HISTORY OF SYRO-MALABAR CATHOLIC CHURCH
Various Rites:The Catholic Church is composed of two kinds of rites namely Oriental and Occidental (Eastern and Western). There are twenty-one oriental rites and the rest are Western. The Syro-Malabar Church is one of the Eastern Churches.
The Apostles went around the world and preached the Good News to different ethnic groups and cultures. Many people from various countries and cultures embraced the Good News. Those who embraced Gospel expressed and celebrated their faith in different ways, languages, rituals etc. Though faith was one and the same, its expressions varied according to the culture. This resulted in the formation of various liturgies and rites. The distinction of East and West depended upon the two Capitals of the Great Roman Empire. All the Churches, which came under the Capital City of Rome, were called the Western Churches, and all the Churches which came under the Capital City of Constantinople (Byzantium) were called the Eastern Churches. While the Latin rite developed in the West, five main eastern rites called Alexandrian, Antiochean, Armenian, Chaldean, and Byzantine began to take shape in the East.
There are six Patriarchal Churches among the Eastern Churches:
- Coptic 2. Syrian 3. Maronite 4. Armenian 5. Chaldean 6. Melkite
Major Archiepiscopal Churches in the Eastern Churches:
- Ukranian 2. Syro-Malabar 3. Syro Malankara
ORGIN OF SYRO-MALABAR CHURCH
The origin of the Syro-Malabar Church is traced to the arrival of St.Thomas, one of the twelve Apostles, to India in AD 52. He preached the Good News in different Kingdoms around the Subcontinent and established seven and a half Ecclesial Communities in Malabar (Kerala). After twenty years of his activities he was killed by a Hindu fanatic in Mylapore, near Madras in the state of Tamil Nadu in AD 72. The Universal Catholic Church celebrates St.Thomas day on July 3rd. It is a day of obligation for the Syro- Malabar church.
The early Christians in India were called St.Thomas Christians. But when the Persians came to India in 4th century, they imposed the Chaldean liturgy upon this community for about one thousand years. The Persian Church was also known as the East Syrian or Chaldean or Babylonian Church. They appointed Chaldean bishops from Persia to govern this indigenous church. A local Bishop was never ordained.
Portughuese Rule and Latin Influences
When the Portuguese arrived and colonized India in the beginning of the 16th century, they imposed Latin liturgy upon the Syro-Malabar church, and this oriental church was westernized in every sense, and it has almost lost its identity as an Eastern Church. This practice continued for about four hundred years. The bishops who governed the church were from abroad. They could never understand and tolerate the diversity in the Catholic Church. Everything unknown to them was heretical. They destroyed all the liturgical texts, vestments and anything valuable to this church, and everything unfamiliar to them. This continued until 1896 when a local bishop was appointed.
The missionaries seem to have had the impression that the St. Thomas Christians were not Catholics but Nestorians. It was because They accepted Bishops from the East Syrian Church which officially had adopted Nestorianism. This historical development took place immediately after the Council of Trent. This council was very tough against heretics. So they were all out to bring back the Syro-Malabarians to the Roman obedience. There were also the commercial interests in appointing Latin Bishops to rule the Syro-Malabarians. The last Bishop appointed by the East Syrian Patriarch for Syro-Malabar died in 1597. Then the Portuguese began to tighten their hold on the Syro-Malabarians, and never permitted any East Syrian Bishops to enter their colony in India.
Division in the Church
It was during the period of 1653 to 1887 that many divisions took place in the Syro-Malabar Christian community. Attempts were made by the people to get rid of the rule of the Latin Bishops who gave hardly any value to the ancient system of administration, tradition and the Christian heritage of Syro-Malabar church in India.
The Synod of Dyambar and Coonan Kurishu Oath:
The headquarters of the Latin hierarchy in India during the Portughese period was Goa. The archbishop of Goa convened a synod in Udayamperoor a small village in Kerala in 1599. The members of Syro-Malabar community were coerced to accept many Latin customs unfamiliar to them. It was claimed that with the synod of Diambor Syro-Malabarians were made to accept Catholicism as well the authority of Pope. The fact, however, was different. The Syro-Malabarians had never accepted Nestorianism. It was true that they had contact with the East Syrians. But they were not at all involved in any of the Christological controversies. On the contray whenever they had an occasion they reiterated their allegiance to the Pope and their communion with the Church of Rome. Though some of the Syro-Malabarians accepted the rule of the Latin bishops they were very unhappy about it. Their resentment continued overtly and invertly. The climax of the protest was well expressed in the evet of Koonan Kurishu Sathyam (Koonan= bent, Kurishu= cross satyam= oath). In Mattanchery at Fortkochi, one of the then commercial centers in Kerala, a group of Christians gathered under the leadership of the archdeacon. They took an oath touching the chord put around a huge cross that they would never accept the rule of the Jesuit missionaries any more. Usually Bishops for India were appointed from this religious community. This historical event occurred in 1653. It has to be noted that it was a revolt against the oppressive rule of the Europeans, and not against the Pope or the Holy See. Unfortunately, after the Oath twelve priests at the instigation of one of the members who was very influential laid hands on the head of the archdeacon and “ordained him Bishop”. There began the division in the Church of the St.Thomas Christians.
Back to Communion
Tension continued in the Church. The faithful wanted to be in communion with the Holy See but at the same time they did not want to remain under the Bishops appointed by the Portuguese crown. This made many of the faithful go back to the obedience of the Latin bishops. But a small group remained in schism. Those who remained under the “pseudo Bishop” (false) later accepted the tradition of the Anthiochan non-Catholic tradition, and were known as the Orthodox Church. In the course of history because of the missionary work mainly of the Protestants many other non-Catholic Churches began to get rooted in India
There were continuous efforts to win back the people who were not in communion with the Holy See. There was no remarkable success primarily because of the opposition from the European missionaries.
Fr. Joseph Kariattil and Fr. Thomas Paremmakkal, were two priests from the Church of St.Thomas Christians. They were very learned, and in 18th century they made very serious attempt to bring the concern of the Syro-Malabar Church to the notice of the pope. They made a visit to Rome and presented the matter to the Pope. He was ordained archbishop of the St.Thomas Christians, and had received a mandate to receive the dissident group with its bishop to the Catholic communion. Unfortunately archbishop Kariattil on his way back to Kerala died in Goa in 1786. His death still remains as mystery in the history of Kerala church. An it was only in 1930 a group of them under the leadership of their archbishop Mar Ivanios reestablished their communion with the Catholic Church. The Holy See accepted them and they were allowed to remain in Catholic Church as a separate rite. This church is a known as Syro-Malankara rite.Those St.Thomas Christians who remained in the communion of Pope even after the Coonan Cross Oath later came to be known as the Syro-Malabarians.
Those who remained in communion were still fighting for getting indigenous Bishops of their own rite. It became a reality only in 1896 when the Apostolic Vicariates of Trisshur, Ernakulam and Changanachery were established and three native priests were appointed as vicars apostolic.
THE LIFTING OF THE RESRTICTION
As a result of the continued petitions from the members of the Syro-Malabar community to get emancipated from Western domination, Pope Pius IX established the Syro-Malabar Hierarchy in 1896. Unfortunately its activities were strictly restricted to certain boundaries within one of the tiny states of India called Kerala. They were not allowed to do any evangelical activity in any other part of India in their mother rite. Those who wanted involve themselves in mission activities had to adopt Latin rite. And the Latin rite widely and cleverly made use of the personals of Syro-Malabar church to expand their own church in India. The late Cardinal Tisserant, the then Prefect of the Oriental Congregation, who studied the history of Syro-Malabar church, recommended to the Holy Father to lift the restriction imposed upon it. Consequently in 1952 Pope Pius XII extended its territory to Malabar, Mysore, Nilgiris and Thiruvanandapuram and established the diocese of Thalassery. It was a milestone in the history of Syro-Malabar Church.
In the middle of the 4th century or later a group of Christians from Persia under the leadership of a merchant called Thomas of Kinayi migrated to Kerala a southern state in India. The descendants of this group are called Knananites or Southists. Though they belong the Syro-Malabar Church they live as two separate communities with their own diocese and parishes In the year 1911 a separate vicariate apostolic, Kottayam, was erected for them. The bishop of Kottayam has jurisdiction over all the Knanaya faithful within the provinces of Ernakulam , Changanacherry, Trissur and Tellicherry.
At the time of the Coonan Cross Oath many of the Knanaya parishes also had accepted the “pseudo bishop” ordained by the twelve priests. In the course of time they too accepted the Antiochean non- Catholic way of worship and customs. In the reunion movement in 1930 some of the Knanaya parishes reestablished communion with the Holy See. But instead of joining the Syro-Malankara Church they joined the diocese of Kottayam in the Syro-Malabar Church. They follow the Antiochean liturgy and they have separate parishes and priests within the diocese of Kottayam.


The Dr. Seuss fiasco roiled society, nowhere as much as in right wing circles where these books were suddenly a cause célèbre, meritless though the outrage was. The second place the roil raged was in librarian circles, where old (mostly white) guards and newer librarians of color are oftentimes at odds. K – her real name concealed for safety – responded to an inquiry in the private “We Here” Facebook group, whose members are librarians and archivists who identify as Black, Indigenous, and People of Color (BIPOC). K is a paraprofessional with a few classes left in their Library and Information Science (MLIS) master’s program. Here is our full and unabridged conversation, only edited for clarity. We discuss all the things, from censorship to book weeding to BIPOC librarian thoughts to figure out, as best we can, what the issue is and what’s at stake.
YS: I’m interested in the librarian perspective of the debate over censorship versus curation of racist content in our libraries.
K: Librarians are supposed to take policy recommendations from our professional association, the American Library Association (ALA). Last I heard, librarianship is about 87% white. I think many white librarians think that our profession is a noble one and that the Master’s of Library and Information Science degree that it takes to become a librarian adequately educates everyone to be good at our job. The trouble with this idea is that our education only minimally exposes us to things like Critical Race Theory, critical and activist librarianship—things that we really need to study and talk about to be able to justify overhauling policies that are based in unexamined White supremacy.
Conversations around censorship are based on the flawed perception that our democracy is functioning at peak performance when really it’s one part of a racist nation state. A true democratic state can only be achieved if we develop new policies that promote equity. Once we have achieved equity we can fight for libraries to maintain neutrality. I think that if the anti-censorship folks were also anti-racist they would be able to see that. I think it also comes down to ideas about progressivism versus conservatism. Conservatives think we have to maintain tradition because it’s been evolving through time and we’ve arrived where we’re supposed to be. I think we have a long way to go and that we need to adopt some strategies like Sarah Kostelecky’s cultural humility. [emphasis added]
YS: The American Library Association being vehemently anti-censorship is an awesome stance but the verbalized logic, as I understood it, indicated a preference for maintaining racist content and they “couldn’t imagine not having those books in [their] collections,” opting to leave it to individual librarians to decide if they want to maintain those or remove them.
K: Yeah, you’re talking about what Deborah Caldwell Stone, the Director for the ALA’s Office for Intellectual Freedom said to the CNN reporter in that article published March 3rd. It’s implied that Caldwell is talking about keeping the six books the Seuss estate stopped publishing this year because they were his most racist children’s books. That article talks about how libraries are anti-censorship and should be trying to increase the purchasing, circulation, and promotion of books that center BIPOC characters without using racist stereotypes.
I noticed, too, that you added the word “individual” in front of librarians [Editor’s note: in fact, that’s a paraphrase from the ALA on their policy regarding the Seuss books]. It’s unclear if Caldwell is taking responsibility away from the ALA and putting it on individual librarians. Structural racism cannot just be the responsibility of individual librarians. Individuals cannot lobby our Baker & Taylor and Ingram vendors to carry more BIPOC authors. Individual librarians can’t educate all parents and educators about racist stereotypes in the books they are checking out. Individual librarians can share booklists put together by people like the American Indians in Children’s Literature blog and Meghan at Teaching for the Change that give people alternatives to harmful stereotypes, but anti-racism as a value needs to be more institutionalized.
YS: Can you explain the ways books are removed from circulation?
K: Libraries have collection management policies with guidelines for what we call weeding. Because new books are getting published all the time and we want to buy them, we have to constantly remove books to make space in our stacks.
Standard policies say that if books are damaged (ripped and missing pages, coffee stains, etc.) you weed them out. Before the book is removed you would want to look at its circulation statistics—if it’s a popular title you would buy a new copy and if it’s not popular you would discard it. Libraries also have to set up schedules for discarding certain kinds of books because people aren’t damaging and stealing books at a rate that makes enough space for new books. Some public libraries try to keep their shelves stocked with books published in the last 7 years. You have timelines for weeding books with information that’s going to go stop being relevant or true with time as science and technology advances. I think it’s pretty rare for a collection policy to explicitly address what to do with racist books. A colleague told me to look at the Texas State Library and Archives Commission’s “Crew: A Weeding Manual for Modern Libraries” to see an example of a policy that does address racism directly.
YS: How are librarians handling the circulation of the six out-of-print Dr. Seuss books?
K: So there are librarians who have taken books out of circulation because they don’t want the books that are no longer in print to get stolen because those books are now selling for hundreds of dollars. Supervisors will eventually put those books back in circulation when they are no longer concerned about them getting stolen. But then you have librarians who want the books gone and won’t pull the books into the work room because they want them to get stolen from the stacks or circulated enough to be damaged and discarded.
You also have people that have pulled the books out of circulation into closed stacks and those books will hopefully not circulate much at all and will eventually be weeded because they aren’t circulating enough to deserve the space. Closed stacks are used for non-circulating items that the public can access under supervision. Other librarians who want the books gone don’t want to put them into closed stacks because closed stacks are set up to protect “important” books and they think racist books shouldn’t be perceived as special.
YS: That defined ALA position, of not wanting to cull racist books, strikes me as implying a preference for maintaining racist content while simultaneously leaving the question of whether or not to do so open-ended and up to individual Librarians. Here in Denver, the library opted to follow the anti-censorship position and has declined to remove those specific books. It struck me as an odd stance to come out for when there was no local demand for them to remove the book. It felt like an unnecessary way to stand up for racist books when it wasn’t required.
But since these remain, as a librarian, if you were to maintain racist books, would they be left as-is or should they come with some sort of disclaimer, warning, or companion materials to help parents work through and talk about racism and racist content with their young people?
K: So I was wondering about disclaimers too. Have you seen those mini manila envelopes glued to the first page of a book where people wrote their name down on a little index card to check a book out?
YS: Of course. Old school.
K: Our library has books that still have those. I was thinking about putting little bookmarks in that envelope with a note about reading with a critical eye and naming what was problematic with the text and/or author. I asked a mentor about the idea and they said I should think about what the community would want me to be spending my time on—like maybe I should put my efforts toward celebrating books with good content instead of spending time notating which books were bad.
But that idea of “labeling” a text is actually considered bad form by the ALA. In 2015 they added a document to their ALA Statements and Policies on Censorship collection titled “Labeling Systems: An Interpretation of the Library Bill of Rights.” In it they write that they affirm the rights of individuals to “form their own opinions about resources they choose to read, view, listen to, or otherwise access. Libraries do not advocate the ideas found in their collections or in resources accessible through the library. The presence of books and other resources in a library does not indicate endorsement of their contents by the library. Likewise, providing access to digital information does not indicate endorsement or approval of that information by the library. Labeling systems present distinct challenges to these intellectual freedom principles.”
YS: As a consumer, especially in communities with lower literacy rates/levels, or for people not expecting to be confronted with racist indoctrination, I would think a user warning or label would be helpful and appreciated.
K: I agree, but I think my mentor was asking me to think about what our staff of two people should be prioritizing. Like an academic librarian could more easily make the case to spend work hours annotating problematic books because they are more focused on research and instruction.
YS: So then in Colorado’s Front Range Denver Metro, where I’m at, that shouldn’t be as much of a problem. They can do things to help.
As a librarian, do you think removing the books amounts to censorship or does it not? Does removing racist content – even if just removing to closed stacks – fall under a different category? Censorship itself seems like something that we see at the governmental level and overly broad definitions would seem to err on the side of offensive materials. I don’t think local libraries removing racist content amounts to censorship, legally, and the claim that it does – in my understanding – amounts to straw man arguments or other false logic in favor of maintaining racist content.
K: The ALA says that removing books from a collection is censorship. But I personally want to get rid of the Dr. Seuss books that portray harmful stereotypes because there are so many books out there that we can be using to teach children the same literacy and social skills without damaging the positive self-concepts of BIPOC kids and giving all kids ideas about it being okay to mistreat other people. Kids that see Black and African American people as apes and monkeys, as less than human, like they do in Dr. Seuss’s books turn into adults who are more likely to condone mistreatment and violence.
I think people get scared that once we acknowledge that Seuss is racist we would have to also acknowledge that large parts of our collections are too—and they think there aren’t enough materials out there to replace what we would lose. I think that racist books can go live in special or academic libraries that have the capacity to warn and educate people about their problems but they don’t have a place in public libraries.
YS: Speaking of books we deserve to have, Honduran-Japanese writer, Doctora Oriel Maria Sui’s recent book, Rebeldita en el Paîs de Ogros (“in the land of Ogres,” English and Spanish) is fantastic. I bought a copy for friends. It’s a story of kids standing up to the incarceration of migrants. Excellent work. But I digress…
On the ALA.org site, under the “Freedom of Information” tab, under they have a definition of censorship and supporting logic under the “First Amendment and Censorship” tab, which says:
Censorship is the suppression of ideas and information that certain persons — individuals, groups, or government officials — find objectionable or dangerous. It is no more complicated than someone saying, “Don’t let anyone read this book, or buy that magazine, or view that film, because I object to it!” Censors try to use the power of the state to impose their view of what is truthful and appropriate, or offensive and objectionable, on everyone else. Censors pressure public institutions, like libraries, to suppress and remove information they judge inappropriate or dangerous from public access, so that no one else has the chance to read or view the material and make up their own minds about it. The censor wants to prejudge materials for everyone.
“Libraries should challenge censorship in the fulfillment of their responsibility to provide information and enlightenment.” — Article 3, Library Bill of Rights, [emphasis added]
This seems to betray a fundamental misunderstanding of what censorship means in regard to the First Amendment, which is about governmental censorship. They even state that it’s about “state power” but take the responsibility of the state on themselves. It’s actually completely surprising, and a bit revelatory, that the ALA would rely on a deceptively presented mis-definition of censorship in defense of maintaining problematic materials. Applying the First Amendment to censorship idea in libraries would only make sense if the library is government owned, operated, and fully funded. In fact, most libraries are locally organized and funded minimally by state and federal governments.
K: That assertion about funding is something that doesn’t sound accurate to me but I’m new to the field and haven’t been too concerned about learning where the money comes from. I thought all or a large percentage of the funding for county libraries came from county governments. And policies that the county library puts into place that affect patrons have to be approved by a library advisory board that is picked by the county board of supervisors.
And at least for our small rural tribal library, as far as I know we pay for everything but salaries from the Institute of Museum and Library Services (IMLS) grant that we apply for every year–and the federal government funds the IMLS. And then the IMLS gives money to the state libraries that are made available as grants to academic, tribal, and public libraries. Those grants are for things like improving broadband speed and covering construction costs.
To get back to your point and the “What Is Censorship” section you quoted, one of the things that trips me up is how the language presents itself like librarianship is enlightened when it’s really just a reflection of the society we live in.
I wish that the ALA could recommend that our public libraries keep non-dominant communities free from the kinds of degradation that may stop some parents from bringing their kids to the library, but I think the ALA is justifying their position because of how things like hate speech are protected under the first amendment—it’s not like that in Canada and some places in Europe. Some of my peers in school think that it’s the job of a parent to review what books their children are trying to check out before they let them read them. I wonder how my peers grew up—once I was eight I could go to the library by myself and during the summer I would go to the library when my mom went to work. When I worked at the county library, many kids would come to the library after school and stay until their parents got off of work. Librarians are not child care providers. Children are going to be exposed to the negative things on library shelves and if our professional association says we’re not supposed to label them a child is going to think that the library endorses the bad stuff they find. I didn’t know until I started library school that libraries are supposed to be neutral, so I’m not convinced that it’s common knowledge.
I also think that claiming libraries are neutral is wrong—their books are reflections of the people, mostly older white women, working in the collections department who manage things based on vague collection management policies that allow them the flexibility to buy books they think their communities need and want. Things are changing for the better though. The formation of ethnic community services teams has allowed some collection departments to take recommendations from their BIPOC colleagues more seriously. And I say “more seriously” because I don’t think the white folks in our profession really understand why we are advocating for #OwnVoices.
In 2019, Katie Ishizuka and Ramón Stephens published an article called “The Cat is Out of the Bag: Orientalism, Anti-Blackness, and White Supremacy in Dr. Seuss’s Children’s Books.” They looked at all the Dr. Seuss books that were still available for purchase by the public and found that, of the 2,240 human characters, only 2% represented BIPOC. Of the 2% that represented BIPOC they found that all of them promoted racism and White supremacy through stereotypical, dehumanized, or subordinate portrayals.
Ishizuka and Stephens also write about how children are able to “categorize and express preference by race as early as three months of age (Kelly et al. 31). According to Baron and Banaji, children “report negative explicit attitudes toward out-group members” at age three (53). When exposed to racism and prejudice at this age, they tend to embrace and accept it, even though they might not understand the feelings (Burnett). By age six, White North American children have already developed a pro-White/anti-Black bias (Baron and Banaji 55)” (page 6).
Books teach values. From a young age we learn to value the images of people we see and undervalue the images of people we don’t see. The research that went into how stereotypes relating to Indian mascots affected children showed that Native kids’ self-esteem lowered in relation to non-Native kids rising. Isn’t that wild that seeing stereotypes of another group of people can make you feel good about yourself? Like, is what we’re really talking about an issue of white people not wanting their kids to have lower self-esteem? I think entitlement is a trademark of patriarchal White culture and that what we are seeing is conservatism. I think not challenging notions of entitlement in children leads to violence later in life, physically and structurally. And I think lack of representation in children’s literature feeds into a culture that is literally destroying our communities.
I attended a lecture on March 3rd by Dr. Debbie Reese called “Critical Thinking about the Children’s Books You Use in Your Collection.” She shared a graphic illustrated by David Huyck in consultation with Sarah Park Dahlen based on research done by the Cooperative Children’s Book Center at the University of Wisconsin-Madison. The graphic shows how often American Indian/First Nations, Latinx, Asian Pacific Islander/Asian Pacific American, African/African American, and White children were depicted in books published in 2018. While white people make up 50% of the characters published that year, characters from the diverse backgrounds listed above appeared only 23% of the time. Dr. Reese pointed out that the percentage of those books that represent BIPOC children adequately and the number written by BIPOC are even fewer.
YS: What’s the conversation in BIPOC librarian channels around this specific book conversation, regarding Dr. Seuss, and censorship or racist content in our libraries in general?
K: I can share a couple things I’ve seen shared in private Facebook groups but I’m new to this issue and feel a little out of my depth.
There are BIPOC who support the ALA’s stance on not pulling the six no-longer published books out of collections and you also have BIPOC librarians taking different approaches to protect our children from yet another source of racism.
I hope this national conversation has allowed some librarians to suggest incorporating statements into their collection policies about addressing racism to their administrations. I don’t know about the repercussions of a library system going against ALA policy recommendations but it’s not like you can get disbarred like lawyers can.
I saw one BIPOC children’s manager who said they implemented a “no-display, no-program, no-recommendation rule for Seuss.” They chose to leave the books in the collection to be found. Another librarian commented that Dr. Seuss books aren’t checked out in their library unless a staff person goes out of their way to put up a display (permanent, like a wall of favorites, or temporary like for Read Across America Month in March) or create programming (like storytime) around his books–they said the books are old and kids don’t find them interesting unless an adult tells them that they are.
I heard from a children’s librarian that she had to decide if removing those six Dr. Seuss books was worth having to also remove books that other community members had formally challenged (as often happens with anti-racist and LGBTQ+ materials). We were taught in library school that there should always be some titles in a library that you don’t personally agree with because that means your collection is “balanced.” I think this is another flawed concept in our industry–just because we are buying books that educate people how to be anti-racists doesn’t mean we also have to go out of our way to collect the published works of people who preach the subjugation of ethnic minorities.
YS: And that, friends, is the conversation. It’s a big conversation, with a lot of complicated parts. But, at the end of the day, it doesn’t really seem that complicated: all our kids, every race, deserve to grow up with and around equitable representation of all humanity, so we can build a just and equitable future. We have all the studies on how kids are affected, from a young age, by racist imagery and information. The only question I have is why anyone, much less our American Library Association, would want to maintain that.
American Library Association. 2017. http://www.ala.org/advocacy/intfreedom/censorship
Andrew, S. 2021. “Libraries oppose censorship. So they’re getting creative when it comes to offensive kids’ books” https://edition.cnn.com/2021/03/03/us/offensive-childrens-books-librarians-wellness-trnd/index.html
Huyck, David and Sarah Park Dahlen. (2019 June 19). Diversity in Children’s Books 2018. sarahpark.com blog. Created in consultation with Edith Campbell, Molly Beth Griffin, K. T. Horning, Debbie Reese, Ebony Elizabeth Thomas, and Madeline Tyner, with statistics compiled by the Cooperative Children’s Book Center, School of Education, University of Wisconsin-Madison: https://ccbc.education.wisc.edu/literature-resources/ccbc-diversity-statistics/books-by-about-poc-fnn/. Retrieved from https://readingspark.wordpress.com/2019/06/19/picture-this-diversity-in-childrens-books-2018-infographic/
Ishizuka, Katie and Stephens, Ramón (2019) “The Cat is Out of the Bag: Orientalism, Anti-Blackness, and White Supremacy in Dr. Seuss’s Children’s Books,” Research on Diversity in Youth Literature: Vol. 1 : Iss. 2 , Article 4. Available at: https://sophia.stkate.edu/rdyl/vol1/iss2/4


The author is to be congratulated on unearthing so much interesting historical material on the treatment of the poor: a little-considered area becoming ever more relevant nowadays. His book is well presented with clear, attractive illustrations, some of which are his own photographs.
Extensive quotations allow the reader to become immersed in the attitudes, thought processes and language of the period. We find earnestness and good-hearted concern for the less fortunate, narrow-minded pompous bigotry, sarcasm, ranging from gentle to scathing, and the pawky humour of a farm-servant. We enjoy a miscreant's cheeky behaviour and are touched by the pathos of an old couple no longer able to earn a living with their mangle. We note the sometimes harsh dominance of religion and realise how much this influence has changed in our time.
Hopefully Alastair MacDonald will continue researching this field, as there are surely further questions that his work has raised in his own mind, as well as those of his readers.
Scottish Roots Genealogical Society Ontario Canada
"What a great presentation. So informative".
Morningside Heritage Association Charles Smith Lecture 2022
"Thank you so much for coming to tell us such absorbing tales from, and about, the Poorhouse this evening.
We have been reminded both of the place in history that one of our local heritage treasures should occupy, and of the constraints and deprivations of both the men, women and children lost to the outside world.
You have given us a wonderful start to our talks programme. It’s great news that the book sales went so well too!"
Pentlands Book Festival 2022
"Thank you for your excellent presentation yesterday at the Pentlands Book Festival".


Landell de Moura reimagined.
Hypatia of Alexandria reimagined.
Alfred Russel Wallace reimagined.
Carl Sagan reimagined.
Henrietta Leavitt reimagined.
Maria Prophetissa reimagined.
Émilie du Châtelet reimagined.
Percival Lowell reimagined.
Ada Lovelace reimagined.
Rosalind Franklin reimagined.
Marie Curie reimagined.
Jeremiah Horrocks reimagined.
Landell de Moura reimagined.Portrayed by Pedro Bonatto de Castro. This piece reimagines Landell de Moura, a Brazilian Catholic priest, scientist and inventor. He may have been the first to publicly demonstrate a radio broadcast of the human voice in 1900, though his contributions were largely neglected by the Brazilian government and press. He believed that the Church was not an enemy of science and fought to further the view of a compatibility between science and faith.
Hypatia of Alexandria reimagined.Portrayed by Anjelica Scannura. Body paint art by Natasha Kudashkina. This portrait reimagines Greek astronomer, philosopher and poet Hypatia of Alexandria, who was the last director of the Alexandria Library. The body paint art refers to her design of a flat astrolabe, a navigation device based on the positions of stars which was consistently used for centuries after her death. For her views, she was accused of witchcraft and godlessness and killed by a mob of early Christians.
Alfred Russel Wallace reimagined.Portrayed by Simon Rose. Styling by Della Chiu. This piece is my reimagining of British explorer and biologist Alfred Russel Wallace, who independently proposed a theory of evolution by natural selection. In fact, Charles Darwin was prompted to publish his work when he did due to Wallace’s independent discovery, which would revolutionize biology and contemporary Western thought.
Carl Sagan reimagined.Portrayed by Ian Huggins. This piece reimagines Carl Sagan, an American astronomer who developed pioneering work in a number of fields, including planetary sciences, scientific search for extraterrestrial intelligence, and science popularization. Sagan inspired a generation of scientists, engineers and artists to the wonders and importance of science.
Henrietta Leavitt reimagined.Portrayed by Tatiana K. This piece reimagines American astronomer Henrietta Leavitt, whose contribution provided a method for measuring the distances to faraway galaxies. Her work lead Edwin Hubble to discover the expansion of the Universe, a revolutionizing idea at the heart of contemporary cosmology.
Maria Prophetissa reimagined.Portrayed by Laura Atma. This piece reimagines the first historical alchemist in the Western world, Maria Prophetissa. Though very little is known about Prophetissa, the invention of several chemical apparatus for sublimation and distillation used to this day are attributed to her.
Émilie du Châtelet reimagined.Portrayed by Red Herring. This piece reimagines Émilie du Châtelet, a French mathematician, physicist, and author during the Age of Enlightenment. Her translation on and commentary of Isaac Newton’s Principia Mathematica is still considered the standard French translation. Voltaire, one of her lovers, declared in a letter to his friend King Frederick II of Prussia that du Châtelet was “a great man whose only fault was being a woman”.
Percival Lowell reimagined.Portrayed by David Clarkson. This piece reimagines Percival Lowell, an American businessman, author, mathematician and astronomer who was fascinated with the possibility of life on Mars. The thought he saw evidence of canals on the red planet, and his drawings mapping these imagined structures fueled speculations that would influence the development of science fiction - starting with H.G. Wells’ The War of the Worlds.
Ada Lovelace reimagined.Portrayed by K. B. This piece reimagines English mathematician and writer Ada Lovelace, who is considered the world’s first computer programmer. The loom refers to her work on an earlier mechanical computer. She wrote the first algorithm intended to be processed by a machine.
Rosalind Franklin reimagined.Portrayed by Anjelica Scannura. This piece features my reimagining of Rosalind Franklin, a British biophysicist and X-ray crystallographer who made critical contributions to the understanding of the molecular structures of DNA, RNA, viruses, coal and graphite. In fact, her work helped revolutionize our understanding of the very fabric of life, encoded in the genetic molecule structures in every living creature.
Marie Curie reimagined.Portrayed by Veronika Radolovich. This piece reimagines French-Polish physicist and chemist Marie Curie, who developed pioneering research on radioactivity. She was the first woman to win a Nobel Prize and the only woman to date to win in two fields. She discovered two elements, polonium and radium and was a pioneer in medical diagnosis using radiology.
Jeremiah Horrocks reimagined.Portrayed by Adam Smith. This piece reimagines British astronomer Jeremiah Horrocks, who was the only person to predict the transit of Venus of 1639. The observation of this astronomical event helped measure the size and scale of the Solar System and it inspired a generation of astronomers in the following century to develop the first large-scale international scientific collaboration.
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Library Board Minutes placed here after approved at the Board Meeting
B. Scott Free Library Board of Trustees
President Mike Geisler called the Regular Meeting of the Board of
Trustees to order at 4:05 p.m. in the Library Board Room.
Present: Gene Bebel, Katie Breitenmoser, Paul Gilk, Chris Malm (4:20- ),
Richard Mamer, Tim Meehean, Jim Wedemeyer, and Vickie Yelle.
Also present: Don Litzer (4:10- ) and Karissa Karau from MP3.
There was no correspondence.
was no public comment.
2. Consent Items
Mamer/S Yelle/C to approve the minutes of the June meeting as printed.
Meehean/S Mamer/C to accept the Monthly Revenue and Expense Printouts &
Monthly Statistical Report for June as printed.
Reports/Discussion Items/Action Items
A. County Representative: Katie
Breitenmoser was introduced to the board.
Appointment of Members to Standing Committees:
Mr. Geisler reviewed standing committee representation; committee
assignments will be offered to new board members in the future.
2013 Preliminary Budget:
M Bebel/S Meehean/C to approve the proposed budget reflecting a 0% City
Appropriation increase. Board
members directed that a capital budget request for computer replacement be
submitted to the city.
D. Motion to convene in
Closed Session: Mr. Meehean
moved to convene in Closed Session as permitted by Wisconsin Statutes Section
19.85(1)(c)—Considering employment, promotion, compensation or performance
evaluation of any public employee over which the Board has jurisdiction or
exercises responsibility—to evaluate the library Director.
The motion was seconded by Mr. Mamer.
The board went into closed session at 4:30.
Motion to Reconvene in Open Session:
Mr. Mamer moved to reconvene
at 4:39 p.m. The motion was seconded
by Mr. Malm and carried 9-0 on a roll call
Consider Closed Session Recommendation(s):
M Meehean/S Gilk/C to approve a
favorable evaluation of the library director and that the director develop 3
as part of the next evaluation process.
Reports from Friends/WVLS Representative:
The Friends of the Library next meeting will be held this Friday.
The Friends are planning their annual Crazy Daze Booksale on August 2nd.
WVLS Representative Marilyn Sauer was given a library tour and brief
orientation this week.
Forthcoming Events & Library Director Report
meeting adjourned at 4:50 p.m. The
next regularly scheduled meeting of the Board of Trustees will be held on August
15th at 4:00 p.m. in the Library Board Room.
Stacy D. Stevens, Secretary
T. B. Scott Free Library (Merrill Public Library) ~ Merrill, WI


My friend Tatiana at the food co-op lent me this book by Diane Ackerman called The Moon by Whale Light & it is amazing. I read the first chapter called In Praise of Bats which gives you the run down of all the things you didn't realize about bats, or maybe you did, and then she goes on to talk about sweet adventures around the world in search of rare bats. I have to stop reading though because school has started & now I have 3 books that I need to really get into. I've already started The Portable 60's Reader & today I picked up a copy of Deer Hunting with Jesus (which is supposed to be really entertaining!). But I am sad because Ackerman's book is soooo interesting, the rest of the book is all about crocodiles, penguins, and whales!
Speaking of whales, here's a classic Carl Sagan clip:


Order Hank London's New E-Book NOW
"INTERVIEWING AND NETWORKING FOR PROFESSIONAL SUCCESS:
A PRACTICAL GUIDE TO SUCCESSFUL COMMUNICATIONS"
Are your interviewing and networking skills all they can be?
Did you know that the location of an interview will dictate your posture and behavior?
Can I show you how to conduct practice interview sessions in the privacy of your own home?
Want to know the secrets to answering the toughest interview questions, with answers employers need to hear?
Do you want to learn ways to improve your personal presentation skills?
The answers to these and other questions can be found in my new series of E-Books.
The first volume, entitled: INTERVIEWING AND NETWORKING FOR PROFESSIONAL SUCCESS - A PRACTICAL GUIDE TO SUCCESSFUL COMMUNICATIONS, contains effective advice on:
· How to improve your personal introductions during networking and interviews.
· How to answer some of the toughest interview questions with advice for approaching your answers.
· Understanding what interviewers really want to know.
· Recognizing that the location of an interview effects body language and posture.
· ... and lots more!
These downloadable files contain some of the most important tricks and tips you need to master and improve your success at interviewing and networking!


Copyrights & Trade Mark Protection
Email: [email protected]
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We can provide a full range of marketing services to get results both online and off.
Let’s discuss your challenges today.
973-837-8110 / 973-638-1889
Need advice about a common publishing problem? Our consultants are here for you. We offer a wide range of consulting services keep control of your publishing rights.
Copyright: is a form of protection grounded in the U.S. Constitution and granted by law for original works of authorship. Copyright covers both published and unpublished works.
According to the Library of Congress, your work is under copyright protection the moment it is created either directly or with the aid of a machine or device. Once you've written your book, you are automatically the copyright holder. So put your information on the copyright page.
However, you may want to register with the Library of Congress if you want to be able to file a lawsuit based on the infringement of your work (if you want your copyright to hold up in a court).
It can take several months for a copyright application to be approved, so we recommend researching this as early as possible! Many authors do choose to get their book printed while they are waiting to hear back from the copyright office. All of this information and more can be found on www.loc.gov.
ISBNS: is like a serial number that identifies the publisher, author, and title of a book you will need an ISBN if you plan on selling your book in bookstores. An ISBN is not the same as a bar code, although the ISBN is used to create a bar code. You must have an ISBN if you want a bar code on your book. (A bar code is like a price tag; it's the graphic with vertical lines that gets scanned whenever an item is purchased).
Self-Publish your books keep control of your rights.


This is where we are building up a collection of “our stories” about where we live, our streets and houses – what makes them special, how they came to be the way they are and why we enjoy living in them. The stories will be collected together in alphabetical order of street name.
Please open the drop down menu on the top for more details.
Can You Contribute to This Page?
At our AGM on 17th February 2014 it was agreed that we should develop a “local history/heritage” section on our website where we could build up a collection of “our stories”.
Please contribute information (together with photos, if wished) about your street, house or other local building – brief informal notes, along the lines suggested below, would be fine. Use it as an opportunity to talk to your neighbours and build up a picture of your street. Get the kids involved – interviewing neighbours, especially long-standing residents, capturing their stories – could be great fun for both! The Local Studies section of the library has a wealth of information that you can use to help your research and LB Hounslow’s website has documents on the Conservation Areas.
Please e-mail contributions to email@example.com
Marie Rabouhans, March 2014
The following is a list of the things it would be desirable to know, but your own comments and stories will be valuable too:
Number/name of house/other building:
Date when built:
Name of builder/architect:
Brief description of building including any special/original features:
Any major modifications:
Any interesting stories of owners/occupants:
Your name and how long you have lived at this address (optional)


Pictures of Places- hundreds of photos of interesting places throughout the world.
Lonely Planet Images - Lonely Planet Images is a digital stock library with a unique and comprehensive collection of over 120,000 travel related images taken by some of the best travel photographers in the business.
Fake or Foto - can you tell which are real photographs?
Digital Photography Resources: GREAT ideas!
1001 Uses for a digital camera - This site is designed as a reference tool putting educators in touch with creative educational applications for digital cameras in educational settings. Submitted lessons and applications that have been used successfully in the classroom will be displayed for other educators to view and print.
Photoshop Elements resource center - video lessons that cover various topics in PSE
More Online Resources for teachers: These links all have lesson plans and ideas for ways you can use digital photography.
• Tammy's Technology Tips for Teachers: http://www.essdack.org/tips/index.html
Media Literacy Activities - These Media Literacy Activities ask students to critically examine and analyze the multimedia projects of others, especially those they find in the real world around them. Frequently the media literacy activities complement production activities where students work on their own multimedia projects.
Multimedia Student Production Activities - The Production Activities have students actively involved in the processes of planning, doing, revising, and assessing. These activities will typically be assigned only once in the production process but may be referred to or used in assessment at several points.
Getting Started with Digial Photo Projects
Photoshop Elements Challenge - everyone starts witht the same raw photo. How does it end up?
Lesson Page from Adobe - several interesting projects that can be adopted for your needs.
The Decal Factory - everything you need to make your own decals
Amazing Postcards - upload your digital photos to send to friends
Adobe Elements Lessons in PDF (download to use)-
Class files for use in class:


"My father was good man. A regent over the lands of Slom, he ruled the small folk with fairness and justice. My mother was the picture of patience and compassion, a woman beloved by her people as if they were her children. And my siblings? Gods we were trouble. I remember the day we found Father's collection of ancient maps, Tressa thought it would be funny if we- it doesn't matter now. They're all dead."
- Banehallow, the Lycan
"Banehallow was noble-born to the house of Ambry, the greatest of the landed castes in the old kingdom of Slom. Before the Fall, as the King's wants grew strange, and his court grew crowded with sorcerers and charlatans, the house of Ambry was the first to rise against the avarice of the throne. No longer willing to pay homage and fealty, they instead sent six-thousand swords into the capital, where they were wiped out in the Massacre of the Apostates. And then came the teeth behind the old truth: When you strike a king's neck, you had better take his head. Enraged by the betrayal, the king exterminated the vast Ambry bloodline, sparing only the lord of the house and his youngest son, Banehallow. Before all the royal court, with the disgraced lord chained to the ornate marble floor, the King bade his magicians transform the boy into a wolf so that he might tear out his own father's throat. "Do this," the king said, "so that Lord Ambry will understand the bite of betrayal." Powerful magic was invoked, and the child was transformed. But though his body was changed, his spirit remained intact, and instead of biting the exposed neck of his father, he attacked his handlers, tearing them to pieces. A dozen of the King's knights perished under the wolf's teeth before they managed to drive it off into the night. Lord Ambry laughed from his chains even as the King ran him through with a sword. Now the heir to the lost house of Ambry, Banehallow wanders the trail as the Lycan, part warrior, part wolf, in search of justice for all that he lost."


Summary of Learning by Doing by Richard DuFour
Learning by Doing is a handbook for implementing professional learning communities (PLCs) in schools. It is written by Richard DuFour, Rebecca DuFour, Robert Eaker, Thomas W. Many, and Mike Mattos, and is the third edition of a popular book on the topic.
The book begins by defining a PLC as “a group of educators who are committed to working together to improve student learning.” It then goes on to discuss the four essential components of a PLC:
- Shared vision: All members of the PLC must share a common vision for student learning.
- Collaborative culture: PLCs must be built on a foundation of collaboration, trust, and mutual respect.
- Collective responsibility: All members of the PLC must be held accountable for the success of all students.
- Focus on results: PLCs must be constantly focused on improving student achievement.
The book then provides a step-by-step guide for implementing PLCs in schools. This guide includes:
- How to establish a shared vision for student learning
- How to create a collaborative culture
- How to develop common formative assessments
- How to implement systematic interventions
- How to monitor student progress and make adjustments as needed
The book also includes a number of resources to help schools implement PLCs, such as sample agendas, tools, and templates.
Review of Learning by Doing
Learning by Doing is a well-written and comprehensive handbook for implementing PLCs in schools. It is clear, concise, and easy to follow. The book is also packed with practical advice and resources.
One of the things that sets Learning by Doing apart from other books on PLCs is its focus on results. The book emphasizes the importance of using data to drive decision-making and to monitor student progress. This is an important focus, as it ensures that PLCs are staying on track and making progress towards their goals.
Another strength of Learning by Doing is its focus on implementation. The book provides a step-by-step guide for implementing PLCs in schools. This guide is realistic and achievable, and it includes a number of practical resources to help schools along the way.
Overall, Learning by Doing is an excellent resource for schools that are looking to implement PLCs. It is a well-written, comprehensive, and practical book that is focused on results.
I highly recommend Learning by Doing to any school or district that is interested in implementing PLCs. It is an excellent resource that will help schools to create a collaborative culture, develop common formative assessments, implement systematic interventions, and monitor student progress.


The project ran from April 2021 to August 2023 and was organised into three main stages as set out on the diagram below:
Phase 1: Reflecting on past practice and theory
During this stage of the project we collected background information on the hidden histories of community-led planning (CLP) across the four UK nations since the 1960s. This involved:
- Calling for evidence from those involved in community campaigns, groups or movements from the 1960s onwards, across various media. We had 31 responses plus contacts through social media, which gave us a better understanding of how communities have forwarded their own plans and proposals for how local places, neighbourhoods or land have been developed, controlled and changed
- Bringing together a Steering Group of around ten CLP practitioners, experts and academics from across the four UK nations to discuss, advise and share their views on the project with the research team
- Conducting and analysing in-depth interviews with 24 people across the UK who have had a long involvement in community-led planning and represent a range of institutional and personal positions in both urban and rural contexts from the 1960s
- Collecting and analysing archival data in the form of: community and campaign publications and documents (such as leaflets, correspondence, reports and proposals related to CLP), which have been accessed from CLP participants, the interviewees and the uncatalogued archive of the Town and Country Planning Association’s (TCPA, our research partner). We have also accessed newsletters, articles, reports, pamphlets and journals published by the TCPA, the Council for Urban Studies Centres, Planning Aid, the Centre for Technical Aid, the Environmental Education Unit and Community Action journal; plus government documents on the Skeffington Committee and Report from the National Archives
- Holding a Storytelling Event with around 35 participants to hear their experiences and histories of community-led planning
- Producing extensive timelines and records of CLP case studies and key policies, legislation, events and historical moments relevant to and shaping CLP’s histories from the 1950s
- Reviewing a range of literature on CLP, from academic, public sector, campaign, voluntary and NGO sources
- Thanks to additional funding from the Faculty of Social Sciences at the University of Sheffield and the support of the founding editors we were also able to digitise the influential magazine Community Action that was published from 1972-1991 and make it available on our website
Phase 2: Revealing hidden histories
In the second stage of the research we narrowed our focus down to look in more depth at a series of case studies of CLP from across the UK using local archives, oral history interviews and participatory workshops and walks. After scoping out a number of possible cases we focused on the following:
- Birmingham, looking into various episodes across the city from the 1970s-1990s, this case study focuses on some of the community voices that are often hidden within CLP, including women’s planning initiatives and the experience of BAME communities. This case study has also been supported by knowledge exchange funding from Oxford Brookes University
- London Docklands, this case study revisits a widely celebrated CLP episode, the People’s Plan for the Royal Docks, to question what gets remembered and what gets forgotten about community struggles
- Gwynedd, looking at the emergence of a thriving ecology of community and cooperative enterprises and the role of Welsh language and culture in building and sustaining community action
- Divis, Belfast: looking into the community campaign to have the Divis Flats in Belfast demolished and the role of the Town and Country Planning Association’s Planning Aid service in supporting their efforts
- South Sheffield: considering the role of community action groups in the neighbourhoods of Sharrow, Heeley and Broomhall from the early 1970s onwards. This case study explores the grassroots of municipal socialism in Sheffield and the role of faith groups and radical community workers working in and against the state
- Dundee Inner-City Neighbourhood Action Centre: this case study explores a relatively short lived attempt to create a neighbourhood centre in the Hilltown area of Dundee. The project grew out of frustration with more limited forms of planning aid in the late 1970s and came to be seen as a challenge to local political elites
- Laird Enterprise Trust, Birkenhead: examining the work of Tony Gibson to establish a hub for community enterprise in the former Birkenhead School of Art in the early 1980s. Part of the TPCA’s New Communities initiative, the project won a RIBA award but fell apart after the discovery of dry rot in the building.
- Low Impact Development: from Practice to Policy in Pembrokeshire: centres on a cluster of off-the-grid eco-settlements in rural Pembrokeshire, Southwest Wales, developed in the late 1990s/ 2000s on the principles of low impact development (LID) and self-sufficiency.
- Golborne Community Plan: The Golborne Neighbourhood Council (GNC) emerged in 1971 in the context of prolific community organising in the Notting Hill area in London’s Royal Borough of Kensington and Chelsea during the late 1960s and 70s
Phase 3: Enlivening Debates
The final stage of the project has involved a series of dissemination events, locally and nationally that were designed to bring the stories from our case studies into conversation with contemporary activists, campaigners and community-led planners. This stage of the work included participatory workshops and storytelling events, memory walks and the production of an exhibition that has been displayed in London, Birmingham, Glasgow and Birkenhead. We hope to put on further events after the end of our funding in November 2023. During this time we have also been developing our project website.
We have sought to ensure that all of the information we have found is recorded on this website and we hope it will prove a valuable resource for students, researchers and community activists into the future. We will be continuing to update the website in 2024, including with copies of some longer form and academic publications we are working on. If you’re interested in finding out more, or discussing your own work on the histories of community-led planning and how we can work together, then please do get in touch. Although the project is now finished, we’d be delighted to hear from you.


Early Life Edit
Very little is known of Challabahn's early life, largely because the Batsi do not actually hold the period before his enlightenment as a true period of history. Historians and archaeologists working in the area have turned up a few clues, and now date his birth to roughly -1665 Reformed. He was raised somewhere in the vicinity of modern-day Refuge, in western Frindar, and apparently had the means to spend significant time in contemplation.
While Challabahn himself used the term "Awakening," standard practice for Batsi today is to refer to it as enlightenment. Either way, Challabahn's experience of it occurred in -1617, when he was in his 40s. He described his experience as glimpsing the True World, and walking the path to it, marking the way as he went. As he neared his destination, he claims to have encountered a being he refers to as Illusion (though it did not give a name for itself in his account). Illusion attempted to prevent Challabahn from progressing, and, using his knowledge of truth and of how to access the True World, he was able to bind Illusion and claim two artifacts from it: the Gilded Dagger and the Staff of the Oolbat. Upon reaching the True World, he was gifted with "knowledge that would take centuries to explain in full" and the power to hold Illusion's sway over Khadaka at bay so the True World could influence it and become more accessible to those who sought after it.
Early Oolbatism Edit
After his awakening, Challabahn set about teaching his revelations to others, describing his experiences and encouraging others to follow his path to the True World. One way he helped to prove his claims was by showing off his influence over reality, though details on how he did this are sparse. He was already old for his time and place, however, and realized quickly that he would not have time to enact the changes he sought with the time he had left. Once he had a small group of disciples, he founded a temple and named it Refuge, after its intended role in helping people weather the rigors of Illusion and their quest to achieve the True World. He ensured that they understood the basic premises of the new religion, then promised to reincarnate so he could continue explaining what he had learned and guiding people to enlightenment. He died in -1605. The term 'Oolbat' was coined and applied to him seven years later, by a caretaker of his first reincarnation.
Other Views Edit
There are two aspects of Challabahn's life that have been historically interesting to those outside Oolbatism. The first is his enlightenment itself. His description of the journey and of the True World have led to comparisons with the Higher Realms, and the possibility has been explored in hundreds of texts that he may have actually been the first human to travel there. If this is the case, he would have preceded the earliest known expedition to the Higher Realms by nearly 400 years. Due to the nature of the Higher Realms, however, this speculation has evaded confirmation.
The other is his manipulation over reality, possibility including granting himself a functional immortality through sentient reincarnation. This has been often tied to suggestions that he was (and may still be), in fact, a Fatebinder. The religion's high view of Fatebinding and support for any such connection has helped keep this theory afloat, even though the Batsi do not believe that the Oolbat's influence over reality works in the same way most cultures view Fatebinding.


The Iconic Reverso: A History of Jaeger Lecoultre’s Signature Watch
Jaeger Lecoultre is a name that resonates with luxury and innovation in the world of horology. Among its impressive collection of watches, the Reverso stands out as the brand’s signature timepiece. The Reverso is an iconic watch that has endured for over 90 years, proving its timeless appeal and functional elegance. This article explores the history of the Reverso, from its origins in the 1930s to its evolution into a modern classic.
Rediscovering the Reverso: A Timeless Classic
The Reverso was born out of a practical need. In the early 1930s, polo players in India were frustrated with the fragility of their watches during matches. They needed a timepiece that could withstand the rough and tumble of the sport. Enter César de Trey, a Swiss businessman who was instrumental in the creation of the Reverso. He approached Jaeger Lecoultre with the idea of a watch that could be flipped over to protect the glass and dial. The Reverso was born.
The first Reverso model was released in 1931, and it was an instant success. The watch’s unique design and functionality made it a hit with watch enthusiasts and polo players alike. The Reverso’s rectangular case, clean lines, and Art Deco-inspired design captured the spirit of the time. The watch’s ability to flip over and protect the dial made it practical as well as stylish.
The Legend Continues: Jaeger Lecoultre’s Iconic Watch
Over the years, the Reverso has evolved into a true icon of watchmaking. Jaeger Lecoultre has continued to innovate and refine the design, while staying true to the watch’s original concept. Today, the Reverso is available in a wide range of styles, from classic to modern, and in a variety of materials, including stainless steel, gold, and platinum.
One of the reasons for the Reverso’s enduring popularity is its versatility. The watch can be dressed up or down, making it suitable for any occasion. It’s also highly customizable, with options for different straps, dials, and complications. Despite these variations, the Reverso’s distinctive rectangular shape and flip-over case remain constant.
Jaeger Lecoultre has also created special edition Reverso watches to mark significant milestones. For example, in 2011, the brand celebrated the Reverso’s 80th anniversary with a limited edition watch, the Grande Reverso Ultra Thin Tribute to 1931. This watch paid homage to the original Reverso model, with its Art Deco styling and flip-over case.
From Art Deco to Modern Times: The Story of the Reverso
The Reverso’s design has always been influenced by the Art Deco movement, which was popular in the early 20th century. The watch’s clean lines, geometric shapes, and use of contrasting materials reflect this aesthetic. The Reverso’s flip-over case was also inspired by Art Deco architecture, which favored innovative and functional design.
In the 1950s and 1960s, the Reverso underwent some design changes, in keeping with the fashion of the time. The watch became more streamlined and minimalist, with fewer decorative elements. However, the basic rectangular shape and flip-over case remained unchanged.
In recent years, Jaeger Lecoultre has continued to adapt the Reverso to modern tastes, while retaining its classic appeal. For example, in 2016, the brand released the Reverso One Duetto Moon, a watch that combines traditional design with modern features, such as a moon phase indicator and a double-sided dial.
The Reverso has also been the subject of artistic collaborations, with Jaeger Lecoultre partnering with renowned artists and designers to create limited edition watches. These collaborations have produced some of the most unique and striking Reverso models, such as the Reverso by Christian Louboutin, which features the shoe designer’s signature red sole on the back of the case.
The Future of the Reverso
As the Reverso approaches its 100th anniversary, Jaeger Lecoultre shows no signs of slowing down. The brand continues to innovate and experiment with the design, while remaining faithful to the watch’s heritage. The Reverso remains a symbol of timeless elegance and innovation, and its popularity is sure to endure for many years to come.
The Reverso is not just a watch, it’s a cultural icon. From its humble beginnings as a practical solution for polo players to its status as a luxury timepiece for watch enthusiasts, the Reverso has come a long way. Its enduring popularity is a testament to its timeless design and functionality.
Jaeger Lecoultre’s commitment to excellence and innovation has ensured that the Reverso remains relevant in a fast-changing world. The brand’s ability to balance tradition and modernity has made the Reverso a watch for all seasons. As we look to the future, we can be sure that the Reverso will continue to captivate and inspire watch lovers around the world.
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Delaware Farm Bureau’s Promotion and Education Committee is full of ideas on how to share accurate information on agriculture with school children.
At the annual state meeting — and banquet, too, if there are any left — sponsorships will be available for members and guests to provide a book or a set of six books in the “Casey and Friends” series to be added to Book Barns placed in Delaware elementary school libraries by the P&E Committee.
Each book in the series focuses on how farm equipment helps farmers do their work. The books, such as “Casey’s Bright Red Christmas,” are written by Holly Dufek for children ages 4 to 8 and are illustrated with an awesome mix of delightful drawings and real-life photography.
For $10 per book (or $60 per set of six), you can choose a book and sign your name with or without a short message about yourself or your farm, or some words of encouragement, in the front cover. The books will then be donated to schools as part of the ongoing book barn program.
A description of the books can be found at https://octanepress.com/product-category/children. The coloring book will not be included.
John Deere devotees should not feel left out, since “John Deere, That’s Who” is already part of the set of 20 or more books donated with each Book Barn. Outright donations will cheerfully be accepted from those of you who prefer the color green, orange or any other hue!


The Library of Congress is commemorating the 100th anniversary of the US entry into the Great War with exhibitions, lectures, symposia, film programs, recordings, publications, veterans’ stories, educational tools, and research guides to the Library’s World War I resources.
The American Social History Project (ASHP) in the Center for Media Literacy at City University of New York has been at the forefront of history on the web since the mid-1990s, producing a variety of websites where teachers, students, and the general public can discover the past. The subjects range from revolutionary France to twenty-first century America and points in between.
Circle Round, a storytelling podcast for children aged 4–10, tells carefully selected folktales from around the world with an eye toward inclusivity. The stories are adapted into 10- to 20-minute diverse episodes that delve into topics such as kindness, persistence, and generosity, while taking children to places they didn’t think possible.
LocknCharge provides quality charging stations developed with districts, for districts. LocknCharge’s Putnam 16 Charging Station was developed with Putnam City Schools. Together LocknCharge and Putnam City solved the needs many schools face in charging and securing iPad or other tablet devices.
TheArt of Seeing Art is a process for carefully viewing and exploring a work of art on a deep level. Developed by the Toledo Museum of Art, The Art of Seeing Art presents a series of six recursive steps—Look, Observe, See, Describe, Analyze, and Interpret—that students can use when viewing any work of art in a museum’s collection or any image in everyday life.


Online Odyssey: Navigating the Cosmos of Digital Realms
The internet, a vast and ever-evolving sea of information, beckons us on an online odyssey. Like intrepid explorers of old, we venture forth with a thirst for knowledge, a desire for connection, and the potential to be swept away by the wonders and challenges this digital landscape holds.
Charting Your Course:
Our odyssey begins with defining our purpose. What are we seeking in the digital cosmos? Whether it’s pursuing academic enrichment, fostering creative expression, or simply staying connected with loved ones, having a clear objective helps us navigate the vast array of options available.
Equipping Yourself for the Journey:
Just as explorers wouldn’t embark on a physical journey without proper tools, venturing into the digital realm requires essential equipment. A reliable device – a computer, smartphone, or tablet – acts as our vessel, granting us access to the vast information superhighway.
Developing digital literacy is another crucial tool. This encompasses understanding basic online terminology, navigating search engines effectively, and critically evaluating the information we encounter. It also involves learning to protect ourselves online, ensuring responsible and safe digital citizenship.
Exploring Uncharted Territories:
The internet offers a plethora of digital realms to explore. From the educational treasure troves of online qqalfa libraries and educational websites to the vibrant communities found on social media platforms and forums, each realm caters to diverse interests and needs.
However, just like any exploration, venturing into uncharted territories necessitates caution. Not all information online is accurate or reliable. It’s essential to be discerning, cross-referencing information, and verifying sources before accepting them as fact.
Embracing the Unexpected:
The beauty of the online odyssey lies in its unpredictable nature. We might stumble upon unexpected discoveries, forge connections with individuals across the globe, or even stumble upon new passions we never knew existed.
However, it’s important to remain mindful of the potential pitfalls. The allure of the digital world can be captivating, leading to excessive screen time and neglecting real-world responsibilities. Maintaining a healthy balance and engaging in mindful digital consumption is crucial.
The Everlasting Voyage:
The online odyssey is not a finite journey; it’s a continuous exploration. As technology evolves and the digital landscape shifts, our ability to adapt and navigate these changes becomes paramount. By embracing continuous learning, responsible online behavior, and a healthy dose of curiosity, we can ensure our online odyssey remains a rewarding and enriching experience.
So, are you ready to embark on your own online odyssey? Remember, the digital cosmos awaits, filled with countless possibilities for exploration, connection, and self-discovery. Set sail, navigate with purpose, and embrace the ever-evolving adventure that lies ahead.


The St. Jerome’s University Academic Staff Association (SJU ASA) is the certified bargaining agent for all faculty and professional librarians at St. Jerome’s University, a public Roman Catholic university federated with the University of Waterloo, Waterloo, Ontario. It is an independent, democratically-run labour union run for and by its members. It also serves as the faculty association for all academic staff at SJU.
The SJU ASA is committed to promoting the welfare of the academic staff of the University, keeping in mind the good of the University as a whole.
In pursuit of this goal, the SJU ASA
- bargains collectively on behalf of academic staff at the University,
- protects academic freedom while advancing teaching, research, and other pursuits of the academic staff,
- promotes collegial governance, and
- safeguards the academic integrity of the University
It works cooperatively with all external agencies, including the SJU administration and Board of Governors, who share our goal of making St. Jerome’s a better place to work, learn, and serve one’s community.


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Join us for a special event as part of
THE RENSSELAERVILLE LIBRARY’S 11TH ANNUAL CELEBRATION
OF NATIONAL POETRY MONTH
In Writers and the War Against Nature, Gary Snyder describes the wild side of the human mind as large, deep, complex…"The explorers of the wild mind are often writers and artists.”
We humans are part of the natural world, but it can be easy to lose sight of that as we move along our daily rounds. Nature poetry can help us remember our connection to our environment. Many nature poets celebrate natural beauty or describe personal responses to experiences in nature. Others confront environmental devastation and injustice. Possibly the most important reason to read, write or listen to nature poems is that they remind us to pay attention to our world. They call on us to use all our senses to discover aspects of wildness inside ourselves.
The Research Station on Lincoln Pond (Pond Hill Rd., Rensselaerville) at the Huyck Preserve is a logical setting for an afternoon of readings of original work by regional poets, as well as readings of well-known poets by guest readers. It is a peaceful place where readers and audience members can respond to poetic explorations of the natural world.
Where: Eldridge Research Station, 284 Pond Hill Road Rensselaerville, NY 12147
When: Saturday, April 23; 3-5pm
If you have a knack for writing poetry and are interested in joining the stellar lineup of poets already enlisted, contact The Rensselaerville Library’s Poetry Month committee by sending 2-3 poems and a 2-3 sentence biography in a single MS Word or PDF document to: firstname.lastname@example.org by March 15, 2016. Please indicate that you are interested in the Nature event on the subject line.


Sola proba quae honesta - these things alone are honourable
The Neve family came from France about the period of the Conquest. Tradition gives the first of the name in England as Sir Richard Le Neve. The name is derived from the French Le Neveu, and is variously spelled as Le Neve, Neve, and Neave. The earliest record is a small deed dated about 1100, still in existence, by which two oxgangs of land in Ancaster, county York, were granted to Robert Neve by William de Malebisse on payment of a pound of pepper at Christmas annually. At a later date -- 1229 -- is attached a general release from Joseus de Frem, a Jew of York, to Henry Neve, a descendent of Robert Neve.
The family were well settled in Norfolk in the early part of the reign of Edward 1st, and they continued there until the reign of Charles II when they became somewhat impoverished and scattered.
It is difficult to say when the family first appeared in Kent but Robert Le Neve owned the manor of Woldham Hall alias Benlys Court in Woldham, and held it as one quarter of a Knight's fee. His heirs sold it to John atta Celar or Selere in 1350.
In the reign of Elizabeth the name appears well distributed in many parishes in East Kent : the wills of John Neve of Barham-1469 and Thomas Neve of Gravenye-1569 are at Canterbury. In 1603 Robert, son of Sir Thomas Cotton of Oxenheath in Kent, married Eleanor Neve and the wills of John Neve-1590 and Thomas Neve-1591 of Kent are at Somerset House.
It was many and many a year ago
In the year twelve hundred and three,
There dwelt a knight in the land of France
In the county of Picardie.
And the poor called blessing on his head
For tender of heart was he,
And for none other such praises rung
In all the faire countrie.
Now all good men it is their fate
Envy and dread to raise;
And there was one whose jealous heart
Angered to hear his praise.
Henri of Artois (Duke was he
Of the Royal blood of France)
A vow he made that come what would
This knight should feel his lance.
Now the banner of the cross was raised
In the fair summer time,
And all true knights who loved their soul
Went forth to Palestine.
So the knight of Picardie went forth
And the Duke of Artois as well,
To fights for the Sepulchre of their Lord
In the hands of the Infidel.
Of the noble men and the deeds they did,
My tale won't let me say;
But the Duke and the Knight met all alone
At the end of a battle day.
Now cried the Duke, "Be on your guard
For one of us must die;
" And the blows fell thick on their armour bright
They fought so lustily.
At last the Knight struck such a blow
It brought him to his knees,
"Strike, Sir Knight," now called the Duke,
"For you've won such a victory."
"No, Lord Duke, I give you your life,
It shall never be said of me
That I killed a man when I had him down,
Though my deadly enemy."
"Not enemies now, O peerless Knight,
For now I know full well
That none more noble or true than thou
In Picardie doth dwell."
"Thy shield hath our Crusader's Cross
And now to thee I give
Five snow white lilies off my shield
As pure as the name, Le Neve."
"And for thy crest I bid thee wear
What thou hast fairly won,
A golden lily, seeded and stalked
Thrust through my Ducal crown.
Sola proba quae honesta :
That shall thy motto be,
That all posterity shall know
Noblesse oblige : Honesty."


Author: Kayley Terlesky
The Canadian Rockies, with their awe-inspiring mountains, dense forests, and remote wilderness, have long captivated the imaginations of adventure seekers and nature enthusiasts. Amidst the breathtaking landscapes, whispers and legends persist about a creature that roams these untamed lands: Bigfoot.
A Legendary Figure:
Bigfoot, also known as Sasquatch, is a legendary creature believed to inhabit various regions around the world, including the dense forests of the Canadian Rockies. Described as a large, hairy humanoid creature, Bigfoot has become an integral part of the region's folklore, captivating the minds of both locals and visitors.
Historical and Cultural Significance:
The legends surrounding Bigfoot in the Canadian Rockies trace back centuries, with Indigenous communities sharing rich oral traditions featuring encounters with similar creatures. These stories often highlight Bigfoot as a guardian of the wilderness, a creature to be respected and revered.
Eyewitness Accounts and Footprint Discoveries:
Over the years, numerous eyewitness accounts have emerged from hikers, hunters, and locals who claim to have encountered Bigfoot in the Canadian Rockies. These stories often recount glimpses of a towering figure, accompanied by strange howls and powerful footprints left behind as evidence of the creature's presence. In 2010, at Lake Minnewanka, a group of people out on a boat say they spotted something along the shoreline; that looked something like a bear but its size begged to differ. A little over a month after this sighting, a now popular nightclub, called The Dancing Sasquatch, opened its doors in Banff!
The Allure of Bigfoot:
The enduring allure of Bigfoot lies in the mystery and excitement it generates. The Canadian Rockies, with their wild landscapes and vast expanses, provide the perfect backdrop for such legends. The possibility of encountering Bigfoot adds an element of adventure to exploring these majestic mountains, attracting thrill-seekers and cryptozoology enthusiasts from around the world.
While the existence of Bigfoot in the Canadian Rockies remains unproven, the legends and reports persist, fueling fascination and curiosity. Whether a mythical creature or a misunderstood phenomenon, Bigfoot continues to captivate the human imagination, reminding us of the vast mysteries that lie within the natural world. Exploring the legends of Bigfoot in the Canadian Rockies adds an extra layer of intrigue to an already remarkable region, making it an enticing destination for those who seek adventure and the unknown.


While the town of Oakville is very well known, it was never incorporated, nor does it have a city hall like Crestwood or Sunset Hills. Neither are their histories documented, except for oral histories that are slowly being forgotten as the stories fade away, generation to generation.
It was not until Bill Nottelmann, an Oakville resident, music store owner and philanthropist, became ill and began to think back to all of the stories he had been told growing up, about the town, stories that were being lost, before anything had been done. The people who had told him the stories of his town were dead and buried; and they were being lost. It was then that he decided to start writing down these stories, of the origins of his hometown.
Using his connections and influence towards the area and the surrounding towns, he united the Oakville-Mehlville Association, MidWest Bank Center and other residents and together they created the Reflections: A History of the Mehlville School District and Its Communities. This was created and released to the public in 2002 and traces back the efforts to establish the town of Oakville through the history of the French and Spanish handing out land grants to the trappers and ferry operators who “civilized” the land.
This was difficult at first, because there are several different variations in dates as to when Oakville was established. The only thing that people agree with is that the name of Oakville came from not only the tall oak trees that dominate the area, but also from Johannes Schulte, the Justice of the Peace in the area in the late 1800s.
The Oakville Fair community declared September 10 through the 13th, 1959 to be the 100th anniversary of Oakville’s founding. This was celebrated at Frankie’s Twin Pools, which is still standing at the intersection of Telegraph and Fine, near the Meramec River. The centennial celebration included a horse show for three days. They also featured events in the western and English divisions, with Bessie Eek playing the organ.
Besides the mention of the three day horse show, there is little else mentioned about the centennial celebration to this day.
Esley Hamilton, the author of A History of St. Louis, certainly doesn’t believe there was a centennial celebration on that date, as he doesn’t know of any significant event that occurred in Oakville in 1959.
Robert Lightfoot, a local town historian, said he was working on his family’s farm at the time.
Robert G Schultz, who wrote Missouri Post Offices (1804-1981) indicates that the first post office in Oakville in 1841 and was located in the Winheim Brothers Grocers and General store, across from what is now the Oakville Shopping Center.
There are several indications that Oakville was founded between 1860 and the 1880s, due to historical documents such as pamphlets and articles that were commissioned by local churches, historical committees, and the local chamber of commerce.
It was during the early, formative years that the only form of government that ruled Oakville was the Oakville Farmers Club. The members of this club dedicated themselves to the town and to selling produce at a reasonable price to keep the town going. Of this type of club, only the Utica, NY farmers organization predated Oakville’s association, as the Oakville Farmers Club did not create a constitution or bylaws before 1874.
They had their meetings in a hall that sat at Telegraph and Yaeger, which is where the Handyman Hardware store is located now. They held socials, weddings, and political rallies in this hall.
Arthur Rhomberg and Evelyn Getner held their wedding reception in that hall, on February 12th, 1944–which is also the same day that the hall caught fire, despite it being a miserably cold day with snow. The Rhombergs lost half of their gifts to the fire, but escaped with their humor intact.
It is this oral history that is important to a town–and why it needs to be preserved.


Pascha and Salvation
And Then They Will Fast
Will You Be Ready?
Theotokos and the Church
Dangers of Multiple Jurisdictions
US News Media and Yugoslavia
"...and for the Union of All..."
Forgiving and Forgetting
Understanding the Parousia
Most-Holy Theotokos Save Us!
On "The Passion of Christ"
The Orthodox Church and Ligonier
Influence of Islam on Orthodox Christianity
Unexpected Events in the Third Millennium
Address to the 18th Serbian Orthodox Church Assembly
Address to the 19th Serbian Orthodox Church Assembly
To Whom Do We Belong?


This project includes several libraries/applications, that can either be used jointly or separately:
FLUTE C++ Library
The FLUTE tool is a content distribution application that follows the RFC 3926 specification. It relies on:
the FLUTE library (see below);
ALC, the underlying reliable transport protocol, implemented as a library that is linked by the FLUTE tool;
the LDPC, Reed-Solomon and Null-Code FEC codes. All these codes are implemented as libraries linked by the FLUTE tool;
the SDP library (SinisterSdp 0.80; Copyright 2004 by William G. Davis);
the XML library (xerces-c v2.7.0; Copyright 1999-2004 The Apache Software Foundation);
the FLID-SL (default) and RLC congestion control protocols for Internet (and shared routed network) transmissions;
The FLUTE tool is a ready to use, built-in application that is sufficient in many situations. Otherwise, a dedicated FLUTE application, tailored to a specific use case, can easily be built using the FLUTE library as explained below.
The FLUTE object oriented C++ library implements all the FLUTE internals, including the transmission carousel (sender) and FLUTE FDT database. Dedicated FLUTE applications can be easily written directly on top of the FLUTE API for full control over the session, or in order to easily integrate it into external control applications.
A small example of a FLUTE sender (valid with distributions 3.0 and higher):
That’s all. Several other examples are available in the distribution, in the check/flute directory.
The FCAST tool is a very simple content distribution application. It can be used in all environments where conformance to standards is not mandatory. Unlike FLUTE, there is no XML/SDP support which greatly simplifies the solution. Metadata are attached to each object sent during the session (instead of being carried independantly in FDT objects in FLUTE). See the FAQ for more pros/cons.


Tom Chapman’s Short Stories
There was a time when I did not entertain the idea of writing stories, but over the years of writing poetry and reading extensively I have found myself feeling comfortable in expressing ideas in prose. Some stories are an imaginative extension of a personal situation, some are variations of themes in dreams. Ideas come and go from all kinds of sources and at all times.
The Josh stories are stories with a moral for primary school age children, and lend themselves for reading to a group and then having a time of discussion.