text:
- "What becomes of the colored girl?
The muses of song, poetry and art do not woo and exalt her. She has
inspired no novels. Those who write...seldom think of this dark-skinned
girl who is persistently breaking through the petty tyrannies of cast
into the light of recognition."
"The Colored Girl" by Fannie Barrier Williams
In the above quote, Fannie Barrier Williams pays homage to the Black woman, who, despite the absence of her vision in critical race discourse authored by Black men, and despite the stifling of her distinct legacy when Black community history is memorialized, still forges a path for her own recognition, on terms that do not require traditions sacred to whiteness or maleness. The violation of Black community through her body has been overlooked as a central disruption of Black American community identity.
In Black Theology, her absence rendered the conversation stagnant, at best; at worst, Black Theology, without her, became an addendum to white theology in it's patriarchal, traditionalist (even when revolutionary) construction. The emergence of Black Womanist Ethics and a Black Womanist Theology presents possibilities for rewriting Black community Christianity in a way that speaks to the complexities, sensibilities and uniqueness of Black male and female experiences.
Using autobiography to undergird the creation of an ethics for Black community modeled by Black women, I would like to consider the advantages of autobiography viz. three sub-genres of Black women's self-stories: My intention is to consider the methods Black women have used in constructing a woman-centered, Black community-based, theological model, and to then insert the autobiographical tradition adapted by Black American women. According to Temma Kaplan, "Often in the most oppressive situations, it is the memories of mothers handed down through the daughters that keeps a community together. The mother tongue is not just the words or even the array of cultural symbols available to a people to resist its tormentors. The mother tongue is the oral tradition." (Braxton, 5) In African American tradition, it is the story of oppression as handed down by mothers, that can further inform the way we devise models, advocate doctrines, develop ideologies and adapt philosophies to govern Black life.
In the course of this essay, I will consider the specific advantages of autobiography in extending woman-centered theological models. Therefore, will give attention to the foremothers of womanist theology: Katie Cannon (specifically Black Womanist Ethics) and Cheryl Sanders (Empowerment Ethics for a Liberated People). I am particularly interested in the question of moral agency, the unique moral agency of Black women, and how it has been memorialized in narrative form.
I will argue for the adaptation of an autobiographical-model for several reasons: first, autobiography is born out of a particular introspection, in this case as it relates to Black American experience; second, autobiography speaks to a construction of one's own reality, and it is through the memorialization of this reality (what Socrates called the "examined life") that the relationship between the self and the "spirit" can be understood; third, autobiography raises up the value of individual experience, though not heralding individuality as a community value; and finally Black women's autobiographies are disproportionately Christian narratives, that is, the experiences are framed around an individual[ized] application of Christianity. I have chosen three sub-genres of Black women's autobiography, and one literary work within each genre; each sub-genre and each literary work represent a different approach to developing the "self-story." The genres and texts are: slave narratives (Incidents in the Life of a Slave Girl); folk autobiography (Listen to Me Good); and popular/normative autobiography (Coming of Age in Mississippi).
The Black male is assigned a peripheral position here, and I will forego justifying his marginalization: just as whites excluded Black bodies and were not made to account for this absence, so have Black men created a Christian-based agenda written in a gendered pronoun and, indeed, implemented by and for "humanity" as it is defined by the universal-male pronoun. It is only Black women who are asked, "Have you thought of the other?" without males of all races or white women being asked to consider this first. Therefore, I will give attention to woman-authored community-centered approaches to Black theology first, followed by a consideration the alternative models. Katie Cannon and Cheryl Sanders: A Women's Conversation
In Empowerment Ethics for a Liberated People, Cheryl Sanders "draw[s] from the activity of Black Christian women" to argue for a progressive moral agenda, one that demonstrates the development of Christian religious doctrine from slavery to liberation, from victimization to moral agency. (Sanders ix)
Sanders defines empowerment as "the process by which an individual or group conveys to others the authority to act." (Sanders 4) Empowerment ethics are the norms, values and principles that have guided Black people's journey. (Sanders ix) Sanders outlines six approaches to empowerment.
1) Testimony: conversion, followed by the willingness to accept the "divine commission," thus creating a worshiping community that is spiritually empowered to fight for freedom and justice. (Sanders 25)
2) Protest: an appeal to the "reality and power of God" as evident, for example, in early American slave narratives. (Sanders 26)
3) Uplift: "the moral integrity and communal articulation of empathy" modeled in the Black women's club movement. (Sanders 60)
4) Cooperation: repairing the scission between men and women by advancing a system of egalitarian spiritual leadership. (Sanders 67)
5) Achievement: excelling in, for example, academics accompanied by a self-understanding. This understanding allows you to apply knowledge to the peculiarities of Black life, thus "carrying forward . . . the struggle." (Sanders 94)
6) Remoralization: to restore moral strength through "intragroup social responsibility," that is, a reinstitution of core ethical values and ethically responsible moral leadership. (Sanders 102,104)
In short, ethics for an enslaved people is defined within restricted activity while waiting for God to act; empowerment ethics for a liberated people is decidedly based on action. It is fitting, then, that she ends her study with Ministry. She defines Ministry as the combination of worship and activity, the work of the empowered that advances the social and spiritual position of Black folks.
Sanders sees the moral wisdom of Black women as a "commitment to uplift, empowered by a bold vision of the imperative to love God, neighbor, and self," which "inspired countless Black women to become engaged in a dynamic movement toward justice and human wholeness." Black female leaders have exhibited the quality of moral integrity and empathy that will be necessary for the empowerment of Black people. (Sanders 60)
Similarly, in Black Womanist Ethics, Katie Cannon suggests that Black women "live out a moral wisdom" that is different from that of Black men because of the uniqueness of Black women's vulnerability and exploitation, and different from whites because whites created and advance the system of oppression. This moral wisdom does not rescue Black women from the bewildering pressures and perplexities of institutionalized social evils, but rather, exposes those ethical assumptions which are inimical to the ongoing survival of Black womanhood. The moral counsel of Black women captures the ethical qualities of what is real and what is of value to women in the Black world. (Cannon 5) Cannon says that Black women have effectively adjoined American literary devices with their distinctive appreciation of orality and folk expressions. The resulting narratives bare witness to their wisdom in the face of "the insidious effects of racism, sexism and economic exploitation on members of their communities." Because of their loyalty to Black community culture -- especially traditions and social mores - the work of Black women writers serve as a repository for folk-knowledge and will preserve the past and usher in the future of Black community life. (Cannon 87)
Conversely, in Black male-authored literature -- Invisible Man and Native Son are poignant illustrations -- the narrative development, thus the moral dilemma, occurs after the characters have moved away from their communities and their roots. (Cannon 90) In the end, Black women's literature offers the "sharpest available view of the Black community's soul." (Cannon 87)
Cannon's methodology seeks to allow Black women to "appreciate the richness of their own moral struggle through the life of the common people." (Cannon 5) Like Sanders, she also wishes to distinguish the ethics of oppression (that is, slavery) from the ethical approaches to freedom. To achieve this objective, Cannon uses the life and work of Zora Neale Hurston, which demonstrates the characteristics of Black women's moral agency: invisible dignity (105), quiet grace (125-26) and unshouted courage. (159)
That Cannon then looks to Black men to "round out" her definition of Black womanist ethics seems, on the surface, to be a contradiction. After all, even while she credits Hurston with affirming her worth "without scampering around for male validation," Cannon depends on Hurston's male contemporaries - Martin Luther King, Jr. and Howard Thurman - and on the Black [male] theological tradition to complete her definition of an ethic specifically for Black women's lives. (Cannon 160) In the way of clarification and defense she says that in the development of an ethic for Black women's lives must be an . .
- . .. unequivocal acknowledgment of the Black theological tradition. By applying the faith claims of Christianity to the nuances and ambiguities of Black life, [King and Thurman] provide conceptual elements for enhancing the moral agency of Black women. (Cannon 160)
Here is evidenced a central element of her Black womanist ethics: without support, without money, without a means to live, even without community, Black womanist ethics existed in the form of a willfulness, an inherent sensibility, a dedication to affirming the value of Black life. For Hurston, "the moral quality of life was expressed not as an ideal, but . . . as a balance of complexities in such a way that suffering did not overwhelm and endurance with integrity was possible." (Cannon 104) Suffering, therefore, was not a stronghold on Black morality; pain was not an "ethical quality"; surviving was not virtuous; survival techniques are not virtues.
There are some central similarities between the works of these two women: both acknowledge the importance of education for empowerment; still, both recognize that even with formal learning, economic instability and poverty are central challenges in African American communities; both recognize the doctrine of Martin Luther King, Jr. as central to Black liberation ideology, and acknowledge the moral agency of King's ideology of love within empowerment ethics (in her Remoralization argument, Sander's questions King's prominent placement in Black womanist ethics, but she does not challenge the substance of his ideology); finally, both recognize that the moral situation of Black people is understood through community, while the moral dilemma of Black life is defined by struggle.
A central difference between the two is that while [Cannon's] Black womanism "prod[s] Black male leaders toward a more inclusive agenda," [Sanders'] empowerment ethic looks to a model of moral leadership fashioned by Black women, while beseeching Black male leaders (whose exclusiveness deflects empathy) to begin repairing the "brokenness and alienation" that they have created in Black communities. (Sanders 112-113)
In the end, Sanders describes the relationship between Black empowerment ethics and Black womanist ethics as "a wheel within a wheel." The missing spoke is that Black womanist ethics conveys a defiance, an independence, even a rebelliousness, all of which are inconsistent with the "fruit of the Spirit." (Gal. 5:22-23) According to Sanders this "fruit" is the seed whereby empowerment ethics is nurtured and cultivated.
I would be remiss were I not to take issue with the adaptation of Walker's denotation of womanism. As a model, it is not one born out of a Christian sensibility, and was not created to reflect a decidedly or distinctly Christian agenda. Her omission of God is glaring; she evokes what she names "the unholy trinity": Zora Neale Hurston, Bessie Smith and Billie Holiday; and she learns one lesson from Jesus: "that we cannot live on [His] bread alone." (Walker 91, 125) Rather than identify Walker as the artist-of-the-landscape, this essay simply acknowledges Walker as a bridge: In In Search of Our Mother's Gardens, Walker is attempting to "posits a theory of Black female creativity and defines a tradition of Black women's art in which she can locate her own." Cheryl Wall, in "Taking Positions and Changing Words," says of Walker,
Walker imagines generations of Black women artists - both those defeated and "driven to a numb and bleeding madness," by that creativity for which they could find no release and those who released their creativity in song and the crafts of quilt making, baking and gardening which Walker reevaluates as art. Walker's portrait of her mother is surely the portrait of an artist: "Ordering the universe in the image of her personal conception of Beauty." (Wall 5-6)
In the autobiographical models that follow, I identify the works as woman-authored personal narratives that -- as modeled in womanism -- embrace "the whole" from a female perspective. My appendage is that they yield to the power of God in determining how to order their universes.
Folk Autobiography: Listen to Me Good
It is perhaps contradictory to assert that Alice Walker's definition of "art" cited above is the best argument for inclusion of folk autobiography in this essay. Folk autobiography remains one of the most poignant and least recognizable genre of Black women's writings. It is predominated by as-told-to autobiographies of "folk" Black women, that is, Black women whose primary form of communication is oral. While this definition has become dated, and while it is increasingly difficult to determine what specific traits distinguish this genre, location (generally rural), profession (domestic and midwifery) and mode of story telling (generally "simplistic" life story) are also identifiers of this genre.
Another invariable trait of folk autobiography, and the most compelling argument for its inclusion here, is the overwhelming presence of God in the telling of folk life stories. God appears not only as a character, but as the teller: the author can only compose her life through a God-informed memory. In Listen to Me Good: The Life Story of An Alabama Midwife, Margaret Charles Smith's story begins and ends with an acknowledgment of God's presence in the path from slavery to freedom. Her first words are "I was raised by a slavery time lady." Her last are
- I'm blessed from where I use to be. Sit anywhere on the plane. Sit anywhere on the bus. We don't think where we've come from. People don't thank the Lord enough for how the Lord done blessed them. The colored folks don't have as much power as the white man, but we have more than we ever had." (133)
Without lovingly embracing the difficulties of her condition, without heralding her suffering, the representation of Black women as life-sustainers contribute to an understanding to the notion of community-as-extension-of-self. Here, Margaret Smith recounts her experience delivering her first child without assistance, after a full day of "washing white folks dishes," all the while in labor.
When I made it there, I said, "Thank God, I done made it to the house." I threw down them things and put that quilt down with a pillow where I could put my arms up on it. And right there is where it happened. So there I was, me and the baby. Then I got me a piece of quilt and put it between my legs and I took the baby and put him out from the placenta and propped his head up, and then I got back in the bed. I did it all myself. (48)
When asked by her white boss who was with her during the birth, Smith answered, "Nobody but me and the good Lord." Mothering becomes a pathway to moral agency for Black communities through Black women. In the process referred to as "remoralization" by Cheryl Sanders, the "alienated and self-destructive" African American male experiences disinheritance. (Sanders 107) While she argues that remoralization can be found through the church, Smith's life of midwifery provides evidence that it exists first in the God-visited family home. While this view does not immediately appear new or transformative, her implicit argument -- that birth and birthing cements and centers the experience of Black men and women -- is advanced: within this model, the "creation" experience is the key to a restored community morality.
The Slave Narrative: Incidents in the Life of a Slave Girl
This notion is furthered when we consider Margaret Smith's autobiographical predecessor, Harriet Jacobs, whose battle to guard and defend her motherhood bares witness to the resistance to the destruction of black family. In "Allegories of Black Female Desire; or, Rereading Nineteenth-Century Sentimental Narratives of Black Female Authority," Claudia Tate argues that,
It hardly bears stating that slavery demanded slave women to be bearers of human chattel. Although slave women might appropriate the term mother for themselves, they were regarded as "mammies"; motherhood was an institution to which they had only biological claim. (Tate 108)
Tate recognizes that a measure of the significance of Incidents is that it successfully exploits the divergence between Black women's moral outrage at sexual abuses during slavery with Black men's petition for their own liberty. (Tate 108) Although Jacobs is ultimately successful at securing the freedom of her own children, most slave women are not; in this regard, Jacobs narrative forms a triumphant counterpart to the tragic norms that governed institution of slavery. (Tate 109)
Incidents is "the only full account of a maturing slave girl's initiation into the sorrows of motherhood," and thus "emerges as a text central to the slave narrative genre and to the autobiographical writing of Black Americans." (Braxton 38) Black women's slave autobiographies are rooted in two foci: the quest for multiple freedoms (that is, freedom for all people and from all types of oppression); and quest for religious purification. "Freedom" and "Escape" are two different concepts in this framework. Escape is finding a way out of sin, out of discordance with God. Freedom is liberation; not simply deliverance from slavery, but also from sexual torture.
Incidents, more than any other work, speaks to the distinct ways that Black women order their stories; they write through a schizophrenic femininity, because it is shaped through the conditions of bondage, unprotected motherhood, brutality and rape. Indeed, Incidents is "the only work in the slave narrative genre in which the articulate hero is a woman, a mother, and a coherent first-person narra[tor]." (Braxton 38) Through Jacob's degeneration into a forced immorality she identifies motherhood, for her readers, as a passageway to building a new identity. Thus, it is clear that through a study of early Black women's writing, we can revolutionize definitions of genre, "of archetype, of narrative traditions and of the African-American experience itself." (Braxton 38)
Jacobs says of her child,
- The little vine was taking deep root in my existence, though its clinging fondness excited a mixture of love and pain. Sometimes I wished he might die in his infancy. God tried me. I had prayed for his death, but never so earnestly as I now prayed for his life; my prayer was heard. Alas, what a mockery it is for a slave mother to try to pray back her dying child to life! Death is better than slavery. (62)
As with Margaret Charles Smith, motherhood, for Jacobs, is the vehicle through which Black women gain moral agency, it is the tie that binds Black community. Jacobs, after beginning a love affair with a free Black man, "plans" a pregnancy, an act that can be viewed both as rebellion and as a community solidifier. (Braxton 24) If creating life is evidence of God, then the memorialization and particularizing of it in autobiography - with the life examination it precipitates - holds great and potential power. In a reference to Isaiah 51:17 Harriet Jacobs wrote: "Thank God the bitter cup is drained of its last dreg": her reader is informed that even after her sexual disgrace, the "autobiographical act" is part of her pathway to redemption.
Popular Autobiography: Coming of Age in Mississippi
Like her literary predecessors, Anne Moody grows up impoverished, fatherless, hungry and -- like Margaret Smith -- in the church. Her earliest church memories are not pleasant ones: she remembers, in dramatic detail, a forced baptism at the hands of her mother and pastor. Where baptism should represent a cleansing and rebirth, the scene signifies a highly complex and decidedly disturbing pathway to "saving grace."
- Suddenly a wet hand was slapped over my face and I felt the mud folding over me, sucking me down. Just as I began to feel the heaviness of the mud, I was lifted out of the water. I tried to open my eyes but mud was stuck to my lashes, so I just left them closed. As they were leading me out of the water, I could hear the cows mooing, Jack laughing, and everyone singing, "Take Me to the Waters." Everything sounded far away. It took me a minute to realize that my ears were stuffed full of mud. (79)
The muddiness of the water is perhaps literal, but it is also symbolic of Moody's incomprehension of the relationship between baptism, new life via "going to the waters" and the function of Black religion in practiced life. Where the cleansing water should provide her with a new vision, it simply blinds her, soils her new white dress and prevents her from hearing. Rather than provide her with purity, baptism appears to take it away.
It isn't until Moody becomes older, witnesses the ordeal of being born Black in the south, and the profound luxury of being born white in any station, that religion begins to have meaning for her. It gains a new function: its function is protest. Christianity makes little sense to her in her starvation as a child, in watching her mother bare one child after another with no husband or source of income, in her physical abuse. It does make sense when she learns about the relationship between Black anguish and white indulgence, and when Christianity becomes a tool, viz. the Civil Rights Movement, for change.
Moody represents an essential link between the old and new literary traditions of Black America. While Moody is shunned by her home community (she and they fear they will suffer repercussions for her political activity) everyone recognizes freedom as a Christian ideal. In the end, Anne Moody questions the saliency of nonviolence and the Christian precepts that undergirded the Civil Rights Movement.
I sat there listening to "We Shall Overcome," looking out of the window at the passing Mississippi landscape. Images of all that had happened kept crossing my mind: the Taplin burning, the Birmingham church bombing, Medgar Evers' murder, the blood gushing out of McKinley's head, and all the other murders. We shall overcome, We shall overcome We shall overcome some day. I WONDER. I really WONDER.(384)
Does Anne Moody advance an indictment of Christianity? She resists doing so, even while she counts the Civil Rights Movement a irreparable blow to the moral optimism of Black America. She identifies herself as a soldier who, called to duty, performed each task with conviction. The mistakes, she seems to suggest, where sometimes her own. This bitter brand of individual awareness at first seems to be self-deprecating and unprovoked pessimism. But, in the end, she brings the profound value of self-examination to the surface. By evoking spirituals in her life analysis, Moody has a place wherefrom she can evaluate her spiritual, political and perhaps literary relationship to African American traditions.
In Revolutionizing Motherhood, Marguerite Guzman Bouvard argues that as traditional families are torn apart, mothers bear the responsible of reinventing the construction of family in a "unique blend of public and private that characterize[s] their political style." (178) In other words, Black women's transforming notions of motherhood precipitated changes in the dynamic of Black family, as much as the challenges to Black family reordered their motherhood. Religion was the material through which motherhood, then family-hood, could be quilted.
What becomes of the colored girl? She, "as invisible to the dominant culture as rain," possesses a triple consciousness that can, as Cheryl Sanders suggest, convey to others the authority to act. (Sanders 4) Several points can be advanced by considering the self-stories of Black women as a vehicle for conveying authority to act:
First, the relationship with God that has been fostered by Black women is action based. She celebrates the God-presence by living out a responsibility to Black community.
Second, it is individual, that is, it acknowledges and promotes the strength and uniqueness of the individual encounter with God and with the world.
Third, it considers the unique moral agency of Black women, and explores the possibility that her moral agency has the force to safeguard others.
Fourth, it offers simple instruction on a universal theme: the responsibility entailed in bringing new lives into the world. The three women chosen - Harriet Jacobs, a mother; Margaret Smith, a midwife; and Anne Moody, a daughter-activist - not only affirm their humanity through their Christianity, but, in the act of writing it in their own words, they transform it into a vehicle for liberation and equity.
Andrews, William L. African American Autobiography: A Collection of Critical Essays. Englewood Cliffs: Prentice Hall, 1993
Bouvard, Marguerite Guzman. Revolutionizing Motherhood: The Mothers of the Plaza de Mayo. Willimington: Scholarly Resources, 1994
Braxton, Joanne M. Black Women Writing Autobiography. Philadelphia: Temple University Press, 1989
Cannon, Katie. Black Womanist Ethics. Atlanta: Scholars Press, 1988
Cannon, Katie. "Christian Ethics and Theology in Womanist Perspective," Journal of Feminist Studies in Religion. 82-112
Cone, Cecil. Identity Crisis in Black Theology. Nashville: The African Methodist Episcopal Church, 1975
Cone, James. God of the Oppressed. San Francisco: Harper and Row, 1975
Hill, Lynda Marion. Social Ritual and the Verbal Art of Zora Neale Hurston. Washington, D.C.: Howard University Press, 1996
Hopkins, Dwight, ed. Cut Loosed Your Stammering Tongues: Black Theology and the Slave Narratives. Maryknoll: Orbis, 1993
Hurston, Zora Neale Hurston. Dust Tracks on the Road.
Jacobs, Harriet. Incidents in the Life of a Slave Girl. Cambridge: Harvard University Press, 1987
Lorde, Audre. Sister, Outsider: Essays and Speeches: Freedom New York: The Crossing Press, 1984
Moody, Anne. Coming of Age in Mississippi. New York: Dell, 1968
Morrison, Toni. Race-ing, Justice, En-gendering Power. New York: Pantheon, 1992
Sanders, Cheryl. Empowerment Ethics for a Liberated People. Minneapolis: Fortress Press, 1995
Smith, Margaret Charles. Listen to Me Good: Life of an Alabama Midwife. Columbus: Ohio State University Press, 1996
Tate, Claudia. "Allegories of Black Female Desire; or Rereading Nineteenth -Century Sentimental Narratives of Black Female Authority," Changing Our Words. (New Brunswick: Rutgers University Press, 1991), 98-126
Wall, Cheryl. Changing Our Own Words: Essays on Criticism, Theory and Writing by Black Women. New Brunswick: Rutgers University Press, 1991
Walker, Alice. In Search of Our Mothers' Gardens: Womanist Prose. New York: Harvest, 1983
Williams, Delores. Sisters in the Wilderness. New York: Orbis, 1993
Williams, Fannie Barrier. A New Negro for a New Century, Chicago: American Publishing House, 1900


text:
Can HPV be spread through saliva?
Like if you were to share a drink, cigarette, or something resembling that with someone who has HPV, could you gain HPV from their saliva?
Answer: Hi Brittany,
according to http://www.blackwell-synergy.com/doi/abs...
HPV was also found in the saliva.
You can achieve it via oral sex where much saliva is involved (and also via vaginal or anal sex)
http://cancer.going on for.com/od/cervicalcance...
But there is too less virus saliva on a shared cup to spread the virus!
Since HPV is relative to cervical cancer....I sincerely doubt it. Cancer is not a contagious disease. No. only sexually.

subset: commoncrawl


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University of Pennsylvania School of Nursing/Genesis Eldercare:Family Palliative Care Quality Survey A & B
The survey assessed the experience of the patient and/or family regarding end-of-life care received by a patient who had died while in the ElderCare program.
Evaluation Tools — Satisfaction/Perception of Care
University of Pennsylvania
School of Nursing
Hartford Center of Geriatrics
420 Guardian Drive
Philadelphia, PA 19104-6096
Neville Strumpf, PhD,RN
[email protected]
How the grantee used this instrument:
This survey was mailed to the families of nursing home residents who had died within the month. Those in group A were the control, while those in group B received team intervention from the Genesis ElderCare Research Project. Follow-up phone calls were made to both groups to urge completion and elicit concerns.
nursing home, long-term care, after death interview, caregiver perception of care, caregiver survey, satisfaction survey, family perception of care, nursing home, family members
To use this tool:
You may print and copy this tool for your own use from the website. Please credit source.
Developed by the University of Pennsylvania School of Nursing and the Genesis Palliative Care Center for this project.
To view this tool:
Left click on the download link to view the PDF document in your Web browser. Right-click on the download link to save the document to your computer.
PDF 33 KB / 4 pages (Viewing PDF files requires downloading and installation of the free Adobe Acrobat Reader.)
Posted October 2004
University of Pennsylvania overview page
# UP04, type:satisfaction/perception_care
Promoting Excellence in End-of-Life Care was a national program of the Robert Wood Johnson Foundation dedicated to long-term changes in health care institutions to substantially improve care for dying people and their families. Visit PromotingExcellence.org for more resources.


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This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution license (http://creativecommons.org/licenses/by/3.0/).
Non-specific lipid transfer protein (LTP) in barley grain reacted with the IgE in sera drawn from food allergy patients. A sandwich-type of enzyme-linked immunosorbent assay (ELISA) was developed with mouse monoclonal antibodies raised against LTP purified with barley flour. This ELISA showed a practical working range of 0.3–3 ng/mL and no cross-reactivity with wheat, adlay and rye. Using this ELISA, LTP was determined in several types of barley-foods, including fermented foods such as malt vinegar, barley-malt miso and beer. LTP content in beer of the same kind was approximately constant, even if manufacturing factory and production days were different. Not only as a factor of foam formation and stability but also as an allergen, controlling and monitoring of LTP in beer should be considered. Taken together, our LTP-detecting ELISA can be proposed as an appropriate system for the quality control of beer.
Non-specific lipid transfer protein (LTP) is an ubiquitous 9-kDa protein widely present in the plant kingdom. Its lipid binding property primary postulates the role of LTP in the intracellular transport of lipids [
LTP has been confirmed as to its involvement in the human allergic reaction to fruits, vegetables, nuts, and even pollens [
Globally, food manufacturers have faced the growing of consumers' concerns regarding the presence of allergens in their products. Japanese Ministry of Health, Labor and Welfare made the first decision in the world for the mandatory labeling of several foods containing allergenic ingredients in 2002 from the viewpoint of preventing the occurrence of health hazard [
Barley LTP (bLTP) was purified from commercial barley grain flour by using (NH4)2SO4 precipitation, hydrophobic chromatography and cationic exchange chromatography. Corresponding to the position on SDS-PAGE, the homogenous protein with a molecular mass about 9-kDa was obtained. To clearly identify whether this protein is bLTP, the N-terminal amino acid sequence of this protein was analyzed. The result showed the eight amino acid sequence LN(X)GQVDS, that was identical to the first eight amino acid sequence of bLTP reported by Douliez
Deduced amino acid sequences of barley seed and leaf lipid transfer proteins (LTPs) and wheat seed LTP from their nucleotide sequences (NLT1_HORVU, NLT3_HORVU, and NLTA_WHEAT).The blue highlight indicated the homologous amino acid in the alignment of these amino acid sequences.
Human sera possessing IgE of barley, wheat, or apple obtained from 10 food allergy patients (
Characteristics of sera from patients with food allergy.
|Patient No.
|IgE kU/L
|wheat products, nuts, beans
|egg white
|wheat products, nuts, beans
|apple, pear, carrot, pollen
|peach, apple, pear, fish, meat
|nuts, beans
|grass pollen
|plum, dates
|milk products, egg, nuts, beans
-: not determined.
The reactivity of sera IgE obtained from food allergic patients with proteins in barley extract. (
Thirteen mice were immunized with bLTP, and the spleen cells from mice showed high anti-bLTP titer were fused with myeloma cells. Four positive clones, 5-4, 10-1, 10-4, and 12-3 screened by an indirect ELISA possessed high specificity to bLTP. Using a mouse mAb isotyping kit, it was shown that the mAbs produced by these clones were all IgG1/κ.
The specificity of these four anti-bLTP mAbs to LTP from other cereal grains was examined by immunoblotting analysis. After separation by SDS-PAGE, protein bands corresponding to LTP at around 9-kDa were detected in extracts from barley, wheat, adlay, and rye (
Cross reactivity of anti-bLTP monoclonal antibodies with other cereal grain LTPs. (
For the quantitative analysis of bLTP with high sensitivity, we developed sandwich ELISA systems with these mAbs. Each established mAb was used as the first antibody and peroxidase-conjugated counterparts were used as the second antibody. As shown in
Sandwich enzyme-linked immunosorbent assays (ELISAs) for the quantitative analysis of bLTP. Sandwich ELISAs were constructed with mAb 5-4 (
The 10-4/5-4 system was then applied for the determination of bLTP in several extracts prepared from barley or barley food products (
Reactivity of the 10-4/5-4 sandwich ELISA system to barley and wheat LTPs. Barley (●)or wheat LTP (○) was determined by the sandwich ELISA, constructed with mAb 10-4 as a solid-phase antibody and peroxidase-conjugated mAb 5-4 as a second antibody.
Barley LTP content.
|µg/g (mL)
|Two-row barley flower
|Two-row barley flower
|Barley leaf
|Hattaiko *
|Roasted barley grain **
|Barley miso ***
|Malt vinegar
-: not detected; * Roasted and grounded barley flour used for Japanese sweets; ** Raw material for popular Asian tea; *** Soybean paste made with barley malt.
ELISA screening is one of the official detection method to identify the allergenic ingredient in food by the Japanese official government [
Barley LTP is a major proteinaceous component in beer [
Three different brewing processes produce beers of the world. Bottom fermentation, generally used in production of beer in Japan, Germany, and the Netherlands, is performed at 4–13 °C for 4–6 weeks. Beer is brewed at 20 °C for two weeks in top fermentation, a brewing process widely used in United Kingdom and Belgium. Spontaneous fermentation, widely done in Belgium, is carried out with wild type yeast.
Barley LTP levels in beer samples prepared by three different brewing processes. Concentration of bLTP was determined by the 10-4/5-4 sandwich ELISA system.Ⅰ, bottom fermentation; Ⅱ, top fermentation; Ⅲ, spontaneous fermentation. No. 1–7, Japanese products; 8, English product; 9, German product; 10, Irish product; 11–17, Belgian products.
Four kinds of beer (A to D) manufactured in four different factory (①–④) and different production days were monitored for bLTP level using the ELISA 10-4/5-4 system (
Comparison of bLTP content in beer between different lots of production. Four kinds of beers (
Controlling and monitoring bLTP content in beer is important, as bLTP is a factor for foam formation and stability and also as an allergen. This study introduces the sandwich ELISA using mAbs specific to bLTP as a useful tool for quality control and authenticity assessment of beer. Barley LTP determination by this ELISA might also be used to indicate the physical characteristic and taste of beer as well. For future experiment, the correlation of bLTP content in beer product with wort boiling temperature, fermenting method, addition of malt and brewing process will be determined. Moreover, bLTP might be indicated as a target protein in assessing of barley content in order to assist quality control of barley-fermented foods. Further information in application of bLTP in quality control system could provide the valuable information in novel product development in food and beverage industry.
The following materials were obtained from the indicated sources: cell fusion and cell culture reagents, fetal bovine serum (FBS), and polyethylene glycol 1500 (Invitrogen, Carlsbad, California, USA), RPMI 1640 medium (Nacalai Tesque Inc., Kyoto, Japan), hypoxanthine thymidine (HT), hypoxanthine aminopterin thymidine (HAT) reagents and B cell growth factor, BriClone (Dainippon Pharmaceutical Co. Ltd., Osaka, Japan), Freund's complete and incomplete adjuvants (Difco Laboratories, Detroit, MI, USA), Protein G Sepharose and monoclonal antibody isotyping kit (GE Healthcare, Buckinghamshire, England), Maxisorp microplate for ELISA (Nunc, Roskilde, Denmark), DCTM protein assay kit (BIO-RAD laboratory, Bradford, UK), pristine (Sigma Chemical Corp, St. Louis, MO, USA), alkaline phoshatase-conjugated anti-mouse IgG and anti-human IgE (American Qualex, San Clemente, CA, USA). Sera from 10 patients allergic to food were supplied by PlasmaLab (Everett, WA, USA). Unless specified otherwise, all other chemicals used were guaranteed reagent grade.
Barley grain flour (80 g) was mixed with 3 fold volumes of water. The mixture was then stood overnight at room temperature. After centrifugation at 10,000 × g, 4 °C for 20 min, the supernatant was collected as barley extract. Barley extract was further subjected to (NH4)2SO4 fractional precipitation by adding (NH4)2SO4 to 30% saturation, and then the pellet was discarded. Subsequently, (NH4)2SO4 was added to the supernatant to 80%. Following precipitation, the pellet was resuspended in 1.2 M (NH4)2SO4. The pH of the solution was adjusted to 7.0 using 20 mM phosphate buffer, beforehand, and this solution was applied to a Toyopearl butyl column (2.5 × 10 cm) (Tosoh, Tokyo, Japan) equilibrated with 1.2 M (NH4)2SO4. Proteins were eluted from the column by a linear gradient of 1.2 to 0 M (NH4)2SO4. Relevant fractions were identified by the presence of a band at 9-kDa on sodium dodecyl sulphate-polyacrylamide gel electrophoresis (SDS-PAGE) gels under reduced condition. These fractions were pooled and dialyzed overnight against 20 mM phosphate buffer, pH 5.0 (PB) using a dialysis tube (MWCO 3500 Da, Spectrum Laboratories, Rancho Dominguez, CA, USA). Then, the sample was applied to a Toyopearl CM column (1.6 × 5 cm) (Tosoh, Tokyo, Japan) equilibrated with PB. Proteins were eluted with a linear gradient of 0 to 0.3 M NaCl in PB. LTP containing fractions were collected. The purity of protein was determined by SDS-PAGE. Purified LTP was dialyzed against water overnight, lyophilized, and stored at −20 °C, until use. Wheat LTP was purified as previously described [
SDS-PAGE was performed by the method of Laemmli [
Extracts from barley, wheat, adlay, and rye, with 8 µg protein content, were applied to gel electrolysis. After been performed on SDS-PAGE, the proteins in a gel were transblotted to a polyvinylidene difluoride (PVDF) membrane. The membrane was transferred to a blocking solution (PBS containing 5% skim milk) for 60 min, and then incubated with the anti-bLTP mAb at room temperature for 1 h. After washing with 10 mM Tris buffer, pH 7.4 containing 0.15 M NaCl (TBS) several times, the membrane was incubated with alkaline phosphatase-conjugated anti-mouse IgG at room temperature for 1 h. After extensively washing again with TBS, protein band on the membrane was developed with alkaline-phosphatase kit. When human sera were tested, alkaline phosphatase-conjugated anti-human IgE was used.
The N-terminal amino acid sequence of purified LTP electrophoretically transferred to a PVDF membrane was analyzed by Edman degradation using Applied Biosystem Procise 491 HT Protein Sequencer (Foster City, CA, USA). The amino acid sequence obtained was compared with that of bLTP in public database.
Thirteen eight-week old female BALB/c mice (Nippon SLC Co., Shizuoka, Japan) were immunized by intraperitoneal injection of 100 µg of bLTP emulsified in Freund's complete adjuvant. At two and four weeks after the initial immunization, the mice were boosted by intraperitoneal injection of 50 µg of bLTP emulsified in Freund's incomplete adjuvant. The final booster was given by intraperitoneal injection of 10 µg LTP in 10 mM phosphate buffer, pH 7.4 containing 0.15 M NaCl (PBS) at the sixth week. On the third day after the final injection, the spleen cells were harvested from the mice and then fused with the mouse myeloma cell (P3U1) [
Milled cereal grain powder (1 g) was briefly homogenized with 19 mL PBS. After being shaken overnight, the homogenate was centrifuged at 3,000 × g, 4 °C for 20 min. The supernatant was collected and further filtrated through a filter paper No.2. The clear filtrate was used as cereal grain extract to determine the LTP content in further experiment. There was no special treat for beer sample.
For indirect ELISA, each well of 96-well flat-bottom polystyrene microplate was coated with 50 µL per well of 2 µg/mL bLTP. After overnight incubation at 4 °C, the unbound site was blocked by incubation with 200 µL per well of blocking reagent (10% BSA in PBS) at 37 °C for 1 h. Media fluid of hybridoma culture (50 µL) was added into wells and incubated at 37 °C for 1 h. After washing with TBS containing 0.02% tween 20 (TBS-T), 100 µL of anti-mouse IgG conjugated to alkaline phosphatase diluted in TBS-T containing 0.1% BSA was added and incubated at 37 °C for 1 h. After washing, 100 µL of chromogenic substrate (1 mg/mL ρ-nitrophenylphosphate and 0.5 mM MgCl2 in 10% diethanlamine buffer, pH 9.8) was added and incubated at 37 °C for 1 h. The intensity of the resulting color was detected at 415 nm by a microplate reader. For sandwich ELISA, each well of the plate was coated with 50 µL of 5 µg/mL of anti-bLTP mAb in coating buffer at 37 °C for 1 h. After blocking and three washing, 50 µL of barley extract (0–100 ng/mL) or beer sample was add to each well of the coated plate, and incubated at 37 °C for 1 h. Then, to each washed well 50 µL of peroxidase-conjugated anti-bLTP mAb was added. After incubated at 37 °C for 1 h, the substrate solution was added, developed, and finally the absorbance at 450 nm was measured as described above.
A sandwich-type of enzyme-linked immunosorbent assay was developed with mouse monoclonal antibodies raised against LTP purified from barley grain flour. LTP is known to be a factor in foam formation and stability in beer, while also being an allergen. This method was then proposed as a predominant system for the quality control of beer.
The authors declare no conflict of interest.
The authors thank Mayuko Mishima, Chie Iguchi, and Saori Shibata of Department of Food and Nutrition, Kyoto Women's University for their helpful technical assistance.


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24" 19th C. French Carved Door Open Nightstand
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Along the winding backstreets of European cities, centuries-old buildings are arranged around courtyards secreted behind massive wooden doors. A pair of those French doors from the late 19th century, with carved panels and metal trim, inspired our bedroom furniture collection.
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- 24½"W x 20¼"D x 28¼"H
Shown in distressed brown oak.
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To provide quality sound in unexpected ways.
Our world is ever evolving, shouldn't our listening devices evolve along with it? It is our goal to provide the sound quality you are looking for, in a form and function that fits your lifestyle.
We are open to suggestions, new ideas or any custom work you may have. Please contact us with your ideas.


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The Federal Highway Administration (FHWA) today provided more than $1 million in federal grant funds to help Texas explore new ways to reduce congestion through projects like the study of tolling on the I-35 corridor in Waco.
The grants are part of the FHWA Value Pricing Pilot Program to fund testing and evaluation of innovative ways to reduce traffic congestion. The projects in Texas that will receive grants include studies on toll prices that vary according to traffic levels on the IH-10 in San Antonio and I-35 in Waco.
The landmark highway, transit and safety legislation signed in August by President Bush gives states more flexibility to use tolling, high-occupancy toll (HOT) lanes and other congestion solutions to offer drivers more choices for a reliable trip. With HOT lanes, low-occupancy vehicles are charged a toll while high-occupancy vehicles may use the lane at no charge or at a discounted rate.
"The Bush Administration championed tolling in the new transportation law so states would have more innovative ways to tackle congestion and give drivers more choices to get home or to work," said Acting Federal Highway Administrator J. Richard Capka.
In addition to keeping lanes free flowing, tolling generates revenue for transportation improvements and expansion, according to Capka.
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FY '05 Value Pricing Pilot Program Grants


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3 Recommendations
jimyboy's recommendation
great idea
FancyPants's recommendation
"With money in your pocket, you are wise and you are handsome and you sing well too." Aint that the truth!! I think I am going to buy this for my grandpa (PawPaw)... he'd get a real kick out of it. $18
My Collections:
keithg's recommendation
A lovely yiddish proverb.


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main(713) 222-2273
Schedule an appointment online with ScheduleNow
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Director of the Memorial Hermann Southeast Esophageal Disease CenterAssociate Professor of Cardiothoracic Vascular Surgery, The University of Texas Medical School at Houston
Farzaneh Banki, M.D., associate professor of cardiothoracic surgery, focuses on benign and malignant diseases of the foregut and lungs. Her clinical interests include the diagnosis and treatment of gastroesophageal reflux disease (GERD), esophageal motility disorder, malignant diseases of the esophagus and stomach as well as benign and malignant diseases of lungs and airway.
Her current focus of research is to assess the role of plasma DNA in the screening and diagnosis of primary, metastatic and recurrent esophageal cancer.
Dr. Banki obtained her medical degree from the University of Montreal, Canada. She subsequently completed her internship and residency training in general surgery at the University of Southern California, including a year of clinical research in the esophageal motility laboratory. She then acquired further experience in esophageal disease during her thoracic and foregut fellowship under the direction of Tom R. DeMeester, M.D.
Subsequently, she worked for a year as a clinical fellow in Response Genetics, Inc. and focused on plasma DNA as a diagnostic tool in treatment of patients with esophageal cancer. She completed her training in cardiothoracic surgery at the University of Washington, Seattle, and joined the faculty of the University of Southern California from July 2007 to 2009. She then joined the department of Cardiothoracic Surgery at the University of Texas Medical School at Houston in July 2009.
Dr. Banki's practice is managed through UT Physicians and she is affiliated with Memorial Hermann Southeast Hospital, where she is the Director of the Esophageal Disease Center, and Memorial Hermann-Texas Medical Center.
*Plans not accepted by Memorial Hermann. See our list of accepted plans.
Always verify insurance coverage with your provider prior to receiving care.
The Journal of Thoracic and Cardiovascular Surgery - Cervical Esophagus
Esophageal Stent: an Essential Tool in the Treatment of Complex Esophageal Disease
Large Hiatal Hernia: Safe and Effective Repair
SciMed Central - Failed Fundoplication and Complicationsof Antireflux Surgery
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Hot cougar Alura Jenson is renting out one of her many houses. The potential renter is a college dude whose looking for a house for him and his bros to finish up the school year in. He swears to Alura that they are not big party animals, but she doesn't mind as long as she's invited to a few. In fact, she's ready to get the party started right there and then. A party of two consisting of her and her potential renter. If he fucks her good enough he might just get a discount on his rent.
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Hot cougar Alura Jenson is renting out one of her many houses. The potential renter is a college dude whose looking for a house for him and his bros to finish up the school year in. He swears to Alura that they are not big party animals, but she doesn't mind as long as she's invited to a few. In fact, she's ready to get the party started right there and then. A party of two consisting of her and her potential renter. If he fucks her good enough he might just get a discount on his rent.
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We met angelic Aggie Mary Beth Decker on our sweep through the sexy swath of land covered by the Big 12 schools. This brainy, buxom brunette is studying journalism and theater at Texas MM and plans to pursue acting i?
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So this week, just to make it a little more interesting, I decided to bring home a friend from school. I thought he might enjoy it :)
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MATT McClure made his Northern Ireland U21 debut in their 1-0 defeat in Macedonia.
The 20-year-old Wycombe striker replaced Stoke City forward Matthew Lund in the 86 th minute with his side trailing in Kumanavo to a Yani Urdunov penalty three minutes earlier in their U21 European Championship qualifier.
Defeat saw their hopes of qualifying for next summer's tournament in Israel all but ended but McClure will hope to earn another call-up in the reverse fixture in September.
Follow us on Facebook and Twitter for all the latest Wycombe Wanderers news.


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|Investigators: I-30 death appeared intentional
|Faith Huffman | News-Telegram News Editor
Feb. 27, 2004 -- The 22-year-old Sulphur Springs man killed Friday after colliding with a freight truck while running across Interstate 30 west was identified as Michael Ray Hershey, authorities said later in the day.
Residents at an apartment complex told police Friday that Hershey ran across the north service road and into oncoming traffic on Interstate 30 west in front of the 127 exit following a disturbance at their home.
"The deceased was involved in a disturbance with his ex-girlfriend at an adjacent apartment complex. ... He said 'You're not going to see me again,' 'Give my love to my daughter,'" Texas Department of Public Safety Cpl. George Harris wrote of his findings in his report of the incident. The report also stated that the deceased's actions of running into traffic on Interstate 30 "appeared to be an intentional act."
The driver of the Yellow Transportation Inc. diesel truck attempted to brake as his truck approached the exit, leaving skid marks the length of the exit but was unable to stop in time to avoid hitting Hershey, investigators ascertained based on information received from the truck driver, witnesses and the marks on the roadway.
Hershey collided with the grill of the diesel cab and was thrown several feet in front of the 18-wheeler before landing face down on the pavement.
Local authorities were contacted initially by the residents at the apartment complex, who reported that Hershey was causing a disturbance, attempting to break in the door of their apartment.
Sulphur Springs police and nearby Hopkins County sheriff's deputies responded to the call of an aggravated man causing a disturbance and were en route to the East Industrial Drive apartment complex moments later when dispatchers received another call that a man had been struck by a truck on Interstate 30 west in front of Comfort Suites. Sulphur Springs Fire Department and Hopkins County Emergency Medical Services responded at that time.
Precinct 2 Justice of the Peace Ronny Glossup was contacted to complete a death report on the pedestrian after emergency teams arrived. Glossup pronounced Hershey dead at 11:30 a.m. Friday and ordered an autopsy of the deceased. A blood analysis of the truck driver was also to be taken, a standard procedure in such wrecks.
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Are you looking for a chic and versatile diaper bag this is also animal-friendly? The Ju-Ju-Be Be Fabulous Earth Leather Diaper Bag has every feature you want in a diaper bag. The "earth-friendly" leather give this bag more of the feel of a fashionable bag than a diaper bag, yet it has all the features you would want in a bag for carrying around the essentials for a little one.
- Front mommy pocket holds keys (stretch key fob) and sunglasses (cleans lenses too!) with plenty of room for more!
- Quick reach pocket for cell phone.
- 2 exterior insulated bottle pockets ... with Thinsulate by 3M. Keep it warm? Keep it cold? Sure!
- Unique main zipper closure system makes for easy access.
- Picture pocket to keep photos handy when bragging to friends.
- Detachable and adjustable messenger strap has removable memory foam shoulder pad & can be shortened to tote strap length.
- Optional shoulder straps ... so versatile!
- Inside organization includes 4 gusseted pockets, 3 zippered pockets & lots of wide open space!
- Back pocket works great for diapers and wipes organization.
- Structured bottom with luggage feet.
- AgION Antimicrobial Linings ... kills germs, mold, mildew, fungus, bacteria, and other bad stuff.
- Metal Hardware ... we don't trust any of the cheap plastic stuff.
- Light-Colored Linings ... you can actually see what's inside; it's not just a big black hole in there.
- Machine Washable ... air dry.
- Earth Leather ... an environmentally friendly alternative to animal leather. Luxurious, durable and machine washable!
Although the features of this bag are really nice, it is extremely expensive at $225!
disclosure: The products described above were sent to us as free samples. Prior assurances as to the nature of the reviews, whether positive or negative, were not given. No financial payments were accepted in exchange for the reviews. The reviews reflect our honest, authentic opinions.
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Hi Guys, I was 32 when I had my hysti, and found it incredibly hard to keep the weight off since then. ( I had been running for years - 60+ kms per week) I am now 49, and do a reduced version of exersize. 6 months ago I started eating this way and I have been fiddling around with my macros. I have starting watching my calorific intake, and have worked out the ratios for me, and am starting to lose again. I am down about 8 kg, so long and slow - but what the hell - enjoyment is the key !
No announcement yet.
45+ Ladies - Has it been harder for you to lose on PB?
new posts
"never let the truth get in the way of a good story "
...small steps....
i am 49 and lost 20 kilograms in my first 6 months of primal. i still ate some fruit, nuts, chocolate but think the mayor contributing factor is not eating cowmilk products because i discovered i react badly to it, no more refined sugar or grains. Only recently, after the weight loss i have started some bodyweight training and am gaining strength now
Originally posted by MakeupAddict12 View PostI have my calories set for 1450. The breakdown is 55% fat, 30 protein and 15 carbs. Should I rearrange?
I am doing well, not hungry most days and resisting the others easily! Husband is doing this with me so that makes it easier amd he loved the plan.
Again any help is appreciated!Originally posted by 14emom View PostI wonder if I should lower my fat a bit too? My husband has been suggesting it, it still would be high compared to most diets though.
All I can share is my experience.
I started by cutting out most of the bad stuff, like sugars, processed, no soda, no fast food, and we didnt do breads really.
Then I started CW of dieting. 50c/30f/20p I was losing 8-10lbs per month. Calories varied almost every day between 1400-1800 I did eat a wheat bread type product once a day, because I thought I was suppose to. I also started eating legumes because I thought I was suppose to, and Peanut Butter. And still losing weight.
So 20lbs dropped changing habits. (over a few months)
30lbs dropped eating 50c/30f/20p (over about 2-3 months)
20lbs dropped eating primal - 11 months.
Then primal, I increased the fat to 50%. I was pretty happy. I was no longer hungry all the time. No longer woke up wanting to chew my arm off.
But weight loss slowed to like 4-5lbs per month. But I was still okay with that. But then................. I started reading more and more,and ppl were having good success with even higher fat. Even lower carbs. And cut back the protein also even.
50-60% - around 3lbs. But others were losing, so maybe I wasn't high enough!
So 60-70% fat was about 2lbs per month weight loss.
70% - 80% is about 1 - zero lbs lost per month. But not gaining either though.
80%, maybe even 75%, I start to gain.
Too many calories? FAT chance. I was FULL on sometimes 800, but usually 1000 - 1200
Too few calories? Perhaps.
Too few for too long, without a carb refeed? That might have made the difference, but I must have have skipped class that day, cuz I missed that part.
I still do HF/LC days if I feel I need to get the bloat off, like after Christmas. But for now, I am pretty happy with my 3-way split. I try to zig-zag my calories, but usually just end up eating about 1300-1400 every day. That is until this week. I increased my exercise and my appetite has increased also, but I am still keeping calories under 1800 w/about an hour of activity per day.
I also snack on a daily doze of my own words. I fix a sweet potato or something, and DH is like... I thought you were watching carbs? Or the other day he wanted something, that he just had earlier, and I was like, No you shouldn't have that much fat, eat something else. And he was like.. But Fat doesnt make you Fat. So I have been having to do some back pedaling. We have been married 20 years and now he decides to pay attention to me.
So I am the last person to give advice, but I think I have found my groove again. Thank gawdLast edited by gopintos; 02-13-2013, 02:41 PM.65lbs gone and counting!!
Fat 2 Fit - One Woman's Journey
I can only share my own experience--but it may be helpful insofar as it generally coincides with ChocoTaco's advice.
After a lifetime of morbid obesity, I lost almost 200 lbs (c.340 to 143) when I was post-menopausal and also hypothyroid--two things that significantly slow metabolism. I happen to be extremely carb sensitive, so I have to keep my carbs low (and that may not be true for others), but I also had to keep my calories much lower than most would advise to simply lose a pound a week (at most). I've been maintaining for almost 2 years, and I don't eat much more than when I got to goal.
I read the original Atkins in 1972, so I never associated low carb with high fat--simply with 'normal' fat. In the beginning of my weight loss, I had some gastric problems that forced me to eat low fat for several years, and when I was able to add, it was to a very moderate level. In maintenance, I've read all the 'hoopla' about the importance and value of fat, but anytime I've added fat (keeping my calories low), I begin to gain. I've read recently that 'older women' do better with less fat, so I no longer feel like a low-carb 'outsider' because I limit fat.
At age 71, the only Rx I take our my thyroid hormones, and my regular blood tests show that all my lab values are sensational.
Choco is absolutely correct about how we tend to eat with our 'eyes.' I've found that my body is satisfied with much less food that my 'eyes' would like to feed it:-)
If you want to give advice on weight loss while dealing with hormonal turmoil I suggest you ask your doctor for medication to inhibit your sex hormones and thyroid production for several months to a year. After that year feel free to enlighten others dealing with this issue.
Until then, please stop coming off like you know how those of us that are living this issue should walk this path.
Originally posted by honeybunsGeez. I cannot express my opinion but every one else can????
Lighten up, people.
Look, I realize post-menopausal women are different than young men. A post-menopausal woman is going to have the toughest time of anyone losing weight, and I give you all in that category all the credit in the world for putting your best foot forward. But as different as I may be from a 45+ year old woman, let's not forget that we are all human beings. We all operate under the same rules, we have the same hormones, we have the same metabolic processes. A 45+ year old woman just has the toughest hormonal profile to crack and the lowest average calorie intake to maintain body weight, so it takes a lot of extra care and attention to "do it right."
But that is no need to get vitriolic about it. I run into the most resistance from people in this age group. And I get why. There is a lot of bitterness because, let's face it, it's comparatively easy for me. I can gain 10 lbs of muscle in 3 months eating ice cream without putting a lot of body fat. I can lose 10 lbs and in 2 months by just by scaling back a bit. I can go out drinking on the weekends and really take that 20% to heart and pretty easily maintain <13% body fat. And that should piss you off because it's just not fair. But it's not a slight against you, and I really want to help. Obviously the rules are different, but you can at least take the generalities. And the generalities are this:
1.) Your hormone profile is difficult to overcome. So optimize it. That is done through heavy lifts and sprints. Don't be afraid, there's nothing hotter than a woman deadlifting and doing squats with REAL WEIGHT, and all those big guys at the gym won't beat up on you. They'll respect the hell out of you for doing it. Nothing is more impressive than a woman outlifting a man, and you'd be surprised what you can lift if you try.
2.) It's tough to maintain a caloric deficit in a diet that doesn't allow a whole lot of leeway. So this is where you want to maximize your satiety per calorie. Protein is most satisfying, so up your levels at the expense of carbohydrate and especially fat. You will be fuller longer on leaner meats than fattier meats. That doesn't mean eat steamed chicken breast. It just means to cut back on oily fried foods and fatty meats like ribeye, ribs and pork shoulder, and maybe moderate with some pork loin, sirloin and flank steak. They still taste great and are fairly lean.
3.) Recognize that while calories-in/calories-out dictate weight loss and gain, you can play some metabolic tricks.
Protein has roughly a 30% TEF - nearly 1/3 of the calories you take in with protein is lost due to how much work your body does to process it. It is more metabolically taxing.
Carbohydrate has roughly a 10% TEF - sugar and starch boost your thyroid and raise your body temperature, so some of the calories are lost due to heat.
Fat's TEF is about 0%. MCT's are around 3%. Pouring fat on is the fastest way to gain body fat. Your goal is to find the minimum amount of fat to consume where you stay full and still enjoy your meals. You really don't need to drink butter in your coffee or put butter on a ribeye steak, seriously. It's just excessive. And God, I love bacon but not everything needs to be wrapped in it.
I would recommend a fat intake of 40% for the older gals. I'm a bit lower at the 30% range, but I'm kinda active, I'm very insulin sensitive and I'm young. Even those with blood sugar issues should do well on a diet of around 40% fat, 40% protein and 20% carbohydrate. Just try and do squashes and lower GI fruits if blood glucose is an issue, and calorie-per-calorie, it'll be a lot easier than trying to lose weight on a diet of 60% fat.Don't put your trust in anyone on this forum, including me. You are the key to your own success.
Originally posted by marcadav View PostChoco,
If you want to give advice on weight loss while dealing with hormonal turmoil I suggest you ask your doctor for medication to inhibit your sex hormones and thyroid production for several months to a year. After that year feel free to enlighten others dealing with this issue.
Until then, please stop coming off like you know how those of us that are living this issue should walk this path.
As you may know, I am not a 45 year old woman. I am a 26 year old male, so I'm probably the last person you'd take seriously, but I'd just like to give a little input:
Seriously.Don't put your trust in anyone on this forum, including me. You are the key to your own success.
I'm a 48 year old woman who lost 90lbs 2.5 years ago on a low fat vegan diet coupled with daily walking. That weight loss brought me to the top end of the "healthy weight" according to the BMI stats. Nearly two years ago I decided that while a vegan diet was surely an ethical diet, it was not a natural diet, and decided to eat more traditionally. That led me to the Paleo template-o-sphere and the Weston A Price Foundation. These days I eat more of a Perfect Health Diet-style diet which includes sprouted rice and, occasionally some sprouted legumes such as lentils. I do not avoid fatty meats, and in fact, seek them out. What I do avoid is adding any extra fats because that is where I get into trouble maintenance-wise. For example, I do not plop a big old hunk of Kerrygold butter on a steak, but I do eat steak.
I had been stalled for a long time at 165-ish lbs and then I decided that it was time to up the ante a bit if I really wanted to ditch the last 20-ish lbs. I had already been CrossFitting twice a week but decided to add in an extra day. Since I decided to commit to that, my trainer decided that we should start a strength training program and so I now do heavy lifting twice a week. Additionally, I decided that I would start swimming at least three days a week. Not only does swimming make me feel amazing, both physically and emotionally, it helps unkink all the muscles that get contorted by CrossFit.
Diet-wise, I don't eat crap. I keep my food pretty simple really. I eat seafood 2x a week, organ meats [liverwurst that contains liver, kidney and heart] twice a week and ruminants the remainder. I consume bone broth daily as well as fermented cod liver oil. I make sure that I eat something fermented most days and nearly every day begins with eggs. These days I seem to be content with two meals. I eat around noon after I exercise, and then again in the late afternoon at around 4-5pm. This is a classic IF schedule but I didn't set it up intentionally, I simply eat when I'm hungry and this is what it's amounted to lately.
For me, calories matter. I'm eating under 1500 calories on most days but I'm satiated because I'm eating highly nutritious, quality foods. Since the first week of January when I began this new routine of increased movement coupled with lower calories, I've shed a solid 10 lbs, perhaps more. The thing is, my clothing now fits differently because I have gained muscle and lost some serious fat.
My goal is fitness. I decided that this year is for me. It's a year where I will make myself matter. I'm 48 years old; it's about damned time.
Fat's TEF is about 0%. MCT's are around 3%. Pouring fat on is the fastest way to gain body fat. Your goal is to find the minimum amount of fat to consume where you stay full and still enjoy your meals. You really don't need to drink butter in your coffee or put butter on a ribeye steak, seriously. It's just excessive. And God, I love bacon but not everything needs to be wrapped in it.
I really think that's the crux of the matter for me. I have been on a journey to find ultimate fitness, and it has been a lot of trial and error. I LOATHE low fat eating, but, eating butter in my coffee, or having everything wrapped in bacon, is just not for me. And like I said earlier, even lowering my fat to, like you suggested, to 40%, is a heck of a lot more than I was eating before. And I think, that is enough to help me to enjoy my meals.
.....Obviously the rules are different, but you can at least take the generalities. And the generalities are this:.....
Leaflard, thank you for posting also. Sounds much like what I am doing, so I am feeling pretty good about it all.65lbs gone and counting!!
Fat 2 Fit - One Woman's Journey
I want to thank everyone for their insights. I will play with my totals some and see if things change. Keep them coming!!!
Once I got nutrient-replete (including optimizing my D3, which took about 6 months), intermittent fasting has been my best friend. I'm within 5 lbs of my "ideal".
Now I eat two smallish lower carb/high fat meals per day & feel satiated. If I eat too many carbs, I tend to over-eat, so I stay in the range of 50-100 gms/day.
Everyone's hormonal profile is different, so YMMV.
I'm 50, female, regular periods, no medication. Former personal trainer, so I have decent muscle mass which I maintain with weekly resistance training/daily walking.
Here's my blog post on a related topic: Nutrition for a Juicy Menopause | Sondra Rose: Pregnancy Coaching for Conscious Parents


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Tweets from @TBHomeTeam/writers
MORE from our HomeTeam writers.
Wed. May 9, 2012 | Laura Keeley | Email
Richy Klepal, OL, Plant (6-foot-5, 285 pounds)
The latest: As Plant practiced under the lights Wednesday night at Dads Stadium, coaches from Tennessee, Oklahoma, Florida, Stanford, South Carolina and Miami observed from the sidelines. "And they were all there to see Richy," Panthers coach Robert Weiner said. Klepal ended the night with two new offers -- one from the Gamecocks and the other from the Hurricanes.
Offers: The list is full of quantity and quality, with more than 20 schools and the likes of Florida State, Miami USF, UCF, Ole Miss, Vanderbilt, South Carolina, Missouri and Mississippi State.
Last season: Klepal lined up at right tackle for the Panthers (14-1), who averaged 207.3 rushing yards en route to the Class 8A state title.
We say: Klepal is the top Class of 2013 offensive lineman in Tampa Bay and is ranked as the 18th-best prospect overall by the Times.
They say: Klepal is rated a four-star prospect by Rivals.com.


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There is nothing quite like standing on an untouched mountain ridge surrounded by friends and looking down at untracked powder-laden rib lines that beckon for a descent.
Last week my team and I were embedded in the Esplanade range, less than a two-hour ski tour from a warm, large ski lodge, where no person had ever skied before and no other person was to be seen for miles around. We were alone in the vast expanse of the backcountry.
The Selkirk mountains, located in the interior of the province of British Columbia Canada, contain some of the most exquisite mountain ranges of the world. Lucky for many of us, there are numerous Canadian outfitters who have brought the experience closer to society with their helicopter accessed hut systems.
Our crew of athletes and professionals assembled in the town of Golden, BC. Our task was to film a ski touring episode and test the new Salomon touring binding for Salomon Freeski TV at two different huts in the Esplanade and Adamant ranges of the Selkirks, Sentry Lodge and Fairy Meadow Hut, respectively. Joining my Salomon teammates/ski film stars Chris Rubens and Elyse Saugstad were filmmaker Anthony Bonello of B4Apres Media, Bruno Long, a photographer based out of Revelstoke, BC, and Greg Franson, our logistics and beyond coordinator of BlueBird Guides.
Trips to these huts can be tailored however you choose but despite their simple luxuries, there can be still be some hearty elements involved. Compared to winter camping, the indoor night life is very comfortable but you still have outhouses, water hauling, community bunkrooms and other basic tasks with which to contend. However, after a long day ski touring, unwinding in a small rustic sauna room, cooking on a stove, and then crawling onto a stable bed surface is blissful for a tired body.
The weather, as on any trip, does as it chooses and it may "go blue" for your stay and allow for more high alpine ski tours or if it "clags" in then you are relegated to skiing in the trees for visibility and hopefully some deep powder skiing that can often come with the low hanging and damp cloud cover.
Throughout our ten days traveling on skis through these mountains we reached into the high alpine tackling peaks, couloirs, long ramps, cliffs, and faces, and then enjoyed a few days down low embracing the deep powder of the trees, thankful for the big storms that graced us with heavy snowfall for several nights.
To check-out this adventure (airs on the internet winter 2011-12) and several other episodes created by the storytellers of Switchback Entertainment, go to: http://www.salomonfreeski.com/us/freeski-tv.aspx.
My pack of choice for this trip: the Kode 38 and teammate Chris Ruben's used the Variant.


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So you think you're all done with the Christmas decorating and then your husband decides that we're having a Christmas party this year. Instead of doing what I should be doing, like CLEANING, no, I start tweaking every little thing I see. I think it's a sickness.
Last week it was every table I could find in the house got a matching table runner.
All I did was measure each table to find the width and length I wanted and hemmed the long sides. Then I added the ribbon down the middle and after it was sewn on, hemmed the short ends.
After I finished that one, I moved on to end tables.
Okay, I won't bore you with every single table in my house. You get the idea.
Now I've got to start cleaning. Anyone want to help?
Happy Monday!


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- 1 General
- 2 Using Greasemonkey
- 3 Authoring & Debugging
- 3.1 How do I get the browser to report script errors?
- 3.2 How can I log information (without using alert)?
- 3.3 How do I edit a script I'm working on?
- 3.4 How do I change the script editor?
- 3.5 Why doesn't the Edit button open anything?
- 3.6 Why doesn't the New Userscript command open anything?
- 3.7 Yes, but how can I edit a script without going through Greasemonkey?
- 3.8 How do I determine the file my script is installed under?
- 3.9 Can Greasemonkey be used to open local files?
- 3.10 Do Greasemonkey scripts have chrome privileges?
What does Greasemonkey do?
Where is Greasemonkey installed?
In the Greasemonkey directory of your profile directory.
Where is my profile directory?
See: profile directory.
Where is the Greasemonkey directory?
See: Greasemonkey directory.
Where are installed Greasemonkey user scripts stored?
See: scripts directory.
Why should I care about these directories?
Answers to other FAQs reference them.
Where is the link to report Greasemonkey bugs?
You'd be best served by starting with troubleshooting the problem yourself, then getting help from the community if that doesn't help.
If all else fails: https://github.com/greasemonkey/greasemonkey/issues
Using Greasemonkey
I installed a script that crashes Firefox. How can I get rid of it?
scripts directory/config.xml and remove the
<script>...</script> element for the offending script.
You may also want to delete the offending script itself from scripts directory.
Just copy the contents of
greasemonkey directory/gm_scripts/.
Authoring & Debugging
How do I get the browser to report script errors?
Navigate to about:config, and change the values of
javascript.options.showInConsole and
javascript.options.strict to true.
How can I log information (without using alert)?
- You can use GM_log, which logs messages to the Error Console.
- With the Firebug extension, you can do e.g.
console.log("Link: %o", document.links[0])to log messages and inspect elements. Don't forget to remove the Firebug code before distributing the script.
- You can use dump() statements to print debugging info to the Firefox console.
- You can set
window.status = message_string, understanding that the status bar text is transient: many other processes within Firefox set it. (You may need to enable writing to status bar by setting dom.disable_window_status_change=false in about:config .)
How do I edit a script I'm working on?
- Open the the "Manage User Scripts..." dialog, from the "Tools" menu, the "Tools, Greasemonkey" menu, or the Monkey Menu, depending on the Greasemonkey version you use.
- Select the script you want to modify from the management dialog.
- Right click that script and select Edit.
- Edit the file and reload the target page to have it take effect.
You can also edit a script from Monkey Menu by right clicking on a script you want to edit.
How do I change the script editor?
See next question.
See next question.
Why doesn't the New Userscript command open anything?
The first time you click the Edit button or select the "New User Script" menu item, you will open a file-browse dialog box. This dialog box is asking you to select the program that is your text editor, used to edit the script. It is not asking you to select a script.
If you do select a script, Greasemonkey will attempt to execute it. Since it is not a text editor, it will not work. To fix this, you must reset what Greasemonkey thinks is your editor. You can do this from the options dialog (Tools -> Greasemonkey -> Greasemonkey Options -> Browse For Editor Program).
For Greasemonkey prior to version 0.9.0, use these steps:
- Open about:config
- Find the entry named "greasemonkey.editor". (It helps to start typing "greasemonkey" into the filter box.)
- Right click on that entry and choose "Reset" to empty it out.
- Try "Edit" or "New User Script" again. When the file-browse dialog appears, find the executable for your editor. For example:
- On Windows, you may wish to browse to
- On Linux, you may wish to browse to
/usr/bin/kwrite, or
- On Mac OS X, you may wish to browse to
- On Windows, you may wish to browse to
Yes, but how can I edit a script without going through Greasemonkey?
If you're the do-it-yourself type:
- Open the
.user.jsfile in the scripts directory, where Greasemonkey stored the script when you installed it.
- Edit the file and reload the target page to have it take effect.
How do I determine the file my script is installed under?
- As per the earlier FAQ, use Greasemonkey to edit the script.
- Use whatever method is appropriate in your favorite text editor to determine where the file came from.
Or (if you're the do-it-yourself type):
- Open
scripts directory/config.xml.
- Find the
<Script>tag for the script you're interested in and note the value of its
filename="..."attribute.used to
- Open the file at
scripts directory/filename.
Can Greasemonkey be used to open local files?
No. Opening local files requires chrome-level privileges, which Greasemonkey scripts lack (aside from a small subset of functionality exposed through GM_* functions—see next question). A commonly-suggested workaround is to install a local web server and communicate with that.
Do Greasemonkey scripts have chrome privileges?
No. Scripts are considered to exist in a space between untrusted content like web pages and fully trusted content such as extensions. Thus, their special permissions are limited to the chrome-level privileges exposed by the GM_* API, like cross-domain XMLHttpRequest and persistence via
GM_setValue(). You'll have to write a full extension to make use of chrome-only features.


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Newspapers in China have called the authorities to account after the latest coal mine disaster resulted in the deaths of at least 146 miners.
Some commentators accuse mining companies of colluding with the authorities to cut corners, after rescuers lost hope of finding more survivors from last Sunday's underground blast at a mine in the northern Heilongjiang province.
One leading daily's columnist points to the exploitation of mine workers, although a business paper says the miners themselves are partly to blame for one of the world's highest levels of mining fatalities.
"Collusion between officials and coal mines, illegal mining and other illegal activities must be tackled to create a safe production environment for miners," says an editorial in Beijing's Xin Jing Bao.
The paper also calls for miners' unions to be strengthened to allow them "to defend their rights and say no loudly when faced with any unlawful behaviour".
A commentator in the youth paper Zhongguo Qingnian Bao suggests that "underhand activities exist in the 100% pass rate" of coal mines which underwent recent inspections.
"So who is deceiving the central government and deceiving the common people?"
"Without an effective monitoring mechanism, the powers of officials will expand endlessly, and their selfish desires will keep rising. In a situation where there are no punishments, they will abandon their responsibilities, and neglect their duties," Chi Mo warns.
"The public hopes that the higher authorities will carry out a re-inspection of the 100% approval of coal mines."
A commentary in Shanghai's Dongfang Zaobao also points to "the mistakes of supervision and management".
Noting that 2004 was called "the year of mine accidents", the commentary goes on: "Unfortunately, the death figures from a series of shocking mine accidents in 2005 tell us once more that the problem has not yet been solved and mine accidents will still continue."
"We appeal once again: The government must act to allocate special funds, adopt decisive reforms, and establish standards for mineral resource development and supervision as soon as possible."
Hong Kong's South China Morning Post insists that "much tougher penalties should be introduced".
"One option that should be considered is to greatly increase the financial penalties to be paid by mine owners for each life lost.
"Compensation levels have already been stepped up from around 30,000 yuan ($3715) to 200,000 ($24,770) for each miner killed. But this does not provide owners with a big enough incentive to ensure the safety of their workers."
The real cost of energy
A China Daily columnist asks what forces miners to risk their lives. "The answer is their dire need for money, plus a mindset of risk taking. Most of the miners are farmers-turned-migrant workers. They are so underpaid that they don't want to miss a single shift."
"The government should do something more than imposing safety measures. It is necessary to stipulate standards for minimum wages and social security for coal miners," the columnist adds.
However, a commentary in the Shanghai business paper Diyi Caijing Ribao quotes one mine boss as saying his mine is equipped with modern safety equipment which some miners are reluctant to use.
"A situation frequently arises where the miners are unwilling to use the safety equipment, which has created a big problem for the management.
"The reason is that once the inspections find that the production quota has exceeded the permitted figures, production must stop, and the workers fear that their productivity will be affected," the commentary says.
"A situation therefore arises of relying on experience to determine the degree of danger, rather than on safety equipment."
The commentary says the latest disaster "reminds our entire society that the price of energy is not straightforward and must include the value of human lives".
BBC Monitoring selects and translates news from radio, television, press, news agencies and the Internet from 150 countries in more than 70 languages. It is based in Caversham, UK, and has several bureaus abroad.


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By NB Staff | September 6, 2008 7:05 AM EDT
Topics in this show: Sarah Palin's attractiveness gets noticed, developers building giant ferris wheel in Baghdad, CBS's credibility in the toilet, Lindsay Lohan wants to meet Michael Phelps.
On Myspace? Be sure to visit our NewsBusted page and add us as a friend. You can also subscribe to our YouTube channel and help take back Web 2.0 for conservatism. We need your positive ratings to block whiney left-wingers who can't stand that the joke's on them for a change.
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