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Studia Historiae Ecclesiasticae
On-line version ISSN 2412-4265
Print version ISSN 1017-0499
Studia Hist. Ecc. vol.39 n.1 Pretoria May. 2013
Women and the Roman Catholic Church with special focus on Zimbabwe
Francesca Chimhanda
Department of Philosophy and Systematic Theology, University of South Africa, Pretoria, South Africa
The Synod of Bishops (Rome 1994) acknowledged that women in Africa are the backbone of church and society; and yet, in a patriarchal church and society, women are marginalised in both subtle and overt ways. The article interrogates engagement since the African Bishops Synods (Rome 1994 and 2009) with inclusion of women in all sectors of church life and, in particular, the unity and disparity between deliberations and implementation concerning the Roman Catholic Church in Zimbabwe. Pertinent issues include common claims that women are equal to and yet different to men, that women and men play complementary roles, about harnessing the feminine genius, about the exclusion of women from ordained ministry and the accompanying impasses, about a patriarchal church and Shona culture's impact on women, and about empowerment of women to become proactive agents of their own "her-story". The agenda is to passionately appropriate the creation and baptismal dignity of women and men in the imago Dei/Christi and also the baptismal vocation of sharing in the mission of Christ ad gentes.
This article explores how women in the Roman Catholic Church (RCC) experience faith and give expression to their creation and baptism status and vocation. Special focus is on women's presence and participation in all aspects of church life. The point of departure is deliberations by the Synods of African Bishops (Rome 1994, 2009) seen in the backdrop of a creative dialogue of culture (Shona of Zimbabwe) and the Gospel. According to Frederick Chiromba (1994:7)' the model of the church in Africa as family has its basis in the Trinitarian koinonia (fellowship). This article explores how this model of the church positions both women and men in the life of the church. Furthermore, there is the concern about African bishops "walking their talk", two decades and four years, respectively, since the two synods. Acknowledging the importance of women's education (knowledge as power), advocacy will centre on consciousness raising of women to passionately appropriate their creation and baptismal dignity and vocation as proactive agents of their own "her-story".
African Synods of Bishops and the dignity and vocation of women
The African Synods of Bishops are part of the effort to implement the Vatican II (1963-1965) deliberations. The latter promulgated that the church and theology be sensitive to the signs of the times so as to be meaningful and relevant to believers and society. The main themes and messages of the Synods of African Bishops were that, in an atmosphere of celebrating the faith in the resurrection of Christ, the RCC in Africa should give hope and joy in meeting the challenges of evangelisation, inculturation, justice and peace (Ecclesia in Africa [EA] 1995: paras 1, 5, 8, 12-14; Africae Munus [AM] 2011: paras 1-6). Precisely, the African Synods of Bishops are post-conciliar efforts at providing meaning and relevance to the church in its locality today.
Pope John XXIII (Pacem in Terris 1963) championed aggiornamento (Italian for "updating"). Here, and as expounded in post-Synodal exhortation, EA, evangelisation, Incarnation and inculturation are mutually inclusive processes. The central task of evangelisation is preaching the Good News - Christ the Word made flesh (EA, para 60; cf Jn 1:14). It is a Christian mandate to proclaim the Gospel to all people (Missio Ad Gentes [ MG], n 1; cf Mk 16:16). Thus, Incarnation is not a once-off thing, but also a lived reality of enfleshing the Gospel message in place and time.
Inculturation is essentially the "insertion of the Gospel message into cultures". In the Gospel- culture dialectic, Christ encounters culture and the latter is "transformed by Gospel values. In the light of the "Paschal Mystery" (death, resurrection and redemption) and kenosis (self-emptying) (EA, para 61; cf Jn 12:24,32; Phil 2:6-9), some cultural elements have to die in order to rise in new splendour, and other cultural elements are rejected, corrected, elaborated and refined (Charles Nyamiti 1973:29-30). Here culture is acknowledged as having seeds or roots for evangelisation, that is the people of a culture are not a tabula rasa (like a blank sheet of paper) concerning knowledge and orientation to God. John Pobee (1992:34-41), in Kenosis-Skenosis, shows that the latter two processes of inculturation are aimed at reaching a tertium quid (meaning a third position) in which believers feel at home in their own culture and church. The pertinent question is this one: Do African women feel at home in their own culture and the RCC in Zimbabwe? In other words, it can be asked, is the Gospel what it says - Good News for RCC African women Christian believers?
The African Synod of Bishops (Rome 1994), in postulating the model of the church in Africa as family, used familial images to acknowledge essential values of African cultures - "love and respect for life", and the African love for children "who are joyfully welcomed as gifts of God" (EA, para 43) through the ancestors (my addition and emphasis). Furthermore, the image of the church in Africa as family of God is an acknowledgement that God/Christ is not a stranger in Africa. This image of the church of God's nature is particularly appropriate for Africa in that it "emphasizes care for others, solidarity, warmth in human relationships, acceptance, dialogue and trust" (AM, para 63).
Vatican II and the two African Synods of Bishops, as shown in Lineamenta (outline touching on issues of the church in Africa as expressed by bishops from various parts of the continent) and the post-Synodal exhortations EA and AM, respectively, identified women's situation in church and society as a challenge to the RCC. At Vatican II Pope John XXIII, in his encyclical Pacem in Terris (Peace on Earth) of 1963, pointed out that the issue of the liberation of women is one of the signs of the times to be taken seriously by the church. Striking the same note, Pope John Paul II, in his encyclical Mulieris Dignitatem (MD) (on the dignity of women) accentuated the kairos (opportune time) as follows:
The hour is coming, in fact has come, when the vocation of women is being acknowledged in its fullness ... the hour in which women acquire in the world an influence, an effect and power never hitherto achieved. That is why at this moment when the human race is undergoing so deep a transformation, women imbued with a spirit of the Gospel can do so much to aid humanity in not falling (1988: paras 3-4).
Pope John Paul II, in his Letter to Women (LW - 1995, n 1), acknowledged that these sentiments had already been expressed in Vatican II's "teaching, specifically in the Pastoral Constitution Gaudium et Spes (GS) and in the Decree on the Apostolate of the Laity Apostolicam Actuositatem" (AA) also as expressed by his predecessors - Pope Pius XII in his Discourses. John XXIII (Pacem in Terris) and Paul VI in particular went further when
[h]e conferred the title "Doctor of the Church" upon Saint Teresa of Jesus and Saint Catherine of Siena, and likewise when, at the request of the 1971 Assembly of the Synod of Bishops, he set up a special Commission for the study of contemporary problems concerning the "effective promotion of the dignity and the responsibility of women".
In both MD (1988, n 1) and the LW (1995, n 1), John Paul identifies the dignity and vocation of women as creation and baptismal givens and as patterned on Mary the Theotokos (Mother of God). He explains the baptismal vocation of women as both "biological" and "spiritual" motherhood that finds full expression in the divine commandment of love that is life affirming.
In Christifideles laici (1994, para 51), John Paul II stipulates:
Without discrimination, women should be participants in the life of the church and also in consultation and the decision-making process . [women] ought to be associated in the preparation of pastoral and missionary documents and ought to be recognized as co-workers in the mission of the church in the family, in professional life and in civil communities.
In the LW (paras 9-12), Pope John Paul II advocated harnessing the talent of women that he called the feminine genius as a special contribution of women in their mission in the church. However, it remains to be seen where this feminine genius and the image of the church in Africa as family of God take women concerning participation in every aspect of church life.
The first African Synod of Bishops (Rome 1994) Lineamenta expressed the signs of the times concerning women by acknowledging that "it is obvious" today "that women are now taking a part in public life" and cautioned:
Since women are becoming ever more conscious of their human dignity, they will not tolerate being treated as mere material instruments, but demand rights befitting a human person both in domestic and in public life (Bishop de Jong, in Njue 1995:4).
Bishop Paul Bhasera (the then Bishop of Gokwe and now Bishop of Masvingo diocese in Zimbabwe), noted:
The gospel demands both the spiritual salvation as well as human promotion. Integral evangelization is the handing on of the complete love of God (cf. Titus 4:3). There is need to integrate human promotion and concerns of Justice and Peace into the theology of the Church. Rural women living in great hardship are the mainstay of their families. It is they who teach Christian values. They are the backbone of their parishes and communities. Without them the Church would surely fail in its evangelizing mission (cf. Njue 1995:4).
Bishop L Agboka concurs when he says: "The church is worth what woman is" [emphasis added] (Njue 1995:4). He echoes the Shona proverb - "Musha mukadzi" (Behind a successful home is a woman).
According to John Njue (1995:3) the Synod of African Bishops (1994) made the following recommendations about interventions for women:
a) Women should always be fully consulted before decisions are made in matters concerning them and their interests.
b) All African governments should be urged to draw up and pass legislation to foster and protect the rights of women.
c) Appropriate lay ministries should be established in which women may participate and provision should be made for their formation and preparation for these ministries. Women should be allowed to lead Sunday services which take place where there is no priest.
d) The involvement of competent and mature women in the formation of future priests ... as teachers, members of advisory committees, etc, should be encouraged.
e) Because the education of priests to celibacy necessarily includes a balanced attitude towards women, it is extremely important that seminarians should be educated to respect women. A policy of pure isolation does not seem appropriate and often leads to embarrassing surprises after ordination.
f) Religious women should be given opportunities, according to their capacities for human, scientific and professional development, especially in Catholic universities and institutions so that they may become well qualified.
When all is said and done, it remains to be seen how deeply or how far these interventions by the popes and bishops position women in the life of the RCC in Zimbabwe. On closer examination, it can be said that these pronouncements contain understatements that exhibit both overt and subtle marginalisation of women. For example, following the Conciliar and Synodal exhorttations, no women are present in the Papal Magisterium. Thus, Pope John Paul's postulate of the "feminine genius" is expressed in no more than the presence of a few women as auditors or observers; few women are present in some papal dicasteries, for example the Council of Culture, but here headship is a preserve of cardinals; women (mainly religious) collaborate in priestly ministry as Ministers of the Eucharist. It appears that male clericalism has usurped the common priesthood of believers (cf Ex 19:1-5; 1 Peter 2:9). Furthermore, where male laypersons have succeeded in reclaiming the diaconate, women have not.
In a creative dialogue of African culture and the Gospel, the implications of this are important for a church that is understood as "family". In postulating the historical patriarchalisation of Shona culture and the church, it will be argued that the "is" is not what "ought" to be concerning the dignity and vocation of women and is not according to God's salvific will. The corollary is that patriarchal structures can be transformed. Pertinent issues include the understanding of women and men as equal but different, the laity (the category to which all women belong), theological language, and collaboration in priestly ministry and ordination of women. At this juncture, it is important to examine similarities and differences as regards the dignity and vocation of women in the RCC and society.
Patriarchal circumscription of women
Central to our topic is the observation that at the root of the problem inhibiting women's participation in all sectors of church life is that both African (Shona) culture and the RCC are patriarchal structures. Thus women are caught between the two texts - of culture and church.
Patriarchalisation of RCC and Shona culture structures
In patriarchal marginalisation, women are frozen by both culture and the church when both texts are treated as sacrosanct - meaning sacred and not to be questioned. In this context, the RCC in Zimbabwe, then, is at times seen to reinforce patriarchal marginalisation of women and at other instances lags behind culture when it comes to recognising and advocating the equality of women and men as children of God and brothers and sisters in Christ (Gal 3:28).
On one hand, the patriarchal RCC exhibits pyramidal structure in which at the apex of the pyramid God and those in authority have the same face - they are male. The RCC's Magisterium is totally male in nature -made up of the Pope, cardinals and bishops. It is these cardinals and bishops who head pontifical dicasteries. As a result we get skewed theologies in which women feel much excluded, particularly in quintessential doctrines of faith and in worship. There is a twist of irony since in both Shona culture and the RCC the central places of prayer are women's spaces. The RCC is understood as feminine - the "bride of Christ". We also see that in Shona traditional religion the hut kitchen (place for cooking, eating and recreation) is the family altar (huva, a place where cooking utensils and food storage clay pots are kept) and is the woman's space.
On the other hand most African cultures, in particular Shona culture, operate on a pater familias and patria potestas foundation (father as head of the family and guardian of the children). The doyen of African theology John S Mbiti (1991:59) appeals to the Ghanaian proverb "African women are flowers in the garden and their men are the fence around it", to show how women in patriarchal society are autonomous individuals and yet are circumscribed, valued and devalued, but have invaluable influence and yet are often denied presence and/or voice in public spaces. The RCC, the Bible (with a patriarchal stamp) and African Shona culture, then, can be seen as double-edged swords that both value and devalue, empower and disempower, liberate and oppress women. According to Jeremy Punt (1999:313), these texts are dual in nature since they "always seem to be dynamic and accommodating, liberating and oppressing, socialising and alienating, useful and irrelevant". Kanyoro (2002:13) hits the same note as follows:
In some instances culture is like a creed for the community identity. In some instances culture is the main justification for difference, oppression and injustices - especially to those whom culture defines as "the other", "the outsider".
Women and children are considered minors and yet there are many African proverbs that show how women were valued and also treated as autonomous beings. For example the Shona proverb "Nhaka ndeye mombe yemunhu inozvionera" (Only cattle are automatically inherited, but a person must make a choice) shows respect for autonomy of the human person (a woman in this case). Another important observation is that a woman can be a minor to her own son when she gives ritual water to her son as choice in levirate marriage. But this is only symbolic of the fact that the widow chooses to remain in the marital group and look after her children. In practice the son remains a minor to the mother (respects and takes orders from her).
Naming the deity
In the RCC, although there is acknowledgement that we use human analogy (images and experiences drawn from both male and female), theological language remains sexist even following the recent revision of the Lectionary. Language is power - it can either close or open doors in human communications and relationships. In patriarchal binary logic, male nouns and pronouns are used as the generic language. Women then are shadows of men. On the contrary, most African languages, in particular Shona, are gender-neutral. For example, in the Article of the Creed that says "The Word became man like us", the Shona rendition is "Izwi wakava munhu sesu" (The Word became human like us). Shona also uses terms like hazvanzi in referring to a sibling of the opposite sex. And so in the African model of the church as family, in Christ Jesus, Christians are called to a relationship of siblingship in which they are hazvanzi ne hazvanzi - children of the same father and mother (cf Gal 3:28). Here the church is seen to lag behind culture.
The use of inclusive language and ways of being in the church is in line with the Gospel - the practice of Jesus Christ, the egalitarian kenotic and iconoclastic teacher. For example, in the parables of the growth of the Kingdom of God (Lk 15:4-7,8-10; Mt 13:31-32,33), Jesus uses both male and female images; in the Sermon on the Mount, Jesus prescribes "symmetry of responsibility" (Erickson 1991:584-585) to men and women for the sins of adultery; Jesus had both men and women disciples that formed a community of equal disciples by choice.
Chimhanda (2011a:32-33) notes that in the Shona Mwari myths the Shona acknowledge that the highest principle is "neither male, nor female". Daneel (1970:15-16) accentuates this point by showing that in the Mwari cult of Matonjeni (Matopo), the voice of Mwari is a woman and that in analogical naming of the deity, Mwari is given androgynous images. Mwari is given designates of Musikavanhu (Creator of Human Beings), Muvambapasi (Creator of the Earth), Chidzachepo (Eternal Being). Here female designates include Zendere (The First Emanation of Mwari) and Dzivaguru (The Greatest Pool). Male designates denoting headship include Sororezhou (Elephant Head) and Nyadenga (Lord of the Skies). Shelly Thorpe (1991:53) shows that Mwari the God of the Shona is understood as a universal God so that wild fruits, mushrooms, honey, and so on, must be picked sparingly and made available to all; Mwari the God of Agriculture is also understood to be responsible for the fertility of both humankind and the land.
Mwari the God of the Shona is acknowledged as a dynamic presence in theophoric names of both men and women alike, Tinashe (God is With Us), Simbarashe (God's Strength/Power), Kudakwashe (The Will of God), Ngonidzashe (Mercy of God), Tadiwa(nashe) (We have been Loved by God) and Tawananyasha(dzashe) (We have Experienced the Mercy of God). It is important to note that both male and female experiences and images are used. In the Shona religious worldview, and when looking at data memory of an oral/aural tradition (myths, symbols of life, proverbs, songs), it is possible to postulate the patriarchalisation of culture.
Women and men equal but different
Biblical references often cited to affirm equal dignity of men and women include Genesis 1:27 and Galatians 3:28. The former affirms the creation dignity of the imago Dei - men and women as created in the image and likeness of God where the latter, as explained by Leonardo Doohan (1992:168-177), accentuates the equality of believers and the baptismal vocation of women as well as men. Again, the Bible (1 Cor 12:12-13) and also the organic model of the church show that difference does not mean "inferior other" and exhorts a welcoming difference for the richness it brings to the whole church and society.
The understanding of "men and women are equal but different" is implied by Bishop Michael Bhasera's (1995:4) intervention:
Lack of respect for women impedes human promotion. While maintaining the specific roles of the sexes, the rights and dignity of women must be respected and promoted. Women must take part in making decisions.
The above statement is heavily loaded. There are underlying factors for RCC denigration around the issue of women's ordination to priesthood. These include concepts of biological reductionism - that women because of their biological limitations can play different and complementary roles. Concerning the bifurcation into male and female vocations in the church, the pertinent question is this one: Does gender so define us that one type of experience excludes the other?
In situations where the RCC complains of the "shortage of priests", women can collaborate in priestly ministry, for example as Ministers of the Eucharist. Collaboration here is reduced to a filling of gaps. It appears Pope John Paul II's postulate of the feminine genius borders on biological reductionism. In human experience, motherhood and mothering are synonymous with parenting, which is equally binding for both men and women. It is also a failure to acknowledge that before women are mothers, they are autonomous individuals.
Ordination of women
In the Shona worldview that shows unity between the mundane and extra-mundane worlds and the living dead and their descendants, Mwari is understood to be accessible at the apex of the ancestral mediation ladder. Women and men are acknowledged on this ancestral mediation ladder as spiritual leaders - mhondoro (lion spirits), mhondoro masvikiro (mediators) or makombwe (singular: gombwe) and family spirits (vadzimu; singular: mudzimu). There are both women and men spiritual leaders as n'angas (traditional healers). It is acceptable for women to ascend to chieftainship and headship of the villages although they are often patriarchally denied these positions. But women of childbearing age are considered ritually unclean (because of menstruation and being sexually active) and are thus forbidden to brew ritual beer. There is an echoing of Old Testament purification prescriptions that reduced women to impurity during pregnancy and birthing (Lev 12:1-2). Women become a father figure as confidante to their brother's children. And again, they can take on the father role of marking the grave of a niece or nephew.
In the RCC the question of women's ordination is critical for women's presence and participation in all aspects of church life. As Ida Ramming (1980:10) notes, this is particularly true in that important church offices (jurisdiction, teaching, decision-making and administrative bodies) are attached to the priesthood. The issue of male priesthood only guarantees the status quo insofar as it remains a closed issue (Pope John Paul II, in his encyclical Ordination Sacerdotalis [1994], n 1-2; cf Paul VI, in Congregation for the Doctrine of the Faith Declaration Inter Insigniores [1976]). Therefore, women find themselves operating according to the echelons of the church. It follows that we have lopsided relationships between men and women in which theological monologues give us at best doctrinal half-truths when the experience of half the human race is not heard, and at worst we get distorted truths of faith (by way of patriarchal marginalisation of women).
The Popes and therefore the RCC Magisterium pose a triple argument for the exclusion of women from priesthood that is authorisation by Christ, apostolic succession and church tradition. Theologians, for example Raymond Brown (1975:4), argue that there is no theological justification for the exclusion of women from ordained ministry. Concerning authorisation to priesthood, it can be argued that in the Gospels we do not find the institution of ordination to priesthood by Christ as it is practised today.
It can also be argued that reservation of priestly ministry to men only is a misinterpretation of the notion of representation of Christ. This is because in the categories of creation and Christian baptism, both men and women reflect, reveal and remind the imago Dei/Christi (Joan Chittister 1998:6). The corollary is that no human being, male or female, can claim to represent God/Christ to the exclusion and negation of the other (Chimhanda 2011b:1). Priestly ministry can be understood as service. Mother Theresa of Kolkata1 accentuates this view in claiming that Mary the Theotokos (God bearer) was the first priest who, while carrying Christ in her womb, went out to minister to her cousin Elizabeth, who was pregnant in her old age (Lk 1:38).
Advocacy for affirmation of human dignity and vocation in church and society
Advocacy for the affirmation of the dignity and vocation of women and men is aimed at metanoia (conversion). Here it is important to note that the sin of patriarchy tarnishes both men and women and also that God has salvific will for both the oppressor and the oppressed. It can be said that both women and men in the RCC and society in general are at various stages of awareness of the both subtle and overt ways in which the dignity and vocation of women are trampled upon. Here the six stages of awareness raising of Christine C Gaylor and Annelle Fitzpatrick (1998:365-372) are insightful. These are the "no big deal", "eye-opening", "on the fence", "coming home", "passion" and "acceptance/appropriation/incorporation" stages.
In the "no big deal" stage, there is denial and trivialisation of the problem of patriarchal marginalisation of women in both church and society. Synod fathers are seen to scratch the surface as regards inclusion and engagement of women in the centre of church life. Women themselves are seen to have internalised patriarchal definitions. Some say there is "no big deal" about the use of generic terms since they are understood to refer to both men and women. Women sing with gusto hymns like "Lift up your hearts to all men" and "Thank you Lord for all men that live". One religious sister said to me, "Do you realise that in our church we sing 'hims' and not 'hers'?".
In the "no big deal" stage women often compromise their own personhood by colluding with patriarchy. This is true, as Rudo Mbuwayesango (1997:27) notes of Shona culture that it is women who socialise young girls (and boys) to patriarchal obligations. In the RCC, and concerning violence against women, women are also seen to be in complicity with the culture and conspiracy of silence (sex scandals reported in the worldwide RCC being also not uncommon in Zimbabwe). Where church offices like chairperson of the parish council can be held by either a man or woman, women often choose men rather than equally competent women. I have also noticed that religious sisters prefer priests to other religious women as spiritual directors and retreat givers.
In our case, the "eye-opening" stage refers to believers becoming aware of the both subtle and overt ways in which women's dignity and vocation are trampled upon and compromised. In a church-culture creative dialogue, "eye-opening" occurs when believers become aware of the historical and cultural conditioning of revelation. They awake to the dual nature of the Bible, church tradition and culture - to liberate and oppress. In this context, there is awakening to the fact that in a Paschal Mystery motif, these important texts can act as prototypes for dismantling patriarchy in the RCC and for structuring of emancipatory Christian praxis.
"Eye opening" can also happen when the RCC interacts with the ecumenical church. Here it is important to note that, since ordination of women to priesthood is happening in some Christian denominations (Anglican, Methodist, Lutheran), women in the RCC who feel excluded from the dialogue that happens at the centre of church life can be described as "women looking on from afar" - they stand in the river, and yet thirst (Regina Bechtle 1998:33; cf Anne Thurstone, citing Lk 15:40). However, such experience can make RCC adherents uncomfortable with their own church's prohibition of women ordination. By the same token, believers in the RCC compare church praxis with women's empowerment or marginalisation for leadership positions within culture and the state.
In Zimbabwe, the Beijing Conferences and the ascendance of Joyce Mujuru as second Deputy President (2004) are major spinoffs to derailing patriarchy. Shona women (Chimhanda 2011a:294) are often heard to defy patriarchal oppression, saying "ino inguva yamai Mujuru" (this is a time of Mrs Mujuru - a kairos). The two factors have become cliches as points of reference for women defying patriarchal oppression and asserting their dignity and rights. The Zimbabwe state also has a quota for women's representation in parliament and has laws protecting women, especially concerning inheritance, access to means of livelihood and against violence. These laws reinforce or shake the foundations of culture.
Bob Shantz (1995:6-7) raises an important point of awareness that when men talk for, about and without women as in the case of the Papal Magisterium (Marie-Henri Keane 1988:3-13), they make presuppositions. Here the Shona adage Kuyera nyoka negavi iyo iripo (To measure a snake with a bark string when it is present) is quite revealing. The pertinent question is this one: Why are men afraid to engage women in public space or positions of power? Shantz says men enjoy the monopoly of power. He thus proposes the dismantling of patriarchy so that men and women can share the joys and burden of responsibility.
A Shona woman interviewee defied the patriarchal denial of women in the public space. She more or less accused her husband of plagiarism: "I am adviser to my husband, but when he speaks in public he articulates my ideas as his own." Another interviewee, the late Chief Serima, said: "My wife is my chief advisor so that when I adjourn the Dare (chief's court), it is just to allow space and time to consult her."
Reading the Bible through women's lens and from a Shona cultural perspective raises awareness of the fact that the Bible as God's word in human words has a patriarchal stamp. I find the story of Rachael giving birth (Gen 36:18) has a far-reaching impact on Shona women. They can easily identify with this biblical matriarchy. In Shona, with women's power to name (Chimhanda 2011b:165) their experience, they say the equivalent of Rachael's Benoni (Son of my Sorrow) would be Marufu (The One who Brought Death [to the Mother/Family]).
The "on the fence" stage accounts for the discrepancy between Council and Synodal deliberations and implementation, theory and praxis, and knowing and doing. Here one can use Mercy Amba Oduyoye's negative critique of African theology - that it is a smoke screen that dissipates on closer examination (cf Maluleke 1997:39-65). In other words RCC leadership, in as far as women are denied ordination, amounts to merely scratching the surface and interventions admit to tokenism. The RCC in Zimbabwe shows a discrepancy between what is said at Church Councils like Vatican II and the Synods of Africa, and passionate implementation. In particular, the dioceses in Zimbabwe show different practices in implementing synodal exhortations such as having women altar servers, acolytes, Extraordinary Ministers of the Eucharist, and engaging of women in the dialogue of study (teaching and learning theology, involvement in the education of priests, etc). Insofar as implementation was left to the discretion, creativity and sensitivity of local bishops, this begged of praxis bordering on tokenism and inaction.
Backtracking as a feature of this stage was observed in some dioceses. For example, the Gweru diocese was more advanced than the Harare Archdiocese in its having the laity, both women and men, read and expound the first reading from the Old Testament or the New Testament (Acts and Epistles), since reading and expounding the Gospel is the preserve of ordained priests and deacons. This was an appropriate move since lay preachers used images, stories and concrete lived experiences when it came to weddings or funerals for example. In this way, they showed that women, like men, have what it takes to minister in every aspect of church life. But there were complaints that lay preachers lacked theological depth; regrettably this practice was stopped in all dioceses, as a ruling from above.
I will treat the "coming home", "passion" and "acceptance/appropriation/incorporation" stages together since there is no smooth transition from one stage to another. The "coming home" is when people begin to see and become uncomfortable with patriarchal oppression of women in both subtle and overt ways. In passionate appropriation of the dignity and vocation of women, the RCC is challenged to agonise - problematise -- about the situation of women in the church. Men and women are challenged to become passionately aware of the both subtle and overt ways of compromising women's dignity and vocation in the church. In other words, believers in the RCC are challenged to prophetic vision and engagement.
According to Elsa Tamez (2001:37-38), a prophetic vision shows dissatisfaction with the status quo and dreams of better things to come. According to Kanyoro (1992:24), women need to subvert patriarchy so that they become part of the vision that decides which vehicle to take rather than jump onto an already moving patriarchal bandwagon. It is true that women are quite a force to reckon with - they have what it takes to self-actualise and take leadership positions in public spaces. This is particularly true of women in the RCC in Zimbabwe. Women and men have shown that they are "border-crossing agents" (Dharmaraj 2000:55-65) in education, health care, sociopolitical and economic development. In Zimbabwe, religious women and men have established well-known schools, hospitals and orphanages, for example.
For women in the RCC, the passionate reclaiming of their dignity and vocation is aimed at reaching a level in conscious becoming that Oduyoye (1995:11) claims for herself - that she refuses to be caught up in a patriarchal web without finding a way to crawl out. The "passionate" stage is when people use their heart, head and gut to express discontentment with the status quo. This is when the issue of women's marginalisation in the RCC is named for what it is and the problem becomes part of the agenda, for example of the Synods of Bishops and General Congregations of religious men and women. At the Vatican II and the first Synod of African Bishops, for example, passionate appropriation was seen in the interventions of Jean Danielou (cf Mitchell 1991:534) and Bishop Harold de Jong, respectively. Jean Danielou said:
I am partisan to the idea that the Council authorise the ordination of women without delay, indeed before the end of the Council. As for the eventual female priesthood, there is no theological objection to it.
Harold de Jong (cf Njue 1995:4) regretted that in the RCC we have apartheid of gender:
Social change has benefited men at the expense of women. This has contributed to the emergence of "the apartheid of gender" in which the status of women has become inferior to that of men.
For Tinyiko Maluleke (1997:39-65), citing Oduyoye's critique of African theology as a "smoke screen that dissipates on closer examination", the "passion" stage challenges men and women to agonise about the inclusion of women in all sectors of church and societal life. Maluleke (40-41) notes that the challenge of African women theologians cannot be ignored today since a study of their works shows that sooner or later women will either demand recognition or walk out. Acknowledging that women are unhappy in the African churches (in our case -the RCC) and in church organisations, Maluleke asks incisive questions - Have black and African theologies heard them? Will black and African theologies hear them? Here we can add: Will the RCC hear them?
In the RCC, I agree with Mitchell (1995:547) that nowhere has the pain and frustration of women been more intensely felt than in worship through the use of language and images that deny the common dignity of all the baptised and through denial of priestly ministry to women. My personal experience as a religious woman and theologian is that exclusive language makes me stammer when I read from the Bible and Lectionary. I had personal experience of an unhappy "groaning" in a church led by men when I attended the Maundy Thursday Eucharist celebration at my home church (in 2012). I became angry about the abuse of women by the RCC. The congregation waited more than an hour for the service to start, after which we were told by the presiding priest that he was waiting to find twelve men for the washing of feet ritual. Some women around me whispered, "Shall we go back home and drag the men [away] from [their] beer drink[ing]"? Eventually a full complement was reached by the addition of young boys. This was also a clear example of skewed theologies concerning the practice of Christ in the Gospel.
It appears that what Christ stressed by the washing of his disciple's feet was service and in an age of gender inclusivity, and a culture in which men and women greet each other by the shaking of hands, such a ritual could be demonstrated in the washing of feet or hands of both sexes.
Another example centres on the church where I go to for daily Mass. There is often a handful of women and no men, except for the presiding priest, singing hymns. One day I got upset about how women were singing hymns that exclude them or treat them as nonentities (shadows of men). When the Thanksgiving hymn came to the stanza "Thank you for all men that live" and since this was at the end of the Mass, I abruptly closed the hymn book in anger and walked out. But when the song was sung next time at the beginning of Mass, I found I could not walk out. I thus was challenged to talk openly with the lead woman. She tried to rationalise by saying that "man" is the generic term for "man and woman". I then pointed out the absurdity of three to four women singing such hymns when there was not a single man in the congregation. I explained that generic language is no longer acceptable today because of feminist theology.
Furthermore, you find that the RCC Lectionary takes its readings from the Jerusalem Bible, where gender-exclusive terms like "sons of Israel" are replaced with "children of Israel" in other versions like the Revised Standard Version (RSV). But in the Easter Vigil, you find that both men and women who take the readings read about Israel's exodus from oppression in Egypt without blinking an eye. To make matters worse, recent translations of lectionaries still subscribe to gender-exclusive language.
Passionate appropriation is also seen when, in a church where the study of theology has been the preserve of priests, some religious sisters have undertaken the study of theology as a second profession. Moreover, they tend to pursue contextual rather than armchair theology in an attempt to mediate women's perspectives (see Chimhanda 2011a & 2011b).
Other practical examples exist in the opening of theological centres (e.g. Arrupe Jesuit College of Philosophy and Holy Trinity College in Harare) to women, and in particular, to religious sisters. The latter also function as lecturers in their areas of expertise, including theology. But the response to this from religious women has been poor. It appears this is because women depend on paid professions for their livelihood and apostolates. In these church institutions remuneration is poor and church collections also benefit priests only.
In addition, the affirmation of women's dignity and vocation has received attention at General Congregation, in particular that of the Jesuits (GC 34; cf Paula Terroni 1998:120-129) and Congregation of Jesus (GC1992 and GC2011).2 The challenge remains to mainstream gender issues into ministerial and theological formation. Furthermore, men and women religious superiors in Zimbabwe should form a joint committee so that teamwork and sharing of personnel in the training of members can work towards resolving national issues like alleviation of poverty, education of youths and eradication of diseases like HIV.
It has been shown that the issue of reclaiming the dignity of women and vocation of women in the RCC is one of the signs of the times that received attention in Vatican II, the two African Synods of Bishops and post-conciliar and post-synodal exhortations. The dignity and vocation of women and men have been acknowledged as creation and baptismal categories. Concerning women and men sharing in the mission of Christ ad gentes, Christian evangelisation, the Incarnation and inculturation have been treated as mutually inclusive processes in the creative dialogue of the Bible, culture and church. Acknowledging the model of the church in Africa as family, which in turn finds its foundation in the trinitarian koinonia, it was shown that neither church nor culture finds credibility if it relegates women to the margins. Future prospects for integrating women into all sectors of church life call for prophetic dismantling of patriarchal structures in both church and society. In this agenda, women themselves are challenged to be proactive agents of their own "her-story".
Works consulted
Bechtle, R. 1998. Embodying God's life: women and spirituality. The Way Supplement 93, 31-42. [ Links ]
Bhasera, M. 1995. Cf. Njue, J. 1995. African Synod: the essential role of women. AMECA 433(3), 3-4. (See also African Synod of Bishop Lineamenta. Rome: Libreria Editrice Vaticana; www.vatican.va/archive. [ Links ])
Brown, R.E. 1975. Biblical reflection on crises facing the church. London: Darton, Longman & Todd, 4. [ Links ]
Chittister, J. 1998. Theology and feminism in conflict of conjunction? Trefoil, 5-7, 14. [ Links ]
Chimhanda, F.H. 2011a. Christ the Ancestor: Shona Christianity and the roots for feminist liberative praxis. VDM. [ Links ]
Chimhanda, F.H. 2011b. An incarnational narrative Christology of Shona women of Zimbabwe. Saarbrucken, Germany: LAP LAMBERT. [ Links ]
Chiromba, F. 1994. Communion in diversity. Crossroads, 148, 7. [ Links ]
Chittister. J. 1998. Theology and feminism in conflict of conjunction? Trefoil, 5-7, 14. [ Links ]
Daneel, M.L. 1970. God of the Matopo Hills: an Essay on the Mwari Cult of Rhodesia. The Hague, Paris: Mouton. [ Links ]
Danlou, J. in Mitchell, N. 1991. The amen corner: Sunday morning. Journal of Worship 65, 547. [ Links ]
De Jong, H. 1995. In Njue, J. 1995. African Synod: the essential role of women. AMECA 433(4), 3-4. [ Links ]
Dharmaraj, G.E. 2000. Women as border-crossing agents: transforming the center from the margins. Missiology 28(3), 55-65. [ Links ]
Doohan, L. 1992. Lay people and the church. The Way 32(3), 168-177. [ Links ]
Gaylor, C.C. & K.A. Fitpatrick 1998. Intentionality, consciousness-raising and conversion. Review of Religious 55(4), 365-372. [ Links ]
Kanyoro, M.R.A. 1992. The power we celebrate: women's stories of faith and power. Kanyoro, M.R.A. & Robins, W.S. (editors) Geneva: WCC. [ Links ]
Kanyoro, M.R.A. 1997. In search of a round table: gender, theology and church leadership: Geneva: WCC. [ Links ]
Kanyoro, M.R.A. 2002. Introducing feminist cultural hermeneutics: an African perspective. London, New York: Sheffield Academic Press. [ Links ]
Keane, M-H. 1988. Women in the theological anthropology of the early fathers. Journal of Theology for Southern Africa 62, March, 3-13. [ Links ]
Maluleke, T.S. 1997. The smoke called black and African theologies: the challenge of African women theology. Journal of Constructive Theology 3, 39-65. [ Links ]
Mbiti, J.S. 1991. Flowers in the garden: the role of women in African traditional religion, in African Traditional Religion in Contemporary Society, Jacob Olupona (ed.). (New York: Paragon House, 59. [ Links ]
Mbuwayesango, D.R. 1997. Childlessness and women-to-women relationships in Genesis and in African patriarchal society: Sarah and Hagar from a Zimbabwe perspective (Gen.16:1-16; 21:8-21). Semeia 36. [ Links ]
Njue, J. 1995. African Synod: the essential role of women. AMECA 433(3), 3-4. [ Links ]
Nyamiti, C. 1973. The scope of African theology. Uganda, Kampala: Gaba. [ Links ]
Oduyoye, M.A. 1995. Daughters of Anowa: African women and patriarchy. New York: Maryknoll. [ Links ]
Pope Benedict XVI. 2011. Africae Munus. Rome: Libreria Editrice Vaticana; www.vatican.va/archive. [ Links ]
Pope John XXIII. 1963. Pacem in Terris. Rome: Libreria Editrice Vaticana; www.vatican.va/archive. [ Links ]
Pope John Paul II. 1988. Mulieris Dignitatem. Rome: Libreria Editrice Vaticana; www.vatican.va/archive. [ Links ]
Pope John Paul II. 1995. Ecclesia in Africa. Rome: Libreria Editrice Vaticana; www.vatican.va/archive. [ Links ]
Pope John Paul II. 1995. Letter to Women. Rome: www.vatican.va/archive. [ Links ]
Pope Paul VI. 1976. Inter Insigniores. Rome: www.vatican.va/archive. [ Links ]
Pobee, J.S. 1992. Kenosis-Skenosis. Gweru, Zimbabwe: Mambo Press. [ Links ]
Punt, J. 1999. Reading the Bible in Africa: accounting for some trends. Further prolegomena for a discussion. Scriptura 71, 313-329. [ Links ]
Ramming, I. 1980. From freedom of the Gospel to a petrified (dead) men's church. The rise of male dominance in the church, in Concilium: Religion in the eighties. Women in a men's church, Elizondo, V. & Greinacher, N. (eds.). Edinburgh: T & T Clark; New York: The Seabury Press, 3-13. [ Links ]
Shantz, B. 1995. Speaking out: silent no more. One World 207, 6-7. [ Links ]
Thorpe, S. 1991. African Traditional Religions. Pretoria: Unisa Press. [ Links ]
Tamez, E. Jan-2001. An ecclesial community: women's visions and voices. The Ecumenical Review 53(1), 37-63. [ Links ]
Terroni, P. 1998. Listening to women's experience: a challenge for Jesuits. The Way Supplement 93, 120-129. [ Links ]
1 Mother Theresa of Kolkata, in her address given at the 43rd Eucharistic Congress (Nairobi, Kenya, 1985) which I attended.
2 I was delegate of the Zimbabwe Region in Loyola, Spain - October 2011.


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Note: New password cannot contain spaces or special characters like [email protected]#$%^&*(), and must be at least 5 characters in length.
Every member of FMCA, as defined in the Bylaws, accepts and agrees that a condition of said membership is the obligation to abide by the FMCA Member Code of Ethics and the other rules and standards of this organization, which represent all our endeavors to be good neighbors, careful and responsible coach owners and operators, and good citizens of our communities.
Consistent adherence to the FMCA Member Code of Ethics is desired and required of every member, in order that the actions of all members may reflect favorably upon each other and upon FMCA; and thereby earn the confidence and respect of the public and its acceptance of FMCA and all its members.
FMCA Member Personal Responsibilities:

subset: commoncrawl


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Halvorson sentenced for possession of drugs
Lyle Halverson of Moose Lake has been sentenced to begin a six-month jail sentence on Sept. 11 for the Possession of Drugs in the Fifth Degree. The sentence will begin after a review hearing.
Halverson was charged with Felony Theft and Controlled Substance in the Fifth Degree, after a person complained that prescription drugs were missing from his supply. A Felony Theft charge was dismissed when he was sentenced on May 20.
Moose Lake Police Chief Bryce Bogenholm wrote in a complaint that on Jan. 7, that he received a report from a victim that he believed that Lyle Halverson, 50, was possibly stealing Oxycodone pills from his residence.
"The victim reported to Moose Lake Law Enforcement that he is a cancer patient and, as part of his treatment, is prescribed Oxycodone," it was stated in the complaint.
"The victim reported that he has noticed vast quantities of his pills missing in the recent past.
"The victim suspected that the defendant might be stealing some of his Oxycodone pills as he is a close friend and has access to his house.
"Chief Bogenholm then went to visit the defendant and asked about the missing pills. The defendant admitted to Chief Bogenholm that he has a key to his friend's residence, as they are friends.
"The defendant also admitted that he would steal 10 Oxycodone pills at a time for a back condition. The defendant stated that he does not have insurance and is in a great deal of pain and requires the medication.
"The defendant led Chief Bogenholm to his house and produced the 10 Oxycodone pills the defendant admitted to recently stealing from the victim.
"The defendant did not have a prescription to possess said medications. The defendant did admit to stealing the medication from the victim as he did not have consent to take them.
"The defendant also produced a key to the residence and gave that to Chief Bogenholm. The defendant admitted that he had stolen Oxycodone pills in the past."
Halverson was placed on probation for three years. The conditions of probation are that he follow all instructions of probation, sign the probation agreement, no alcohol or controlled substance abuse, no possession of alcohol or drugs, random testing, complete chemical assessment, aftercare, no same or similar offenses, comply with confinement alternative program and to pay restitution by the last business day in June 2013.
Halverson must also attend and complete a chemical dependency evaluation for an indeterminate period.


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The morning of Friday, May 3, 1901, dawned like any other late spring day in Jacksonville. Men and women went to work, children went to school, and soon the city was humming with its usual bustle of activity. By one o'clock that afternoon, however, the lazy calm would erupt into the most destructive disaster of the city's history. A fire strengthened by favorable winds, dry conditions, and a path laden with wooden buildings would rage through Jacksonville, destroying thousands of buildings and millions of dollars in property.
It all started at the Cleaveland Fibre Factory near the corner of Beaver and Davis streets in the LaVilla neighborhood. Workers had been busily laying moss out to dry in the sun when the noon whistle sang out to announce lunch. They made their way to the shade of the trees to eat, leaving the moss unattended. Normally, a few men would stick around to make sure no ashes or embers from the surrounding neighborhood made their way to the drying fibers, but on this day the lack of wind made such precaution seem unnecessary.
Then one of the workers noticed a small glowing spot in the moss and went over to investigate. Finding that the moss had somehow caught fire in several places, he called for help, but a deadly chain of events was already in motion. The wind, which had stayed quiet all morning, suddenly came to life, sending burning bits of moss closer and closer to the shed where the company's stock of dried fibers was stored. The building ignited and was quickly engulfed in flames, flinging burning embers into the surrounding area. More buildings caught fire, and before long Chief T.W. Haney of the Jacksonville Fire Department sounded a general alarm.
By this time the whole of Jacksonville knew something was wrong. Even if they hadn't heard the clanging of the fire engine bells, residents could already see a distant cloud of smoke billowing upward and working its way east over the neighborhoods. Families closer to the fire sprang into action, piling household goods into wagons and driving them away from the growing conflagration. Eager to help their neighbors, some people took their belongings only a few blocks away before unloading them and returning. Many of these possessions would later go up in flames before their owners could collect them.
Jacksonville's fire department fought the blaze valiantly, but neither the wind nor technology was on their side. The fire marched steadily eastward, consuming block after block of wooden structures. Sidewalks, bricks, and concrete structures glowed red with heat and cracked or exploded. Columns of thick smoke rising from the burning city were reportedly seen from as far away as Raleigh, North Carolina.
Residents took shelter in the recently completed city armory, the Windsor Hotel, and the county courthouse, but eventually even those buildings had to be evacuated. Depending on their location, people hurried to get across either Hogan's Creek or the St. Johns River to safety, the fire closing in behind them. At one point, the fire turned southward, trapping the massive crowd waiting at the Market Street Wharf to be transported across the St. Johns River. Desperate to get away from the approaching flames, many residents jumped into the water. This scene, which at the time was thought to have resulted in an enormous loss of life, was dubbed the "Market Street Horror." Miraculously, despite widespread destruction of property, only seven persons are believed to have lost their lives in the blaze.
By nightfall, the wind had died down, and the fire was running out of fuel. A total of 2,368 buildings and 466 acres of city territory had been burned to the ground. Twenty-three churches, ten hotels, and every single public building except one federal office structure was destroyed. National Guard troops rallied to the scene to preserve law and order, but the city itself was practically deserted. Nearly 10,000 people had lost their homes, and were forced to take up temporary residence in tents sent to Florida by the United States government.
Jacksonville recovered quickly from the Great Fire of 1901. Just six months after the disaster, the city played host to the Florida State Fair, and in 1903 residents marked their return to prosperity with an extravagant Gala Week and Trades Carnival. By 1913, 11,000 buildings had been erected to replace the ones consumed by the disaster. Residents and outside observers agreed — Jacksonville was back!
Tags: disasters, Duval County, fire, firefighters, Great Jacksonville Fire, Jacksonville


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Master Electrician of the Year
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74 Reviews
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Kalyn's Kitchen Picks: Fini Balsamic Vinegar
Salads with Balsamic Vinegar:
Cucumber and Tomato Salad with Marinated Garbanzo Beans
Cucumber Salad with Balsamic Dressing
Green Bean Salad with Hearts of Palm, Olives, Red Pepper, and Feta
Balsamic Spinach Salad with Mushrooms, Onions, and Feta
Marinated Pepper Salad with Garbanzos and Olives
Tomato, Egg, and Olive Salad with Gorgonzola Vinaigrette
Arugula Salad with Hearts of Palm, Kalamata Olives, and Gorgonzola
Garbanzo Salad with Olives and Herbs
Arugula and Gorgonzola Salad with Balsamic Vinaigrette
Vegetables with Balsamic Vinegar:
Slow Roasted Asparagus
Sauteed Broccoli Rabe with Balsamic Vinegar
Roasted Brussels Sprouts with Balsamic, Parmesan, and Pine Nuts
Roasted Butternut Squash with Rosemary and Balsamic Vinegar
Roasted Carrots and Turnips with Balsamic and Herbs
Roasted Turnips with Balsamic Vinegar
Balsamic Vinegar in Marinades or Sauces:
Pork Chops with Balsamic Glaze
Balsamic and Onion Pot Roast
Grilled Chicken with Balsamic Vinegar
Balsamic Chicken and Mushrooms
Sauteed Chicken Breasts with Olive and Caper Sauce
Roasted Salmon with Balsamic Sauce
Other Bloggers Like Balsamic Vinegar Too!
(Recipes from other blogs may or may not be South Beach Diet friendly, check ingredients.)
Cipolline Onions with Proscuitto and Balsamic Vinegar from Cook (almost) Anything At Least Once
Ricotta Marscapone Mousse with Balsamic Strawberries from Simply Recipes
Braised Leeks with Hazelnuts and Balsamic Vinegar from Lucullian Delights
Fennel Cherry Tomato Tartlets on Balsamic Crust from La Tartine Gourmande
Simple Balsamic Glazed Halibut from Christine Cooks
Roasted Asparagus with Balsamic Vinegar from A Veggie Venture
Balsamic Fudge Drops from Habeus Brulee
Michel Richard's Collard Greens and Lentils from The Wednesday Chef
Parsley Polenta with Balsamic Tomatoes from Technicolor Kitchen
Sauteed Kale with Shitake, Balsamic, and Truffle Oil from Tigers and Strawberries


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My brother, Michael, always says that selling a stock is ten times more difficult than buying one. And he's right, especially if we're talking about losers.
That's because implicit in any stock sale is the admission that you were wrong, and who likes to admit that?
But learning when you're wrong is key to making the right investments, and if you follow my simple rules, you'll be well on your way to doing just that.
So today's "K-Call" is both simple and hard; sell losers, and here's how:
- Rule #1: Check your emotions at the door.
It's easy to get emotional about a stock pick. Most require weeks of research, and that's a lot of time spent just to get it wrong. But if you can get over your wounded pride, you'll be able to make better decisions.
Just remember, pride is poisonous to wealth creation.
- Rule #2: Identify your time horizon.
No holding period can last forever, so mapping out the intended duration on the initial purchase makes it easier to sell that holding later.
- Rule #3: Look at your portfolio with fresh eyes.
Did the economic conditions under which you made your purchase change? Has the industry's outlook changed? Has management changed?
The point is, the very reasons you bought a stock in the first place may not exist. So ask yourself if you'd initiate that same position today under current conditions. If you wouldn't, then move on.
The past is prologue. The future is where money can be made.
If you follow these steps, selling losers will be ten times easier.
Related Links:
"The Strategy Session," hosted by David Faber and Gary Kaminsky, airs weekdays at Noon ET on CNBC.
Gary Kaminsky does not hold any equity positions.
The content of this blog is published in the United States of America and persons who access it agree to do so in accordance with applicable U.S. law.
All opinions expressed in this blog are solely the opinions of Gary Kaminsky and do not reflect the opinions of CNBC, NBC UNIVERSAL or their parent company or affiliates, and may have been previously disseminated on television, radio, internet or another medium. You should not treat any opinion expressed by Mr. Kaminsky as a specific inducement to make a particular investment or follow a particular strategy, but only as an expression of his opinion. Mr. Kaminsky's opinions are based upon information he considers reliable, but neither CNBC nor its affiliates and/or subsidiaries warrant its completeness or accuracy, and it should not be relied upon as such. Mr. Kaminsky, CNBC, its affiliates and/or subsidiaries are not under any obligation to update or correct any information provided on this website. Mr. Kaminsky's statements and opinions are subject to change without notice. No part of Mr. Kaminsky's compensation from CNBC is related to the specific opinions he expresses.
Past performance is not indicative of future results. Neither Mr. Kaminsky nor CNBC guarantees any specific outcome or profit. You should be aware of the real risk of loss in following any strategy or investment discussed on this website or on the show. Strategies or investments discussed may fluctuate in price or value. Investors may get back less than invested. Investments or strategies mentioned on this website or on the show may not be suitable for you. This material does not take into account your particular investment objectives, financial situation or needs and is not intended as recommendations appropriate for you. You must make an independent decision regarding investments or strategies mentioned on this website or on the show. Before acting on information on this website or on the show, you should consider whether it is suitable for your particular circumstances and strongly consider seeking advice from your own financial or investment adviser.


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Casey E. Meyering was arrested yesterday in Tulsa, Oklahoma in connection with his revenge porn site 'WinByState'. Meyering faces five counts of extortion in California for requiring victims of his website to pay $250 to have nude photos removed from his website. Meyering utilized a website, "TakedownHammer.info," to create the impression that money was being sent to an independent company, as opposed to the owner of the revenge porn site.
I exposed Meyering's fraudulent practice in June. The Los Angeles Times reports that Meyering is resisting extradition to California. Per his arrest report, below, Meyering was found in a Tulsa hotel room and resisted arrest.
Meyering was previously known in Tulsa as the drummer of local band FM Pilots. Reached for comment, the band says:
None of us knew about his involvement in revenge porn. He was terminated for other reasons. This is all very big shock. He hasn't been playing for quite some time.
Meyering is the second revenge porn site owner to face extortion charges in California. Kevin Bollaert, who operated YouGotPosted, was arrested on thirty-one felony counts in December and is awaiting trial. Revenge porn kingpin Hunter Moore was arrested on federal 'hacking' charges in January. Nobody, including Meyering, has been charged under California's new revenge porn law, at least in part because the Communications Decency Act prohibits many state-level criminal charges against website owners.
Meyering's arrest demonstrates that the California Attorney General's office is serious about pursuing extortionate revenge porn site owners — Bollaert's arrest was not a one-off. It also shows that California authorities are happy to travel across the country to seek out their targets.
A source familiar with Meyering told me over the summer:
He has seen your blog… and said any publicity is good publicity.
I guess not. Updates as this story develops. Meyering's arrest report is below.


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Quick Overview VGA/SVGA Cable, 25 ft, Male Male
Product Description
SmartVMs VGA Cables allow you to extend your display up to 100 feet away from your PC. They utilize coaxial and twisted pair signal lines plus ferrite cores on either end for optimum video performance.These VGA cables are UL tested and certified. They meet rigid standards of everyday use. These VGA cables are shielded with copper braid and aluminized mylar foil with gold plated pins and contacts that create an end-to-end shielding solution for a noise-free connection.These VGA cables are triple shielded and support high video resolution of 1600 x 1200 up to 100 feet with no loss of signal
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Remanufacturing services
Improve sustainability and reduce costs
Bearing remanufacturing can result in savings of up to 50% of the cost of a new bearing and eliminate 80% of the C02 emissions resulting from the manufacture of a new bearing. In addition to bearings, SKF can also remanufacture housings.
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The work begins with cleaning, degreasing and disassembling the bearings. All components are then inspected. From this inspection, a detailed bearing analysis report is issued. Bearings that are not damaged beyond repair can be restored using appropriate procedures that can include polishing, grinding and component replacement. In fact, a bearing with more than 30% left of its calculated service life can be worth remanufacturing. As a result, the cost savings through remanufacturing can be substantial.


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Well, I finished it. Nora Corbett's Halloween Fairy. Isn't she pretty? This was actually a very fun stitch. The fabric is a nice match to the colors of the fairy dress. Can't wait to get this one framed.
Friday, February 26, 2010
A finish and some stash...
Well, I finished it. Nora Corbett's Halloween Fairy. Isn't she pretty? This was actually a very fun stitch. The fabric is a nice match to the colors of the fairy dress. Can't wait to get this one framed.
Posted by Jen at 7:49 PM 6 comments
Monday, February 22, 2010
A very productive weekend...
Posted by Jen at 6:00 AM 7 comments
Friday, February 19, 2010
Updates and a couple of new starts...
Posted by Jen at 5:42 AM 2 comments
Wednesday, February 10, 2010
I'm catching up with that Jenny Bean...
I finished the Jenny Bean Christmas sampler. Isn't it pretty? I love the holly. Can't wait to frame this one. Theresa posted a picture of the newest Jenny Bean sampler. It is another beauty. I just love the wings on the bees.
Posted by Jen at 8:04 PM 2 comments
Tuesday, February 09, 2010
It's my birthday!!!
This post has nothing to do with stitching. I just wanted to show off the cake my younger sister made for me. This is her second attempt at decorating a cake with fondant. I am totally impressed. She did a fabulous job. The sign doesn't make sense unless you are familiar with the Facebook game, Cafe World. We all play the game and that was her inspiration. I just have to say this is the sweetest thing. I can't believe she did this. Thank you, Bridget.
Posted by Jen at 3:05 PM 4 comments
Sunday, February 07, 2010
A good start to Jenny Bean Christmas Sampler
Well, I started this one on January 25th and I am just about done. I have two holly leaves in the bottom border and then three more bands to do. The rest is pretty easy. The next band is a repeating diamond motif, the next band is the remainder of the alphabet, and the final band is the Jenny Bean "signature". I love the colors in this one and the holly leaves. I hope to be finished with this one by Friday.
Posted by Jen at 8:22 PM 2 comments


text: For many of us, Facebook was around in college. Which means there are some awful, awful pictures of us circulating on the internet. I'm one of the guiltiest offenders. But that's all right. Because a lot of these images taken at bad angles, in weird costumes, and blind drunk are great memories and make for a laugh now. So I'm sharing a few of mine (sorry, mom!) and asking you, what's the worst photo of yourself on Facebook?


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Dark Horse Comics has provided us with a sneak peek from an upcoming hardcover edition of their Creepy anthologies. In "Dorian Gray 2001," Oscar Wilde's classic gets a totally gonzo space vampire overhaul.
Here's the solicit info for Creepy Volume 9, which hits stores February 23:
The latest volume in Dark Horse's award—winning Creepy Archives hardcover run will shake, rattle, and obliterate your sanity, as the stories from issues #42—#45 of Warren Publishing's landmark horror series arrive as perfect antidotes to seasonal melancholy. In the early 1970s, comic-book legends like Bruce Jones, Gardner Fox, Richard Corben, Dave Cockrum, and Mike Ploog conspired to bring readers wonderfully mixed anthologies of terror and suspense! This volume also features a cover by celebrated fantasy and horror illustrator Sanjulian and a brand—new foreword by comic—book historian and writer Richard Arndt.


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Posted 7 years ago
(94 items)
This is one large example of Fratelli Toso vase from twenties, it is 23cm high or a bit more than 9in. Usually they come in heights which are half of this one. As is obvious by the repair, the handles are the weak spot of this vase and it probably is good idea never to touch them, most Fratelli vases of that era have some kind of repair to handles, that is a good indication of their fragility.


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Funded entirely by members' subscriptions – and with membership open to all – the Flag Institute is a unique source of freely-available, independent, advice on flags and flag-use. We are the largest membership-based flag organisation in the world, with members on all six continents. Join us and help shape the UK's national flag debate.
The Flag Institute is an adviser to the UK Parliamentary Flags & Heraldry Committee.
The Flag Institute is an active member of the international vexillological organization, FIAV (Fédération internationale des associations vexillologiques).
Registered as an incorporated Charity (CIO) in England and Wales (No. 1152496)


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Embattled Los Angeles Clippers owner Donald Sterling says he is sorry and emotionally distraught nearly two weeks after being banned for life from the NBA over racist comments that surfaced in a recorded conversation.
In a yet-to-air interview with CNN's Anderson Cooper, the 80-year-old billionaire said he was not a racist, calling the remarks a "terrible mistake."
- Full Coverage: Sterling Firestorm
"I'm a good member who made a mistake and I'm apologizing and I'm asking for forgiveness," he told Cooper, as reported on CNN's website Sunday. "Am I entitled to one mistake, am I after 35 years? I mean, I love my league, I love my partners. Am I entitled to one mistake? It's a terrible mistake, and I'll never do it again."
Local news from across Southern California
The interview marked the first time Sterling has spoken publicly since TMZ Sports released the audio recordings on April 25.
"When I listen to that tape, I don't even know how I can say words like that," Sterling said, according to CNN's report.
When Cooper asked if he was set up, Sterling replied, "Well yes, I was baited," according to CNN.
The audio tape has not been authenticated by NBC News.
Recordings of Sterling telling a woman named V. Stiviano he didn't appreciate her publicly associating with blacks or bringing them to Clippers games surfaced amid a lawsuit in which Sterling's wife, Shelly, is demanding Stiviano turn over several fancy cars and a duplex the billionaire gave her.
Sterling's wife also gave her first interview since the NBA banned her estranged husband, saying she doesn't think her husband is a racist, but believes he is in the "onset of dementia" because he could not remember making the remarks.
Shelly Sterling also said she would fight to keep her share of the Clippers and plans one day to divorce Sterling.
NBA Commissioner Adam Silver banned Sterling, fined him $2.5 million and urged owners to force him to sell the team. Silver added that no decisions had been made about the rest of Sterling's family.
"I will fight that decision," Shelly Sterling said, according to a story ABC News posted Sunday with excerpts from her conversation with Barbara Walters. "To be honest with you, I'm wondering if a wife of one of the owners, and there's 30 owners, did something like that, said those racial slurs, would they oust the husband? Or would they leave the husband in?
"I don't know why I should be punished for what his actions were."
Shelly Sterling's attorney, Pierce O'Donnell, has said she will fight to retain her 50 percent ownership stake in the team.
In response to Shelly Sterling's comments, NBA spokesman Mike Bass released a statement saying, "Under the NBA Constitution, if a controlling owner's interest is terminated by a 3/4 vote, all other team owners' interests are automatically terminated as well. It doesn't matter whether the owners are related as is the case here. These are the rules to which all NBA owners agreed to as a condition of owning their team."
Sterling also said that she "eventually" will divorce her husband, and that she hadn't yet done so due to financial considerations.
"For the last 20 years, I've been seeing attorneys for a divorce," she said. "In fact, I have here — I just filed — I was going to file the petition. I signed the petition for a divorce. And it came to almost being filed. And then, my financial adviser and my attorney said to me, 'Not now.'"
The Associated Press contributed to this report


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Avon Supershock Gel Pencil* – Can't get over how much I love this. Black pencil is probably the single most essential item in my routine; I can't go a day without lining my waterline with black. I can't be dealing with pencils that don't show up well on the waterline, ones that do show up but fade after an hour, ones that are hard and scratchy… luckily, this is none of those things. It's SO soft, it's the blackest of blacks and lasts for hours (the only thing that can outlast it is a Clarins pencil, but that's limited edition and £20). I also love smudging it along my upper lashline for a smokey liner. For £6, this is an absolute steal and you NEED it.
Chanel Illusion D'Ombres Mirifique – My babe Kim gave me a Selfridges gift card for my birthday this year (Thanks! ♥) and I'd been toying with the idea of getting one of the Illusion D'Ombres for a while, so what I'd spend it on was a no-brainer really. I went for the shade Mirifique, a massively pigmented black packed to the rafters with silver sparkle. It makes an absolutely insane smokey eye by itself, but I also love to use it as a smudged out liner with a ton of sparkle. Not an everyday colour even by my standards, and not an everyday price point either (£23) but highly recommended as a payday treat!
Clarins Ombre Minerale Face Palette* – I'm really pleased I got the opportunity to try this as I probably never would have chosen it for myself, especially since it's £30. As it turns out, I love it! At first glace the colours appear to be ones that wouldn't particularly suit me but whilst pigmented, it's quite subtle. I love to use it as a bronzer, or sometimes with a more precise application as a contour. I've used this pretty much every day since I got it in mid-August so it's safe to say I'm a big fan. It's limited edition though, so if you want it you'd better snap it up quickly.
Fyrinnae Te Amo eyeshadow – This is so beautiful! I really do love Fyrinnae's eyeshadows but I don't use them as often as I should since loose powders just don't offer the convenience I need on an everyday basis. I've been trying to make an effort to use the ones I have though, and this one makes a subtle but unusual everyday lid colour. I'm not sure how I'd describe the colour, I guess it's a light plum-gold duchrome? I don't even know, but I do know that it's stunning.
Nivea Express Hydration Primer* – I spoke about this quite recently so I won't repeat myself too much, but please do refer to the full review because this stuff is insanely good. If, like me, you're not a fan of silicone based primers you must check this one out.
Illamasqua Gleam in Aurora – Again, I spoke about this just a few days ago but I'll reiterate – this is my most favourite highlighter EVER. The formula is beautiful to work with and it will flatter absolutely every skintone. If you only had £18 left in the entire world, I would urge you to buy this instead of food and a lottery ticket. It's that good.
Illamasqua Boost lipgloss* – Not generally a fan of lipgloss, in fact I don't wear a lot of lip products in general but lipgloss has always been a bit of a bastard for me because I can't be dealing with my hair getting stuck in it. Worst, thing, EVER. I do make a special exception for this though, as it's so unusual and so beautiful. A purple-ish magenta with blue duochrome (yes, blue) – it's a headturner, in a good way. My teeth are pretty yellow (thank you, tea and nicotine addictions) and you'd expect a colour like this to amplify that tenfold, but luckily it doesn't. It doesn't make them look any whiter mind you, just no more yellow. And that's a good thing in my book.
Clarins Ombre Mineral face palette (all colours swirled together), Illamasqua Aurora, Fyrinnae Te Amo, Chanel Mirifique, Avon Supershock pencil, Illamasqua Boost
So what have you been loving lately?


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Established in 1956, Acton Bright Steel is a family owned and run business which specialises in stocking a very extensive range of Engineering Steels from its large warehouse, strategically located close to Junction 13 of the M25.
The Company specifically concentrates on supplying Precision Engineering Companies covering the automotive, defence, food, marine, medical, pharmaceutical and other manufacturing industries with their exact needs, whether it be a bar or thousands of cut pieces.
We are able to offer a next day service on our own fleet of lorries to most areas of the South of England and further afield by outside carrier where necessary. In addition, we have built up considerable in-house expertise and experience on exporting materials all over the world.
Recent developments over the last few years have included the stocking of Aluminium, Brass and Tube and more recently, an expanded range of Tool steel, Box section and Sheet to cater for the different variety of materials required by an increasing number of our customers in an ever changing marketplace.
Our service and commitment to supplying customers with high quality steels or non ferrous metals, competitively priced and backed up by a service second to none is the basis upon which the business has successfully developed since its foundation.


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Joern Lab
Herbivory Impact on Grasslands
My basic ongoing research activities include both field- and lab-based studies in three primary areas:
(a) I am continuing to address the importance of non-linear dynamic interactions among species as key factors driving grasshopper population processes. Each of these research areas follows past work to some degree, but each is now going in new directions.
(b) Studies in nutritional ecology, digestion as an ecological problem, and the importance of diet with "imbalanced" nutritional quality as a proximate limit to grasshopper secondary production (also referred to as "ecological stoichiometry") are areas of active research. These efforts focus primarily on insect herbivory using grasshoppers as a model.
(c) Finally, I am interested in what might be called comparative grassland ecology with an emphasis on herbivores in general. I desire to link my current and past interests within the general context of grazing systems, including both native grazers (bison) and cattle. I continue research in the Nebraska Sand Hills grassland, a huge natural sand dune system, and Konza Prairie (Kansas State University LTER site), a tallgrass prairie with bison grazing and fire manipulations. Some related work is planned for desert short grass prairie in New Mexico based at the Sevilleta Biological Field Station.


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Oral Cancer: Frequently Asked Questions
Oral Cancer: Frequently Asked Questions
Here are some answers to frequently asked questions about oral cancer:
What is the oral cavity?
The oral cavity is your mouth. It includes these parts:
Lining inside the lips and cheeks, called buccal mucosa
Front of the tongue
Bottom of the mouth
Glands that make saliva
Bony roof of the mouth, called hard palate
Some parts at the back of your mouth are not considered part of the oral cavity. Instead, they are part of the oropharynx. These include:
Back of the tongue, also called the base of the tongue
Back of the roof of the mouth, called the soft palate
The sides and back of the throat
Every part of the mouth has an important function. For example, the lips help with talking. The tongue helps with speaking and swallowing. The gums protect the teeth. Salivary glands in the mouth make saliva. This liquid keeps the mouth wet and helps digest food. Cancers of the oral cavity and oropharynx can make eating, speaking, or even breathing difficult.
What is oral cancer?
Oral cancer is one of the cancers that occurs in the head and neck area. Oral cancer starts in the mouth or oral cavity. Oral cancer is common. If a doctor finds and treats it early, it is very curable. A doctor or dentist can usually spot oral cancer with a routine mouth exam. Of all people who get oral cancer, the majority smoke or use tobacco. Drinking alcohol is also a risk factor for oral cancer.
What are the different types of oral cancer tumors?
More than 90% of all oral cavity tumors are squamous cell carcinomas. Squamous cells make up the lining of the oral cavity. This lining is also called the mucosa. Less common types of oral cancer are these tumors of the salivary glands:
Adenoid cystic carcinoma
Mucoepidermoid carcinoma
Polymorphous low-grade adenocarcinoma
How does smoking affect oral cancer?
Tobacco use is the single most important risk factor in getting oral cancer. People who smoke or chew tobacco, dip snuff, or smoke pipes have a much higher chance of getting oral cancer than people who do not use tobacco. The more tobacco is used and the longer it's used, the higher the risk.
Can oral cancer be prevented?
Yes. Some risks are within a person's control, such as using tobacco and drinking a lot of alcohol.
People who don't smoke or use tobacco have a lower risk of oral cancer. Their risk of developing cancer in other parts of the body is also lower. Smokers are also at risk for cancer in other organs, including:
What are they symptoms of oral cancer?
These are the symptoms of oral cancer:
A sore on your lip or in the mouth that will not heal
A lump on your lip, in the mouth, or in the throat
A white or red patch on the gums, tongue, or lining of the mouth
Unusual bleeding, pain, or numbness in the mouth
A feeling of something caught in the throat
Difficulty or pain when chewing or swallowing
Swelling around the jaw
Loose or painful teeth
A lump, swelling, or mass in the neck that doesn't go away
Weight loss that is unexpected
A change in the voice
Ear pain
Bad breath
What is leukoplakia?
Leukoplakia is a white patch that some people get on the inside of their mouth. The patch doesn't come off if gently rubbed. People who use tobacco and alcohol often get leukoplakia. In some cases, it is precancerous, which means it leads to cancer. If a doctor or dentist finds this lesion in the oral cavity, it should be checked by a doctor who specializes in treating people with oral cancer.
What is erythroplakia?
Erythroplakia is a red, slightly raised patch that some people get on the inside of their mouth. Erythroplakia is more serious than leukoplakia. In the majority of cases, it is precancerous, meaning it leads to cancer. If a doctor or dentist finds this lesion in the oral cavity, it should be checked by a doctor who specializes in treating people with oral cancer.
Should everyone get a second opinion for a diagnosis of oral cancer?
Many people with cancer get a second opinion from another doctor. There are many reasons to get one. Here are some of those reasons:
Not feeling comfortable with the treatment decision
Being diagnosed with a rare type of cancer
Having several options for how to treat the cancer
Not being able to see a cancer expert
Many people with oral cancer have a hard time deciding which treatment to have. It may help to have a second doctor review the diagnosis and treatment options before starting treatment. It is important to remember that in most cases, a short delay in treatment will not lower the chance that the treatment will work. Some health insurance companies even require that a person with cancer seek a second opinion, and many companies will pay for a second opinion if asked.
How can I get a second opinion?
There are many ways to get a second opinion:
Ask a primary care doctor. He or she may be able to suggest a specialist. This may be a surgeon, medical oncologist, or radiation oncologist. Sometimes these doctors work together at cancer centers or hospitals. Never be afraid to ask for a second opinion.
Call the National Cancer Institute's Cancer Information Service. The number is 800-4-CANCER (800-422-6237). Or check the website for information about treatment facilities. These include cancer centers and other programs supported by the National Cancer Institute.
Seek other options. Check with a local medical society, a nearby hospital or medical school, or support group to get names of doctors who can give you a second opinion. Ask other people who've had cancer for their recommendations.
How is oral cancer treated?
Most cases of oral cancer are curable. Many cases of oral cancer are treated with surgery. There are several types of surgery used. If major surgery is done, the surgeon may also rebuild parts of the oral cavity to preserve the appearance and function of the mouth. Radiation therapy is also used to treat and cure oral cancer. It may be used with surgery. Chemotherapy may be used before or after surgery, or used alone when the cancer is diagnosed in a later stage. Effective chemotherapy can control further spread of the cancer.
What are clinical trials?
Clinical trials are studies of new kinds of cancer treatments. Doctors use clinical trials to learn how well new treatments work and what their side effects are. Promising treatments are ones that work better or have fewer side effects than the current treatments. People who participate in these studies get to use treatments before the FDA approves them for the public. People who join trials also help researchers learn more about cancer and help future cancer patients.
March 23, 2017
NCCN Clinical Practice Guidelines Head and Neck Cancers Version 2.2013. National Comprehensive Cancer Network
Reviewed By:
Gersten, Todd, MD,Stump-Sutliff, Kim, RN, MSN, AOCNS


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SKF technology boosts propulsion units on world's most powerful LNG carriers
2016 June 09, 10:00 CEST
A series of SKF innovations featuring in the propulsion units on ice-breaking liquefied natural gas tankers are ensuring reliability and reduced life cycle costs despite operating in the harshest conditions.
Gothenburg, Sweden, 9 June, 2016: SKF's industry leading technologies and design engineering support are helping to enhance the reliability and reduce the life cycle cost of propulsion units that will drive the most powerful liquefied natural gas (LNG) carriers in the world. The Azipod® propulsion units, developed by ABB, are being installed on the 170,000-cubic metre ice-breaking LNG tankers that will be used as part of the Yamal project to open up gas from the Yamal peninsula and transport it to Asia and Europe.
The project, which will see the first vessels commissioned in South Korea in 2016, is expected to produce 16.5 million metric tonnes of LNG per year. However, this does not come without its own unique set of challenges as the Yamal peninsula is located inside the Arctic Circle and is locked in ice for most of the year. Indeed, the remote and fragile environment will be extremely harsh and calls only for machinery and components that are rugged enough to keep going in severe operating conditions at all times throughout the year.
Consequently, ABB Marine chose to work with SKF on the development of its Azipod propulsion units for 10 LNG carriers because of its application engineering expertise, particularly in demanding applications, and proven reliable innovations. Included in SKF's offering are custom made thrust bearing arrangements, which incorporate housing and seals, and high performance self-aligning CARB toroidal roller bearings for the propeller shafts. By implementing such products, ABB was able to build in superior operating reliability with a long service life. SKF has a successful background of more than 10 years of engineering and delivering units for ice going projects which still today are in service.
In addition, SKF is providing assembly and installation supervision in the ABB Marine factory.
Sami Kontturi, Project Manager at SKF, said: "We are privileged to be lending our expertise and state of the art technologies to one of the largest industrial undertakings in the Arctic. With our engineering support and products we can help ABB and its Azipod propulsion units to deliver enhanced performance and efficiency on the LNG carriers as the Yamal project takes a great step forward in the global search for natural resources."
In addition to the bearing arrangements supplied for the Yamal vessels, SKF has also delivered Turbulo Bilge water separators and SKF BlueMon, an environmental monitoring system for recording and mapping ship emissions.
Aktiebolaget SKF
For further information, please contact:
Press Relations: Nia Kihlström, +46 31-337 2897; +46 706 67 28 97; email@example.com
SKF is a leading global supplier of bearings, seals, mechatronics, lubrication systems, and services which include technical support, maintenance and reliability services, engineering consulting and training. SKF is represented in more than 130 countries and has around 17,000 distributor locations worldwide. Annual sales in 2015 were SEK 75 997 million and the number of employees was 46 635. www.skf.com
® SKF is a registered trademark of the SKF Group.