than interpreting the Book of Revelation. "Are you a preterist?" I asked him. I wasn't sure whether his question was a narrow, specialized question over eschatology, or rather a deeper question that any young person might have, about whether the whole structure of religion is connected to anything real at all. "I'm not sure what that means," he admitted. "About what you said. Preterists believe most of the Book of Revelation has already been fulfilled. It was a warning for the 1st century, for the early church. A tract for the times. Now it's done – it has no future significance," I explained. "If that's what you're asking." "No, I haven't thought about it much, but don't think I think that. How about you?" Qi asked. There were questions in this young man, but I didn't know quite what they were. "I think it's prophecy. The Word of God to us. It's no more fulfilled and done than the Sermon on the Mount is fulfilled and done. Does that answer your question?" I returned. "I guess we'll never know, this side of Final Judgment," he offered. "Maybe we just wait for the Rapture?" "It makes a difference now. It changes how we act, because of what we expect. If all you're doing is sitting around here, waiting for the Rapture, that's one kind of answer. But I'll buy you a cup of coffee, and we can wait together." As I was about to get up to buy coffee, a young woman, talking to her friend following behind her, was trying to make her way behind the bench to a seat. She was holding a sandwich on a plate and a glass. Someone moved on the crowded bench, not knowing anyone was behind him, and bumped directly into her. Her sandwich spilled and tumbled across the back of an unshaven but pleasant-looking blonde young man and onto the floor. There, visible for the world, near Qi's feet, were the ingredients for her sandwich, two slices of multi-grain bread, two chunks of avocado, two generous slices of tomato, and a large stack of bean sprouts, scattered across the floor along with a slice of dill pickle. She moved back apologetically, waving the now-empty sandwich plate in her hand, obviously embarrassed. The young man stood up, rather mildly and saw who had spilled sandwich fixings on him. He didn't seem angry - he was apologetic and rather embarrassed himself. No one quite knew what to do. For a few moments the two of them milled about each other in rather disorganized fashion. The coffee house manager was nearby. She saw what had happened and signaled for a staff person to assist. Qi and I both stood up to move out of the way and sidestepped our way to leave the benches and table. As we were moving, I made brief eye contact with the manager and we mutually and quickly nodded. I didn't want her to think I had been a problem again, but she saw I was an innocent bystander, not an repeat instigator of disturbances. While the clean-up was being accomplished, Qi, seeing our mutual nod, asked if I knew the coffee house manager. "Yes, her name is Jen Geddes. She's a Christian. She's nice – a calm person." We watched the cleanup. I thought I would share a bit more, thinking still about what Qi's questions might be. "Years ago, she was in the newspaper, picture and all. She had a bit of a temper. I think she came from a very fundamental background. She was in a church, and for whatever reason, something was going with a visiting pastor she definitely didn't agree with. She expressed her theological disagreement by shouting out loud, picking up a stool, and heaving it at this visiting pastor. She actually hit him with it and there were disturbances in the church. The police had to be called. As a sentence I think she got what is called ARD, a non-trial diversion. It usually means she had to do some community service and get some counseling. I was practicing as a lawyer at the time, so I paid attention. Some years later, she got the job here. I recognized her when she started. Very calm - very welcoming to everybody these days. I never talked with her about it. I always wanted to ask her what it was about. Part of it was reported in the newspaper – apparently, whatever it was the visiting pastor was saying, her response was along the lines of "are you really going to say that, in my ear?" The cleanup was over, but Qi and I found a different place to sit and resumed our conversation. He wanted to know more about the type of law I had practiced, which was a general community practice. We started talking about the law and about the U.S. Constitution and some well-known constitutional principles, which were not, as Qi described, the rule or norm in China. He described a culture and circumstance in China which might be characterized as intense and ubiquitous favoritism. "We have those problems here - in a big way," I acknowledged. "You have laws about it, though. In China, there is no law to appeal to, to correct such things. The party is the law, and the party officials who operate without needing any approval." "We do have laws," I acknowledged. I narrated for Qi a United States Supreme Court case, which is a staple of the Constitutional Law curriculum in law school. "In San Francisco, around 1880, most of the laundry workers were Chinese. Laundries used heat in wooden buildings. There was a statute that said you couldn't operate a laundry without a permit. The statute itself wasn't crazy - there was a genuine fire risk with boiling water used in the laundries – not a joke in San Francisco. But Yick Wo had been operating his laundry for years, when he was told he couldn't operate his laundry anymore without a permit. Unfortunately, if you were Chinese, you didn't get a permit. If you weren't Chinese, then you got one. Yick Wo was fined for operating without the permit, and he couldn't or wouldn't pay the fine, so he was put in jail. The Supreme Court ruled that the administration of that permit law was unconstitutional – even if the laundry owners weren't citizens. Even if the law itself made sense considered in isolation. The Chinese laundry owners still had a right under equal protection, under the equal protection laws of the 14th Amendment." "You would not find such laws in China," Qi lamented. "Well, it took us years to take the legal principle serious," I told him. "Taking your principles seriously takes time." Our conversation continued. We talked about Chinese coolies and how they worked. We talked about Christianity in China. We talked about the beginning of the movie Crazy Rich Asians where they're having a Bible study. We talked about missionaries and Hudson Taylor and the Chinese Inland Mission, and when Qi's family had become Christians. We talked about wars in Asia – in the Pacific against Japan. Qi had a very distinct opinion about the treatment of the Chinese by the Japanese in WWII, which flowed over to his opinion over disputed islands in the South China sea. We talked about the wars in Korea and Vietnam. We talked about Mao, and Communism and the treatment of Christians in China during the cultural revolution. Qi's family had suffered and practiced their faith in secret, but had emerged. We talked about the Three-Self Church in China. "Sanzi Jiaohui" Qi explained, trying to help me to pronounce it correctly. "But my family has spent so much time overseas, it was not critical to us. We didn't argue about religion, we argued about how many hours my father worked." He looked not as happy making this last statement. I decided to change gears altogether. "You'll be married someday. You'll have a wife and probably children. Do you have a girlfriend?" I asked. "Yes. But she is in graduate school in Michigan now. So I only get to see her on vacations. Sometimes we meet in Chicago. We are making some plans, but they have to wait. We text. She likes it, but she thinks it's cold there." We talked about the weather in China, and in the U.S. We moved our location one more time, when a booth opened up. Time passed, but the Rapture still lay in the future. In the meandering talk and silence of our time together, we made friends. The Holy Spirit, as known to coffee houses as He is to great cathedrals, entered somewhere. Eventually Qi said it was time for him to get back home, and we parted company with the idea that he would be back in the coffee house, and we would have a chance to talk again. Perhaps further, on the Book of Revelation, he suggested. ___________________ And in the Spirit he carried me away to a great, high mountain, and showed me the holy city Jerusalem coming down out of heaven from God. Revelation 21:10. Those trained in theology and ministry should present the bulk of the inspired message of Rom. Ch. 12-15. But there is an element of those passages I want to address. I have a law degree, was valedictorian at law school, have practiced law for many years, and have held elected office. I serve as a volunteer on various boards with legal and executive authority over substantial matters. The business of law and government is something with which I am familiar. Although words like "law and government" don't sound San Francisco hippy-ish, don't seem to blend into a coffee-house or a road trip to the last chapters of Revelation, that is my direction now. Rom. 13:1-10 is my topic. Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. Rom13:1a. The passage is central. It does not stand for, nor should it be understood, to be a command to political authoritarianism. It is an invitation to law, to legitimacy, to ascertaining the will of the people in a democracy, enacting that will within the confines of a constitutional system, and then respecting the laws that flow therefrom. Within the world at large, we may be subject to, or may become the governing authorities – but we are always Christians. The Apostle Paul had multiple purposes in so writing – he had a concern with the relationship of Christians to the outside world and to the political authority of the Roman empire. Paul was also concerned about how Christians relate among ourselves. Christian religious/political conflict among ourselves has been a challenge for Christian theology. Theological disagreement may be the reason or the excuse for the ecclesiastical, political or social separation of Christians. Once reasons develop, theological disagreement, leading to differing communions and groupings, becomes the vehicle for separation. As the Reformation commenced and continued through the 16th and 17th centuries, it appeared the immovable object had met the irresistible force. When Christian conscience met Christian government in vehement disagreement, the results were tragically unacceptable in individual cases. Theologically, the issues have never been resolved. One person wishes to pray to the saints, another does not, one expects an early Rapture with no warning, another does not, one thinks the Holy Spirit proceeds from the Father and the Son, another does not. There are innumerable such differences. The continuing disagreements demonstrate that we have no recognized method of either resolving the dispute, or even a recognized method of staying in communication with each other. The argument continues unresolved. The fallback position for various Christian disputants is spiritual distance and intentional distancing, and attrition over time. Politically, we have addressed the most negative consequences of those 16th and 17th century conflicts by privatizing religious conscience. The results of privatizing Christian conscience are only partially satisfactory, as the 21st century is demonstrating. Organizing a better society is problematic, if each Christian has no greater loyalty than to his or her conscience. Conscience slides into self-will. Beyond denominational or theological boundaries, no one is able to present, to debate, to respond, to adjudicate, to give, or to obey an order issued by a recognized body of Christians, on any issue – not just very large important issues. All issues are 'off the table,' as it were, beyond joint resolution. No one could today post 95 theses on the door of a church and have an audience. We are stalled on Christian conscience-autonomy. No one says 'my conscience is God' but that is the net result. Each spider sits on her own web. The Old Testament analogue is the Book of Judges. The civil and political theory and authority that God has established pertinent to us, and to all, has been two thousand years in the making. The development of this theory is an argument for and an example of common grace, extended by God to all, who makes his sun to shine on the good and on the evil, and sends his rain on the just and on the unjust. "All peaceful beginnings of government have been laid in the consent of the people," John Locke, the British philosopher wrote in his Second Treatise on Government, Sect. 112. His work was instrumental in the framing of American constitutional ideas. Within the United States, we are both the governed, and the governing authorities. Perhaps odd, perhaps obvious to say, but if we as Christians want to reach the heavenly city of God, we have to be capable of governing and being governed by each other. This does not suggest extinguishing the ordinary and necessary debate and contentions that accompany civil and religious life. But at some point, a methodology of decision-making has to be established. Decisions are to be made, and they have to be respected. These 'decisions' are Christian decisions, critical to the communications and communal life of all Christians. That is not intended as a challenge to fundamental theological positions. When our government formed, Maryland did not become Pennsylvania – each state assigned certain powers to a federal government, and retained the rest. Lawful is not lawless, even where there is hard questioning and debate over what is really or ought to be 'lawful.' There are many different ways to connect with each other in the exercise of our Christian faith. Our movement toward the Jerusalem from above is obstructed, if we are situated like a collection of hermit crabs, each communion barricaded in its own shell of theological position, ecclesiastical organization and personal conscience. The authorities that exist have been established by God. Rom. 13:1 b. God created and enables all things, in providing the motive power for all events, outside of whose permissive will nothing ever can happen or could happen. Such establishment includes "the authorities that exist." As Jesus said to Pilate, "You would have no power over me if it were not given you from above." God is the source of lawful authority. The present state of world and national affairs, including our legal and political structures, is not accidental. It may be temporary, or cause us to pray "How long, O Lord, will the wicked by jubilant?" But if we cannot obey our own lawful authority, exercising decisions derived from faith, there is no possibility of building a genuinely lawful structure. If we cannot debate our Christian statements, decrees, findings or laws, enable and enact our Christian decrees, respect or obey our Christian laws, because they come from the authority already announced and ordained by our God and Savior, we're not going to move. We are stranded in the valley of stasis. I am postmillennial, a believer in the Kingdom of God that comes into this world. The extension of Rom. 13:1 b is necessary. This verse sends us forward, makes us look to the future. The current set of authorities have been established by God. The next set of authorities will be established by God - and the next set, after that. We want this set of authorities, each set of authorities, to be better, more Christ-like. When we say more 'Christ-like,' it is not reasonable to expect that denominational and theological differences are going to evaporate. We want to be Christ-like as we assume, or obey, or exchange, this developing authority which expresses itself in constitutional forms among us - not because it results in theocracy or theonomy (or any other system of being ruled by the laws of the Old Testament). Rather, we remember that the "authorities that exist" may be us, or may not be; and if we're not holding office at the moment, we may retain our theological positions or political differences. Do unto others as you would have them do unto you, has special significance when we are talking about different groups of Christians contending over beliefs, ideas, or courses of conduct which may be supported and advanced by force of decree, statement or law. If we are going to move toward a more complete Christian community, theological convictions count, inspiration counts, but also, impartiality counts. We want the debate (and the penalties for losing the debate on whatever topic is at hand) to be just and impartial. The rules, the conduct, the doctrine, whatsoever it is under discussion, and the statement or law that issues from them, or us, are to be impartial. The means and procedure of discussing, debating, challenging or appealing the decision regarding the resolution of Christian issues, have to be impartial. Due Process is a legal term but it paves a spiritual road. It means notice of the issue at hand, before the time and place of decision, and the opportunity to be heard on the point by the decision-makers. We hope valued impartiality flows into our political and national lives. But whether it does or does not flow nationally, we have to communicate these exchanges and accord this due process among ourselves in an impartial manner – and then voluntarily respect the outcome. The amorality of the present state of our national political life is not ultimately acceptable, but neither it is acceptable to go back to the political situation, rife with religious persecutions, that characterized Great Britain (and here in New England) in the 17th century. We do not criminalize people with whom we disagree. We will not move toward a golden, millennial age until we capture solutions to both sets of problems – spiritual unity which enables voluntary association and cooperation, and spiritual dissent. Our risen Lord Jesus has set us a mid-term examination. God has graciously provided us guidance. As explained by Locke in his Second Treatise, sect. 131: And so whoever has the legislative or supreme power of any commonwealth, is bound to govern by established standing laws, promulgated and known to the people, and not by extemporary decrees; by indifferent [impartial] and upright judges, who are to decide controversies by those law; and to employ the force of the community at home, only in the execution of such laws; or abroad to prevent or redress foreign injuries, and secure the community from inroads and invasion. And all this to be directed to no other end but the peace, safety, and public good of the people. The peace that Jesus confers - "Peace I leave with you, my peace I give unto you" (John 14:27), connects to this Lockean peace, safety and the public good. The kingdom of God ("Thy kingdom come," Jesus taught us to pray, Mat. 6:10, "on earth as it is in heaven.") and "the leaves of the tree are for the healing of the nations," Rev. 22:2, converge on this peace. They are intended for this-world Christian implementation, and this implementation and obedience to God's will is not beyond us. John Locke described the "peace, safety and public good of the people" in terms that were attainable. He presented his solution at the time of intense religious persecution that frequently was the excuse, rather than the reason, for political persecution. The experience of the Amish community in self-regulation provides some useful guidance. The Nashville Statement, signed initially by more than 150 evangelical leaders, affirming what is set forth or implied in Scripture about sexuality, particularly Romans ch. 1, is a productive step toward our self-regulation and our movement toward a Holy City. The Nashville Statement engendered disagreement and resentment. Nor do I endorse all views, on all issues, of those Christians who developed the Nashville Statement. The point is to cooperate as actively and as far as we can, but no further. Theological statements and decisions are presented to address conflicting positions. The resentment within large elements of our national society, of the Christian position on the sexual issues addressed in the Nashville Statement, is intense – but that is acceptable. Disregard of God's Word engenders its own consequences. We want to be frog-marched off the Titanic of modern secular culture and nominal Christianity - thrown unceremoniously into a little lifeboat named Jesus and the Bible. We expect to be marginalized with the world's imprecations following, as the Titanic leaves us behind. We may bob in the ocean of broad societal disapproval for a short season. It's not hard to see the iceberg coming. After the iceberg has done its work, we, the Christian community, build a better world. We may communicate our own internal understandings and direction without surrendering those theological positions which are essentially non-negotiable. John Locke calls out the following elements in the above-recited passage: legislative power, established law, impartial judges, a judicious use of 'force' to execute such laws, directed to peace, safety and public good – and we would add, for the community of our faith. The challenge is to connect that political peace, of which we are clearly capable, with Jesus' spiritual peace. The alternative, the Valley of Christian Stasis, is incapable of being characterized as good faith. That is not how the Book of Revelation ends. To disconnect the two kinds of peace, to say that the peace that Jesus provides is always and forever not of this world, is to take a position on eschatology. That is to take the position that the Kingdom of God is not coming (despite praying "thy Kingdom come") in this world except by the visible return of Christ but in no other way. It is to take the position that the Great Commission does not fully succeed (apparently, then, a command to partial failure?). It is to take the position that the ending of Romans ch. 16 ("so that all nations might believe and obey him") doesn't count. If the Kingdom of God is coming in this world, then those good ends that John Locke asserted - peace, safety, the public good - have to be realized in the context of a multitude of Christian expressions (the 'Seven Churches' of Revelation), giving rise to our City in Motion. The political events of the last two thousand years include what has politically taken place in this country in the last 250 years. We may begin with the Deist-influenced proclamation of the Declaration of Independence (which, despite its Deist influences, repeatedly and insistently invokes God, the Creator, the Supreme Judge, and Divine Providence), which is also directly of God. The Declaration of Independence, like all other expressions of common grace, is directed by and under the authority of our risen Lord, Jesus. Pilate's authority derived from Roman military and civil power gets the benefit of God's imprimatur, as spoken by Jesus. Then surely also so does the Declaration of Independence, the U.S. Constitution, and the Federalist Papers. We have political tools. We need to use them. We don't want to supplant the state, we want to create a miniature of a Constitutional and legislative system, for ourselves, entered into by three gates: by Christian faith, by subscription to the doctrine of Scriptural inerrancy, and by a commitment to a forward-looking eschatology. Beyond that, once through those gates 'of the outer courtyard,' we acknowledge a diversity of views, a gathering of seven churches, a lively exchange of ideas. We will make and find our city and move toward peace, joy, and the enjoyment of the presence of God, characterized by our love for God, and our love for each other. There, we will be in a position to lead useful and interesting lives and have enjoyable and interesting discourse. We do not resurrect the past, look to the past, long for the days of ancient Israel, look for theocratical forms of government, or long for the days when our particular theology will be adopted by everyone. Christianity is just beginning. "By calling this covenant new, he has made the first one obsolete. And what is obsolete and aging will soon disappear." Heb. 8:13. The orchestra is just tuning up - we're barely getting started. I have no use at all for nostalgia. To quote a modern theologian, Greg Bahnsen: Postmillennialists believe, therefore, that the kingdom of God will gradually grow on earth, visibly, publicly, and externally. . . It will grow through the gradual conversion of the nations – through the preaching of the Word of God. . . . This salvation of many people must have visible expression and influence and be seen in an outward culture in society. (Victory in Jesus, Bahnsen, CMP 1999, p. 27). (See also, Postmillennialism, an Eschatology of Hope, Keith A. Mattison, P&R Publishing, 1999; The Victory of Christ's Kingdom, John Jefferson Davis, Canon Press, 1996; Prophecy and the Church, Oswald Allis, Presbyterian and Reformed Publishing, 1978 (critique of dispensationalism); He Shall Have Dominion, Kenneth Gentry, Apologetics Group Media, 2009 (thorough defense of postmillennialism); and An Eschatology of Victory, J. Marcellus Kik, Presbyterian and Reformed Publishing, 1971) ("the Holy City is situated in time and history . . . " p. 245). (Noting also with all these authors, that their theology is learned, their eschatology is inspiring, their legal and political theory needs better direction.) Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves." Rom:13:2. Paul instructed Christians in the Roman Empire, where we began as a tiny minority. Stay out of trouble, direct your energy away from rebellion, stay away from political revolt or disobedience. Move in our spiritual life and the witness to the growing faith. Paul was concerned about building the church locally and across geographical distances and cultural groups. It was the Holy Spirit saying, "it's okay to obey the Roman authorities – in fact, you should, this is part of your obedience to me, unless (as is clear from the Book of Revelation), you are being asked to deny Christ or otherwise blaspheme." Christ warned his disciples to stay clear of the military and political disaster coming because of the Jewish rebellion brewing against Roman authority in his pointed discourse at the Mount of Olives. In whatever direction we decide to move, it must meet the fundamental standards enunciated by Paul. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. For he is God's servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God's servant, an agent of wrath to bring punishment on the wrongdoer. Therefore, it is necessary to submit to the authorities, not only because of possible punishment, but also because of conscience. That is also why you pay taxes, for the authorities are God's servants, who give their full time to governing. Give to everyone what you owe him; if you owe taxes, pay taxes, if revenue, then revenue; if respect, then respect; if honor, then honor. Rom. 13:3-7. Christian, don't do the crime, if you can't do the time. The bearing of the sword is intended for punishment. The state has a monopoly on the use of force, for a good reason. Generally, Christian conscience acts in conjunction with the state (but not always, see, e.g., Martin Luther King's Letter from a Birmingham Jail). In his Letter to the Romans, Paul meant a number of different things by 'the Law,' understood by context: the Ten Commandments, the Law of Moses implying a special revelation of God's will to the Jews, natural law available to and applicable to all people, spiritual law to be followed by Christians out of obedience to the gospel, the law of love, Roman civil or criminal law to be obeyed at the risk of punishment, the law of conscience, including accusations or defenses of conscience, the law of interior struggle with sin, sin and death itself, and the new life of the Spirit - all are referenced in Paul's letter, all characterized in his writing as or associated with the Law. The Law shows us our sins by holding up a mirror to our conduct in the light of God's Law, sending us to call on Christ's atoning mercy. The Law protects the weak from wrongdoing at the hands of those stronger and is essential to a civil society. The Law in all its forms and expressions is surely the great chain, wielded by an angel, which binds Satan in Rev. 20:1 and 2. As the Holy City comes down out of heaven as described in the 21st Chapter of Revelation, it is not described as the City of Law. By implication, the City may be protected by Law. Law may reinforce its walls and its gate. Spiritual law may flow from and through the Church to separate those who may enter the City of God from those who may not. But the Holy City's light, foundations, jewels, gates, streets, river, fountains, or its Tree of Life are not described in terms of Law. In the Sacred City of divine and human joy, where Christ reigns by acclamation, by love and by power, the purposes of the Law have been fulfilled. Lawlessness has no place in the City as it can never enter in. The Abyss may be escaped, only to give rise to further battle and fire, but the Holy City is prepared as a bride. The description of the Millennial City calls us to something higher, further and more perfect than Law as a goal and end of human society. The Law has a purpose and an end, and it reaches fulfillment in Christ's work on the Cross. In a more perfect society, where equity is done everywhere, there is no need to petition a court of equity for relief. Where love and trust are more perfect among people, no judge is needed to assert jurisdiction, hear argument or rule for one party or the other. In a meeting with our beloved, we who love fold our papers, close our law books and put our contracts aside. Their purpose has been served. Love keeps no record of wrong, so we may leave the courtroom. We go to meet for a wedding ceremony and a feast. The beauty of the meeting calls us to travel the road. Questions arise about doing right, what obedience means, in a Constitutional democracy where we are asked to play a part. The part we play nationally, whatever it is, to which we are also called and from which we refuse to be disenfranchised, is not the same as the spiritual movement we pursue among ourselves. We are called to something higher than the surrounding political confrontation and factionalism (not an easy problem to solve; see Federalist No. 10 – Madison thought the danger of factionalism would be solved by the new Constitution, and clearly that has not been the case). John Locke thought the solution was self-evident. "[F]or nobody has an absolute arbitrary power over himself, or over any other, to destroy his own life, or take away the life or property of another. . . Thus the law of nature stands as an eternal rule to all men, legislators as well as others. The rules that they make . . . must be conformable to the law of nature, i.e., to the will of God . . ." 2nd Treatise, sect. 135. To say something must be conformable to the will of God, or the law of nature or an eternal rule, has proved to be guidance not so obvious, beyond the first application, of not destroying life. Many Christians are united on this point at least. Given the number of abortions being performed annually in the United States and western world generally, even Locke's standard of 'not taking away life' appears to have given way to a notion of personal rights that is practically unlimited in its scope or application. In the case of abortion on demand, the notion is tragic on a massive scale, leads to infanticide (and the purposeful abortion of Downs' syndrome babies), is contrary to God's will, is destructive of our national political fabric, and presents an irresistible temptation to federal courts to exceed their Constitutional jurisdiction and intended scope of authority. Next to the Dred Scott decision, Roe v. Wade is the worst decision ever made by the U.S. Supreme Court, and its consequences have been destructive. The decision raises political problems regardless of religious faith – there is no serious legal question of any type that cannot be formulated into a query about individual rights and then answered in such a way as to make individual rights (defined to assure the preferred outcome) preempt and supersede any other type of right. In the case of abortion, all that is necessary is to deny the definition of human life to children in the womb. The definitions decide the outcome. When we now use the term 'civil rights' the meaning is – rights of the individual. In current judicial reasoning, advancing individual rights is always expansive of the good, as long as the individuals are out of the womb. In current judicial reasoning, the rights of the group are nearly always oppressive, subtracting from the net benefit of civil society. My civil rights cannot be added to the civil rights of my fellow citizens, in such a way as to develop a society promoting religiously-based ethical views. One hundred thousand people may not be lead in prayer at a government-sponsored or funded event, if one objects. If it is necessary to justify protecting children in the womb from destruction by making a religious argument, because the definition of the beginning of life implies theological and ethical reasoning, then the destructive consequences of advancing individual rights above other rights are wrongly justified as compelled by the implied language of the Constitution. An intellectual shell game has been played by our federal judiciary, of which Roe v. Wade is the most notorious example – get the definitions right, set up the conflict as the individual vs. the group (included in 'the group' is any assembly of state legislators) – and the desired judicial result will pop out like candy from a dispenser. From this Christian's viewpoint, and I am also a citizen of this nation, this is unacceptable. As an individual, my name is not "Congress," as in the 1st Amendment ("Congress shall make no law"). The idea that ethical decisions, which result in law, may not have religious foundations, is to be rejected. The idea that I may not join with others to vote for or to pass laws which at some point in their chain of reasoning, rely on religious belief or revelation, is to be rejected. A method of judicial reasoning which relies on carefully-crafted initial definitions and nomenclature to avoid the obvious, observable acts of medically terminating life, with the resulting infant body parts available for marketing, is to be rejected. Political acts which have ethical foundations, which themselves have religious foundations, are ordinary acts of Constitutional self-rule, not the establishment of a theocracy. We will do better, because God will compel a better result. The City of God is a promise to seven churches, standing for a society of communities engaged in the voluntary worship of God and obedience to Christ. Discovering the will of God, in our own relations with other Christians, raises harder questions than challenging bad national law or opposing abortion on demand. Discovering God's will mean moving forward to our own better self-governing society, even if we construct a model first on a 'table-top,' as it were. I quote a passage from Locke which will have a familiar sound to any reader familiar with the Declaration of Independence: Great mistakes in the ruling part, many wrong and inconvenient laws, and all the slips of human frailty, will be born by the people without mutiny or murmur. But if a long train of abuses, prevarications, and artifices, all tending the same way, make the design visible to the people, and they cannot but feel what they lie under, and see whither they are going; it is not to be wondered, that they should then rouse themselves, and endeavor to put the rule into such hands which may secure to them the ends for which government was at first erected . . . 2nd Treatise, sect. 225. Locke observed that the people may "rouse themselves." Indeed, 'rousing ourselves' is essential. But in what way did the Apostle Paul view 'rousing ourselves?' The difficulty with Paul's passage in Romans ch. 13:3-7, is its static nature. Those admonitions made sense then, for a small religious minority in a vast pagan empire. The Roman authorities were there, and the Roman Christians submitted to them, and were grateful to God for the opportunity to worship him in peace. There was no political development implied; it was intentional separation from Roman interference, by giving no cause for offence, for purposes of Christian religious practice. A difficulty with the passage of Locke cited above is that it takes the matter one, but only one, drastic step forward. If the authorities are inflicting a "long train of abuses . . . all tending the same way" then the people ought to put "the rule into such hands as may secure to them the ends for which government was at first erected." Locke's concepts are binary, but they also will become static – either the people accept the "great mistakes and wrong laws without mutiny or murmer" – or, as the American people did in 177 6, they "rouse themselves" to "put the rule into such hands, etc.," in other words, to put governmental rule into American hands in the legislatures of the American states. Continuing, aspirational movement was not contemplated by John Locke either. The wasn't the problem he was facing 320 years ago, but it is a problem we are facing now. There is much the Book of Revelation does not do. There is one thing it does do, beyond its powerful encouragement in the face of persecution – it says, 'look, there's a goal here, a destination, and we want to get to it.' The Book has an end, and the end is a City. The Great Commission is equally dynamic – Jesus telling us "Go, make disciples." There's a goal here, a command, something we are supposed to be doing – and disciples, discipling and discipline has to extend to more than personal conscience, to the exclusion of Christian community. The argument against amillennialism is parallel to the argument against premillennialism (whether in its dispensational presentation or classical presentation) – those doctrines don't go anywhere. When it comes to Revelation ch. 21 and 22, these doctrines 'sit on their hands.' Rather, our doctrine of eschatology is postmillennial (Christ comes after ("post") the millennium) by our voluntary choice, by Revelation's destination, by inspiration of the Holy Spirit to reach a millennium in this world. Jesus is awaited at the end of the golden, millennial period, however long and wonderful that period may be, a thousand years or a ten times a thousand years – and we have acted in obedience to him in making or moving to such a society and such a world. (For the Kingdom of God will be like a man going on a journey, who called his servants and entrusted to them his property - one to receive five talents, one to receive two, another, to receive one). Our goal is forward. Neither John Lock or the Apostle Paul, or Jesus, say: "let's go back to an Old Testament theocracy as soon as we have a chance." Hence, my profound disagreement with all forms of political theocracy, theonomy, etc. We move to the future here, in terms of our political understanding – our Lord Jesus has not been asleep for the last 2000 years. For that matter, if you need open-heart CABG surgery as I did, you will not seek out a doctor who applies the methods of healthcare available in the days of Moses – there are no instructions in the Old Testament for a triple-bypass procedure. Common grace has done something with respect to medical care, as it has done something with respect to political theory which the churches may apply. After the passage quoted above about obeying the authorities, the Apostle Paul moved directly, with no further transition, to a society characterized by love that has already internalized the Law. The movement is sudden between Rom. 13:7, extolling obedience to external Roman authority, sharing neither political power or a faith with us, to Rom. 13:8. Here is our endpoint: Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellow man has fulfilled the law. The commandments, "Do not commit adultery," Do not murder," "Do not steal," "Do not covet," and whatever other commandment there may be, are summed up in this one rule: "Love your neighbor as yourself." Love does no harm to its neighbor. Therefore love is the fulfillment of the law. If we wish to go On the Road now (and we find ourselves On the Road whether we wish it or not) – static conceptions will not do. We construct with the law in the manner of a homebuilder, using our tools to lay on progressively wiser and more effective structural elements, until we reach the fulfillment of home-building, a home where we may love. That is the postmillennial vision – a millennial world, a golden age of faith, love and peace, before Christ returns. The thousand years of the millennium in Ch. 20 is both a reality and a symbol for that vision. The reality of God's ordaining will is a driving movement. Growth through the Holy Spirit is neither limited to or circumscribed by the symbol of a thousand year time period. We travel to an end and a society good beyond words. Our driving force and our destination comes from God. Golden ages are hard to come by, but not only can we get there, we will. Christ has called us to this, and his sobriety and his power in doing so is beyond question. ____________________________________
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Home - „Love One Another!” - Archive Christian magazine Love One Another owes its rise to the Crusade for Love, which the then Primate of Poland, Cardinal Stefan Wyszynski, launched in 1967. The movement was a spiritual response to the decay of civic virtue and manners.
Simple Marquee Example The African Diaspora Forum (ADF) learnt with shock and utter dismay that people are being sold as slaves in Libya. “I salute the people of Zimbabwe for achieving such a great goal without spilling blood or burning buildings. South Africans can learn a lot from this,” Letlhake said.
SignPuddle Network > swserver, v1.3.0 May 2nd, 2016 ## About SignWriting is the international script for writing the sign languages of the world. The SignWriting Server provides online resources for SignWriting applications and users. The server accepts HTTP requests and responds with SVG or JSON data. The SignWriting Server is built with the PHP SLIM Framework v2.6. The primary site is available on the Center for Sutton Movement Writing server. * A mirror site is available on Wikimedia Labs. * ## Features ### SVG images The SignWriting server creates SVG images for individual symbols using symbol keys and completed 2-dimensional signs using Formal SignWriting. Styling strings are supported, offering coloring and sizing customizations. ### Query string transformation to regular expressions Query strings are a concise representation of a much larger and detailed set of regular expressions. Each query string is transformed into one or more regular expressions that can be used to search a text of Formal SignWriting. Additionally, Formal SignWriting strings can be converted into several types of query strings, each of which can be transformed into regular expressions. ### Countries of the world The countries of the world are described with SVG shapes and flag images. Listings of languages and puddle collections are available for each country. ### Puddle collections and sign entries All of the SignPuddle Online data is available as SQLite 3 databases. These databases can be downloaded individually. The various puddle collections can be listed, limited by sign language or individual code. For each sign language, a default public dictionary has been selected so that ISO 639-3 codes can be used rather than a puddle code. With a puddle query, individual entries can be access with sign language directly. With a puddle search, individual entries can be access with spoken language. Additional search options are available for listings of individual signs and terms. Additionally, entries can be retrieved by the dates created or updated. ## Installation Copy the SignWriting Server files to the root web server directory or to a sub-directory. ### Requirements Any server that supports PHP and SQLite 3 will be able to run the SignWriting Server. ### Databases The main database is available from the [SignWriting Server Data project]( with only the symbol information. * install as data/swserver.db The SignPuddle Online databases are available on [SignBank]( The main database is available as [swserver.db]( * install as data/swserver.db The individual databases are available in the [puddle subdirectory]( * install in data/puddle/ A shell script is available to download the main database. * execute data/ A shell script is available to mirror all of the available puddles on SignBank with a single command. * execute data/ ### Shell Script to Start Server If a web server is not already running, the start server shell script can be used to start the built-in PHP web server. * ./ ## Automation Tools The SignWriting Server project documents are created with command-line tools. ### API Blueprint The SignWriting Server API is documented using API Blueprint. This specification offers powerful tooling such as automatic HTML document generation and mock servers. The API Blueprint for the Guide is embedded in the main index.php file. The API Blueprint for the Example document is created using 'curl' with 'curl-trace-parser'. ### JSON Data Examples The SignWriting Server includes example API calls encoded as JSON data. These examples are used to create the API Blueprint for the Example document and the JavaScript function calls for the Run HTML page. ### Requirements * Shell scripts with more, grep, cat, and cut * [jq]( - like '''sed''' for JSON data * [curl]( - communicate with a server from the command line * [curl-trace-parser]( - reformat curl output * [hiro]( - create HTML documents from API Blueprints * [iglo]( - create large HTML documents when hiro fails ### Tools * ./ - Creates the Index and Guide documents. Creates shell script and JavaScript function calls from JSON example data. * ./ - Executes the Example shell script and collates the results into the Example document. * ./ - Calls the script and then the script. * ./ - Creates the example html document when hiro fails for large files. ## Filesystem ### Directories * / - root directory with HTML documentation and PHP server * /Slim - directory for the Slim Framework v2.6 code * /include - directory for other PHP files and function libraries * /data - directory for the SignWriting Server databases * /tools - directory for automation and document creation * /tools/input - directory of tool inputs, such as template.html * /tools/output - directory of processed output * /tools/log - directory of example request/response API calls ### Source Files * - read me file in markdown * index.php - main file for handling requests, with embedded API Blueprint * Example.json - example api calls in JSON data format * Run.html - html page uses example api calls to access a server ### Derived Files * index.html - Created from * tools/output/ - Created from index.php * Guide.html - Created from tools/output/ * tools/output/ - Created from Example.json * tools/output/ - Created from output of tools/output/ * Example.html - Created from tools/output/ * Run.js - Created from Example.json and used in Run.html ## Author Stephen E Slevinski Jr [email protected] ## Reference The Formal SignWriting character encoding used in SignMaker is defined in an Internet Draft submitted to the IETF: [draft-slevinski-signwriting-text]. The document is improved and resubmitted every 6 months. The character design has been stable since January 12, 2012. The current version of the Internet Draft is 06. The next version is planned for May 2016. ## Epilogue This is a work in progress. Feedback, bug reports, and patches are welcomed. ## License MIT ## To Do * expand API for users * expand API for create, update, and delete ## Version History * 1.3.0 - May 2nd, 2016: new world group, added listings for puddle signs and terms * 1.2.0 - Dec 17th, 2015: list puddles, download databases, custom limits, sorting, and date retrieval * 1.1.0 - Nov 25th, 2015: added query and search for puddle data * 1.0.0 - Nov 5th, 2015: initial public release [draft-slevinski-signwriting-text]: [SignWriting 2010 Fonts]: [SignWriting List]: [SignPuddle Online]: [SignWriting 2010 JavaScript Library]:
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Teach Me to Coach | Education and Encouragment for Christian Life Coaches Laying a Foundation Happiness is a massively popular subject these days. Just type the word "happiness" into the search bar of Amazon and you'll find over 93,000 titles reflecting the topic in some form or fashion. Why this apparent obsession with happiness? Perhaps it's because, despite living in a prosperous nation and having the freedom to "pursue happiness" envisioned by our founding fathers, for many Americans the "inalienable right" of personal happiness remains elusive. A popular Christian response to this "happiness mania" is that, while happiness is emotion-based and fleeting, for believers choosing joy seems a more Biblical option. And this would be a fine resolution too, if less-than-joyful Christians were uncommon in our modern culture. But it's quite apparent that we as Christians also struggle to live the kind of joyful lives we claim to believe in. Positive Psychology to the Rescue? For my part, I'm especially joyful when modern science stumbles upon and affirms ancient Biblical wisdom. Around 30 years ago psychologist Martin Seligman asked a brilliant question. Why not take all the academic rigor and scholarship employed to study aberrant psychology over the past 60 years, and use it to study those who are thriving, well-adjusted and happy? The result is an ever-growing field that today is known as Positive Psychology. And while to modern ears the findings sound innovative and revolutionary, in almost every case, they resonate profoundly with Biblical truth. The Three Kind of Happiness In a popular TED talk titled "The New Era of Positive Psychology" Seligman unpacks several current discoveries in happiness research. In doing so, he distills three distinct types of happiness: meaning, engagement and pleasure. Meaning refers to the significance and satisfaction one experiences through serving and meeting the needs of others. This often refers to involvement in projects "bigger than yourself" and typically includes acts of philanthropy or other types of volunteerism and charitable work. The words "significance" and "satisfaction" and "self-denial" reflect this category of happiness. The impact of these kinds of experiences on personal happiness is at once profound and long-lasting. Engagement refers to the "flow" state experienced by a person who is functioning in their areas of strength and gifting, according to their unique design. This kind of activity also involves high levels of absorption and focus. For this person "time can stand still" and upon task completion, they often discover they have more energy than when they started. Pleasure. Popularly thought of as vital to happiness, pleasurable experiences are actually the least consequential. This category refers to the sensory pleasures and positive emotions typically associated with living a happy life. Words like "savoring" and "mindfulness" are common when discussing this category. Seligman states that, while pleasure is poor as a stand-alone trait, it does function well as a final touch, when added to a foundation of the other two types of happiness. A fourth element of a happy life, though not directly causal according to Seligman, is having a rich repertoire of positive relationships. This characteristic is seen as the best atmosphere for the other kinds of happiness to thrive in, and is a typical outcome of the collective application of the three happiness types. Coaching the Happiness Quadrant As I studied Seligman's findings it occurred to me that, if his recipe for happiness was both effective and essentially Biblical, the implications for me as a Christian life coach and for my clients could be profound. As I began to wrestle these ideas, I came up with what I call The Happiness Quadrant, a Biblical coaching framework designed to explore and ultimately enhance personal happiness. The Happiness Quadrant is a relatively simple coaching conversation consisting of four basic questions. Each question incorporates a central concept (underlined). I also consistently use the words "stretch you" as I have found this helps the client choose action steps that are both doable, but also just beyond their "comfort zone." Quadrant 1- Relationship: What step or steps might you take that would both stretch you and intensify/deepen your personal relationship with God and others? The Bible affirms the importance of cultivating a rich repertoire of human relationships both within and beyond the Body of Christ. While Seligman affirms the importance of relationships to personal happiness, the one flaw in his model from my perspective is the vital task of establishing a personal relationship with God. James reminds us that "if we draw near to God, He will draw near to us (Ja. 4:8a). In my experience when I put God where He belongs (on the throne of my life), I then discover that I too am where I belong. I'm reminded of the passage in Proverbs 3:5-6, "Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge Him and He will make your paths straight." Quadrant 2 - Design: How are you uniquely wired? What action steps might you choose that would stretch you to both discover and apply your unique gifts and strengths? This question reflects Seligman's concept of "flow." It is no secret that we find the greatest satisfaction when we function according to our natural gifting. Paul reminds us that "since we have gifts that differ according to the grace given to us, let each exercise them accordingly" (Rom. 12:6) It's clear that each person is blessed by the Creator with unique gifts and strengths, ready to be explored and applied. There are many "gift inventories" available that enable both coach and client to explore this issue. From a Christian perspective I'm reminded that we serve the "God of the fingerprint." According to the psalmist God "saw our unformed substance" and we are "fearfully and wonderfully made" (Ps. 139:14,16) Quadrant 3 - Meaning: What actions might you take (reflecting God's plan and your design) that would stretch you to better serve and meet the needs of others? This question focuses on meaningful service as a fundamental source of personal happiness. It is a paradox to the natural mind that, as we give our lives away in the service of others, we find personal significance and fulfillment. Many today are reaching mid-life only to discover their deep hunger for this kind of investment of their time and energies. Jesus Himself said that true greatness is found in serving and that "...even the Son of Man did not come to be served, but to serve and to give his life as a ransom for many" (Mt. 20:26-28) Quadrant 4 - Blessing: What steps might stretch you to be more intentional to enjoy and celebrate the blessings, pleasures and meaning God sends into your life? This question encourages the client to "stop and smell the roses." That is, we must savor and celebrate the many blessings in our lives intentionally and often. Considering our natural tendency to quickly become acclimated to our blessings, this is an important directive. The vast benefits of daily expressions of gratitude have been well documented in the Positive Psychology movement. And yet, while counting our blessings is certainly better than ignoring them, I believe considering the Source of our blessings is vital. Generally overlooked by the Popular Psychology movement is this most important aspect of gratitude: acknowledging the ultimate Source of blessing! Am I just supposed to be generally thankful? Or is there Someone behind it all? Someone Whom I should personally thank? I'm reminded of the first line of The Doxology, "Praise God from Whom all blessings flow." In closing, as I have experimented with Coaching The Happiness Quadrant I have discovered it is more than a quadrant. It is also a continuum. That is, one can revisit the journey from Relationship to Design to Meaning to Blessing many times over, in an ever-deepening spiral of action steps and personal growth. I hope this post has been helpful to you in your coaching journey. As a special bonus I'm including The Happiness Quadrant Infographic. Just click on the link! If you have any questions or comments, please leave them below. I'd love to hear from you!
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Author James Musgrave | Historical Mysteries James Musgrave 619-750-7360 Buy All Three Mysteries in the New Trilogy U.S.A. U.K. D.E. FR ES IT JP Portia of the Pacific Historical Mysteries Reflect an Era of Immigrant Hatred, Distrust of Women, and Income Disparity "Those who cannot remember the past are condemned to repeat it," George Santayana Proceeds from the sale of this series will go to the Fisher Center for Alzheimer's Research. Victims of the Chinese Exclusion Act, 1882 (interview) Watch the PBS Documentary on the Chinese Exclusion Act Read this article in the Atlantic on how we are mirroring the Gilded Age. Clara Shortridge Foltz faces a patriarchal nemesis in 1884 San Francisco. When a white prostitute is murdered and flayed down to a skeleton, Clara is hired by the Six Companies of Chinatown to defend the sixteen males who are swept-up by the Chinatown Squad. This ragtag and corrupt group of sheriffs work for the mayor, Washington Bartlett. The mayor uses the nation's anti-Chinese sentiment in his quest to win the race for Governor of California. Foltz, the first woman admitted to the California Bar, must learn fast to become a detective in order to prove that her client, journalist George Kwong, is not the killer, but was set-up by the mayor to take the fall. Along with Ah Toy, her trusted translator and best friend, she is instructed by the head of detectives, Captain Isaiah Lees. Lees becomes enamored with Clara, who is having personal problems with sexual commitment, due to her first marriage with Jeremiah Foltz. He was a Union vet who deserted Clara and their five children for a younger woman. Captain Lees has personal problems of his own, as he has devoted all his time fighting the corrupt politicians and the Chinatown Squad for twenty years, and has not even made time for female relations. Theirs is a very special kind of romance. Clara brings a national spotlight to bear on her case, as thousands of women flock to the City by the Bay to support her effort to win against these patriarchal forces. The Chinese are also oppressed, and Clara and Ah Toy become embroiled in a deadly came of cat-and-mouse to trap the real killer and save George Kwong. As a special bonus, you can read the first two chapters in the second mystery of the series, The Spiritualist Murders, in which Clara and Ah Toy must find out why wives are under the spell of a magnetic and hypnotically attractive young spiritualist. These women are being awakened sexually by him and are then murdering their husbands to escape their lives of Victorian and male-dominated oppression. The Spiritualist Murders is now up for sale in paperback and eBook. All versions have the Study Guide Questions. The reviews for The Spiritualist Murders are great! Here's the review from Kirkus Reviews. Also, here's the 9 of 10 rating given at the contest for the Best Mystery and Thriller novel at BookLife. Chosen as a Semi-Finalist in the BookLife Prize for Best Mystery. Reviewed By Deborah Lloyd for Readers' Favorite This story captures a unique time in American history. Women's voices were rarely heard, except in the suffragette movement and in the spiritualist community. Clara Foltz and Laura de Force Gordon, the only two female attorneys in San Francisco in 1886, join forces to solve the question of why women are killing their husbands. Time is of the essence as these vicious murders continue. Adeline Quantrill, an eighteen-year-old woman with clairvoyant abilities; Clara's friend, Ah Toy; Clara's lover, Isaiah Lees, Captain of Detectives; and her children, Samuel and Trella, become part of the dangerous venture. In The Spiritualist Murders: A Portia of the Pacific Historical Mystery, Volume 2, written by James Musgrave, an intriguing and complex dramatic mystery unfolds. The Winchester House in San Jose, with the character of Mrs. Winchester added to the cast, plays a dominant role in the plot. The author portrays the time period with great detail and clarity. For example, the fact that Mary Todd Lincoln consulted with mediums after the deaths of her husband and son is mentioned. From clothing fashions to traveling by railroad, the historical descriptions are interesting and instructive. The author's creativity in combining so many different facets of the culture is fascinating for the reader. The character development of each person is strong and subtle. The flow of the story is fast paced, yet the writing style reflects the language of the time. Author James Musgrave has penned a delicious masterpiece in The Spiritualist Murders: A Portia of the Pacific Historical Mystery, Volume 2. CHINAWOMAN'S CHANCE, and all of the mysteries in this series, will be under 55,000 words long. This is done so that the works can be affordable and readable for our patrons. This mystery may be shorter, but it still packs a punch, and Clara Foltz must perform some daring deeds to find the killer before her client hangs from a rope on Russian Hill. Can you solve this mystery before she does? Experience the reality of 1884 San Francisco, when women were working for their civil rights, and some, like Foltz, were trying to protect the rights of underclass citizens. Clara will be arguing to you, in this fast-paced, courtroom drama and investigative, suspenseful mystery. It's her first case, and she has a lot of help. Captain of Detectives, Isaiah Lees, and his partner Dutch Vanderheiden show Clara the techniques of sleuthing at the street level in Chinatown. And, her personal translator and best friend, Ah Toy, a successful Madame who worked her way out of Chinatown and into the mainstream, will help her to find out who the killer is. Join the eMail List here. James Musgrave's new book will be self-published. This novel is a little over 50K Why I Write Historical Mysteries "I write historical mysteries because, in some ways, the stark differences were clearer, so when my characters act against the evil policies, they stand out better than they do in today's mixed-up, unfocused, and "fake news" press. Even though newspapers and magazines were the only media back then, they were still read and digested, and the people and their vocabularies, for the most part, were far superior to what we have today. People thought long and hard about issues, crawled deep inside them, and saw the real causes and effects of laws and legislation." James Musgrave, March, 2018. Received a nice evaluation from Publisher's Weekly for CHINAWOMAN'S CHANCE. Critic's Report Title: Chinawoman's Chance Author: James Musgrave Genre: Fiction/Mystery/Thriller Audience: Adult Word Count: 52,000 Assessment: Plot: Musgrave offers a complex historical crime novel; as a detective story, the narrative is gritty and realistic, while political, social, and racial tensions lift the story beyond the conventions of the genre. Prose: The author strikes a graceful narrative balance between historical description and a voice-driven, swiftly moving story. Dialogue is polished and character interiority is sound; details relating to the story's central murder are appropriately graphic. Originality: Musgrave's mystery is unique in terms of its setting and integration of historical content. The grisly murder at the heart of the story is one aspect of a broader narrative focused on culture of the west in the nineteenth century, gender expectations, and xenophobia directed at Chinese American individuals. Character Development: Through well-conceived and multilayered characters, Musgrave captures a complex era in American history. Protagonist Clara is sympathetic and unique, particularly as she challenges gender conventions of her era, while side characters—whether law enforcement and allies, murder suspects, or victims—provide verisimilitude and emotional depth. Clarion Review, Foreword Press Chinawoman's Chance is an engaging mystery with a historically informative feminist bent.A gruesome murder makes way for an unexpected romance in James Musgrave's Chinawoman's Chance. The first book in the Portia of the Pacific series, Chinawoman's Chance starts the series well, utilizing historical figures as principal characters while shining a light on a sordid aspect of US history. The story is set in San Francisco two years after the 1882 Chinese Exclusion Act, and is fronted by Isaiah Lees, the first hired policeman of the San Francisco Police Department, and Clara Shortridge Foltz, the first woman on the West Coast to serve as a public defender. Detective Isaiah Lees and his assistant Dutch are investigating the grisly death of a prostitute when their case swiftly morphs into one with more complexity. George Kwong, the son of one of the leaders of the Chinese Six Companies, is arrested, reputed to be the murderer. Because of Clara's courageous cases in defense of voiceless women and immigrants, the Chinese leaders bribe her to represent George. Clara, who is in need of an interpreter, employs her close friend Ah Toy, the wealthy madam of Chinatown. Isaiah meets with Clara and the foursome quickly form a tight unit to target the real killer. In the meantime, a romance unfurls between Isaiah and Clara. Although there isn't much detail about Clara's crumbling real-life marriage, there is enough factual information to make Isaiah and Clara's romance both feasible and believable; their love provides a light release within a tense murder mystery. The book ably aligns its historical characters to their fictionalized personalities. Both Isaiah's and Clara's phlegmatic demeanors fit well with the social graces of the period, as do their approaches to romance. Besides Clara and Isaiah, the story incorporates other historical figures, including Ah Toy, a Cantonese-born prostitute turned affluent madam. Other historical elements befitting the era include the "benevolent association" called the Tongs and landmarks such as Waverly Place and the Tin How Temple. Writing segues smoothly from one scene to the next; chapters close on cliffhangers. Various themes center on racism. Derogatory terms are included, as well as evidence of inequality, prostitution, and corruption, especially through the oppressive web between Manchu leaders and American moguls. The most prominent theme, prevalent in Clara's viewpoints, is women's independence, including entrepreneurial opportunities and the right to vote. Narrative tension builds around Clara's feisty determination to nail the culprit even if it means putting her life on the line. While Chinawoman's Chance portrays Buddhist spirituality with an unflattering mix of spiritualism and superstition, the skewed imagery blends nicely with the development of the narrative. The story closes on a satisfactory note, setting the groundwork for the next book in the already alluring series. Chinawoman's Chance is an engaging mystery with a historically informative feminist bent. Reviewed by Anita LockApril 11, 2018 Reviewed By Grant Leishman for Readers' Favorite Chinawoman's Chance (Portia of the Pacific Historical Mysteries) by Jim Musgrave takes us back to the bustling and somewhat lawless society of San Francisco in 1884. The California Gold Rush and the railways have made San Francisco a place of wealth and power, but for certain sections of society, nothing has really changed. For women and for the Chinese immigrants brought to America by the railway bosses to help build the railways, life is hard. Neither group has any real rights in this America of the 1880s. Championing the cause for women and the oppressed is the larger than life self-trained barrister, Clara Shortridge Foltz Esq. When a young ex-prostitute is murdered, flayed and eviscerated in the Chinatown district of the city, suspicion immediately falls on the Chinese Tongs that make up the ghetto that is Chinatown. Captain Isaiah Lees and his sergeant must determine who is responsible and cut off any possibility of retaliatory action against the Chinese immigrants. Competing against the rival and corrupt Sheriff's Department plus the city's mayor, Lees has his job cut out for him. As a big fan of historical novels in general and historical mystery stories in particular, I found Jim Musgrave's Chinawoman's Chance (Portia of the Pacific Historical Mysteries) to be absolutely superb. As the first in a series of books based around the wonderful character of Clara Shortridge Foltz Esq., the author has created a marketable and believable set of characters on which to build his series. Clara is clearly the star of the story, with her forthrightness and her willingness to take on the patriarchal society at their own game. In the age of the suffragettes, Musgrave's character is the perfect portrayal of the women who led the campaign for women's rights all around the world. Her freedom and her owning of her own sexuality was rare among woman of the time. It was fascinating to look at the reactions of the politicians to the perceived growing threat of the "yellow menace", as they termed it, with their heathen religions and beliefs, comparing that to today's response with respect to Hispanic and Muslim immigration. The "Exclusion Act" and the "Muslim Ban" – not all that different, perhaps? This book appealed to me on many levels, but most importantly of all, it was a darn good read and an excellent mystery. Reviewed By Jack Magnus for Readers' Favorite Chinawoman's Chance: Portia of the Pacific Historical Mysteries, Volume 1 is an historical sleuth mystery written by Jim Musgrave. It was 1884, and San Francisco, even more than the rest of the country, was embroiled in a harsh and racist reaction to the recent flow of Chinese immigrants to the United States. The Chinese themselves were caught between the machinations of the ruling Manchu in their home country and Leland Stanford and the other railroad barons, who jointly conspired to keep the immigrants impoverished and bound to unfair contracts. The Chinese Exclusion Act of 1882 made the unfair treatment of those new immigrants into law. The Captain of Detectives for the First District of the San Francisco Police Department, Isaiah Lees, had a new case to solve. The body of a young white woman had been found in a small bungalow in Chinatown. The killer had flayed every bit of flesh and organs from her body. Mary McCarthy was an orphan, who had been a streetwalker until she had become a student at the Methodist Mission for Wayward Women. She had recently left the mission, however, and had been seen with George Kwong, son of one of the wealthy Chinese men who were leaders of the Six Companies. George and his father, Andrew Kwong, ran The Oriental, a newspaper with backing from the Methodist Church in San Francisco. A witness reported that George Kwong claimed to have taken a picture of Mary's body. Now he was the city's prime suspect for the murder, but George had been in love with Mary and would never have dreamed of hurting her. Jim Musgrave's historical murder mystery is a fascinating look at San Francisco in the late nineteenth century. His sleuthing partners, Clara Foltz and Captain Isaiah Lees, are real historical persons, and following the two as they work together in a sometimes uneasy alliance is grand entertainment. A sensitive reader won't be able to help considering the racism that is at the heart of this story and comparing it with the current attitude toward immigrants and women in the country today. I found myself saddened to think that in many ways we've not gone very much farther in our treatment of others, in the disregard of equal rights and fear of diversity. Musgrave's story is marvelous! He gives the reader a wide range of possible suspects to consider and makes San Francisco of 1884 come to life. I especially loved how he brought together the strong and capable characters of Captain Lees, Clara Foltz, Detective Sergeant Eduard Vanderheiden and Ah Toy. They are a grand team. I was quite pleased to find that Musgrave has written a second book in the series, The Spiritualist Murders, and am looking forward to reading it. Chinawoman's Chance: Portia of the Pacific Historical Mysteries, Volume 1 is most highly recommended. Narrator Anne James Agrees to do Portia of the Pacific Audiobooks The voice of Clara Shortridge Foltz, Ah Toy, and all the other lovable characters in the Portia of the Pacific series of mysteries will be Ms. Anne James. Anne has narrated many novels, and her pleasing voice captures all the special nuances and inflections needed in a dramatic reading. EMRE Publishing is enthusiastic about having her as the unique narrator for this great new series. Listen to a sample from the audiobook's first chapter. (.mp3, .ogg, .wav) Buy Chinawoman's Chance in audio format today at Get CHINAWOMAN'S CHANCE audiobook free with this 30-Day Trial Anne James Answers Three Questions 1. As a woman of Chinese ancestry who lived in San Francisco and Northern California, did you enjoy narrating a history about the early Chinatown of San Francisco? Why? 2. Do you think it's important for historical fiction to feature issues that may be controversial, such as the Chinese Exclusion Act? Why is this important? 3. Why do you think the character of Clara Shortridge Foltz will be an excellent vehicle for this series? Here's Anne's Response: Third Mystery Announced in the Portia of the Pacific Series The Stockton Insane Asylum Murder A Portia of the Pacific Historical Mystery Volume 3 "Madness can be seen as an intuitive probing into true reality."--R. D. Laing Women were, among others, misdiagnosed as insane by alienists in the 1800s. My plot will involve a female child who has been institutionalized in 1887, but the aunt of this child comes to Clara Foltz to say she believes the child was admitted to the Stockton State Insane Asylum (the first such institution in California) because she knew about a murder that was committed on her wealthy parent's estate. Clara solicits the help of Elizabeth Packard, the crusading (real) activist who was committed in the 1860s by her husband. It took Mrs. Packard three years to earn her freedom. Together with Ah Toy, they contrive a way to go undercover to gain admittance into the Women's Building at Stockton to find the child and determine what happened to have her institutionalized. Children were regularly institutionalized, as were the elderly and the feeble-minded. New! Read the first four chapters of this mystery here. Watch THE EUGENICS EXPERIMENT beginning Oct. 16, 2018 on PBS. Reviewed By Jack Magnus for Readers' Favorite The Stockton Insane Asylum Murder: Portia of the Pacific Historical Mysteries, Book 3 is a sleuth mystery novel written by James Musgrave. Polly Bedford was only twelve years old and had somehow gotten herself institutionalized in the Women's Ward of the State Insane Asylum in Stockton, California. She was actually a child of privilege, a member of one of the prestigious Nob Hill families of San Francisco. Her parents believed she was a witness to a murder in their home. To protect her from the legal system, they had had her committed, presumably to keep her safely out of the hands of the law. Bertha May Foltz was a seventeen-year-old who had herself committed in Stockton voluntarily to help her mother, Clara Foltz, Esq, find out the truth behind the death of Winifred Cotton and Polly's role in it, if any. Clara was all too aware that mental institutions were being used by the state and unscrupulous relatives to defraud inmates of their wealth and women of their voice and liberty. Wives and mothers were being routinely committed by their husbands or families. Clara and her group of suffragists were determined to get to the heart of this corrupt and cruel practice while also getting to the answer behind the death of Winifred Cotton. The Stockton Insane Asylum Murder is the third book featuring the trail-blazing feminist attorney and detective, Clara Foltz; however, the author gives enough background information for this book to be read as a stand-alone novel. That said, I've read and enjoyed each of these books and would advise not missing a single one. The heroine of Musgrave's books is based upon the historical person of the same name who was the first woman attorney on the West Coast and first woman admitted to the California Bar. Musgrave's plot is thrilling and suspenseful; the Stockton Insane Asylum is a suitably dark and terrifying setting for this tale. His characters are well defined and credible, and the author's gift for historical writing gives the tale vibrancy and authenticity. The Stockton Insane Asylum Murder: Portia of the Pacific Historical Mysteries, Book 3 is most highly recommended. Kirkus Review is Out for The Stockton Insane Asylum Murder In this third installment of a mystery series, a 19th-century San Francisco attorney and detective leads an investigation into abusive practices at an insane asylum. In San Francisco in 1887, an unusual crew occupies 1 Nob Hill, the mansion built by railroad magnate Mark Hopkins. His widow, Mary, lives there but has dementia and serves as "benefactress" to the other occupants: Clara Foltz, California's first female lawyer, a single mother, and the true head of the household; her brood of children; and her best friend, Ah Toy, a former Chinatown madam. With some help—including psychic assistance—the group has solved some difficult cases. Now Clara's daughter Bertha May, 17, is pretending to be mentally unstable at the Stockton State Insane Asylum, where her friend Polly Bedford, 12, has been committed by her parents after witnessing the murder of Winnifred Cotton, 10, a Nob Hill neighbor. Bertha's mission is to discover what Polly really saw, and the whole team wants to expose illegal commitments targeting wives, children, and immigrants. To that end, they form a citizens' committee as the public face of the investigation while continuing undercover work. What they discover goes beyond the iniquities of false commitments into some bizarre territory—including spiritualism, telepathy, conjoined twins, and elaborate experiments carried out by eugenicists Francis Galton and Dr. Emil Kraepelin. Can justice be served? Musgrave (The Spiritualist Murders, 2018, etc.) has some potent ingredients in this fantastical stew, spiced with many real-life figures, like Foltz, Toy, Galton, Kraepelin, and Elizabeth Packard, who helped reform commitment laws in the 1860s after being confined to an asylum when she questioned her husband's opinions. The setting is atmospheric and the subject, captivating. Fourth Mystery in the Portia of the Pacific Series (work in progress) Clara Shortridge-Foltz, Esq., 1887 Clara Shortridge-Foltz is zero for three in the cases she's argued against the patriarchal establishment. That's why President Cleveland and Attorney General Garland want her to defend the "assassin suffragette." They expect her to lose again! Not so fast. This may be the biggest and most noteworthy case that our hero could ever win. So, she'll certainly be ready. The fourth mystery in the Portia of the Pacific series: THE SUPREME COURT MURDER. Now in production.
#NotMyHiram | Facing the urgent challenges of the times. We demonstrate unwavering commitment to the pursuit of learning and quality scholarship. What is the #NotMyHiram movement? This movement is a response to President Lori Varlotta's administrative agenda to remove nearly 20%* of professors regardless of tenure status from Hiram College. The #NotMyHiram movement seeks to maintain the integrity of academic tenure and to keep our professors teaching at Hiram. Why do we oppose the removal of…
EcoInternet | Climate Change and Environment News Gaia – the living global ecological system – is collapsing and dying as human industrial growth overruns natural ecosystems and climate. Yet the biosphere can regenerate, as it has done before, given the time and space, free from human burning and cutting. As the twin emergencies of climate and ecosystem loss threaten the end of being, I join in calls for an "Extinction Rebellion" whereby people together do what they can, do what they must, for Earth and our shared habitat. Let's start by regenerating nature in order to sustain creation. Regenerate Gaia, Regrow Nature "Imagine all the people living life in peace… You may say I'm a dreamer, but I'm not the only one, I hope someday you'll join us, and the world will be as one." – John Lennon, Imagine"Imagine a peaceful rebellion that regrows nature… Let's return to and tend our planetary garden. We once shared creation with other creatures, let's do so again. Gaia can regenerate herself if given enough time, space, and love." – Dr. Glen Barry One of many amazing things about nature is it can grow back. 10,000 short years ago much of the Northern hemisphere was covered by a mile of glacial ice, scouring the land of all-natural vegetation. Before that, cataclysmic asteroid strikes virtually annihilated biological life, in moments of immense planetary scale death. In each case, fragmented life re-emerged, renewed and diversified, in relatively short order. Critically, enough natural remnants remained, and were able to recover. For eons biological life of all sorts including natural terrestrial ecosystems have shown an innate, indomitable will to be. This is not necessarily the case. Gaia, the planetary organism that is the sum of all ecosystems, can – like all life – collapse and die. Yet creation has proven to be amazingly resilient. When adequate remnant nature remains, and once pressure is taken off quickly and long enough, life is able to regenerate; genes evolve, wildlife has babies, and natural ecosystems repopulate denuded land and sea. Gaia is a living organism. And once again, all her organic and naturally evolved life is in peril. This time at the hands of humanity. It is difficult to fathom the degree to which natural ecosystems and climate have been disrupted by human industrial growth, and the potential for spiraling collapse should natural ecosystems and climate not be allowed to recover. The biosphere is already bifurcating between extremes (a sure sign of impending collapse) – demonstrated by trends as diverse as climate weirding, rising authoritarianism, collapsing ecosystems, mass migration, and a state of perma-war – before settling into a new normal of a depauperate and perhaps lifeless planet. Now living in New York City and working in financial IT, much of my formative years unfolded in close proximity to nature. Some of my most pleasant memories as a child include fishing for bass from a canoe with my parents, the smell of the Earth waking in a tent, and partaking in the symbiotic ecological cycles of animal husbandry and gardening as my family homesteaded. Over the past two decades I have restored a natural ecosystem on a few acres of denuded farm fields – a gratifying yet grueling task. From an early age I sensed Earth was alive and gravely threatened, intuitions fortified by over a decade of graduate studies in ecology, and a lifetime of rainforest and climate activism. It has been 5 years since I published Terrestrial Ecosystem Loss and Biosphere Collapse, ground-breaking peer-reviewed science identifying a tenth planetary boundary. There I hypothesized that 66% of Earth's land must be covered with natural and agro-ecological ecosystems to sustain the biosphere; and foresaw the need for a revolutionary response to ecosystem and climate emergencies, now being realized with global climate strikes and extinction rebellions. Given such a massive and unprecedented global ecological emergency, surely a peaceful "Extinction Rebellion" is long overdue. Imagine a peaceful rebellion that regrows nature. The place to start is to let Earth rest and recover. And most importantly, to allow and assist natural ecosystems to regrow. We must once again put our faith in seeds, and the ability of nature to sustain all life. Massive nurseries of natives plants from local genetic stock, nearby genotypes adapted to warmer conditions, and species suitable for forest gardens will be required to provide seed stock to re-establish intact and functioning ecosystems over two-thirds of the Earth's surface. Enormous deforested areas exist, particularly in the tropics, that must be quickly reforested. Replenishment planting surrounding and reconnecting natural remnants over vast areas will yield ecosystem services and store carbon, as well as provide massive employment. Science knows much regarding how to harness ecosystems' natural restorative processes, carefully targeting for augmentation the re-establishment of dominant and keystone species, as remnant ecosystems are aided to expand and reconnect. There exists enormous potential to carry out landscape scale ecological restoration activities which assist natural remnants to age, expand, and reconnect. Protecting and restoring old-growth forests, other natural ecosystems, and all kindred species are a huge part of the climate change and ecosystem solutions, and a prerequisite to solve a whole host of other ecological issues including biodiversity, soil, wildlife, and water crises. We are speaking of restoring natural ecosystems, going well beyond tree farms. Such rewilding focuses upon assisting natural ecosystems to recover their full ecological integrity. This is demonstrated by their possessing the full range of natural species, composition, structure, and function. Diverse agro-ecological systems that emphasize organic perma-culture will play a vital role, when interspersed with intact and regenerating forests, in order to once again ensure ecosystems provide the ecological context within which humans and other species can live forever. Much of the foundation-fed climate and environment movements have myopically focused upon technical solutions to climate change, failing to understand the role intact and regenerating ecosystems play in sustaining Gaia. We must go far beyond technophile solutions and harness the Earth system's amazing ability to regenerate herself. This is what makes the Extinction Rebellion movement so exciting – it correctly diagnoses the threat to the biosphere, humanity, and kindred species as emanating from both climate change AND biodiversity/ecosystem loss. Ecology is the answer. There is no way the human family emerges intact from the climate and ecosystem emergencies and achieves global ecological sustainability unless we grow justice, peace, and equity as well. This will require powering down the industrial growth economy, demobilizing the military-industrial complex, and coming together as one human family to stop those destroying nature. Solutions include not only ending burning of fossil fuels and destruction of natural ecosystems. We must also make peace and demilitarize, promote greater fairness and justice, and limit human numbers and inequitable over-consumption. Let's return to and tend our planetary garden. We once shared creation with other creatures, let's do so again. Gaia can regenerate herself if given enough time, space, and love.