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Panasonic LUMIX DMC-SZ3: The Slim, Ready To Shoot Camera For Everyone
LAS VEGAS, Jan. 7, 2013 /PRNewswire/ -- Panasonic's new compact LUMIX DMC-SZ3, is packed with features to cater for any photographer, whether looking to capture family and friends, vacation scenery or a night on the town. With an impressive 10x Optical Zoom LEICA DC lens, 20x digital intelligent zoom, 25mm wide angle lens, 10fps (frames per second) burst shooting and 12 creative effects, all packed into a sleek slim design, the SZ3 is every photographer's friend.
Impressive zoom features
The Panasonic DMC-SZ3 may be small and slim, but certainly outperforms its size when zoom is required. Fitted with a 10x Optical Zoom LEICA DC lens alongside a 20x digital intelligent zoom which keeps the shape and light of the image automatically, distant images can be brought visually closer while image quality is kept thanks to the camera's Intelligent Resolution technology.
Incredibly clear, high quality photos and videoThe 16.1 megapixel sensor has increased from its predecessor's 14.1-megapixels. It boasts high-speed signal output and high-sensitivity image recording producing superb results. Furthermore, the high quality of the images and video is easily viewed on the 2.7" LCD screen. Equipped with 12 creative effects such as soft focus, toy effect and retro, the SZ3 puts creativity at your fingertips. Slim and small, yet clever and mighty Marc Sorkin, Product Marketing Manager, Panasonic Consumer Marketing Company of North America, comments: "Panasonic's SZ3 may be small but it punches well above its weight. Packed full of features, from a super 10x optical zoom LEICA DC lens and a 20x intelligent zoom, 1280 x 720 HD video capabilities, quality is not compromised. Creative functions which include miniature and beauty retouch, the SZ3 is the price friendly alternative. With HD recording and 14 creative modes including beauty retouch, the SZ3 will allow you to produce high quality images and video time and time again." The SZ3 will be available in the stores and online at the end of March in black, blue and white.
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Superstar Beaches
NRDC has dubbed these 35 popular beaches around the country as our Superstars! Out of a list of hundreds of popular beaches nationwide we developed over several years in consultation with state officials, NRDC's Superstar Beaches are those that did not exceed the previous national standard between 2009-2012 by more than 2% AND also did not exceed the EPA's new, more protective water quality threshold, the Beach Action Value (BAV), by more than 2% in 2013.
Superstar Beaches
Alabama: Gulf Shores Public Beach
Alabama: Gulf State Park Pavilion
Alabama: Dauphin Island Public Beach
California: Newport Beach, 38th Street
Delaware: Dewey Beach-Swedes
Florida: Bowman's Beach
Florida: Coquina Beach South
Florida: Fort Desoto North Beach
Georgia: Tybee Island North
Hawaii: Hapuna Beach St. Rec. Area
Hawaii: Po'ipu Beach Co. Park
Hawaii: Wailea Beach Park
Massachusetts: Singing Beach
Maryland: Point Lookout State Park
Maryland: Assateague State Park
North Carolina: Ocean pier at Main St. and Sunset Blvd.
North Carolina: Beach at Cape Hatteras Lighthouse
North Carolina: Ocean Pier at Salisbury Street in Wrightsville Beach
North Carolina: Ocean Pier at Ocean Blvd and Crews Avenue in Topsail Beach
New Hampsire: Hampton Beach State Park
New Hampsire: Wallis Sands Beach at Wallis Road
New Hampsire: Wallis Sands State Park
New Jersey: Washington (Margate)
New Jersey: 40th St. (Avalon)
New Jersey: 40th St. (Sea Isle City)
New Jersey: Stone Harbor at 96th St
New Jersey: Upper Township at Webster Rd.
New Jersey: Wildwood Crest at Orchid
New Jersey: Broadway (Pt Pleasant Beach)
New York: Long Beach City
Virginia: Virginia Beach at 28th Street
Virginia: Virginia Beach at 45th Street
Virginia: Back Bay Beach
Washington: Westhaven State Park, South Jetty
Percent exceedance rates in 2009-2012 are based on the national single-sample maximum standard for designated beach areas of 104 enterococcus bacteria colony forming units (cfu)/100 ml marine or estuarine water that was in place during those years. Exceedance rates for 2013 are based on the EPA's new Beach Action Value of 60 enterococcus bacteria cfu/100 ml marine or estuarine water. Beaches with fewer than 12 monitoring samples reported during the year are excluded from this list.

subset: commoncrawl


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Connect with Us
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National Register of Historic Places
The National Register of Historic Places is the official list of the Nation's historic places worthy of preservation. Authorized by the National Historic Preservation Act of 1966, the National Park Service's National Register of Historic Places is part of a national program to coordinate and support public and private efforts to identify, evaluate, and protect America's historic and archeological resources.
News & Events
Weekly List Highlight »
Lee, Arthur and Edith, House, Minneapolis, Minnesota
A series of menacing protests described as "riots" in the newspapers enveloped 4600 Columbus Avenue South following its purchase in June 1931 by Arthur and Edith Lee. The young couple was African-American, and they chose to buy a house in the "Field" neighborhood, part of South Minneapolis that area homeowners considered to be a "white neighborhood." Read more . . .
Registro Nacional de Lugares Históricos: National Register of Historic Places "Poster" Brochure (in Spanish)
La lista oficial de los lugares históricos de la nación, dignos de conservar, se consigna en el Registro Nacional de Lugares Históricos (National Register of Historic Places). El Registro Nacional fue creado por la Ley Nacional para la Conservación Histórica de 1966 (National Historic Preservation Act) y forma parte de un programa nacional de coordinación y apoyo a esfuerzos tanto públicos como privados, en la identificación, evaluación y protección de los recursos históricos y arqueológicos del país.
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Travel Itineraries:
As our list of travel itineraries grows, the historic destinations you can visit online or in person are virtually endless! Each itinerary is a self-guided tour to historic places most of which are listed in the National Register of Historic Places. Spotlighting different communities, geographic regions and themes across the country, the travel itineraries expose you to a huge variety of places significant in American history, architecture, archeology, engineering, and culture.
For Teachers »
Teaching with Historic Places Lesson Plans
Teaching with Historic Places (TwHP) uses properties listed in the National Park Service's National Register of Historic Places to enliven history, social studies, geography, civics, and other subjects.
National Register of Historic Places About Us »
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1,752,995 total contributing resources (buildings, sites, structures, objects)
1,030 properties listed in Fiscal Year 2014
• Weekly List » Find out what we listed this past week
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Marv Wolfman
Spector and Wolfman discuss storytelling techniques in Epic Mickey 2 developer diary
Junction Point has released a third developer diary for Epic Mickey 2 : The Power of Two, in which Warren Spector talks about working with comic book legend Marv Wolfman in developing the story behind the title. Watch it below. Game's out on Mac, PC, PS3, Wii, and Xbox 360 in the US on November […]0
Marv Wolfman headlines
DC to release God of War comics this fall
DC/Wildstorm Comics and Sony have revealed that a God of War comic series will be released in October. It's a mini-series of sorts that will span six issues and is being penned by Marv Wolfman. Each issue will released until God of War III hits shelves, and focuses on Kratos' past all the way back […]1
Comic-Con will be a major place for gamers July 23-26
Gaming will have a major presence at Comic-Con in San Diego July 23 – 26. Here is just some of what to expect should you be attending: A panel on DC Universe Online with Jim Lee and Marv Wolfman The Saboteur: Rethinking the WWII Gaming Genre woth Pandemic Studios' lead designer Tom French and art […]0
Wolfman joins DC Universe Online team
The man behind the legendary Crisis on Infinite Earths, Marv Wolfman, has joined the other comic book stalwarts Jim Lee and Geff Johns in SOE's superhero MMO, DC Universe Online. According to BigDownload, Wolfman will be expanding on Geoff "The Green Lantern" Johns' storylines. Our interest in this title is growing daily and Wolfman's addition […]4


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Bayern Munich has overcome the heartbreak of losing two Champions League finals in three seasons to beat German rival Borussia Dortmund 2-1 to become European champions for the fifth time.
Goals from Croatian Mario Mandzukic after 60 minutes and Dutchman Arjen Robben, with a clever 89th-minute solo strike, settled a superb final after Dortmund had levelled with a 68th-minute penalty from Ilkay Guendogan on Saturday.
The win kept alive Bayern's hopes of a treble as they have already won the German league title and face VfB Stuttgartin the Cup final in Berlin next Saturday.
"It's a final, we were at the same level, we both had our chances," Robben told ZDF German TV.
"I was able to push the ball through at the end. It means a lot to me. It's still hard to fathom. I'll be able to put it in words later. There are so many emotions right now, it's incredible.
"So many people told me I'd score a goal tonight. the first few chances I missed. I got another chance at the end and took advantage of it."
The match, played at a ferocious pace, was full of superb attacking football and seemed destined for extra time untilRobben burst through a gap in the defence and rounded outstanding Dortmund keeper Roman Weidenfeller to score.
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End of life care in NH
- 0Oct 18, '12 by paulie23Im writing from NC. i have heard that having discussion on code status and end of life issues are mandatory ed for nursing schools and accordingly, That NH spends less in the last weeks or months of care for peoplle that are dying. Is this true. Does it benefit the pt population. Fyi, Im an RN in NC. THanks in advance.


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Featured Apple/Mac Titles
All Apple/Mac Titles
iPhone and iPad Apps for Absolute Beginners, iOS 5 Edition 2nd Edition
iPhone and iPad Apps for Absolute Beginners 3rd Edition
iPhone and iPad Apps for Absolute Beginners 4 Edition
This update of an Apress bestseller teaches you how to create your first iOS 7 app to run on iPhone or iPad, using plain English and practical examples. It cuts through the jargon that surrounds iPhone and iPad app development with simple, step-by-step instructions to get you started.
iPhone and iPad Apps for Absolute Beginners
Dylan Bruzenak, Roderick Smith, Joachim Bondo, Owen Goss, Peter Honeder, Ray Kiddy, Steve Finkelstein, Tom Harrington, Jonathan Saggau, Noel Llopis, Ben Smith, Joe Pezzillo, Florian Pflug, David MarkIn iPhone Advanced Projects, the fourth book in the Apress iPhone Projects series, you'll take on the more advanced aspects of iPhone development. Now it's time to optimize performance, streamline the user interface, and make every successful iPhone app just that much more sophisticated.
iPhone Application Sketch Book
Martin Trautschold, Gary Mazo, MSL Made Simple Learning, Rene RitchieiPad 2 Made Simple clarifies all of the key features on the iPad, introduces whats new, and also reveals dozens of time-saving shortcuts and techniques. The book has more than 1,000 screen shots that are carefully annotated with step-by-step instructions.


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Celebrate Days of Taste 2012 - Thank You to the Volunteers
- What:
- Come celebrate the completion of a terrific Days of Taste program! Meet some of the chefs, farmers and other volunteers to hear their stories and join with them in some munchies and wine. Find out what it's all about, and show our appreciation for what these folks do to see the winning smiles of a c[...] 816-651-3466
- Where:
Cellar Rat Wine Merchants, 1701 Baltimore, Kansas City, MO
Kansas City MO
- Cost:
- DoT Volunteers are Free; $20 Donation for all othe
- Categories:
- Neighborhood Food & Wine
- When:
- Monday, November 12 @ 5:30 pm
- Links:
Having trouble? Let us know!


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Dáil Éireann - Volume 481 - 08 October, 1997
Written Answers. - Brucellosis Compensation Scheme.
Mr. Creed Mr. Creed
79. Mr. Creed asked the Minister for Agriculture and Food if he will review the new brucellosis compensation scheme, particularly the clause whereby qualification for the higher rate of compensation currently depends on the result of a post-movement test; and if he will make a statement on the matter. [15849/97]
Minister for Agriculture and Food (Mr. Walsh) Minister for Agriculture and Food (Mr. Walsh)
Minister for Agriculture and Food (Mr. Walsh): New compensation arrangements apply to brucellosis breakdowns occurring on or after 15 September 1997. The new arrangements were introduced following detailed discussions with the farming organisations and are designed to encourage farmers to take measures to reduce the risk of introducing the disease into their herds.
To be eligible for the highest category of grant i.e. category 1, a herdowner with a new brucellosis breakdown after 15 September 1997 must have, inter alia, 60 day post movement tested all eligible animals acquired since his last herd test prior to 15 September 1997 and 30 day post movement tested all eligible animals acquired on or after 15 September 1997.
If animals bought-in on or after 15 September 1997 pass a post movement test within 30 days of introduction into the buyer's herd but other animals in the herd do not pass that blood test and if the other conditions are met, the herd will still qualify for category 1 rates. Where any of the bought-in animals themselves fail the blood test, the herd qualifies for the next highest category of grant i.e. category 2. The new brucellosis grant arrangements are subject to ongoing review.
Dáil Éireann 481 Written Answers. Brucellosis Compensation Scheme.


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NRG Completes 66 MW Alpine Solar Photovoltaic Facility
Today, NRG Energy, Inc. (NYSE: NRG), through its wholly owned subsidiary NRG Solar, announced the start of commercial operations for the Alpine Solar Generating Station, a 66 megawatt (AC) photovoltaic facility, currently the largest fully operational solar plant in California. The station's electricity will be sold to Pacific Gas & Electric under a 20-year power purchase agreement.
"The Alpine Generating Station is the latest example of our success in developing solar projects that create construction jobs and meet the demands of local utilities for cost-competitive renewable sources of electricity," said Randy Hickok, Senior Vice President of NRG Solar. "Large-scale solar generation like Alpine and other NRG solar sites provide clean energy during the hottest part of the day when it's needed most, reducing our reliance on fossil fuels and the resulting carbon emissions."
"Pacific Gas and Electric Company remains committed to providing our customers with a comprehensive portfolio of energy resources that incorporates all forms of cost-effective clean energy as California marches forward into a clean energy future," said Fong Wan, Senior Vice President of Energy Procurement for Pacific Gas and Electric Company. "PG&E delivers some of the cleanest energy in the nation to our customers, more than half of which comes from sources which are carbon-free. The Alpine Solar Generating Station will help PG&E grow its clean energy portfolio and make progress towards California's 33 percent renewable energy goal."
Dennis Hunter, Deputy Director of Los Angeles County Public Works, said Alpine has been an exciting and rewarding project for the Department. "We appreciated the opportunity to work with the NRG team on the first operational utility-scale project in the unincorporated area of Los Angeles County. This is a new sector of construction permitting for us and the processes we developed with NRG will allow us to facilitate the permitting of similar projects in the future," Hunter said.
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Welcome International Customers
We're excited to share our jewelry collection with you!
Just choose your country and currency to personalize your shopping experience.
We're excited to share our jewelry collection with you!
Just choose your country and currency to personalize your shopping experience.
Item#: 771149
Cloaked in .50 ct. t.w. diamond rounds, these stunners swing and sway in bright spiraling circles. Clutch/post, sterling silver earrings.
Due to the incredible value on your selection, no additional discounts apply.
Details Gift
Box Our 100%
Dangle DANGLE: An earring that swings below the lobe.
7/8 inch
Sterling STERLING SILVER: Also known as "Standard Silver," sterling silver is silver alloyed with other metals to increase the hardness and durability. Generally, sterling is 92.5% silver and 7.5% other metals. Some sterling silver jewelry is plated with 14kt-18kt gold and referred to as "vermeil," or "gold over sterling." Silver
Polished POLISHED: A buffed-out finish used to produce a mirror-like shine.
Post/Clutch POST/CLUTCH: An earring with a post insert and a slide-on clutch backing to hold it in place.
Hanging Length:
1 5/8 inches
Stones per Earring:
Stone 1:
Diamond Diamond: The hardest and most brilliant of all gemstones, a diamond can make the heart race with its pure and fiery spark. An ancient symbol of love, a diamond is the preferred gemstone for tokens of affection, such as rings, earrings, necklaces and bracelets. Diamond is the birthstone for April. (Quantity: 126, Shape & Cutting Style: Round, Color Grade: H-I, Clarity: I2-I3, Weight: 0.50 ct. t.w.)
All weights and measures are approximate.
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.30 ct. t.w. Diamond Swirl Ring in 14kt Two-Tone Gold
Clearance: $575.00
Learn More About: Diamond Buying Guide Earring Buying Guide Sterling Silver Polished Finish Earring Buying Guide Diamond


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FREDERICTON, N.B. – The National Adult Literacy Database (NALD) is pleased to announce the recipient of its first Innovative Technology Award.
Dr. Marc Glassman, an adult literacy specialist and a professor in the faculty of education at Memorial University of Newfoundland, has won the award for his contribution to the Stella Burry Community Services Workplace Literacy Project.
"Currently, industry-specific, computer-mediated programs that focus upon essential skills and workplace literacy development are not readily available to many ABE Level 1 learners," the nominator's submission reads. "In particular, computer-mediated instructional models that can be self-paced and adapted to the needs and abilities of the individual to prepare that person for employment in various vocations are not widely available for adult learners with low-literacy abilities."
Stella Burry Community Services is a non-profit organization in St. John's, Newfoundland and Labrador, which provides affordable housing and employment skills training for adults. The Workplace Literacy Project, headed by Dr. Glassman, engaged content experts in the areas of carpentry and the food-services industry to provide input on the essential skills, vocabulary and foundational knowledge in these two vocational areas.
The experts determined that the potential for entry-level, sustainable employment by the project participants would be enhanced if they had an understanding of the relevant concepts and vocabulary of these areas, along with an ability to effectively read and write the concepts and vocabulary.
Dr. Glassman converted this content and designed an approach to achieve the desired learning outcomes. He took the specific workplace concepts and vocabulary from the content experts and rewrote the information in the form of a script, which served as the guide for the technology-enabled, learning experience modules.
"Technology has a significant role to play in supporting learning, communication, collaboration and professional development within the field of adult literacy," said the three NALD Board of Directors members who comprised the selection committee for the award competition. "Literacy educators who integrate technology into the curriculum are preparing students to participate in a complex world that is rapidly changing."
"Dr. Glassman recognizes that individuals with limited literacy skills may face barriers to employment. Consequently, he developed computer-mediated instructional modules for two sectors: carpentry and food services. This project has the potential to open the door to employment for adults who hope to work in these fields."
Dr. Glassman's modules are available online at http://www.distance.mun.ca/media/files/burry/ and on DVD which means they can be used by learners across Canada.
About the award
NALD established the Innovative Technology Award to recognize outstanding achievement and bring greater visibility to an exemplary or innovative technology product, project or service that benefits the field of adult literacy and essential skills.
For more information about the project, contact Dr. Glassman at firstname.lastname@example.com.
NALD contact:
Christy English
Research and Communications Officer
Tel: 506-462-5034 or toll-free: 1-800-720-6253
Email: firstname.lastname@example.com


text: Pulcinella, (meaning Neapolitan Mask) was the creation of a Naples man in the early 1400's, whose name to this day is still unknown. Donning the garb of a black mask, a white hat, a white dress, and black shoes, this man would walk around Naples poking fun at the rich and the people in power. Life in Naples in the early 1400's was not easy. Economic and social depression were rampant in a city often under the rule of many different kings. Because he helped people to forget about their problems, if only for a moment, Pulcinella became one of the most cherished symbols of Naples.


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StuffPlug-NG v2.2.397 BETA
StuffPlug-NG v2.2.397 BETA is 95% Compatible Plugin With MSN Messenger 7.5 This BETA version makes StuffPlug-NG mostly compatible with MSN Messenger 7.5. All features except the Ignore Feature should work as expected. This version has not been through beta testing so may not be 100% reliable, but the large number of broken features forced this public beta release. English Only. StuffPlug-NG Plugin by TheBlasphemer
Date: 04/08/2006 • Views: 5634 • Downloads: 809 • Rating: 3.01 (11 Votes)
Download StuffPlug-NG v2.2.397 BETA (522.24KB) • Report Problem • Recommend this freeware to a friend


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Mormonism and Eating Disorders, Part III: Thinking About My Religious Beliefs
In commenting, please respect the sensitive nature of this issue. And as is standard for eating disorder recovery discussion, do not use numbers in your comments (weight, calories, etc.)—any such numbers will be edited.
Note: I originally posted this under the name "Tirzah."
Though my experiences at church have often been painful (as I described in my last post), I do think many LDS teachings have a lot to offer when it comes to countering the demons of eating disorders. I would begin with the most basic idea that we are children of God. As you may be aware, there are online communities which are pro-eating disorder. I've skimmed them at times, and in my experience, they usually reflect a deep level of ambivalence. They trade tips and encourage each other in destructive behavior, but they also say they would never encourage anyone else to do what they're doing, talk about the misery of it, sometimes play with the possibility of getting in treatment. I can't say I see these communities as a good thing, on the whole, but I can understand why people end up there, especially if they are looking for a safe place where they won't be judged. (There are also, I should add here, online support communities that are recovery-oriented, such as somethingfishy.org, which I would recommend as a resource both for people who are dealing with eating disorders and for family and friends of those who are.)
But this is getting tangential—I bring it up because of an experience I had many years ago. I've been involved in various mental-health related support groups, and I became acquainted with other people with eating disorders online long before making such connections in real life. And I once found myself having a conversation with someone who ran a pro-ed site. It was a mutually respectful conversation, but it really forced me to ask myself why, when it all came down, I saw eating disorders as a problem. This might sound obvious to those who have never engaged in such behavior, but the question isn't always an easy one to answer if you've shaped your life around it. On what basis do you even say, this isn't okay? And I realized that for me, the answer ultimately was a religious one. That we are children of God, that we matter to our heavenly parents, and that it is a problem to treat ourselves in ways that don't reflect that. That God wants better for us. (I'm not saying, of course, that I think you need to have particular religious beliefs to recover from an eating disorder, because obviously that isn't the case—but this is an instance where my most basic Mormon beliefs were something I found very grounding, and powerful.)
I also think Mormons have a rich resource in our doctrines on embodiment. We came to earth to get bodies, and our ultimate goal is not to escape corporeality—we believe in an embodied God. Here I think we need to be wary of a substance dualism which frames the spirit and body as entirely distinct (e.g., the hand in glove analogy in which the spirit enters the body and animates it, and then departs), because the implication is that our spirits are our "real" selves. The problem with this framework is that it makes the body somewhat peripheral, reduces it to a kind of holding box for our spirits. But our experience of life—including religious experience—is that of embodied beings. The body is central, not peripheral. And intriguingly, there is a suggestion in Mormon teachings that the body is liberating—note the comment in D&C 138 that the spirits awaiting resurrection see the absence of the body not as some kind of freedom, but as bondage. As someone who has all too often wished to escape the unbearable weight of embodiment, I find this striking.
This can, unfortunately, go badly amiss. Growing up, I learned that the body is a temple, a gift from God, and I used it to attack myself. As I saw it, in my failure to eat correctly, I had defiled my temple, disrespected this gift, and doubtless deserved God's wrath. But these are teachings I am trying to reclaim in more positive ways. There is a real difference between self-recrimination because of the guilt that you are supposed to be doing better, and genuine self-care. You can do the "right" things: eating nutritiously, exercising—and do them in a deeply self-hating way, based on a premise that you are flawed and in need of fixing. You can psychologically attack yourself in the name of health. This, in my experience, is a very different experience than deciding that you are going to take your body and its needs seriously, with a perspective based not from the outside (how do I look? how will I be judged?), but from the inside (how do I feel? what do I want? what is my body telling me?)
Another LDS teaching which has been involved in my recovery is that of Heavenly Mother. For a long time I raised intellectual and theological questions about her absence—and I think those are important ones—but it wasn't something that mattered much to me in my personal devotional life. But at some point after I had gotten into recovery, it hit me. I need a divine feminine. Because a relationship with a male God, no matter how positive and powerful that has been in my life, still had me thinking of myself in terms of a male gaze and all the baggage that went along with that. I found myself desperately needing the image of a divine and embodied female. Because whatever characteristics Heavenly Mother has, I simply cannot imagine her as anorexic. This gives me a different model for strength, one that is not tied up with starvation, one that pushes me toward greater acceptance of myself. A consequence of our tendency to keep her in the background is that it reinforces a traditional notion that the female body is somehow shameful, and better off hidden. And I am trying to stop hiding. I find it reassuring to believe in a Heavenly Mother who really gets what I am going through, and who offers me a different kind of role model than so much of what I see in the surrounding culture.
There is one more issue I want to mention. It is that of fasting, which in the church is an important aspect of both personal devotion and communal worship. I have been forbidden from fasting, possibly forever. And to be fair, at this point in my life it's hard for me to imagine fasting in any kind of genuinely devotional way. (It's a bit like having a "Drinking Sunday" for a recovering alcoholic). So I'm okay with the prohibition; I don't feel guilt about not fasting. I don't think any sane church leader would suggest that I do it.
But this is where things get harder. Our religious discourse about fasting frequently draws on the language of asceticism. People often talk about fasting as a way of subduing the body, as a feat of willpower and self-mastery that will lead to increased spiritual strength. This model is a problem for me because that is exactly what my eating disorder believes. Where do I go with that? I feel a need to re-think what the doctrine is about, even if I am not personally participating in the practice, because it will mess me up if I think about fasting as religious ideal of self-control that I am too weak to personally observe.
I am thinking about Lent, the somber part of the liturgical year leading up to Easter observed by many Christian communities (especially of the "high church" variety). It is often tied to fasting (like meatless Fridays), and many observe a tradition of giving up something for Lent. This can be done in ascetic ways—I've seen that happen—but that's not always the case. And it is those latter situations that I want to think about. Food is far too loaded for me, and asceticism too appealing. But can I imagine giving up something as a way of strengthening a relationship with God? For it to be positive, I think it might well be challenging, but it would not be harmful, and it would definitely not be self-punitive—because acting in such a way hurts relationships, rather than strengthening them. It might be a way to call attention to the things you do in your life that perhaps numb you out a little, make you more spiritually distant, enable you to escape from yourself. In her memoir Girl Meets God, (a really fun book, if you haven't read it), Lauren Winner describes her attempt to give up books for Lent. I found that crazy, and yet it some odd way it made sense to me. I obviously do not see reading as some sort of vice to discard, but I can appreciate how challenging it can be to spend time in the reality of your own life.
And in writing this out, it occurs to me that maybe one of the things I need to give up is the desire to be in control of everything. Maybe the spiritual discipline I need is that of letting things be. Of not running from myself—from my body and its needs, from the things about myself that I am afraid of, from God. And back to fasting—is there a difference between allowing yourself to be hungry (fasting), versus forcing yourself to do so (dieting)? In the former case, I'm thinking, you'd perhaps acknowledge your hunger and take it seriously as a legitimate need, whereas in in the latter, you'd see it as a weakness to be defeated.
On a less personal level, I also wonder what it means to talk about fasting in the context of a culture with such a conflicted relationship with food, and which idealizes not eating. It comes with rather different connotations, I would think, than it would have had in a nineteenth-century agrarian society, or the ancient Near East. I do not think that when the scriptures talk about fasting, they are talking about the kind of willpower celebrated in the contemporary religion of dieting—though it may be too easy to read them that way. We also sometimes talk about fasting as if it were a kind of extra credit that went along with prayer, something that will make God more likely to give you what you want, and that seems off to me, too. I am intrigued by the fact that fasting is at times linked with mourning in the scriptures, but that D&C 58 also equates it with rejoicing. I note that it is also tied to justice, and to concern for the poor (and I like how explicitly this connection is made in the LDS practice of fast offerings). I need to think through this more.
People go about recovery in different ways. And I have found that Mormonism is too central a part of my life to not play a role in it. Obviously I do not mean this in a facile, "read your scripture and pray your way to recovery" way. But this process has forced me to seriously question some of my beliefs, in a way that is personal as well as theological, and pay attention both to what has been harmful and what can be powerfully helpful. A therapist suggested to me that I might think of things like eating, self-care, and body acceptance not as suspect behaviors, but as spiritual practice. That would certainly be a radical reorientation of my eating-disordered worldview.
- 11 June 2011
21 Responses to "Mormonism and Eating Disorders, Part III: Thinking About My Religious Beliefs"
From age thirty until now at age seventy two I have been obese. I have prayed mightily to no seeming avail. I was simply self destructive. About fifteen years ago I very slowly began losing weight. At present I am losing more steadily. My prayers are being answered, but not on my timetable.
Really good insights in here. I like what you say about spiritual practice being aimed toward things like self-care and body acceptance. That rings true to me. That's how it's supposed to be, I think. And giving up the need for control, the illusion of control, for Lent. I love that!
First, a general comment on all 3 of your posts-
I admire your lucid description of what having an eating disorder has been like for you. I don't have an eating disorder but I recognized a lot of what you wrote about (and what Tatiana wrote about in her comment on the first post) in myself, to varying degrees at various times. My weight isn't unhealthy, but I've spent almost my entire life thinking I needed to lose weight, and I think I've wasted too much mental energy on that topic. I'd like to get over this preoccupation.
I very much agree that the Mormon doctrine of physical bodies being good and necessary is empowering. I think Mormonism is quite unusual in this. The idea that spirits experience a lack of their bodies as bondage (D&C 138) is the exact opposite of what the Christian sect called the Gnostics believed. According to my father in law (who wrote his dissertation on this), the Gnostics thought physical bodies were a mistake – that a lesser diety created them. And eventually people would escape their bodies to inherit a higher world. The Maniches took this a step further and believed it was immoral to reproduce since that trapped more spirits in bad physical bodies. Saint Augustine was a Manichean before he became a Christian and a lot of Catholic moral teaching around physicality can be traced to his Manichean heritage. My point is that there's a lot of baggage in Christian theology that devalues physical bodies, and Mormonism is unusual to elevate the body as being actually essential to spiritual progression and salvation. In addition, I think Mormonism is one of the few Christian faiths to take the resurrection of Christ totally literally (perhaps the only one, but I haven't studied this enough to make that statement).
I really like your therapist's suggestion to view self-care as a spiritual practice. This is how I see the Word of Wisdom – as a way of caring for the body I've been given, and of acknowledging it's sacredness.
As for fasting, between pregnancy, nursing, and medication, I've spent quite a bit of time unable to fast in the traditional way. But I fast in ways that don't involve giving up eating – sort of like giving up things for lent. I don't give up foods, instead I try to give up things that interfere with my spiritual life. A friend of mine does the same thing. One month she gave up complaining. One month I gave up having negative thoughts about my body. This month I'm trying to give up swearing (even in my mind). I think this totally "counts" as fasting. To me fasting is about making an empty space in your life that God can fill with something good.
Recently, I have been working with a very difficult person and I found that my resentment was growing more and more. By the time lent came around, I was in a sorry state. So, long story short, what I gave up for lent was my resentment. Honestly, it was one of the hardest things I have ever done. It also improved things greatly, as I was able to see past wanting "justice" for being wronged, and find an alternative solution that worked.
I don't necessarily think that fasting, as such, is necessarily tied to food – I think that there are a multitude of ways of approaching it, by giving up negativity and replacing it with positivity. That is how I approach it, at any rate.
A thought provoking series. Thanks for being willing to share it.
These posts have really touched a nerve with me – thank you very much for your candor.
I very much relate to the idea of asceticism and the self-punishment that goes along with it. Unfortunately I think our Mormon culture often validates self-denial, like you mention, which doesn't help. "Why not start your fast on Saturday to be that much more righteous?" Learning to be kind to your body can be difficult if you've always been taught it's something to be overcome.
Thank you for sharing the insights that you gained through your courageous journey.
I think that one way of thinking about the practice of fasting is as a method of building our relationship with God. Abstaining from food becomes a physical symbol of posturing ourself in an attitude of reverence, humility, and worship. Food is certainly not the only way we can express these attitudes. I really like the suggestions of offering to relinquish negative thoughts or actions as fasting. Then fasting becomes not an act of bodily deprivation, but a self-conscious act of transforming oneself into a divine person (or discovering one's divine nature) in relation with divine parents.
Abstaining from food becomes a physical symbol of posturing ourself in an attitude of reverence, humility, and worship.
Why? What's so reverent, humble, and worshipful about not eating?
Our religious discourse about fasting frequently draws on the language of asceticism. People often talk about fasting as a way of subduing the body, as a feat of willpower and self-mastery that will lead to increased spiritual strength.
I was in a Relief Society lesson on fasting last year that turned into a discussion on the merits of "superfasting" (i.e., fasting for more than 24 hours). I wanted to speak up and voice my concerns, but I wasn't sure what to say (plus, I'd only recently been released from a 3 year stint in Primary, so I didn't know the other women there all that well).
I have really appreciated this series. Thank you for sharing your experiences.
As to fasting, I can't really get into the asceticism thing, but I'm really drawn to the idea of fast offerings. It makes me think about how much more I could be doing in the service of others.
@ Martine – I've actually heard people justify starting their fasts on Saturday as a way to feel like they are missing *less* meals, that by still conforming to the "two consecutive meals" they're not out more than one meal a day that way. Doesn't quite seem in the right spirit to me, but hey.
As for fasting, I haven't done it myself in quite a few years, but I miss it. I'm sure part of missing it has to do with that sense of control that self denial gives an anorexic, but I do like the ideal of asceticism for other reasons. I've struggled over the years with whether my mind controls my body or my body dictates what I think about and I've wanted to understand the truth of it. It reminds me of "Little Buddha" with Keanu Reeves (yeah, I know) where there's a scene that depicts the mythology of Siddhartha with the ascetics fasting and wasting away in search of enlightenment. But then he realizes that the answer lies in the "middle way". I think that's the truth for me. It's both. My mind controls my body just as much as my body controls my mind. And fasting is only one side of a multifaceted jewel that we can look through to see God more clearly, without the temporal dictating everything that we perceive as reality.
I have family that likes to "gather in spirit" for members that are struggling, physically or otherwise. They frequently hold fasts across the country and express in their testimonies, often after the fact, that they feel that the fasting was particularly helpful in affecting the outcome. And I would believe that if they didn't bring God into it funny enough. I don't think our fasts or prayers have one iota of an effect on God, but that they can have real power on us and the energy that we put out.
But that's neither here nor there – it has simply forced me to look at how the things we do with our bodies, with food or without, have real impacts on our lived experience, and therefore cannot be separated. I know it is a struggle for many to equate food with religious practice, and I understand that difficulty. But for me, they are inseparable. Just as my body and spirit are inseparable, what I do with my body has always been part of my religious practice in a way – perhaps even more so than anything I've done at a church. My connection to the earth and the food it produces for me has become my connection to God, so this is the way I am currently forming my views I suppose.
But I love hearing other people's experiences and perspectives. I think it is really helpful to know there are people that may have had a similar struggle to mine at some point, but that we can and are dealing with it differently and successfully. (Despite my initial reaction, I love these posts. )
I meant to include that I like what you said about Heavenly Mother's role in this for you. I've been thinking a lot lately about how adaptive she is to such a wide and beautiful range of needs and fills the roles that are most needed by each person that I've heard describe their encounter with her. I just love that.
Thanks for all the comments. I've especially enjoyed hearing all your different thoughts on fasting and what it means, because I'm still working through that one.
Emily U, that's a good point about the devaluation of the body in the history of Christianity. Often in a gendered way, as well—women being tied to the "lower" corporeal realm, and men being linked with the "higher" realm of intellect. I think a lot of contemporary Christians have really pushed back against that tradition, and have adopted much more positive views of the body. Feminist theologians have especially been involved in advocating for more attention to embodiment and embodied experience. But I do think in some ways Mormons are still the most radical in that it's not just a positive view of the body—it's embodiment as an ideal, as divine. Heady stuff, really.
And the more I think about it, the more I see the problems with downplaying HM. Because the result is that we link the body to divinity—but specifically, we link the male body to divinity. I think there's still some ambivalence about the female body. And there's a certain irony in our having rejected the Augustinian negativity about embodiment while adopting some rather Augustinian-sounding ideas in our modesty discourse (e.g., female bodies are dangerous to males).
But I'm possibly going off on a tirade—getting back to your comment, I like the idea of giving up things that interfere with your spiritual life, creating something empty for God to fill—that's nice. Similar to what Prometheus and Fideline said about giving up negative things.
Martine and Katya, yeah, I've occasionally run into that idea of super-asceticism as a means to super-righteousness. Which I suppose makes some sense if you see spirituality as something that comes from extreme self-denial. It seems to me like a pretty bleak way of living, though. And especially when we have religious teachings about how we're here to experience embodiment. I'm a bit skeptical that this means an effort to subdue all bodily desire.
I'm randomly thinking of Isaiah's injunction to "let your soul delight in fatness." Okay, we interpret that in spiritual terms. (It's interesting how many food metaphors we have for spirituality: the bread of life, feasting upon the word, etc.) But in any case, it sounds to me like an approach to life that is very contra asceticism. I don't want to rush to judgment about other people's spiritual practice, because I don't know what things might work for different people. But I can say that in my own life, there's actually a link between physical asceticism and what I might call spiritual asceticism: scrupulosity, the feeling that I need to be perfect to please a judgmental God, a refusal of grace because it's too threatening, a distrust of desire and wanting.
Corktree, yeah, I definitely think there is something about fasting being tied to the link of the body and the mind/spirit. I like your observation about the connection of your body to religious practice. Thinking about this more, I wonder if because of my own discomfort with my body, I've sometimes tried to disconnect the two, imagining religious experience as some ethereal thing. Intellectually I would critique that model, but I suspect on some level I've bought into it. I'm also thinking about how as Mormons, we place a premium on embodied rituals (I mean, we baptize people vicariously because ordinances have to be performed physically).
I also like the idea of fasting in the kind of communal way you're describing, something that can cross geographical boundaries. I can see some real power in that.
And I'm glad you're enjoying the posts, despite our initial clash. I'm finding it kind of overstimulating and scary to write this much about all of this, but also thought-provoking and helpful both to articulate some of my thoughts and engage in these conversations, and I've really appreciated all the supportive comments.
Okay, I want to push the fasting question a bit more, because I'm still grappling with it. I really like the suggestions of giving up negative things, things that are spiritual harmful. I see a lot of value in that. But what do I make of it theologically, if giving up negative things is in some way parallel to giving up food? How does that not lead to the conclusion that food is negative, a spiritual vice? That's not meant as a trick question–I'm really trying to sort that out. I think it's one reason I was intrigued by the giving up books scenario I mentioned in the post–precisely because it's not an inherently negative behavior.
I appreciated this whole series of posts. Very articulate, accurate, and thoughtful approach to this topic.
As a person who has a tendency toward both ED and SI, the self-negating aspects of the gospel have really appealed to me and have helped me become more entrenched in my disorders. I suppose the OCD part of me also feels somewhat justified because of all of our emphasis on perfection.
Moderation, and self-love have been so vital. I have learned to protect myself and my energy from Church messages that, while helpful to some, would be absolutely harmful to me. More and more I seek out the grace of God (not even Christ–that interferes with my SI issues). The more loving I can see God, the more unconditional, the more I can heal. But that means that I have to carefully guard what lessons I attend at Church, and I don't watch General Conference live anymore. I am learning to cope with just being quite sensitive to messages and their subtexts.
During Lent, I don't give up any "vices." Instead, I use that time to remind me of my humanity, that I am made of ashes and will return to ashes. In that sense, I particularly avoid givng up a vice. Instead, I choose something that I rely on in my daily routine. Because I have to interrupt my routine to avoid that thing, that gives me pause to remember my humanity. So I give something up merely for the sake that the disrupption in routine makes me remember, but not for the cleanse of a so-called vice.
I really like the suggestions of giving up negative things, things that are spiritual harmful.
Sometimes I like to think of sacrifice as simply giving up something we really want, rather than something that is harmful. It serves as a reminder that our wants are temporary, and that we can control them rather than letting them control us.
It doesn't always work, and I think sacrifice of something that is harmful (rather than something that is benign) as quite a bit more spiritually significant, but sacrifice in and of itself also "feels" right to me, too.
I was in a Relief Society lesson on fasting last year that turned into a discussion on the merits of "superfasting" (i.e., fasting for more than 24 hours).
The Handbook for Missionaries told us NOT to fast more than 24 hours.
I choose something that I rely on in my daily routine. Because I have to interrupt my routine to avoid that thing, that gives me pause to remember my humanity. So I give something up merely for the sake that the disrupption in routine makes me remember, but not for the cleanse of a so-called vice.
I think you hit to the core of the issue. Abstaining from food creates a natural "timer" that returns my thoughts to whatever I'm fasting for. Every time my stomach growls and I go to reach for some food, my mind automatically thinks "Oh yeah, I can't have that right now because I'm fasting for XYZ". You would think that if something was really important to me I should be able to hold it in remembrance without that external trigger, but the reality is that life is busy and hectic and it is so easy to get distracted.
There is not much written about eating disorders in the church and ALL of what I have read centers around females and eating disorders. My husband who has been to the temple, owns a house, has a job, has had multiple leadership callings, and in all other aspects appears to be totally 'normal' has been bulimic for 16 years, since he was 14 years old. Having been bulimic for more of his life than not, it is a habit and is not something he is able to change easily. The resources for men and eating disorders are also limited (go try and find an inpatient therapy for men in the US, there's only 4 and they mainly deal with the combination of alcoholism and eating disorders). And the shame that comes with it is also higher due to it being seen as a female disorder. So trying to find answers to my church type eating disorder questions are hard. But I do have a few, and figured this was as good a place as any to ask. I did appreciate your thoughts on fasting as I wasn't sure what to think about it. Would it bug you if your spouse did though? I haven't for a while, partly because I'm not sure how to do it with my husband around. Secondly temple worthiness? Concerning the Word of Wisdom, it more has to do with do you smoke? Drink? Whatever? Being overweight or a diet consisting only of McDonald's isn't going to keep you out, but is an eating disorder? My husband has pretty much stopped going the past couple of years as his disorder has gotten worse and worse and the binging and purging is multiple times a day. I feel it's a good idea for him to go, but he disagrees and feels he isn't worthy to. Are you married? How has your spouse helped or hindered your progression in your own life? I never know how to be helpful without sounding like the food police. General as a culture, the answer like you said is pray and read your scriptures and everything will work out the way it's suppose to. Which in real life is not always the case, but do you think you could overcome an eating disorder by yourself and the Lord? Just wondering. The bishop can't answer anything. Which he's not a therapist or anything, but we're encouraged to go to him with spiritual issues. And really eating disorders can definitely affect you spiritually. And my husband won't go to an actual therapist therapist.
I've been to recovery sites to ask questions, but it's mainly frustrating as all I get is recovery women who say you should understand since you're a woman or it's so great you listen my boyfriend or husband just tells me stop. Number 1 I really don't understand, it makes me very angry that my husband would destroy his body in this manner. And secondly I'd like to tell my husband to just stop, but I'm well aware that is doesn't work like that especially since he's been doing it for so long. Long comment, I don't expect to get all the answers, just wondering what your thoughts were. Thanks.
Sorry for the slow response! But I've really appreciated these comments. A couple more thoughts.
Anon X2 blogger, I totally know what you mean about how things like self-negation and perfectionism, which are frequently held up as virtues, can really reinforce these behaviors. The ideal of selflessness, losing yourself, etc., has always been particularly challenging for me, because it's hard to see how self-care fits into that. I've finally started to see self-care as a responsibility rather than an indulgence, but I still cringe when I hear the word "selfishness" bandied about. The SI connection to Christ is something I've thought about, too. If our religious tradition tells us that physical suffering is redemptive, SI makes an odd kind of sense. (Have you ever read Levi Peterson's The Backslider? I love the book simply because it's so funny, but it also addresses that question.)
I appreciate the different perspectives on fasting. Going back to my earlier question, I'm thinking that fasting can be either giving up something bad, as a kind of temporary intense focus that is part of a larger process of giving it up—or giving up something good, as a way of reminding yourself of spiritual things, pulling yourself out of your everyday life a little. I think it might help me to differentiate between the two.
Inquiring Wife, that sounds really challenging. I've thought about that gender issue, noticing that all the people in treatment with me are women—what would you do if you were a man with an eating disorder (a population which is, unfortunately, increasing?) That's tough.
Since I'm single, I may not be much help with questions about what it's like for a spouse (though if anyone else out there reading this is in that situation, it would be good to hear your thoughts!) With fasting, I don't think I'd have a problem with family members doing it, though I can see that it might make me feel a bit self-conscious about eating when they weren't—the logistics of that seem like the potentially tricky part. As far as temple worthiness, I can't imagine that this would keep you out of the temple. None of the priesthood leaders I've talked to have thought that; my sense is that, insofar as the church is aware of this, it's seen as an illness and not at all as a worthiness issue. Though I realize that on a personal level, that's a lot harder to believe, because it's so tied up with shame and guilt. I have other reasons for avoiding the temple, but I can relate to the question of whether or not to go to a place that's a spiritual resource for you when you're feeling the shame of this behavior. Do you take the sacrament, for example, if you've been bingeing and purging all night? Ideally, I would say, that's when you need those resources the most, when things are really bad. But I know it can be hard to believe that when you're feeling awful about what you're doing. I will say that priesthood blessings have helped me at times, not as any kind of cure, but as a way of reconnecting to God, and feeling like God isn't judging me over the behavior. But I'm skeptical about the possibility of recovery with just you and the Lord, especially if the behavior has been going on for that long. I'm sorry you're in such a difficult situation. I wish I had more answers. (Once I get going with this series again, I'm planning to do a post on what can be helpful from other people, which maybe will speak to some of the other questions you asked.)
Excellent post(s) Tizrah – many insights, much thinking – thank you!


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Presiding Bishop Urges Millennium Development Goals as Lenten Focus
The focus of Lent should be singular and directed. And that focus is not the MDG's however blessed be their name Ms. Schori thinks they are.
Episcopal Church Presiding Bishop Katharine Jefferts Schori invites a focus on the Millennium Development Goals for Lent 2012.
"I invite you to use the Millennium Development Goals as your focus for Lenten study and discipline and prayer and fasting this year," Presiding Bishop Jefferts Schori said. "The Millennium Development Goals are truly reflective of several of the Five Marks of Mission."
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As absurd and badly-written as the message is, I think the most disturbing part about it is the ending:
It's an example of a tendency among revisionist theologians within and outside TEC to make the Resurrection an abstraction: a generalized "rising" in awareness, human progress, enlightenment, etc., rather than as the pivotal event in the history of our salvation.
Quite apart from the question of why anyone would get up early on a Sunday morning for the sake of a United Nations initiative, this is not a gospel that saves souls.
No, this is part of the green initiative in TEc - recycling. Due to the high cost of litigation and paper, and the inadequate amount of time to get to press of the HHS initiative that TEc's RCRC (http://www.rcrc.org/about/members.cfm) position mandates, the PB is recycling the old MDG material. After all, the previous materials are still undisturbed from their first publication, the EC took the MDGs out of the budget, and it might save a tree or two.
Alternatively, this is the rambling product of the Dean of a School of Theology pretending to address a Christian matter.
I think you all are missing the point. This is an intentional misdirection on the part of KJS. TEC is taking a lot of heat over the RCRC right now, what with its RCRC board membership and all. Easiest way to distract everyone from the fact that GC officially promotes abortion even though the majority of people in the pews (at least in all the small town churches I know about)? Have KJS say something about MDGs. What happens? Katherine Ragsdale and the RCRC go to the back pages.
What has always struck me about the TEC focus on MDGs is how little money is actually given for the purpose, given the amount of rhetoric. What shocked me to begin with was not TEC's adoption of the MDGs, but the very fact that they were not already, given their resources, sending 10 times that much money to struggling Churches in Africa and Asia. The budget for iPads and new software for GC is probably more than TEC's entire contribution. Not to mention that charitable giving in toto is dwarfed by the litigation budget (and then throw in the "off budget" amounts for litigation and you come out with a total litigation budget larger than the entire budget of most GS churches several times the size of TEC).
Compare this…
... to this…
No, thank you.
Let me offer a modest counter proposal to the Presiding Bishop.
For Lent- Let us consider ourselves as exiles on an Exodus as we cross the desert awaiting when we again celebrate the Passover in the Promised Land. Because of our sins we were exiles in the land of death, strangers in a strange land and through water we are being saved as we march in a somewhat confused fashion. While are in exile consider what we might give up and what we must take on to be ready for the the return to that land of promise which holds the Pascal mystery.
Sort of Messiah Development Goals.
I think the actual TEC budget allotment for 2012 was less than $4,000.00 for MDG. This is an increase from $0.00 last year, which is probably why she did not mention it last year."For where your treasure is, there your heart will be also" Matt. 6:21 I suspect the funds set aside for lawsuits will exceed this just a tad.
Correct me if I'm wrong, but wasn't the money previously allocated to the MDGs to be used for lobbying Congress to use tax money in support of the goals themselves? IOW, pleading to the secular deity of TEC - the State - for an annual auto-da-fe' of taxpayer pelf?
Check this out for a different approach to Lent. http://www.tsm.edu/audio/be_reconciled_tsm_chapel_sermon_ash_wednesday_feb_22nd_2012.
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Principal Investigators
|Relapsed Renal Cell Carcinoma
|Stephen M. Keefe, M.D.
Naomi B. Hass, M.D.
|The Abramson Cancer Center of the University of Pennsylvania
|Relapsed Ovarian Cancer
|Carolyn N. Krasner, M.D.
Michael Birrer, M.D., Ph.D.
|Massachusetts General Hospital
Dana Farber Cancer Institute
Brigham and Women's Hospital
Beth Israel Deaconess Medical Center
|Neoadjuvant Rectal Cancer
|Andrew Wang, M.D.
Joel E. Tepper, M.D.
|Lineberger Comprehensive Cancer Center, University of North Carolina
|Advanced HER-2 Negative Gastric Cancer
|Joseph Chao, M. D.
Yun Yen, M.D., Ph.D.
Mark E. Davis, Ph.D.
|City of Hope National Comprehensive Cancer Center
|Small Cell Lung Cancer
|Thomas A. Hensing, M.D.
Ravi Salgia, M.D., Ph.D.
|NorthShore Medical Group
University of Chicago


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Smarter Decisions,
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UpToDate synthesizes the most recent medical information into evidence-based practical recommendations clinicians trust to make the right point-of-care decisions.
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|AuthorJonathan Cohen, MD
|Section EditorJohn R Saltzman, MD, FACP, FACG, FASGE, AGAF
|Deputy EditorAnne C Travis, MD, MSc, FACG, AGAF
Topic Outline
Argon plasma coagulation (APC) is a non-contact thermal method of hemostasis that has generated much attention and excitement in recent years. It was introduced as an alternative to contact thermal coagulation (heater probe and bipolar cautery) and to existing non-contact technologies (primarily laser). The theoretical advantages of APC include its ease of application, speedy treatment of multiple lesions in the case of angiodysplasias or wide areas (the base of resected polyps or tumor bleeding), safety due to reduced depth of penetration, and lower cost compared to laser.
This topic will review argon plasma coagulation, including how it is used and its efficacy. The general management of adult patients with upper and lower gastrointestinal bleeding, as well as a detailed discussion of angiodysplasia of the gastrointestinal tract are discussed elsewhere. (See "Approach to acute upper gastrointestinal bleeding in adults" and "Approach to acute lower gastrointestinal bleeding in adults" and "Angiodysplasia of the gastrointestinal tract".)
Contrary to a common misconception, argon plasma coagulation (APC) is not a laser. This technology uses argon gas to deliver plasma of evenly distributed thermal energy to a field of tissue adjacent to the probe. A high voltage spark is delivered at the tip of the probe that ionizes the argon gas as it is sprayed from the probe tip in the direction of the target tissue. Argon gas is non-flammable and inexpensive to refill. It is easily ionized by the 6000 volt peak energy delivered by the tungsten wire that terminates just proximal to the probe tip. This ionized gas or plasma then seeks a ground in the nearest tissue, delivering the thermal energy with a depth of penetration of roughly 2 to 3 mm. The plasma coagulates both linearly and tangentially. By delivering energy to all tissue near the probe tip, APC can be used to treat a lesion around a fold and not clearly in view or a lesion that cannot be positioned directly in front of the endoscope.
A similar technology has been used for many years by surgeons in the operating room, particularly during hepatic surgery, as a means of spray coagulation to control superficial, diffuse bleeding. In the early 1990s, special probes were developed by the ERBE Corp. to allow this technology to be applied to flexible endoscopy. The disposable probes are available with diameters of 1.5 mm, 2.3 mm (the most commonly used size), and 3.2 mm. The standard probes are 220 cm long (picture 1); 300 cm probes can be specially ordered for use during push enteroscopy.
In addition to the probe, the equipment consists of an electrosurgical generator that comes on a cart along with the argon plasma coagulator, a foot pedal, and two tanks of argon gas. Both the argon flow rate and the wattage delivered per pulse are easily adjusted by pressing buttons on the control panel. Newer models of this cart will include a water pump.
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|NORMAN--Break New Ground with Genealogy
Event Type: Presentation / Discussion
Age Group(s): Adult, Teens
Date: 7/11/2013
Start Time: 6:00 PM
End Time: 7:15 PM
Kathryn Ramsey, Genealogy librarian for Pioneer Library System will discuss trying something different in your research. Learn how to communicate with other researchers by reading and writing genealogy blogs and posting on genealogy message boards and forums. Also, learn how to discover information about your ancestors by researching them in the context of the community in which they lived. Reserve your spot today.Library: Norman Central Driving Directions
Location: Computer Training Center
Presenter: Kathryn Ramsay, MLS, Local History and Genealogy
Status: Closed


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Recent Disputes Focus on Software Licenses
In their Technology Law column, Richard Raysman, a partner at Holland & Knight, and Peter Brown, the principal at Peter Brown & Associates, discuss some of those recent software license disputes, including: whether copying the licensor's software by a third party that provides "support services" infringes on the licensor's copyrights; if a criminal racketeering statute designed to prevent a pattern of continuing malfeasance can be used against a purportedly violating software licensee; and if a licensee affiliated with Alaska Indian tribes can assert sovereign immunity when it breaches the license.
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Glove Fashion: Yulia Vasltsova in La Crasia Red Leather Elbow Length Gloves. Elle Accessories, Fall 2006.
« Glove Fashion: Nina Helf in Gloves. D Mode Magazine Argentina, 04.2009. | Main | Celebrities in Gloves (Video): Annie Lennox in Opera Gloves. The Diamond Jubilee BBC Concert 2012. »
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Thank you to all the volunteers and sponsors who made our kick-off event on safe infant sleep a tremendous success! We couldn't have done it without you.
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The University of Oxford wants to attract people of high potential to study and work here. That is likely to include some people who are living with a disability or long-term health condition. Some people may not need any extra support, but for others making 'reasonable adjustments' will enable them to flourish.
Please tell your department or college if you have a disability or long-term health condition.
Why tell the University that you are disabled?
- so that we can make any 'reasonable adjustments' that you may need in your work or study;
- so that staff understand any difficulties you may have, and can help you;
- so that we can monitor whether university processes such as staff recruitment are carried out fairly.


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- Release Date 7/3/2009
- Publisher Majesco
- Platform DS
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- Number of Players 1
- Wireless Players 4
Game Description
When you walk into the Game Room, you'd better bring your best game! Challenge your friends or champs of the game in three classic game room games. You'll be cueing up in pool, where you can master 8-ball and 9-ball. Aim straight down the lane in bowling, where every little detail matters. Or try various versions of darts, including Around the Clock. Play through a full-blown tournament or just grab a fast round in Quickplay Mode. Choose from among 8 different, wild characters, each with their own personalities and abilities. Join with a friend for pool or up to three friends for bowling!
Specs & Requirements
Wireless DS Multi-Card Play (1-4)
Modes Tournament, Exhibition, Wi-Fi Multiplayer
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The Community, Education, Government and Public Affairs (CEGPA) Directorate develops best-in-class communications, science education, government relations and community involvement programs that advance the science and science education missions of the Laboratory, contribute to public understanding of science and enhance the value of the Lab as a community asset and to ensure that Laboratory internal and external stakeholders are properly informed and have a voice in Lab decisions of interest and importance to them.
The Media & Communications Office provides media relations and
internal communications services. This Office prepares publications for
general audiences about the Laboratory and its work. Media and
Communications also provides photography, video, and graphic design
Manager: Pete Genzer | Website
The Internal Communications Office manages programs to increase
internal stakeholder awareness, understanding, and support of Lab
initiatives; fosters two-way communications; and updates internal
stakeholders on Lab priorities, news, initiatives, and events.
Manager: James Green
The mission of the Office of Educational Programs is to create a
community of students, teachers, scientists, engineers and others who
all share a passion for science education. From elementary school to
college, this Office is dedicated to fostering the next generation of
Manager: Ken White | Website
CEGPA, in cooperation with the IT Division, is responsible for the design
and administration of the Laboratory's website, including administration of
the Laboratory's search engine, web communications policy, template design,
information architecture, graphic design for the web, and the development of
select dynamic applications.
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The overarching goal of Brookhaven's Stakeholder Involvement Program is to
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Motif 1.2.3 Runtime and Development System for Linux
It is worth pointing out up front that for the most part, Motif is Motif regardless of who you buy it from. A vendor licenses the Motif source code from the Open Software Foundation (OSF), and then ports it to whatever platform they want so they can sell the resulting libraries and executables. Therefore, the main part of the product will not vary much from vendor to vendor, or platform to platform. However, where a vendor gets a chance to differentiate themselves is with the user's manuals and the installation procedure they provide. In my view, Sequoia has done an excellent job in bringing Motif to the Linux platform. Any of the complaints I raise in this article are really complaints about Motif and not about the job Sequoia has done.
Motif is really three things. First, it is a set of guidelines which define the way an X-Window user interface should look and feel. To the untrained eye, Motif looks an awful lot like Microsoft Windows or OS/2's Presentation Manager. This should come as no surprise, when the history of Motif is considered. The Motif "shell" program provided with the libraries gives this history of Motif:
On December 30, 1988, OSF announced that the user environment component offering will be based on several leading technologies: Digital Equipment Corporation's toolkit technology (widgets) and the joint Hewlett-Packard/Microsoft submission of H-P's 3-D appearance and Microsoft's Presentation Manager-compatible behavior (window manager). The hybrid offering, OSF/Motif environment will provide users with a familiar way to access computer resources across a broad variety of computing hardware platforms, from personal computers to mainframes.
The driving force behind Motif was to unify the graphical user interface look and feel of Unix-based software so that it could compete for the desktop against other standards like the Macintosh or Microsoft Windows. By having a standard look and feel which was common across many hardware platforms, users would benefit by not having to relearn how to interact with software as they moved around and developers would benefit by having a standard to program against.
This brings us to the second part of what Motif is. Motif is a standard set of widgets with a documented interface which may be ported from platform to platform. It is safe to say that if a platform supports X-Window development, then it will not take much effort to make it support Motif. All that's needed are the Motif libraries, or failing that, a source code license from OSF for Motif and a minor bit of effort to port them.
To many people, Motif is just a window manager for X-Windows. This third aspect of Motif is what determines the way window borders are drawn, how windows are resized, iconified, and moved. Generally speaking, it defines how users and applications will interact with their windowing system.
Why would you want to run Motif on your Linux system? There are three reasons, which parallel the three aspects of Motif discussed above. First, you may want the applications you build to follow the standards for GUI look-and-feel so that your users will feel comfortable sooner and will benefit from consistency across applications. Second, you may want to develop software on your Linux box that you would like to port to other X-Windows platforms. If you use the Motif toolkit to build your code, you will be able to quickly port the user interface to any other platform that has the Motif libraries available.
It is worth pointing out that the TK toolkit which comes with many distributions can be used to create Motif-compliant applications, though programming with it is radically different than programming with the Motif widgets. I will not betray my own bias on this issue; instead I defer you to the endless discussions on this topic which are found in the Usenet comp.lang.tcl and comp.windows.x newsgroups.
The last reason you may want to buy Motif for your Linux box is to run the Motif Window Manager (mwm). You or your clients may wish to have exactly the same look and feel on your Linux box as you enjoy on other machines. While fvwm can closely emulate a Motif look, it is not the same. The mwm window manager seems rock solid and gives your Linux box an exact Motif look. Note that I am not trying to knock fvwm; in fact, I prefer it to mwm because I like its virtual desktop and its low memory use.
What kind of system resources does the Sequoia Motif consume? The manual indicated that 12MB of free disk space were needed under /usr, and 3MB were needed in /tmp. It turned out that 3.6MB of space was needed in the /tmp directory, and only 9.9MB of space were used in the /usr directory.
A Linux kernel newer than 0.99pl13 is required, and XFree86 2.0 must be installed in the standard way (under /usr/X386). The documentation describes how to check this (and in fact the installation script checks it as well). My Slackware 1.1.1 had it in the right spot.
Sequoia also recommends 12MB of RAM to do development (i.e., compiling and linking Motif programs). I have only 8MB and I was able to do it with no more swapping than I normally get when I do compiling. It is usable with 8MB, but certainly it's better with 12MB.
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