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Acta Theologica
versión On-line ISSN 2309-9089
versión impresa ISSN 1015-8758
Acta theol. vol.34 no.1 Bloemfontein ene. 2014
Biblical metaphor: the cosmic garden heritage
B. Green
Research fellow, Department New Testament, University of the Free State, South Africa. E-mail: firstname.lastname@example.com
An inquiry into the nature of metaphor, as it has evolved since Aristotle and particularly in the late twentieth century, allows fresh consideration of biblical texts. Using as a sample trope the ancient Near Eastern and biblical figure of the cosmic garden where humans live with the gods until they are exiled, the article works out the implications of the image, using prophetic texts and cognitive theory. Briefly and generally, then, three other texts are considered: Genesis 2-3, Deuteronomy, Song of Songs, where the figure is present but signifying differently. The article closes with a consideration of how moderns may be addressed by this biblical metaphor.
Key words: Metaphor, Cognitive metaphor, Cosmic garden
Trefwoorde: Metafoor, Kognitiewe metafoor, Kosmiese tuin
The challenge here is to discuss the historical development of metaphor theory, to exemplify metaphor with a pervasive biblical trope, and to demonstrate the gain from appreciating, and utilizing metaphor with biblical texts, both to understand them better and to be challenged by them afresh. I aim to show how the recognition of metaphoric language - language that is not literal but richly figurative - works productively for believing and critical interpreters, how it can contribute to the insight and self-knowledge - the well-being of communities interpreting biblical texts. In a short article and general article on a complex topic, it seems better to attempt clarity with one example than to risk confusing with a wider array of texts. Hence we will explore one root figure - the divine garden estate, found throughout biblical texts - and trust learning can be transferred. Pentateuchal passages (e.g., Genesis 2-3, Deuteronomy passim), prophetic texts (e.g., Isaiah 5; Jeremiah 2-10), and wisdom/writing material (e.g., Song of Songs passim) make extensive and distinctive use of the garden trope, each drawing on and elaborating images and scenes, from short and simple to more extensive.
A first choice in reading is to discern metaphor's presence, or conversely to refuse or miss the possibility that biblical texts can be metaphoric or undervalue the implications of such imagery. Two grounding questions prompt this choice: First, is every claim made by or for God in the biblical text to be taken as transparent to its referents in a simple and straightforward way, or does some material work better when we bring ancient and partially unfamiliar information to bear? Though the garden metaphor at hand is surely familiar and easily accessible to moderns, when we draw on its ancient Near Eastern heritage, understanding will be deepened. Second, is image-laden language to be understood as literally true, or does its insight arrive via another pathway? For those who either claim explicitly or suppose pre-consciously that the Bible comprises only factual and literally accurate statements about God, with imagery's contribution simply to reinforce such truth, the way forward seems clear and simple. The counter to all metaphoric theory is the refusal to entertain the possibility that language is metaphorical at all, to insist that language is essentially literal, to read as though that were so, to fail to unpack the entailments of metaphoric discourse. Conversely, to admit metaphor as a useful strategy and to exploit it opens up vast semantic possibilities for biblical texts while not abandoning the claim that they mediate truthfully about creator and creation. It is this second choice we will pursue here.
Metaphor study has had three general theoretical phases in Western thought, each working its way into biblical interpretation and contributing to understanding and interpretation of texts (Harris 1992:222-228). I will sample each phase, commenting on its contribution to insight into biblical language about God and Israel as sharing a divine garden or heritage space, with deity as host and humans as invited guest and collaborative partner, though eventually as threatened with expulsion. Though the third phase of metaphor is new and least familiar, its contribution will be focal in this article.
3.1 Classic metaphor theory
From Aristotle until well into the twentieth century, metaphor was basically understood as the process of giving one thing the name that belonged properly to another, i.e., transferring qualities from one thing to another, inevitably with some degree of inappropriateness (Soskice 1985:1-14; Wheelwright 1962:21-25): A deity can be spoken of as though he were the owner of a garden or manse (though such is not literally the case), a complex and inclusive religious relationship as though it were a shared living arrangement (which it is not). Or metaphor was seen in terms of analogy: As deity and humans interact healthily or not, so God is also related with people in diverse ways. For some classical thinkers and those who drew upon them, such metaphoric language was optional and ornamental, valueless for essential theological meaning. For others, there was genuine insight to be gained by metaphor: To envision God's people as guests in serious breach of divine hospitality offers insight, bears practical significance. In either case, this transference model, where divine outrage was directed against God's relationship with Israel, masked the possibility that the proprietary and patriarchal household identity attributed to divinity derives from ascribing human behavior to God, rather than being suggested "from above" (so Jindo 2010:8-21).
3.2 Recent metaphor theory
In the twentieth century, crucial developments in theory brought new insight to this long-standing view of metaphor (Soskice 1985:24-53). Associated with the work of I.A. Richards, Max Black, and Paul Ricoeur, several clarifications and refinements were offered: Metaphor was affirmed as common rather than rare, as central to meaning rather than quasi-optional. Technical language became more standardized: the tenor (God's perfection and sovereignty) was the main point of interest and the vehicle (human dependency and inadequacy) the means of providing relevant information. Additional points emerged: Metaphor involved the juxtaposition of associated complexes rather than simply words; associations traveled both directions, not simply from vehicle to tenor; details of the metaphor could organize in a variety of ways rather than with a simple pattern; in a metaphor, some aspects of tenor and vehicle were highlighted and others suppressed; incongruity was a main factor in metaphor's communication. Metaphor theory and surely its biblical appropriation were substantially influenced by advances in sociological studies, by ideology criticism, and by developments in feminist theory (McFague 1982:145-192).
With this more complex theory, many gains accrued as interpreters read more deftly. The God-human relationship was acknowledged to require a variety of images for its exploration, not simply one, however comprehensive it might be. The sharing of divine household space itself was shown troubled on both sides, with the demanding and even carping host exposed at least potentially as part of the problem in the relationship. Israel's pervasively hierarchical and patriarchal culture was exposed as a key player in the articulation of the divine viewpoint, with divine and male exclusivity-claims and jealousy recognized as projected from below rather than revealed from above. The silence of the accused - or the accuser's propensity to speak for them - appeared itself problematic. The pile-up of accusations - the guests as not only in violation but determinedly and chronically so, the indignant glee with which behaviors were detailed - appeared to many interpreters to approach the pornographic (Kirk-Duggan 2012: 243-258). The effect of religious ideology was adumbrated, the recognition that sacrally violent language can seem to justify abuse. But not yet fully articulated in interpreters' zeal to show the harm of the metaphor was a basic incongruity: Is "religion" well-described in this metaphorical trope? Is a human institution well-correlated with God's preferred ways? Are modern interpreters so blinded by western concern with rights, such that the patriarchal household is the only optic for appropriating the language?
3.3 Cognitive metaphor theory
The third major phase in metaphor study emerged near the end of the twentieth century, catalyzed by developments in general cognitive theory, in more accurate sociology of religion, and also in a more precise and critical general literary criticism. Though in dialogue and substantial continuity with earlier twentieth-century work, cognitive metaphor is sufficiently distinctive to justify separate book-length treatment (Van Wolde 2009; Kövecses 2002). Cognitive theory assumes several basic tenets: metaphor depends less on philosophy for its assertions than on neural science; it assumes that metaphor is a property of concepts, not words; metaphorical language is thoroughly pragmatic, not simply ornamental; it is not intrinsically rooted in similarity of linked items, though likeness may be involved; metaphorical language is ubiquitous and virtually effortless; it is necessary for cognition. Terminology changes, with the former "vehicle/tenor" pair replaced by new though similar pair: a target domain - the prime object of interest, but more abstract, least well known - and a source domain - better understood and hence the means of providing information about source - compose the metaphor. The result is that the metaphoric assertion is set up as target is source, or source - > [maps to] target. That is, calling upon cognitive theory's favorite example, if we wish to assert (metaphorically) that "life is a journey", the more common and better understood domain of journey becomes the source domain into which we may reach to find language to help us fill the target domain (more unknown, comparatively more difficult to talk about but actually what we wish to be able to articulate). So the characteristics of the journey map onto the features of life and give us insight. Since metaphor may be embedded or implied rather than stated directly, its presence may be tested by ascertaining that the assertion is not literally true or simply descriptive, and that its articulation and mapping provide the sense of encountering something that jolts one's default and literal understanding.
The claim to be explored in this paper is that God is a householder/ gardener and Israel/Judah is a guest/tenant/helper challenges a reader to find the human agricultural heritage as the vast pool of diversely productive information (so the source) about how God and Israel/Judah interrelate (target). It is immediately evident that the metaphor is more complicated than the simple one used as a sample just previously. Since metaphor theory had long seen that God is not literally a land owner and that a whole people is not literally a guest on a divine manor, cognitive metaphor continued to probe the implications of recognizing the presence of a non-literal and yet culturally grounded language. The literalism risked by loading a complex and problematic identity onto one player (whether deity or humans) becomes clear in the more complex theory. When the trope is unpacked and shown functional at a variety of levels, it becomes more difficult to literalize the metaphor. The challenge to factor dense metaphoric language more thoroughly emerged, as cognitive theory realized that distinctive and culture-specific metaphors like the one under consideration are themselves elaborations of basic and quasiuniversal ones, also contributed and explored and used as examples in cognitive theory: a people-group is a person-group, trust is nearness, people are complexes. Cognitive theory early recognized that even a metaphor so apparently simple as the divine garden is in fact highly complex and thus in need of a more ornate and precise awareness of its components. To fill this need, frame semantics and blending theory emerged, offered here very simply and schematically to demonstrate the possibilities of the theory and its liberative possibilities in opposition to flatter and simpler reading.
Making use of cognitive theory's terminology and challenges, we can factor source and target domains in more detail, hence acquiring greater depth for appropriating the imagery in the Bible and beyond it. This particular metaphor provides us a perhaps too-rare opportunity to marry specific historical information "behind the text," - in this case its ancient Near Eastern provenance and the political, socio-economic and religious realities of 8th-6th century Israel and Judah - with its literary metaphoric features.
Two distinct though related facets of source material are relevant. First is the ancient and rich heritage from Israel and Judah's older and wider neighborhood where the cosmic garden is prominent in literature and art. As described by Job Jindo (2010:chs. 4-5), the trope features the gods as responsible for cosmic harmony, various deities for various parts of the world. Human beings are invited to dwell in the divine heritage - garden, orchard, vineyard - to share responsibility for maintaining order. But the humans in general and their royal leader in particular are shown radically deficient in this role, and so the council of divinities decrees that they must answer for it. The grieving and affronted divine plaintiff brings charges, specifying in detail the grounds for the case against the accused while lamenting the consequences of their actions. The accuser, besides being lamenter, is also ultimately the judge, while a prophet figure is intercessor for the humans and messenger to them. But with human guilt undeniable, agents are appointed to wreak devastation, and the dwelling place becomes bereft of fruitfulness and joy. The heritage is desolated.
Jindo's formulation for the base or root metaphor works as follows in cognitive linguistic terms: the cosmos is a state, transposes to YHWH's royal garden is Israel/Judah, or Judah maps to - > YHWH's royal garden. This basic metaphor has constellating component parts (sub-metaphors) and plays them out variously, though within the basic assertion. That is, the familiar data from ancient and likely familiar lore comprises the source domain for this metaphor.
A second major component of source material is the actual socioeconomic and politico-religious character of the Israelite and Judean culture, such as it can be re-constructed for late monarchic period (eighth to sixth centuries). If Jindo's researches have provided a more general cultural background for the metaphor we are working on, the sociological investigations of Chaney (1989 passim) and Premnath (2003:25-42) have shed light on what was relevant more specifically. To summarize complex material efficiently brings us to the following: Mid-first millennium Israel and Judah comprised what we can call a basic subsistence agricultural society, where goods were produced and consumed locally, for the most part: grain, wine, and oil; wool, leather; fruit and honey; cultic offerings; progeny; livelihood. The context for this economic arrangement - which is simultaneously political, social, and religious - took shape around the patriarchal household, where men and women in various roles shared a way of life based on fruitfulness and an ancestral land/heritage system, to be maintained over against the threat of its being absorbed into ever-larger units as a result of royal power (whether in Jezreel, Samaria, Jerusalem) and imperial threat behind that (Assyrian and Babylonian).1 As imperial shadows fell closer - whether from north, south, east or west as they did by turns - leaders (various elites, including minimally kings and their palace bureaucracies, powerful nobles, at least some priests and prophets) were caught on the horns of a dilemma: To meet the demands for tribute, the subsistence and heritage-based society had to be re-ordered towards a more "efficient" command economy, resulting in greater flow towards "headquarters," i.e., the palace (local and foreign). Pressure for greater efficiency and outcome was exerted on the ancestral heritage system, comprising domestic households, reliant upon the cycles of fruitfulness that allowed survival: fertility of womb, ground, livestock, basket, kneading-bowl, as Deuteronomy compactly has it (28:4-5). We may accurately call this system the patriarchal household, so long as we recall it is populated by men and women - parents, elders, and offspring, by animals and plants, by deity and ancestors, by slave and free, all seen as working in a particular way for productive survival. From the perspective we can construct for elites, to play the major powers off each other, to seek allies of Judah's own small size, and to wring from their own people as much as they could manage seemed a sensible choice.2 The efforts of leaders to make effective alliances and command tradeable products was a matter of exerting control on those producing goods. That is, Judah's political and religious leaders presumably felt constrained to urge a policy that would work effectively for themselves under the circumstances to salvage what was salvageable, their own positions not least of all. As a survival strategy, it was ultimately ineffective.
So far as religion is concerned, the viewpoint implicit in the material as extant in biblical texts suggests an effort to move closer to aniconicity than will have been the preference of neighboring systems or practiced earlier within Yahwism, urging a praxis more aniconic than visual, more monotheist than multi-theist.3 A shorthand name for this is "Yahweh alone," with distinct but related foci: the deity with no peers or dependents, and that deity as over-against foreign systems pressing their demands. Disputed between canonical prophets and their opponents is what is entailed by living as YHWH's people on the land YHWH loves and has shared with a particular people (as distinct from others): how to live responsibly and suitably in the divine garden into which their deity has invited them.
Several misapprehensions were abroad: The large nations supposed, as empires do, that the small patch of conveniently located territory was theirs for the taking, to be exploited as needed. Whether the heritage was conquered and burned, dominated and annexed, or simply pillaged for its produce, all participants needed to be shown another reality. For the leaders of God's people, notably kings but the other elites as well, the error seems to have been to suppose that they were in charge and could negotiate freely and safely with one powerful overlord or another while, hoping to avoid or delay something unpleasant, certainly planning to maintain their own privileged positions. We may suppose that the sages, scribes, priests and prophets were tempted to contribute their particular skills to that mistaken and myopic royal belief. Kings and their surrogates would have to learn a different way, for everyone's sake.
Another way to suggest the conflict implied in the cosmic metaphor is to suggest that the prophets contested the notion that the garden heritage had come without strings, i.e., that people could inhabit it as they pleased without consequence. But some practices destroy the garden and threaten its inhabitants. It works to hear some of the charges of "false worship" as representing the mistaken notion that YHWH did not have clear expectations about and limits regarding worship (and of course also treatment of the poor). To live appropriately was to farm and herd locally, to worship and exchange goods in such a way that YHWH's ways were respected, so the land would be passed on in good condition to heirs. When adjacent empires threatened, such living was much more difficult, perhaps we now assess, impossible. But biblical claim is that YHWH's people must attempt to live responsive and faithful to YHWH's ways. The danger was to refuse to see that to live on the heritage and violate these "divine" norms was deeply offensive to God - at least the deity as constructed in the pre-exilic prophets. The heritage was not an entitlement but a gift. God's people in general would need to understand, more broadly, what is entailed in dwelling in the garden of the gods. The challenge was not and is not a matter of facts but of viewpoint, attitude. The heritage claim was not and is not susceptible to proof, remaining a matter of faith and commitment. Existentially, it matters where humans see ourselves living - on commodity real estate or in the cosmic garden - and it will affect our behavior. The role of the classic prophets was to find the best ways to re-orient the view of mistaken people (Green 2013:3-11).
With such a texturing of source information the metaphor now factors as follows:
YHWH's heritage is Judah/Israel, or, Israel/Judah maps to - > YHWH's heritage/the 'family farm' way of life (target maps to source: to analyze what is happening more tangibly provides insight into what is less obvious but needs to be known). So the fuller source domain is the imaginative world of mythic narratives and more existential local patriarchal household, including of course the male and female as spouses but covering more as well; it includes worship not just narrowly considered but a whole relationality including politics, economics, ecology and worship (which together comprise Yahwistic religion).
The target or urgent center of interest and contestation to be illuminated comprises the specific choices around the centralization and urbanization press, whether the "pressure" comes from Davidic kings or from Babylonian policies and armies: the threat imposed by the heavy hand and bruising heel of Assyria, Egypt, Babylon and by local elites, insofar as they participate. The value of the metaphor is to make reliably clearer what the ancient wisdom suggests. One way to phrase the matter under intense consideration is whether to be the people of YHWH is possible when not living in a particular way on the heritage of Israel/Judah. Is Yahwism compatible with market economics, with imperial domination, with exile?
The steps of specifying the components of source and target expands the reach of the metaphor considerably to entertain the following sets of relations: A new chart shows the overlap, with details from classic prophetic language adding specific detail:
threat to orderly, fruitful survival
relational inequity among elites/peasants, males/females, deity/humans
exclusivity claims and violations
reliance on international players: alliance partners, deities
target domain: Yahwism threatened: source domain: household stressed:
God-human-relationship: violated = husband-wife relationship: violated
transgressive acts in social body illicit acts by female in household
religion-betrayed patriarchy-under attack or threat
YHWH alone-transgressed social mores-violated
love claims-pressed but disregarded husband's role-threatened
past claims-pressed but renounced family structures-threatene
worship-flawed inheritance-made questionable
future gifts-owed but rejected household goods-plundered
reaction/cure-repudiation reaction/cure-punishment
anger/outrage anger/outrage
destruction shaming
threat to larger unit is visible in household
confusion of authority destabilizes and threatens productivity
fertility is threatened by various players
contestation or uncertainty of "father's" authority leads to confusion
patriarchal honor is risked as "father" is disregarded
behaviors as aberrant domestically and internationally
reaction of authority to blame deviant for lack of control
conflicting sense that the needs of the players are not being - cannot be - met
temptation to select alternative partners in order to attain desired/needed goods
violence threatened as an antidote to the ensuing chaos.
Though the detail for the present analysis is drawn primarily from Jeremiah (and other prophetic texts: one thinks readily of Isaiah 5), we can - still at the macro level - consider briefly and suggestively three other biblical books where the basic metaphor works out quite differently, though still fruitfully, perhaps offering some fresh insight. The question is what possible target domain the cosmic garden illumines in its particular source material.
4.1 Genesis 2-3
The narrative that now opens the biblical account of creator and creatures so memorably is, of course, transparently a cosmic garden text. Utilizing the imagery, the narrative functions metaphorically rather than literally as a sort of video of human origins, the role it has been assigned and holds so tenaciously in Christian theology. The details of the story emphasize first the mutual relatedness of all the players: dust, water, vegetation, animals, humans, deity - all working to mutual benefit (Trible 1978 passim remains an excellent source of such detail). The aftermath shows just as clearly the breaches among all players: humans from deity, from each other, from the garden and its members - with deity and garden interdicting the humans from their former access. This particular narrative raises the "how" question for consideration, with the source details stressing that the garden itself, its flora and fauna, occasion for the humans some limit they cannot navigate well. Hidden beneath the how is the why: Why should the humans be unable to live in intimacy with and in the heritage that was offered them? How did it come about that the human guests were not able to live within the divine garden?
If we read this story over against all that has been suggested by our work on prophetic texts, the target question provoked may be something like the following: As the people of YHWH, long-accustomed to life in the heritage land on the west side of the Jordan River, come to experience how they can survive and even thrive elsewhere, the challenge is to "re-survey" the garden. Does YHWH's garden comprise a particular set of compass co-ordinates, even a particular way of worship and livelihood? Or is a wider garden possible, necessary, inevitable? The story of the original forebears, especially understood as an exilic text as is currently the situation (Ska 2006:184-229), may no longer lock into a story of a primordial fall or rift - though it can surely bear that freight - but may also be a narrative grounding a sort of brave new world experience related to historical exile, where humans have acquired a certain dreadful and perhaps regrettable experience but are challenged that a future with the deity is still possible for them. The old garden, no, but an existence on the land and a new strugglous relationship with it that is workable, yes. The metaphor helps those who enter it find their way past one garden gate, which however, offers them a new access to a heritage.
4.2 Deuteronomy
The whole macro narrative of this hinge book, situated now between the Torah and the Deuteronomistic History/Former Prophets, is massively underwritten by the garden metaphor. How will God's people, listening to Moses recite their long past while perched on the edge of the land and longing to enter it - though soon to be without their leader and primary storyteller - understand their challenge and responsibility? How does old experience of failure to settle well in the land and consequent need to leave it, a recital that the book of Deuteronomy constantly reviews (e.g., ch. 4), seed as well the possibility that this time the sojourn in the garden might go better, last longer, bear better fruit? That the narrating voice of Moses knows both the failure that has accrued and is likely to repeat but can also speak of fresh possibilities and fertile future is realistically hopeful.
The source domain of this particular version of the cosmic garden stresses, in a way different from the Genesis text, the possibility of return, and hence a plausible target for filling out is the matter of how a fresh return from a bitter exile can be different from what preceded it. The land, with its texture of social and economic detail as described and advised in chs. 12-26, makes explicit the sets of God-given limits within which the humans must agree to live if the sojourn is to endure. Unlike the garden Eden (noted above) and the Song of Songs lovers' gardens (see below), however, the Deuteronomy land is not paradisaical but almost painfully prosaic. To garden or farm with the deities is hard work, involves exacting relatedness. The default valence of the metaphor is reminiscent of the world into which the man and woman found themselves post-Eden, with the question being: How to flourish now in the present garden, the only one presently on offer? How to learn from past experience? How to avoid the behaviors that have proved troublesome in the past?
4.3 Song of Songs
We have, again, a garden text where it seems that only love is found, where only joy and fulfillment abound. To live in the lush and sensuous matrix that the female and male characters articulate throughout this book seems wholly halcyon, idyllic, and far removed from the more threatening shame- and guilt-laden spaces that normally comprise the metaphor under question (Exum 2005:3-13). The basic metaphor is factored into detail of sight, sound, texture, smell and feeling, comprises flora and fauna in all their splendor and variety. The garden is, in a sense, the man and woman's love relationship. Though it is true that the deity is not mentioned, it is difficult to imagine a canonical biblical text that does not assume that the creation in which the lovers flourish and thrive is God's creation, perhaps innocent in some way of the tensions and problems the prophets knew. Yet this is not quite Eden's garden, nor is it the socio-political and economic manor of Deuteronomy. At least four times in the short book (1:6; 3:1-4; 5:5-7; 8:8-10), the woman experiences the loss of the one she loves, finds herself ill-used as she seeks him. Her brothers, mentioned fleetingly, open her discourse with rebuke and remain a threat at the end.
What target situation and challenging question can plausibly be prompted by this particular source domain? Moderns quickly note the distinctive role assigned to the female and the feminine (cf. Exum 2005:ch. 7), as ancient commentators were alert to the virtually unprecedented absence of God from the book's discourse (Norris 2003, xvii-xxi). Perhaps the rearrangement of the male/female and the divine/human roles are what the garden language calls attention to, challenging readers to find themselves in radically new circumstances. It is the generous "othering," the capacity of characters to construct and relate with each other so spaciously and generously - the woman's brothers and shadowy sentries providing a threat that seems distant and manageable? Is the target, as Jewish and Christian ancients imagined, the creator/creation relationship at its most wonderful? How to live well in that particular garden? How to understand what it entails, prefers, prompts, prohibits?
What have we gained from the dynamics of reading the metaphor capaciously? The cosmic garden functions as a world - as worlds - in which readers find themselves bidden in order to ponder the question of how to live as God's people: to survive, to thrive, to face dread changes and anticipate relief from them. Even at this general level, the challenge of seeing a better known source domain to help us feel our way toward the target realm for the biblical people makes a challenging reading assignment. To factor the domains and register the collaborative richness of the component sub-metaphors and other analogical tropes promises to repay the effort. To allow the basic metaphor to shift its basic texture from one situation to another keeps it fresh. Kaleidoscopically, fresh insight continues to generate. But how does the cosmic garden heritage metaphor address us, reading these materials many centuries removed from the biblical circumstances?
The final aim of this piece, built upon and drawing from our insights about the cosmic garden heritage as we have considered it, is to allow it to illumine our own existential situation.4 Returning to the basic insight developed from the prophetic materials, enriched and ramified by our quick look at three other instances, can be restated once again: The basic metaphor target - A SUSTAINABLE WAY OF LIVING PRODUCTIVELY OUR RELATIONSHIP WITH GOD includes what we moderns parcel out as political, economic, ecological, and cultic, amply present in the biblical passages. The source domain is the way our households are run. As twenty-first century global citizens, we share with the mid-first millennium prophets a sense of crisis, fear for productive survival at a level far greater than pertained in their day. Since the threats are all to easy to name, we can instance simply the weather changes brought about by the rise in earth's temperature and the crises implied in the irreversible pollution of the world's oceans. How can earthlings of all sorts find the resources for survival in the cosmic garden provided for all of us by the creator? What behaviors of ours are incompatible with a healthy garden? What wreaks havoc in and ultimately threatens to destroy the garden, such that our exile from it will be terminal? This time the opponent is not other nations, is not reducible to the anger of the gods, is no longer nameable as "natural disaster".
Insights from "big history," big science," collaborating to evolve "big spirituality" with its opportunities for wider and deeper consciousness of being and presence assist the wisdom texts of Genesis, Deuteronomy and Song of Songs help us see more clearly that we are the garden, to grasp the urgency of gaining capacity and consciousness to see ourselves not as autonomous users but as co-participants. How we live with a divine presence that is not simply an enforcer, a sanction, an authority will change the nature of our presence. To appreciate that co-creatures rely upon our self-knowledge as garden guests/hosts is key. To learn to "other" very differently, to re-think radically the nature of our relatedness with every other creature and with our creator is our challenge if we are to survive and thrive.
As the prophetic texts begin to underline for us the dire circumstances we face, the Genesis narrative stresses for us the nature of relationships gone awry, how it happened. The Deuteronomy detail raises for us the question of reversibility: How many times can we start afresh, be invited back once we have found ourselves expelled? The Song of Songs discourse reminds us of what is on offer, begins to suggest an intimacy worth the struggle to learn to other differently. The cosmic garden heritage is there for us, available in our tradition, waiting to be appropriated in lives of deeper consciousness.
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Smith, M.s. 2001. The origins of Biblical monotheism: Israel's polytheistic background and the Ugaritic texts. Oxford and New York: Oxford University Press. [ Links ]
Trible, P. 1978. "A love story gone awry." In: P. Trible (ed.), God and the rhetoric of sexuality (Philadelphia: Fortress), pp. 72-143. [ Links ]
Tucker, M.E. 2003. Worldly wonder: Religions enter their ecological phase. With Judith Berling. New York: Open Court Publishing Company. [ Links ]
Van Wolde, E. 2009. Reframing Biblical studies: When language and text meet culture, Cognition and context. Winona Lake, Ind.: Eisenbrauns. [ Links ]
Wheelwright, P. 1962. Metaphor and reality. Bloomington, Ind: Indiana University Press. [ Links ]
1 Premnath, 20-24, lists the systemic character of a culture undergoing such stress; his book then explains in fuller detail and works with prophetic texts to show processes operative.
2 It is not difficult to understand how people, pressed "suddenly" by difficult choices they had not anticipated having to select, might think there were alternatives at least for them that would not be so dire as some urge as necessary. Presently, gasoline has become comparatively expensive and the accumulated fuller costs of our dependence on oil are undeniable. And yet few people directly involved are contemplating or even imagining a basic change in our whole manner of living that relies on costly and thirsty machines. We somehow think a major change will not be necessary, at least for us. In fifty years, it will seem obvious that we have had our heads in the sand for some time.
3 The complex discussion of how Israelite religion emerged from its multiple and image-laden roots to be more closely aligned with what can be called or loosely equated with monotheism can be sampled in the work of Mark S. Smith (2001:3-24,167-178).
4 McFague 2001 brings together classic (i.e., pre-cognitive) metaphor theory, a deep familiarity with biblical texts, and a keen sense of the ecological crisis. Fuller philosophical and historical information is available in Berry (2009), Cannato (2010), Delio (2011), Tucker (2003).


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New Zines For October
Posted by Matthew Moyer on October 16, 2010
Autumn is here and we've got a flood of incredible zine-y reading material coming your way. We're sure that you'll enjoy these new titles! We're especially excited to have an issue of the incomparable Galactic Zoo Dossier in our Collection – a hand-drawn, hand-lettered compendium of psychedelic and freak-folk weirdness.
Abolish Restaurants: A Worker's Critique Of The Food Service Industry
After Life
Always Comix: The Evil Issue
As Boredom Sets In. Vol. 3
Asterism. Vol. 6: The Journal Of Science Fiction, Fantasy And Space Music
Cramhole! Vol. 1
Don't Have A Cow. Vol. 5
Dwelling Portably Collection. Vol. 1
Erosion. Vol. 2
Erosion. Vol. 3
Erosion. Vol. 4
The Fury. Vol. 18
Galactic Zoo Dossier. Vol. 8
Graffiti Blasters. Vol. 3
The Iconoclast. Vol. 82
Just Like A Gemini Too
Lost positives
The Match! Vol. 107: A Journal Of Ethical Anarchism
Mishap. Vol. 27: Special Book Issue
Mystery Box Magazine. Vol. 1
No idea. Vol. 9: Low Tech Issue
No Idea. Vol. 10
No Idea. Vol. 11
Nostalgia Digest. Vol. 31.3
On Lives: Subway Supplement
Original Gangsta. Vol. 3: That Is Wack!
Phase 7. Vol. 12: Barcode
Publick Occurances. Vol. 11
Publick Occurances. Vol. 12
Public Phenomena: Internal Modifications Of Shared Spaces
Rocktober Comics and News. Vol. 47
Rosarie Dawson Loves Me. Vol. 3
Rustbelt. Vol. 2
Screen Craps
Seizure salad
Shoes. Vol. 7 : East Vancouver interviews
Slice Harvester Quarterly. Vol. 1: Uptown
Smile Hon, You're In Baltimore. Vol. 6
Supreme Publication. Vol. 14
Temporary Conversations: The Dicks
Temporary Conversations: Tim Kerr
Thoughtworm. Vol. 4
Trading Punches With Devil Girl : Poetry And Interviews
Trevor Wayne Pop-Art Show
Wrestling then and now. Vol. 155
Wrestling Then and Now. Vol. 156

subset: commoncrawl


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WILLIMANTIC, Conn. – Led by Kirsten Morrison's (North Reading, Mass.) and Patsy Boland's (Chicago, Ill.) team high 10 kills a-piece and their .588 and .450 hitting percentages respectively volleyball cruised to their fifth straight Little East Conference victory as they defeated Eastern Connecticut State University by the final of 3-0 Tuesday evening at Francis E. Geissler Gymnasium.
With Tuesday's victory the Beacons remain the only undefeated team in the Little East Conference going into their final two matches of the season, having just Western Connecticut State University and Plymouth State University left on the schedule.
The 3-0 win over the Warriors improved the Beacons overall record to 15-13, 5-0 in the LEC. Eastern Connecticut dropped to 12-12, 3-3 in the conference.
With Morrison and Boland leading the way, the Beacons made quick work of the Warriors defeating them 25-13 in the first game, and 25-18 in the second and third games. Tuesday's win also marked the Beacons fourth 3-0 win in their last five matches and is the fourth conference opponent they have shutout this year.
As a team the Beacons put together one of their most dominating performances as they scored 43 kills on 91 attempts, while only being charged with eight errors (.385 hitting percentage). Senior Megan Pollock (Wilton, Calif.), who has been named the Little East Conference Offensive Player of the Week for the last two weeks, tallied 34 assists to continue her impressive play.
Freshman Pepper Baker (Tallahassee, Fla.) led UMB with three service aces, followed by senior Corrine Porter (Huntington Beach, Calif.) who dropped in two aces.
Defensively the Beacons tallied six total blocks, with Morrison scoring two solo stops, while the third went to Julia Murphy (Canton, Mass.). Murphy also had one of the Beacons six block assists. Libero and now two-time Defensive Player of the Week Elizabeth Glavan (Edina, Minn.) tallied eight digs in the victory. Pollock finished second on the team with six put-ups.
Volleyball returns to action this Saturday when they face Little East Conference opponent Western Connecticut State University at noon, followed by a 2 p.m. match against Clark University. Both matches will be played at Western Connecticut in Danbury.


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Steroid injection may lead to worse outcomes in patients with spinal stenosis
For patients with spinal stenosis, epidural steroid injections (ESI) may actually lead to worse outcomes - whether or not the patient later undergoes surgery, according to a study in the February 15 issue of Spine. The journal is published by Lippincott Williams & Wilkins, a part of Wolters Kluwer Health.
The study raises questions about the benefits of steroid injection - a widely used treatment for the common problem of spinal stenosis in the lower (lumbar) spine. "There was no improvement in outcome with ESI whether patients were treated surgically or nonsurgically," according to the study by Dr Kris E. Radcliff of Thomas Jefferson University, Philadelphia, and colleagues.
Do Steroid Injections Help in Spinal Stenosis?
The researchers analyzed data from the Spine Outcomes Research Trial (SPORT) - one of the largest clinical trials of surgery for spinal disorders. In SPORT, patients meeting strict criteria for spinal stenosis (or other common spinal problems) were randomly assigned to surgery or nonsurgical treatment (such as physical therapy and medications). Patients with spinal stenosis have narrowing of the spinal canal, causing back pain, leg pain, and other symptoms.
The current analysis focused on the effects of ESI as part of treatment for spinal stenosis. Steroid injection is commonly recommended for patients whose symptoms don't improve with initial treatment.
Dr Radcliff and colleagues compared outcomes for 69 patients who underwent steroid injection during their first three months of enrollment in SPORT versus 207 patients who did not receive ESI. The two groups were similar in terms of most initial characteristics, although patients receiving steroid injections were more likely to prefer nonsurgical treatment: 62 versus 33 percent.
'Significantly Less Improvement' in Patients with ESI
"Despite equivalent baseline status, ESI were associated with significantly less improvement at four years among all patients with spinal stenosis in SPORT," the researchers write. Among patients who eventually had surgery, those who had ESI showed less improvement in physical functioning through four years' follow-up. For those treated nonsurgically, steroid injections were associated with less improvement in pain as well as functioning.
There was also evidence that surgery was more complicated in patients who had previously been treated with epidural steroids. On average, surgery took about one-half hour longer in patients who had received ESI, who also spent about one day longer in the hospital. Patients who received ESI were also more likely to "crossover" from their initially assigned treatment to the other treatment group. There was no evidence that receiving steroid injections helped patients to avoid surgery.
Lumbar spinal stenosis is a common problem in older adults. Epidural steroid injection is a common treatment for spinal stenosis, despite a lack of evidence showing its long-term benefits. The SPORT data provides an opportunity to examine how steroid injections affect long-term outcomes of spinal stenosis.
The new study has some important limitations, especially in that patients weren't randomly assigned to epidural steroid treatment. However, the results suggest that patients with spinal stenosis who receive ESI have less improvement at four years' follow-up, whether or not they subsequently undergo surgery.
Dr Radcliff and colleagues conclude, "Despite the common treatment practice of incorporating one or more ESI in the initial nonoperative management of patients with spinal stenosis, these results suggest that ESI is associated with worse outcome in the treatment of spinal stenosis," write. They believe the "most likely" reason for the worse outcomes after ESI is that the injection causes worsening of the spinal narrowing or result spinal nerve impingement, although other explanations are possible. The authors call for further research to clarify the "indications and results of this common procedure."
About Spine
Recognized internationally as the leading journal in its field, Spine is an international, peer-reviewed, bi-weekly periodical that considers for publication original articles in the field of spine. It is the leading subspecialty journal for the treatment of spinal disorders. Only original papers are considered for publication with the understanding that they are contributed solely to Spine. According to the latest ISI Science Citation Impact Factor, Spine is the most frequently cited spinal deformity journal among general orthopaedic journals and subspecialty titles.
About Lippincott Williams & Wilkins
Lippincott Williams & Wilkins (LWW) is a leading international publisher of trusted content delivered in innovative ways to practitioners, professionals and students to learn new skills, stay current on their practice, and make important decisions to improve patient care and clinical outcomes. LWW is part of Wolters Kluwer Health, a leading global provider of information, business intelligence and point-of-care solutions for the healthcare industry. Wolters Kluwer Health is part of Wolters Kluwer, a market-leading global information services company with 2011 annual revenues of €3.4 billion ($4.7 billion).
Connie Hughes
Wolters Kluwer Health


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An appeals victory might open new inquiries into anti-smoking drug
Before Pfizer paid at least $299 million to settle claims that its anti-smoking drug Chantix caused harm, the pharmaceutical giant played hardball with Army Pfc. George D.B. MacDonald.
Charged with murdering fellow soldier and Fresno, Calif., native Rick Bulmer in May 2008, MacDonald claimed his mind snapped after using the medication to stop smoking. Chantix, MacDonald wrote, caused him to "go crazy for a while" before the assault in their Fort Benning, Ga., barracks.
During his court-martial, Pfizer resisted turning over certain documents to the defense team, including clinical trial studies that were conducted on Chantix.
"I mean, it is the United States and Pfizer versus Pfc. MacDonald here," MacDonald's attorney, Lt. Col. Jan Aldykiewicz, fumed at a pretrial hearing June 1, 2009, a transcript shows.
The trial judge disagreed and refused to compel the company, which wasn't a party to the case, to comply with a subpoena for the material. The military jury subsequently convicted MacDonald of murdering Bulmer, a 23-year-old private, and sentenced him to life without the possibility of parole.
MacDonald has appealed and his case will be heard May 13 by the nation's top military appeals court, which will revisit the trial judge's actions to determine whether they undercut the defense. Three key questions will confront the U.S. Court of Appeals for the Armed Forces when it takes up the case:
– Did the original trial judge, Army Col. James Pohl, err in refusing to compel Pfizer to fully comply with the wide-ranging subpoena for Chantix documents?
– Did Pohl err in not telling jurors about involuntary intoxication as a defense?
– If Pohl made mistakes, is a new trial required?
A lower appeals court concluded last year that the judge had erred in quashing the subpoena but not seriously enough to necessitate a new trial.
"There is no reasonable probability that had the evidence been produced, disclosed and used, the outcome of the proceeding would have been different," the U.S. Army Court of Criminal Appeals said in an unpublished opinion. MacDonald, it said, "appreciated the nature, quality and wrongfulness of his acts in stabbing and killing Pvt. Bulmer."
For MacDonald, the upcoming hearing is a chance to regain his freedom. For Bulmer's family, which wants MacDonald to remain incarcerated at the U.S. Disciplinary Barracks at Fort Leavenworth, Kan., the appeal is a bitter pill.
"I think he needs to stay in for as long as possible," Bulmer's widow, Beth Bulmer, said in a telephone interview. "He stood over Rick and thought what he was going to do for 30 seconds. That's premeditated murder."
A MacDonald victory at the hearing could force Pfizer to face subpoenas, this time enforced by a judge's order to comply. Clinical trial documents and more might have to be disclosed, potentially opening new inquiries into a medication that generated $486 million in sales during the first nine months of last year.
"If there's a medical explanation for what occurred in this case, it would be important beyond" MacDonald, said his Augusta, Ga.-based appellate attorney, William E. Cassara, suggesting the possibility that the case could reveal "further examples" of Chantix allegedly causing harm.
Pfizer countered, in a statement to McClatchy, that "there is no reliable scientific evidence that Chantix causes serious neuropsychiatric events including those at issue here."
"Chantix is an important, effective, FDA-approved treatment option for adult smokers who want to quit," Pfizer added in the statement. "Chantix is approved for use in more than 100 countries and has been prescribed to over 20 million patients worldwide, including more than 10 million in the United States."
Questions about the drug's safety have dogged the company. Within weeks of the military trial judge's decision in 2009 to quash the subpoena, Pfizer began getting hit with civil lawsuits claiming Chantix had caused suicides, suicide attempts or other neuropsychiatric problems.
One claim came from Melanie Presley of Tacoma, Wash., who said she used Chantix briefly in 2007. She was also taking medication for other conditions, but all seemed well until one day in early February 2007.
"I woke up in the morning, and I got my daughter off to school," Presley recalled in a telephone interview, "and the next thing I remember, I was standing in the kitchen in a puddle of blood."
Six hours had somehow passed, Presley said, during which time she had used a kitchen knife to cut her left arm. She drove herself to the emergency room, shaken, she said, at the thought that she might have hurt someone else.
Presley was one of some 2,700 former Chantix users who ultimately sued Pfizer. On just one day in mid-July 2011, for instance, 92 individuals from cities including Charlotte, N.C., Olathe, Kan., Owensboro, Ky., and Atlantic Beach, Fla., claimed the drug caused suicidal thoughts or other problems.
The swarm of civil lawsuits started piling up after the Food and Drug Administration imposed a "black box" warning on the Chantix label on July 1, 2009. The most serious warning a medication can have and still be sold in the U.S., it appeared about six weeks after Bulmer's killing.
The warning cautioned Chantix users to be on the lookout for signs of hostility or agitation, among other potential symptoms. The FDA added that those "who feel like hurting themselves or someone else should stop taking the medicine and call their health care professional right away."
One lawsuit was originally filed in Dallas by the parents of the late keyboard player Jeffrey Carter Albrecht, a member of Edie Brickell & New Bohemians. Albrecht died in September 2007 after he was shot by a Dallas homeowner who said the musician had violently battered his door late one night. Albrecht had been drinking. His parents, Ken and Judy Albrecht, blamed Chantix for their son's outburst.
A few other violent actions allegedly tied to Chantix caused second thoughts among prosecutors.
In March 2008, federal prosecutors cited a psychiatrist's diagnosis of "Chantix-induced psychotic disorder" in dropping charges against Andrew James Smith. The prosecutors said Smith had been "extremely psychotic and disorganized" the previous November aboard a United Airlines flight headed to Sacramento, Calif. Alarmed pilots diverted the plane to Fargo, N.D.
Six months after Smith's charges were dropped, Vermont resident Kenneth Heath shot his 80-year-old mother. Heath had a history of mental illness prior to his Chantix prescription. Prosecutors settled for a charge of voluntary manslaughter in June 2011 after evaluating the potential Chantix defense.
"They were highly skeptical of it at first," Heath's attorney, David Sleigh, said in an interview, "but both psychiatrists agreed that given the nature of his symptoms, it was a classic case of Chantix-induced delusional behavior."
Essex County, Vt., State's Attorney Vincent Illuzzi, who prosecuted the case, said in an interview that he'd accepted the lesser plea over concern that "a jury may have found (Health) was insane at the time of the offense."
Heath is now serving a six- to 15-year sentence
Pfizer began serious settlement discussions in 2012 with the lawyers representing the mass of Chantix civil lawsuits. Most have since been settled at a cost to the company of $299 million through the first quarter of 2013. Pfizer says the settlements will allow the focus to remain on the benefits of the drug.
"The Chantix litigation involves fundamental issues of science and medicine that often are uncertain and continue to evolve," Pfizer told the Securities and Exchange Commission last year.
MacDonald's case, meanwhile, remains unresolved. His appeals hearing this month will focus on the trial judge's denial of the defense's request in March 2009 for a variety of Chantix documents, including clinical trial records, adverse event reports and other materials.
They also wanted Pfizer's stability studies, showing how long the drug stays in the bloodstream. These were key because prosecutors were challenging whether MacDonald had even used the drug. The company responded that, except for the stability studies, it would not hand over the documents.
"What I am hearing," Pohl, the trial judge, said on June 1, 2009, "is that nothing is being done on this case because everyone is waiting for Pfizer to be nice . . . and you are telling me Pfizer will ignore your subpoena."
"In part, yes, sir," said an Army prosecutor, Capt. David Dulaney, adding at another point that "they are flat out just going to defy that subpoena."
Calling the subpoena "overbroad, oppressive and unreasonable," Pfizer attorney Joseph Petrosinelli said in a June 23, 2009, letter that it "would require the review and production of literally millions of pages of documents, at enormous expense to Pfizer, which is not a party to this case."
The day after getting Pfizer's response, the judge quashed the subpoena.
"This is an FDA-approved drug," Pohl said. "It is still on the market. There is no showing of an adverse impact on this particular accused or how it relates to any type of mental responsibility defense, state of mind defense or any other matter involved in this case."
Pohl also observed that two military lab tests hadn't detected Chantix in MacDonald's blood or urine. Retesting by a private lab about a week later reported finding Chantix residue in MacDonald's urine, though not in his blood.
The judge's refusal angered the defense attorney, who contended that subpoenas are routinely granted for salient documents and materials.
"If this were some mom and pop store down the road where, you know, somebody wasn't producing a video, we wouldn't be having this debate," Aldykiewicz told the trial judge, the transcript shows. "But because it is somebody with an LLP and a significant law firm by their name, Pfizer doesn't get a court order."
In an appellate brief, Army lawyers argued that even if Pohl had erred in not compelling Pfizer to comply with the subpoena, "it appears all the relevant and necessary documents were given to defense by the government and by the Food and Drug Administration."
The FDA documents the defense ultimately obtained included a 1,443-page printout of the "adverse event reports" filed with the agency concerning Chantix. One hundred and fifty-six of the reports mentioned suicide, aggression or "homicidal ideation," according to a defense analysis. The adverse event reports can be filed by anyone and need no corroboration,
Since the trial, MacDonald has studied Buddhism, yoga and meditation, according to his half sister, Paige MacDonald. She added in an email that MacDonald "is an optimist in the face of adversity" and is "hopeful his sentence will be reduced to a number, so he can start working off his time with good behavior."
In California, Bulmer's family members struggle on. Some don't want to talk about the case, still an open wound.
Beth Bulmer, for one, has endured occasional health problems and financial challenges. Sometimes, the 25-year-old single mother doesn't feel like leaving home other than for necessities, such as dropping off at school her daughter Izzabella, the living reminder of her love for Rick.
"It's just too much to bear sometimes," Beth Bulmer said. "It's just too hard."


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IBM MobileFirst for iOS Home RN gives in-home nurses one place to manage patient care visits and information. Scheduled patient visits show as cards on an area map or within an agenda. Patient information links to aftercare plans, discharge instructions, general care practitioners, specialists and historical data. Automated prompts, task lists, integrated GPS, text, audio, phone and photo reporting help nurses deliver more efficient home healthcare.
Case Manager
The convenience and speed of IBM MobileFirst for iOS Case Manager provides a central area for managing, collecting, updating and closing case information and visits. GPS, messaging, photos and texts enhance assessments and health records with personalized patient information for efficient healthcare.


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Imaginary Homelands: Essays and Criticism 1981-1991
Granta Books, 1992 - 439 pages
'This is a triumphant book... Disdainful of the earthbound, imperious, wilful, but also majestic, these collected essays are about the struggle of a writer to find his singular, untouched voice.'
James Wood, Guardian
'Read every page of this book; better still, re-read them. The invocation means no hardship, since every true reader must surely be captivated by Rushdie's masterful invention and ease, the flow of wit and insight and passion... How literature of the highest order can serve the interests of our common humanity is freshly illustrated here: a defence of his past, a promise for the future, and a surrender to nobody or nothing whatever except his own all-powerful imagination.'
Michael Foot, Observer
'Playful, profound and provocative... Rushdie holds nothing back.'
New York Newsday
Avis des internautes - Rķdiger un commentaire
IMAGINARY HOMELANDS: Essays and Criticism, 1981-1991Avis d'utilisateur - Kirkus
Lively, wide-ranging collection of 75 pieces written over the past ten years by the author of The Satanic Verses. Would this collection exist had The Satanic Verses not made the Ayatollah Khomeini's ... Consulter l'avis complet
Review: Imaginary Homelands: Essays and Criticism 1981-1991Avis d'utilisateur - Ayushman Khazanchi - Goodreads
The literary essays are quintessential Rushdie - insightful, thought-provoking, and even comical. They're definitely worth a read. The rest of the book, especially the notes on other authors, reads a ... Consulter l'avis complet
Table des matiĶres
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adventure Africa American Anita Desai asked become believe Bombay Britain British Bruce called Calvino characters cinema Commonwealth literature culture death dream English exist fact faith feel fiction film Gandhi Grass Handsworth Songs happened Harold Shapinsky Hindi Hindu human idea images imagination India Islam kind Kipling language literary live look Malan Marquez Mayta means metaphor Midnight's Children migrant movie murder Muslim Nadine Gordimer Naipaul narrator nation never novel novelist once Pakistan Palestinian perhaps political portrait Rajiv Raymond Carver readers reality religion religious Rian Malan Salman Rushdie Satanic Verses Satyajit Ray secular seems sense Shapinsky Sikh sort South speak story talking tells there's things told true truth turn V. S. Naipaul Vargas Llosa Vietnam voice woman women word writer Zionism
Rķfķrences Ó ce livre
Colonial Desire: Hybridity in Theory, Culture, and Race
Robert Young
Aucun aperńu disponible - 1995
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Law and Disagreement
Jeremy Waldron
Aucun aperńu disponible - 1999


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I�m about to take my first solo adventure.
In a few days, I�ll be leaving my familiar Shelby surroundings and flying alone for the first time to Los Angeles, Calif., for the Turner Classic Film Festival.
I�m about to take my first solo adventure.
In a few days, I�ll be leaving my familiar Shelby surroundings and flying alone for the first time to Los Angeles, Calif., for the Turner Classic Film Festival.
The festival is three days of more than 50 classic film screenings, movie stars and several thousand classic film fans.
This year, stars such as Mitzi Gaynor, Ann Blyth, Jane Withers, Jane Fonda and Mickey Rooney will be attending, just to name a few.
Film screenings will include �Mildred Pierce� (1945), �South Pacific� (1958), �Ben-Hur�(1959) and �Ninotchka� (1939).
Attending this festival has been something I�ve wanted to do since the festival started. But in 2010 and 2011, I was still in college and the event hit around exams.
In 2012, I was working at my first reporter job out of college � a three-day-a-week newspaper in a small town. I wasn�t making enough to afford going to the festival.
At this same time last year, I was going through a difficult personal time but not being at the festival hurt more.
As I cried real tears, watching photos posted on Facebook of fans posing with TCM�s primetime host Robert Osborne, I vowed I would be in California in 2013.
And now I�m going.
But that may be where the road to TCMFF begins but not my classic film passion.
As a small child, I thought every kid watched �Seven Brides for Seven Brothers� (1954) and �Yankee Doodle Dandy� (1942) with their parents.
In middle school, I only listened to bands like the Monkees and Herman�s Hermits. I couldn�t understand why only one of my classmates had seen �Breakfast at Tiffany�s� (1961).
In high school, I accepted I was different, if not weird. As I attempted to learn steps to the mambo in �West Side Story� (1961), or chose to stay home and watch �The Lost Weekend� (1945) and �A Date with Judy� (1948) than go party with friends, I realized I was a classic film fan.
My teenage classmates considered it uncool � not that I cared � but once I got to college, it was embraced. I would hesitantly tell people, �I love old movies,� and they would exclaim how cool it was.
By sophomore year of college, I started my blog Comet Over Hollywood, wanting to share my love of film and educate readers on why black and white films aren�t bad.
I was amazed to find how many other fans there were out there who were like me. These people also loved the shots during the canteen dance in �Since You Went Away� (1944) or appreciated the child actor Virginia Weidler.
Most importantly, they knew what I was talking about. They were like me, a classic movie fan.
Now, working at The Star, I have the opportunity to spread even more film love with this weekly column.
And next week from April 25 to April 29, I can connect with even more fans in person.
As for the movies I�m going to see?
I honestly I haven�t made a rough game plan of what movies I�ll be attending. Looking at the schedule, I feel a little overwhelmed.
Who can choose between watching the Steve McQueen World War II film, �The Great Escape� (1963); Clara Bow in the silent film �It� (1927) and the film adaptation of W. Somerset Maugham�s novel �The Razor�s Edge� (1946)?
However, I do know I�m interested in the screenings of �South Pacific� with special guest Mitzi and either of the �Mildred Pierce� and �Kismet� where actress Ann Blyth will hold a panel discussion.
And of course, I hope to see my hero and favorite person on the planet, TCM primetime host, Robert Osborne (right), even if it�s from 100 feet away.
While I�m in Los Angeles, keep up with me on Twitter at @StarJPickens. I�ll be tweeting about what stars I spot or how I�m lost in the Los Angeles airport.
Reach Jessica Pickens at 704-669-3332 or firstname.lastname@example.com. Follow on Twitter at @StarJPickens and at her film blog, Comet Over Hollywood


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Please consider using this graphic organizer to help students analyze the processes and components of Earth System phenomena.
Please consider using this graphic organizer to help students analyze the processes and components of Earth System phenomena.
A Data Support Specialist works with the user community to understand their science needs with the goal of providing support for NASA data and information services. They represent the user in product
Mechanical engineers design, develop, build, and test mechanical and thermal sensors and devices including tools, engines, and machines.
At the core of scientific visualization is the representation of data graphically - through images, animations, and videos - to improve understanding and develop insight.
Geospatial Information Scientists and Technologists research geospatial data or develop geospatial technologies.
Be a Scientist: The GLOBE Program encourages you to use
NASA Worldview is a free online visualization tool that is a great launchpad for learners who are new (or
Scientific data are often represented by assigning ranges of numbers to specific colors. The colors are then used to make an images which allow us to see patterns more easily. Students will make a false color image using a set of numbers.
NASA visualizers take data – numbers, codes – and turn them into animations people can see and quickly understand. You can become a data visualizer by creating your own flipbook animations using maps of science variables that NASA scientists commonly study to better understand the Earth System.


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NICEIC Approved Electrician in York
Do you need an electrician in York or the surrounding areas? Beddall Electrical Services Ltd are a team of certified electricians with decades of experience in the commercial and domestic electrical service sectors. We offer a variety of commercial and domestic electrical services from general electrical repairs to PAT testing, our electricians are fully qualified and we are an Approved Electrical Contractor with the National Inspection Council for Electrical Installation Contracting (NICEIC). Our NICEIC accreditation reflects our emphasis on safety as well as the continued training of our employees.
Experienced Electricians York
We have been providing high quality electrical services in York and the surrounding areas for many years. Our focus upon providing exceptional customer care has given us a solid foundation for us on which to build a successful local company, offering a professional yet highly personal service that many others do not supply. All our electricians are fully qualified and combined with our professionalism and attention to detail we can give you the best electrical services at affordable prices.
Email Enquiries
Covering all Aspects
Due to the extensive range of skills possessed by our team, we are able to carry out electrical services involving all manner of installations.
We work with CCTV, alarms, domestic and commercial work and provide the following services:
Electrical Repair
CCTV Installations
Burglar Alarms
Electrical Re-wiring
Burglar Alarms in York
We provide a range of burglar alarms designed to keep your family or business safe and secure. In tandem with other security measures such as a CCTV system, a burglar alarm fitted with care by our experienced technicians can provide a powerful deterrent to any would-be burglars. If you would like some more information on burglar alarms contact one of our friendly team today.
CCTV Installation in York
Beddall Electrical Services Ltd have been installing CCTV systems in York for many years, with hundreds of systems successfully installed to date. CCTV represents one of the most powerful crime prevention systems available on the market and can often lead to successful prosecutions or even property recovery following a successful break-in should your other security systems fail to prevent entry to the property.
Commercial Electrician in York
The demands of larger electrical jobs in the commercial sector call for a firm used to dealing with such scales and complexities. Thankfully, Beddall Electrical Services Ltd are proud to count ourselves amongst them. We're fully accredited and insurance backed, meaning that you can relax while we tackle large projects which many other local firms just aren't equipped to deal with.
Rewiring in York
If you need an electrician in York then contact us, we can complete any rewiring project quickly, thereby minimising the disruption to your household. Our electricians are fully qualified (NICEIC and NAPIT) and have many years experience installing fuse boxes, replacing RCD units, re-wiring, wiring in lighting circuits, replacing wiring rings and ring-mains, fitting electrical sockets, switches and lighting dimmers.
Contact Beddall Electrical Services Ltd
Our Electrician in York is on hand to deal with any electrical problem you may have. If you require a service that isn't listed on our website then just ask us and we shall do our absolute best to accommodate you. We're highly recommended and Check a Trade approved so call us today for your free consultation.


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DARTMOUTH — The 113th annual Audubon Christmas Bird Count will take place December 14, 2012 to January 5, 2013. The longest running Citizen Science survey in the world, Christmas Bird Count provides critical data on population trends.
DARTMOUTH — The 113th annual Audubon Christmas Bird Count will take place December 14, 2012 to January 5, 2013. The longest running Citizen Science survey in the world, Christmas Bird Count provides critical data on population trends.
Tens of thousands of participants know that it is also a lot of fun. Data from the over 2,000 circles are entered after the count and become available to query under the Data & Research link.
Locally, the Paskamansett Bird Club, which covers the Dartmouth and New Bedford count area, along with the Naskatucket Bird Club covering the Fairhaven, Mattapoisett and Acushnet count area, invite you to participate in this year's "festivities" and enjoy some time outdoors helping with the bird count.
On Saturday, Dec. 29, the clubs will be out from dawn to dusk, visiting many wonderful areas in their attempt to count as many bird species as possible. There will be a potluck supper afterwards for participants. Interested parties wanting to help count can contact either Mike Boucher at (508) 990-3910 (Dartmouth/New Bedford) or Justin Barrett at 1-774-207-8515 (Fairhaven/Mattapoisett/Acushnet).
The history of the Christmas Bird Count can be traced back to the turn of the century, when people commonly engaged in a holiday tradition known as the Christmas "Side Hunt" — choosing sides and going afield with their guns; the team that brought in the biggest pile of feathered (and furred) quarry won the contest.
Conservation was in its beginning stages around the turn of the 20th century, and many observers and scientists were becoming concerned about declining bird populations. Beginning on Christmas Day in 1900, ornithologist Frank Chapman, an early officer in the then budding Audubon Society, proposed a new holiday tradition — a "Christmas Bird Census" — that would count birds rather than hunt them.
So began the Christmas Bird Count. Thanks to the inspiration of Frank Chapman and the enthusiasm of 27 other dedicated birders, 25 Christmas Bird Counts were held that day, and the birders tallied around 90 species on all the counts combined.
The data collected by observers over the past century allow researchers and conservation biologists to study the long-term health and status of bird populations across North America. When combined with other surveys such as the Breeding Bird Survey, it provides a picture of how the continent's bird populations have changed in time and space over the past hundred years.
The long term perspective made possible by the Christmas Bird Count is vital for conservationists. It informs strategies to protect birds and their habitat, and helps identify environmental issues with implications for people as well.
For example, local trends in bird populations can indicate habitat fragmentation or signal an immediate environmental threat, such as groundwater contamination or poisoning from improper use of pesticides.
In the 1980s, CBC data documented the decline of wintering populations of the American Black Duck, after which conservation measures were put into effect to reduce hunting pressure on this species. More recently, in 2009, the data were instrumental in Audubon's Birds & Climate Change analysis, which documented range shifts of bird species over time.


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This week's top 10 songs and albums on the Billboard charts (01/07 issue). Hot 100 01. (02) The Weeknd – "Starboy" ft. Daft Punk 02....
Album Review: Janet Jackson's 'Unbreakable' is a subtle reminder of her musical genius
Mariah Carey's "Vision of Love," at 25, is the most influential vocal performance of all-time.
Ever "Fearless," Michelle Williams shines with new single and Broadway role
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Once again New York designer Adam Kimmel has worked with Supreme on a collaboration for Fall/Winter 2012. Together they worked on a jumpsuit for the new season, which is the last of the designer.
"Custom fit for Supreme, the cotton twill Jumpsuit features a full button front, two chest pockets & two hand pockets at the waist. Available in two colorways; overdyed camo and navy."
The Adam Kimmel x Supreme Jumpsuit will release on November 23, 2012.


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How can you go wrong with a pizza joint that proudly boasts its connection to John Water's movie Pink Flamingos? Not to mention the old school punk music, ala Ramones, on the speakers. Did I mention the VW bus parked on the street as an alternate dining table? Oh, and they have some great, inventive vegetarian pizzas.
Pink Flamingo is all that and more.
Continue reading "Pink Flamingo – Pizza with a funky twist"


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I'm scared of everything. I'm scared of what I saw, I'm scared of what I did, of who I am,
and most of all I'm scared of walking out of this room and
never feeling the rest of my whole life the way I feel when I'm with you
That's more than a dress. That's an Audrey Hepburn movie.
So what happens after he climbs up and rescues her?
She rescues him right back.
It was an improbable romance. He was a country boy. She was from the city.
She had the world at her feet, while he didn't have two dimes to rub together.
I can't turn away without knowing that you're going to be alright.
It's not up to you to save me, Jack.
You're right. Only you can do that.
My head is saying "fool, forget him"
My heart is saying "don't let go"
Hold on to the end, that's what I intend to do
I'm hopelessly devoted to you
About three things I was absolutely positive. First, Edward was a vampire.
Second, there was a part of him, and I didn't know how potent that part might be,
that thirsted for my blood. And third, I was unconditionally and irrevocably in love with him.
I love somebody. All the time I've been... I've been looking for someone to love me.
And now I love somebody. And it's so easy. Why is it easy now?
You used to be so... audacious, bold. People would stop in the street and watch you walk.
You think you've lost it, but I can still see it.


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