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Nitec in Electrical Technology (Power & Control)
Course Overview |
Entry Requirements |
Duration and Venue |
Progression Opportunities |
Career Prospects |
Course Structure
Course Overview
Can you imagine how chaotic our life will be without electricity? You could be the important person to depend on for reliable & quality power systems.
Apply for this course and be an expert in installing, maintaining, operating, troubleshooting electrical installations, control circuits, electrical equipment and systems in domestic premises, commercial buildings and industrial plants.
Acquire knowledge and skills which are highly relevant to the industry
Graduates who have acquired two years of relevant experience in the work performed by a licensed electrical worker would be eligible to apply to Energy Market Authority (EMA) to sit for the test leading to the award of an Electrician Licence issued by EMA.
Entry Requirements
To apply for the Nitec in Electrical Technology (Power & Control) course, you need to have:
Note: Applicants applying for this course must ensure that they do not suffer from colour-appreciation deficiency.
Duration and Venue
This is a two-year course and is available at :
Progression Opportunities
Nitec in Electrical Technology (Power & Control) graduates with a Grade Point Average (GPA) of 3.5 and above may apply for progression to the first year of a related diploma course at the Polytechnics. For more details on diploma courses for progression, please refer to the Joint Polytechnic Admissions website.
Nitec in Electrical Technology (Power & Control) graduates with a GPA of 3.0 and above together with 2 years of relevant work experience may apply for progression to a related Technical Engineer Diploma course at ITE.
Nitec in Electrical Technology (Power & Control) graduates with a GPA of 2.3 and above may also apply for progression to related Higher Nitec courses offered by ITE. For more information on progression, please click here.
Career Prospects
Nitec in Electrical Technology (Power & Control) graduates are employed by government departments, statutory boards, electricity generation, transmission and distribution companies, manufacturing plants, and companies dealing in M & E consultancy services, electrical engineering works and building services. Some of the job titles held by graduates include Electrical Technician, Electrical Installation Technician, Electrical Power Technician, Electrical Equipment Manufacturing Technician and Electrical Draughtsman.
There are excellent opportunities for career advancement to supervisory positions and beyond. This challenge is for students to upgrade their technical skills and knowledge by taking up higher-level courses.
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Course Structure
To obtain the Nitec in Electrical Technology (Power & Control) certification, you need to accumulate at least 58 credits.
Core Modules (Click here to view module description)
Electives (click here to see General electives and Life Skills modules)
Course Specific
Note: The offer of electives is subject to the training schedule of respective ITE Colleges. Students are advised to check with their Class Advisors on the availability of the elective modules they intend to pursue.
For general queries on the course, please email email@example.com.
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SousVide Supreme Demi
|The new compact SousVide Supreme Demi offers the same unparalleled cooking convenience of the original SousVide Supreme water oven but in a smaller appliance. With hands-off cooking that is gentle and forgiving, the Demi makes it easy to have meals ready in minutes at the end of the day. Everyone - from the accomplished cook to the rank novice - can turn out gourmet quality meals with minimal preparation time. It's as easy as heating water! Just season your dish, vacuum-seal in food-grade pouches, simmer in the Demi water bath, sear or sauce your dish if desired, and serve.
|Comparing the SousVide Supreme Demi with the SousVide Supreme:
|SousVide Supreme Demi
|SousVide Supreme
|Cooking capacity:
|12 x 115g portions of food.
|20 x 115g portions of food
|31.75 cm L, 28 cm W, 28.7 cm H
|36 cm L, 29 cm W, 29 cm H
Supreme Demi has a cooking capacity of between 60% and 80% of the SousVide Supreme.
In terms of dimensions, the SousVide Supreme is about the size of a bread machine, while the Demi has a countertop footprint the size of a Crock-Pot®.
How it works:
At the touch of a button, the SousVide Supreme Demi cooks food to perfect serving temperature, with no risk of overcooking. Vacuum-sealed bags lock in flavor and preserve nutritional quality, resulting in dishes of incomparable taste and texture. The precise temperature control and slow-cooking times consistently produce perfect meals—steak cooked medium-rare edge-to-edge; vibrant vegetables; tender, juicy chicken breasts; and ribs with meat falling off the bone. It even saves money, easing the strain on tight budgets by making tough cuts, such as flank steak or brisket, as tender as filet mignon for a fraction of the cost.
• Hands-off, time-saving meal preparation. Just set it and walk away
• Easy and foolproof. Never overcook a meal again. Perfect results, every time.
• Gourmet taste. Capture the full, TRUE flavor of foods
• Added nutritional value. Natural juices and nutrients are retained while cooking in the vacuum seal bag.
• Easy clean-up. No messy pots and pans. Recyle bags and simply wipe down the SousVide Supreme with a cloth.
• Energy-efficient operation. Uses energy equivalent to a 60 watt light-bulb.
• Saves you money. Tenderizes inexpensive cuts.
Your SousVide Supreme Demi ships complete with:
• SousVide Supreme Demi
• Detachable power leads; both UK and European plugs
• Perforated bottom grill designed to generate thermal turbulence
• The Universal Pouch Rack to separate food pouches and keep food pouches submerged.
• User Manual with cooking temperature charts and recipes
• Instructional DVD
Technical specifications:
• 8.7 liters/2.3 gallon water capacity holds 12 x 115g portions
• One-touch precision control panel
• Non-stick coated cavity
• Aluminum lid
• Detachable power leads
• Base grill and rack separate food pouches
• Size: 31.75 cm L, 28 cm W, 28.7 cm H
• Power: 220-240V ~ 50-60Hz 462-550W
• Model: SVS09L
• Imported

subset: commoncrawl


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Write to us, remind us of your stay at our Hotel. Tell us what should we improve to make it even better. Also we encourage you to write us a testimonial which we would be more than happy to display it!
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Dimche Kovacheski, 20
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© 2006 – 2013 Hotel Montenegro Design by Ugrin


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Multi-touch Wii U screen would be 'unwieldy' - Nintendo
Nintendo of America president Reggie Fils-Aime explains the thinking behind limiting the GamePad's touch screen to a single input, promises revised Friend Code system.
The Wii U GamePad touch screen is only sensitive to a single input at a time, and Nintendo of America president Reggie Fils-Aime is saying that limitation was more than just a cost-cutting measure.
Speaking with Kotaku, Fils-Aime explained that Nintendo determined "single-touch was a more appropriate option" given the GamePad's other buttons. While Fils-Aime acknowledged that the price of a multi-touch display played a part in the decision making, he added that there was a consideration to the gaming experience as well.
"Certainly there's a cost to it. Again, we envision this as a controller that you're putting in your hands and you're doing a two-screen experience," he said. "The concept of putting it in your lap to do multi-touch for us just feels unwieldy."
In addition to addressing the GamePad's single-touch screen, Fils-Aime promised that the Wii U will incorporate improvements to Nintendo's existing Friend Code system from the Wii. There will still be friends, and gamers will have a separate level of interaction available for those people on their friends lists, but Fils-Aime promised that the process of confirming someone as a friend will be "a lot simpler" than it is with the Wii.
Got a news tip or want to contact us directly? Email firstname.lastname@example.com


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Latest News
2002: Kay Yow
RALEIGH -- Charles Hursey attended grades one through 12 with Kay Yow in the mill town of Gibsonville near Burlington. He knew she was a straight-A student and a great athlete who once scored 52 points in a high school basketball game. But Hursey, who now owns Hursey's Bar-B-Q & Catering in Burlington, remembers one thing about his classmate that puzzled him. It was something the coach of Gibsonville's boys and girls basketball teams, the late Paul Pryor, said when they were in the 11th grade.
"He said Kay Yow is going to make history in basketball," Hursey said. "I remember him saying that because I was thinking, 'How can a girl do anything in basketball?' "
In 1959, it was a good question. Kay Yow's life provides an extraordinary answer.
In 32 seasons as a women's college basketball coach, the last 28 at N.C. State University, Yow has been at the forefront of a vast expansion of women's athletics and a broadening acceptance of women as athletes.
Yow coached her first college basketball team at Elon College in 1971-72, a year before the passage of Title IX, the federal law requiring equal opportunity for athletes of both sexes. Since then, the number of girls playing high school sports has risen from 290,000 to 2.8 million. Of today's 315 Division I women's basketball programs, only 82 existed when Yow started.
Title IX set off a revolution and found in Yow an unlikely revolutionary.
Yow has won more than 600 games, taught basketball to thousands of girls in clinics and camps, coached 12 All-America players, guided women to professional leagues, taken N.C. State to the 1998 Final Four, been named a national coach of the year by various groups and publications and led the first U.S. women's victory over the Soviet Union at the 1986 Goodwill Games. She coached the U.S. women to gold medals at the 1986 World Basketball Championship and the 1988 Olympics in Seoul, the only women's coach to win both.
This year, Yow, 60, reached the pinnacle of a basketball career. On Sept. 27, she was inducted into the James Naismith Basketball Hall of Fame in Springfield, Mass. Enshrined there are 246 individuals and five teams. Only 17 are women.
Just five are female coaches.
In coaching more than 900 college games, Yow has paced at courtside for thousands of hours, but her work elsewhere exhibits equal energy, dedication and leadership. She has served for 12 years with the Women's Basketball Coaches Association, including a year as its president. As a coach for USA Basketball, the sport's governing body, she has guided the nation's elite players to a record of 21-1 in international play.
Years of playing and coaching also prepared Yow for a struggle against what she called her toughest foe, breast cancer. Diagnosed in August 1987, she underwent a partial radical mastectomy and had lymph nodes removed from her right side. She recovered in time to coach the 1988 Olympic women's basketball team.
As a breast cancer survivor, Yow has used her fame to raise money for cancer research. She was honorary chairwoman of an effort that raised more than $1 million for the Lineberger Comprehensive Cancer Center at UNC-Chapel Hill. She is a board member of the V Foundation for Cancer Research, an organization founded in memory of N.C. State basketball coach Jim Valvano.
In November, Yow helped launch a women's version of the V Foundation's popular men's tournament, the Jimmy V Classic. The nationally televised event at Raleigh's RBC Center featured three of the nation's best women's teams --Duke, Connecticut and Tennessee -- and raised close to $100,000 for the V Foundation.
For Yow, the goal in life isn't what she can gain, but what she can give.
"That's what I'm thinking it's completely about. Life was a gift to me -- what have I given to life?" Yow said in her campus office, surrounded by the mementos of past seasons and the photos of her players and their children.
"I need to make a difference in the lives of other people," she said. "If I'm not doing that, I've missed the whole point of my gift of life."
Born to play hoops
Yow's journey from Gibsonville to Springfield is a measure of how much opportunity has expanded for women in athletics. But her accomplishments grew out of the athleticism in her past.
Kay's mother, Elizabeth, known as Lib, and two of her sisters played basketball at Gibsonville High School, and Lib went on to play in the Piedmont textile mill leagues. Kay's father, Hilton Yow, a former machinist with Lorillard, the Greensboro tobacco company, also played mill basketball and had two brothers who played semipro baseball. His cousin, Virgil, was basketball coach at High Point College and led the Hanes Hosiery women's basketball and softball teams to three national titles.
Kay Yow enjoyed sports with her family's full enthusiasm, but when she graduated from Gibsonville in 1960 as a basketball star, she surrendered her playing career without complaint. She went on to East Carolina University, studied English and library science and planned to be a teacher or librarian.
Like most colleges at the time, ECU didn't have a women's basketball team. Yow saw nothing unfair in that.
"It's just something I accepted when I was growing up, that the opportunity to play wasn't there past high school," she said. "I didn't think anything about it. I grew up at time when you answered questions, you didn't question answers."
But others were questioning. In nearby Greensboro, young black men sat down at a lunch counter in 1960 to demand service. Attitudes toward women's rights were changing, too. A movement was being born that would push back the barriers of social custom and athletic funding that blocked the athletic careers of Yow and thousands of other girls whose gifts went unnoticed or, once developed, could not be put to use.
"The potential was there," Yow said, "but it just went to the grave."
Yow unknowingly entered the movement to tap that potential when she sought a job teaching at Allen Jay High School in High Point in 1964. The principal, A. Doyle Early, had seen Yow's high school basketball prowess and wanted a successful girls team. He told Yow he would hire her if she would also coach basketball. Yow said she didn't know how to coach. He said he would get her help and advice. She accepted.
That was Yow's last tentative step as a coach. She read books on coaching and talked to other coaches, and in her first season, the Blue Jays went 22-3 and won the conference title.
Yow was 92-27 in four years at Allen Jay and one year at Gibsonville. In 1970, she went on to Elon College, where she coached both her sisters, Debbie and Susan, and built a record of 57-19.
In 1975, Willis Casey, N.C. State's athletics director, wanted to get a head start on the requirements of Title IX. He told his assistant, Frank Weedon, to find a woman to oversee women's sports, especially the basketball team, which had played only one season.
Weedon called Smith Barrier, sports editor of the Greensboro Daily News. Barrier gave him the name of a woman with whom he had appeared on panel discussions about women in sports --the women's basketball coach at Elon. Yow came in and spoke with Casey. He interviewed no one else.
Yow doesn't remember what the job paid. She thinks it was less than $10,000, but for the first time she didn't have to teach, and the job included a car. She gave her aging VW Bug to her mother, who later said she was liberated by the first car of her own.
Today, Yow earns $175,000 in base salary -- the same as NCSU men's basketball coach Herb Sendek. Her overall compensation, including use of a new Ford Explorer and a Nike shoe contract, is worth about $275,000.
Yow didn't get to this level by her own design. Principal Early had persuaded her to coach. Teachers at UNC-Greensboro, where she earned a master's in physical education, pushed her to take the job at Elon. Barrier got her name to Casey.
The way Yow moved up reveals the way she is. She's ambitious for her teams, not herself.
"All my life has been like that," Yow said. "I never sought to go anywhere. It's always been somebody else's idea."
Consumed by coaching
When not coaching basketball, Yow watches it. She has floor seats for the WNBA's Charlotte Sting games. Some weekends, she said, she has watched parts of as many as 17 games on TV, sometimes watching two at once using a split screen. If she had more free time, Yow would indulge her enjoyment of water-skiing and bowling. The only other sport she plays, mostly in charity events, is golf, though she has picked up the tab to take her staff to Pinehurst to play the famed No. 2 course.
Yow, still the English major, has filled her condominium in the Prestonwood development in Cary with classics collected though a book club. Her favorite author is John Maxwell, and she enjoys going to plays at Raleigh's Memorial Auditorium and the Raleigh Little Theatre. These days she reads mostly Christian-related and motivational books, including those by the coach she admires most, former UCLA coach John Wooden.
"If you're going to motivate others, you have to stay rekindled and refueled yourself," Yow said.
The coach needs plenty of fuel. She does a lot of motivating, not only in talks to her teams, but in speaking before church and secular groups.
Yow's speech is peppered with motivational aphorisms, such as, "If life kicks you, let it kick you forward" or "Successful people don't go through life, they grow through life."
In Gibsonville, the high school gym stands across the street from Gibsonville United Methodist Church, which Yow attended through childhood. She said her life always revolved around two things -- sports and church.
That relationship grew deeper when she arrived at N.C. State and decided, at age 32, to rededicate her life to her Christian faith. Yow attends Cary Alliance Church and is active with the Fellowship of Christian Athletes and a Bible study group.
A woman with dark, expressive eyes, Yow speaks with a Piedmont drawl and country-girl inflection, her words a little halting, folksy and soft-spoken. But in the manner of Gibsonville, where neighbors dropped by unannounced just to catch up, she loves to talk. A reporter's question can bring a five-minute response that meanders as if she's chatting over a backyard fence.
Yet when she's asked about her achievements and her place in the women's game, she struggles for words. "I'm still in the middle if it," she said. "It's very difficult for me to look at it from the outside."
For her induction to the Hall, she was told to write a speech limited to five minutes because television would carry her remarks along with those of her fellow inductees, Earvin "Magic" Johnson, Larry Brown, Lute Olson, the late Drazen Petrovic and the Harlem Globetrotters team. Yow's first draft, filled with the names of those who have helped her, was 15 minutes long. She cut most of the names and the speech shrank by two-thirds, but gratitude was still her theme.
"My career," she said in the speech, "has been made possible by many people who have dug wells from which I have drunk and by many who have built fires by which I have been warmed."
Humility can be an overlooked virtue, but Yow exercises it with such persistence, it's her prominent trait. It's more than an attitude. It's a strategy. She believes teams and people succeed by deferring glory and sharing honors.
Trudi Lacey, a 1981 All-America at N.C. State and now an assistant coach with the Sting, decided to come to State after hearing Yow speak at a clinic about the neglected art of passing.
"She made a very good first impression because the subject of her talk was passing, and anybody who can make passing interesting must be good at what they do," Lacey said. "But that is the way her life is, giving the ball to someone else and giving them the opportunity to score."
Susan Yow, who followed her coach from Elon to N.C. State and won Kodak All-America honors at both schools, saw her sister get the most out of talent when she was Kay's assistant coach with the 1988 Olympic team.
Now head women's coach at Providence College, Susan Yow said of that team, "It wasn't a matter of whether we could win -- yes, we were the best team in the world -- but could we keep it together, could we make people happy, could we make sure people understood their roles and accepted their roles?
"[Kay] understood that. She's very good at that. You give Kay a team of equal ability to someone else's team and she will out-coach them nine out of 10 times."
Last season, with key players injured, Yow's team had a rare losing season, 14-15, and her team is off to a shaky start this year, opening 5-5. But a strong recruiting class is coming, drawn largely by the chance to play for Yow.
Stephanie Glance, her associate head coach and lead recruiter, said Yow's reputation is what sells N.C. State to prospects. "To come play for Coach Yow -- hands down -- that is the draw," she said.
Yow consistently builds strong teams that finish ranked in the nation's top 25, but she is still waiting for the mix of great players and freedom from injuries that will get the Pack to the top.
A coach for life
She believes she can find a way there with the approach she has always used: recruit diligently, stress fundamentals, be open to new ideas. She started playing women's basketball when it was six girls to a side, only three could shoot and no player could dribble more than twice. Now she directs a fast-paced, men's-style game that stresses defense and scoring points off turnovers.
"I think one of the reasons I'm still coaching after 38 years is because of my flexibility," Yow said. "I'm just not like, 'This is the only way to do it.' I think there are many ways to do it. "Yet I'd have to say that fundamentals are key to all the ways, and I think team play is fundamental to all the ways."
Players leave N.C. State, but few leave Kay Yow. She remembers their birthdays, sends notes, goes to their weddings. They stop by when in town and call for advice when they're not. Yow's office holds an avalanche of photos of her former players' children. Her players and their children are an extended family for the workaholic coach who never married.
"I swear, if I picked up my phone right now and called her number -- which I know by heart -- she'd answer the phone and say, 'Hey, T, what do you need?' " said Tynesha Lewis, a 2001 graduate now with the WNBA's Houston Comets.
Chasity Melvin, a Kodak All-American at State who plays for the WNBA's Cleveland Rockers, said, "Whenever something happens and it's on TV, she'll call and leave a message on my cell phone. When I was an [WNBA] All-Star, she sent flowers and cookies just to let me know she's still following me."
Former players say Yow never berates anyone in practice. She makes them feel she is as concerned about them as people, not just athletes. The approach is rewarded by loyalty and effort.
Claudia Kreicker Dozier, who played for Yow from 1981 to 1984, said players "want to go through brick walls for her."
Yow is equally attentive to her family. The oldest of four children, she still plays the role of big sister. Her mother died of cancer in 1993. Yow was a constant presence during her illness. In March, Yow's 82-year-old father suffered a stroke. Yow oversees his care.
As an aunt, she dotes on her brother Ronnie's three boys: Jason, 24; Zack, 16; and Dylan, 12, a budding AAU basketball player. She often buys her nephews birthday and Christmas presents and then ends up giving them early and shopping for more.
A few years ago, Jason suffered a head injury in a car accident. When he grew depressed about his condition, Yow called her brother and asked to take Jason to a coaches' meeting in Hawaii.
"[Jason] was not in good shape then," Ronnie Yow said. "He really needed that kind of a boost. That's pretty much how Kay is."
Even a rare occasion when Yow's actions were called into question had a benevolent element. In the summer of 1986 while in Moscow for the Goodwill Games, she was approached by members of an underground Christian group who said they needed Bibles, vitamins and other material to help friends hurt by the nuclear reactor accident at Chernobyl.
"I don't think anybody who has any compassion, any empathy at all could have met people like that who had such real needs and say, 'No, I'm sorry. I can't help,' " Yow said.
With her U.S. team due back in Moscow in a few weeks for the World Championship games, Yow returned home and collected 100 Bibles and other supplies. After a game in Finland, the team prepared to fly to Moscow. Yow didn't want to bring the Bibles in with the team's luggage because they would be considered contraband.
In what she calls "a kind of a miracle," two men approached her in Finland and volunteered to take the Bibles. Yow later met the pair in the Soviet capital and distributed the books to the Christian group.
A lot like Mayberry
To understand who Yow is, it helps to visit Gibsonville, where her second cousin R. Deleno Flynn is the town manager and Yow returns for the high school reunions every five years.
After her success in the 1988 Olympics, signs went up on roads into town declaring Gibsonville the "Home of Kay Yow." In recent years, a second sign has gone up -- "Home of Torry Holt," honoring the former NCSU football star who plays for the St. Louis Rams.
The local pride reflects a neighborly warmth that's fading as the town of 4,400 grows into a bedroom community for people who work in Greensboro or Burlington. But the town of about 1,500 where Yow was born on March 14, 1942, and grew up during the Eisenhower years was as close to a real Mayberry as North Carolina has.
The shops on Main Street closed at 2 p.m. on Wednesdays so merchants could go to church. Nothing was open on Sundays. Most adults worked at the two textile mills. There was a movie theater and a corner pharmacy with a soda fountain. White children attended grades 1 through 12 in classes of about 50 on a small campus that included the grade school and Gibsonville High.
Sandra Kay Yow -- her mother turned to calling her Kay after hearing her called Sandy and disliking the nickname -- was the first in an athletic line of Yow children.
Yow's brother Ronnie played football at Clemson. Debbie is a former college coach and now, at Maryland, is the first female athletics director in the Atlantic Coast Conference. Susan was a WNBA assistant coach before going to Providence. She still holds the N.C. State record for rebounds in a game, 27.
Kay Yow took her first steps into basketball history behind her modest white-frame home at 607 Dick St., a few blocks from Gibsonville High School. In the back yard stands a homemade, white, wooden basketball goal. It replaced the back yard goal on a telephone pole where young Kay first took aim at a 10-foot-high rim that seemed halfway to the sky.
"My mother said I would play for hours by myself," Yow said. "I was content. You could just put me out there and I would find something to do." She got her own basketball for Christmas when she was 7. By the time she was 8, she needed another.
When the other girls lost interest, she played with the boys. "I realized by the time I was in junior high school that not many girls liked it as much as I did," Yow said. "They liked to play it sometimes. I liked to play all the time."
The Yow sisters, joined by friends and cousins up the street, played in the back yard next to a small house in which Lib Yow ran a beauty shop.
One time when the kids were short a player, Lib Yow, then 48, joined a game, fell backward and broke both wrists. Her daughters had to help her eat and brush her teeth while she recuperated.
With Kay Yow's talent came an intense competitive streak. She wanted to win at everything.
"Somewhere along the line I got some gene for competitiveness, even when I played the piano. I was in a recital and I won a statue of Bach, and I still have it," she said. "I battled right down to the wire to be valedictorian and I lost by a hundredth of a point and was salutatorian. I was always, for whatever reason, driven to be the best I could be."
Dr. Claude Greeson, 59, a retired dentist who edged Yow out for the Class of 1960's valedictorian honors, said of her, "She was that type of individual who would beat you in pingpong or whatever she took a notion to. She'd take the boys on and beat them in about any sport it was."
Yow gets involved in games with such intensity it's sometimes comical. Her aunt Annie Yow remembers how young Kay -- who grew up a Tar Heel fan --watched a UNC championship game.
"She started out sitting in the chair," Annie Yow said. "Then she got up on the arm of the chair, and when the game was over she was sitting up on the back of the chair."
During N.C. State games and practices, Yow still gyrates. Former State player Jennifer Howard said the coach sometimes got so close to the action she would get knocked over in practice.
"I have never seen anybody quite so into what is happening on the court," Howard said. "Sometimes, people may have to pull her back because she doesn't realize that she's on the court."
A few years ago, when teaching her 6-foot-6 center Summer Erb a power move, the 5-7 coach was bumped backward and, like her mother, broke her left wrist. Erb cried at her coach's injury, but Yow finished practice before going for X-rays.
But for all her intensity, Yow said, she's never bitter about a loss.
"I learned at an early age to compete with people -- not against people," she said. "I've never had a [losing] feeling to a point that I couldn't be happy for somebody else. I feel God has blessed me with that ability.
"I do not feel that comes from myself. I'm really grateful to him that I can have that kind of feeling because I feel if you didn't, it could just gnaw at you when you don't do well."
But she still dwells on a loss, reviews it, learns from it.
Debbie Yow said her sister's desire to win has kept her sharp. "Kay doesn't like to lose," Debbie Yow said. "So, generally, if she loses, she's about the business of finding out how she can keep that from happening again. So many coaches as they roll through the years lose that focus and energy. I don't see that in Kay."
For all her success, Yow has yet to win the national title that would crown her career. For many of her players, it's a gift they regret they couldn't give.
Dozier named her first daughter Lydia Kay after her coach. She hopes her daughter will have the same passion for her life's work.
Dozier recalled a glimpse of what sustains her coach during a gloomy bus ride in 1984 after the Wolfpack was knocked out of the NCAA Tournament by an overtime loss to Old Dominion. Dozier found Yow reading a complicated-looking book on coaching and thought, "Oh, give it a blow," but she knew the coach never tired of the game.
Then she spoke to Yow about the loss. As she recalled the scene, Dozier's voice cracked. "Even 20 years later, there's still a lot of emotion," she said. "I told her I was so sorry that during our four years we hadn't gotten her a national title. She just looked at me and said, 'Claudia, you gave me so much more than that.'
"That just melted me."
And, in a way no championship could, it answered what the years, the players and pioneering coaches such as Yow have rendered no longer a question -- how a girl can do anything in basketball.


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13 Feb 12
Common Hockey Injuries
Hockey is a hard-hitting, high-speed, high-action game that is not for the faint at heart. With hard ice, sharp skates and sticks, it comes as no surprise that hockey players are constantly experiencing injuries. Here are the top 10 most common hockey injuries seen in hockey players of all levels, from youth to the NHL.
- Lower back issues. Hockey players are constantly bending, arching, aiming and hitting, which can create pain in the lower back.
- Neck injuries. Sudden movements, hits and checks can lead to uncomfortable neck strains.
- Foot injuries. Foot injuries are also very common in hockey players. Just spending hours on skates alone can create foot problems for the toes, heels and ankles.
- Tendinitis. Tendinitis is a common overuse injury seen in hockey players. Tendinitis is an inflammation of the tendons – especially seen in the back of the leg. This is because the skating, twisting, and sudden changes in direction create excessive pressure on the back of the leg.
- Head injuries. Concussions are a serious concern in hockey. Falling on the ice, being hit into the boards, or taking a stick to the head can lead to a host of concussion symptoms in hockey players that can sideline them for weeks, months, or even longer.
- Black eyes. Fighting and sticks to the face commonly leave hockey players with black eyes.
- Broken or cracked teeth. While not a serious injury, many hockey players experience blows to the mouth, which can leave teeth chipped, broken, or splintered.
- Frostbite. Sweat from playing combined with the cold air can occasionally lead to frostbite.
- Lacerations. With sharp blades and sticks, hockey players are no strangers to lacerations on a wide-variety of body parts.
- Broken bones. Hockey is a tough sport. Checks into the boards, an awkward fall, or taking a puck to the hand or foot can frequently lead to broken bones.


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The Bounty Bite Cafè is open every day at Bounty Boulevard State School. Ordering is completed online through Flexischools.
Please note:
Hot Food, Sandwiches and Salads are only available via pre-order Visit: www.flexischools.com.au or come and see us down at the Cafe.
We encourage pre-ordering for second break, however students from all grades are able to purchase from a selection of Snacks, Drinks and Ice-Blocks from the café without pre-ordering.
All orders must be placed by 8.30am or they will not be able to be processed.
To cancel orders please phone the cafe on (07) 3482 1379 prior to 8:30am of that day.
The Bounty Bite Café is operated by the school's P&C Committee; Flexischools are an independent company used for the purpose of ordering management only. If you have any comments or queries please come and speak to us at the Café between 8am and 2pm, Monday to Friday or contact us via email or phone to arrange a time that will suit better.
café@bountyboulevardss.eq.edu.au or by phoning (07) 3482 1333.
What days is The Bounty Bite open?
The café is open every day of the school week.
How do I order lunch for my child/ren?
School lunches for first and second break are available via our online ordering system. Go to www.flexischools.com.au and click on 'Register Now' and simply follow the prompts to register (multiple children can be added on the same account). Once you have registered and signed in click on 'Start an order'. If you need assistance at any time, with registering or placing an order, you can phone Flexischools help desk on 1300 361 769.
Your child/ren can also purchase a selection of our snacks, drinks and ice-creams from the café at second break using cash. If you have a child/ren in the Prep classes we require that you place the money in a sealed envelope, with their order written on the front and have it given to their teacher until second break to ensure that their money is not misplaced.
When do I have to put my order in?
Orders must be placed by 8:30 am on the day you are ordering for.
What happens if I miss the cut off?
If you miss the cut off time or forget to send lunch with your child, a staff member from the school will attempt to contact you, before giving approval (if given or no contact can be made) for the café to make them a vegemite or jam sandwich which will be cahrged at $4. The bill will be sent to you and payment will need to occur within 7 days.
How far in advance can I order?
Flexi-schools allows you to order for the current day, any day of the week and even weeks in advance. Repeat orders can be setup also so you don't have to login to everyday to order the same items again and again.
If I'm volunteering at the school during a lunch break can I order lunch too?
Yes of course you can. when you log in to your flexi-schools you can add yourself by clicking on 'Add a Student' and follow the prompts, when you get to 'Student Class' tab, scroll down and select 'Volunteer'. This will allow you to access our entire menu which may be collected from the café, or pre-arrange to have delivered in the class basket.
What can I do to help?
We welcome all constructive feed back both positive and negative, as this helps us to provide the best meals possible for all the students and staff and also help us when we are designing the next terms menu. Remember we can only improve our work when we know what needs to be improved.
You can help by volunteering in the Café during special events, the normal operational days or even just during the busy meal periods.
If your child is sick and you have placed an order for that day, you can also help by contacting the café prior to the 9am cut off time. This will allow for your order to be cancelled and be reimbursed. Other wise you will forfeit the cost of any items that are perishable eg sandwiches, wraps and hot foods. Alternatively if you pick up your child during the day after 9am and before 11am due to an unforeseen reason such as illness or family emergency, feel free to come and see us in the cafe and you may be able to take the meal with you.
We understand that time is precious, but you can still help out buy purchasing items that we regularly use in the Cafe. For instance brown paper bags, plastic teaspoons and even office supplies. Feel free to contact us for other ideas or if you have an idea that we could use your talents in make our cafe even better.
What is Smart Choices, and why do we need to be concerned?
In recent years, levels of overweight and obesity in children and young people have increased dramatically – now around a quarter of our children are overweight or obese. This is a serious issue as overweight and obesity carry a greater risk of a number of immediate and long-term health and psychosocial problems. Excess weight gain in children is usually a result of excess energy intake (kilojoules or calories) through eating too much food or the wrong types of food, combined with doing too little physical activity or being inactive for too much of the day. Food and drinks consumed by children also affect oral (dental) health and contribute to the high rates of tooth decay in Queensland children.
The development of a strategy to address the nutritional value of food and drinks supplied at school or school activities was identified as an action in the Queensland Health and Education Queensland Joint Work Plan 2004-2007. The Healthy Food and Drink Supply Strategy for Queensland Schools is all about offering healthy food and drink choices to students in Queensland schools.
The Role of Schools
Schools have an important role in promoting healthy eating and physical activity to students and providing an environment that supports a healthy lifestyle. A healthy diet can improve behaviours critical to educational success and performance at school. Effective school-based nutrition and health interventions can also help improve academic performance.
Tuckshops/canteens/cafes are an important part of the school environment; they can model healthy food and drink choices that are tasty, interesting and affordable, and provide the means to put into practice nutrition messages taught in the classroom.
The Smart Choices – Foods and drinks have been classified into three categories according to their nutritional value: Green, Amber and Red. (or Traffic Light System)
You will note that there is a clear distinction between AMBER and RED categories. This is because foods in the RED category are to be available on no more than two occasions per term.
What are we doing to support this initiative at The Bounty Bite Cafe?
Here at The Bounty Bite Café we are working hard with the support of the School, the P&C Committee and our suppliers, to provide a variety of foods that are appealing, tasty, and nutritionally inline with, and supporting of, the Healthy Choices Criteria as outlined in the Smart Choices Healthy Food and Drink Supply Strategy for Queensland Schools.
What can I do to support this initiative at home?
What we do now affects us in the future. Not only by positively supporting the café's menu choices, using and following the same health guidelines at home is a great way to support this initiative. By having the foods classified as Red as an occasional treat, having Amber items occasionally and increasing the Green items such as fruit, vegetables, lean meats and low fat dairy products. Not only will this help with your child's level of concentration at school and home but will also help with their future general health and wellbeing.
Many Websites have been setup with helpful hints and tips, such as ideas to help with encouraging and re-training people of all ages towards a healthier life style, as well as recipes that have been tried and tested by families including children.
Does this mean that foods like lollies, cakes, pies, and chips are no longer available?
Many of these types of items do not fall into the Green or Amber criteria. However due to the popularity of these items we are making some things completely home made or in smaller portion sizes so that we are able to provide them whilst still in line with the Smart Choices. Although we may not be able to provide all suggestions we encourage ideas for our menus to be passed onto the P&C Committee, or the café directly. Ideas for our menus are provided by students, parents and the school staff. Ideas can be passed on in person or via email to firstname.lastname@example.com or firstname.lastname@example.com.
Where can I get more information about Healthy Choices?
There are a number of online resources available.
Information used above is provided by documentation from Queensland Government Department of Education and the Arts, Queensland Health and QAST.
Can you spare 30 minutes, an hour, morning or afternoon during the week? Volunteers are needed between 9am-2pm for food preparation, counter service and general duties in our cafe. Come along and be part of our exciting team.


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EU Risks Missing Deadline on New Bank-Secrecy Rules
New Regulations Are Aimed at Reducing Tax Avoidance
BRUSSELS—The European Union risks missing a year-end deadline to adopt new rules aimed at curtailing bank secrecy and tax evasion after Luxembourg and Austria refused to fully sign on to them Tuesday.
The bloc had pledged to adopt new rules in 2013 that would broaden the sharing of information on financial accounts.
But at the final formal...


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The test article can reveal good regular grammar. Within this portion of the guidebook, we shall provide you with some suggestions for creating an excellent reflective article. This measure to writing a great article, no matter different TOEFL essay subjects, might be to set a crystal clear direction from the start The examples provided here can assist you to create a superb autobiographical essay. Allowed, you could make a completely fresh group of errors, but that's to be expected particularly if that is your initial period composing a unique sort of composition. The actual key to creating an outstanding autobiographical article may be to let your thoughts flow instead of place them in a fixed structure. Therefore, the above five factors is a 1 stop option for the selection issue of the biggest composition writing business online if you're heading to follow along with them 1 by 1 you might really wind up having an best / optimally composition ultimately. This can be an incredibly beneficial device to anybody having to write an essay. You will be shocked at simply how much you really'll remember as soon as you start writing. Composing an appropriate cover for an essay that you just've composed is not an extremely demanding endeavor whatsoever, but it's the most disregarded.
Warnings never smoke and travel.
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Like a hangman's axe, the last phrase of your own article must state all of it in one stroke. The goal of composing such an article would be to inquire and investigate. Your composition has to be up to date with all the details, significantly the efficiency figures of the gamers. All the TOEFL essay topics were made up of the very same purpose in the mind. Here we're my-online-essay.com going to learn more about different types of process analysis essay subjects you could compose on, along with the style to piece together your essay. This listing relates to a number of the straightforward to compose article subjects. To compose on an expository article, you'll need to analyze and inquire in to the information as well as the arguments too, in a really clear and precise style.
Proof professional neglect from the insurance professional has to be founded to start with.
The optimum / optimally part about creating an insightful article might be the wide range of subjects it is possible to select from. In the subsequent article, we've put together all of the argumentative essay subjects that could inspire you into using a stand in some thing you're passionate about and may possibly earn a grounding stage also. So there isn't any place for obscure generalizations inside an argumentative essay.


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Dropbox is basically a file hosting service that offers cloud storage facilities to users, which includes file synchronization, personal cloud and many more. It also allows user to synchronize specific folders on different computers, which appear to be same once synchronized by Dropbox, and it's contents can be accessed anywhere through mobile and web applications. Over the years, Dropbox has expanded it's functionality using various add-ons and mashups with other services such as Gmail, BitTorrent, etc. So here's how you can use the full potential of Dropbox in Ubuntu.
Installing Dropbox
Open the terminal using Ctrl +Alt + T and type the following command in the order given:
sudo apt-key adv –keyserver pgp.mit.edu –recv-keys 5044912E
sudo add-apt-repository "deb http://linux.dropbox.com/ubuntu $(lsb_release -sc) main"
sudo apt-get update && sudo apt-get install nautilus-dropbox
Now go to bash icon and type Dropbox and click on the icon that appears
Now you will be asked to sign in to your Dropbox account
Next you will be asked to select the settings. Click on advanced settings for more options.
Now select the folder you wish to sync and type of synchronization you wish to happen.
You can then view the dropbox icon in the system tray above for more options.
Share and sync any folder in Dropbox
Dropbox also offers you the facility to sync any folder that you want by simply right clicking and selecting it for sync. This is achieved through an app called "Dropbox Share".
To install this app, open the terminal and type the following commands
sudo add-apt-repository ppa:nilarimogard/webupd8
sudo apt-get update
sudo apt-get install dropbox-share
Once installed you can use it to share anyone folder/file directly by simply right clicking on it, instead of copying it one-by-one to the Dropbox folder.
Dropbox Command Line interface.
For those of you are more comfortable using the command line interface, you can use the following commands to install the command line interface of Dropbox.
Make a bin directory:
mkdir -p ~/bin
Download the interface
wget -O ~/bin/dropbox.py "https://www.dropbox.com/download?dl=packages/dropbox.py"
Now set permissions to execute
chmod +x ~/bin/dropbox.py
Help Menu
~/bin/dropbox.py help
Hope this tutorial helps you in getting the most out of your Dropbox.
If you wish to synchronize you Google Drive Account, you can click here


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I'm having one of those overwhelmed moments - inlaws moving, garden growing, full house, big trip in August, and a little travel for work. Moments like this call for a good book. A good cookbook.
Right now I'm pouring through La Cucina by The Italian Academy of Cuisine published by Rizzoli Publications, Inc. It's a 927 page treasure trove of cooking inspiration. The book is divided up by type of food and region. Right now my focus is on Chapter 6, Vegetables.
Good rains and warm temperatures made for a large bounty this spring. We've got lettuce, green beans, early tomatoes, herbs, eggplant, greens, and zucchini. This bounty adds to the overwhelmed feeling, and I need some direction. Here's what's on the menu:
1. Oregano Tomatoes
2. Spring Stew w/ kale, bacon, potatoes, pecorino & canelini beans
3. Baked Polenta w/ Fontina & Asiago
4. Stuffed Zucchini
5. Caponata
1. Oregano Tomatoes Ingredients: - however many tomatoes you have, 4 for me, sliced in half, seeds removed & reserved - 2 cups of dried bread crumbs - 1/4 or so cup olive oil - 1/4 cup grated parm - 1-2 tsp dried oregano - salt & pepper
Method: - place the seeded & sliced tomatoes on a paper towel lined baking sheet. Allow them to sit for about 30 minutes. - combine the bread crumbs with: olive oil, reserved tomato seeds, salt, parm, pepper and oregano. - preheat the oven to 350, remove the paper towel - loosely fill the tomato with the bread crumb mixture (reserved breadcrumbs will be used in the stuffed zucchini), drizzle with olive oil and bake for 20/25 mins until the breadcrumbs are golden brown - if you're in the mood, steal a bit of the fontina or asiago and drizzle on top, broil for a few mins then serve.
2. Spring Stew Ingredients: - 1 bunch of kale - washed & stem removed & composted - 5 slices of bacon - 2 red potatoes, washed & sliced into 1/2" thick half moons - 1/2 cup of fresh pecorino romano - olive oil - 1 cup of frozen or canned cannelini beans - 2 cloves of garlic, smashed - 1 onion, sliced into half moons - 6 cups of homemade chicken stock - salt & pepper to taste
Method: - In a large pan, cook the bacon over low heat. Once the fat has been rendered and the bacon is crisp, remove the bacon from the pan and let drain over paper towels. - in a soup pot, bring the stock up to a simmer - Over medium-high heat cook the potatoes In the bacon fat, add olive oil if needed. Cook for 5-8 mins per side until the skin is crisp and the inside is cooked through. Remove the potatoes from the pan, add olive oil to the pan. - add greens, onions, and garlic to the pan. Sauté over medium heat until just cooked through - carefully add everything to the pot of stock, as well as beans. Simmer on low for 5-10 mins and taste for seasonings. Finish with cheese, chopped bacon & drizzle of olive oil.
3. Baked Polenta w/ Fontina & Asiago Ingredients: - 3 cups of polenta (corn meal, not quick cooking) - 1/2 pound grated fontina cheese - 1/2 pound grated asiago - 9 cups of lightly salted water
Method: - preheat oven to 400 - grease an 8x8 baking pan - bring the pot of water to a boil, reduce heat and slowly whisk in the polenta. Cook for 30-40 mins, stirring constantly. The polenta is cooked through When it is no longer crunchy. Stir in the cheese. Taste for seasoning and pour into baking pan and cook until a golden crust forms, 20-30 mins.
4. Stuffed Zucchini Ingredients: - 2 zucchini, washed & halved, seeds removed and reserved - left over bread crumbs from the oregano tomato dish - 1/2 cup dried mushrooms, rehydrated in hot water & puréed in a food processor - 1 garlic clove - 1 tsp dried thyme - 1 egg, beaten - olive oil - salt & pepper
Method: - preheat oven to 350 - in a food processor, chop the mushrooms, zucchini seeds, garlic & thyme - combine bread crumbs, reserved & chopped zucchini seeds, mushrooms, garlic, thyme, olive oil, salt & pepper, and egg - gently stuff inside the zucchini halves, drizzle with olive oil & bake for 20-25 minutes - if you're in the mood, steal a bit of the fontina or asiago and drizzle on top, broil for a few mins then serve.
5. Caponata Ingredients: - 2-3 eggplants, peeled, sliced and sprinkled with salt. Let them sit and weep to drain the bitterness. - 1 cup of cherry tomatoes - 1 yellow pepper, cubed - 1 shallot, chopped - 2 cloves of garlic, smashed - 10 olives, pitted - 1/2 tsp sugar - olive oil - red wine vinegar - salt to taste
Method: - combine all of the veg into a large pan and sauté over low heat for 15 mins. Add a few dashes of red wine vinegar and cook over medium heat until the vinegar evaporates. Either serve as is, or put ingredients into a food processor and pulse until just combined. Serve warm with bread or pita chips.
Well that was a marathon in the kitchen. Sometimes I just need a day of cooking and reading to set me straight. This meal will feed the gang for a few days, as well as empty the fridge before the next CSA pick up!


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DailyVenture | NightlyVenture | exervive | AceFusion | Ho'ano
Locations | Photos | Wallpapers | About
Dragon Kite
Journal Entry
April 9, 2011
A woman flies a dragon kite near the pavilion of the Korean Bell of Friendship overlooking the Pacific Ocean and Coastal San Pedro.
Keywords : Dragon Kite, pavilion, Korean Bell of Friendship, woman, Pacific Ocean, bushes, sky
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Not everybody wants a kitchen with gadgets and contraptions decked out in the brightest colors possible. It is probably safe to say that some gadgets and contraptions don't even warrant a fanciful color treatment; sometimes mundane kitchen tasks really are mundane. Now, this isn't a treatise against colorful objects, but rather a notice that sometimes the classics shine brightest.
The Joseph Joseph Nest 100 ($100) set is the stainless steel version of the colorful Nest mixing and measuring tool set. The nesting bowls consist of nine common no-frills items that can be used for a variety of tasks. Included in the set are five measuring cups, two mixing bowls, a colander and a fine stainless steel sieve. They might not be the most exciting of kitchen tools by themselves, but throw in some ingredients and let your imagination wander, say with chocolate chip cookies.
No matter how bright a kitchen tool may be, storage is always a concern. The aptly-named Nest set stacks together to help keep clutter at a minimum. Convenient handles as well as nonslip bases on the mixing bowls add utility to the set. So even though they might not be the most colorful objects in the kitchen, users shouldn't mind a bit -- especially after the first batch of cookies is done.


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T's, Hoodies, Beanies and more!
You can now shop and pay in your local currency! USA Orders over US$105 also get FREE DHL Express Shipping!
We don't have many sales, but when we do they get emailed to our newsletter first! Sign up and we will also let you know about new products and giveaways, no spam we promise!
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What is Tradition?The word tradition means "that which is handed over". In the early church, it was a serious offence to be a "traditor", someone who handed over the sacred liturgical vessels to pagans intent on destroying the Church. This is the origin of the English word traitor.
Tradition and ScriptureIt used to be commonly believed (i.e. it tended to be the Official Teaching) that there were "Two Sources" of revelation: Scripture and Ecclesial Tradition. This has been (I believe rightly) repudiated recently. "Vatican II" clearly teaches that there is One (re-)Source of Divine Revelation: "The Word of God" or Logos. The Logos is made flesh in Jesus of Nazareth, the Logos is made conceptual in the Gospel message which is passed on (traditio) from one generation to the next both in written form (Holy Scripture) and by word of mouth (Sacred Tradition). From this point of view, Scripture can be viewed as a sub-set of Apostolic Tradition, and the entirety of this "Deposit of Faith" equated with the Gospel.
Tradition and traditionsIt is vital to distinguish between Sacred Ecclesial Tradition and "church traditions". Traditions (note plueral) are customs and "ways of being" or "ways of doing" that have evolved within the community of the Church. They may be either good or bad (helpful, unproductive or harmful), or they may once have good and are now inappropriate - because of changed circumstances. Some may be of little account (like the tradition, dating back to the Apostle Paul that men should uncover and women cover their heads when praying in Church) and others of great account (like the tradition of making the sign of the cross, or of genuflecting or bowing before the altar and Blessed Sacrament). Traditions of great account are so because (while of no intrinsic merit) they in some way butress or express or celebrate beliefs or attitudes or practices which are of intrinsic merit and are part of the Apostolic Tradition or Gospel.
It can sometimes be difficult to discern between traditions and Tradition on merely technical grounds. This is the case in the examples that I have just given: The unimportant traditions about "hat wearing" are undoubtedly Apostolic in the unimportant sense of going back to the time of the Apostles, being approved by and possibly instigated by one of them! Nevertheless, they are not Apostolic in the important sense of being part of the Deposit of Faith given at first by Jesus to his Apostles and then completed and nurtured by the inspiration and guidance of Holy Spirit.
A liturgical exampleUntil the liturgical changes imposed after the recent Vatican Council, a number of traditions surrounding the reception of Holy Communion in the Western Church. While these traditions have no intrinsic merit the fact that Holy Communion was received:
Now that it is the norm for Communion to be received:
I find it ironic that the late Cardinal Hulme had occasion to publicly bewail the loss of reverence for the Blessed Sacrament, when he was personally and specifically responsible in his own Diocese for imposing some of these innovations. It is most regrettable that although Pope John Paul II specifically apologized on behalf of the contemporary world-wide episcopate for the widespread abuses that had entered the common liturgical practice of the Church, neither he nor they did anything effective to correct them.
To my recollection, the only liturgical abuse that has been systematically suppressed is the practice of the congregation joining in with the doxology of the Eucharistic prayer, and this is (in my view) of little importance one way or the other. The liturgical traditions that have been dispensed with were not part of the Apostolic Tradition, nevertheless their loss has necessarily resulted in a tremendous loss of orthodoxy among the laity. If the intention had been to undermine belief in the Real Presence, the policy couldn't have been better conceived.
Tradition and conservatismIt is quite proper and correct for the Church in any age (even the Apostolic) and in any culture to adopt conventions and manners that are deemed to be appropriate in that context. It is quite improper and wrong to confuse such mores with Sacred Tradition. It is when such a confusion takes place that the problem that Jesus is so insistent upon regarding "human tradition" arises:
"For the sake of your tradition, you have made void the word of God. You hypocrites! Well did Isaiah prophesy of you, when he said: 'This people honours me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the precepts of men.'" [Mat 15:6-9]This is characteristic of forces within the Church that can be labelled "conservative" or "reactionary". These tend to identify the common belief, practice or official teaching current at some time (typically either the 1950's or "now") with the Tradition and seek to impose it universally by diktat: the use of threats, penalties and denunciations.
What verses WhyThe conservative does not seek to enter into Tradition, to empathize with its spirit and to come to a knowledge of why it is what it is. The Conservative does not want to enter into a dialogue that might change his or her ideas or heart. The Conservative wants to see the Tradition as something that is inert and fixed and safe - a source of security and comfort, not as an unsettling challenge to growth. The Conservative is only interested in outward forms: what Tradition seems to be. The outward forms are all that can be imposed and policed; the inward vitality is hidden.
Hence the Conservative's interest in a detailed knowledge of "what": of laws and precedents and the latest (or earliest!) word from some authority or other. These are matters that can be imposed. Debate and dialogue is not important, a familiarity with the diverse corpus of nuanced Patristic teaching is not required, only the "proof texts": conformity is the only object in view.
"Conservatives grasp onto the status quo and in so doing lose the 2000 year perspective of things. They do not know or particularly value the past. They do not dare disturb the present by questioning anything. They do not trust the future enough to consider any needed changes. Both conservative and traditional catholics base their faith and practice of it upon a higher authority. For traditional catholics this is the divinely revealed Holy and Living Tradition (of which the Holy Scriptures are a part), supported by and interpreted by ecclesiastical tradition, liturgical tradition, the papal magisterium, and the sensus fidelium. For the conservatives, ultimate authority lies with the Pope's pleasure, and their veneration of him can degenerate into a Stalin like personality cult."The basic problem here is ignorance. While the Magisterium pays lip service to the idea of an educated laity (and lower clergy), and to a dialogue at the heart of the Church, in practice it does everything in its power to maintain the laity in ignorance and to cow the presbyterate and diaconate. Knowledge - and still more, understanding - is power: power to contradict and admonish the hierarchy when the hierarchy deviates from Tradition. This is something that the hierarchy hates and fears. In these days, as in the days of Caiaphas, [Jn 11:49] what is required is a flexible mind: one that can make any "yes" into a "no" and any "no" into a "yes". [Jas 5:12] On the contrary, St. Thomas teaches:
"There being an imminent danger for the Faith, prelates must be questioned, even publicly, by their subjects. Thus, St. Paul, who was a subject of St. Peter, questioned him publicly on account of an imminent danger of scandal in a matter of Faith. And, as the Glossa of St. Augustine puts it (Ad Galatas 2.14), 'St. Peter himself gave the example to those who govern so that if sometime they stray from the right way, they will not reject a correction as unworthy even if it comes from their subjects...'This is how corruption sets in: when traditions which have outlived their applicability are prolonged and enforced. Once a tradition has no reason for being, it tends to devolve in accordance with ignorance and laziness. The true Traditionalist is not content with asking what was done or what was believed but instead will insist on knowing why. Without an understanding of why some practice was followed or why some proposition was maintained, one is in grave danger of entirely missing the point and perhaps even of seeking to bind burdens on others that there is no rational and objective need for them to carry:
"Then said Jesus to the crowds and to his disciples, 'The scribes and the Pharisees sit on Moses' seat; so practice and observe whatever they tell you, but not what they do; for they preach, but do not practice. They bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with their finger.'" [Mat 23:1-4]
Tradition and DevelopmentCardinal Newman brought the Catholic Church to realize that the Tradition was not static [Development of Doctrine, Arians of the Fourth Century]. While the objective content of the Gospel is "once and for all", our subjective understanding of it (under the guidance of Holy Spirit) improves and expands as time goes by: just as Jesus promised [Jn 16:13]. The expression of Tradition in terms of traditions is bound to evolve and change with time. The process of handing on the Gospel is not regimented, nor should it be. Tradition is a process as well as (and perhaps more than) an object: it is a "coming into being" as well as a "preservation of what is" [2 Thes 2:15]. It is a dynamic part of the life of the Church, open to the influence of Holy Spirit. Each new generation is necessarily in dialogue with the one that precedes it. As it receives the Word of God, it asks questions [Acts 8:34], some of which will be novel; and proposes insights, some of which will be valid.
"Another difference is, that traditional Catholics are not all necessarily closed to any change, where change can and should be effected. I know traditional catholics amongst the people who attend the Traditional Mass which I celebrate, who are perfectly orthodox and tradition-minded, and yet are open to the possibility of a married clergy for the Latin Rite, who do not find Humanae Vitae to be the last word or even the best word on the subject, and who even advocate translating the Traditional Mass into the vernacular for occasional use on weekdays. All things not in contradiction with Orthodoxy and Tradition, and thus possible (though one can justifiably argue whether such changes would be prudent and advantageous.)" [Private Communication from a Catholic Priest, 2004 AD]This is not to say that anything foreign to the Tradition can be added to it, nor that anything uncongenial to the new age can be set aside. There is a central necessity to "test the spirits" [1 Thes 5:21]. This is part of the role of the Magisterium. When Platonism was grafted on to the Gospel, it was so judiciously, and because of its consonance with the Gospel and utility in evangelism. The Church does not have a monopoly of truth. While Her inheritance contains all that is necessary for salvation, there is much of value outside the formal borders of Her domain [Acts 14:17, Rom 2:11-39]. She should neither be conceited, nor reticent to adopt any and all wholesome wisdom to the service of the Gospel.
The Traditionalist should be concerned to reinterpret and reapply the content and meaning of the Tradition as circumstances change. Though the Gospel is fixed, the circumstances of mankind are not. Unlike the Liberal-Relativist who is happy to change the significance and content of his message to conform to the "Spirit of the Age", and the Conservative-Authoritarian who is only concerned with external conformity: the Traditionalist's concern is to communicate the unchanging message of salvation in new words and using new forms - if it is clear that they are pastorally appropriate and effective [1 Cor 9:20-23]. It is not good enough that the audience likes what they see or hear. It is not good enough that some set of rules or official form of words is maintained. What matters is that orthodoxy is communicated, and communicated in a manner that arouses the will and intellect. The greatest exponent of this methodology was Thomas Aquinas, whose life-work was to anticipate the renascence by re-expressing Gospel Wisdom in Aristotelian terms (though, as a Platonist, I think this was not an unqualified success).
Often, of course, the traditional words and forms will be found entirely fit for purpose: they may have stood the test of time and proved their worth by speaking to and inspiring many generations. If so, it is reckless to dispense with them. All change, even necessary change, is traumatic. For some tradition to be set aside in favour of a new approach or practice or formula, it must be reasonably clear that an advantage is to be obtained. The natural way of proceeding is not to outlaw and suppress the old tradition, but to let it co-exist alongside the new initiative. In that way, it is to be hoped, the best of both will prevail and a synthesis develop which will be richer than either the old or the new way. This is exactly what was not done in the liturgical changes of recent years. The sociological, psychological and spiritual damage that resulted is becoming clearer and clearer as time passes.
"Therefore every scribe who has been trained for the kingdom of heaven is like a householder who brings out of his treasure what is new and what is old." [Mat 13:52]
Tradition and the MagisteriumSacred Tradition is no more to be equated with the Magisterium or any activity of the Magisterium than is Scripture. Neither does the Magisterium have any authority over Scripture or Tradition. The Magisterium is entirely subservient to both. The Gospel rules the Church, not vice versa! The only role of the Magisterium is to elucidate, identify, discern, proclaim and defend Sacred Tradition; with an attitude of reverence and fearful respect. The Magisterium is the servant of Tradition or it is nothing. The great Pope Pius IX (of Vatican Council and Infallibility fame) was seriously wrong if he ever did opine (as reported by his detractors) that "I am Tradition".
One influential commentary on the Second Vatican Council's Dogmatic Constitution on Divine Revelation stresses the significance and consequences of such a view of the magisterium:
"When seen against this background, the explicit emphasis on the ministerial function of the teaching office must be welcomed as warmly as the statement that its primary service is to listen, that it must constantly take up an attitude of openness toward the sources, which it has continually to consult and consider, in order to be able to interpret them truly and preserve them: not in the sense of 'taking them into custody' (to which sometimes the activity of the teaching office in the past may have tended), but as a faithful servant who wards off attempts at foreign domination and defends the dominion of the word of God both against modernism and against traditionalism. At the same time the contrast between the 'listening' and the 'teaching' church is thus reduced to its true measure: in the last analysis the whole church listens and, vice versa, the whole church shares in the upholding of true teaching." [Joseph Ratzinger: Chapter II, in "Commentary on the Documents of Vatican II, vol. 3" Herbert Vorgrimler ed. (New York: Herder and Herder, 1968)]I take it that Ratzinger here uses the word "traditionalism" to mean what I have called "conservatism".
The Church's Faithfulness to Tradition is is part of what is meant by asserting that the Church is Apostolic as well as Catholic. Her doctrine is identifiable as extending geographically over all the World, in the belief of both Her lay and clerical members and historically back to Apostolic roots. By both tests it is not particular or partisan (the root meaning of heretical).
Tradition and the LaityNecessarily, the part of the Church most involved in Tradition is the Laity: because they are the majority of the Church they do most of the talking! Cardinal Ratzinger has recently pointed out that Canon Law envisages that one can (only?) tell when the Magisterium has spoken "definitively" by the response of the laity [Can 750] :
"All that is contained in the written word of God or in tradition, that is, in the one deposit of faith entrusted to the Church and also proposed as divinely revealed either by the solemn Magisterium of the Church or by its ordinary and universal Magisterium, must be believed with divine and catholic faith; it is manifested by the common adherence of the Christian faithful under the leadership of the sacred Magisterium; therefore, all are bound to avoid any doctrines whatever which are contrary to these truths. Moreover, each and everything definitively proposed by the Church regarding teaching on faith and morals must also be accepted and held: namely, whatever is required for the holy defence and faithful explanation of the deposit of faith. Therefore, whoever rejects these propositions which must be definitely held is opposed to the teaching of the Catholic Church." [Can 750, New Code of Canon Law]The italics in the above are mine. According to the Code, for it to be apparent and known that the Magisterium has "definitively taught" something, it is necessary for the laity to "adhere to" this teaching! This is extremely refreshing. It is pleasing to see the central role of the laity in professing, preserving, and proclaiming doctrine featured in this way. This does not mean that the laity have any kind of role in ratifying or approving doctrine. The "Gallican" idea of "receptionism" has been rightly and roundly condemned. It does mean that Tradition recognizes Tradition! The sheep are neither stupid nor passive. They recognize the voice of a good shepherd [Jn 10:1-5], because he talks sense, with personal integrity, and in faithfulness to the Gospel. God's holy people, on whose hearts are written His Law [Jer 31:33-34], recognize that same Law when it is enunciated, clarified or proclaimed by orthodox proponents of the Apostolic Tradition.
Tradition and the PapacyWhenever someone who is generally thought of as being the Pope (e.g. Pius IX) apparently attempts to Teach infallibly, the following questions always necessarily arise:
Does he really intend to teach this infallibly?Partly this can be determined by what formula of words is used: but this is all convention, and bound up in the uncertainties of human language!
Is he orthodox?If not, he's not a Catholic, having (temporarily) lapsed from the Faith (as Pope Honorius certainly did) and so he can't be Pope, so he can't enjoy the charism of infallibility! The Church as a Whole inevitably judges the orthodoxy of the Pope continually, just as the Pope teaches and admonishes the body of the faithful continually. Tradition recognizes Tradition.
"In the case in which the pope would become a heretic, he would find himself, by that fact alone and without any other sentence, separated from the Church. A head separated from a body cannot, as long as it remains separated, be head of the same body from which it was cut off. A pope who would be separated from the Church by heresy, therefore, would by that very fact itself cease to be head of the Church. He could not be a heretic and remain pope, because, since he is outside of the Church, he cannot possess the keys of the Church."
"A pope who is a manifest heretic automatically (per se) ceases to be pope and head of the Church, just as he ceases automatically to be a Christian and a member of the Church. Wherefore, he can be judged and punished by the Church. All the early Fathers are unanimous in teaching that manifest heretics immediately lose all jurisdiction. St. Cyprian, in particular, laid great stress on this point."
"Now when [the Pope] is explicitly a heretic, he falls ipso facto from his dignity and out of the Church, and the Church must either deprive him, or, as some say, declare him deprived, of his Apostolic See."
"If ever a pope, as a private person, should fall into heresy, he would at once fall from the pontificate. If, however, God were to permit a pope to become a notoriously and contumacious heretic, he would by such fact cease to be pope, and the apostolic chair would be vacant."
What does what he says mean?Over to the theologians!
It might be nice if infallibility was neater than this little old mess, but I don't see how (in the kind of world which we actually inhabit) it could be so. Remember the Church can never proclaim anything that is new, unknown or surprising to Herself! The Gospel will always be what it always was, though it might (in the fulness of time) turn out to have implications (taught us by Holy Spirit) that take us aback at first. Though we may drift away from it, the Word of God is unchanging and He is Faithful. When we repent and return to the Gospel we will find it uncomfortably familiar.
When something is proposed that is not Apostolic, it will not be recognized as Gospel Truth by the laity and its proposer will be exposed as heterodox; be they putative Pope or Synod! Given the indefectability of the Church, this is inevitable. When Nestorius, Patriarch of Constantinople, preached that Mary Mother of Jesus was not the Mother of God it was the laity that rose up in revolt against his teaching. The common folk of God knew very well that it was not Apostolic, but rather novel teaching: and would have none of it!
In the days of the Arian heresy, it was the laity who defended the faith. Of the hierarchy, almost all compromised with the enemies of the truth, signing any number of (not so) ambiguous conciliar texts. Pope Liberius did so at Sirmium in 357AD. Leo, Pope of Rome and Athanasius, Pope of Alexandria were the only notable clerics who bothered to defend orthodoxy.
Tradition and the Local ChurchAs I write (in 2001 AD), the Synod of Bishops is meeting in Rome. The topic of their debate is the balance of power between the local Church and the Universal Church: i.e. between Diocesan Bishops and the Vatican Curia. I find myself almost entirely uninterested in this question. In principle, I deplore the modern appropriation of power to the centre. In particular, the denigration of the ancient Patriarchates: the loss of significance of Primatial Sees; the appointment of all Bishops by Rome rather than their election by Canon Presbyters. However, I think that it would be counter-productive in the present climate for the typical Diocesan or Primate to affect more authority or freedom than is currently the norm. This is my judgement because of what one hears them say and see them do already. They have no concern to preserve orthodoxy, but only to innovate. Bishop MacMahon recently made a plea on live BBC radio that doctrinal matters should be decided at the diocesan level. If his Grace meant anything by what he said, he was making a bid for himself to be declared locally infallible! Manifestly, such an idea is absurd. It is profoundly contrary to the Tradition, which maintains that orthodoxy is to be judged by Oecumenicity, not by any individual Bishop: not even the Bishop of Rome in isolation from the Fellowship of Bishops!
"What then should a Catholic do if some part of the Church were to separate itself from communion with the universal Faith? What other choice can he make but to prefer to the gangrenous and corrupted member the whole of the body that is sound. And if some new contagion were to try to poison no longer a small part of the Church, but all of the Church at the same time, then he will take the greatest care to attach himself to antiquity which, obviously, can no longer be seduced by any lying novelty."The key issue for the UK Bishops at the present time is that of the vernacular version of the New Rite of Mass. In law, this is supposed to be a translation of the latin typical edition. In fact it is no such thing. It is a bad paraphrase. Here is not the place to tediously detail its many errors and inadequacies; one glaring horror will suffice. The Preface of the Fourth Eucharistic prayer opens with the truly Arian proposition "Father in Heaven, you alone are God, living and true". Needless to say, this is not the sense of the latin! Some translator was either so ignorant or incompetant or careless of orthodoxy as to stamp the heart of the Missal of Paul VIth with pure Arianism. After a generation of complaints, Rome has at last decided that the ICEL version of the Missal of Paul VIth is defective and must be brought into conformance with the official latin text. The UK Bishops do not like this. They are arguing strenuously that the texts that are used in the UK should be decided by UK authorities: namely themselves, and that they are perfectly happy with the current "translations" except that they should have all gender specific language removed! So the hierarchies of England, Wales and Scotland (and perhaps others) are presently implicitly defending Arian heterodoxy.
Until Bishops are appointed whose paramount concern is to defend and preach the Tradition, the only effect of Diocesans exercising more power will be to further undermine the Faith. While the Vatican is itself deeply implicated in the process of "auto destruction" that Pope Paul VIth so famously identified, it has the one advantage of being (more or less) a single voice. Whereas much of what the Vatican has been propounding for the last forty years (e.g. compromise with first Protestantism and Marxism and now Islam) is profoundly wrong, it is not a cacophony of different voices all shrieking in order to command attention. This is, I have no doubt, what any empowered New Age Episcopacy would rapidly become.
Tradition and Common-senseIt shouldn't need to be pointed out that Tradition is not the same as common-sense: even in the sense of "the consensus of the Laity", or Church in all her orders. It is quite possible for The Church as a Whole to mistake something that is commonly held to be true (e.g. the "Earth is Flat", "The Sun circles the Earth", "the Jews are all personally guilty of killing God", "The Patriarchal Family is a good thing", "lending money at interest is gravely sinful", "Democracy is a bad thing", "Slavery is legitimate", "Dolphins don't have souls", "all dancing is gravely sinful", "Praying with Protestants is mortally sinful", "Democracy is a good thing"...) to be Gospel Truth. On the whole, in retrospect it is amusingly easy to identify these mistakes and to wonder why they were ever made. The fact that they were made, and moreover strenuously defended by the Magisterium and/or saints at the time, should be a cause for present humility. John Paul II has made it his business to apologize for a few of the worst historical errors of his predecessors, as also for the gross irreverence and many scandals common in contemporary Catholic worship: however there is no present sign that anything has been learned in practical terms from the fact that these historical mistakes occurred.
The difficult Dialogue between Traditionalism and ConservatismOne of the most difficult and distressing encounters for the Traditionalist is with his brother, the Conservative. In some ways they share a common concern. They wish to see the restoration of Catholic Order within the Church and the overthrow of the Liberal stranglehold on the cultural and intellectual consensus and the Church's power structures. In others they are at loggerheads.
Very soon after encountering a Traditionalist, the Conservative will figure out that the other is not interested either in reading the latest Roman missives or in toeing the party line. The Conservative will immediately decide that the Traditionalist is disloyal and little different from a Protestant. Disloyal because there will (in contemporary circumstances) likely be any number of issues regarding which the Traditionalist will have firm views that are at variance with the "Roman Line", and this is unacceptable to the Conservative. Little different from a Protestant (and here the term is certainly abusive) because the Conservative views the way in which the Traditionalist comes to theological conclusions as indistinguishable from private judgement. Instead of the Pope as the final arbiter of truth, he sees the Traditionalist appeal to his own subjective and partisan view of and interpretation of "Tradition". It is almost inevitable that the Conservative will accuse the Traditionalist of heresy, claiming that any number of teachings and Papal policies, such as:
"Divine assistance is also given... to the bishop of Rome... when, without arriving at an infallible definition and without pronouncing in a 'definitive manner'... in the exercise of the Ordinary Magisterium, a teaching that leads to better understanding of Revelation... To this ordinary teaching, the faithful 'are to adhere... with religious assent' [LG #25], which though distinct from the assent of faith, is nonetheless an extension of it." [CCC 892]which itself refers to, and is an interpretation of, the non-infallible teaching of Lumen Gentium.
Any criticism of the manifest policy of the Papacy and any dispute of any moderately solemn teaching will be viewed as a serious matter and as revealing the Traditionalist to be essentially heterodox. It will be argued that to dispute one Papal teaching is to deny, in principle, the whole of the Catholic Faith; and that any attempt to distinguish between defined dogma and official teaching is dishonest: no more than a poorly disguised attempt to set oneself up as the final authority in religion. The Traditionalist will be accused of being a Cafeteria Catholic: picking and choosing those doctrines that are congenial to his mind and ignoring those that are not so. The Conservative will assert that the Catholic Faith is a single package, a seamless garment. One either assents to it all or one dissents from it all. No intermediate position is possible.
Of course, the Traditionalist will agree; but differ on what the contents of the package are and the extent of the folds and frills of the garment. The Traditionalist will perceive the Conservative as being in as much danger of accreting spurious doctrines to the Apostolic Tradition as the Liberal is of throwing the baby out with its bath water. The Conservative can easily be guilty of an illiberal and Pharisaic inverse Cafeteria Catholicism; especially if the reigning Pope is of a conservative mind-set.
When the Traditionalist asserts that Tradition necessarily judges the Ordinary Magisterium, not the other way round; the Conservative replies by saying that the Magisterium is the only authentic interpreter of Tradition, and so the dynamics of any such judgement are solely the business of the Magisterium. Others may observe, but even to comment on the process is inappropriate: the only agent competent to evaluate Tradition is the Magisterium. The business of the Laity is to watch events unfold, and listen and learn from the outcome of the process. It is not to evaluate, criticize and discuss its execution: only to explore and acknowledge its results.
|When the Traditionalist points out, in conformity with
the testimony of Pope Adrian VIth:
"If by the Roman Church you mean its head or pontiff, it is beyond question that he can error even in matters touching the faith. He does this when he teaches heresy by his own judgement or decretal. In truth, many Roman pontiffs were heretics."that the Ordinary Magisterium has made errors, even in its solemn teaching, the Conservative will take each example proffered and find some means of viewing or disputing the facts so that they become innocuous - at least to his satisfaction!
With enough ingenuity, it is always possible to make out some such case. In doing so, however, the Conservative falls into exactly the kind of sophistry that he accused the Traditionalist of indulging in, with the purpose of avoiding the necessity of assent to doctrines not congenial to his mindset. The purpose of the Conservetive is to defend the indefensible, extravagant, heterodox, specious and quite un-necessary proposition that the Ordinary Magisterium has never erred and cannot do so!
Moreover, the Traditionalist will not wish to argue that the Ordinary Magisterium ordinarily falls into error. He will always be willing to give a Pope or Synod the benefit of the doubt: out of a religious respect, and a confident expectation that Holy Spirit regularly, continually, and habitually assists and guides (but does not coerce, constrain or inspire) the hierarchy in the exercise of its ministry. It is therefore inevitable that the Traditionalist will often concede part of the argument to the Conservative. For the Traditionalist the issues are complex and subtle: a matter of degree, for the Conservative they are simple: the Pope does not err. EVER.
|The Conservative, of course, fails to perceive the corollary
of his argument. It is legitimate for us to look back to earlier epochs
in the story of the development of dogma and reconcile apparent discrepancies
in such a manner that earlier witnesses to the Tradition
discover themselves
to mean by their statements things that they would never have explicitly
recognized. Similarly, we must expect that
our future interpreters
will look back on us and elucidate meanings from our expressions of faith
that we are presently incapable of guessing! We should not be so confident
that we fully understand the significance of our own words and thoughts,
let alone the truths that they seek to grasp and express.
The Traditionalist will defend his position by pointing out that the Conservative cannot quote any infallible authority for his position. No amount of non-infallible declarations that can be used be bolster the Conservative's view will ever answer the need for a certain basis for what otherwise seems to be an extravagant belief. The Traditionalist will also point out that the non-infallible teaching of the Catechism is qualified, relating only to "a teaching that leads to better understanding of Revelation". A teaching that in fact doesn't satisfy this criterion demands no assent whatsoever! He will also point out the content of Canon 750:
which envisages that orthodox teaching can be distinguished from heterodox by the response it elicits from the People of God."All that is contained in... the one deposit of faith... must be believed with divine and catholic faith; it is manifested by the common adherence of the Christian faithful under the leadership of the sacred Magisterium..."
|What motivates the Conservative's unreasonable stance?
This I think is easy to understand. It is the dismayed recognition of the
extent of
disorder and dissent
within the Church. The Conservative simply assumes that the only way
of tackling such disorder and dissent is by the exercise of central authority,
as exemplified in the past by:
It is always easier to destroy rather than to build. Curial authority was certainly misused during the reigns of Popes Paul VI and John-Paul II to undermine orthodoxy and orthopraxy to great effect. It will be an indefinitely more difficult, daunting, demanding and delicate task to put back together the pieces of the seamless garment of faith torn asunder by the forces of dissolution acting in the aftermath of the disastrous Second Vatican Council.
"Was the Council a wrong road that we must now retrace if we are to save the Church? The voices of those who say that it was are becoming louder and their followers more numerous. We must be on guard against minimizing these movements. Without a doubt, they represent a sectarian zealotry that is the antithesis of Catholicity. We cannot resist them too firmly."I am proud to be one of the voices that Pope Benedict here condemns as "sectarian zealots". I am by no means opposed to the whole of the teaching or decisions made by the last Vatican Synod. It is very difficult for anything to be utterly wrong, and there is much of value to be found in its documents. However, they are thoroughly contaminated with heterodox ideas and breath the heady Spirit of the Age in which they were framed. Readers of my website will, of course, decide for themselves whether the theological and philosophical vision that it promotes is "the antithesis of Catholicity".
Traditionalism and RadicalismI shall conclude by pointing out an amusing irony. Typically one might think that radical and traditional theologies (or whatever) would be in opposition: as different as chalk and cheese. A little thought shows how wrong this should be, in theory. Both Radical and Traditional mean "going back to origins" [Dr. Elizabeth Stuart, private communication]. I like to think of myself as a "Radical Traditionalist". The contrast is with "Authoritarian Conservative", and "Libertarian Relativist".
"I vow to change nothing of the received Tradition, and nothing thereof I have found before me guarded by my God pleasing predecessors, to encroach upon, to alter, or to permit any innovation therein. To the contrary: with glowing affection as her truly faithful student and successor, to safeguard reverently the passed-on good, with my whole strength and utmost effort.
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Black Hole - Charles Burns
Beautiful Darkness - Fabien Vehlmann & Kerascoet
This macabre fairy-tale is suitable for any time of year, but it's particularly salient as the leaves start to fall and there's a chill in the air...
From Hell - Alan Moore & Eddie Campbell
Generous Bosom - Conor Stechschulte
Hitchcock-like suspense drives this weirdo thriller: a car breaks down on the side of the highway at night leaving a man stranded alone, it's raining, and there's one solitary house in the distance, maybe if he's lucky he can use their phone...
You Are a Cat: in the Zombie Apocalypse! - Sherwin Tija
Baba Yaga's Assistant - Emily Carroll
Through the Woods - Emily Carroll
Carroll's excellent collection of scary short stories are utterly chilling. Please read these with a flashlight under the covers.
Hellboy: Seed of Destruction - Mike Mignola
Nijigahara Holograph - Inio Asano
Megahex - Simon Hanselmann
Well, Meg is a witch and her life seems pretty terrifying. Along with Mog and Owl they form an unholy trinity that gets even freakier whenever Werewolf Jones is around. There is some truly dark stuff in here.


text:
"I think there are two types of writers, the architects and the gardeners. The architects plan everything ahead of time, like an architect building a house. They know how many rooms are going to be in the house, what kind of roof they're going to have, where the wires are going to run, what kind of plumbing there's going to be. They have the whole thing designed and blueprinted out before they even nail the first board up. The gardeners dig a hole, drop in a seed and water it. They kind of know what seed it is, they know if planted a fantasy seed or mystery seed or whatever. But as the plant comes up and they water it, they don't know how many branches it's going to have, they find out as it grows. And I'm much more a gardener than an architect."
I am totally fascinated by this quote because I've been told time and time again that, as a writer, I should be creating outlines. I should have my whole story planned out, I should know exactly where I'm going and how I'm going to get there.
Which, to me, takes all the fun out of writing. A lot of the reason I write is because I want to see what my characters do, where they will go, how they will react, what they will say. For me, I write like a reader – I don't really know what everything means until I'm done with the story. I'm in it for the fascination of discovery.
This also blows my mind because there is so much detail and complexity to Game of Thrones in particular that it's difficult to even imagine that he made it up as he went along! I haven't done a lot of world creating and that kind of endeavor is complicated and you might need a few hundred spreadsheets just to keep track of everything!
So I'm definitely in agreement with George R.R. Martin here – I'm a gardener. I start out with a romance novel and end with a very dark, very intense crime/drama romance novel. I start out with a romantic comedy and I find that there is actually a lot more depth to the story than I initially imagined.
That's fun for me. But I think taking the architect approach is perfectly legit, too.
Which are you? What are the benefits of being an architect? Why does that appeal to you?


text:
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