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California History Docents
Pat Alves
Lois AndersonLois Anderson has been a docent at the de Saisset Museum since 2007. She joined the program because it creates great opportunities for her to interact with people who enjoy being around children, art, and California History. She also loves Santa Clara University, which she finds to be an amazing and stimulating place. Lois has two grown daughters and has been a hair dresser for thirty years. Her favorite hobbies include horseback riding, reading (her favorite book is Siddhartha by Herman Hesse), golf, painting, and traveling. Her favorite things about the California History Docent tour include the permanent exhibition at the de Saisset, watching the children's eyes light up when they first see Mission Santa Clara, and showing them the old Adobe wall. |
Shirley BlakerShirley Blaker has been part of the California History Docent Program since 2004. She likes to travel and to discover how people live in other parts of the world. She enjoys trying new foods and taking part in events that are unique to a particular culture. She also finds that seeing the art and architecture of a country is a wonderful way to experience it. She has been fortunate to visit many countries in the world—among her favorite trips are hiking in Bhutan, Myanmar, and Mongolia. Shirley is an avid reader, whose bookshelves overflow with great reads. She loves to share the Touching Cart with the children on the California History tour since it gets the students more personally involved since they are able to physically handle the artifacts. |
Mary BraleyMary Braley joined the de Saisset Museum as a California History Docent in 2012. She grew up in Santa Clara and is now very involved with Santa Clara University's Osher Lifelong Learning Institute. The docent program presents an opportunity for her to combine her experience working with children and teaching history with her desire to give back to the community and continue enhancing her own learning. Though born in San Francisco, Mary grew up during the "orchard years" in Santa Clara on her paternal grandparents' ranch. She attended San Jose State University and upon graduation began her career as an educator, which lasted 41 exciting years. She has two sons and five grandchildren. Mary is an experienced traveler who has visited 39 countries! She enjoys gardening, reading, concerts, plays, playing bridge, and spending as much time as possible with her grandkids and friends. Mary finds giving tours very rewarding; she especially likes talking with the children and leading them through Mission Santa Clara and the Touching Cart. |
Marion BrattonMarion Bratton came to the docent program in 2000 because she was looking for an opportunity to volunteer in the community. She feels honored to be a part of the docent group because she has a chance to learn about herself and to appreciate the art and objects she sees. Marion moved to the Bay Area from Oregon, where she taught elementary school. After having her two children, she changed careers and ended up working in the computer industry. She continued to delight in raising her kids and now has three wonderful grandchildren. Her hobbies include sewing, crafts and, baking. She loves to travel, especially to Venice, Italy, where she enjoys the art and deep-seeded history of the city. Marion loves every aspect of giving California History tours. She says the people she meets as a docent "enrich me, they challenge me and enrich my life!" |
Laura Brickman, Emeritus Docent
Rosanne Cortese-CompitelloRosanne Cortese-Compitello joined the de Saisset Museum as a California History Docent in 2012. She was attracted to the program because of her interest in art and local history and her passion for helping educate children, which she gained as a Girl Scout leader and as a coach to her daughter's academic decathlon team. Rosanne was born and raised in San Jose, where she grew up on her grandfather's cherry and apricot orchards. She attended Notre Dame High School and Santa Clara University, where she graduated with a B.A. in Art and an M.A. in Counseling. She spent 22 years working in Human Resources in the Bay Area. Her favorite place to relax is Starbucks with a cappuccino and a good book. She enjoys sharing the history of the Ohlone and Mission Santa Clara with her tour groups since her own family's history is rooted here as well. |
Anne D'AngeloAnne D'Angelo came to the California History Docent program in 2006 after hearing about it from her friends Pat Enfantino-Toschi and Roberta Williams who were docents at the time. Before joining the de Saisset as a volunteer, Anne taught for twenty-five years in Nebraska, California, and Germany. Among her favorite books is Windswept House: A Vatican Novel by Malachi Martin. When giving tours at the de Saisset, Anne enjoys telling the children stories about the Ohlone Indians and their respect for nature. |
Patricia Enfantino-Toschi
Julie Ferrario
Diane GattoDiane Gatto joined the de Saisset Museum as a California History Docent in 2012. As a 4th grade teacher, she brought her classes to the de Saisset for California History tours. Her students were always mesmerized by the enthusiasm and stories told by their tour guides and she pledged to become a docent upon her retirement. Diane was born and raised in Santa Clara and SCU holds a special place in her heart. After graduating from San Jose State University, she taught elementary school and then became a mentor for new teachers. Diane is an avid reader and loves traveling and exploring new places. Her favorite destinations include Vietnam, Ireland, Italy, Greece, Warsaw, Krakow, Prague, Budapest, and many places around the U.S. She finds the curiosity and enthusiasm for learning that children display to be the most rewarding part of volunteering as a docent. |
Richard HilliardRichard Hilliard joined the de Saisset Museum as a California History Docent in 2012 because it seemed "natural" to him. His family came from the Midwest and when they relocated to California they spent time in the missions and mission cities as a way to learn about their adopted state. Richard is a Catholic priest of the Diocese of San Jose and he enjoys reading about local history and art. He loves Spain, especially the art, history, religious customs, architecture, food and language, all of which are enchanting. His favorite part of the California History tour is the history of California Natives. Richard is intrigued by the simplicity of their living, respect for nature, and ability to hunt and gather. |
Marciel IngrahamMarciel Ingraham came to the docent program in 2005 because of her strong interest in California history. She attended San Jose State University before pursuing a career in advertising. Outside of work, Marciel loves to play tennis. She has also served as a docent at the Coyote Point Museum, given tours of the tide pools in Half Moon Bay, and provided hiking tours in San Bruno. Her favorite book is The Piano Teacher: A Novel by Janice Y.K. Lee. Marciel also enjoys traveling to Africa, South America, Australia, New Zealand, and Europe. She enjoys sharing the Touching Cart with her tour groups because it engages the senses through sight, sound, and touch. |
Kathleen KellyKathleen Kelly joined the de Saisset Museum as a California History Docent in 2012 because of her interest in history and her commitment to volunteering in the community. She was born and raised in San Francisco and worked as an Enrolled Agent for the IRS for many years. Recently, she began painting in her spare time and enjoys looking to art for inspiration. Her favorite part of the California History tour is watching children become interested and excited when they see the exhibit, and especially the Touching Cart. |
Rosanna KennedyRosanna Kennedy joined the de Saisset Museum as a California History Docent in 2012 because of her love for history, her desire to connect with the community, and her commitment to helping educate and enrich the lives of the next generation. Rosanna spent many years working in the dynamic business software field in Silicon Valley. She also worked at the local non-profit, Resource Area for Teaching (RAFT). She has Bachelor degrees in Business Administration and Computer Science, as well as a Master's in American and modern European History. Her favorite part of the California History tour is being able to show students real objects and structures from the past. She believes this greatly enriches and supplements their classroom learning experience. |
Victoria LanceA retired middle school librarian and substitute teacher, Vicki Lance joined the California History Docents in 2004. She was looking for a volunteer position that would allow her to learn about art and history, work with young students, and meet new people; the de Saisset's program was the perfect fit. Vicki graduated from UC Berkeley with a degree in English and later completed a Master's in the subject at San Jose State University. She is the mother of two and has been actively involved in her community. She has traveled to England, Scotland, and Paris and hopes to return someday soon. She also dreams of visiting Italy in the near future. Her favorite part of the docent tour is the beautiful Santa Clara Mission. She also enjoys seeing her fellow docents at the monthly meetings and on tour days. |
Sue Matthias, Tour Director
Vicky NanawaVicky Nanawa joined the de Saisset Museum as a California History Docent in 2012. She was drawn to the program because Mission Santa Clara and the University have been an important part of her life. She was born in San Jose and attended Santa Clara University, where she enjoyed studying history. After graduating from SCU, she attended the University of San Francisco where she earned her teaching credential. She taught 4th grade for two years before the birth of her three children. She later returned to elementary education with a part-time position in the Santa Clara Unified school district. She is an avid reader and counts Ordeal by Hunger, the story of the Donner party's trip from Missouri to California, among her favorites. Vicky's favorite aspect of being a docent is sharing her love of history with young students. |
Patricia PrickettPatricia Prickett joined the de Saisset Museum as a California History Docent in 2012 because of her love of history and the Missions. She grew up in Illinois near Chicago, but has lived in the Bay Area most of her life. She recently retired from SLAC National Accelerator Laboratories. In her spare time Patricia loves to read mysteries and take day trips around California. Her favorite foods are Mexican and Indian. She enjoys talking to her tour groups about the history of the Ohlone and California Mission architecture. |
Barbara McCallionBarbara McCallion joined the California History Docents in 2007. Prior to coming to the de Saisset, Barbara taught elementary school, spending more than fifteen years teaching fourth grade. The California History tour at the de Saisset was part of the curriculum, so when she was approached by friend and fellow docent Marge Verga about joining the program it seemed a natural fit. Born in San Francisco, Barbara was baptized at Old Mission Dolores, which kept the California Missions close to her heart. She attended the College of Notre Dame for two years and later graduated from San Jose State University with a degree in History and a minor in Philosophy. She also earned her teaching credential from SJSU. Her favorite part of the docent tour is Mission Santa Clara. Her father was a student at Santa Clara College when the Mission burned, giving her a personal connection to the place. |
Carol ReberCarol Reber joined the de Saisset Museum as a California History Docent in 2012. She has lived in the shadow of the missions, first in San Francisco where she was born and now in Santa Clara, where she lives and serves as a choir member. She majored in Theology and English with a minor in fine arts. Carol has experience teaching in local private elementary schools. She also has worked as a family counselor at O'Connor Hospital and has been involved with the development of housing for homeless families and persons with disabilities in Santa Clara County. She enjoys meditative reading, cooking, Zumba, writing, and fabric art. One of her favorite travel destinations is Jerusalem, where she met her husband on pilgrimage. She is thrilled that her role as a docent allows her to pass on oral history traditions, from adult to child, in much the same way as the Ohlone once did. |
Betty Ross, Docent Chair
Carolyn Schmidt, Secretary
Vic SmallVic Small has been a docent at the de Saisset since 2007. He has taught California history and conducted tours to historical sites throughout his 50-year career as a teacher. He was seeking an opportunity to continue working with a Mission when he first heard of the California History Docent program. Vic is a life-long educator who has taught at all levels including middle school, high school, universities, and adult education. For the last 12 years, Vic has traveled to schools to share his slide presentation on the California Missions with 4th grade classes. He also conducts adult tours of the California Missions and enjoys sharing his interest in history with others. The de Saisset's docent program enables him to pursue an activity he loves and to spend time with wonderful people. |
Maureen Standifer, Field Trip Coordinator
Spike StandiferSpike Standifer has been a docent at the de Saisset since 1992. He holds a B.A. in Business Administration from Gonzaga University and took classes in SCU's former Paralegal Program. He retired from the Santa Clara County Transit District. His favorite book is Tattoos on the Heart: The Power of Boundless Compassion by Greg Boyle, S.J. He enjoys cruising and traveling to Hawaii. He is a spectator sports enthusiast and a fan of history, trains, and genealogy. Spike likes the California History Docent program because it enables him to learn new and important facts about the area in which he lives. He also finds it to be a great way to pass the legacy and history of Mission Santa Clara on to others. |
Maureen SusinoMaureen Susino joined the de Saisset Museum as a California History Docent in 2012 because the program represented an opportunity to blend her interests in art, architecture, and history with her passion for teaching. Maureen was born and raised in Los Angeles, where she earned her B.A. at Loyola Marymount University. She then moved north to study at Santa Clara University, where she graduated with a Master's. Recently retired, Maureen taught Advance Placement Art History, Studio Art, and Special Education at local schools for 35 years. In her spare time, Maureen enjoys making art in various media, ranging from clay to watercolor to metals and jewelry. She likes to explore the back roads of small towns and cities both here and abroad. Though she enjoys eating at a nice restaurant, she loves a great burger, a slice of pizza, or a satisfying dish of pasta. Maureen loves to see the enthusiasm of the children on her tours as they begin to make "real world" connections with the past. She especially likes to talk to the groups about the statues, paintings, and devotional objects in the Mission Church. |
Julie Tomlin, Emeritus Docent
Ida Tonelli
Marge Verga, Emeritus Docent
Bob Welker, Program Director
Janet WrightJanet Wright joined the de Saisset Museum as a California History Docent in 2012. She was attracted to the program because of her love of the history of Santa Clara University and her experience as a teacher. Janet holds a degree from the University of San Francisco and a Master's in Education and Administration from San Jose State University. She taught in local schools for forty years, serving as a classroom teacher, elementary school principal, and a mentor to new teachers through the Silicon Valley New Teacher Project. Janet loves to travel and counts Hawaii and Ireland among her favorite destinations. She enjoys sharing the Touching Cart with students and loves that the groups get to see such a variety of things on their tours. |


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New NM Law May Not Apply To Inaugural Funds
By KRWG News
SANTA FE, N.M. – But it's uncertain whether a new state law limiting campaign contributions will apply to the money that's raised for that.
Martinez spokesman Danny Diaz says the incoming governor has not made a decision on how to structure her inaugural fundraising organization.
Diaz says, however, she intends to voluntarily disclose contributions that are accepted.
The day after the general election, a new law went into effect that caps contributions to candidates and political committees.

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Religious pluralism
Religious pluralism is an attitude or policy regarding the diversity of religious belief systems co-existing in society. It can indicate one or more of the following:
- As the name of the worldview according to which one's religion is not the sole and exclusive source of truth, and thus the acknowledgement that at least some truths and true values exist in other religions.
- As acceptance of the concept that two or more religions with mutually exclusive truth claims are equally valid. This may be considered a form of either toleration (a concept that arose as a result of the European wars of religion) or moral relativism.
- The understanding that the exclusive claims of different religions turn out, upon closer examination, to be variations of universal truths that have been taught since time immemorial. This is called Perennialism (based on the concept of philosophia perennis) or Traditionalism.
- Sometimes as a synonym for ecumenism, i.e., the promotion of some level of unity, co-operation, and improved understanding between different religions or different denominations within a single religion.
- As term for the condition of harmonious co-existence between adherents of different religions or religious denominations.
- As a social norm and not merely a synonym for religious diversity.[1]
- 1 Definition and scope
- 2 Interfaith dialogue
- 3 History
- 4 Bahá'í Faith
- 5 Buddhism
- 6 Classical Greek and Roman paganism
- 7 Christianity
- 8 Hinduism
- 9 Islam
- 10 Jainism
- 11 Judaism
- 12 Sikhism
- 13 Religious pluralism and human service professions
- 14 See also
- 15 References
- 16 Further reading
- 17 External links
Definition and scope[edit]
Religious pluralism, to paraphrase the title of a recent academic work, goes beyond mere toleration. Chris Beneke, in Beyond Toleration: The Religious Origins of American Pluralism, explains the difference between religious tolerance and religious pluralism by pointing to the situation in the late 18th century United States. By the 1730s, in most colonies religious minorities had obtained what contemporaries called religious toleration:[2] "The policy of toleration relieved religious minorities of some physical punishments and some financial burdens, but it did not make them free from the indignities of prejudice and exclusion. Nor did it make them equal. Those 'tolerated' could still be barred from civil offices, military positions, and university posts."[2] In short, religious toleration is only the absence of religious persecution, and does not necessarily preclude religious discrimination. However, in the following decades something extraordinary happened in the Thirteen Colonies, at least if one views the events from "a late eighteenth-century perspective".[3] Gradually the colonial governments expanded the policy of religious toleration, but then, between the 1760s and the 1780s, they replaced it with "something that is usually called religious liberty".[2] Mark Silka, in "Defining Religious Pluralism in America: A Regional Analysis", states that Religious pluralism "enables a country made up of people of different faiths to exist without sectarian warfare or the persecution of religious minorities. Understood differently in different times and places, it is a cultural construct that embodies some shared conception of how a country's various religious communities relate to each other and to the larger nation whole." [1]
Religious pluralism can be defined as "respecting the otherness of others" and accepting the given uniqueness endowed to each one of us.
Freedom of religion encompasses all religions acting within the law in a particular region, whether or not an individual religion accepts that other religions are legitimate or that freedom of religious choice and religious plurality in general are good things. Exclusivist religions teach that theirs is the only way to salvation and to religious truth, and some of them would even argue that it is necessary to suppress the falsehoods taught by other religions. Some Protestant sects argue fiercely against Roman Catholicism, and fundamentalist Christians of all kinds teach that religious practices like those of paganism and witchcraft are pernicious. This was a common historical attitude prior to the Enlightenment, and has appeared as governmental policy into the present day under systems like Afghanistan's Taliban regime, which destroyed the ancient Buddhas of Bamyan.
Many religious believers believe that religious pluralism should entail not competition but cooperation, and argue that societal and theological change is necessary to overcome religious differences between different religions, and denominational conflicts within the same religion. For most religious traditions, this attitude is essentially based on a non-literal view of one's religious traditions, hence allowing for respect to be engendered between different traditions on fundamental principles rather than more marginal issues. It is perhaps summarized as an attitude which rejects focus on immaterial differences, and instead gives respect to those beliefs held in common.
Giving one religion or denomination special rights that are denied to others can weaken religious pluralism. This situation obtains in certain European countries, where Roman Catholicism or regional forms of Protestantism have special status. For example see the entries on the Lateran Treaty and Church of England.
Relativism, the belief that all religions are equal in their value and that none of the religions gives access to absolute truth, is an extreme form of inclusivism.[4] Likewise, syncretism, the attempt to take over creeds of practices from other religions or even to blend practices or creeds from different religions into one new faith is an extreme form of inter-religious dialogue. Syncretism must not be confused with ecumenism, the attempt to bring closer and eventually reunite different denominations of one religion that have a common origin but were separated by a schism.
Interfaith dialogue[edit]
Religious pluralism is sometimes used as a synonym for interfaith dialogue. Interfaith dialogue refers to dialogue between members of different religions for the goal of reducing conflicts between their religions and to achieve agreed upon mutually desirable goals. Inter-religious dialogue is difficult if the partners adopt a position of particularism, i.e. if they only care about the concerns of their own group, but is favored by the opposite attitude of universalism, where care is taken for the concerns of others. Interfaith dialogue is easier if a religion's adherents have some form of inclusivism, the belief that people in other religions may also have a way to salvation, even though the fullness of salvation can be achieved only in one's own religion. Conversely, believers with an exclusivist mindset will rather tend to proselytize followers of other religions, than seek an open-ended dialogue with them.
Cultural and religious pluralism has a long history and development that reaches from antiquity to contemporary trends in post-modernity.
Bahá'í Faith[edit]
Bahá'u'lláh, founder of Bahá'í Faith, urged the elimination of religious intolerance. He taught that God is one, and has manifested himself to humanity through several historic messengers. Bahá'u'lláh taught that Bahá'ís must associate with peoples of all religions, showing the love of God in relations with them, whether this is reciprocated or not.
Bahá'í's refer to the concept of Progressive revelation, which means that God's will is revealed to mankind progressively as mankind matures and is better able to comprehend the purpose of God in creating humanity. In this view, God's word is revealed through a series of messengers: Abraham, Krishna, Moses, Buddha, Jesus, Mohammed, and Bahá'u'lláh (the founder of the Bahá'í Faith) among them. In the Kitáb-i-Íqán (Book of Certitude), Bahá'u'lláh explains that messengers of God have a twofold station, one of divinity and one of an individual. According to Bahá'í writings, there will not be another messenger for many hundreds of years. There is also a respect for the religious traditions of the native peoples of the planet who may have little other than oral traditions as a record of their religious figures.
In the Brahmajala Sutta, the Buddha is recorded as stating that the teachings of other sects of his day were based on one or more of 62 erroneous theories, and that falling into those errors would prevent attaining permanent liberation from suffering:
Bhikkus, there are countless philosophies, doctrines, and theories in this world. People criticize each other and argue endlessly over their theories. According to my investigation, there are sixty-two main theories which underlie the thousands of philosophies and religions current in our world. Looked at from the Way of Enlightenment and Emancipation, all sixty-two of these theories contain errors and create obstacles… A good fisherman places his net in the water and catches all the shrimp and fish he can. As he watches the creatures try to leap out of the net, he tells them, 'No matter how high you jump, you will only land in the net again.' He is correct. The thousands of beliefs flourishing at present can all be found in the net of these sixty-two theories. Bhikkus, don't fall into that bewitching net. You will only waste time and lose your chance to practice the Way of Enlightenment.[5]
The earliest reference to Buddhist views on religious pluralism in a political sense is found in the Edicts of Emperor Ashoka:
All religions should reside everywhere, for all of them desire self-control and purity of heart. Rock Edict Nb7 (S. Dhammika)
Contact (between religions) is good. One should listen to and respect the doctrines professed by others. Beloved-of-the-Gods, King Piyadasi, desires that all should be well-learned in the good doctrines of other religions. Rock Edict Nb12 (S. Dhammika)
When asked, "Don't all religions teach the same thing? Is it possible to unify them?" the Dalai Lama said:[6]
People from different traditions should keep their own, rather than change. However, some Tibetan may prefer Islam, so he can follow it. Some Spanish prefer Buddhism; so follow it. But think about it carefully. Don't do it for fashion. Some people start Christian, follow Islam, then Buddhism, then nothing.
In the United States I have seen people who embrace Buddhism and change their clothes! Like the New Age. They take something Hindu, something Buddhist, something, something… That is not healthy.
For individual practitioners, having one truth, one religion, is very important. Several truths, several religions, is contradictory.
I am Buddhist. Therefore, Buddhism is the only truth for me, the only religion. To my Christian friend, Christianity is the only truth, the only religion. To my Muslim friend, [Islam] is the only truth, the only religion. In the meantime, I respect and admire my Christian friend and my Muslim friend. If by unifying you mean mixing, that is impossible, useless.
Classical Greek and Roman paganism[edit]
Ancient Greeks employed Interpretatio Graeca whereby the gods of other religions were equated with those of their own pantheon. The Romans easily accomplished this task by subsuming the entire set of gods from other faiths into their own religion. This was done on rare occasion by adding a new god to their own pantheon; on most occasions they identified another religion's gods with their own.
Because divinity was the basis for the mandate of the state, atheism was considered a capital crime in both ancient Greece and Rome.[citation needed] This was further solidified as the status quo following the installation of the Roman imperial cult of deification of sitting emperors, and Roman pluralism was not officially extended to Christianity until the Edict of Milan in 313 CE.
Some Christians[7] have argued that religious pluralism is an invalid or self-contradictory concept. Maximal forms of religious pluralism claim that all religions are equally true, or that one religion can be true for some and another for others. Some Christians hold this idea to be logically impossible from the Principle of contradiction.[8]
Other Christians have held that there can be truth value and salvific value in other faith traditions. John Macquarrie, described in the Handbook of Anglican Theologians (1998) as "unquestionably Anglicanism's most distinguished systematic theologian in the second half of the twentieth century",[9] wrote that "there should be an end to proselytizing but that equally there should be no syncretism of the kind typified by the Baha'i movement" (p. 2[10]). In discussing 9 founders of major faith traditions (Moses, Zoroaster, Lao-zu, Buddha, Confucius, Socrates, Krishna, Jesus, and Muhammad), which he called "mediators between the human and the divine", Macquarrie wrote that:
I do not deny for a moment that the truth of God has reached others through other channels - indeed, I hope and pray that it has. So while I have a special attachment to one mediator, I have respect for them all. (p. 12[10])
The Church of Jesus Christ of Latter-day Saints also teaches a form of religious pluralism, that there is at least some truth in almost all religions and philosophies.[11]
Classical Christian views[edit]
Before the Great Schism, mainstream Christianity confessed "one holy catholic and apostolic church", in the words of the Nicene Creed. Roman Catholics, Orthodox Christians, Episcopalians and most Protestant Christian denominations still maintain this belief.
Church unity was something very visible and tangible, and schism was just as serious an offense as heresy. Following the Great Schism, Roman Catholicism sees and recognizes the Orthodox Sacraments as valid. Eastern Orthodoxy does not have the concept of "validity" when applied to Sacraments, but it considers the form of Roman Catholic Sacraments to be acceptable, if still devoid of actual spiritual content. Both generally regard each other as "heterodox" and "schismatic", while continuing to recognize each other as Christian.[citation needed] Attitudes of both towards different Protestant groups vary, primarily based upon how strongly Trinitarian the Protestant group in question might be.[citation needed]
Many Christians hold that the Christian church is not just an institution, which can be broken into many denominations. They hold that each instituted church is able to worship God in a way that conforms to Scripture, which allows for many different styles and customs. They hold that all true Christians are united in belief in Jesus Christ, which can be judged against such documents as the Apostles' Creed.[citation needed]
Modern Christian views[edit]
This section does not cite any references or sources. (March 2014) |
Many Protestant Christian groups hold that only believers which believe in certain fundamental doctrines know the true pathway to salvation. The core of this doctrine is that Jesus Christ was a perfect man, is the Son of God and that he died and rose again for the wrongdoing of those who will accept the gift of salvation. They continue to believe in "one" church, believing in fundamental issues there is unity and non-fundamental issues there is liberty. Some evangelicals are doubtful if the Roman Catholicism or Eastern Orthodoxy are still valid manifestations of the Church and usually reject religious (typically restorationist) movements rooted in 19th century American Christianity, such as Mormonism; also Christian Science, or Jehovah's Witnesses as not distinctly Christian.
Hinduism is naturally pluralistic. A well-known Rig Vedic hymn says: "Truth is One, though the sages know it variously" (Ékam sat vipra bahudā vadanti).[12] Similarly, in the Bhagavad Gītā (4:11), God, manifesting as an incarnation, states: "As people approach me, so I receive them. All paths lead to me" (ye yathā māṃ prapadyante tāṃs tathāiva bhajāmyaham mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ).[13] The Hindu religion has no theological difficulties in accepting degrees of truth in other religions. Hinduism emphasizes that everyone actually worships the same God, whether one knows it or not.[14] Just as Hindus worshiping Ganesh is seen as valid by those worshiping Vishnu, so someone worshiping Jesus or Allah is accepted. Many foreign deities become assimilated into Hinduism, and some Hindus may sometimes offer prayers to Jesus along with their traditional forms of God.
Reference to Islamic views on religious pluralism is found in the Quran. The following verses are generally interpreted as an evidence of religious pluralism:
Surah Al-Ma'idah verse 48 states:
If Allah so willed, he would have made you a single People, but his plan is to test each of you separately, in what He has given to each of you: so strive in all virtues as in you are in a race. The goal of all of you is to Allah. It is He that will show you the truth of the matters in which ye dispute. (Quran 5:48)
Surah Al-Ankabut verse 46 states:
And dispute not with the People of the Book, except with means better than mere disputation, unless I be with those of them who inflict wrong and injury, but say to them: "We believe in the revelation which has come down to us and in that which came down to you; Our God and your God is one; and it is to Him that we bow." (Quran 29:46)
"Let there be no compulsion in religion: Truth stands outs clear from Error." (Surah Al-Baqarah 2:256)
"If they charge you with falsehood, say: 'For me are my deeds and for you are your deeds! You are free from responsibility for what I do, and I for what you do.'" (Surah Yunus 10:41)
"Say, 'The Truth is from your Lord. Let him who will, believe, and let him who will, reject (it).'" (Surah Al-Kahf 18:29)
"To you (non-believers) be your Way (Religion), and to me mine." (Surah Al-Kafirun 109:6)
The Quran criticizes Christians and Jews who believed that their own religions are the only source of Truth.
They say, if you want to be guided to salvation, you should either become a Jew or Christian. Say: What about the religion of Abraham, he also worshiped no one but Allah. We believe in Allah, and the revelation given to us, and to Abraham, to Ishmael, Isaac, Jacob, and the Tribes of Israel, and that given to Moses and Jesus, and that given to all prophets from their Lord: We make no difference between one and another of them: And we bow to Allah. So, if they believe, they are indeed on the right path, but if they turn back, Allah will suffice them, and He is the All-Hearing, the All-Knowing. This is the Baptism of Allah. And who can baptize better than Allah. And it is He Whom we worship. Say: Will you dispute with us about Allah, He is our Lord and your Lord; that we are responsible for our doings and you for yours; and that We are sincere in Him? Or do ye say that Abraham, Ishmael, Isaac, Jacob and the Tribes were Jews or Christians? Say: Do ye know better than Allah? Ah! who is more unjust than those who conceal the testimony they have from Allah. But Allah is not unmindful of what ye do! That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case. (Quran 2:135-141)
Surah Al-Baqara verse 113 states:
The Jews say: "The Christians have nothing to stand upon"; and the Christians say: "The Jews have nothing to stand upon." Yet they both have something to stand upon, they both recite the Book. Like unto their word is what those say who know not; but Allah will judge between them in their quarrel on the Day of Judgment. (Quran 2:113)
Many Muslims agree that cooperation with the Christian and Jewish community is important but some Muslims believe that theological debate is often unnecessary:
Say: "O People of the Book! Come to what is common between us and you: That we worship none but God, that we associate no partners with Him, that we erect not, from among ourselves, Lords other than Allah. If then they turn back, say: 'Bear witness that we are bowing to Allah's will.'" (Quran 3:64)
Islam's fundamental theological concept is belief in one God. Muslims are not expected to visualize God but to worship and adore him as a protector. Any kind of idolatry is condemned in Islam. (Quran 112:2) As a result, Muslims hold that for someone to worship any other gods or deities other than Allah (Shirk (polytheism)) is a sin that will lead to separation from Allah.
Muslims believe that Allah sent the Qur'an to bring peace and harmony to humanity through Islam (submission to Allah).[15] Muhammad's worldwide mission was to establish universal peace under the Khilafat.
The Khilafat ensured security of the lives and property of non-Muslims under the dhimmi system.
This status was originally only made available to non-Muslims who were "People of the Book" (Christians, Jews, and Sabians), but was later extended to include Zoroastrians, Sikhs, Hindus, Mandeans (Sabians) and Buddhists.
Dhimmi had more rights than other non-Muslim religious subjects, but often fewer legal and social rights than Muslims. Some Muslims, however, disagree, and hold that adherents of these faiths cannot be dhimmi.
Dhimmi enjoyed some freedoms under the state founded by Muhammad and could practice their religious rituals according to their faith and beliefs.
The Sufis were practitioners of the esoteric mystic traditions within an Islam at a certain point. Sufism is defined by the Sufi master or Pir (Sufism) or fakeer or Wali in the language of the people by dancing and singing and incorporating various philosophies, theologies, ideologies and religions together (e.g., Christiainity, Judaism, Paganism, Platonism, Zorostrainism, Buddhism, Hinduism, Sikhism and so forth with time). Famous Sufi masters are Rumi, Shadhili, Sheikh Farid, Bulleh Shah, Shah Hussain, Shams Tabrizi, Waris Shah, Ghazali, Mian Mir, Attar of Nishapur, Amir Khusrow, Salim Chishti. See many more famous Sufis at the List of Sufis. The Sufis were considered by many to have divine revelations with messages of peace, tolerance, equality, pluarism, love for all and hate for no one, humanitarians, philosophers, psychologists and much more. Many had the teaching if you want to change the world, change yourself and you will change the whole world. The views of the Sufi poets, philosophers and theologians have inspired multiple forms of modern day academia as well as philosophers of other religions. See also Blind men and an elephant.
Persian poet Rumi says:
I looked for God. I went to a temple, and I didn't find him there. Then I went to a church, and I didn't find him there. And then I went to a mosque, and I didn't find him there. And then finally I looked in my heart, and there he was.
Rumi also says:
How many paths are there to God? There are as many paths to God as there are souls on the Earth.
Rumi also says:
A true Lover doesn't follow any one religion, be sure of that. Since in the religion of Love, there is no irreverence or faith. When in Love, body, mind, heart and soul don't even exist. Become this, fall in Love, and you will not be separated again.
The Sufi platform was considered by exoteric dogmatic Muslims as a trojan horse ideology executing doctrine of deception (see Taqiyya) to convert others while others considered it outright heresy, blasphemy, innovation (biddah), kuffar, apostasy, haram. Many Sufis have gone under persecutions and executions for apostasy and treason charges at which point many tended to have supernatural events taking place similar to Jesus crucifixion. For example, many Sufis throughout their lives display religious healing, miracles and supernatural events which seem as if God has connected with the Sufis similar to the Vedic and Buddhist enlightenment. For more details see Fana (Sufism), Baqaa, Yaqeen, Kashf, Manzil, Haqiqa, Sufi metaphysics, Sufi philosophy.
Ahmadis recognize many founders of world religions to be from God, who all brought teaching and guidance from God to all peoples. According to the Ahmadiyya understanding of the Quran, every nation in the history of mankind has been sent a prophet, as the Quran states: And there is a guide for every people. Though the Quran mentions only 24 prophets, the founder of Islam, Muhammad states that the world has seen 124,000 prophets. Thus other than the prophets mentioned in the Quran, Ahmadis, with support from theological study also recognize Buddha, Krishna, founders of Chinese religions to be divinely appointed individuals.
The Second Khalifatul Maish of the Ahmadiyya Muslim Community writes: "According to this teaching there has not been a single people at any time in history or anywhere in the world who have not had a warner from God, a teacher, a prophet. According to the Quran there have been prophets at all times and in all countries. India, China, Russia, Afghanistan, parts of Africa, Europe, America—all had prophets according to the theory of divine guidance taught by the Quran. When, therefore, Muslims hear about prophets of other peoples or other countries, they do not deny them. They do not brand them as liars. Muslims believe that other peoples have had their teachers. If other peoples have had prophets, books, and laws, these constitute no difficulty for Islam."[16]
Mirza Ghulam Ahmad, founder of the Ahmadiyya Muslim Community wrote in his book A Message of Peace: "Our God has never discriminated between one people and another. This is illustrated by the fact that all the potentials and capabilities (Prophets) which have been granted to the Aryans (Hindus) have also been granted to the races inhabiting Arabia, Persia, Syria, China, Japan, Europe and America." [17]
Anekāntavāda, the principle of relative pluralism, is one of the basic principles of Jainism. In this view, the truth or the reality is perceived differently from different points of view, and no single point of view is the complete truth.[18][19] Jain doctrine states that an object has infinite modes of existence and qualities and they cannot be completely perceived in all its aspects and manifestations, due to inherent limitations of the humans. Only the Kevalins—the omniscient beings—can comprehend the object in all its aspects and manifestations, and all others are capable of knowing only a part of it.[20] Consequently, no one view can claim to represent the absolute truth. Jains compare all attempts to proclaim absolute truth with andhgajnyaya or the "maxim of the blind men and elephant", wherein all the blind men claimed to explain the true appearance of the elephant, but could only partly succeed due to their narrow perspective.[21]
The Sikh Gurus (religious leaders) have propagated the message of "many paths" leading to the one God and ultimate salvation for all souls who treading on the path of righteousness. They have supported the view that proponents of all faiths can, by doing good and virtuous deeds and by remembering the Lord can certainly achieve salvation. Students of the Sikh faith are told to accept all leading faiths as possible vehicles for attaining spiritual enlightenment, provided the faithful study, ponder and practice the teachings of their prophets and leaders. Sikhism had many interactions with Sufism as well as Hinduism, influenced them and was influenced by them. See Islam and Sikhism and Hinduism and Sikhism.
The holy book of the Sikhs (the Sri Guru Granth Sahib) says:
Do not say that the Vedas and the Koran (semetic books i.e. Bible, Torah and Q'uran) are false. Those who do not contemplate them are false. (Guru Granth Sahib page 1350)[22]
As well as:
Some call the Lord "Ram, Ram", and some "Khuda". Some serve Him as "Gusain", others as "Allah". He is the Cause of causes, and Generous. He showers His Grace and Mercy upon us. Some pilgrims bathe at sacred shrines, others go on Hajj to Mecca. Some do devotional worship, whilst others bow their heads in prayer. Some read the Vedas, and some the Koran. Some wear blue robes, and some wear white. Some call themselves Muslim, and some call themselves Hindu. Some yearn for paradise, and others long for heaven. Says Nanak, one who realizes the Hukam of God's Will, knows the secrets of his Lord Master. (Sri Guru Granth Sahib Page:885)[23]
One who recognizes that all spiritual paths lead to the One shall be emancipated. One who speaks lies shall fall into hell and burn. In all the world, the most blessed and sanctified are those who remain absorbed in Truth. (SGGS Ang 142)[24]
The seconds, minutes, and hours, days, weeks and months and various seasons originate from One Sun; O nanak, in just the same way, the many forms originate from the Creator. (Guru Granth Sahib page 12,13)
The Guru Granth Sahib also says that Bhagat Namdev and Bhagat Kabir, who were both believed to be Hindus, both attained salvation though they were born before Sikhism took root and were clearly not Sikhs.This highlights and reinforces the Guru's saying that "peoples of other faiths" can join with God as true and also at the same time signify that Sikhism is not the exclusive path for liberation.
Additionally the Guru Granth Sahib says:
First, Allah (God) created the Light; then, by His Creative Power, He made all mortal beings. From the One Light, the entire universe welled up. So who is good, and who is bad? ||1|| [25]
Again, the Guru Granth Sahib provides this verse:
Naam Dayv the printer, and Kabeer the weaver, obtained salvation through the Perfect Guru. Those who know God and recognize His Shabad ("word") lose their ego and class consciousness. (Guru Granth Sahib page 67)[26]
Most of the 15 Sikh Bhagats who are mentioned in their holy book were non-Sikhs and belonged to Hindu and Muslim faiths, which were the most prevalent religions of this region.
The pluralistic dialogue of Sikhism began with the founder of Sikhism Guru Nanak after becoming enlightened saying the words Na koi hindu na koi musalman - "There is no Hindu, there is no Muslim". He recognised that religious labels held no value and it is the deeds of human that will be judged in the hereafter what we call ourselves religiously holds no value.
Sikhs have always being eager exponents of interfaith dialogue and will not only accept the right of other to practise their faith but have in the past fought and laid down their lives to protect this right for others. See the sacrifice of the ninth Sikh Guru, Guru Tegh Bahadar who on the final desperate and heart-rending pleas of the Kashmiri Pandit, agreed to put up a fight for their right to practise their religion in which he was executed so another religion besides his own could have the freedom to practice their religion against the tyrant moghul empire who were forcing people to accept Islam.
Religious pluralism and human service professions[edit]
The concept of religious pluralism is also relevant to human service professions, such as psychology and social work, as well as medicine and nursing, in which trained professionals may interact with clients from diverse faith traditions.[27][28][29] For example, psychologist Kenneth Pargament[27] has described four possible stances toward client religious and spiritual beliefs, which he called rejectionist, exclusivist, constructivist, and pluralist. Unlike the constructivist stance, the pluralist stance:
...recognizes the existence of a religious or spiritual absolute reality but allows for multiple interpretations and paths toward it. In contrast to the exclusivist who maintains that there is a single path "up the mountain of God," the pluralist recognizes many paths as valid. Although both the exclusivist and the pluralist may agree on the existence of religious or spiritual reality, the pluralist recognizes that this reality is expressed in different cultures and by different people in different ways. Because humans are mortal and limited, a single human religious system cannot encompass all of the religious or spiritual absolute reality.... (p. 167[28])
Importantly, "the pluralistic therapist can hold personal religious beliefs while appreciating those of a client with different religious beliefs. The pluralist recognizes that religious value differences can and will exist between counselors and clients without adversely affecting therapy" (p. 168).[28] The stances implied by these four helping orientations on several key issues, such as "should religious issues be discussed in counseling?", have also been presented in tabular form (p. 362, Table 12.1).[27]
The profession of chaplaincy, a religious profession, must also deal with issues of pluralism and the relevance of a pluralistic stance. For example, Friberg (2001) argues: "With growing populations of immigrants and adherents of religions not previously seen in significant numbers in North America, spiritual care must take religion and diversity seriously. Utmost respect for the residents' spiritual and religious histories and orientations is imperative" (p. 182).[29]
See also[edit]
- Comparative religion
- Freedom of religion
- Global Centre for Pluralism
- Indifferentism
- Interreligious organization
- Institute for Interreligious Dialogue
- Multifaith space
- Pontifical Council for Interreligious Dialogue
- Pontifical Council for Promoting Christian Unity
- Progressive Christianity
- Projects working for peace among Israelis and Arabs
- Unitarian Universalism
- United Religions Initiative
- Universalism
- World Council of Churches
- ^ a b Silk, Mark (July 2007), Defining Religious Pluralism in America: A Regional Analysis 612, pp. 64–81
- ^ a b c Beneke 2006: 6.
- ^ Beneke 2006: 5.
- ^ http://carm.org/what-relativism
- ^ Brahmajala Sutta, translated by Thich Nhat Hanh (1991), Old Path, White Clouds, Parralax Press. ISBN 978-0-938077-26-8 (pp. 399-400)
- ^ Dalai Lama Asks West Not to Turn Buddhism Into a "Fashion", Zenit, 2003-10-08, retrieved 2009-06-18.
- ^ Why Jesus? Article stating that Jesus is the saviour and not Mohammed or Buddha—see second part of this article.
- ^ Defending Salvation Through Christ Alone By Jason Carlson, Christian Ministries International
- ^ p. 168, Timothy Bradshaw (1998), "John Macquarrie," in: Alister E. McGrath (ed). The SPCK Handbook of Anglican Theologians (pp. 167-168). London: SPCK. ISBN 978-0-281-05145-8
- ^ a b John Macquarrie (1996). Mediators between human and divine: From Moses to Muhammad. New York: Continuum. ISBN 0-8264-1170-3
- ^ Gerald E. Jones (October 1977). "Respect for Other People's Beliefs". Ensign. The Church of Jesus Christ of Latter-day Saints.
- ^ Rig Veda 1.164.46
- ^ Page 194 in Eknath Easwaran (2008). Timeless wisdom: Passages for meditation from the world's saints & sages (see article). Tomales, CA: Nilgiri Press. ISBN 1-58638-027-3. Similar to Eknath Easwaran (2007). The Bhagavad Gita, 2nd ed. Tomales, CA: Nilgiri Press, p. 117. ISBN 1586380192 (which substitutes "they" for "people"). Transliteration from Winthrop Sargeant (1984). The Bhagavad Gita. Albany: State University of New York Press, p. 211. ISBN 0-87395-831-4, which translates the same passage as "They who, in whatever way, take refuge in Me, them I reward."
- ^ See Swami Bhaskarananda, Essentials of Hinduism (Viveka Press 2002) ISBN 1-884852-04-1
- ^ Islam and Universal Peace Sayyid Qutb1977 ISBN B0006CU4HG
- ^ "Introduction to the Study of the Holy Qur'an" by Mirza Bashir-ud-Din Mahmood Ahmad. Part 2, Argument 4 Section labeled "A Grand Conception"
- ^ "A Message of Peace" by Mirza Ghulam Ahmad, pg. 6)
- ^ Dundas (2002) p.231
- ^ Koller, John M. (July, 2000) pp.400-7
- ^ Jaini, Padmanabh (1998) p.91
- ^ Hughes, Marilynn (2005) p.590-1
- ^ Sriganth.org Guru Granth Sahib page 1350
- ^ "sggs ram khudha people pray to there god". sggs ram khudha people pray to there god. Retrieved 4 September 2011.
- ^ "pluarism in sggs". pluarism in sggs. Retrieved 4 September 2011.
- ^ "aval allah". aval allah.
- ^ Srigranth.org Guru Granth Sahib page 67
- ^ a b c Kenneth I. Pargament (1997). The psychology of religion and coping: Theory, research, practice. New York: Guilford. ISBN 978-1-57230-664-6
- ^ a b c Brian J. Zinnbauer & Kenneth I. Pargament (2000). Working with the sacred: Four approaches to religious and spiritual issues in counseling. Journal of Counseling & Development, v78 n2, pp162-171. ISSN 0748-9633
- ^ a b Nils Friberg (2001). The role of the chaplain in spiritual care. In David O. Moberg, Aging and spirituality: spiritual dimensions of aging theory, research (p. 177-190). Routledge. ISBN 978-0-7890-0939-5 (NB: The quotation is discussing residents in nursing homes)
Works cited[edit]
- Beneke, Chris (2006) Beyond Toleration: The Religious Origins of American Pluralism (New York: Oxford University Press).
- Eck, Diane (2001) A New Religious America: How a "Christian Country" Has Become the World's Most Religiously Diverse Nation (San Francisco: Harper).
- Emet Ve-Emunah: Statement of Principles of Conservative Judaism, Robert Gordis et al., Jewish Theological Seminary and the Rabbinical Assembly, 1988.
- Ashk Dahlén, Sirat al-mustaqim: One or Many? Religious Pluralism Among Muslim Intellectuals in Iran in The Blackwell Companion to Contemporary Islamic Thought, ed. Ibrahim Abu-Rabi, Oxford, 2006.
- Ground Rules for a Christian-Jewish Dialogue in The Root and the Branch, Robert Gordis, Univ. of Chicago Press, 1962
- Hutchison, William R. (2003) Religious Pluralism in America: The Contentious History of a Founding Ideal (New Haven: Yale University Press).
- Kalmin, Richard (1994), Christians and Heretics in Rabbinic Literature of Late Antiquity, Harvard Theological Review, Volume 87(2), p. 155-169.
- Toward a Theological Encounter: Jewish Understandings of Christiantiy Ed. Leon Klenicki, Paulist Press / Stimulus, 1991
- Momen, M. (1997). A Short Introduction to the Bahá'í Faith. Oxford, UK: One World Publications. ISBN 1-85168-209-0.
- Monecal, Maria Rosa (2002),The Ornament of the World: How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain (Boston: Little, Brown, and Company)
- People of God, Peoples of God Ed. Hans Ucko, WCC Publications, 1996
- Kenneth Einar Himma, "Finding a High Road: The Moral Case for Salvific Pluralism," International Journal for Philosophy of Religion, vol. 52, no. 1 (August 2002), 1-33
Further reading[edit]
- Ankerl, Guy (2000) [2000]. Global communication without universal civilization. INU societal research. Vol.1: Coexisting contemporary civilizations : Arabo-Muslim, Bharati, Chinese, and Western. Geneva: INU Press. ISBN 2-88155-004-5.
- Albanese, Catherine, America: Religions and Religion. Belmont: WADSWORTH PUBLISHING, 1998, ISBN 0-534-50457-4
External links[edit]
Wikiversity has learning materials about Religious Toleration |
- Global Centre for Pluralism
- Council on Foreign Relations Religion and Foreign Policy Initiative
- The Pluralism Project: Researching Religious Diversity in the United States
- A New Religious America: Managing Religious Diversity in a Democracy: Challenges and Prospects for the 21st Century by Diana Eck, retrieved 2009-07-16.
- The Journal of Inter-Religious Dialogue
- Elijah Interfaith Institute: Inter Religious Dialogue
- Nostra Aetate: Declaration on the Relation of the Catholic Church to Non-Christian Religions
- World Council of Churches Bibliography of Works on Religious Pluralism
- Big Picture TV Video of Ela Gandhi, granddaughter of Mahatma Gandhi, talking about religious pluralism
- Islam and Religious Pluralism by Ayatullah Murtadha Mutahhari
- Spiritual Education Lesson Plans for Children
- The imperative of Religious Pluralism: A Conservative Jewish View
- Darbu Emet: A Jewish Statement About Christianity


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At the Battle of Antietam in September 1862, the first true images of war were produced by photographer Alexander Gardner using a stereo camera. Gardner's images were put on display at Mathew Brady's Gallery in New York City. The public was shocked by the reality of the photographs. Newspapers of the day were unable to reproduce photographs and relied on artists' woodcuts which were published in papers like Harper's Weekly. Enterprising showmen produced traveling exhibits to tour in the North. Such a program was scheduled for presentation in Warren on Feb. 27 and 28 at Webb's Hall on Main Street.
On this date in 1863, the Western Reserve Chronicle published a publicity story and advertisement for this event. Reporting that the exhibition was "highly spoken of by papers elsewhere," the Chronicle reprinted an article from the Elmira (NY) Advertiser:
"The exhibition of Russell's extensive and magnificent Panorama of the War gave the utmost satisfaction to a large and attentive audience. It gives a perfect and life-like view of the principal battles and incidents of the war, such as cannot be obtained in any other manner. None who appreciate good paintings, and an interesting rehearsal of the incidents connected therewith, will let the opportunity slip to see Russell's magnificent Panorama."
"The view of the city of Charleston is the most perfect production of art we ever witnessed; also the view of Baltimore was strikingly correct. The burning of Norfolk Navy Yard is a fine production. You can, as you gaze upon it, almost hear the fire as it burns and crackles through the dry timbers of those old line battleships. You see the masts falling, and can, in imagination, hear them as they splash upon the water. The artist has so truthfully portrayed the scenes of the battlefield that the observer can almost fancy himself a spectator of the real tragedy, and hear the roar of artillery and clash of arms."
The Chronicle concluded, "If you wish to gain a comprehensive view of the war, and learn many of its interesting details, go and see Russell's Panorama of the War."
Webb's Hall was built by Almon D. Webb in 1861. After the Great Warren Fire of 1860 had burned out most of the Main Street, Webb purchased the lot at 15-17 Main and erected a three story brick building, with store rooms at street level and office rooms in front on the second floor. The third floor, with a distinctive wrought-iron balcony overlooking Main, housed the opera hall with a 600 seat capacity. The stage with scenery occupied the west end of the auditorium. At the time, it was Warren's only house of public entertainment with many traveling shows and entertainers appearing there along with local productions as well.
Almon D. Webb was active in civic affairs and served as mayor from 1863 through 1865. In the 1800s when the new opera house (later known as the Harris-Warren Movie Theatre) was built on High Street, Webb's son, Peter L. Webb, was its manager. Peter L. Webb's home is located at 352 Mahoning Ave. N.W.
Compiled by members of the CW150 Committee of Warren's Sutliff Museum.


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Gender and development
Sustainable livelihoods
Calendar Links Publications Specials
Site map
July 2001Updated July 2002
Small farmer groups can increase their economies-of-scale and bargaining power by joining with other groups engaged in similar activities. These inter-group associations are important since they allow small farmers to acquire new skills in the management of larger organizations. They can also serve as useful development vehicles, not only helping farmers solve their own problems but making it easier for governments to assist them in their efforts.
This resource book shows how, using a participtory approach, inter-group associations can be established in rural areas. It is intended for use by group promoters, extension workers and other rural development staff to help existing groups set up and run such inter-group enterprises. The manual represents the third in a series of FAO manuals on small farmer group development. The formation of groups themselves is covered in The group promoter's resource book, while development of group enterprises is described in The group enterprise resource book.
(Also available in French, Spanish and Arabic.)
Click here to go to the full publication in html format


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Watch Congressman confront park ranger
Republican Representative Randy Neugebauer confronted a park ranger for not letting veterans into Washington's World War Two memorial, in a scene caught by cameras. Later a man identifying himself as a federal worker on furlough has some words for the Congressman.
Mark Segraves of NBC station WRC-TV reports.


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It was while reading some of the comments that followed the article that I realized there are many people who were raised by families much like my own.
One was encouraging Sleeping Beauty's parents to hire makeup artists to make them appear decades older for the next time she awakens. Others said they should make her believe she's awakened to a zombie apocalypse.
Another said they should thoroughly redecorate her room while she's asleep, including putting a scenic poster in her window so the view is something completely foreign.
The more I read, the more I realized the many potential pranks one could do to the sleeping that never occurred to my family.
Thank goodness.
One involves buying cheap hair extensions the same general color as the victim's hair, which would then be cut and left on their pillow over several consecutive nights so they'd become convinced they were losing their hair.
Break open a few glow sticks and spread the contents over the sleeping person, leave the room and turn off all the lights, and then make a noise loud enough to wake them.
Use makeup to turn your face as white as possible, and then take a vibrant color of eye shadow and paint all the way from your lid to your brow. Use bright lipstick to turn your mouth into a large, horizontal oval. Draw red circles on your cheeks. Essentially, turn yourself into an insane clown, and then lean in very close to the sleeping person and remain there until they awaken. Shake if necessary.
And then prepare yourself for their revenge.
Reach Karin Fuller via email at karinful...@gmail.com.


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Apple Food
Artist description:
yum, i love apples♥
Created Jun 14, 2010. Unless noted Copyright 2010
midnighter_01 .
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Yeah - delicious! As for your comment on my lonely apple - it was done with mouse. (used to prefer the grafic tablet - but since I used the mouse onnce I can't stop it x))
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Tampa >
Food & Dining > New York New York Pizza BarMon. - Wed. 11am - 10pm;Thu. - Sat. 11am - 4am;Sun. 12am - 10pm
Neighborhoods: Northeast, Historic Ybor
Amazing Food – I'm also from NY/NJ and it's been rough trying to find pizza that comes close to what i've know my whole life....and let me tell you this place is amazing and the staff are sweathearts!!! I totally recommend this place to any and everyone!!! rock on new york new york!!!
Good pizza - and they deliver! – New York, New York bar and grill is a great eatery in Ybor City that has pizza, subs, pasta, and more! Their fries are so crispy and they serve mozzerella on their grilled cheese. Their pizza is also very good and they have a killer turkey and cheese sub. One thing i didn't like was the cheese cake, not bad, but mediocre. If you want good food at reasonable prices - New York, New York bar and grill is the place to go.
Great Pizza!!! – I'm from NY/NJ area and this is definately homestyle NY pizza and the wings are also good. I haven't tried any of their other foods yet because I always want the pizza. The service means well, but the only con to the establishment.
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Data Capture
Transform image blocks into 3D attributes, features and models.
Automatically generate dense point clouds and digital terrain and surface models (DTM/DSM) from aerial and satellite image blocks. |
Interactively collect 3D features directly into ArcGIS, AutoCAD or MicroStation using a stereo workstation. |
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Digital photogrammetric stereo workstation to collect 3D features directly into ArcGIS, AutoCAD or MicroStation.
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Trimble Inpho Table |


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Long Island Memories
REFERENCE ONLY Recreation News The Freeport Recreation Department will sponsor an ADULT TRIP on Wednesday, February 11, to the Fox Hollow Inn, Woodbury, for lunch and a professional matinee performance of the Broadway musical, "I Do, I Do." The fee of $12.50 covers transportation, show and a three course lunch with a choice of broiled filet of sole or beef bourguignon as an entree. The bus will leave the Recreation Center at ll:30am and return a-bout 5pm. Advance reservations may be called into 225-8000, ext. 10 with the monies due no later than January 28. There will be no refunds unless the trip is cancelled and all participants must have a Freeport Recreation Activity Card. * * * Programs for the HANDICAPPED have now been insti-tuted at the Recreation Center and are designed for residents with any disability. A course in art is offered for adults each Tuesday from 10am to noon for which students must supply their materials. Children, ages 6 to 13, may enter the arts and crafts program held each Thursday from 5:30 to 6:30pra. Both children and adults may participate in dance therapy on Wednesdays, 3:30 to 't^pm. Beginners and more advanced are invited to attend the adult sculpture lessons on Wednesdays, 1 to 2:/t5pm. Again, students must'supply materials. Qualified Recreation personnel will teach each class which will be very limited in size. There is no charge but participants must have a Freeport Recreation Ac-tivity Card. For further information, call 223- 8000, ext. 33. A special VALENTINE'S DAY event is planned for • the ice skating rink at the Recreation Center on Saturday, February IV. "Flyers giving the details" will be available at the Center and the informa-tion also printed in the local newspapers. An ADULT SKI TRIP is planned for Saturday, Febru-ary 21, to the Great Gorge-Vernon Valley ski area in New Jersey. The fee, due by February 13, is $1^ and covers transportation and lift ticket. A free, one hour lesson will be given to beginners only. A limited amount of equipment is available for rental at 83. Lunch may be brought or pur-chased at the ski area. The bus will leave the Recreation Center at 6:30am and return about 8:30pm. Advance reservations nay be phoned into 223-8000, ext. 10. The price of the February 8- 13 Ski Week for teenagers announced in last month's Village News has been changed from $110 to $115. * * * Remember that registration for the Center's month-ly KIDDIE CLUB is held the last week of the pre-ceding month. Charge for the program, which is< for three to four'and'a half year olds,' is $15" " per month and there are no refunds. The program includes movement and games, music and dance, arts and crafts, creative drama, puppetry, story-tell-ing time, films and special events. Juice and cookie snacks are provided. Four separate ses-sions are offered: Monday and Wednesday OR Tues-day and Thursday, 9:15 to ll:30am; Monday and Wednesday OR Tuesday and Thursday, 1:15 to 3:30pm. Drivers On Watch First National City Bank branch manager Robert Halverson (left) and Deputy Mayor Ralph Franco are pleased bystanders as Cannon Taxi Company President Martin Goldfeder and Freeport Police Captain Arthur Rousseau point to the emblem which signifies a new crime prevention program which has now been instituted in the Village. Under the "Civilian Radio Taxi Patrol," develop-ed by First National City, cab drivers are re-porting any suspicious activity to police via their car radios. Village A PUBLIC INFORMATION BULLETIN OF THE VILLAGE OF FREEPORT 46 NORTH OCEAN AVENUE TELEPHONE FReeport 8-4000 WILLIAM H. WHITE, MAYOR Public Meetings On The 1st and 3rd Mondays Of The-Month, At 9:00 P.M. " In celebration of the nation's Bicentennial, the "Village News" throughout 1976 will carry a new masthead featuring a sketch of Village Hall, a replica of Independence Hall. The drawing is the work of Mary Lindenfelser, staff artist of the We've Got A Hew Look... JANUARY, 1976 Freeport Memorial Library, who donated her ser-vices to the "Freeport: Spirit of ' 76" tennial Committee for its official stationery^ The Village's own letterhead will carry a similar Bicentennial theme during the year. ...Because We're Celebrating! Freeport1s Bicentennial Committee, directed by Robert Raynor with Mayor William White as General Chairman and Harold Levine as Honorary Chairman, is busily at work planning suitable, community-wide activities as well as researching, for pub-lication, the history of the Village and surround-ing area. I will provide a sampling of turkey, fish cakes, ham and traditional side dishes. No liquor will be sold, but along with apple cider, traditional punches will be available as will be coffee and a wide variety of desserts. Kicking off the festivities will be a PRESIDEN-TIAL BIRTHDAY PARTY, honoring Washington and Lincoln, to be held Saturday night, February 21, at the Freeport Recreation Center, 130 East Mer-rick Road. It will be a low-cost ($5 per person) evening of dancing, entertainment, good food and drink, suitable games, and the companionship of your Freeport neighbors and friends. The Freeport Community Chorale will present a pro-gram .of Americana music.with the School Districts, bandsvand choruses also invited to participate. Hale Smith, noted composer and Chairman of the Freeport Arts Council, will introduce the piece he has composed specifically for the Village's celebration of the Bicentennial. Dance music will be provided by a live band. Witches and others will have to\be wary as stocks and dunking stools will be ready^for use. A "Sadie Hawkins Auction" will see Freeport men on the block as 1976 is also a Leap Year.\ A late evenina buffet Committee members will be attired in Colonial costume and partygoers are encouraged to come similarly dressed. For those who don't care to be costumed, attire should be causal. According to Ticket Chairman Carl Gould, the 85 per person tickets will be available shortly at the Bicentennial Boutique at Fulton Savings Bank, Merrick Road and South Long Beach Avenue; the Freeport Chamber of Commerce, 70 West Sun-rise Highway; "The Leader," 2*» South Grove Street; "The Kernel," 32 South Grove Street; and will be distributed to various civic and service organi-zations for sale to their members. Volunteers are needed to bring all these programs into being. Residents wishing to contribute their services may correspond with Mr. Raynor at Village Hall. Funds are also needed with the sale of the $1 Freeport bumper stickers, lapel pins and decals and other items available at the Boutique, necessary for the support of the olanned activities. Trustees: Thomas J. Lovelidge, Ralph P. Franco, Dorothy Storm, Wayne Jordan Village Clerk: Thomas DeVincenzo-Treasurer: James J. Lyons - Counsel: Oakley Gentry .Ir. Federal Monies Received For Housing Freeport's Official Bicentennial Boutique offers residents a large assortment of gift and household items as well as an opportunity to aid the Village's "Spirit of '76" Bicentennial Committee. The Boutique, located in the Fulton Savings Bank, Merrick Road and Long Beach Avenue, is non-profit and manned by volunteers Monday to Friday, noon to 3pm, and on Saturdays, 10am to 2pm. It will continue to operate throughout 1976. (Left to right) Committee Fundraising Chairwoman Adelaide Aims, volun-teer Leah Lieberman, customer Margaret Dunn and bank manager Catherine Watson. Committee Formed Mayor William White has reestablished the Commit-tee on Landlord-Tenant Relations which will medi-ate disputes between apartment dwellers and their landlords. The original Committee, set up in 19b9 and disbanded in 1973-when the problems be-came resolved, was very successful. Landlords appointed to the new Committee are Con-stantine Cassis, Jonathan Raddock and Irving An-ton. Tenant representatives are Ira Schildkraut, 100 South Ocean Avenue; Stanley Lewis, 110 Brook-lyn Avenue; and Mrs. Bertha Rosenthal, V? North Ocean Avenue. The Village's Human Relations Di-rector, Michael Kirwan, serves as Coordinator •and can be reached at Village Hall, FR MOOO, during business hours. Fence Ordinances Residents are reminded that a Village ordi-nance governs the height of fences and other enclosures within the Village's residential and apartment areas. Chain link and other open type fences can be no higher than four feet while stockade and other solid enclo-sures are limited to three feet. The re-strictions apply to front yards (front prop-erty line to front building line) only. Those wishing to build an enclosure of stone, concrete or masonry in a residential or apart-ment area must apply for a permit. Fencing of all types is limited to six feet in height in other areas of the Village. Village has received in excess of S't.Z rail-in federal funds to provide housing for res-idents from young marrieds to senior citizens. Construction is slated to begin in the spring on a lOOnjnit, four story, senior citizens housing development on the east side of North Main Street between Grand and Randall Avenues. Expected to be completed within 18 months, the complex will be built by KLS Developers and managed by the Freeport Housing Authority. Funding for the pro-ject, conceived almost two years ago, was re-ceived from the U.S. Department of Housing and Urban Development. The total grant is for $3,- 909,666. Upon completion, Freeport_will have 250 units of senior citizen housing, more than any other munic-ipality of its size in the State. To be eligible for an apartment, persons must be residents of the Village and be at least 62 years old. An in-dividual can have an income of up to 55,700 a year and a couple up to $6,600. Social Security and pension payments are considered income. Pros-pective tenants may have assets worth no more than one and a half times their annual incomes. Rental rates are on a sliding scale. Freeport will be able to rehabilitate 21 addition-al boarded-up homes in the northeast as the result of an additonal HUD grant. The monies, $250,000 in the form of HUD-held homes, and $100,000 in federally guaranteed loans, will be used for a demonstration program. That program brings Free-port into the national spotlight as the only Vil-lage, one of just 22 municipalities in the coun-try and one of only three in the state, which will show that the honesteading of the 1800's can be used today to revitalize urban-suburban" neighbor-hoods while providing homes for those who can not purchase one through conventional financing. When, in October, HUD announced that only New York City and the Town of Islip in the entire state had been selected for funding, Mayor White directed Planning and Urban Renewal Director Janes Dunne to contact HUD as to why the Village's application had been denied. With the aid of Congressman Norman Lent, the Mayor, Dunne and Village Counsel Oakley Gentry were able to clear up all legal impediments which now allows Free-port to join the other communities selected. According to HUD Secretary Carla Hills, "The awards were made to those (municipalities) which submitted the most comprehensive and co-ordinated plans...the creativity and versatility of the concepts were critical factors in deter-ming the winners...along with the degree of lo-cal initiative in mobilizing public and private resources..." Freeport will now be engaged in two Homesteading programs — one under the HUD demonstration pro-gram's guidelines, and a separate one funded by Community Development Act funds which allows the Village to set its own restrictions on the turnover of a yet undetermined number of struc-tures to potential owner-occupants. The latter program is presently being studied by Mayor White's Northeast Residents Committee, the Vil-lage- wide CDA Citizens Committee and the CDA Task Force. Homes included in the demonstration program re-quire that the homesteader remain in the house for a minimum of five years. The Village stipu-lated in its application that occupancy would not be allowed until the structure is brought up to Village building code standards, an admin-istrative task which will be taken on by the Vil-age while the costs will be included in the be-low- market purchase price of each house. WOULD YOU LIKE TO OWN YOUR OWN HOME? If you presently feel that you would not be in a position to purchase a home through usual finan-cing arrangements, consider Freeport's innovative Homesteading programs. You could well be eligible for a completely refurbished, remodeled one-family house which will be brought-up-to the highest building code standards, and made available to you on easy terms. Be part of a "new" neighborhood to be revitalizied through the rehabilitation of homes, roads and streets. Join the other young marrieds, families and older couples who have the stability and de-sire to own their own home. Send for your preliminary application today and get complete information. You may enclose your request with your electric payment or direct it to the Freeport Community Development Agency, 50 Lib-erty Avenue. Remember, priority will be given to Freeporters.
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Publication: The Washington Post
Author: Michael A. Fletcher
04/26/2011 - The state funds that pay pension and health-care benefits to retired teachers, corrections officers and millions of other public workers faced a cumulative shortfall of at least $1.26 trillion at the end of fiscal 2009, according to a new report.The study, to be released Tuesday by the Pew Center on the States, found that the pension and health-care funding gap increased by 26 percent over the previous year. Pew officials said the growing shortfall was driven by inadequate state contributions, an aging population and market losses that accompanied the recession.Read the article States Face $1.26 Trillion Shortfall in Funds to Pay Retiree Benefits on the Washington Post Web site.


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NFL owners have passed a player safety rule barring ball carriers from using the crown of their helmets to make contact with a defender in the open field.
Several coaches and team executives expressed concern about officiating the new rule, but Commissioner Roger Goodell championed it and it passed Wednesday as the owners meetings concluded.
The tuck rule, one of the most criticized rules in pro football, was eliminated. Now, if a quarterback loses control of the ball before he has fully protected it after opting not to throw, it is a fumble.
Video review now will be allowed on plays when a coach challenges even though he is not allowed to. But the coach will be penalized or lose a timeout, depending on when he threw the challenge flag.
NFL passes helmet rule-ends tuck rule
Helmet rule passed by a 31-1 margin Wednesday.
Published On: Mar 20 2013 12:49:13 PM EDT
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Latest in Barossa Valley
Drovers Run homestead opens its rustic doors
FANS can now wake up in their very own McLeod's Daughters adventure in the Barossa Valley.
Corker ideas for Barossa tourism
AN AUDIT of product gaps in Barossa Valley tourism has identified 25 opportunities that could boost tourism spending and create jobs in the region.
Di-vine intervention
IN an indulgent mood, you can make a luxurious getaway in the ever-evolving Barossa Valley work the same magic as an extended holiday.


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Vermont inn, 2 women settle gay marriage lawsuit
MONTPELIER — Two New York women and a Vermont country inn have settled a lawsuit that accused the inn of refusing to host the lesbian couple's wedding reception.
The American Civil Liberties Union says The Wildflower Inn in Lyndonville agreed to pay a $10,000 civil penalty to the Vermont Human Rights Commission as a civil penalty and place $20,000 in a charitable trust.
Kate Linsley and Ming Linsley contacted the ACLU after Ming's mother was told last year by the Wildflower Inn's events manager that due to the innkeepers' "personal feelings," the inn did not host "gay receptions."
The women say they will use the money for legal costs and donate the rest to charity.
As part of the settlement, the Wildflower Inn agreed to no longer host wedding receptions.MORE IN This Just InTwo new programs launched by the state on Wednesday aim to lower health care costs. Full StoryA NY Consultant Has Been Hired to Help City With Zoning Re-Write Full StoryCouncil disappointed but ready to cut failed budget Full Story -
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