text:
A Jewish Writer in America
This seemed to me not only a Jewish but also a European Jewish literary vision. In Europe Jews might be welcomed in almost every field of knowledge but as artists they would inevitably come up against a national or racial barrier. Wagnerism in one form or another would reject them. Goethe was infinitely more reasonable and balanced than Wagner, but even he wrote in Wilhelm Meister (third book), "…We do not tolerate any Jew among us; for how could we grant him a share in the highest culture, the origin and tradition of which he denies?" And Nietzsche wrote in Beyond Good and Evil, "I have not yet met a German who was favorably disposed toward the Jews." He did not mean this to be a compliment to the Germans. And then in 1953 Heidegger, described by many as the greatest philosopher of the twentieth century, was still speaking of "the inner truth and greatness of National Socialism."
A share in the highest culture, the origin of which the Jew himself denies? But it is rather the traditional culture which does the denying.
In twentieth-century Europe the métèque writers appear in considerable numbers. Métèque is defined in French dictionaries as "outsider" or "resident alien," and the term is pejorative. The word appears in the OED as "metic," although it is not in general use here. The novelist Anthony Burgess refers to métèques and makes a strong defense of the métèque writer—the nonnative who, being on the fringe of a language and the culture that begot it, is alleged to lack respect (so say the pundits) for the finer rules of English idiom and grammar, for "the genius of the language." For, says Burgess, the genius of the English language, being plastic, is as ready to yield to the métèque as to the racially pure and grammatically orthodox:
If we are to regard Poles and Irishmen as métèques there are grounds for supposing that the métèques have done more for English in the twentieth century (meaning that they have shown what the language is really capable of, or demonstrated what English is really like) than any of the pure-blooded men of letters who stick to the finer rules.
Burgess's Irishman is Joyce, his Pole Joseph Conrad, and we can easily add to his list Apollinaire in French, Isaac Babel, Mandelstam, and Pasternak in Russian, Kafka in German, Svevo in Italian (or Triestine), and for good measure V.S. Naipaul or Vladimir Nabokov. Indeed it is not easy in this cosmopolitan age to remove the métèques from modern literature without leaving it very thin.
I might have asked Agnon how well the Arabic of Maimonides had been translated into Hebrew. I lacked the presence of mind then, and even here my remark is slightly out of place.
In the US, a land of foreigners who may or may not be in the process of forming a national type (who can predict how it will all turn out?), a term like métèque or metic is inapplicable. To renew the purity of the tribe was a French project, and a man whose French is acceptable to the French is, at least in the act of speaking, a claimant to aristocratic status. But gentile New York and Brahmin Boston never dominated American speech, and the aristocratic pretensions of easterners were good for a laugh in the rest of the country. Yet when our own metics, the Jewish, Italian, and Armenian descendants of immigrants, began after World War I to write novels, they caused great discomfort, and in some quarters, alarm and anger.
Irving Howe has noted in a reminiscence of the Partisan Review days that
portions of the native intellectual elite…found the modest fame of the New York writers insufferable. Soon they were mumbling that American purities of speech and spirit were being contaminated by the streets of New York…. Anti-Semitism had become publicly disreputable in the years after the Holocaust, a thin coating of shame having settled on civilized consciousness; but this hardly meant that some native writers…would lack a vocabulary for private use about those New York usurpers, those Bronx and Brooklyn wise guys who proposed to reshape American literary life. When Truman Capote later attacked the Jewish writers on television, he had the dissolute courage to say what more careful gentlemen said quietly among themselves.
Capote said that a Jewish mafia was taking over American literature and New York publishing as well. He was to write in a later book that Jews should be stuffed and put in a natural history museum.2
I owe too much to writers like R.P. Warren, who was so generous to me when I was starting out, and to John Berryman, John Cheever, and other poets, novelists, and critics of American descent to complain of neglect, discrimination, or abuse. Most Americans judged you according to your merit, and to the majority of readers it couldn't have mattered less where your parents were born.
Nevertheless, a Jewish writer could not afford to be unaware of his detractors. He had to thicken his skin without coarsening himself when he heard from a poet he much admired that America had become the land of the wop and the kike; or from an even more famous literary figure that his fellow Jews were the master criminals who had imposed their usura on long-suffering gentiles, that they had plunged the world into war, and that the goyim were cattle driven to the slaughterhouse by Yids. It was the opinion of the leading poet of my own generation that in a Christian society the number of unbelieving Jews must be restricted.
For a Jew, the proper attitude to adopt was the Nietzschean spernere se sperni, to despise being despised.
However disagreeable the phenomenon may seem at moments of sensitivity it is seldom more than trivial. The dislike of Jews was a ready way for WASP literati to identify themselves with the great tradition. Besides, it is something like a hereditary option for non-Jews to exercise at a certain moment when they discover that they have a born right to decide whether they are for the Jews or against them. (Jews have no such right.) At the beginning of the century it offered an opportunity to stand with distinguished intellectual groups of the right. How nice if you came from Idaho or Missouri to identify yourself with Maurras or the anti-Dreyfusards.
Henry Adams was particularly fond of Drumont, the anti-Dreyfusard journalist. Even the most enlightened minds if you investigate them closely have their kinky corners. As an example of kinkiness I offer the remark W.H. Auden made to Karl Shapiro after the Bollingen Prize was awarded to Ezra Pound: "Everybody is anti-Semitic sometimes." True enough. We all know it and we are apt to give our favorites a pass, especially favorites on the whole so free from common prejudices as Auden, the most liberating of the modern English poets. He was in every important respect an exception—just as Capote was, in everything trivial, predictably nasty.
"We wanted to shake off the fears and constraints of the world in which we had been born," Irving Howe said, speaking of the Jewish writers published by the Partisan Review in the Thirties and Forties, "but when up against the impenetrable walls of gentile politeness we would aggressively proclaim our 'difference,' as if to raise Jewishness to a higher cosmopolitan power." As we have seen, the gentiles were not always polite. About the rest, Howe is quite right. He errs only in viewing the Jewish contributors to Partisan Review as a fully united group, identifying them as the "New York writers." At least two of us thought of ourselves as Chicagoans who had grown up in a mixed district of Poles, Scandinavians, Germans, Irishmen, Italians, and Jews. The New York writers came from predominantly Jewish communities. I did not wish to become part of the Partisan Review gang. Like many of its members I was, however, "an emancipated Jew who refused to deny his Jewishness," and I suppose I should have considered myself a "cosmopolitan" if I had been capable of thinking clearly in those days.
Delmore Schwartz, whom I looked up to, had written an essay calling T.S. Eliot the "international hero," the poet who had most aptly defined the modern condition: shrinkage, decay, estrangement, disappointment, decline—civilization seen from the vantage point of classicism and aristocracy, all of it framed by a distinguished historical consciousness. I did not fit into any of this. In fact I would have been, in Eliot's judgment, part of the decay and part of the reason for his disappointment. It wasn't that I had any relatives who in the slightest resembled Rachel née Rabinovitch, who tore at the grapes with murderous paws, but I did feel that I would be consigned to a very low place in Eliot's historical consciousness. Of course I resisted yielding a monopoly to this prestigious consciousness. I suspected that it was untrustworthy, and despite its attractive and glamorous wrappings I believed it to be more sinister than the simple nihilism of the streets. History? Certainly, but in whose version—whom shall we trust to summarize it for us?
I saw, in T.S. Eliot and in Joyce and the other eminent figures of their generation, history as artists since the end of the eighteenth century had understood it—romantic history. Artists, even the most radical, had orthodoxies of their own, and held orthodox views of the history of the West. I saw in art itself, when art was what it could be, a source of new evidence that did not necessarily confirm the judgment on modern civilization as formulated by its most prestigious writers. Art could not be limited by their final judgments. Closed opinions precluding further discoveries resembled, to my mind, a rigged auction.
But I think I may be spending too much time on the culture bosses who dominated writers and ruled over English departments and literary journalism. A genteel dictatorship inspired by T.S. Eliot (with a roughneck faction headed by Ezra Pound) and describing itself as traditionalist was in fact profoundly racist. But such things are ultimately without importance, merely distracting. What is imposed upon us by birth and environment is what we are called upon to overcome. The business of the Jewish writer, as Karl Shapiro rightly says in his indispensable book In Defense of Ignorance, is not to complain about society but to go beyond complaint.
These merely social matters (unpleasant, uncomfortable) are reduced to triviality by the crushing weight of the Jewish experience of our own time.
—This is the first of two parts.
2 Capote's text was as follows ("A Day's Work," Interview (June 1979), reprinted in Music for Chameleons (Random House, 1980), p. 158):
Mary: ...Mr. and Mrs. Berkowitz. If they'd been home, I couldn't have took you over there. On account of they're these real stuffy Jewish people. And you know how stuffy they are!
Truman Capote: Jewish people? Gosh, yes. Very stuffy. They all ought to be in the Museum of Natural History. All of them.↩
Capote's text was as follows ("A Day's Work," Interview (June 1979), reprinted in Music for Chameleons (Random House, 1980), p. 158):
Mary: …Mr. and Mrs. Berkowitz. If they'd been home, I couldn't have took you over there. On account of they're these real stuffy Jewish people. And you know how stuffy they are!
Truman Capote: Jewish people? Gosh, yes. Very stuffy. They all ought to be in the Museum of Natural History. All of them.↩


text:
photo by Carrie Lloyd
Makes 6 servings
Ingredientsadd to shopping list
- 3/4 cup water
- 1/3 cup sugar
- 2 whole cardamom pods, crushed
- 2 whole allspice
- 1 cinnamon stick
- 1/2 teaspoon vanilla extract
- 3 large oranges, peel and white pith removed, cut crosswise into 1/3-inch-thick slices
- 3 kiwis, peeled, cut crosswise into 1/3-inch-thick slices
- 2 tablespoons sliced almonds, toasted
Stir first 5 ingredients in small saucepan over medium-high heat until sugar dissolves. Bring to boil. Reduce heat; simmer until liquid is syrupy and slightly reduced, about 8 minutes. Remove from heat. Stir in vanilla.
Arrange orange and kiwi slices in shallow bowl. Pour hot syrup and spices over fruit. Chill at least 1 hour and up to 4 hours. Sprinkle almonds over; serve.
Per serving: calories, 115; total fat, 2 g; saturated fat, 0.5 g; cholesterol, 0
Nutritional analysis provided by Self

subset: commoncrawl


text:
December 25, 2014
ANCHORAGE, Alaska (AP) -- Scientists say one of Alaska's most active volcanoes may be about to erupt. If it does, air travel in the region could be affected, but it's not expected to threaten any towns.
Satellite images are showing strong thermal readings at the nearly 8,300-foot Pavlof Volcano. They're consistent with what the Alaska Volcano Observatory says is a "vigorous eruption of lava."
Seismic activity is high at the volcano, with a tremor being recorded every minute. Mudslides caused when lava melts snow on the peak may also have triggered some seismic activity.
Pavlof is almost 600 miles southwest of Anchorage. It's about nine miles from a popular fishing ground but several small towns are too far away to be affected by lava, though they could see some ash if the volcano blows.
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text:
FCCU Tutorial
FCCU Simulation
FCCU (Fluidized Catalytic Cracker Unit) Tutorial
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text:
Villa and apartment in holetown Holetown
Official Contact Details - villa and apartment in holetownPhone: 246 820 9350
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(click on a photo to view it)
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text:
Researcher's notes:
This Sermon by Rev. Cooper gives us a remarkable record into the history of Birnie Kirk. Even with some difficult sentence structure it is a worthwhile read. Note that only the foundations of "the Castle" were evident in 1760, and as of yet, no excavations have been conducted to establish any details.
The Earl of Moray was patron of the Church, and had generously refrained from claiming compensation when patronage was abolished. At the time of the re-dedication in 1891, the Earl still held the superiority of the lands, and the Barony of Birnie, but was not a heritor in the parish.
In Memory, we can only thank Rev. Cooper for his sermon that gives us a historical insight into the Church of Birnie.
Kirk History
The ancient Church of Birnie was reopened on Sunday, 20th of February, 1891, by the Rev. James Cooper, East Church, Aberdeen, after being internally renovated and thoroughly repaired in strict accordance with its antique style and traditions.
BIRNIE is historically and ecclesiastically one of the most interesting parishes in the North, and its ancient Church, which stands on top a conical knoll about two and a half miles from Elgin, is perhaps the oldest building in Scotland which has continually been worshipped in. It is older than any of our great abbey churches, except perhaps the nave of Dunfermline, and while nearly all our Scottish cathedrals and priories are in ruins, its walls still serve their original purpose, and look strong ennough to stand as long again.
Externally the Church, as will be seen by the sketch which faces the title-page, is a very plain structure. The older local historians, such as Shaw and Leslie, say that the date of its erection is unknown, but although it bears no date there is certain peculiarities about the style of the building which leave no doubt that it cannot be later than the twelfth century. The Rev. Dr. Gordon, himself an authority, and one who, as minister of the parish during the long period of fifty-seven years, had many opportunities of getting his views confirmed by other eminent men, holds that it must have been not later than 1140, and is thus fully 750 years old (in 1801).
The building consists of a nave and a chancel, separated by a round or "Norman" arch. It is this complete and beautiful arch that really determins the antiquity of the building, while the fact that there is no window in the east gable of the chancel suggests the early basilian churches of Italy, and points to a time before the east window became a special effort in architecture. The stones, traditionally taken from the sea coast at Covesea, are very equal in size, well dressed, and have been built with great regularity. The walls are of great thichness, and still straight and plumb as a line. The west gable, however, which is of inferior workmanship, was built -or rebuilt- at a much later date, in 1734: the church at that time seems to be shortened by about two feet. The enlargement of the three windows of the nave, so as to admit more light, is a change of uncertain date, but the style shows that they are not ancient. Two small round-headed windows in the chancel are of considerable beauty: They undoubtedly belong to the original design; while the Gothic arches, without and within, surmounting "the priest's door" in the south side of the chancel, are clearly medieval.
For many centuries prior to the date of the present building, Birnie appears to have been a place of some importance. The Rev. Dr. Gordon, in the "New Statistical Account of Scotland (1845)" tells us that in addition to the Church, the antiquities of the parish comprise "the cairn of Kilforman, rectangular trenches, or as some say, a Roman castra at the Foths, and a Danish a Danish encampment at the Shogle. The last haveing hitherto escaped the ploughshare, is still to be traced in a well-aired, dry situation, warered on the west side by the burn od Bardon, and fortified on the east and north by the valley. I commands a prospect of the Moray Firth from Speymouth to Cromarty bay, and is just atthat part of the ascending ground whence the first view of the great Danish stronghold od Burghead can be had over the sandstone ridge of the Knock of Alves. In confirmation of the opinion that there once existed a stronghold of Danes in this situation, it may be stated that the adjoining farm still retains the name of Edinburgh; and, notwithstanding the very different derivation for this current name in the neighbourhood, the term burgh most likely marks it as a place known to the Scandinavian tribes.".
The hillock on which the Church stands is a not likely place for a stone circle, and several large granitic stones (some of them with figures resembling parallelograms rudely drawn on them) remain to attest that there was some such primative work upon the site. One or two of those boulders are built into the churchyard wall, and a large one, certainly "sculptured", occupies a place at the northern entrance. Whether these point to the use of the site for the purposes of heathen worship, or of the rude justice of those early days -and the two are by no means incompatible- it is easy to understand how the first steps of the first preachers of the Gospel should have been directed to it. For it was the way with those pioneer missionaries to go first to the chiefs, and through them to their subjects.
As is well known, the whole of the North of Scotland may be said to owe its conversion to Chistianity to Saint Columba, a great Irish missionary, who in 563 crossed over to Iona and founded on that sacred isle a monastary, which became, in the words of Dr Johnson, " the luminary of the Caledonian regions". In the Church thus founded, nearly the whole work of evangelizing this country was done by means of monastic estabishments, which followed at first the rule of Iona. By degrees the discipline relaxed: laymen got possession of the convent lands, and in the tenth century we meet with communities of monks or canons -generally twelve in number- who bear the title of "Culdees" or "Servants of God". So far from finding them, as fable pictures them, the upholders of primative faith and piety, we are shown then by authentic history, ignorant, lazy, corrupt, earning for themselves the contemptuous sobriquet, " the comfortable Culdees". Inefficient, however, as the Culdees were, and far inferior to their apostolic predecessors at Iona, their communities were probably in that dark age the main support of religion, and their monasteries, or colleges, the centres of such spiritual light as lingered in it. As yet there were neither dioceses nor parishes in Scotland. The Bishop of St. Andrews was the one bishop of the Scots, the others being hermits, who bore no rule, but emerged from their cells merely to ordain the clergy. How could one man superiutend effectively the whole Church of Scotland? There would, of course, be some priests scattered throughout the country celebrating devine worship in remote churches and chapels, but they were few, isolated, and poor. In such circumstances it was owing to the Culdees that so much as "a face of Christianity" was maintained among us. The Roman monastic orders -Augustinians, Benedictines, Cistercians- who in the reforms by S. Margaret and her sons took the place of the Culdees, developed in their turn abuses more intolerable, if not more deadly. The Reformation, abolishing these, abolished at the same time, much that was beauiful and touching, and introduced an era of weary controversy and division. The abuses of the Culdees were out of sight: even without the help of the fables which grew up, it is not wonderful that the Christian sentiment of Scotland should look back with fond effection to the sites of their establishments. Of such sites there were several in the North -Deer and Monymusk (where the church in many respects resembles that of Birnie) in Aberdeenshire, Rosemarkie in Ross, Dornock in Sutherland, and, in Moray, Birnie. At the time of the establishment of the diocese of Moray, in the reign of Akexander I., the Culdee college or monastery of Birnie seems to have been the chief ecclesiastical establishment in the Province, and all local tradition is tothe effect it was there that Gregorius, or Gregory, the first bishop of the see of Moray -he was bishop in 1107 and 1115- fixed his seat. One of his successors, Bishop Bricus, tells us in 1215 that the bishops of Moray had always been installed in the Church of Spynie; but they did sit sometimes at Birnie, and there is reason to think several of the earlier bishops, notably Simon de Toeny, who was elected in 1172 and died in 1184, were buried there. The names which have come down to us of these early Bishops are as follows: -Gregory, bishop in 1107, William, 1157-1161; Felix, 1162-1171; Simon de Toeny, 1171-1189; Richard, 1187-1203.It must have been one of these, or an unknown holder of the see between Gregory and William, who built the Church of Birnie, for the style of the building will not allow it to be later than Bishop Richard's time nor much earlier than Gregory's, even if itwere more likely that the fabric is anterior to the erection of the see, which it is not, for the churches of the Culdees were mean and paltry buildings of earth and wicker, or, at the best, of wood. The bishop who built it probably intended to make it the cathedral of the diocese; smal as it is, it is as big as was the Church of the Holy Trinity at Spynie, which Bishop Bricius* errected into his cathedral, and where he founded a chapter of eight secular canons constituted on the model of that of Lincoln. In that sense the Church of Birnie never was a Cathedral: several bishops placed their cathedra, or chair, in it, but it never had a chapter. When the Culdees disappeared from the site we know not. (* Bishop Bricius belonged to the illusterous family of Douglas, and is credited by Mr Cosino Innes with having given the first impulse to the greatness of that hous. See preface to Registrum Moraviense.)
On the erection of the bishoprick and the choice of Birnie for one of the seats, a residence for the bishop no doubt was built there. Bishop Pocoke, writing after a visit to the place in 1760, tells that "on the hill to the south of the Church were some marks of foundation called the castle, which, by tradition, was the bishop's house". Dr Gordon, in the New Sastistical Account (1845), says the same -" About fourty years ago the foundations of an extensive building were dug up in the corner of a field which had formerly the name of Castlehill. On this site likely stood the ancient Episcopal residence." He adds a warning footnote: "The place now called Castlehill recieved its name from some families who, removing from the old situation, carried the name along with them".
The dedication of the Birnie Church is unknown. We may reject the derivations of the name given by Rev. Mr Joseph Anderson in the "Old Stastistical Account" from Brae-nut, i.e. high land abounding in nuts, or from Burn-nigh, a village near the burn, and we may be tempted to connect it, as Bishop Forbes does in his "Kalendars of Scottish Saints", with the great name of Saint Branden, The famous voyager of Irish hagiology. His legend tells of a mission to Scotland, and he is connected with the shores of the Moray Firth by the dedication to him of the Church of Boyndie, near which S. Brandau's (or S. Brenghan's) Fair is held to this present day. Moreover, other places where he was held in honour have taken from him names which remind us of Birnie - Dumbarney, Balbirnie, and Kilbrennan. So late as the last century, the minister of Birnie, Mr. Anderson, was applied to by a Montrose ship-captain to have his ship prayed for in the Kirk of Birnie -that has been thought to look like a reminisence of the sea-faring S. Brandan. It would be interesting if we could prove that C.Brandan was the founder of the Church at Burghead, from which the settlement at Birnie may possibly have been a colony.
The skipper above referred to was by no means the only one who desired to be prayed for in the Church of Birnie. At the end of the last century, in 1791, we read in the old Statistical Report - The Church "is held in great veneration by many in this country. They still in some measure entertain a superstitious conceit that prayers offered up there three Sabbaths will surely be heard. Insomuch that when a person is indisposed or of bad behavior, this common saying obtains, ' You have to be prayed for thrice in the Church of Birnie, That you either end or mend'." The saying is still well known far beyond the parish. This belief has been enshrined in verse by Willie Hay, the "Lintie o' Moray" who, in singing the glories of Morayland, says -
"Tis the land o' the parish o' Birnie,
Where prayers in the Kirk, they declare,
Three times will end you or mend you;
The Ronnel Bell is also there
Which no power on earth can remove frae
The Kirk where so snugly it lies,
But back to its ain native parish,
Like an arrow o' lightning it flies"
The Ronnel Bell, which the poet speaks of, is still preserved in the Church, though it does not hang in the belfry, as people csme from far and near to see it sometimes suppose. Its day for ringing is long past. It is a sort of oblong gong, having four sides, welded together, and supposed to be an alloy of bronze. There has been a long tradition that it was made at Rome, cosecrated by the Pope, and presented by him to an early bishop. A gentleman who takes great interest in Birnie and its antiquites wrote in the Moray and Nairn Express Query Column last year: Ancient as the Church of Birnie is, the Ronnel Bell is probably older by some centuries. It is undoubtedly older than the first diocesan bishop of Moray (Gregory circa 1115). It may not unlikely have been the instument by which the very first Christian missionary in Morayland summond our heathen ancestors to the hearing of the gospel.
All our early missionaries had their bells, and several of them remain, including S. Ninian, the earliest the earliest preacher of our land whose name has come down to us; but I believe the Ronnel Bell is the only one which has not been removed from the church to which it properly belongs. Long may it remain at Birnie -a reminder to all generations of what we owe to those pioneers of civilization and religion. S. Ninian's bell is called Clogrinny, i.e., the bell (in French cloche) of Ringan or Ninian. S. Ninian was the apostle of Galloway and of the Picts south of the Grampians. Were it not that there is no record of his coming further north than Kincardinshire, we might have been tempted to connect the word 'Ronnel' with his name -a name written in heaven, if, in those later centuries, it has been too much forgotten upon earth. If recent discovery is correct, and we must look to Burghead as the earliest Christian settlement in Moray, we must be content to ascribe it to be cleric, a hether abbot or bishop, who removed the central seat of Christianity in the Province to the hillock of Birnie". Another explanation of the name connects it with the Gaelic word "renail", which signifies "roaring". It was the roaring or ringing bell, as distinguished from a second bell, the "coronach" or wailing bell employed at funerals. A coronach bell remains at Birnie of much later date than the Ronnel Bell, but still of considerable antiquity, and in use untill lately for gathering the neighbors to the burial of the dead.
While we are on the "grave" subject, we may mention that, down to a comparatively recent period the interior of the Church was used as a place of sepulture. Its floor was formed in part of gravestones. The tradesmen engaged in laying the new floor, found on removing these a large nunber of skulls and other bones lying quite neer the surface. These were collected and buried at greater depth in a corner of the Church.
The Church contains three monuments, the largest commemorating the clergyman of the "second Episcopacy" in the reign of Charles II. It is inserted in the north doorway, now built up. Our sketch shows its general appearance; the inscription is as follows: -Here lyes under this pulpit the corps of Mr. Wm. Sauders, lait minister of this parochin, who deceased the 13 of May, 1670, & of Katharin & Elspeth Suaders, his children" The rude carving shows how greatly in the course of one century the sculptor's art had deteriorated in Scotland. The second, a neat tablet in white marble with a black border, is to the memory of the Rev. Joesh Anderson, who as a boy remembers seeing the funeral in 1808, and the coffin deposited inside the church. It is rather remarkable fact that this Mr Anderson was the last person who has died in the Manse of Birnie, that is, during the long period of eighty-three years. The third monument, at present lying in the vestry, though we belive it is intended to errect it against the interior west gable, is a dark coloured slab believed by Dr. Gordon to have been taken from the West Highlands for the purpose of laying on a dignitory of the Church. It has, however, been appropriated by others, and it bears the inscription stating that it was erected by John Donaldson, merchant in Elgin, "in memore of Mary Russell, his spouse, who died the 6 of Apryle, 1726, and their children". Then follows the Latin verse and the translation: -
"Well did she act the different scenes of life
A modest virgin and loving wife,
A darling daughter and mother kind,
A pleasent neighbour and a consteant freind;
By all who knen hir worth she liv'd belov'd,
And all with sorrou for hir death were mov'd.
"Vivit Post funera Virtus"
There are many old stones in the graveyard, but beyond the usual figures of death's head and cross bones, they are not of great interest One stone is inscribed in phonetic spelling by some one far in advance of his age.
Editor Note: From this point on, the Sermon presents an very, very, extensive dissertation on the repairs, a list of the historic clergy, the contractors , their tasks (under oath), the costs, and the financial contributors.
Transcribed ( with original spellings).
Back to Top of Page: History & Restorations
|Name Origins
|Nordic Roots ?
|Arms & Motto
|Lord Hamilton
|Birnie Parish
|Parish Survey 1835
|Parish Survey 1798
|Birnie Village
|Birnie Kirk
|Church Foundations
|Kirk History
|Family Trees
|Birnie Locations
|Data Base
|Contact Us
|Birnie Boozle
|Ste Map


text:
This unusual solar tower was designed by Israeli architect Haim Dotan for AORA Solar. It is set to launch on June 24 in South Israel. The tower has 30 tracking mirrors (heliostats) that reflect sunlight towards the top of a 30-meter high solar tower. The top of the tower has a special solar receiver and […][Read More]
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We just featured the largest wind turbine in the world, now here's something at the opposite end of the spectrum: a household wind turbine. In the last few years, we've seen a lot of mini-wind turbines that haven't turned out to be very useful. But the Windspire turbine from Mariah Power sounds interesting. The Windspire […][Read More]
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We just wrote about the new LED streelights in Ann Arbor. Now we find these self-contained streetlights that generate 100% of their power from the sun and the wind. During the day, solar power is stored in a battery at the base of the light pole. At night, they illuminate while continuing to generate power […][Read More]
The Tallest Wind Turbines In The U.S. Installed In Texas
The tallest wind turbines in the U.S. have been installed in Texas — the Vestas V90 turbines are 345 feet high, and are rated at 3 megawatts each. They are part of the 63 megawatt Snyder Wind Project, a wind farm that's just been installed in western Texas.[Read More]
Sun and Wind Powered Bike Trailer
The Navitas is a bike trailer that generates its own power using the sun and wind. Designed by Paul Smith, a student at University of Derby in England, the trailer has a rear wheel that splits three ways to become a vertical axis turbine. There is also a compact solar panel to help to provide […][Read More]


text:
I'm imagining the KKF equivalent of the Olympic torch relay
I'm imagining the KKF equivalent of the Olympic torch relay
In order to make delicious food, you must eat delicious food. Jiro Ono
I have friends who weld on the pipeline, if you pm me details ill look into it deeper for you. I live in northeastern PA btw.
Cool. I am getting something on paper, so it could be easy to understand.
Dave, will send it to you momentarily.
"If theres something worth doing, its worth overdoing. - An US saying.
If my KKF Inbox is full (or not), please contact me via Email: email@example.com
David (WildBoar's Kitchen)
I can probably make a DC to NY pipeline run. My home town of Warwick, NY still has the best pizza I've ever had so a quick shot to Westchester isn't a stretch.


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New Level of Repression Signaled by Charges against +Lawrence
The certification of abandonment by ECUSA's new Disciplinary Board for Bishops, communicated to Bishop Mark Lawrence by Presiding Bishop Katharine Jefferts Schori on October 15, 2012, raises some very troubling questions. It also evidences a new degree of repression operative in ECUSA that seems designed to curb the free speech and other First Amendment rights of its clergy.
The first thing to note is the change in tone between this Disciplinary Board and the one that considered the same charges against Bishop Lawrence last year. In the certification just linked, after reviewing the actions of South Carolina's Diocesan Convention in 2010 and 2011, when it adopted a Constitutional amendment and other canonical changes to withdraw its accession to the Church's canons, and to qualify its accession to the ECUSA Constitution, the Board writes:
8. Bishop Lawrence further failed to "guard the faith, unity, and discipline of the Church" by presiding over the 220th Convention of the Diocese of South
Carolina on February 19, 2011, at which Resolution R-6 was finally adopted on the second reading, without ruling it out of order or otherwise dissenting from its adoption.
9. The failure of Bishop Lawrence to rule these resolutions out of order or otherwise to dissent from their adoption, and in fact his endorsement of these resolutions in his address to the 219th Convention of the Diocese of South Carolina, violated his ordination vows to "conform to the doctrine, discipline, and worship of The Episcopal Church" and to "guard the faith, unity, and discipline of the Church," as well as his duty to "well and faithfully perform the duties of [his] office in accordance with the Constitution and Canons of this Church," constituting abandonment of The Episcopal Church by an open renunciation of the Discipline of the Church.
But in 2011, the previous Disciplinary Board could not find those same actions by Bishop Lawrence to rise to the level of "abandonment." As stated by the Board's President, the Rt. Rev. Dorsey L. Henderson, at the time of announcing that the Board had decided not to bring charges against Bishop Lawrence:
The abandonment canon (Title IV, Canon16) is quite specific, designating only three courses of action by which a Bishop is to be found to have abandoned the church: first, "by an open renunciation of the Doctrine, Discipline or Worship of the Church"; second, "by formal admission into any religious body not in communion with" the Church; and, third, "by exercising Episcopal acts in and for a religious body other than the Church or another church in communion with the Church ...." Applied strictly to the information under study, none of these three provisions was deemed applicable by a majority of the Board.
A basic question the Board faced was whether actions by conventions of the Diocese of South Carolina, though they seem—I repeat, seem—to be pointing toward abandonment of the Church and its discipline by the diocese, and even though supported by the Bishop, constitute abandonment by the Bishop. A majority of the members of the Board was unable to conclude that they do.
So the first time the matter of Bishop Lawrence's role in the diocesan conventions came up, a majority, at least, of the Disciplinary Board was careful to distinguish between the actions of the Diocese, and the actions of its Bishop. But this time, a new majority of the Board did not make that distinction, or consider it as noteworthy. What changed between 2011 and 2012?
The Board's membership changed. Here is a link where you may still see the infamous Roster of the Board from last year, when it "mistakenly" showed Josephine Hicks—the gay activist attorney assigned to investigate charges for the Board—as a sitting member.
And here is a link to the list of current members, as shown on the Board's webpage, from which you can determine the following changes in Membership which occurred as a result of last summer's General Convention:
Went off Board at GC 2012:
Feliberty-Ruberte, Mr. Victor (IX - Puerto Rico)
Hayes, Mr. Christopher (VIII - California)
Menaul, the Rev. Marjorie (III - Central Pennsylvania)
Came onto Board after GC 2012
Alarid, Mr. Joseph (VII - Rio Grande)
Fleener, Jr., Mr. William (V - Western Michigan)
Tuttle, The Rev. Peggy (VI - Minnesota)
All other members of the Board remained the same (some were reelected, such as Bishops Douglas, Harrison, Hollerith, Mayer, and Singh, and the Rev. Canon Shepherd). Is it possible to account for the change in view by the replacement of just three of the Board's members? (The full Board is supposed to have 18 members—ten bishops, four clergy and four lay persons. The current roster, however, lists just nine bishops, and Bishop Fitzpatrick of Hawaii, who was serving in 2011 as the Board's clerk with a term that would end at GC 2015, is for some reason not shown on the current roster.)
Consider: for a majority, at least ten of the Board would have to vote in favor of finding abandonment. Last year, they did not have ten votes; now they do. Thus if the three who left the Board this year had not been convinced of the charges, and eight others still on the Board were not convinced as well, that would leave a minority last year of nine (it could also have been a minority of seven or eight). And if that was the case in 2011, then the addition of the three new members, one or all of whom now voted for the charges, would have converted the former minority into a majority.
The Disciplinary Board does not appear to be bothered by this shift (there was no explanation offered), but orthodox Episcopalians should be. Under the new disciplinary canons of Title IV, which went into effect on July 1, 2011 (just before the previous charges against Bishop Lawrence were considered) the clergy have no constitutional rights which they may assert in proceedings against them. "Double jeopardy," in other words, is not recognized by the Board or by the Church—which leads to the tactic of bringing up the same charges over and over again until there is a majority in favor of them.
But now look at the nature of the actions which underlie the first of the charges. Bishop Lawrence is accused of (a) not ruling out of order a motion to amend the diocesan constitution, (b) not dissenting from their adoption by the convention, and (c) advocating their passage in his pastoral address to the convention. As to the second charge, Bishop Lawrence is the Chair of the convention, and as such he has no vote unless he first steps down from that position. Charging him with "failure to dissent" is thus a non-starter. And as for "not ruling the motion out of order," any deputy to the Convention could have asked for such a ruling. Does that mean that every clergy attending the 2010 and 2011 conventions is liable to charges of "abandonment" because they did not make such an objection, or dissent from the resolutions' passage? (The minutes on the diocesan website—Exhibits C and D to the certification of abandonment—do not record any objections as having been made to the various resolutions; they record only their passage "by majority vote.") One has to wonder, but that appears to be the position of the complainers, and of a majority of the Board.
The third component of the first charge—delivering a pastoral address which advocated passage of the resolutions in question—shows how the Board has erased the distinction between the individual acts of a Bishop and the corporate acts of a Diocese. The real complaint is with what the Diocese did, and not with someone who spoke in favor of the resolutions. Again, if that is to be the new standard for charges constituting "abandonment," it will have a very chilling effect on what members of the clergy feel free to say at diocesan conventions.
The second and third charges in the certification fare no better under closer scrutiny. Bishop Lawrence is charged with a statement made in an amendment to the diocesan corporate articles filed with the secretary of state after the Convention had approved the amendments to the diocesan constitution. The change merely brought the corporate articles into synch with the constitution, and was purely a ministerial and clerical act. To elevate it into grounds for charging "abandonment" is ridiculous. Had Bishop Lawrence failed to sign an amendment to the articles after the deputies acted to change their constitution, his own convention could have charged him with abandonment.
And the third charge, of course, has to do with the signing and recording of the famous quitclaim deeds, following the 2009 ruling of the South Carolina Supreme Court in the Pawley's Island case. The Court ruled in that case that ECUSA's Dennis Canon did not comply with state law requirements for creating a valid trust. Bishop Lawrence's deeds served both to recognize the binding character of that ruling on the two Episcopal dioceses in the State, as well as to calm individual parish fears about possibly losing their church property. It was a consummate pastoral act, and represented an honest assessment of the Church's obligation to comply with South Carolina state law.
Making this particular act into a charge of "abandonment" shows the fine hand of Episcopal Forum attorney Melinda Lucka, who has consistently argued that the All Saints Waccamaw decision does not mean what it says. It now comes out that she is the attorney who advised the complainers on submitting charges to the Disciplinary Board. (She is also the attorney who thinks that the Executive Council—whose existence and authority is not recognized in ECUSA's Constitution—could somehow rule illegal the constitutional acts of a member diocese, and that such a nonsensical "ruling" would somehow be "binding" on that diocese.)
In short, the third charge is based on a flawed legal contention. There is no showing thus far that the Disciplinary Board obtained a formal legal opinion from a qualified and disinterested South Carolina law firm before deciding to act on Ms. Lucka's "charge". And if, as I suspect, they did not do so, then it shows just how partisan they now are.
Bishop Lawrence has 60 days in which to answer the charges, but he will not do so, as he could not enter into their rigged game without waiving his position that the new Title IV has no force or effect in South Carolina. Moreover, his diocese is no longer even a member of ECUSA, and so the Church's organs and agents have no jurisdiction whatsoever over him. They will still have to go through the motions of "deposing" him, but that is the Church's fault—it refuses to allow its bishops or other clergy to leave peacefully, and can get them off its books only by charging "abandonment" or "renunciation."
Indeed, any communication Mark Lawrence makes in public about the charges or his diocese now runs the risk that the Presiding Bishop will treat it as she did in the case of Bishop Iker, and declare that it constitutes a "voluntary renunciation of orders" so that she can shorten the process of his removal, and not have to bother with a meeting of the House of Bishops. And in fact, now that I think about it, mark my words—watch for that very thing to happen.
Fortunately, therefore, the Diocese of South Carolina is now rid of these partisans, and good riddance it is. The rest of us Episcopalians, however—particularly orthodox clergy—cannot feel comfortable with the direction that matters are taking with the bringing of these charges. For as noted above, any clergyperson who does not speak up at a convention, or who does not dissent from a vote, or who simply acts in accordance with state law, is now subject to charges under the new Title IV. Welcome, O Brave New World!
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26 comments
Very sad situation indeed with how the DBB voted. If others had listened to the warnings by various canon layers (including you, Mr. Haley) we would not be in this mess with the Title IV canons. I do love that the diocese had a "poison pill". Perfect!
When will they learn that this is a losing situation??? I guess they are truly "married" to their agenda.
Mr. Haley,
Thank you for your careful analysis as always. As a former TEC priest in the Diocese of Georgia, what is most troubling is what you pointed out in your final paragraph. Just before the new Title IV canons went into effect, Bp. Benhase had a series of clergy gatherings in which he touted how pastoral the new canons would be surrounding clergy discipline, and that they were designed to be more compassionate toward the accused rather than the draconian, legalistic ones that they replaced. The clergy in Georgia took him at his word, but those of us who had been paying attention knew that it was all smoke and mirrors, and that it was completely intended to inject more control and power at the highest levels of TEC. Turns out our suspicions were spot on. What I'm most surprised with is that it has taken this long; I expected this to have happened sooner.
God will be faithful to those who have remained faithful to Him. My prayers go out to Bp. Lawrence and the great folk in South Carolina. I'm honored to have done an internship in that diocese while in seminary, and I proudly stand with them. Blessed Michael, protect us.
Fr. Will McQueen
Given the timeline (one assumes the disciplinary board must have met at least a couple times to certify abandonment), it seems quite probable the decision to go forward with the charges against +Lawrence was made by KJS, Henderson and others in the last days of GC, once +Lawrence had made his position clear by leaving the convention.
Which also makes obvious what a sham the several HoB sessions at GC were, discussing the "charges" against the several bishops accused of writing the amicus briefs in Ft Worth and Quincy cases- and supposedly exonerating them. Even here on SF, people thought it evidence that the HoB was beginning to come to its senses. Not a chance. The leveling of the charges was merely being postponed to a more opportune moment. Now that the gloves are off, one can anticipate that pressure will be brought against anyone who supports +Lawrence, and those who have supported the rule of law and history of TEC in the Ft. Worth and Quincy will be made examples, to leave no doubt in the minds of the bishops what will happen to them if they vote "no" on deposing +Lawrence (although, let's face it, KJS would never have let it go this far if she had not already polled the bishops and counted the votes in favor).
Wouldn't a non-response from +Lawrence (because of DSC's determination that the Title IV canon is not constitutional) be interpreted as abandonment by those members of the HoB whose dioceses accepted them to as constitutional (and I am speaking as one who witnessed the stupidity of Upper SC consenting to them last year despite the resolution being submitted unconstitutionally to the Upper SC Convention). I mean wouldn't the HoB think, "See he doesn't even acknowledge our disciplinary procedures. So he must be abandoning us." ?
A good thought, UP, but I have to imagine that Bishop Lawrence has already explained his Diocese's position on the unconstitutionality of the new Title IV to the House of Bishops—if not during their last "one-on-one" session, then earlier, when the House of Bishops had a session devoted to the ACI paper published by Alan Runyon and Mark McCall. This has got him mostly nowhere (although the Standing Commission on C&C promises to revisit them, which means nothing), and so there is no reason to play the game. If the demand for a response is made under an unconstitutional set of canons, then the constitutional thing to do is to refuse to comply, and let the DBB hoist themselves by their own pétard.
The only proper response to a legal nullity is to treat it as the nullity which it is.
Well said, Mr. Haley- as usual. The best way to not comply is to ignore it. Yes, we all have heard the old saw "silence means acceptance" - not necessarily! Sometimes, it just means it is being ignored!
UP, If you go back and read the documents linked to at the diocesan website, you will notice that one "poison pill" was put place last year in November when + Lawrence was under *investigation* for the same charges. The other one is more recent most likely a *response* to what was happening. SO the diocese had a plan just did not share it until the right time which was when TEC fell right into the plan and triggered both poison pills! Perfect!!
Thanks for spelling out so clearly, Allan, the further erosion of power and authority that clergy and bishops now suffer.
The only place where the supporters of Title IV didn't get what they want is that they didn't get to apply it to pernicious laypeople.
So, at the moment, as far as I can tell,
1. DioSC has withdrawn from TEC.
Would DioSC be better off aligning with another province of the Anglican Communion, or with ACNA?
Ralpha, good questions, particuarly number 5. I was wondering the same thing myself. Okay, the DioSC is no longer in TEC. The TEC process will play itself out against Bp. Lawrence which, of course, is now meaningless.
What does that mean for the diocese? I want to be careful of this blog's directive about not advocating ACNA. But to be an Anglican diocese, doesn't it have to come under some province or jurisdiction like the ACNA recognized as as in Communion with other provinces?
Even it did come under ACNA, there is already a Diocese of the Carolinas which includes St. Andrew's, formerly of the DioSC. How would they reconcile that? Or would it be better to come under another Global South province temporarily such as Uganda or Nigeria that would willingly release the DioSC back to ACNA (if so desired) when they're ready?
1. DioSC has withdrawn from TEC. - Yes.
1. No, not yet officially. It takes two diocesan conventions to change the constitution which would be needed if the Diocese were to officially severe ties with TEC. Yes the process was triggered by TEC actions.
2. Yes. Mark Lawrence is our bishop and Jamesw is correct, the standing committee and the rest of the diocese won't recognize the inhibition of +Lawrence. Much less the rest of the Anglican communion.
3. IF the HoB were to agree to the inhibition and vote to depose +Lawrence, then in TEC's eyes the standing committee would be the ecclestiastical authority but not until that action is taken. Of course, TEC would get rid of the current committee to be replaced with forum members- no doubt.
4. As to where the diocese would align itself, we are jumping ahead of our selves as the special convention has not be held yet. As mentioned, regardless of steps taken by the diocese, yes it is most likely the deposition would go forward.
5. It would be an interesting matter if Dio SC were to consider joining ACNA as that would be problematic for reasons already given (Diocese of the Carolinas and their bishop). As to whether ACNA was formed correctly…... that is waaaay above my pay grade. I don't know. But yes ACNA is not officially recognized by Canterbury but it is recognized by and in communion with most provinces of the Anglican Communion.
##17, 18
The Diocese of South Carolina has already legally withdrawn from TEC. This does not require first amending the Constitution. Read the formal Interpretation of the Constitution on this point given by Bishop Lawrence. It is among the documents linked at the diocesan website.
Other bishops are starting to respond. See:
Pray for Bp. Martins.
The Diocese of South Carolina is holding a special convention Saturday, November 17. From their website: "The business to be transacted at this meeting shall be the nature of an appropriate response to the recent actions taken against Bishop Mark Lawrence by the Presiding Bishop of the Episcopal Church, to include any relevant constitutional and/or canonical changes."
#20. Wildfire.
#19, you correctly state the current position of the leadership of the diocese that disaffiliation occurred automatically as a result of the previously enacted resolution (as did the noticing of a special convention pursuant to the resolution adopted in November 2011).
The diocese will still need to amend its written constitution and canons, and as SC blue cat lady (#22) states, amending the former will take two successive conventions—which, however, will not require a year's separation, but much less (between 35-45 days).
Again, however, the leadership of the Diocese, following the Bishop's definitive interpretation of the SC constitution and canons as explained in the detailed document which #19 references, takes the view that the latter act is purely ministerial, and does not alter the decision to disaffiliate which was already triggered by ECUSA's hostile actions.
One prays that the Holy Spirit will guide the deliberations of the Diocese of South Carolina next month at St. Philip's. It appears we are indeed living in dark times to be faithful to the Catholic religion when the righteous are wrongfuly accused.
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There's a pantheon of great college movies. Animal House, PCU, Back to School, Real Genius, Accepted, Old School, Van Wilder, and of course, Revenge of the Nerds.
Revenge of the Nerds probably ranks number two on the list, beaten only by Animal House. I mean really, how could any college movie ever beat Animal House? It's scientifically impossible. Animal House set the tone for every college movie made after it.
Revenge of the Nerds is a pure classic, but every time I watch it, one flaw always sticks out. Is it the improbability of nerds actually besting the jocks? Naw. I can buy into that. If you can't buy into that premise, you have no reason to watch the film. If you went into the theater hoping the football players would win, well, they didn't. I mean, look at the title: REVENGE of the Nerds. It almost needs a "spoiler alert" in front of it.
No, my problem with Revenge of the Nerds is the sorority they befriend, the Omega Mu's. The plot is very specific. The nerds are nerds, and because of this, they can't go Greek. But what about the Omega Mu's? Aren't they nerds, too? Who accepted them into a sorority?
Maybe someone needs to film the prequel to Revenge of the Nerds, entitled, Revenge of the Nerds: Rise of the Omega Mu's. I'd watch it, because frankly, they've got some 'splaining to do.


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The Limits to Growth and the limits to computer modeling
Brian Hayes
After three immersions in The Limits to Growth, at intervals of 20 years, I feel entitled to state some opinions.
First, the book's message is worth listening to. There are limits, and exponential growth is unsustainable. A society that measures well-being by the first derivative of GDP is asking for trouble. But I am more optimistic than the Limits authors are about our ability to deal with these issues before the world turns into the set of a Mad Max movie.
As for the mathematical model behind the book, I believe it is more a polemical tool than a scientific instrument. Forrester and the Limits group have frequently said that the graphs drawn by their computer programs should not be taken as predictions of the future, but only as indicating "dynamic tendencies" or "behavior modes." But despite these disclaimers, Limits is full of blunt statements about the future: "If the present growth trends continue unchanged,... the limits to growth on this planet will be reached sometime in the next one hundred years." And whether the models are supposed to be predictive or not, they are offered as an explicit guide to public policy. For example, in testimony before a congressional committee in the 1970s Forrester recommended curtailing investment in industrialization and food production as a way of slowing population growth.
It's possible that Forrester was offering wise advice, and someday we'll regret not taking it. But when a mathematical or scientific argument is brought forward to justify taking such a painful and troubling action, standards of rigor will surely be set very high.
In an unpublished paper on the testing of system dynamics models, Forrester and a student wrote: "The ultimate objective of validation is transferred confidence in a model's usefulness as a basis for policy change." That has yet to happen for World3.
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Locality Updated: Plum Creek placer mines, Nugget Lake County Park, Pierce Co., Wisconsin, USAFrom Bill Cordua, 22nd Dec 2014 20:48:48


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by Annette Austin
Hi my name is Annette Austin and this puppy in the picture is Hans Luger Austin. He was born on Feb 2 2012.
Comments for German Shepherd Hans Loves to Cuddle
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Just a quick attempt to quiet the "Rumor Mill" Hwy P location "IS OPEN" Stop in and See Us.
Call for Carryout or For All Your Party Needs:
Hobos At The Legion: 636-278-2828
Hobos On P: 636-294-7220
Hi there and welcome to Hobo's. I would like to thank you for visiting our website and would like to have the opportunity serve you at the Restaraunt?
First let me tell you a little something about Hobos. We are simple folks with a simple place, serving up simple food, generating simple smiles. If you stop on in and try us out, I will be willing to bet you won't be disappointed. When you come in sit right down kick back and relax. Go ahead and order up a cold one of your choice. Just so you know a few of our favorites on the menu are Fried Chicken, Catfish, Ribs, and Pulled Pork, you can't go wrong with that combination of food.
We smoke everything right here on site we hand rub it with our special blend of seasoning and spices we throw it on the smoker cook it over pecan and apple wood, we throw down a few pecan shells now and then just to kick up the flavor. It hits the smoker every day early in the morning and we serve it up when it's good and ready.
When it comes to the Fried Chicken we are second to no one. You go right on ahead order yourself a "half of a bird", I promise you this you will sink your chops into the what I would say this is the best Fried Chicken Anywhere, I will guarantee you that.
Our Catfish is the same way it is like the chicken when you order it we bread it up and drop in the fryer and serve it up when it is ready and man ow man it is mouth watering good. I did fail to mention a few things; first off you can't beat the price we keep it very reasonable our goal is simple awesome food, great service, friendly people and reasonable price we don't think you can go wrong with that combination. Well once again on behalf of myself "Mr Hobo" and the entire staff and of course "Barney the Pig" we can't wait to serve you and your friends, give us a shot we aim to please. After all Hobo's is where the Elite Meet to Eat. See Ya…


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SANParks.org Forums
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|Pink Elephants
Joined: Mon Jan 03, 2005 1:23 pm
Posts: 3
Location: Kempton Park: wens dit was KNP
|Wed Jan 12, 2005 2:08 pm
I think this is a very intresting story: African sun puts albino jumbo at risk
Details of the story. Visit above for photo:
The little one kept on rolling in the mud, as if trying to disguise its strange colour with the dirt.
The baby elephant, spotted among a herd in the southern part of the Kruger National Park, could be an albino or white elephant.
The baby is believed to be about a month old, and an older sibling and its mother seemed very protective of it.
Sadly, however, it is most probably doomed as it would be susceptible to the harsh African sun.
'As they were drinking I noticed a very light one'
Odette Joubert and her husband, who have a house on the banks of the Crocodile River near Hectorspruit overlooking the Kruger Park, came across the little elephant.
"Yesterday morning (Monday) we were having breakfast when I saw the herd of elephants come to drink. As they were drinking I noticed a very light one, then they disappeared."
"Later we were lounging around the pool, and I saw the same herd and I grabbed my camera," Joubert said.
She said the herd came so close to the fence she was able to take pictures which clearly show the elephant's pink eyes and white eyelashes.
Joubert said the elephants, especially the mother and an older sibling were very protective.
"The baby kept on trying to roll in mud. Maybe he knows he is different," she said.
Joubert said she had spoken to a ranger in the park who said that albino elephants were very rare and that they might try and collar one of the herd to keep track of the group.
"They are very, very rare," said Dr Ian Whyte specialist scientist for large herbivores in the park.
"Sometimes you see some elephants with patches, particularly behind their ears, that don't have pigment. Some time ago I saw a newborn, who was pink, from a helicopter when we were doing a census.
"Maybe they are more common than we think they are but they just don't survive. It would struggle in the African sun," he said. - Environment Reporter.
|Last post
|Rare White Elephant
Junior Virtual Ranger
Joined: Fri Jan 21, 2005 9:15 pm
Posts: 37
Location: In the kitchen doing dishes!
|Wed Mar 23, 2005 10:21 pm
A white baby elephant has been spotted in the Crocodile Bridge area. It was spotted for the first time in January. It was thought that he would not have much of a chance for survival as experts believed that he would succumb to the harsh African sun. Due to him having no pigmentation, he would be more susceptible to the sun. Apparently he is doing fine and he has been spotted fairly regularly by a ranger who works in the area. Quite amazing! Everybody going to KNP in the next couple of months must keep an eye open for him!
|Pink Elephants
Tarryn C
Joined: Wed Dec 05, 2012 9:48 pm
Posts: 1
|Wed Dec 05, 2012 10:06 pm
How often can one use the phrase "I saw a pink elephant" without referring to the heavy night of partying that they had the night before?
Yesterday, at approximately 16:20 I was crossing the Olifants River Bridge heading towards Satara when that exact phrase came out of my mouth. There was a relatively large matriarchal herd that had come down to the river for a swim and after watching them for a while, I noticed a very lightly coloured elephant calf. After looking through my binoculars and checking and double checking that I wasn't seeing things, I realised that I was looking at a pink elephant, literally.
After doing some research on this phenomenon, I have realised just how uncommon it is to see such a thing and also realised how lucky I was to be in the right place at the right time.
One question that I have is about the chances of survival of this young calf? Have the pink elephant calves that have been spotted in the park before been monitored and did any of them ever reach sub-adult/adult status?
I realise that in the harsh South African sun, having an unpigmented skin can not at all be beneficial to survival but I hope in my heart of hearts that this little calf is a success story!
If anyone else has seen this calf or could provide regular updates as to its progress, that would be wonderful.
Have a great week!
|Re: Pink Elephants
Meandering Mouse
Legendary Virtual Ranger
Joined: Tue Jun 07, 2005 8:47 pm
Posts: 13678
Location: meandering between senility and menopause
|Thu Dec 06, 2012 5:59 am
A very warm welcome to you Tarryn and what a wonderful first post.
Now that is really cute. It would be interesting to hear from other mites, but I should imagine that Lions are not going to tackle an eliie calf in a hurry with big mama around.
Very interesting photo.
|Re: Pink Elephants
Forum Assistant
Joined: Fri Sep 08, 2006 6:06 am
Posts: 3334
Location: Boons NW
|Thu Dec 06, 2012 6:27 am
Hi Tarryn - welcom to the forums
Very interesting, thanks for posting.
|Re: Pink Elephants
Senior Virtual Ranger
Joined: Thu Jan 20, 2011 8:58 am
Posts: 4884
Location: Far South in South Africa.
|Thu Dec 06, 2012 6:38 am
Hi Tarryn and welcome
What a cute little "Pinky" .....and i'm sober
|Re: Pink Elephants
Senior Virtual Ranger
Joined: Mon Nov 30, 2009 9:21 am
Posts: 5962
Location: SA
|Thu Dec 06, 2012 7:01 am
Hi Tarryn C that Pinky is indeed "cute" and I am also sober .
Thanks for telling us this story of the pink elephants
|Re: Pink Elephants
lion queen
Forum Assistant
Joined: Tue Oct 06, 2009 5:03 pm
Posts: 11674
Location: Upington RSA
|Thu Dec 06, 2012 7:53 am
Hi Tarryn C and welcome to the forum!!!!
We also saw a pink calf back in 2007....... ..........would be great to know if these calves are monitored.
|Re: Pink Elephants
Legendary Virtual Ranger
Joined: Mon Sep 24, 2012 4:57 pm
Posts: 9343
Location: 2012 km..... to Paradise
|Thu Dec 06, 2012 8:10 am
Welcome Tarryn C
What an unusual and very special sighting...too cute.
Thanks for sharing
|Re: Pink Elephants
Junior Virtual Ranger
Joined: Wed Feb 25, 2009 5:23 pm
Posts: 950
Location: All over the place!!
|Thu Dec 06, 2012 8:19 am
Ver interesting and thanks for sharing. Lets hope this young one does well -
|Re: Pink Elephants
Joined: Thu Jun 17, 2010 8:40 am
Posts: 265
|Fri Dec 07, 2012 2:59 am
Welcome Tarryn C
What an amazing sighting,
BUT lets hope the little darling will survive the heat and sunshine
And that the herd will give extra protection where needed
|Not drunk but seeing pink elephant,
Joined: Sat Mar 17, 2007 3:48 pm
Posts: 18
Location: South Africa
|Sat Mar 30, 2013 8:22 am
Yesterday I was at the Matambeni bird hide when a small herd of 19 elephant came out of the bush on the opposite side of the river.
The herd contained several young and a couple of babies as well as the adults.
There was a baby pink elephant in the group.
At first I thought it was just coloration from rolling in the sand but on closer inspection through my 600 mm lens, I determined that it was indeed a natural pink pigmentation of the entire body of the little one and it was particularly bright behind the ears when it flapped them.
The baby was accompanied at all times by what I assume was its mother and an older sibling.
The pink one tended to stay in the shade of the mother and kept for the most part between the two when walking.
When they got to the river and crossed it, the adults gathered around the pink one to protect it from a large croc that shadowed the group.
The water is deep at that point and all you could see were trunks projecting out of the water and the little one almost riding on the backs of the adults.
3H4A1837 by mrfitzhugh, on Flickr
I will try to post pictures to share this sighting.
3H4A1845 by mrfitzhugh, on Flickr
|Re: Not drunk but seeing pink elephant,
Forum Assistant
Joined: Fri Sep 08, 2006 6:06 am
Posts: 3334
Location: Boons NW
|Sat Mar 30, 2013 8:28 am
Hi jekalo
Interesting sighting Would love to see some pics.
|Re: Not drunk but seeing pink elephant,
Virtual Ranger
Joined: Wed Nov 18, 2009 6:22 pm
Posts: 1223
Location: Centurion
|Sun Mar 31, 2013 1:30 pm
Wow - how interesting. Can't wait to see the photos...
|Re: Not drunk but seeing pink elephant,
Junior Virtual Ranger
Joined: Sun Mar 05, 2006 4:34 pm
Posts: 566
|Sun Mar 31, 2013 9:41 pm
jekalo wrote
I determined that it was indeed a natural pink pigmentation of the entire body of the little one and it was particularly bright behind the ears when it flapped them.I've seen one of those too, exactly as you describe it, except it was an adult, not a baby. This pink elephant was then found early one evening in the clutches of a yellow lion. This particular young male lion had a white belly, yet he was a yellow-bellied coward. He had become separated from the rest of the pride, so there he was, muching all by himself on the pink elephant. A really fresh pink elephant too, the blood was still oozing out of the trunk. Not sure how it died, but I somehow doubt the credit belonged to the yellow lion.
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|Board index » Special Interests » Mammals


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The Hubs and I are in the midst of a small rehab. We are helping our friend get her house ready to move in. I have been feverishly working on rehabbing light fixtures to go in her home. All the old fixtures are outdated. The theme that we have been going for is cozy cottage. Ashley, if you are reading, do you like that one? Thats your term! Here is the kitchen:
The kitchen wasn't that bad of shape. I am sad to say that I didn't get a picture of the light fixture before this rehab got started. It was still on the market when I took these pictures and when we could finally get in it The Hubs got going and I just didn't get it. Oh well, it's not about what it was…its about what it is now. Here was my inspiration:
Since this was $94, my goal was to recreate it. There is one at Lowes for $24.oo so if I couldn't make it happen then I would snag that one, but spray painting it the color we wanted would cost another $10.00 so it would have been a $34 fixture…still reasonable. I like a challenge. Do you remember this ugly fixture that I got for free?
I helped the lady at the Re-Store post something on Craigslist and she said that I could have something in the store. I picked this chandelier. Its ugly but I saw the potential. I took this bad boy apart. This sat in my closet until now. I went back to the Restore and found this sconce light.
It is natural alternative viagra meant for the long part to go up and down but I figured I could change that. I didn't have a bulb with it or the mounting hardware so I got it for a dollar. I paired it with one of the shades from the ugly chandy. I spray painted it a Charcoal metal color, after priming it of course.
I used the mounting hardware from the previous fixture. It worked great. The only problem was I didn't have the little knobs that hide the holes you screw the fixture in with, so I spray painted some screws. It blends in and the gooseneck and the shade hid them anyway. So here is my rehabbed light:
- Pendant Shade – Free
- Light Sconce – $1
- Primer – $4
- Spray Paint – $4
- Light bulb $2.00 ($4 for pack of two)
New Kitchen Light for under $10…Score! I love the barn light look. I saved myself $24 if I would have bought the one from Lowes and $84 saved if we would have purchased the one at Barnlight Electric. It's not the same of course…but it accomplishes the look.
Thanks for reading!
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True or False?
Cassoulet: a noun describing an iconic bean and meat casserole from Southwest France. A French Obsession.
Cassoulet: a verb describing the act of making, eating, talking about and partying with beans, meat and friends. Rhymes with sashay.
I cassoulet.
You cassoulet
He, she and they cassoulet.
As of this month, this year, I am working hard to turn my signature winter dish into a verb. So, come on everyone. Come cassoulet with me!
Making and sharing cassoulet or cassouleting is a good part of my culinary shtick. I've cassouleted in kitchens from Camont to the tropical shores of New Zealand, from apartment kitchen's mini-electric ovens to generous farm woodstoves. I cassouleted with white, red, and brown beans from France, Mexico, China, and Lousiana as well as using local pork, duck, lamb and game. I've cassouleted in pots from the Not Freres Authentic Terracotta Cassoles to vast stainless steel hotel pans; in colorful Le Creusets and battered old dutch ovens. I even lug my own cassoles with me on countless airplanes, always leaving behind the souvenir for my hosts to have ready the next time I cassoulet into town. Cassoulet is my recipe to show off our good charcuterie: saucisse de Toulouse, ventreche, and confit de canard.
Cassoulet is a call to arms, my friends. Five years ago I created the first Camp Cassoulet at Camont, inviting fellow food bloggers like David (The Sweet Life) Lebovitz, Jennifer (Chez Loulou) Greco and Lucy (Kitchen Notebooks) Vanel to join me and my Gascon neighbors for a winter kickoff weekend. It has become an annual event and this year will be cassouleting Dec 1 & 2 here at Camont.
Viens, cassoulet avec moi, mes amis!
Cassoulet or not to Cassoulet… there is no question.
All for one and Cassoulet all !
I think you get the picture.
Cassoulet. In 2008, I declared it the #1 French recipe you should know how to make: #1 Cassoulet. Today, I declare it your winter companion and new best friend. Cassoulet with me this winter and your wrinkles will disappear, you'll never go hungry and you'll have more friends. Well, two out of three anyway.
Writing about or teaching cassoulet is a great opportunity for me to rant about several culinary gaffs, myths and intentions. When gently guiding Michael Ruhlman, a man of many ruhls and ratios, to discover a more authentic cassoulet (minus the bread crumbs!) , he teased me for being only "slightly opinionated" . Ok, I am now going to get on my High Gascon Horse and shout, "Quit mucking about with cassoulet!" (Just read the 139 comments following Mark Bittman's post earlier this year and you'll get a good idea of what I am talking about.) Cassoulet is not a vegetarian dish and it's not quick and easy. Cassoulet is wonderfully complex in history, flavor and satisfaction but not complicated to make. Complex not complicated. There's the difference. It is a people's dish, the sum of the individual ingredients transforming into a magic cauldron of flavor and family.
Cassoulet allows me to talk about history, culinary traditions, seed to sausage farming, kitchen lore, myths and magic, and promote the convivial cassoulet tables, all at once. To Cassoulet is the verb form of sitting around a generous table to talk story with good wine and friends late into a winter night. So if you like beans, and you eat meat, and you enjoy cooking – then come along this winter to cassoulet with me. If you don't. No problem. Just please be quiet while we cassoulet.
This is your chance. Tell me your Cassoulet stories here- http://www.facebook.com/FromGascony and I'll tell you mine.
To get you started, here's an extract from our first From Gascony publication "Camp Cassoulet- Introduction to a French Obsession". It will be available just in time for Christmas.Thanks to http://lostpastremembered.blogspot.fr/2011/01/cassoulet.html
"Southwest France was stone cold those first winter months of 1988 sailing along the Canal du Midi on the Julia Hoyt, my new floating home. Still adjusting to barge life as captain and cook I learned my way around the French shopping system othe hard way- producer's markets (once a week were a game of which day which port. Damn! missed the market at Sete by a day. Bicycle rides to the hypermarket meant wobbly returns balancing cases of beer along the towpaths. Little refrigeration on board and a finite amount of bottled gas for cooking meant I learned to cook quickly, simplify complicated recipes and avoid my galley oven like the gas hog it was. The Julia Hoyt meandered around a bend on an early spring snowstorm in Castelnaudary after a long climb up the multi-locked steps onto the Lauragais plain where I discovered a small town of take-out shops whose foggy windows were filled with golden brown clay vessels full of steaming hot cassoulets. French heaven."
Voulez-vous cassoulet avec moi, ce mois?


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The 3 Best Professional Photo Editing Software
Finding the right professional photo editing software can be tricky because there are so many factors to consider. The available editing tools will obviously be the biggest thing to look at, but it's also important to think about how easy the software is to use. A customizable interface can make working within the software much more enjoyable. For many, the industry standard for professional photo editing software is Adobe Photoshop CS6, but it's also very expensive, and if you have your budget to think about, it might be necessary to consider some other options. Another factor worth looking at is what kinds of resources the company provides to help you learn how to use the software. There will always be a considerable learning curve when working with professional photo editing software, so the more resources the company offers, the sooner you should be able to get up and running.