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2-Spirited People of the 1 st Nations
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1 2-Spirited People of the 1 st Nations We Are Part of a Tradition 2-Spirited People of the 1 st Nations, 1998
2 WE ARE PART OF A TRADITION A GUIDE ON TWO-SPIRITED PEOPLE FOR FIRST NATIONS COMMUNITIES By Gilbert Deschamps, Project Coordinator Mino-B maadiziwin Project, 2-Spirited People of the 1 st Nations 2-Spirited People of the 1 st Nations 43 Elm Street, 2 nd Floor Toronto, Ontario M5G 1H1 Telephone: (416) Fax: (416) The author is Two-Spirited and from Opwaaganisining (Red Rock) Ojibwe First Nation. We Are Part of a Tradition ii
3 TABLE OF CONTENTS (To get to information faster, using your mouse, right click onto the page number that you wish to go to) TABLE OF CONTENTS...I INTRODUCTION... 1 SOME BASIC TERMINOLOGY... 2 Heterosexism... 2 Homophobia... 3 Biphobia... 4 Heterosexual Privilege... 4 A SUMMARY OF LESBIAN & GAY RIGHTS IN EACH JURISDICTION OF CANADA... 5 Federal... 5 British Columbia... 6 Manitoba... 7 New Brunswick... 7 Newfoundland... 7 Nova Scotia... 7 Northwest Territories... 8 Ontario... 8 Prince Edward Island... 8 Quèbec... 9 Saskatchewan... 9 Yukon Territory... 9 CHAPTER 1: TWO-SPIRITEDNESS WE ARE PART OF A TRADITION Spirited People of the 1st Nations Two-Spirits: The Tradition Our Experience Two-Spirited Women and Two-Spirited Men Sexual Orientation Acquired Immune Deficiency Syndrome OGOKWE: TWO-SPIRITED MEN IN A HISTORICAL CONTEXT NATIVE PEOPLE, TWO-SPIRITEDNESS & THE EFFECTS OF COLONIZATION TWO-SPIRITED PEOPLE TWO-SPIRITED IN TWO WORLDS MANLY HEARTED WOMAN CHAPTER 2: HOMOPHOBIA DISCRIMINATION AGAINST TWO-SPIRITED PEOPLE CHAPTER 3: THE IMPACT OF HOMOPHOBIA & OTHER SOCIAL BIASES ON AIDS Two-Diseases, Two Responses AIDS-Related Stigma The Consequences of Fear Homophobia & HIV/AIDS CHAPTER 4: ABORIGINAL VIEWS REGARDING SEXUALITY We Are Part of a Tradition iii
4 CHAPTER 5: CURRICULUM ON TWO-SPIRITED PEOPLE Introduction Cultural Concept Cultural Lesson Student Activities Anti-Homophobia Work Plan Model for Aboriginal Communities The Relationship of Homophobia to Other Forms of Oppression CHAPTER 6: LESBIAN AND GAY YOUTH COUNSELLING LESBIAN, GAY AND BISEXUAL CLIENTS FACT SHEET READING REFERENCES RESOURCE PEOPLE & ORGANIZATIONS ABORIGINAL ORGANIZATIONS GLOSSARY OF TERMS We Are Part of a Tradition iv
5 INTRODUCTION T wo-spirited people have a long history with most of Turtle Island's Nations. Before first contact with the Europeans, First Nations people across Turtle Island recognized the special people given the responsibility of carrying two spirits. Very often, we were the visionaries, healers, the medicine people. 2-Spirits were respected as vital parts of the societies of our ancestors. There are individuals documented in our history, men who dressed as women and took husbands and of great women warriors who took wives and carried the bow. Sometimes it meant a dream. A young woman who dreamt of warriors or hunters' weapon would know her course. Young boys who preferred the company of women, cooking instead of going on the hunt, were also born for a different reason than most. People did not interfere with this. Indeed, this was within the realm of the wisdom of the Creator. The Great Mystery creates all beings for a reason, and two-spirited people are no exception. The Europeans who came to Turtle Island 500 years ago, armed with their bibles, had already in their history attempted to kill their special people on a mass level (with the rise of Christianity, pagan religions came under attack as they also had room for lesbians and gay men and were very much earth and women centred). As much as our cultures and peoples came to be viewed as less than human and in need of salvation, so the twospirited people, the powerful people, were used as examples of our inferiority and brutality and a directed conscious attempt was made towards the eradication of twospirited people. Today, modern Euro-western society views us as dykes, fags, perverts and queers. In the Aboriginal community, many of our people have adopted these negative attitudes and many two-spirited people have been ostracized from their own communities. However, we as two-spirited people are determined to reclaim our rightful place within the circle of all Aboriginal people. Aboriginal lesbians and gay men, berdache, Winkte, 2-Spirits, Ogokwe, we are not going away. We've always been here and we will always be here as long as there are Aboriginal people. The objective of this manual is instructional manual to assist people to learn how to give culturally-sensitive workshops on two-spirited people. ii) information on two-spirited people, i.e., teachings, history, spirituality, etc. iii) Homophobia/ prejudice & AIDS how they interact. We Are Part of a Tradition 1
6 The name of the Manual, We Are Part of a Tradition, was inspired by Susan Beaver s presentation to the Royal Commission on Aboriginal Peoples in As two-spirited people our traditional roles have been systematically eradicated by our colonizers and generally ignored by most Aboriginal leaders, Elders and communities. It was the vision of the founders of 2-Spirited People of the 1 st Nations to reclaim our traditions and our rightful place in the Aboriginal community. This Manual is just one small step to seeing that dream realized. SOME BASIC TERMINOLOGY At this point it is important that some basic terminology is defined to help to frame the subject matter of this manual. Heterosexism Heterosexism is society s mistaken belief that all people are and must be heterosexual and the assumed acceptance of dominance through the personal, cultural, political, and institutional oppression of lesbians, gays and bisexuals. Heterosexism features a political situation in which heterosexuality is presented and perceived as natural, moral, practical and superior to any non-heterosexual option. Out of this reasoning, rises the attitude that heterosexuals are justly granted privileges, such as, political power, sexual freedom, religious sanction, moral standing, cultural validation, psychiatric and legal noninterference, occupational and tax privileges, freedom to have or adopt children and raise families, statutory protection, recourse against unfair hiring practices, public representation and validation in the media and entertainment industries, and the right to participate in Aboriginal ceremonies and cultural events, to name a few. An illustration of heterosexist thinking is asking a woman what her boyfriend or husband does for a living, thereby assuming that she is heterosexual. If she is a lesbian, then she has been marginalized. To use the term partner or lover, instead of such sex-specific terms as boyfriend and/or girlfriend, is respectful, non-heterosexist and inclusive. Out of heterosexism comes homophobia, lesbophobia and biphobia. Heterosexism is the political environment in which homophobia/lesbophobia/biphobia are created and in which they thrive. We Are Part of a Tradition 2
7 Homophobia Historically, homophobia has also been used to describe fear and/or hatred of lesbians. This perpetuates the invisibility of lesbians, as their experiences are different from those of gay men. Homophobia is the fear and/or hatred of men who love and have intimate relationships with other men. Men who perform the masculine role so valued by society reap all sorts of rewards, especially the power to influence, and freedom from fear GAY BASHING: of being gay bashed. Homophobia keeps heterosexual men, and those homosexual men who have internalized homophobia, in line. Physical violence against lesbians and gay men Part of homophobia is guarding against the loss of masculinity caused homophobic or through self-monitoring and the monitoring of others. Men are lesbophobic feelings, often amply rewarded for homophobic behaviour. Masculinity is which often result in perceived by society as being a natural outcome of being male; at the severe physical and same time, maintaining manhood is dependent on continuing to do psychological injury and culturally defined masculine behaviour, otherwise a man may cease even death. to be a man. Often boys will be pressured by their peer group or their families not to act like sissies. They may be cajoled to commit acts of violence or cruelty to appear strong, unafraid, and not feminine, for they realize what will happen to them if they are accused of being a sissy, a faggot or a queer. Not being a man/masculine means being labeled as the binary opposite female/feminine and that is a severe demotion in a patriarchal (male-dominated) society. Homophobic people will often act violently when even physically near a perceived gay male, because they feel homosexuality is contagious. There are taboos against men touching each other, especially in public, which is an example of how deeply engrained homophobia is within North American and Euro-Canadian culture. Lesbophobia Lesbophobia is a term that has been created to describe the distinct kind of oppression that lesbians experience and the different ways in which fear and hatred of lesbians is expressed from the type of oppression experienced by gay men. Therefore, lesbophobia is the fear and/or hatred of women who love and have intimate relationships with other women. An example of lesbophobia would be all she needs is a good fuck, which is not only lesbophobic, but also sexist, and woman-hating as well. It implies that all she needs to put her right or straighten her out is to be raped. Lesbians are also more likely to be economically disadvantaged since two women living together will more than likely make much less than the combined income of a heterosexual couple. Whereas two gay men living together will more than likely, with their two incomes combined, make more money than the average heterosexual couple since men are paid more than women. We Are Part of a Tradition 3
8 Along with persecution, lesbians have been erased from the historical record, their culture and history denied and their experience silenced to a greater extent than gay men have. Lesbians have never had and do not have the economic or cultural power that gay men have possessed and still do possess. All lesbians experience not only lesbophobia, but sexism as well. Consequently, their oppression is double that of gay white men. Also, if they are a lesbian of colour (black or aboriginal, etc.) then their oppression is more multilayered. Often lesbophobic behaviour is coupled with sexist behaviour. Lesbianism has been and still is co-opted by heterosexual male pornography culture as a turn-on, which again reinforces the premise that women are here to be sexually available and accessible for men, even if they are lesbians. Biphobia Biphobia is the hatred and/or fear of those people who love and have intimate relationships with people of both sexes. The discrimination that bisexuals face is different from the discrimination lesbians and gay men encounter. An example of biphobia would be the attitude that bisexuality is a phase or process of experimentation only, thus a person is either gay or heterosexual, but never both. Biphobia comes from heterosexual society and gay and lesbian communities as well. Bisexuals are sometimes seen as traitors by some gays and lesbians and often they are pressured to choose a sexuality. The attitude is that bisexuality does not really exist. This kind of thinking is discriminatory and refutes bisexuality. Heterosexual Privilege 1. The right to kiss/be affectionate on the street. 2. The right to talk about your relationship. 3. The right to not question your normalcy. 4. The right to show pain openly when a relationships ends. 5. The right to children without any question. 6. The right to be open about apartment hunting with significant other. 7. The right to be validated by your religion. 8. The right to be socially accepted by neighbourhood, neighbours. 9. The right to feel comfortable in children s school, with children s teachers and school activities. 10. The right to dress without worrying about what it represents. 11. The right to have in-laws. 12. The right not to hide friends and social activities geared to same-sex. 13. The right not to resent media for heterosexual reference base (or feel excluded). 14. The right to share holidays with lover and families. 15. The right to openly discuss politics without fear of someone reading between lines. 16. The right to have children comfortable with their friends children s friends into the home. 17. The right to family support. We Are Part of a Tradition 4
9 18. The right to have access to sitcoms, songs, books, etc. with your sexual preference the basic core of the plot. 19. The right to live in rural Canada and have access to libraries, art institutes, radio stations, movies, etc. with all heterosexual plots. 20. The right to health insurance through spouse/partner s employment/health plan. 21. The right to not explain their sexual preference. 22. The right to return to your Aboriginal community with your partner and not fear for you or your partner s safety. 23. The right to not feel compelled to disprove the myths of your own heterosexuality. 24. The right to not fear that your sexuality may become a major point in a smear campaign that may affect the custody of your child, the job you want, the house you would like to buy, the way you are treated by neighbours, friends, and family. A SUMMARY OF LESBIAN & GAY RIGHTS IN EACH JURISDICTION OF CANADA Federal In 1992, the federal government removed the prohibition on lesbians and gays serving in the military, as a result of a Court challenge in Douglas v Canada. In 1995, the federal government amended the Criminal Code to provide increased penalties for crimes motivated by hatred on certain grounds, including sexual orientation. This means that hate crimes such as lesbian and gay-bashings will now receive more severe penalties. In 1996, the government amended the Canadian Human Rights Act to explicitly prohibit discrimination based on sexual orientation. In June of 1996, the federal government responded to the decision of a Human Rights Tribunal in Moore & v Canada and extended many same-sex benefits to federal employees. A number of benefits, such as pension benefits have not yet been extended, and federal common law still prohibits same-sex marriage. In 1996, the British Columbia Supreme Court held in Little Sisters Book and Art Emporium v Canada that Canada Customs systematically discriminates against lesbian and gay materials imported into Canada. We Are Part of a Tradition 5
10 Some scope exists for the same-sex partner of a lesbian or gay Canadian to immigrate to Canada, although lesbians and gays do not yet have the automatic right available to heterosexuals who wish to sponsor an opposite-sex spouse or fiancé(e). Alberta Alberta has not yet amended its human rights legislation to prohibit discrimination against lesbians, gays and bisexuals. In 1991, Kings College dismissed gay employee Delwin Vriend, claiming that his continued employment violated their religious policy against homosexuality. Vriend launched a legal challenge to have sexual orientation read into the Alberta Individual Rights Protection Act. He was successful before the Alberta Court of Queen s Bench, but this decision was overturned by the Alberta Court of Appeal in 1996, which ruled that the Alberta government was entitled to exclude gays and lesbians from the scope of human rights protection. The Vriend v Alberta case was appealed to the Supreme Court of Canada. On April 2, 1998 the Supreme Court ruled in his favour. More recently, the Alberta government has announced that lesbians, gays and bisexuals will no longer be eligible to foster children. This decision is being challenged by lesbian foster mother Ms. T. British Columbia In 1992, British Columbia amended its human rights legislation to include sexual orientation as a prohibited ground of discrimination. The British Columbia government has also extended same-sex benefits to provincial employees. The Health Care (Consent) and Care Facility (Admission) Act would enable lesbians, gays and bisexuals to make medical decisions on behalf of a same-sex partner who is incapacitated, but this legislation has not yet been declared in force. British Columbia adoption legislation was amended in November of 1996 to permit same-sex couples to adopt. The British Columbia government has now amended the definition of spouse in the Family Relations Act and the Family Maintenance Enforcement Act to accord to same-sex couples the same custody, maintenance and support rights and responsibilities as those accorded to heterosexual couples, and to allow same-sex couples to register agreements relating to cohabitation and property division. The British Columbia government has recently announced that it will be reviewing all provincial legislation with a view to eliminating discrimination against same-sex couples. The Surrey School Board is being challenged in court for banning lesbian and gay school resources. We Are Part of a Tradition 6
11 British Columbia is taking steps to add gender identity to its human rights legislation to explicitly protect transgendered people from discrimination. Manitoba Manitoba included sexual orientation in its human rights legislation as a prohibited ground of discrimination in To date, the government has taken no steps to recognize same-sex couples equally under provincial law, although in 1995 the Manitoba Court of Appeal ruled in Vogel v Manitoba that it is discriminatory for the government to deny equal workplace benefits to its lesbian and gay employees. New Brunswick New Brunswick amended its human rights legislation to prohibit sexual orientation discrimination in The New Brunswick government has extended workplace benefits to lesbian and gay provincial employees. Provincial legislation does not yet accord equal family law rights and responsibilities to lesbians and gays. Newfoundland The Human Rights Act of Newfoundland does not yet prohibit discrimination against lesbians, gays and bisexuals. The Government of Newfoundland has publicly committed itself to amending the legislation to prohibit sexual orientation discrimination. A Newfoundland Court has ruled that sexual orientation must be read into the Newfoundland Human Rights Act, but this decision has been appealed by the government. The appeal is on hold pending resolution by the Supreme Court of Canada of a similar case involving the Alberta human rights legislation. Nova Scotia Nova Scotia amended its human rights legislation to prohibit sexual orientation discrimination in The Nova Scotia government has extended workplace benefits to lesbian and gay provincial employees. Provincial legislation does not yet accord equal family law rights and responsibilities to lesbians and gays. We Are Part of a Tradition 7
12 Northwest Territories The human rights legislation of the Northwest Territories does not yet prohibit sexual orientation discrimination, although lesbians, gays and bisexuals working in areas of federal jurisdiction are protected by the recent amendment of the Canadian Human Rights Act. The government of the Northwest Territories has extended equal workplace benefits to lesbian and gay government employees. The government of the Northwest Territories is conducting a review of its family law legislation. The recently formed lesbian, gay and bisexual rights organization Out North testified in support of changes to the definition of spouse to include same-sex couples. Ontario Sexual orientation was added to the Ontario Human Rights Code in The Code still contains an opposite sex definition of marital status, although this definition was ruled unconstitutional by a human rights tribunal in The Ontario Government introduced Bill 167 in 1994; this Bill would have amended the definition of spouse in 79 provincial statutes to include those in same-sex relationships, but the legislation was defeated on June 9, The Ontario government has extended equal workplace benefits to gays and lesbians. The Substitute Decisions and Consent to Treatment Act has been amended to permit lesbians, gays and bisexuals to make medical decisions on behalf of a same-sex partner who is incapacitated. Ontario Courts have ruled that the definition of spouse in provincial adoption legislation must be extended to permit lesbians and gays to adopt their partners children. The Ontario Court of Appeal has also ruled that spousal support provisions must be extended to include gays and lesbians. This decision is currently under appeal to the Supreme Court of Canada. Prince Edward Island Prince Edward Island human rights legislation does not yet prohibit sexual orientation discrimination. The Prince Edward Island government has recently announced its intention to review its Human Rights Act to address issues relating to patronage; community initiatives are planned to lobby for amendments to prohibit discrimination against lesbians, gays and bisexuals during the review process. A letter from the Premier We Are Part of a Tradition 8
13 of Prince Edward Island indicates an intention to include sexual orientation in the legislation. Quèbec Quèbec amended its human rights legislation to prohibit sexual orientation discrimination in Until 1996, article 137 of the Quèbec Charte des droits permitted discrimination on the ground of sexual orientation in certain areas such as insurance and pension plans. This provision was repealed by Bill 133 in June of No steps have yet been taken, however, to require the equal recognition of same-sex relationships. Saskatchewan Saskatchewan included sexual orientation in its human rights legislation as a prohibited ground of discrimination in Same-sex benefits have been extended to employees in some provincial Crown corporations, but no other steps have yet been taken by the government to recognize same-sex couples equally under provincial law. Yukon Territory The Yukon Territory amended its human rights legislation to prohibit sexual orientation discrimination in The government of the Yukon Territory has extended equal workplace benefits to lesbian and gay government employees. Other territorial legislation does not yet accord equal family law rights and responsibilities to lesbians and gays. Adapted from material by EGALE (Equality for Gays and Lesbians Everywhere), Ottawa, Ontario. We Are Part of a Tradition 9
14 Chapter 1 TWO-SPIRITEDNESS Chapter One focuses on the concept of two-spiritedness and presents historical and contemporary information on Aboriginal lesbians and gay men. T he term, two-spirited, has a number of meanings within several different contexts. For instance, in contemporary times, with the advent of lesbian and gay liberation, two-spirited means Aboriginal people who identify themselves as gay or lesbian. The terms, gay and lesbian," are European in origin. Therefore, two-spirited is preferred because it is more culturally relevant to Aboriginal lesbians and gay men. When the Europeans came to Turtle Island they brought with them their religions, their values and their way of looking at the world, which adversely affected Aboriginal communities including our sexual expression. We have come to believe that two-spirited First Nations people are disgusting and perverse. We learned that before colonization that to be two-spirited was a gift, which had promise and potential. Two-spirited people were respected and honoured, and were visionaries and healers in our communities. We have rediscovered that we continue to have a spiritual place in our world. Aboriginal culture is recognized for its emphasis on balance and harmony in all of creation. No one element, force, or impulse dominates the others. The term "Two- Spirited" originates from the First Nations recognition of the traditions and sacredness of people who maintain a balance by housing both the male and female spirit. Some of our Elders teach us that two-spirited people have special place in our communities. We believe that two-spirited people have specific duties and responsibilities to perform. These include counselling, healing, being pipe carriers, visionaries (seers), and conducting oneself in accordance to our belief, which states to respect all life. A white man wrote of the Crow Indians in 1859, males assume the dress and perform the duties of females, while women turn men and mate with their own sex. 1 Most and likely every Aboriginal nation on Turtle Island exhibited same-sex behaviour. Written by Deschamps, Gilbert, & Sheila Wahsquonaikezhik, 2-Spirited People of the 1st Nations 1 Denig, Edwin T., Biography of Woman Chief, in Gay American History, ed. Jonathon Katz (New York: Crowell, 1976), p We Are Part of a Tradition 10
15 Sue-Ellen Jacobs (University of Washington) studied written records from the last few centuries for references to gays and lesbians in American Indian tribes. Based on historical evidence that comes from recorded material; out of ninety-nine tribes, there were references to Gay culture in eighty-eight of them, of which twenty made specific references to Lesbianism. Eleven tribes denied any homosexuality to the anthropologists and other writers. All the denials of gay presence came from East Coast tribes located in the areas of heaviest and longest contact with those segments of white Christian culture that severely punish people who admit to Gayness. 2 Jacobs found twenty-one tribes that mention exact offices held by gay persons. In twelve of the twenty-one, gay transvestites were the medicine people or shamans of the tribe. Among the Illinois, Cheyenne, Crow and Dakota, they were essential for high spiritual ceremonies, in three they served a special function at funerals, and among the Winnebago, they were oracles. Among the Crow two-spirited men were responsible for cutting down the tree which is used for the Sun Dance ceremony. This is a respected and vital position to hold in the ceremony. Jonathon Katz, author of Gay American History, has collected the names Aboriginal people have used to designate their gay members. Each tribe had or continues to have special names for gay men and lesbians, that refer to cross-dressing and special tribal offices rather than to casual homosexual relations. The Navajo call their gay priesthood Nadle, the Winnebago say Siange, the Oglala Sioux call gay magic men Winkte, the Omaha and Ponca both say Mingu-ga, the Zuni say Ko thlama, the Ojibwe use A-go-kwa, The Inuit say Choupan, the Kodiaks call theirs Ke yev, the Absaroke of Montana use Bo-te, which means not-man, not-woman. These are just a few of the scores of names for twospirited people among various Aboriginal nations. Coming together in the urban setting has allowed us to look at our sexuality from political perspectives, which allows for the empowerment of two-spirited people. Organizations such as 2-Spirited People of the 1 st Nations have been founded and give validity to the vital role, which two-spirited people have within Aboriginal communities. Through the decolonization process, we as two-spirited people are striving to reclaim our traditional positions within our Nations and are taking our rightful place. 2 Grahn, Judy, ed.; Another Mother Tongue; (Boston: Beacon Press, 1984); p. 54. We Are Part of a Tradition 11
16 WE ARE PART OF A TRADITION A Report to the Royal Commission on Aboriginal Peoples by Susan Beaver, Executive Director, 2-Spirited People of the 1 st Nations June 25, 1992, at the Native Canadian Centre of Toronto. 2-Spirited People of the 1 st Nations In January 1989, First Nations queens, queers, lesbians and gay men met for the first time in Toronto as a community. With only a minimal number of things in common, we set about establishing ourselves as an organization and as a community. We called ourselves Gays and Lesbians of the First Nations. For some, it was the first opportunity to meet other First Nations people. We established our vision: To forge a link between our sexual identities and our identities as members of the First Nations community; To provide a safe environment for our members to interact and share with each other; To strengthen and share our cultural knowledge (especially as it relates to Two- Spirited people); To encourage a positive image and self-image of Native lesbians and gay men by reinforcing that traditional cultural knowledge. At our 1991 Annual General meeting, the membership laid down the European terms lesbian and gay and embraced the tradition of two-spirited people. Hence we are now known as 2-Spirited People of the 1 st Nations. As an organization and as individuals we have gained strength from knowing that we once held a sacred and special place in the spiritual and political life of our Nations. We intend to honour that tradition and reclaim that place in society. Two-Spirits: The Tradition The Hummingbird Society, Winkte, Berdache, Ogokwe, two-spirited, the basket and the bow: These are all symbols and words used to describe the sacred people known as lesbians and gay men. First Nations scholars such as Paula Gunn Allen and historians such as Walter Williams have taken on the task of documenting the existence of homosexuals in First Nations societies and cultures before the Europeans reached Turtle We Are Part of a Tradition 12
17 Island. It is well known that before the Europeans, most indigenous societies had names for homosexuals and far more than just identifying us, these names reflected recognition of the sacredness of two-spirited people. We were respected and vital parts of our societies. We were medicine people, warriors, healers and visionaries. It is said that twospirited people will walk where everyone else is afraid to and we will go where no one else will. Our existence was used to justify the belief in our barbarism as primitive peoples. Where that history began we now live with today. Homophobia is not indigenous to this continent: Tolerance of diversity is. We are part of a tradition. A tradition that includes respect. We are part of a tradition that saw many two-spirited people slaughtered by the explorers. We are part of a tradition that saw lesbians with black triangles and men with pink triangles sewn onto their clothing rounded up and sent to their deaths in concentration camps in Nazi Germany. We are part of a tradition that saw woman-centred religions suppressed by patriarchal Christianity. Our Experience Take some examples: You grew up on the reserve, with your language, with alcohol. Maybe your father fucked you or maybe he fucked your brothers. Maybe you grew up in a foster home where the only people you knew as parents abused you in too many ways to remember. Maybe you grew up relatively happy, experiencing the wandering years of adolescence. Maybe you grew up with one single piece of knowledge that could not, nor cannot be disputed or suppressed or cured: You are different. Maybe it is a feeling that won t go away. Maybe it is something you know but can t name. Maybe it is something you express only in secret because you know the repercussions of being found out are too large and overwhelming for you to contemplate. You don t know who you are, but you know people think it s wrong. Heterosexual experiences are rarely talked about, never mind yours. We often grow up without a language to describe ourselves: Lesbian, gay or queer are used as curses and insults. With the influence of the Church and Europeans, two-spirited is a tradition pushed so far away, only a few remember it and even fewer honour it. You receive no support and you see no role models and you are left to find your own way. Maybe your life is threatened because people know or maybe it s just your sanity that is in danger. You grow up knowing that the reserve is no place for you. Lesbians and gay men find themselves in cities built on racism and fed on the oppression of everyone who is not heterosexual, white and male. Fucking dyke! is shouted at you from across the street. A white man comes up to you and mutters squaw. Your friend is beaten up on the street and you don t know if it s because the attacker didn t like Indians or fags. We Are Part of a Tradition 13
18 We are not likely to turn to many organizations that are supposedly responding to the needs of a community. Our issues of safety are much more sensitive. We know that if we walk into an organization in the lesbian and gay community we may not be welcome because our traditions are too foreign and our skin is too brown. We cannot walk into a Native organization as easily as other people because we don t know whether we ll be sneered at or accepted. We only know that it is a risk. We, as the two-spirited community, must heal. We must re-learn that to be two-spirited is an honour. We have grown up with the single message that lesbians and gay men are sick. We are in the process of rebuilding a positive self-image as a result of this past. And if, as in the larger First Nations community, two-spirited people suffer from suicide, substance abuse and short life spans, then we must recognize this as symptom of a very different illness. We, as two-spirited people, identify ourselves very strongly as members of the First Nations. We take an interest in the future of our Nations and wish to play an active role in that future. Two-Spirited Women and Two-Spirited Men As a two-spirited woman of the First Nations, you become aware of triple oppression : You are lesbian, female and Native in a society dominated by a world that does not honour women or indigenous peoples and by a world that says your sexuality is nonexistent, a phase, a threat or a sin against god. The church has made sex dirty and women evil. We are expected to marry a man or suffer the consequences of our willfulness. As lesbians, we understand our sexuality in a social, political, historical and cultural context. As two-spirited men, you know there is not room for your life on the reserve. Your sexuality is not tolerated and many men leave to find urban centres where they can express themselves. Many men live a dual life: Bisexuality on the reserve is more common than you think. If you are one strong enough to be who you are, you are ridiculed, harassed and only sometimes understood as again being different. Sexual Orientation Our sexuality has, in the European tradition that we have all experienced, been viewed as a psychological neurosis that can possibly be cured, is the result of a dominating mother and weak father, is a choice we make, is a sin against god, a threat to all that is moral and good about our world and now maybe it s genetic. We did not choose our sexuality; our sexuality chose us. The Creator made us different and the Creator made us special for a reason. Our lives are radically different from straight Native people. We understand that as Native people, we have been oppressed and do not enjoy Canada as one of the best places in the world to live. We also understand that heterosexual Native people enjoy more privilege in this society than we as We Are Part of a Tradition 14
19 two-spirits do. To be two-spirited is more than who you sleep with. We are a community in and of ourselves. Our ways of talking, interacting with each other, ways of seeing the world and how we experience life are different from other First Nations people. Heterosexual people marry who they wish and it is celebrated, sanctioned and, indeed, promoted like any other propaganda. Our relationships are radically different: We do not wish to be seen as a heterosexual couple except for the sexes of the partners. We are free to define our relationships as monogamous or non-monogamous, SM or vanilla or however we choose. In Ontario, it is against the law to discriminate against someone on the basis of their sexual orientation. This is; however, the only law that protects us: Most laws in Canada discriminate against us in the assumptions made about who they are addressing, the language used and the values they seek to reinforce. Acquired Immune Deficiency Syndrome AIDS can not be translated into most Aboriginal languages and is in some places known simply as the disease with no name. Facts about AIDS AIDS is not a white man s disease. AIDS is not a gay plague. AIDSphobia and AIDS hysteria has been created by a homophobic, ill-informed media. AIDS is not the same as HIV. AIDS can be found in every gender, sexual orientation, economic class and culture. You can t get AIDS by touching, hugging or dry kissing some who is HIV+ or who has full-blown AIDS. The leadership of First Nations communities continues to live in denial and has refused to admit that our people are dying of AIDS and have consistently failed to respond. First Nations people are susceptible to the transmission of the HIV virus because of such realities as alcohol abuse, IV drug use, high rates of STD s and teenage pregnancies. There are no high-risk groups when it comes to AIDS; there is only high-risk behaviour. We Are Part of a Tradition 15
20 People living with AIDS live in inadequate housing and well below the poverty line. Women are diagnosed HIV+ later than men, if at all, or posthumously. Women live shorter lives than men do after diagnosis. Women, because of their economic status and as primary care givers for children, are denied access to adequate health care. Women of colour have transmission rates of HIV six times higher than that of white women. AIDS is not a punishment from god for living life the way you do. AIDS has affected the two-spirited community, but it has not affected us because we are gay or promiscuous or because we desire it. It has affected us because we are human beings susceptible to illness and disease. We wish to assert that people who are HIV+ are members of the First Nations community and, as such, deserve understanding and respect. In closing I would like to say that 2-Spirited People of the 1 st Nations demands that our Aboriginal leaders be role models in their universal acceptance of all First Nations people In all of their complexity With all of their issues. Nya:wenh OGOKWE: TWO-SPIRITED MEN IN A HISTORICAL CONTEXT In 1801, in Manitoba, a Saulteaux Ojibwe who was called Berdach by the local French, single-handedly held off a Lakota Sioux war party and saved his people. His own people knew him as Ozaw-wen-dib (Yellowhead). When his band was attacked he told the others to escape and not to worry about him. As he feared no danger. He then faced the enemy, and began to let fly his arrows. 3 The Indians, the traders remarked, often 3 Williams, Walter; The Spirit and the Flesh: Sexual Diversity in American Indian Culture; [Boston: Beacon Press, 1986], p. 68 We Are Part of a Tradition 16
Two Spirit Women. 2nd Edition
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text:
|Home Page Gift Certificates Contact Us Gift Registry Wholesale
Many handmade items marked down 10% - 50%
Extended SALE going on now!!
The Crows Nest Primitive Shoppe is an on-line business offering handmade items.
My name is Andrea Mengel, owner of the Crows Nest and I work out of my home in Huntington MA. All of my beeswax products are made with certified organic beeswax. I also use certified organic ingredients in my herbal tea blends, handcrafted bodycare products and pet chicken & bunny care products.
Wholesale is available to shop owners.
Feel good about what you buy!
The Crow's Nest Primitive Shoppe offers
Handmade Bee Skeps, Organic wax Melting Tarts,
We Can Make A Difference!
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Share with a friend!
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subset: commoncrawl


text:
Please, let me know via email when the new review on this product is available.
This is a great toy for a great price! I have loved it since I got it. It is easy to clean and lots of fun to play with! For a beginner, it might be too big, but it is so very slippery and soft that it would not be a problem! Overall, it is a great toy!
Cheaper is not always better. Between the danger of the material, the floppiness of the probe and the size, there's little I can recommend about Blue. In fact, that best part may be that the flared base is so large even the most paranoid user needn't fear about losing it in the colon.
I love this anal toy. The design allows it to hit all of the right spots, and it allows for me to play out some of my double penetration fantasies. It is a very useful anal toy that is different from the other toys in my box. I give it 5 stars, even though it's made out of jelly. I like it that much!
This truly is thee ultimate penetrator for any fan of anal play. With its long shaft and thick girth this is truly an amazing toy to experience. This toy would definitely not be suitable for beginners to anal play but with some time this is a great toy to work up to. All in all this is a great value, and addition to any experienced anal players toy box.
Overall, this plug is a great length and is wonderfully comfy. Not for beginners, but anyone looking for a nice long plug that's easy to use, definitely recommended!


text: Hi, i tried to downgrade my HTC Wildfire i installed the chinese version (MEGAUPLOAD - The leading online storage and file delivery service) and tried to downgrade to http://ftp.bestblog.de/Wildfire/RUU...3.55.24H_18.104.22.168_release_151892_signed.exe why i don't want the chinese froyo? Just because i cannot get Access to the Android Market, the only Market i got is the HTC Market. i tried this Guide to downgrade several times: ([HOWTO] Downgrade Froyo (2.2) to Stock 2.1 (ANY HBOOT | WIN/LINUX/MAC | ROOT) - xda-developers) it didn't work. So my question to you is: How can i Downgrade, or how can i get the Android Market manually? Just one solution of this would be very greate to have. Thanks and Greetings Erunestaron


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Daily News Reports »
Why Invest in Weekly Employee Meetings?
by KayDee Gilkey, click here for bio
Program: Farm and Ranch Report
Date: May 03, 2017
Click on the play button to listen to report.
Download Report: Why_Invest_in_Weekly_Employee_Meetings2.mp3
About a year ago, Klesick made the connection between his farm's health and the health of his team. His philosophy has always been to have healthier soil and improve it when he passes it on the next farmer.
Klesick likens his employees' training to equal the importance of the health of his farm's soil — saying that both are vital to the heath of his business.
Klesick: "Your employees or team members are people and they want to learn and the more you teach them about life, business, and being their friend the stronger your team will be; and the healthier your workplace will be; the healthier your bottom line will be. I want the best people working for me so I teach them what it means to be a Klesick Farm team member and how we do business."
Klesick adds since he made the connection to develop his team, there was a marked improvement in productivity and atmosphere.
He adds
Klesick: "And understand who they are is important and that I expect them to bring their best everyday. And so in the end if you value your employees more than with just a paycheck — you will get back way more than a day's work."
Recent Reports from Farm and Ranch Report
- New Sage Grouse Plan
- Waters of the U.S. Rule Update
- Waters of the U.S. Rule Update
- Stress on the Farm and Ranch
- Dairy Worker Program
Click here to see Archived Reports


text:
There is a missing dog in Ballard, read the following information from her owner Molly:
"Buddy, our 1yo brown terrier mix escaped from our home in Ballard yesterday (80th and 22nd Ave NW). He was last spotted at NW 67th St and 11th Ave NW around 5PM. Please call/text 206.351.3098 or 206.226.2126 if you spot him as he is very skittish and likely to run from you. Thank you!"


text:
Travel and Hospitality Expenses Reports
Senior Level Employees (Historical)
Fortier, Marie, Special Advisor to the Deputy Secretary to the Cabinet
Travel Expenses - 2009
There are no travel expenses listed for the selected person and year.
Hospitality Expenses - 2009
|Event Description
|06-24 to 06-25
|Breakfast, lunch and dinner for the Committee of Senior Officials retreat
|*Total: $101.14
*Total does not include applicable taxes
Please note that information that would normally be withheld under the Access to Information Act or the Privacy Act does not appear on this web site.
- Date Modified:


text:
Isaiah 6 Lexham English Bible (LEB)
Isaiah's Commission
6 In the year of the death of Uzziah the king, I saw the Lord sitting on a high and raised throne, and the hem of his robe was filling the temple. 2 Seraphs were standing above him. Each had six wings:[a] with two he covered his face, and with two he covered his feet, and with two he flew.
3 And the one called to the other and said,
"Holy, holy, holy is Yahweh of hosts!
4 And the pivots of the thresholds shook from the sound of those who called, and the house[c] was filled with smoke.
5 And I said, "Woe to me! For I am destroyed![d] For I am a man of unclean lips,[e] and I am living among[f] a people of unclean lips,[g] for my eyes have seen the king, Yahweh of hosts!"
6 Then one of the seraphs flew to me, and in his hand was a hot coal he had taken from the altar with tongs.
7 And he touched my mouth, and he said,
"Look! This has touched your lips
8 Then I heard the voice of the Lord saying,
"Whom shall I send?
And I said,
"I am here!
9 And he said, "Go and say to this people,
'Keep on listening and do not comprehend!
11 Then I said, "Until when, Lord?"
And he said,
"Until the cities lie wasted without inhabitant,
Lexham English Bible (LEB)
2012 by Logos Bible Software. Lexham is a registered trademark of Logos Bible Software
You'll get this book and many others when you join Bible Gateway Plus. Learn more


text:
Until In Excess, Imperceptible UFO (2013)
This album had its humble beginnings in mid-2011 and was completed over the course of a year. Ever mindful and attentive to the most subtle and nuanced details, founding band members Jace Lasek and Olga Goreas produced, recorded and mixed at the stalwart Breakglass Studios in Montreal with long time band mates Kevin Laing and Richard White. Eventually mastered by the renowned Greg Calbi at Sterling Sound, this fourth album by The Besnard Lakes' features heavyweight additions by Moonface's Spencer Krug and Mike Bigelow, The Barr Brothers' Sarah Page, the always-enchanting Monica Guenter and the return of Fifth String Liberation Singers' Choir. The story of the album unfolds its introspection on the endurance of the human spirit during prophetic times as told by a spy or two, maybe more. Each of the eight tracks on the album takes off, coasts, and lands smoothly, with a jubilant slowburn of its own momentum for the benefit of the larger picture. The Besnard Lakes create a distinct and dreamy headspace, an enigmatic and somehow familiar placelessness. It happens in such a way that both the close and casual listener find themselves immersed in the generous sonic vision, one moment as timeless as the next.
Produced by The Besnard Lakes | Released on Jagjaguwar/Outside Music | Artwork by Corri-Lynn Tetz
You Lived in the City EP (2011)
Welcome to Pine Point is a multimedia documentary that combines video footage, artwork, photographs and music on a web interface. Pine Point is a Canadian mining town that existed for one generation and was closed and wiped off the map after the mine closed. The documentary serves as an album to the town's memory. Co-director Michael Simons, a longtime friend of The Besnard Lakes' Jace Lasek, told the band about the project and asked if the band would be interested in providing some music for it. He asked if the band would cover "We're Here for a Good Time (Not a Long Time)" by Canadian rock band Trooper. The songs The Besnard Lakes contributed to Welcome to Pine Point will be available via 12″ EP available at their upcoming tour dates and by mail order at SC Distribution. "The Corner" is one of two songs written for the end credits of the film "Memories Corner". This is the song that wasn't chosen. Also a Besnard Lakes rarity, this song is available for the first and only time on You Lived in the City.
The Besnard Lakes are the Roaring Night (2010)
There is a war now. The message has been sent through short wave in code. The Besnard Lakes twisting chronicle, or fever dream, of spies, double agents, novelists and aspiring rock gods has turned violent. Loyalty, dishonor, love, hatred all seen through the eyes of two spies, fighting a war that may not be real. One follows the other as they receive coded messages and spread destruction. The city is burning, and it's to the benefit of music obsessives everywhere. Once again, the husband-and-wife duo of Olga Goreas and Jace Lasek has crafted a majestic, sprawling vision of guitar bombast and captivating pop experiments.
Produced by The Besnard Lakes | Released on Jagjaguwar/Outside Music | Artwork by Corri-Lynn Tetz
Buy: iTunes (digital), Amazon (CD), Jagjaguwar (all formats), Online Store (CD, vinyl)
Albatross (EP) (2010)
A standout track and the first single from Montreal's The Besnard Lakes' upcoming longplayer, The Besnard Lakes Are The Roaring Night, "Albatross" has all the swagger of a Stevie Nicks-led Fleetwood Mac classic or Roy Orbison reimagined as a rollicking, snakeskin-booted Mazzy Star — dousing it all in gas and throwing the match as we hear its tale of Vancouver's skid row and its inhabitants. On the flip we find "Four Long Lines," a non-album cut that not so much exists within the dark grooves of the vinyl as it does float just above the stereo, embodying the extraterrestrial encounter the song cryptically details. "Saw an alien/On the street/At dawn…Saw Aliens/In the sky/Called out to them, " breathes Jace Lasek's otherworldly falsetto, which stays just beyond definition skating on top of what could be a basement-tape lost cut from Eno's Another Green World.
Produced by The Besnard Lakes | Released on Jagjaguwar/Outside Music | Artwork by Todd Stewart
Buy: iTunes (digital), Amazon (Vinyl), Jagjaguwar (Vinyl, digital), Online Store (Vinyl)
Casino Nanaimo (EP) (2007)
On the heels of "The Besnard Lakes Are The Dark Horse", The Besnard Lakes continue what they've started, re-stoking the flames and releasing two additional tracks, as embodied on a 12-inch vinyl single. Side A is "Casino Nanaimo", a place where repetitive sound and lights engulf addicted gamblers all vying for space on the eternal wheel of fortune. And then there is side B, "Devastation (alternate version)", the unedited and original straight-to-two-track nine-minute version, recorded live-off-the-floor at Breakglass Studios.
Produced by The Besnard Lakes | Released on Jagjaguwar/Outside Music | Artwork by Todd Stewart
The Besnard Lakes Are The Dark Horse (2007)
The Besnard Lakes Are The Dark Horse is a luxurious foray into sound and music. The Besnard Lakes have shown that they are masters of finely-honed experimental pop songs that invoke the eerie Lynchian setting as aided and abetted by the music of Julee Cruise. On The Besnard Lakes Are The Dark Horse, the band throws into the mix a mad dash of Fleetwood Mac proportioned swagger and ambition. Not so incidentally, the Besnard Lakes have created a masterpiece that will resonate within all quarters, amongst critics, casual and not-so-casual rock listeners, garden variety pop fans and headphone junkies.
Produced by The Besnard Lakes | Released on Jagjaguwar/Outside Music | Artwork by Corri-Lynn Tetz
Buy: iTunes (digital), Amazon (all formats), Jagjaguwar (all formats), Online Store (CD, vinyl)
Volume 1 (2003)
Produced by The Besnard Lakes | Artwork by Jace Lasek
Buy: iTunes (digital), Amazon (CD, digital), Jagjaguwar (CD, digital), Online Store (CD)


text:
meanwhile in the blogathon
Head over to Jett's Blogathon and guess which body part is mine!
And then go sponsor Keith - if he doesn't get more sponsors you'll never see the panties I sent him!
Oh, all of my Blogathon entries can be found here. Thanks to Faith and Kevin for helping me out with that.


text:
The Newest Senior Living Community Still Holds a Special Place in Wichita's History.
Home Ownership Is Great. Lifestyle Ownership Is Even Better
Healthcare Services, Lifestyle Amenities
We invite you to call or visit and see why we're proudly helping to redefine senior living. For a spouse, a parent or a loved one, we're here to provide the people, programs and living environment to take care of them, and you.


text: Hey all, Im sorry im posting this in the main area however Im having a hard time finding anyone that responds. in the services offered area.. Let me know wat you offer and if you have a forum thread with reviews it would be greatly appreciated. I need blasts to start like yesterday! lol.


text:
Here's a paper I wrote for Pastoral Care class about an experience with healing.
When I was going through cancer treatment and surgeries in my teenage years, all I could think about was getting well. I thought surviving cancer would be the answer. But, it turns out, that being the one who survived has actually led to more questions.
I have had many occasions to think about this idea of healing. What does it mean to be healed anyway? Early in my life, I believe that I was healed because I wasn't dead. Other times I believed I was not healed because I didn't have my leg and God hadn't spontaneously replaced it for me. Healing can mean so many things. My experience with healing has been less a moment and more a journey of understanding, reflection and struggle.
About three years after my last cancer treatment and my last major surgery, my family drove to Iowa City for a check up. We had been making periodic trips since they had amputated my leg and released me from further chemotherapy treatment. On this particular trip, the doctors had informed me that since it had been almost three years without any reoccurrence of cancer that I no longer needed to have check-ups with them. Their only request was that I get a chest x-ray next year with my yearly physical.
After receiving the good news, we left the pediatric oncology clinic and immediately headed over the pediatric oncology wing of the hospital, the floor where I had received all my chemotherapy treatments, for a visit. We trekked the long halls of the University of Iowa Hospitals and arrived at 3JC West, the place where I had spent at least a week of every month of my sophomore year of high school, and asked the person on duty to page my favorite nurse, Carol. Carol was my primary nurse when I was going through chemotherapy. Carol was strong and intelligent and encouraging throughout my entire treatment schedule. Once, she even got permission from my mother to take me to the movies and out for pizza during one of my stays at the hospital. She was probably one of the reason why I briefly considered being a nurse.
The front desk paged Carol and soon enough, she rounded the corner and greeted us with smiles and hugs. We told her the good news and she caught us up on the goings on in her life and on 3JC West. Before we left, I asked her about Luke and Barbie and Michelle. How were they? What were they doing? She informed me that they had all died. Luke from Cystic Fibrosis AND Barbie from a brain tumor AND Michelle from stomach cancer. I was shocked. As we left the hospital, I could scarcely take it in. All three of them were dead.
When we got back to the car and drove back toward home, my mother informed me that Jessica had also died. Jessica and I had the same cancer. She and I spent one afternoon together one summer. She was at the end of her treatment and planning a remission/recovery party and I, on the other hand, was still going through the treatment. My mother had met her father at work. My mom was a customer service representative at [utility company] and he was a vendor. The receptionist at [utility company] had introduced them to each other because she knew that both their daughters were going through cancer. Jessica's cancer had spread to her lungs and after a few surgeries they were not able to save her. My mom told me that she had not told me about any of my hospital friend's or Jessica's death because they had all died right around the time that I was getting well. I sat in the back seat of the car by myself and cried.
Even now, I still think about what it means to be that one that lived. It is both joyous and confusing to be that person. Of course, I'm glad to be well. Of course, I'm glad to be alive. I've been told more than once that God must have 'something' for me to do. To some extent, given my current vocation and field of study, I even buy that line of reasoning, but only to some extent. People say a lot of things, and often those things seem cliche and hurtful to those who have lost someone.
If I am alive and God had something for me to do, then does that mean that God had no plan for sweet, funny, Elvis-loving, Barbie – my pizza & ice cream friend? Does that mean that Luke, the little skinny guy who always seemed to be up to something even as he walked the halls pulling his oxygen and IV pole behind him, didn't make God's plan list? Does that mean that Michell didn't have a chance? That God didn't ordain a thing for this teenager to do but that God did for me? It is sometimes painful to try to answer these questions. If I tried, I fear I will come up with some insensitive platitude. No matter what I'd say, it might leave someone out.
I remember as a sophomore in college, sitting on the floor in front of the television enjoying an episode of the 700 Club. I don't know if they still do it but at some point Pat Robertson and his co-host begin to pray and give 'Words of Knowledge ' like, "Someone is being healed of a neck pain, right now." Things like that. I was totally in the moment with Pat and the co-host when my roommate entered the room. She said, disdainfully, "Do you really believe in healing?" The tone of her voice totally set me off and I turned to her angrily said, "There was a girl that had the same cancer I did. We received to same treatment. Mine in Iowa City and hers in Des Moines. We both had our legs amputated. Her left and my right. She is dead and I am alive. So, YES, I believe in healing!" Then I turned my back and continued to watch the show. She made the intelligent decision to remain silent.
That was healing, as I understood it then. I'm alive and she's dead, so I'm healed. It's not so cut and dry for me anymore. I believe that healing takes place in a lot of ways and that, we, as humans, must be very careful about how we judge what is healing and what is not. Ministers often have to walk a fine line. We are the carriers of God's word and bearers of Christ's love, we look for indications of brokenness and hurt in people and try to encourage them to seek wholeness and health in their lives. But we must also avoid offering cheap hope. Although I believe that spontaneous and miraculous healing is possible, I never want to convey that the more common, long journey to wholeness is any less miraculous. We must be careful not to presume that we know, more than God, what an individual needs.
There are instances in which people want to be encouraging and tell others that God can heal them. Yet, the so-called, 'encourager' has set the criteria for what healing is. If the healing process doesn't go the way the 'encourager' anticipates then often, the person in need of healing is blamed for not having enough faith. No one should ever be made to feel guilty for not healing on schedule. This very hurtful when it happens. We project our beliefs on other people to their detriment when we might do well to look deeper at where we get our theology and examine it to see if it is sound or helpful.
Although I can't answer all the questions that I have about healing right now, I can say that I know that God is God. I cannot control God. I cannot put God in a box. God is not my short order cook or my ATM. God is more than any of us can imagine. God is constantly exploding our idols and our limited expectations of God abilities. God shows us that our expectations of the divine are not exhaustive. There is always more.
There is no formula to ascertain whom God will heal and whom God will allow to suffer or even die. Being alive is not an indication of healing but it is an opportunity for healing to occur. I find some comfort in the idea that God will do what God does and that healing is always possible and always miraculous, even if the healing does not occur in the way that we anticipated or on what we asked to have healed. And with that, I welcome God even further into my life to heal me and to lead me to whatever I can do to point others to God's healing power.
In retrospect, I believe that God was present for me when I was sick and that God's hand was present as I healed. I also believe that God was present with my friends who died. And if they are in the presence of God where all things are complete and make sense, I'm sure they have more understanding of the process than I do. Nevertheless, I'm open to learn whatever God wants to teach me.
End notes:
1. They do, in fact, still do the Word of Knowledge thing on the 700 club.
http://www.cbn.com/700club/features/BringItOn/healing-index.aspx . Additionally, the biblical reference often used to explain this phenomenon is 1 Corinthians 12:8.
3. Names have been changed for privacy.


text:
World News at a Glance
Headlines : Google News
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P&G Looks for Steve Jobs-Like Sequel by Recalling Ex-CEO
Woolwich suspect's friend arrested after appearing on Newsnight
Breaking News: BBC News
French army to begin Mali pullout
Nigeria Boko Haram camps 'destroyed'
Swedish riots spread beyond capital
Dancer 'lied' in Berlusconi sex case
Syria opposition ready to negotiate
Arizona sheriff 'profiled' Hispanics
Toronto's Ford denies 'crack video'
IMF chief Lagarde made key witness
China in first Swiss free-trade deal
Latest News Headlines : CNN International
News Just In : News.MSN
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Toronto mayor says he does not smoke crack cocaine
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Latest Headlines : ABCnews.com
Breaking News Today : News.com.au


text:
In the world we live in today, lack of knowledge is rarely the problem.
The problem lies in our indecisiveness, impatience and our inability to take action and do the work.
Stop looking for the perfect program, the perfect diet or waiting for the perfect time to start.
Stop waiting for that next article that promises you'll "Drop 10lbs While Eating Your Favorite Foods!" or "Add 20 Yards Off The Tee With This 1 Exercise!".
Quit trying to avoid Doing The Work.
Do you really want to drop a few pounds, build a better body, play better golf or dominate your sport?
The answer to all of those questions has always been, and always will be;
• Get Stronger
• Move Better
• Improve Your Conditioning
• Eat Like an Adult
Getting stronger isn't easy.
You'll have to invest time week after week, month after month and year after year to getting stronger.
You'll have to lift heavy weights, train consistently and dedicate yourself to the pursuit of strength.
The process is simple, you just have to do the work.
Improving the way you move isn't very exciting either.
Stretching, mobility drills, dynamic warmups all get boring and tedious.
Who cares? It has to be done, so do it.
Conditioning sucks.
Running, rowing, biking and metabolic circuits are hard.
You'll very likely hate every minute of it.
Get over it and get to work.
Eating better isn't easy either, but you know what you should and shouldn't be eating.
You know you should skip the pizza and probably eat more vegetables.
Eggs are better than Lucky Charms, water is better than soda – eat like an adult, not a little kid.
You know this stuff, now do the work.
Making things seem easy and convenient is a profitable business.
People will pay lots of money to avoid actually having to work – which is why there will always be thousands of Google search pages of programs and ebooks promising to get twice the results with half the work.
You're better than that.
The process is simple, but it's not easy.
Stop looking for shortcuts.
Stop looking for permission to be lazy.
Embrace the hard work.
Get Stronger, Move Better, Improve Your Conditioning and Eat Like An Adult.
You now have all the answers you need – now Do The Work.


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