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HANOVER, OHIO - The Defiance College Yellow Jackets traveled to Hanover College for a Heartland Collegiate Athletic Conference matchup on Saturday afternoon at Alumni Stadium where the Purple and Gold fell 48-7.
Defiance (0-6 overall, 0-4 HCAC) was led on the day by freshman Jalen Streeter (Toledo/Whitmer) with a career-high 10 tackles, including eight solo tackles and a forced fumble. The Yellow Jacket defense forced five turnovers, including four fumble recoveries.
Hanover wasted little time getting on the board as they took their opening drive 22-yards on two plays for the go-ahead score with just under 11 minutes to play in the first quarter.
The Panthers would force a DC three-an-out on the following drive before the Purple and Gold defensemen brought the hammer. Streeter would capture his first forced fumble of the season as freshman Doug Meyers (Chuluota, Fla./Hagerty) picked up the lose ball and scampered for 11-yards.
However, the Hanover defense was able to halt the drive following a 12-yard completion to junior Jacob Vorce (Paw Paw Mich.) ending the drive at the Hanover 33-yard line with just under five to play in the first quarter.
Hanover punched in one last score before time expired in the first quarter taking the football 36-yards on three pays for the 14-0 advantage.
The Defiance offense looked to get something going as sophomore Logan Mico (Grosse Pointe, Mich./South) connected again with Vorce for a DC 19-yard pickup to the Hanover 41-yard line following a Panther unsportsmanlike conduct. But again the Hanover defense stepped up picking-off Mico inside their own two-yard line to end the first quarter.
The Purple and Gold came alive in the second quarter as the defense would get the teams first score as sophomore Steven Lucas (Warren, Mich./Center Line) forced a fumble and recovered the ball in the endzone for his first score of the season. Senior Jordan Osborne (Delaware/Hayes) tacked on the extra point to cut the deficit to 14-7 with 14 minutes remaining in the second quarter.
The Panther responded again traveling 65-yards on five plays for another Hanover score, 21-7. Hanover would tack on one final score before the half for the 27-7 advantage.
Hanover got the ball to open the second half before the Defiance defense posted another huge stop forcing a fumble, recovered by senior Jalin Nealy (Pontiac, Mich./W. Bloomfield).
The Purple and Gold would open its drive on its own eight-yard line traveling 33-yards on nine plays before the Panthers stalled the drive. The Hanover offense struck again as they took the ball 41-yards on five plays for another Panther score to conclude the third quarter, 34-7.
Defiance defense continued to win the turnover battle as sophomore Cody Drumm-Turner (Homer, Mich.) recorded his second interception of the year taking the ball 57-yards to the Hanover 43.
However, the Panthers defense posted another strong stop to force a turnover on downs. Hanover would tack on two more scores late in the fourth quarter to claim the 48-7 victory.
The Yellow Jackets return to action on Saturday, October 20 as they play host to Mt. St. Joseph. Kickoff is set for 1:30 p.m.


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Looking for portable stage? Look no further. This package is all you would need for a 4 foot by 4 foot stage. The stage can support up to 80kg per square foot, so this will give you all the support you would need also with a short set up time this is quick enough to set up and strong enough for every portable stage needs.
Stage Platform Specs
Dimension 4' x 4 'x 1.25''
Weight 39.7 lbs (18 kg)
Material Layered high density plywood, Aluminum profile,
Heavy duty gray carpet surface
Supports up to 185 lbs / sq ft (2,960 lbs per 4' x 4' platform)
Integrated interlocking system,
reinforced metal corners
Riser Specs
Dimensions 24" x 4" x 4" (unfolded)
Material Copper, ABS Plastic,
Brushed Aluminum FinishUniversal,
collapsible lightweight"
This product has not been reviewed yet.

subset: commoncrawl


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For those who are curious (and since many are asking), Mormon Stories is a blog and podcast (think radio show) dedicated to encouraging more open discussion, more knowledge, and less pain within Mormonism through the sharing of stories. We share stories in audio, video, and written format. We have interviewed Mormons of all types on the show — from conservative to liberal, from active to former Mormons. We have covered many of the tougher topics within Mormonism, including faith and belief, the life of Joseph Smith, the Mason/Mormon connection, polygamy, race, gender issues and homosexuality.
- To access the full Mormon Stories archive, click here. If you're unable to access the audio or video, or prefer to listen /watch on CD/DVD shoot me an email, and I can send you copies (for a small donation).
- To get a sense for how Mormon Stories has tried to help fellow Mormons, click here.
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- And finally, to see our newest podcast offspring, check out "Mormon Matters", a weekly podcast dedicated to Mormon culture, current events, politics, and spirituality.
Mormon Stories Podcast can be subscribed to via iTunes (the easiest way to access them). Just install iTunes, and then click here to subscribe. All of our videos can also be accessed on Youtube.
We hope you enjoy! Please send all feedback to email@example.com
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- Fellow members of the Mormon "bloggernacle", including ldsblogs.org and ldselect.org
- And most of all, its wonderfully a amazing and loyal listeners and contributors


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Building New Strengths: A Program to Develop and Empower Student Health Advocates
AuthorTooey, M.J.
MetadataShow full item record
DescriptionPresentation describing Project SHARE (Student Health Advocates Redefining Empowerment), a partnership between the HS/HSL and students from the Vivien T. Thomas Medical Arts Academy (VTTMAA). Program participants develop skills to advocate for better health at the personal, family and community level through both classroom and experiential learning.
KeywordProject SHARE (University of Maryland, Health Sciences and Human Services Library)
University of Maryland, Baltimore. Health Sciences and Human Services Library
Health Education
Health Services Accessibility
Socioeconomic Factors
Identifier to cite or link to this itemhttp://hdl.handle.net/10713/3507
The following license files are associated with this item:


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Verb T & Harry Love- DelusionJanuary 7th, 2006
Out on Silent Soundz and taken from the forthcoming album 'Bring It Back (2 Basics)', this is a very tight three track single which sees the laid back rapper Verb T, link with one of the most celebrated UK hiphop producers, Harry Love. The title track 'Delusion' has a great beat with a really atmospheric loop of strings and a dope drum pattern. The vocals match this really well and Love's scratching here and there, along with Verb's catchy hook and solid verses makes for an extremely nice listen which is high quality stuff.
'Make It Hott (Please)' is another banger, on which Verb T's rapping faster than you've probably ever heard him. He's put his sleepy and laid back vibes to one side here to create a little more energy. The beat is quite busy but extremely enjoyable, and a great appetiser of the pairing's forthcoming album together. Mystro, Sarah Jan, Dam, Yungun and Harry himself, make a small contribution to the faintly chanted hook, whilst the verses are battle orientated.
The release's final track is 'Hypnotizm'. The production's a little different in sound to the previous tracks but no less dope. It's a head nodding affair with a simple but effective loop that includes a really cool electronic sound. Verb T sounds quite awake on here in comparison to his other material. The subject matter's focused on ladies and ego, whilst the chorus of scratching tops the verses off nicely.
In conclusion, this is a very healthy single release and a loud indication of the quality and entertainment which the future material will generate. It's nice to hear a bunch of beats by Love in one place and it seems like Verb T is continuing to develop and up his game.


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Big Grass' commitment to the preservation of artistic traditions and environmental riches is reflected in our passion for cultural practices, resource conservation and sustainable materials. It has a wide range of furniture and accessories which mirror their all-encompassing culture of sustainability. Big Grass work directly with village-based artisans that set their own prices and earn fair compensation for their talents.
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When you've been studying cars and practicing your engineering skills for years you might feel more than capable of taking on your first big repair project. Why pay to send your vehicle to a professional mechanic when you already know so much yourself? However, it may not be as simple as you think so it's vital to prepare and bear in mind the potential mistakes that so many people make. One apparent problem can quickly lead to another and before you know it you might be wishing you just took your car to the garage in the first place… unless you stick to these five major tips.
1) Initial research is key
Lots of people use aftermarket shop manuals as guides, but they lack the detailed instructions you'll need to get the job done and mainly just serve as a useful reference for parts and tools you might need. It's worth checking online for more detailed help from other people in a similar situation to yourself when you have a particularly tricky task to accomplish. As well as specific advice online you should consult a factory service manual from your car manufacturer which will provide background details on most of the essential elements.
2) Work somewhere appropriate
If you start your repair project in a space that's too small, you might suddenly realise you've taken your car to pieces and it's impossible to move somewhere more suitable. Don't underestimate the amount of room you might need to disassemble various elements of your vehicle, move them around and access them from all angles with different sized tools.
3) Resist the urge to rush
Even if you assume it's going to take a while to finish your first major repair job, you're probably still going to overrun, and that's not a problem. If it takes weeks or even months to get it right, that's better than getting it wrong. Expect to get held up by shopping for parts and tools or waiting for someone to get back to you with advice. Just make sure you have another car to use in the meantime while yours is in pieces on the floor.
4) Record everything
You need to stay organised or the whole project is likely to fall apart, both figuratively and literally. Don't trust yourself to remember how everything works because more often than not you'll find yourself losing track. Again, this is only a problem if you don't plan for it. Make sure you label all your parts, take photos of different stages and make detailed notes that you can follow if you need to.
5) Make your final checks
Rather than rushing through the final stages in your haste to get back on the road, take extra care at this point and make sure nothing is forgotten at the last minute. If you miss anything off you probably won't get around to fixing it again in a hurry, so avoid wasting your time on the project by making plenty of last minute checks and ensuring you didn't mess it up at the final hurdle.


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I decided to put all my breast cancer blogs together in one book-ette. It will be available on Kindle in the next week or so. Isn`t the cover fantastic! Thanks to my editor/publisher, Andrew Sparke for his encouragement and support.
I had my sixth and FINAL chemo yesterday and I am still quite high on happiness that this part of my treatment is now over and also the steroids make me feel quite happy. The feeling reminds me of when I was a young gal and used to smoke a bit of pot with my mates and then get the munchies. Steroids definitely give me an appetite although I know they don`t suit everyone. Another really nice side effect of my treatment is that one of the drugs, steroids probably, stop my hip arthritis from hurting so for the last two weeks of each cycle I have been arthritis, sciatica and bone ache free which is wonderful.
Anyway, I thought I would write about the side effects I have experienced because I have had messages from a growing number of people who, like me, are living with a cancer diagnosis and quite a few people have fed back to me that my blogs are helpful so here goes………
The first three treatments I had were a drug called Taxotere or if you are in the UK it`s often referred to as Docetaxel (dosi-taxle.) This made my bones hurt a lot but I quickly remedied that with large mounts of Ibuprofen. Having checked with my doc` if this was ok, to take 800 mgs in one dose in the morning and then the pain would go away all day, with a little smile playing about his lips he said it was fine and wouldn`t kill me so that is what I did. I took a co-codemol at night, 500mgs for around 5 days. You really don`t have to put up with pain and I urge you to seek the advice of your doctor like I did. Other than that, the Neulasta injection which is self injected to increase your white blood cells, also increased my bone and back ache but all of these side effects go after 7 – 10 days so even when you are at your lowest ebb and weeping in the park (it`s where I go to have a good cry) you can comfort yourself with this common fact for the majority of people.
I tried not having the Neulasta injection last month. I told myself I would boost my immunity naturally with a good cancer diet. I ate a ton of Kale, beetroot, garlic, ginger, cumin, etc etc. and immediately developed netropenia where your white blood cell count drops dramatically, in my case to nearly none at all. I got a rotten infection in my gum, my temperature soared to that of the sun and I went to hospital for four days. Sigh. Now I just have the injection.
About 17 days after my first cycle, I lost all my hair even the hair on my poonani. Gross. I wear turbans, (not on my poonani) I like them and they are cool in warm weather. I don`t want a wig but everyone is different.
Both treatments give me chronic constipation which is shit. Take lots of Movicon, I mean LOTS and it does help, or buy a spade.
My finger and toe nails have thickened and become ridged and yellow. I look like I smoke forty fags a day using my feet. New nails will eventually grow back. Some of my toes have permanent pins and needles but it`s not too unbearable and should go eventually.
I had a sore scalp for the first few weeks but this wore off. I use Johnsons baby shampoo as I find it soothing. I get really dry, sore eyes each month for about a week. My doc` gave me some pretend tears and they are very soothing.
Taxotere made everything taste like metal for about a week. FEC makes everything taste sickly sweet. Drink PLENTY of water and I lace mine heavily with a cordial of some kind, or the occasional gin! Brush your teeth plenty too as this will also help take the taste away and suck mints or hard fruit sweets or toffees until you get your taste buds back. I like soup and I love granola, two of the few things that remain tasting lovely no matter what.
FEC makes me feel sick but this is very easily remedied for the majority of people with Emend, and Domperidone. Insist on having the two drugs, they are a life saver for many people including me.
FEC makes your wee go pillar box red for about 3 days. It`s a bit disconcerting if no-one has explained.
The most unpleasant side effect with FEC is that it makes my muscles very weak. I love to walk with my dog but I have to ensure I am walking somewhere where I can sit down or I feel like my legs will give way. I also get a bit breathless and that`s because the drugs affect my red blood cells as well, and they`re the ones that take oxygen around my body but I know it will all pass. This too will pass as God and Buddha remind me every day.
About 5 days after my treatment I usually have a day where I feel terribly emotional and have a good cry. It helps, I kick myself up the arse and remind myself that there are many people who are so much worse off than me and crack on with living in the moment instead of worrying about the future.
I have a bit of chemo brain but I play on that! Chemo brain makes your worms come out wring and you can forget stuff and feel fuzzy in the head. A bit like a mild hangover.
I`m going to have my surgery, a lumpectomy in my left breast, some time in July and then some radiotherapy so I`ll get back to you a bit later. Please email me in the comment box below with any questions, I will reply to everyone.
I am so glad I have managed to do all six, I nearly gave up on number four, chemotherapy makes you feel rubbish there is no doubt. But it`s manageable if you find out what works for you and I have been left with a sense of achievement, a bit like when I walked up mount Snowdon with the Australian but that`s another story. As the doc` said when he gave me my diagnosis, "you have a long road ahead of you." Finishing the chemo helps me to feel like I have given myself the best possible chance of remaining here on this wonderful planet, a while longer.
I went for a scan last week and the nurse said the tumours have shrunk but not a lot. I slipped into the slough of despond for a bit and had a very bad day, hence the title of today`s blog. When I spoke to a registrar this week he said that until the tumours are removed and biopsied they do not know how many live cancer cells I have remaining so I do hope the feccin` FEC has done the trick. I have to have radioactive dye injected quite soon so not only will I have super powers but this will tell me if the cancer has spread to my lymph nodes. The dye will also make my breast go blue apparently so I am considering auditioning for the follow up to Avatar, or changing my name to Helen Blue-tit. Whaddya think?
I just had numero four of my chemo treatments. The one I was on for the first three months, Taxotere, is known as "The Batterer" in the unit I attend. The nurses assured me that the final three FEC treatments would be "a walk in the park" in comparison. Taxotere certainly has a reputation and in my case, not entirely earned although it made my body ache horribly, I found it was manageable with copious amounts of Ibuprofren and the occasional gin.
FEC is so different, I don`t think there is anything to be gained by making comparisons. For the first four days FEC absolutely floored me, I have felt so weak I could hardly get up the stairs to go to the loo and yet here I am on day five, I`ve been to the park on this beautiful morning and walked my dog oh joy and feel a gazillion times better. I consider myself very lucky as many people have horrendous side effects with FEC, the most severe one being chronic sickness and ulcers in the mouth and gullet. So hurrah but by golly I shall be glad when it`s all over! My nails are weird, ridged and peeling but not yet blue as some people`s nails become.
Yesterday I felt very low, in my depressed state I decided that I wasn`t going to have any more chemo, enough is enough and it simply isn`t worth it, the quality of my life is so different in comparison to the robust human being I was at the beginning of the year, why prolong the agony? FEC it! I shall have the surgery and takes me chances.
This morning though, feeling better and after a really good sleep (I am sleeping incredibly well, it`s very odd) I see it all a bit differently and rearranging my thoughts, I will of course optimise my chances of remaining well in the long term by completing my chemo course. Chemo I find is a bit like childbirth (sorry men, it`s the best comparison for me) and once you begin to feel better your body has a marvellous way of placing it all aside and filing it away under "rather challenging experiences it may be prudent to forget."
And that`s my continuing message to anyone undergoing chemo. You will get through it, and once through it you can crack on with your life.
So take heart, stay positive, if you feel as rubbish as I did yesterday then I promise you it will pass. Try and say so and ask people for a bit of help. My friend Annie called to see me yesterday and chatted to me for an hour and that was so lovely and made a difference. If you are facing chemo on your own then in the UK you can always ring the MacMillan nurses and they are ACE!
And by the way…….. JOG ON CANCER!!!
Four down and two to go! 🙂
In previous blogs I have referred to my breast cancer as breast banana in order to disempower it. Well it seems to be working as I had an examination the other day and after just two months of Taxotere (otherwise known in the UK as Docetaxel) the only bit of the smaller banana that the doc` could feel was the titanium marker and the other banana has shrunk a lot and is now soft to the touch, which is GREAT and what the doc was hoping for. She said she was hoping to cure me and I told her I like that word. Cure, what a great word!
So – that`s the first three months done and dusted thank you very much! Taxotere is pretty aggressive on the old white cells and also affects your red blood cells to an extent and can make some people feel really tired and a bit short of breath. The good news is that like me, many of us have a very good tolerance of Taxotere and experience few and quite mild side effects which I have discussed in an earlier blog. Also, the body is so amazing at adjusting to chemotherapy, that after about 10 days, I certainly feel much more like me and by then of course it`s nearly time to see the doc` about the next treatment. Ho hum.
For me the worst aspect of banana therapy this far has been an injection of a drug called Neulasta which isn`t actually chemotherapy, but is given after Taxotere and some other treatments in order to boost the white blood cells. The main side effect of Neulasta for many people is bone ache and there is no prettying it up, it`s bloody horrible and I have to take a lot of pain killer, usually Ibuprofen or Co-codemol in order to manage it. It lasts for about five days. Many people on chemo also suffer from MAJOR constipation after a treatment, again very common and easily remedied with Senacot or Movocol. This lasts for two or three days. No-one should put up with being uncomfortable and I speak to my pharmacist at Lloyds Chemist if I`m worried. He is great. I can never get hold of my consultant, I`ve only met him once and I see his registrar she is lovely and very reassuring. My next three treatments are called FEC T, and I will no longer need the injection so hopefully it`ll be a bit easier from then on. We shall see, everyone`s chemotherapy journey is different.
The doc` says I can go back to work from May onwards as my immunity will be on the up, she has no problem with this. As my contract with my current employer finishes in April, I am on the lookout. I get bored so easily at home and being at home gives me far too much time to Google which is never a terribly good idea when you`re feeling low. All offers of work gratefully received! Of course I still have a journey ahead of me, a bit of surgery, maybe some radiotherapy, hormone tablets for several years…. but I remain optimistic with the occasional bad day which is to be expected. People always say, "Stay strong!" or "Keep positive!" but it ain`t always so easy when you`re on the receiving end. Sometimes you just need a good blart.
To fill my time I have been finishing a small book about an intriguing man I once knew. I have found a publisher which is rather serendipity and he is going to get it up on Kindle for me so I am VERY excited. I won`t make any money to speak of however, it isn`t about money so watch this space as I am very nearly at the conclusion. I won`t put any spoilers here……. you will just have to wait!
Meanwhile, I continue to receive requests for bald impersonations which I put up on Facebook. So far I have done, Sigourney Weaver playing Ellen Ripley in Aliens, Sinead O`Connor with some new words for Nothing Compares to Chemo and Walter White out of Breaking Bad.
This weekend I`m doing Kurtz from Apocalypse now……..
Have a great weekend, it`s a beautiful day! 🙂
Eleven days after my first chemotherapy treatment, thank the Lord life is pretty much on track again. The first week was absolutely horrible as anyone who has undergone chemo will most likely tell you. Actually, I have discovered that some people positively relish telling you the most unpleasant bits you may have to look forward to. Ghoul like drool slathers down their chins as they describe the various toxic side effects of chemo while they check out your reaction. My take is that they were probably already toxic, hah! Anyways, clear off down yer own end ghoul face. Then you also meet the sad survivors who gaze at you, doe eyes gathering sparkly tears in the corners as they whisper quietly in mournful tones….. "it`s your journey Helen and only you can travel the path…." Yes well bugger off if you don`t mind sad person, jog on.
So far my path hasn`t been that bad. The worst things to put up with have been aching joints (nothing a good dose of co-codamol can`t deal with) and itchy skin. I asked my local chemist what would be the best treatment for my itchy skin and he said E45, so I asked him why and he said, "because it`s really cheap!" He`s not wrong and although it took 2 or 3 days to work, to my huge delight it does. Hurrah. It`s a case of trial and error and I realised quite early on that I don`t have to lie on the sofa all day feeling miserable, there is an antidote to almost any discomfort. Talking of lying on the sofa, the house I live in is old and large and draughty so most afternoons I wrap myself up in a rather nice teal velvet throw to get warm and have a doze, my head poking out at the top. My little dog Alfie lies beside me like a small, hairy hot water bottle. The other day this harmless action led to Mr. Inman (who I share the house with) entering the sitting room with a nice cup of coffee for me. His greeting? "Hello my little blue maggot, how are you today?" It`s a good job I don`t offend easily.
My taste buds have altered, I can no longer drink tea which is very odd as I have been an avid tea belly all my life. Like a pregnant woman I long for porridge and cereal (weird) I chuck gallons of water down my neck every day, I want rice, plain rice and soy sauce. I`m being led by my body and I`m losing weight. I can`t eat any processed food at the moment as the result is raging indigestion and I eat a little white meat and plain fish from time to time. My favourite thing to slurp is gluten free, organic lentil soup which I found in Sainsburys. It`s called Amy`s Kitchen soup. It`s delicious and I could live on it, I practically am and by the way, the next person who calls me Helen Longfork runs a serious risk of being head butted. (Joke!)
So all in all, may this manageability continue with my second treatment which is due on March 11th. A few days` blissful respite before the next bit but bring it on! I really mean that, no honestly I do! 🙂
I had my first of six chemotherapy treatments yesterday. One down and five to go (ok but you might be rubbish at math`s!). I am just beginning to get a glimpse of how things may not always run smoothly in an incredibly busy ward like the one I visit. For example, when I arrived my nurse said, "so you had your steroids yesterday and this morning right?" I said, "what steroids?" I noted an incredulous expression on his face as he repeated, "you weren`t given your steroids yesterday." It was a statement, not a question. "Well, that's no problem," he said sighing quietly, "we can give them to you now….."
I was at the hospital about two hours as first they flushed the steroids through and then the chemo. To me it seemed very innocuous. I didn`t experience anything untoward other than the site where the medicine goes in through the canula in the vein in my hand, it feels really cold. I read a magazine, had a doze, played upsy – downsy with my electric chair until I got told off. I talked to the lady next to me about alternative treatments, gin and tonic being the favoured one. I ate a hospital provided lunch (cheese and tomato, or tuna sandwiches, strawberry jelly and cake with tea or coffee) and piled high with various anti-sickness pills, a self-administered injection to encourage my body to make lots of white platelets, anti – indigestion tablets to be taken over the next few days I drove home. I felt good, I felt happy to be here on earth, I felt joyous after a wait that seemed ages to me, at last I`m doing something.
When I got home I took Alfie out for a drizzly walk down by the canal and met a few other dog walkers and some nice dogs. Went home, pretended to fall down with anaphylactic shock for Binman, oh how we laughed! For tea I ate two slices of ciabatta with what I thought were olives. Turned out to be jalapeno and they were so delicious I ate them anyways, slathered in butter. Helpful hint number one: do not eat jalapeno following chemotherapy, repeat – DO NOT etc etc…..
Woke up at half past midnight with rather alarming stomach cramps but to be expected and nothing that a nice cuppa (caffeine is good for cramps) and a visit to the fleur de loo cannot sort out. So all in all, not a hugely horrible experience, nothing at all like I was expecting so if you are about to embark on this treatment or need it at any time up ahead then rest assured, there`s nothing to be gained by worry, honestly, worry ye not! I`m treating it like a massive journey of life transformation for the better, one day at a time sweet Jesus. I haven`t had a fag, I haven`t had any alcohol since last weekend and I am slowly losing weight which is good, because I was four stone too heavy and that`s the alcohol let me tell you! GOODBYE FOUL LIQUID!
And jog on banana.
Shared stories of living through the coronavirus
Violence against women and sex discrimination still exist. Women need reserved places, separate spaces and distinct services.
Independent Blogger of the Year, The Comment Awards 2016 & 2017
A welcoming space for resistance to the forces of oppression and hegemony.


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Live updates
Thames Water and councils face questions over burst water mains
Thames Water and local councils will today face questions over the rise of burst water mains in London.
Millions of pounds' worth of damage was done by floods caused by burst mains in Islington and Blackheath last December.
Weather: Severe flood warning
- ITV Report


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Turned wood bowls and other beautiful things made by the Grandparents ~
Many of Harry's wood turned bowls started out as firewood but ended up on the lathe instead. The bowls are both functional and decorative ~ use them to hold dried herbs, flower petals, blueberries or your favorite jewelry. Larger bowls can be used for salads.
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Classique Gifts Etc. is proposed to be a sole-proprietorship company operated by Brenda and Charles Gajdik and is a newly established retail store offering unique gifts and elegant collectible dolls.
Located in Lexington, Kentucky, we will cater to special consumers who are interested in finding unique items to supplement their doll collection or finding a gift that cannot be found in the national chain store in the very busy, very congested shopping mall.
We intend to expand our business by carefully building a repeat customer base and provide the products and merchandise they wish to purchase. We feel it is important to offer personal customer support and services to achieve our business philosophy.
Classique Gifts Etc. will begin operation as a sole-proprietorship. The company will be owned by Charles and Brenda Gajdik.
Total current and long-term assets will make up 78% of start-up requirements. Start-up expenses, which are detailed in the following start-up table comprise the remaining 22% at $20,058
As detailed in the start-up funding table, $90,000 with a $10,000 line of credit will be required to fund Classique Gifts Etc. This proposal is to be accomplished as follows:
Details of other start-up expenses include:
Buying trip expenses to Columbus, OH. $133 Buying trip expenses to Atlanta, GA. $430 Internet provider service paid in July, for the Year 1 $120 Total $683
Rent = $9.50/square foot $1425/mo. $17,100/yr. Common Area Maintenance (CAM) = $1.50/square foot $225/mo. $2700/yr. Total Rent and CAM
Slatwall Panels and Accessories 50 panels @ $50 each
Ceiling Tiles 1,400 sq ft @ $.50/sq ft
Carpet with Pad 1,400 sq ft @ 2.50/sq ft
Carpenter Estimate Display Risers and Counter
Newspaper $76/week for 26 weeks (Community Section on Wednesday)
TV Shopping with Santa in the Bluegrass
|Description of Asset
|Display Cases and Furniture
|Cash Register
|Phone System
|Radio Shack
* 250
|Office Furniture
|Office Depot
|desk, chair,cabinets
* 750
|Computer System
|Additional SW and Services
** 700
|Storefront Channel Sign
|*budgeted amounts
|**including annual payroll service
The most desirable location we have found is in Imperial Plaza Shopping Center located on Waller Avenue. The center will soon be renamed to Waller Center. The property manager estimates that 20,000 cars pass this center daily.
Imperial Plaza: This location has 1,800 sq. ft. and is priced at $9.50 per sq. ft. The CAM expense is $1.50 per sq. ft. and is adjustable and refundable at the end of the year. In other words, if the common area maintenance fund has not been fully used during the year, the remaining portion of the fund will be credited toward the tenant's lease payment.
Approximately 350 sq ft in the back room can be used as work space and storage. The sales counter is adequate but could use some paint. The drop-down ceiling panels need to be replaced. The floor needs carpet and the walls need to have the pegboard panels removed or covered with slatwall. The window display risers are adequate but could use some carpet.
Monthly rent is $1,425 and the Common Area Maintenance (CAM) is $225 for a total of $1,650 per month. However, the owner's representative said he would consider taking less. All appropriate insurance for liability and inventory is the tenant's responsibility. The owner appears to be very flexible and helpful. The start-up leasehold expenses have been based on this property.
Other potential sites we have looked at are as follows:
Southland Drive: The location has 2,000 sq. ft. at the very end of Southland Drive close to Lane Allen Rd. It was previously occupied by Southland Florists, which moved to a new location. The property has been available for about three years. The space is one of 4 or 5 spaces of the same size in a stand-alone building at the end of Southland Shopping Center.
The back room, which serves as a work and storage area, has a bathroom and will need remodeling. The floor will need new tile and some of the walls in back need repair.
There is an office area with a separate ceiling which should be removed for additional ventilation. An additional small room is adjacent to the office and should be removed to provide additional retail floor space.
The retail portion of the property needs the carpet replaced. The sales counter and the display window risers need to be replaced. The front door needs advertising material removed and the walls throughout the front and back need painting. The entire ceiling must be repaired.
The business sign must be flat against the outside surface. The existing sign with a new face can be utilized. However, the signs cannot be seen from Southland Drive because of three very large pine trees blocking the view. Parking is small but probably adequate for these shops.
The rent is $1,800 per month with the first month free for renovation. There is no common area maintenance (CAM) charge. The deposit is $1,800 and is due along with the first month's rent. The tenant must provide the appropriate insurance for liability and protection of his assets. The owner said he would repair the ceiling and walls. The tenant is responsible for all other leasehold improvements.
This space will need considerable leasehold improvements. An existing tenant next door is not happy with the owner or her current situation and has only been in the location for six months.
Chinoe Center: The location has 2,280 sq ft in an upscale strip center with a mix of office space and retail outlets anchored by Kroger Supermarket Grocery Store. The property is located next to Kroger and with the right sign will receive a tremendous amount of visual advertisement exposure with the Kroger traffic. However, there is no display window, which explains the relatively inexpensive rent and CAM expenses. We have not seen the inside space.
The door leading to the space is located between a carryout Pizza store and Kroger. The door leads to a hallway about 25 to 30 feet long into a space which turns into three separate oddly shaped rooms. The space was previously used as a modern dance studio.
The space is priced at $8 per sq ft and $1.65 per sq ft CAM fee. That is $1,833.50 per month. The tenant assumes full insurance responsibility for inventory and liability.


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You don't have to make a weight loss New Year's Resolution
Wednesday, 13 January 2016 • body positivity, thoughts
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Yay yay yay! Early January is fraught with peril for people struggling to work their heads around a healthy mindset towards food & exercise after conquering an eating disorder. It still freaks me out when my boyfriend invites me to go to the gym with him because every tiny pressure to "lose weight" lands squarely on my shoulders with that old icky voice in my head that whispers "You could lose five pounds, then ten, then fifteen, then twenty!" I finally came out of the closet about this on my blog and I'm really hoping people start to understand that everyone's relationship with their body is different and when you tug at your thighs and sigh "Oh I'm so fat!" you're sending a message of hate about yourself to all our inner hate receivers. THAN YOU THANK YOU THANK YOU for saying it's okay to just love yourself & not run to the gym once the new calendar's up! Found you through Zusterchap's blog meghansara.comReplyDeleteReplies
Yay, I'm glad you liked it! :D I know what you mean, I started to get like that towards summer last year where although I felt physically great and was keeping really fit, I started to realise that my mental health was suffering and when I was at the gym it wasn't about getting stronger or feeling better any more, it was: 'Well I've noticed I've lost some fat off my belly already... how much more can I lose? How much harder can I work? Will tracking my calories make a difference?' Suffice to say I reeled it in after that and started trying to focus more on loving my body as is! I still go to the gym and exercise but I'm really careful about the mindset I have now and if I don't feel like going I just don't force myself or let myself feel needlessly guilty any more!Delete


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30 venerable olive trees line the driveway to this lovely 3 bedroom, 2 bath home plus guest house set among fine estates on 3 usable acres in SY Oaks. Conveniently located in the heart of the Valley, this outstanding residence of apx 2600 square feet is in the excellent Ballard School district, and has marble counters and hardwood floors throughout. A rose garden and landscape architect designed xeriscape complement the peaceful fish pond by the large flagstone patio. There is a 2 stall barn plus tack room, and two large corrals. The detached second residence is a 1200 square foot 2 bedroom 2 bath home plus 2 car garage. Built in 2007 at a cost of around $400,000, it has its own address, 1493 Dove Meadow.


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THE STYLE of REFLECTIVE THOUGHT in THE RISALE-I NUR
Umit Simsek
The Risale-i Nur has been defined and described in various ways, in regard both to the subjects it covers and the manner in which it deals with them. It is most frequently described as "a Qur'anic commentary" (tefsir), and in various places in the work itself the author uses similar expressions to describe it. 1 He also calls it "a kalâm work," that is, is a work of the science of kalâm or theology. 2 Also, if not frequently, from time to time people have suggested that the Risale-i Nur is related to sufism, although the author made no such statements, or have wanted to drag it into political channels.
When taken as a whole, it is in fact difficult to place the Risale-i Nur within a single discipline. If it is thought of as a Qur'anic commentary, with the exception of Isharat al-I'jaz, it has to be considered a commentary bearing its own particular characteristics, both in regard to method, and contents, and composition, and style. For example, rather than the verses being expounded in the passages which they head in the way one would expect in a commentary, a journey in knowledge and reflective thought is made in the passage, within the horizons which the verse in question has opened up. The subjects treated in these journeys are for the most part within the bounds of the science of kalâm. Yet their composition is not that of the classic kalâm books; a way is followed that is still particular to the Risale-i Nur. Perhaps it would be more apt to define the Risale-i Nur as bearing characteristics of both a Qur'anic commentary, and a work of kalâm. But first of all it is necessary to consider its unique style and the principles that form the basis of its style.
The Risale-i Nur's principles:
Bediuzzaman Said Nursi states that the Risale-i Nur is based on four principles and he lists these as 1) impotence, 2) poverty or want, 3) compassion, and 4) reflective thought. 3 Of these, impotence and poverty, that is, a person realizing his absolute impotence and poverty before the universe's Creator, are studied in the passages comprising reflective thought on man's inner self. It therefore will probably not be wrong to refer these two principles to reflective thought too. The principle of compassion produces results in a person like his making it the aim of his life to convey the truths expounded in the work, that is, the fruits of the Risale-i Nur's reflective thought, to others. 4
Having described the first three principles thus, the fourth, that is, reflective thought, appears as the most important principle of the Risale-i Nur. This principle was at the same time, the most important factor shaping Bediuzzaman's life. The Risale-i Nur's reflective thought began to take shape in the author's mind while he was still in his youth, while it matured in his middle age and produced the profound chain of reflective thought called the Mesnevi-i Nuriye, which contains a significant part of the Risale-i Nur in nascent form, and was written in the period that marked the transformation of the Old Said into the New Said. 5 This reflective thought then influenced every facet of Bediuzzaman's life, and developing and broadening in the course of time, produced the Risale-i Nur Collection and its service to the Qur'an and belief.
Reflective thought in the Risale-i Nur
In Bediuzzaman's eyes, the whole world of existence is a tableau to be reflected on. The purpose of the creation of conscious beings is to carry out the duty of reflective thought. Bediuzzaman saw the world in the form of two "spheres" and "tableaux," which he described as follows:
"One is a most magnificent, well-ordered sphere of dominicality, a finely fashioned, bejewelled signboard of art. The other is a most enlightened and illumined sphere of worship, a broad and comprehensive signboard of thought, reflection, admiration, thanks, and belief." 6
The infinite art and adornment which the "art tableau," that is, the sphere of dominicality, displays demands an infinite duty of reflective thought, due to which mystery, is the creation, not only of man and the jinn, but of countless sorts of angels and spirit beings. 7 However, in regard to his abilities, man holds a unique place among beings. For the purpose of reflective thought is to observe the marvels of the works, and to weigh them up one by one, and passing from the works to the Maker's beauty, perfection, tremendousness, glory, and other attributes, to gain knowledge of Him and feel awe and love for Him, and a longing to enter His presence and receive His favours. 8
"It is man who will perform this duty, for although he is a dark and ignorant thing, he possesses such abilities he is worthy of being a sample and model of the world. Also, a trust has been granted to man with which he may discover secret treasures and open them. Also, man's powers have not been limited; they are absolute. In consequence he possesses a sort of universal consciousness whereby he perceives the resplendent majesty and grandeur of the Sultan of Pre-Eternity." 9
In other places in his works, Bediuzzaman describes the "trust given to man" as his 'I' or ego, and says that it is by means of this trust that man can understand the Creator's attributes and works. 10 This trust has also rendered man superior to the angels. 11 So too, man's soul, "which receives the bounty of the manifestations of Divine mercy" 12 is a cause of his superiority over the angels. 13 "In particular he can understand many Divine Names through the pleasure to be found in sustenance. Whereas the angels cannot know them through that pleasure." 14
Man, then, has been sent to this world decked out with abilities superior to all other creatures. Like an eminent guest invited to an exhibition of the choice works of an artist, he will travel in his mind throughout the universe, study all the works he encounters, decipher the subtleties of their art, listen to the testimony of all beings, both singly and in unison, understand their worship and glorifications, and just like a commander who makes the finishing touches in the name of his unit, he will present in their name to the Divine Court the worship and benedictions of the beings subjugated to him. All this can only be achieved through constant and intense practice of reflective thought. 15
It is stated in a Qur'anic verse that men and jinn were created only that they should worship God. 16 But such worship is not a soulless, formal ceremony; the verse demands recognition of the One Who is worshipped, belief in Him, knowledge of Him and the boundless love within that knowledge, and sets this before us as the highest aim of creation. 17
The Risale-i Nur wants to achieve this result by means of reflective thought, its chief principle. The result of this reflection is not merely theoretical knowledge which admits God's existence and unity; it has as its aim a "sense of presence" which permeates every aspect of man's life; that is, finding, knowing, and feeling everywhere, in everything, in every event, the Divine existence and unity, and living in awareness of these:
"Dismissing beings from working on their own account and employing them on account of the All-Glorious Creator, and in the duty of manifesting the Most Beautiful Names and being mirrors to them, [The Risale-i Nur's way of reflective thought] considers them from the point of view of signifying something other than themselves; and being saved from absolute heedlessness, [one who follows it] enters the Divine presence permanently; he finds a way leading to Almighty God in everything." 18
In another place, Bediuzzaman states that a sense of the Divine presence such as this may be gained through the strength of certain, verified belief (tahkikî iman) and through the reflective thought on creatures which leads to knowledge of the Maker. 19
The sorts of reflective thoughtThe Risale-i Nur offers us a very rich repertoire when it comes to the methods followed in reflective thought. For the universe was written as a vast book and set out as a magnificent exhibition of art, and there are numerous ways of reading the book and perusing the works in the exhibition. However, since this subject demands detailed study, here I shall suffice with mentioning briefly a classification which will hold up a light to the Risale-i Nur's style of reflective thought.
The Risale-i Nur's reflective thought proceeds on two principles: 1) the outer world 2) man's inner self. In the former, summary exposition has been taken as basic, and in the latter, detailed exposition. 20
Reflection on the outer world
The Supreme Sign (Âyetü'l-Kübra), which consists of the observations of a traveller questioning the universe about his Maker, is rich in examples of the Risale-i Nur's reflective thought on the outer world. 21 In this treatise, the universe is studied together with all its beings and its visible and invisible worlds, and its testimony to its Creator is described on thirty-three different levels or degrees. In the first chapter, the main subject is the necessary existence of God and proofs of it, and Divine unity is secondary, while in Chapter Two the universe as a whole is discussed from various angles and the question of Divine unity is stressed. The method which is followed on a broad scale in The Supreme Sign represents the Risale-i Nur's general approach. We may summarize this method as "considering aspects of a being or event together with others resembling it in the universe and approaching them with a view as wide as the universe." This is probably what is meant by the "summary" reflection on the outer world. This way prevents thought being scattered in the realms of multiplicity; all the beings or events we observe in the universe become proofs of knowledge of God as powerful as the universe or means to the sense of His presence.
Bediuzzaman expresses this truth at the beginning of the Second Ray as "Divine beauty and dominical perfection become apparent in Divine unity and the affirmation of it," and he sets out examples of it. For example, if considered on its own, a sick person being healed may be attributed to various causes such as medicine. But if all the sick in the world are thought of who are recovering at that same time, and even all those of the past and future, the face of the earth takes on the form of a hospital, and the existence and compassion of a Healer who restores to health all those suffering ills both physical and spiritual, will be felt in powerful fashion. 22
In the Fourth Ray, Bediuzzaman follows the same method, and sets out the face of the earth before the imagination just as though it was a small garden. The imagination then gazes on the beauty of Divine compassion in all the young in the garden being fed on their mother's milk; and the beauty of Divine mercy in all living beings being given their sustenance; and the beauty of Divine wisdom in all beings being created purposefully and with wisdom; and the beauty of Divine justice in the harmony and proportion in the creation of all things; and the beauty of Divine preservation in all things beings created with faculties and members that will preserve and perpetuate their lives; and the beauty of Divine munificence in the bestowal on all living beings of bounties appropriate to them. 23 These are what appear to "the eye of the imagination," but they are not imagination, they are reality. For what is described is what is happening all around us all the time, whether we see it or not. But since our physical eyes are incapable of seeing it, the rest of the picture can be completed only with the help of the power of imagination and by means of reflective thought.
Once this way of looking at things is grasped, all works are seen in one work, all acts in one act, and all Names in one Name. Observing the manifestation of one Name in a being, the thought is transferred to the One signified by all the Names manifested in the universe. 24 After this a single being, or even a single particle, may perform the function of all the universe. For a single minute particle proves Almighty God together with His essence and attributes, and makes Him known. 25
When the universe together with all its beings becomes the means to knowledge of God, no need arises to abandon the realms of multiplicity in order to find Divine unity and gain a sense of the Divine presence. On the contrary, the opportunity lost by abandoning multiplicity performs an important function in the Risale-i Nur's reflective thought:
"[The Risale-i Nur] shows in such a way that from top to bottom the universe reflects the manifestations of the Divine Names like mirrors, that no possibility remains for heedlessness. Nothing becomes an obstacle to the Divine presence. I saw that unlike the sufis and people of reality who in order to gain permanent access to the Divine presence, banish or forget or do not recall the universe, it gains a sense of the Divine presence as extensive as the universe, and opens up a sphere of worship as broad and universal and permanent as the universe…" 26
Reflective thought on man's inner self
The same may be applied to reflective thought on man's inner self. Factors which are generally considered to be obstacles to spiritual development like egoism and the soul, are seen in the Risale-i Nur to be important means to knowledge of God. For one thing, nothing can take the place of egoism and the function it performs. For the Creator's attributes, which it is our duty to know, are absolute, and without limit or like. If it was not for the analogies the ego makes, starting off with "However I make this house, that is how God made the universe," and continuing successively to the highest levels of abstract thought, it would not have been possible to reflect on the attributes, works, or manifestations of a Creator Whose power embraces all things and does as He wishes. 27 Both the Qur'an and Hadith teach the attributes and acts of the universe's Creator in this way. For example, God's not permitting the associating of partners with Him is illustrated with the comparisons "giving an example from among yourselves," and "would you consent to your slaves sharing your property and being equal to you?" 28 Here, the fact that rulership does not permit rivals is illustrated by the example of man's apparent and relative ownership and rulership. And in a Hadith, the joy God feels at a sinner's repentance is illustrated by the joy of someone who has lost all his possessions in the desert and given up all hope of life, sleeping and when he awakens finding his camel and everything beside him. 29
Like egoism, man's instinctual soul is an important means to knowledge of God. As we saw above, due to the manifestations it receives, it is even the cause of his superiority to the angels. In this matter, Bediuzzaman took the Companions as an example, and rather than killing the soul or rendering it ineffective, he preferred the way of employing it as a soldier under the command of the heart and driving to perform the worship particular to it. 30
With adding the two facts that like other beings, man is a mirror to the Divine Names, and that with his 'deficient' attributes, he acts as a mirror to the Creator's perfect attributes, the three fronts of reflective thought on man's inner self become clear. 31 In fact, as deficient attributes, the principles of impotence and poverty form the basis of the Risale-i Nur's reflective thought. These principles also act as a sort of insurance against the potential dangers of egotism and the instinctual soul:
"Yes, this path is shorter, because it consists of four steps. When impotence removes its hand from the soul, it gives it directly to the All-Powerful One of Glory… Also this path is much safer, because the ravings and high-flown claims of the soul are not present on it. For apart from impotence, poverty, and defect, the soul possesses nothing so that it oversteps its mark." 32
Just as Bediuzzaman favours detailed thought in internal reflection, so is he of the opinion that it is a swifter and more direct way than reflection on the outer world. Even, although he describes the certainty resulting from reflection on the outer world as "knowledge of certainty," he speaks of "absolute certainty" in connection with reflection on man's inner world. This is understood from his later adding a section entitled "the testimony of man's essential nature" to the Hülâsatü'l-Hülâsa, an Arabic summary of The Supreme Sign, which forms the peak of reflection on the outer world. He explained the reason for this addition as follows in one of his Emirdag letters:
"Yes, when I read the Hülâsatü'l-Hülâsa, I see the vast universe as a circle for the remembrance of God. But since the tongue of each realm of beings is very extensive, the intellect has to work excessively to comprehend the Divine Names and attributes by way of reflective thought at the degree of 'the knowledge of certainty'. Only then does it see it completely. But when it considers the human reality, it confirms those Names and attributes in that comprehensive measure, that tiny map, that tiny true sample, that tiny sensitive balance, and in that sensitive egoism with a conscience, assurance and belief which are utterly certain, direct, and assented to mentally."
Later in the same passage, Bediuzzaman states that reflective thought on man's inner self is the means to attaining belief which is at the degree of 'absolute certainty' and free of every sort of doubt and hesitation. 33
The source of reflective thought
If one has to place the reflective thought of the Risale-i Nur within Islamic thought, a number of currents resembling it may be found in the Islamic world. It is possible to find the traces of sufism, the method of kalâm, and even philosophy in certain aspects of it. If it is borne in mind that Bediuzzaman engaged in intensive study from a very early age, it will be clear that someone with his brilliant intelligence and high culture could not fail to be influenced by the works he studied and thought he encountered. Nevertheless it is understood from his earliest extant works that none of these ways satisfied Bediuzzaman completely, and that setting his sights on higher ground, he began to search for a different way. For example, in Muhâkemat, one of his earliest works, he defines the ways leading to knowledge of God as follows, setting forth his preference:
"The first is the way of the sufi scholars, which is based on purification and illumination.
"The second is the way of the scholars of kalâm, which is based on contingency and createdness. For sure these two ways have branched out from the Qur'an, but since human thought has put them in a different mould, they have become lengthy and difficult.
"The third is the way of the philosophers.
"These three are not free of the assaults of doubts.
"As for the fourth, it is the Qur'anic ascent, which proclaims the lofty rank of the Qur'an's eloquence, and is the shortest and most direct, and in respect of clarity is the most comprehensive, embracing all mankind. We too have chosen this [way]." 34
Bediuzzaman remained faithful to this claim throughout his life, and stated in numerous places in his works that the Risale-i Nur was based on the Qur'an alone and had taken its inspiration from it. When we study the Risale-i Nur in the light of this, we see that in fact it does reflect a number of characteristics of the Qur'an's style, the most important of which may be listed as follows:
1. The evidences the Qur'an puts forward while proving foremost the necessary existence and unity of God and all the truths of belief, are taken from the world around us and the life we live: birds, sheep, clouds, mountains, the seas, grapes, dates, olives, the bee, the fly, the moon, the sun, fish, rotted bones, fruit ripe and unripe, eyes, ears, mounts ridden on journeys, and so on. These are all things which the peoples of all ages are familiar, and the Qur'an uses them all as evidences making known God. The things the Risale-i Nur employs in its reflective thought are nothing other than these.
2. The Risale-i Nur adopts exactly the method of the Qur'an, which from beginning to end calls on the reason to testify to what it asserts, invites man to reflect, shows imitative belief to be the basis of associating partners with God, and eradicates it. Bediuzzaman states that the logical proofs and scholarly arguments of the Risale-i Nur have taken the place of the spiritual journeying and recitations of sufism. 35
3. The Qur'an addresses everyone. Bediuzzaman also chose this way, particularly in the Risale-i Nur, which he began to write while he was in Barla, and addresses not an elite group, but every class of mankind. The role a person's degree of knowledge and understanding play in their profiting from the works is another subject, exactly the same as their profiting from the Qur'an.
4. A characteristic mentioned in the second matter above, that although it shares a basic characteristic with the science of kalâm, it departs from it in the matter of style, where it takes the Qur'an as its direct example. For example, it is not possible to encounter in a work of kalâm the style he uses in the Risale-i Nur, a method which consists of studying side by side the manifestation in a particular being or event and universal beings and events:
"Thus, by analogy with these examples, each of the Divine Names has a sacred beauty particular to it, a single manifestation of which makes beautiful the vast world and innumerable species of beings. You may see the manifestation of a Name's beauty in a single flower; the spring is also a flower; Paradise is a flower yet unseen. If you can visualize the whole of spring and see Paradise with the eye of belief, you may understand the utter majesty of everlasting Beauty. If you respond to that Beauty with the beauty of belief and worship, you will be a most beautiful creature. While if you meet it with the boundless ugliness of misguidance and loathsomeness of rebellion, you will be both a most ugly creature and will in effect be loathed by all beautiful creatures." 36
The fact that these phrases have a power which "surpass the mere words of the book" and when read, arouse some of man's inner faculties, is easily understood both from the phrases themselves, and from the effect they have on those who read them. Islamic scholars who have chosen a similar style are not few in number; it is clear that like them, the Qur'an is the source of this original style of the Risale-i Nur. The effect of this style on the conscience is nothing other than proof of the Qur'an's miraculousness, which transcends the centuries and continents. 37
5. Just as the Qur'an addresses all the classes of mankind at once, so it addresses man himself as a totality. It is not only the intellect or the heart that receive effulgence from its address, but all man's being and all his senses. The Risale-i Nur adopted this style also. In Bediuzzaman's words:
"Both the mind, and the heart, and the spirit, and the soul, and the emotions may receive their share of the Risale-i Nur's truths, which are like basic sustenance." 38
"The Words and those lights, which proceed from the Qur'an, are not only scholarly matters pertaining to the intellect, they are rather matters of belief which pertain to the heart, the spirit, and spiritual states. They resemble most elevated and valuable knowledge of God." 39
"The Risale-i Nur does not teach only with the feet and reasoning of the intellect like the works of other religious scholars, and it does not proceed only with the illuminations and visions of the heart like the saints; it proceeds with the feet of the uniting and combining of the heart and intellect, and of the co-operation of the spirit and other subtle faculties, and flies to the highest summits." 40
The author also attributes to the Qur'an the fact that the reflective passages in the Risale-i Nur cause no boredom even when read over and over again. 41
6. On its very first page, the Qur'an, which was revealed as a mercy to believers, 44 to a Messenger who was sent as a mercy to all the worlds 42 and who is most compassionate and kind towards the believers, 43 describes the Sustainer of All the Worlds with the Names of Merciful and Compassionate. In describing God to the people of today, who although they are more in need of Divine mercy than at any time, tend to think of God as wrathful and chastising as a result of what they hear from their environment, the Risale-i Nur for the most part employs the same style. It imparts hope rather than despair, encourages rather than frightens, even likening fear of God to a child seeking refuge in his mothers tender breast. 45 This characteristic undoubtedly comes from the Qur'an and demonstrates that the Risale-i Nur is a reflection of the Divine Names of Merciful (Rahman), 46 Compassionate (Rahim), 47 and Clement (Raûf). 48
What is the Risale-i Nur?
Having explained the above, if we return to the question posed at the beginning, we may be faced with the need to attach a new name to the reflective thought of the Risale-i Nur. If you look from one angle, characteristics of this reflective thought resembling sufism are apparent, and if you look from another, those resembling kalâm appear to one. As was mentioned above, his being influenced to a greater or lesser degree by both these may be seen as a natural consequence of both his humanity and his broad culture. On the other hand, the author's own statements on this matter sometimes hint of contradiction. For example, there is his well-known saying: "This is not the time of the sufi tariqat, it is the time of 'reality' (haqiqat)," 49 and his numerous clear statements to the effect that the Risale-i Nur was not a sufi path, leaving no room for doubt on the question, 50 but then the question is expressed rather differently in one of his Emirdag letters:
"Up to now I have thought only of the reality of belief and said 'This is not the time of the sufi tariqat; innovations do not permit it.' But now it is necessary and essential that all the followers of the tariqats who are within the bounds of the Prophet's Sunna should regard the circle of the Risale-i Nur, which is the summary of all the twelve major tariqats and is their largest circle, as their own tariqat circle, and enter it. The present time has shown this." 51
Nevertheless, I am of the opinion that to conclude from the above that the Risale-i Nur is another large tariqat which embraces all the others is not correct. It is probably more accurate to understand this as meaning that (1) the Risale-i Nur produces more directly, by way of 'the greater sainthood (velâyet-i kübra)' and 'the legacy of prophethood (veraset-i nübüvvet)', the results sought from the sufi path, 52 and that the Risale-i Nur does not form a separate movement like the sufi orders and other communities, and is a work which is common property, which everyone may identify with and from which everyone may profit to whatever tariqat, group, or school they belong. 53
Certainly, we see that like the followers of the sufi path, supplications, litanies and recitations of the Divine Names held an important place in the life of the author of the Risale-i Nur, but besides these all having the purpose of reflective thought and assisting in the unfolding of numerous of the truths of the Risale-i Nur, it is a fact that the Risale-i Nur students were not left under any obligation to perform these litanies and recitations. The "recitations" of the Risale-i Nur, which is based on the principles of impotence, poverty, compassion and reflection, are 1) following the practices of the Prophet (PBUH), 2) carrying out all the religious obligations, 3) avoiding serious sins, 4) performing the obligatory five daily prayers exactly as they should be performed, and 5) reciting the tesbihat after the five daily prayers. Here we see no obligation to recite any recitations or supplications other than the tesbihat. 54
Another characteristic distinguishing the Risale-i Nur from the sufi tariqats was Bediuzzaman's explicitly rejecting "intermediaries"(vesile) 55 and "excessively good opinions" of spiritual guides, 56 which is favoured by the followers of the sufi way.
Nevertheless, even if only to a certain extent, 'wonder-working' (keramet) and signs from the realms beyond man's normal perceptions (gayb) are to be seen in the Risale-i Nur. There are even treatises confined to this matter, such as the First and Eighth Rays. And the 'wonders' attributed to Bediuzzaman himself both in the writings of his students and in his official biography, are not few in number. The most important reason these were given importance by the Risale-i Nur students despite the author himself attaching no importance to wonder-working and insistently correcting his students' excessively good opinion of himself and clearly stating that the way of the Risale-i Nur is that of 'reality,' was probably the need of the Risale-i Nur students for moral support at that time of severe oppression. At the same time, the excessive fondness of society for 'extra-ordinary' occurrences like illuminations and wonder-working should not be ignored. This tendency would certainly be reflected in a movement like the Risale-i Nur, which embraces all sectors of society. The temperaments of a number of prominent Risale-i Nur students with leanings towards sufism, both in the author's time, and in our time, have played a significant role in this matter, and continue to do so.
However, Bediuzzaman's own statements are the last word on this matter and state the Risale-i Nur's position clearly:
"This result, which, through the service of the Risale-i Nur, has ensured for thousands of believers in Isparta and its environs an extraordinary strength of belief, is sufficient for our extraordinary service. Even if someone was to appear of the loftiness of ten spiritual poles and raise a thousand people to the level of sainthood, he still could not lower this degree [of the Risale-i Nur's achievement]. The true students of the Risale-i Nur content themselves with results like this… What they call in logic 'qaziye-i makbule,' that is, accepting without proof the words of the great, does not express certainty and surety in logic; it is only a prevailing assumption. The certain proofs of logic do not look to good opinions of people and people who are generally accepted, they look to irrefutable evidence; all the proofs of the Risale-i Nur are of this incontrovertible type. For exactly like the realities and truths of belief which the saints (ehl-i velâyet) experience through their pious acts and worship and asceticism, and on their spiritual journeyings, and which they observe behind veils, the Risale-i Nur has opened a way to reality in knowledge in place of worship; it has opened up a way leading to the essence of reality within logical proofs and scholarly arguments in place of spiritual journeyings and recitations; it has opened up a way of 'the greater sainthood' directly within the science of kalâm, the science of the tenets of belief, and the science of the principles of religion, in place of the science of sufism and the tariqat." 57
Nevertheless, we are confronted with a number of differences between the science of kalâm and the Risale-i Nur. Before everything, the author was of the opinion that the way followed by the scholars of kalâm was lengthy and far from answering the needs of the time, and did not go beyond addressing the intellect alone. 58 Nevertheless, the facts that 1) the subjects the Risale-i Nur mostly deals with, and 2) it follows the method of proving the truths of belief with evidence, bring it closer to kalâm. It should be stated clearly here that the points the Risale-i Nur shares with kalâm are more numerous and more fundamental that those it shares with sufism. It is exaggeration to say that the difference between the Risale-i Nur and the scholars of kalâm is merely one of style, for Bediuzzaman's own statements place the Risale-i Nur within that science:
"You wanted instruction in the science of kalâm from me. You anyway receive such instruction, for all the Words that you write [out by hand] are lessons in the luminous, true science of kalâm." 59
"Since early times in most places the scholars of the religious schools (medrese) bowed to the people of the sufi convents (tekke), that is, they submitted to them and applied to them for the fruits of sainthood (velâyet). They sought the illuminations of belief and the lights of reality in their shops. A prominent medrese scholar even, would kiss the hand of a minor shaykh of the tekkes, and follow him. They sought the spring of that water of life in the tekke. Nevertheless in the medrese was a more direct path leading to the lights of reality, and in the sciences of belief a purer and clearer spring of the water of life, and in [intellectual] knowledge ('ilm) and the truths of belief and the science of kalam of the Sunnis a way of sainthood higher, sweeter, and more powerful than laudable acts, worship and the sufi way; thus, the Risale-i Nur has opened up as a miracle of the Qur'an of Miraculous Exposition, and has demonstrated, and it is there for all to see." 60
"The Risale-i Nur has opened … a way of 'the greater sainthood' directly within the science of kalâm, the science of the tenets of belief, and the science of the principles of religion, in place of the science of sufism and the tariqat." 61
If we leave aside as the subjects for another discussion, "the greater sainthood" and "legacy of Prophethood," the Risale-i Nur confronts us with its own particular style of reflective thought as a different, original, and brand-new work of kalâm.
It is a work which in the words of Mehmed Akif, receives inspiration directly from the Qur'an; reads the books of the macrocosm and microcosm within the broad horizons the Qur'an has revealed; addresses simultaneously the intellect and the heart; and by stirring into action with this style of address the potential energy in man, makes Islam liveable in all areas of his life; and has proved its originality and effectiveness over the mass of people.
Having opened up a new path in the history of the science of kalâm with the horizon of reflective thought that it has laid out before twentieth —and probably twenty-first— century man, the Risale-i Nur is certainly worthy of being thought of as unique. For once it has been discovered, the style of Qur'anic kalâm that it introduced will acquaint people directly with the Qur'an, and concealed in the Qur'an is the potential to ensure they will find much more in the Qur'an than the Risale-i Nur can explain.
* * *
ÜMIT SIMSEK (Writer, Researcher)
Ümit Simsek was born in Istanbul 1950, and entered the world of journalism and publishing at an early age. He began work on various newspapers and magazines in 1967, working for the Yeni Asya and Yeni Nesil newspapers from their inception. He played an active role in the setting up of the Yeni Asya Research Centre in 1979, and the preparation of their 'Ilim-Teknik Serisi' (Series on Science and Technology), which brought together religion and science. He became the General Co-ordinator of the Centre.
His published works include:
Atom; Big Bang – Kâinatin Dogusu (The Big Bang – The Birth of the Universe); Bir Arinin Hatira Defteri (The Diary of a Bee); Arastirma Teknikleri (Techniques in Research); Uzay (Space); Gezegenler (The Planets); Madde ve Enerji (Matter and Energy); Dünya (The World); Kur'ânimizi Ögrenelim (Let's Learn the Qur'an); Kur'ân-i Kerim ve Açiklamali Meâli (The Meaning of the Qur'an, trans.) (With others); Seytanla Münazara (A Dispute with the Devil); Risale-i Nur Isiginda Cevsen Meâli (The Meaning of the Jawshan al-Kabir in the Light of the Risale-i Nur); Varliklardan Allah'a (From Beings to God).
; (The Big Bang – The Birth of the Universe); (The Diary of a Bee); (Techniques in Research); (Space); (The Planets); (Matter and Energy); (The World); (Let's Learn the Qur'an); (The Meaning of the Qur'an, trans.) (With others); (A Dispute with the Devil); (The Meaning of the in the Light of the Risale-i Nur); (From Beings to God).


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There are a range of organisations that provide information which could be useful to carers in Gateshead. If you need to find specific information please contact Gateshead Carers for help and advice, or you may find the links below helpful.
- Benefits
- Health Conditions
- Cancer Support
- Learning Disabilities
- Working Carers
- Alcohol & Substance Misuse
- BME & Faith Communities
- Lesbian, Gay, Bisexual & Transgender
- Health & Wellbeing
Poster of mental health support in Gateshead.


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Difference between revisions of "John Marshall (1755 - 1835)"
m (Text replacement - "at the College of William and Mary" to "at William & Mary")
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'''John Marshall''' studied law at
'''John Marshall''' studied law at [[William Mary]] under the tutelage of [[George Wythe]] in 1780. Marshall was the fourth chief justice of the U.S. Supreme Court. John Marshall (1755-1835) was born near Germantown, Prince William (currently Fauquier) County, Virginia on 24 September 1755 to parents Thomas Marshall and Mary Randolph Keith. From 1775-1781, Marshall served in the Continental Army and fought in the [[Revolutionary War]]. During the spring and summer of 1780, Marshall attended classes at the College of William and Mary and received his license to practice law.
Latest revision as of 16:43, 9 September 2019
John Marshall studied law at William & Mary under the tutelage of George Wythe in 1780. Marshall was the fourth chief justice of the U.S. Supreme Court. John Marshall (1755-1835) was born near Germantown, Prince William (currently Fauquier) County, Virginia on 24 September 1755 to parents Thomas Marshall and Mary Randolph Keith. From 1775-1781, Marshall served in the Continental Army and fought in the Revolutionary War. During the spring and summer of 1780, Marshall attended classes at the College of William and Mary and received his license to practice law.
After the war, he moved to Richmond, Virginia and began his practice. Marshall married Mary Willis Ambler in 1783. The couple had ten children, six of whom survived to adulthood. He was elected as a delegate to the Virginia House of Delegates in 1780 and 1782-1788. Later, he was appointed by President John Adams to a special commission to France from 1797-1798. The commission, which brought about the famous XYZ Affair, failed to settle existing differences between France and the U.S. From 1799-1800, Marshall served as a Federalist representative in the 6th United States Congress. He did not serve out his term however, as he was appointed by Adams to serve as U.S. Secretary of State from 1800-1801. Later, Marshall received yet another appointment from Adams this time to the bench as the fourth chief justice of the Supreme Court. He was confirmed by the Senate on 27 January 1801 and served until his death on 6 July 1835. In addition to hearing 1,215 cases and authoring 514 opinions, Marshall also wrote, The Life of George Washington, a book in 5 volumes. Marshall was buried in New Burying Ground, Richmond, Virginia.
Marshall Family Bible
The Marshall Family Bible is on display at William and Mary's Wolf Law Library.
Material in the Special Collections Research Center
- "John Marshall"in SCRC Database.
- Johnson, Herbert A., Charles T. Cullen, Nancy G. Harris, Charles F. Hobson, and others eds.The Papers of John Marshall.10 vols. to date. Chapel Hill: University of North Carolina Press, 1974- .Call Number: E302 .M365 v.1 - v.10 Mason, Frances Norton.
- My Dearest Polly: Letters of Chief Justice John Marshall to His Wife, With Their Background, Political and Domestic, 1779-1831. Richmond: Garrett & Massie, 1961. Call Number: E302.6 .M4 M33
- Oliver, Andrew, The Portraits of John Marshall. Charlottesville: Institute of Early American History and Culture, University Press of Virginia, 1977. Call Number: E302.6 .M4 O44
- Rhodes, Irwin S.The Papers of John Marshall, A Descriptive Calendar. 2 vols. Norman: University of Oklahoma Press, [1969]. Call Number: KF213 .M3 R5 v.1 - v.2.
Need help?
To search for further material, visit the Special Collections Research Center's Search Tool List for an overview of the Special Collections Database, W&M Digital Archive, Flat Hat-William & Mary News-Alumni Gazette index, card catalogs, and other tools available to help you find material of interest in William & Mary Libraries Special Collections Research Center.
Questions? Contact the Special Collections Research Center at email@example.com or 757-221-3090, or visit the Special Collections Research Center in the Earl Gregg Swem Library at William & Mary.
|A Note About The Contents Of This Wiki
|The information available in this wiki is the best available from known documents and sources at the time it was written. Unfortunately, many of the early original records of William & Mary were destroyed by fires, military occupation, and the normal effects of time. Information in this wiki is not complete as new information continues to be uncovered in Swem Library's Special Collections Research Center and elsewhere. Researchers are strongly encouraged to use the Special Collections search tools for their research as the information contained in this wiki is by no means comprehensive.


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Wasn't she already canonised?
MMDE: Made a saint in the 1990's
Current: Made a saint in 2016
Many people were surprised to hear Mother Teresa was being made a Saint, or Canonised, in 2016 because they thought she already was one.
Some even remember this happening whilst she was alive, which is unprecedented. They recall Pope John Paul II performing the ceremony.
Could these people just be confusing the sainthood ceremony with the many others she was honoured at, such as winning the Nobel Peace prize, the Pope John XXIII Peace Prize and India's highest civilian award, the Bharat Ratna?
There is also something unusual regarding the process, which doesn't seem to be in doubt. The beatification process traditionally only began 5 years after the person's death, but this was waived by Pope John Paul II in 1997.
Saint Teresa
People have pointed out a discrepancy - if she had been canonised whilst alive, we'd all have been calling her Saint Teresa. Or maybe we did - in another timeline.


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