text:
The Will to Choose or to Reject: Continuing Our Critical Work
Elisabeth Schüssler Fiorenza
From Feminist
Interpretation of the Bible
Editor, Letty M. Russell
Westminster Press,
Philadelphia. 1985
Copyright Ch. 10, Elisabeth Schüssler
Im ceded - Ive stopped being Theirs -
The name They dropped upon my face
With water, in the country church
Is finished using, now,
And They can put it with my Dolls,
My childhood, and the string of spools,
Ive finished threading - too
Baptized before, without the choice,
But this time, consciously, of Grace
Unto supremest name
Called to my Full - The Crescent dropped -
Existences whole Arc, filled up,
With one small Diadem.
My second Ran - too small the first-- Emily Dickinson
Crowned - Crowing - on my Fathers breast -
A half unconscious Queen -
But this time - Adequate - Erect,
With Will to choose, or to reject,
And I choose, just a Crown.
Adrienne Rich has pointed out that this poem of Emily Dickinsons is a poem of great pride and self-confirmation, of transcending the patriarchal condition, of movement from unconsciousness to consciousness. She cautions us, however, not to give it a theological reading, because Emily Dickinson used the Christian metaphor far more than she let it use her.(1)
I have quoted both Dickinson and Rich because they articulate at different levels the central challenge of a feminist biblical hermeneutics. Feminist consciousness radically throws into question all traditional religious names, texts, rituals, laws, and interpretative metaphors because they all bear our Fathers names. With Carol Christ (2) I would insist that the central spiritual and religious feminist quest is the quest for womens self-affirmation, survival, power, and self-determination.
Some of us have therefore argued that as self-identified women we cannot but leave behind patriarchal biblical religion and communities and create a new feminist religion on the boundaries of patriarchal religion and theology. Others claim biblical religion as an integral part of their own historical identity and religious experience. The Jewish feminist Alice Bloch articulates this claim well:
I take pride in my Jewish heritage, and I am tired of hearing women dismiss Jewish identity as oppressive and patriarchal. . . . Jewish identity is important to me, because being Jewish is an integral part of myself; its my inheritance, my roots. Christian women sometimes have a hard time understanding this, because Christian identity is so much tied up with religious beliefs. It is possible to be an ex-Catholic or an exBaptist, but it is really not possible to be an ex-Jew.(3)
While agreeing with her insight that womens personal and religious self-identity is intertwined, I would maintain that Christian self-identity is not just tied up with religious beliefs but is also a communal-historical identity. Christian (and in my case Roman Catholic) feminists also do not relinquish their biblical roots and heritage. As the ekklesia of women, we claim the center of Christian faith and community in a feminist process of transformation.
The Hermeneutical Center: Women-Church
The hermeneutical center of feminist biblical interpretation is the women-church (ekklesia gynaikon), the movement of self-identified women and women-identified men in biblical religion. The ekklesia of women is part of the wider womens movement in society and in religion that conceives itself not just as a civil rights movement but as a womens liberation movement. Its goal is not simply the full humanity of women, since humanity as we know it is male defined, but womens religious self-affirmation, power, and liberation from all patriarchal alienation, marginalization, and oppression. The Greek term ekklesia means the public gathering of free citizens who assemble in order to determine their own and their childrens communal well-being. It can be translated as the assembly, the synagogue, or the church of women. When as a Christian I use the expression women-church, I do not use it as an exclusionary(4) but as a political-oppositional term to patriarchy.
It thus becomes necessary to clarify here the way in which I use patriarchy as an explanatory concept. I do not define it in a general sense as a societal system in which men have power over women(5) but in the classical sense as it was defined in Aristotelian philosophy. Just as feminism is not just a worldview or perspective but a womens movement for change, so patriarchy is in my understanding not just ideological dualism or androcentric world construction in language but a social, economic, and political system of graded subjugations and oppressions. Therefore I do not speak simply about male oppressors and female oppressed, or see all men over and against all women. Patriarchy as a male pyramid specifies womens oppression in terms of the class, race, country, or religion of the men to whom they belong.
Patriarchy as the basic descriptive model for feminist analysis allows us to conceptualize not only sexism but also racism and property-class relationships as basic structures of womens oppression. In a patriarchal society or religion, all women are bound into a system of male privilege and domination, but impoverished Third World women constitute the bottom of the oppressive patriarchal pyramid. Patriarchy cannot be toppled except when the women who form the bottom of the patriarchal pyramid, triply oppressed women, become liberated. All womens oppression and liberation is bound up with that of the colonialized and economically most exploited women. This was already recognized by one of the earliest statements of the radical womens liberation movement: Until every woman is free, no woman is free.(6) Equality from below must become the liberative goal of women-church. In other words, as long as societal and religious patriarchy exists, women are not liberated and must struggle for survival and self-determination. Conversely, there is no one feminist theory, religion, or group that can claim to be fully liberated.
Since a critical analysis of patriarchy allows us to conceptualize the interaction of sexism, racism, classism, and militarist colonialism, such a feminist interpretation of liberation is not in its conception and goals white middle-class. All of us who are sufficiently educated to participate in a hermeneutical or theological discussion do not live our lives on the bottom of the patriarchal pyramid. Our experiences of oppression and marginalization are very different, but as women we all live in a society and culture that denies us our independence and selfdetermination.
My life and experience is quite different, for example, from that of my mother. In 1944, during street fighting, she had to leave her home with two small children and literally walk from Romania to a bombed-out Germany, surviving from day to day, begging for food shelter, and clothing for her children. Nevertheless, my own struggles for survival as a woman in a clerical male profession have enabled me to understand more than my mother ever did what it means to be a woman in a patriarchal society. A feminist analysis of my own experience helps me realize that the baby given up for adoption could have been mine, the peasant girl in Guatemala without a childhood could be my daughter, the medieval woman burnt by the church as a witch could have been me, the senile woman left for days without food could be my future.
I have therefore argued that feminist theology must articulate its advocacy position not as an option for the oppressed but as the. selfidentification of women in patriarchal society and religion, since all women are socialized to identify with men.(7) The more we identify as women and thereby overcome our patriarchal self-alienation, the more we will realize that the separation between white and black women, middle-class and poor women, native American and European women, Jewish and Christian women, Protestant and Catholic women, lesbian and heterosexual women, nun-women and lay-women is, in the words of Adrienne Rich, a separation from ourselves.(8) Conversely, option for the most oppressed woman is an option for our women selves. Such an option allows us to find God in ourselves and to love Her fiercely.(9)
The locus or place of divine revelation and grace is therefore not the Bible or the tradition of a patriarchal church but the ekklesia of women and the lives of women who live the option for our women selves. It is not simply the experience of women but the experience of women (and all those oppressed) struggling for liberation from patriarchal oppression .
The dream of freedom for oneself in a world in which all women are free emerges from ones own life experience in which one is not free, precisely because one is a woman. The liberation of women is thus not an abstract goal . . . but is the motive for that process. Individual freedom and the freedom of all women are linked when one has reached the critical consciousness that we are united first in our unfreedom.(10)
The patriarchal dehumanization and victimization of triply oppressed women exhibits the full death-dealing powers of patriarchy, while their struggles for liberation and courage to survive is the fullest experience of Gods grace in our midst. A feminist critical theology of liberation must therefore be particular and concrete. It must theologically explore womens particular experiences of marginalization, victimization, and oppression. At the same time it has to articulate our individual and historical experiences of liberation.
The God of Judith as well as the God of Jesus is Emmanuel, God with us in our struggles for liberation, freedom, and wholeness. The spiritual authority of women-church rests on this experience of grace in our midst.
Feminist biblical interpretation must therefore challenge the scriptural authority of patriarchal texts and explore how the Bible is used as a weapon against women in our struggles for liberation. It also must explore whether and how the Bible can become a resource in this struggle. A feminist biblical interpretation is thus first of all a political task. It remains mandatory because the Bible and its authority has been and is again today used as a weapon against women struggling for liberation.
From its inception, feminist interpretation and concern with scripture has been generated by the fact that the Bible was used to halt the emancipation of women and slaves. Not only in the last century but also today, the political Right laces its attacks against the feminist struggle for womens rights and freedoms in the political, economic, reproductive, intellectual, and religious spheres with biblical quotations and appeals to scriptural authority.(11) From countless pulpits and Sunday school classes, such patriarchal attacks are proclaimed as the word of God. Anti-ERA groups, the cultural Total Woman movement, and the Moral Majority appeal to the teachings of the Bible on the American family and on creational differences between the sexes supposedly resulting in a different societal and ecclesial calling. At the same time, the political Right does not hesitate to quote the Bible against shelters for battered women, for physical punishment of children, against abortion even in cases of rape or child pregnancy, and against womens studies programs at state universities.(12)
At the same time the Bible has not served only to legitimate the oppression of white women, slaves, native Americans, Jews, and the poor. It has also provided authorization for women who rejected slavery, colonial exploitation, anti-Semitism, and misogynism as unbiblical and against Gods will. It has inspired countless women to speak out against injustice, exploitation, and stereotyping and energized them to struggle against poverty, unfreedom, and denigration. The Guatemalan Indian and Christian revolutionary Rigoberta Menchu testifies to this:
In the community we began to reflect together on what the Bible told us. The story of Judith, for example, impressed me very much: she beheaded the king to save her people. We too understood that faced with the violence of the rich, we have to respond with another kind of violence.(13)
I propose elsewhere(14) that a feminist critical theology of liberation should develop a multidimensional model of biblical interpretation in order to assist women in their struggle for liberation. Such a model must be a feminist-critical and a historical-concrete model. It must not only show how individual biblical texts and writings functioned in their historical-political settings but also pay increased attention to the intersection and interplay of biblical texts with contemporary politics and socialization. It should not search for a feminist formalized principle, a universal perspective, or a historical liberating dynamics but should carefully analyze how the Bible functions concretely in womens struggle for survival. Key elements in such a model, as far as I can see, are the following: (i) suspicion rather than acceptance of biblical authority, (ii) critical evaluation rather than correlation, (iii) interpretation through proclamation, (iv) remembrance and historical reconstruction, and (v) interpretation through celebration and ritual.
First: A feminist Christian apologetics presumes that we can trust our lives to the word of God in the Bible and that we should submit to its authority and liberating power. It therefore insists that a hermeneutics of suspicion should only be applied to the history of exegesis and contemporary interpretations. While a liberationtheological interpretation affirms the liberating dynamics of the biblical texts, a feminist critical hermeneutics of suspicion places a warning label on all biblical texts: Caution! Could be dangerous to your health and survival. Not only is scripture interpreted by a long line of men and proclaimed in patriarchal churches, it is also authored by men, written in androcentric language, reflective of religious male experience, selected and transmitted by male religious leadership. Without question, the Bible is a male book. If Mary Daly is right that here also the medium is the message, self-identified women struggling for survival should avoid it like the plague. The first and never-ending task of a hermeneutics of suspicion, therefore, is to elaborate as much as possible the patriarchal, destructive aspects and oppressive elements in the Bible. Such an interpretation must uncover not only sexist biblical language but also the oppressive language of racism, anti Judaism, exploitation, colonialism, and militarism. An interpretation of suspicion must name the language of hate by its true name and not mystify it or explain it away.
write off all women who find meaning in scripture as unliberated and unfeminist, we have to use a hermeneutics of suspicion to detect the antipatriarchal elements and functions of biblical texts, which are obscured and made invisible by androcentric language and concepts. Moreover, we have to acknowledge that not all biblical stories, traditions, and texts reflect the experience of men in power or were written in order to legitimate the patriarchal status quo.
Second: If the ekklesia of women has the authority to choose and to reject biblical texts, we have to develop a theological interpretive principle for feminist critical evaluation rather than an interpretive principle and method of correlation. Such an interpretation must sort through particular biblical texts and test out in a process of critical analysis and evaluation how much their content and function perpetrates and legitimates patriarchal structures, not only in their original historical contexts but also in our contemporary situation. Conversely, all biblical texts must be tested as to their feminist liberating content and function in their historical and contemporary contexts. Such a feminist hermeneutics of critical evaluation has to articulate criteria and principles for evaluating particular texts, biblical books, traditions, or interpretations. Such criteria or principles must be derived from a systematic exploration of womens experience of oppression and liberation.
Because of the importance of specific feminist analyses and critical evaluations, I have argued that a feminist interpretation ought not to reduce the richness of biblical texts and traditions to one particular text or tradition, as the neoorthodox canon within the canon model does. It also should not separate form and content and then formalize and universalize them to a principle or dynamic, as the method of critical correlation (Schillebeeckx, Tracy) or confrontation (Küng) does.(15) Although Tillich had criticized Barths dialectical method, his dialectical method of correlation" is still motivated by the apologetic intent that engages in a critical dialogue of yes and no between contemporary culture and biblical religion in order to end with an affirmative yes to religion. Such a method of correlation, however, rests on the distinction between the unchanging content of the Christian message and the changing forms of cultural expression.(16)
A feminist method of correlation adopts the same distinction insofar as it separates the sociocritical prophetic-messianic principle or dynamics from its concrete historical articulations and deformations on the one hand and formalizes feminist experience and analysis on the other, in such a way that it becomes a critical principle of affirmation and promotion of the full humanity of women. It does so in order to correlate both the prophetic-biblical and the feminist critical principles with each other. As Rosemary Ruether has said in Chapter 9:
The Bible can be appropriated as a source of liberating paradigms only if it can be seen that there is a correlation between the feminist critical principle and that critical principle by which biblical thought critiques itself and renews its vision as the authentic Word of God over against corrupting and sinful deformations. It is my contention here that there is such a correlation between biblical and feminist critical principles .
As alternative option I have proposed that biblical feminists need not presume such a correlation or configuration, but neverthelessin a process of critical evaluation we are able to find some liberating paradigms and resources in biblical texts. This is the case not because a correlation between feminist and biblical critical principles can be presupposed but because the historical experience of wom en-church with the Bible allows us to do so. Yet in order to find feminist biblical resources, we have first to bring to bear the full force of the feminist critique upon biblical texts and religion.
Third: Since today, as in the past, the political Right fights its holy war against feminism under the banner of the doctrinal paradigm of biblical interpretation, our defense must directly address the question of the Word of God as proclaimed in scripture. (17) We have therefore to develop a hermeneutics of proclamation that undercuts the authority claims of patriarchal scriptural texts. As I have already suggested in my contribution to The Liberating Word, feminist theology must first of all denounce all texts and traditions that perpetrate and legitimate oppressive patriarchal structures and ideologies. We no longer should proclaim them as the word of God for contemporary communities and people if we do not want to turn God into a God of oppression.
A careful feminist assessment of the selection and reception of biblical texts for proclamation in the liturgy must therefore precede an inclusive translation of them. Patriarchal texts should not be allowed to remain in the lectionary but should be replaced by texts affirming the discipleship of equals. An inclusive translation can only be made of those lectionary texts which, in a critical feminist process of evaluation, are identified as articulating a liberating vision for women struggling for self-affirmation and wholeness, lest we are in danger of covering up the patriarchal character of the Bible.
Such a hermeneutics of proclamation also must assess the contemporary political context and psychological function of biblical interpretations and texts. It must explore how even feminist-neutral or feministpositive biblical texts can have an oppressive impact on the lives of contemporary women, if they are used in order to inculcate misogynist attitudes and patriarchal behavior. For instance, in our culture, in which women, primarily, are socialized into sacrificing love and self-abnegation, the biblical commandment of love and the proclamation of the cross can be culturally misused to sustain voluntary service and the acceptance of sexual violence. In exploring the interaction between biblical texts and societal feminine values and behavior, we also have to pay attention to its religious contexts. As Susan Thistlethwaite has pointed out in chapter 6, biblical texts have a different meaning and authority for battered women rooted in different ecclesial communities. Much more work needs to be done on the intersection of the Bible with contemporary culture, politics, and society.
Fourth: Such a hermeneutics of proclamation must be balanced by a hermeneutics of remembrance, which recovers all biblical traditions and texts through a feminist historical reconstruction. Feminist meaning is not only derived from the egalitarian-feminist surplus of androcentric texts but is also to be found in and through androcentric texts and patriarchal history. Rather than abandon the memory of our foresisters sufferings, visions, and hopes in our patriarchal biblical past, such a hermeneutics reclaims their sufferings, struggles, and victories through the subversive power of the remembered past. Rather than relinquish patriarchal biblical traditions, a hermeneutics of remembrance seeks to develop a feminist critical method and historical model for moving beyond the androcentric text to the history of women in biblical religion.
Such an interpretation recognizes methodologically that androcentric language as generic conventional language makes women invisible by subsuming us under linguistic masculine terms. It mentions women only when we are exceptional or cause problems. To take androcentric biblical texts as reflecting reality does not recognize the ideological, obfuscating character of androcentric language. To reconstruct womens participation in biblical history, we therefore have to read the women passages as indicators and clues that women were at the center of biblical life. In other words, if we take the conventional ideological character of androcentric language seriously, we can claim that women were leaders and full members in biblical religion until proven otherwise. The burden of historical proof is shifted when we read texts that speak about the leadership and presence of women, or those that are injunctions to proper feminine behavior, not as descriptive and comprehensive information but as the visible tip of an iceberg which for the most part is submerged.
An interpretation through remembrance must articulate theoretical models that can place women not on the periphery but at the center of biblical community and history. In my book In Memory of Her, I have proposed patriarchy as such a social-historical model for reconstructing early Christian origins in a feminist perspective. While feminist theology usually utilizes androcentric dualism as its basic exploratory concept for feminist analysis and reconstruction, I propose that we use patriarchy as articulated in Aristotelian philosophy as a basic explanatory concept for the reconstruction of womens history in Western society in general and in Christian history in particular.
Androcentric dualism must then be understood as ideological justification of patriarchal structures. It is articulated whenever nonpatriarchal, egalitarian societal or religious possibilities exist or are at least thinkable. This was the case in Athenian democracy, where it became necessary to claim different natures for freeborn women and slave women as well as men because of the democratic notion of citizenship. Similarly, in early Christianity, misogynist texts and patriarchal injunctions were generated because the discipleship of equals stood in tension with Greco-Roman patriarchal structures. The gradual patriarchalization of the church in the second and third centuries not only engendered the exclusion of all women from ecclesial leadership but also eliminated the freedoms that slave women had gained by joining the Christian movement.
Insofar as androcentric biblical texts are generated by the tension between patriarchal societal and ecclesial structures and the vision and praxis of the discipleship of equals, they allow us still a glimpse of womens engagement and leadership in the early Christian movement. Although the scriptural canon preserves only remnants of the nonpatriarchal early Christian ethos, these remnants allow us still to recognize that patriarchal structures are not inherent to Christian community, although they have become historically dominant. Therefore a feminist hermeneutics of remembrance can reclaim early Christian history as our own history and religious vision. Women-church has a long history and tradition, which can claim the discipleship of equals as its scriptural roots. In sum, a feminist hermeneutics of remembrance has to keep alive the memory of patriarchal biblical oppression as well as the memory of the struggles and victories of biblical women who acted in the power of the Spirit.
Interpretation through remembrance and historical reconstruction must be supplemented by a hermeneutics of creative ritualization. Such an interpretation allows women-church to enter the biblical story with the help of historical imagination, artistic recreation, and liturgical celebration. A method of creative actualization seeks to retell biblical stories from a feminist perspective, to reformulate biblical visions and injunctions in the perspective of the discipleship of equals, and to create narrative amplifications of the feminist remnants that have survived in biblical texts. In such a process of creative revisioning, womenchurch can utilize all available means of artistic imagination, literary creativity, music, and dance.
In legend and apocryphal writings, in liturgy and sacred hymns, in feast days and liturgical cycles, the patriarchal church has ritualized certain aspects and texts of the Bible as well as celebrated the founding fathers of biblical religion. A feminist interpretation of creative ritualization reclaims for women-church the same imaginative freedoms, popular creativity, and liturgical powers. Women not only rewrite biblical stories but also reformulate patriarchal prayers and create feminist rituals for celebrating our foremothers. We rediscover in story and poetry, in drama and dance, in song and liturgy our biblical foresisters sufferings and victories. In ever-new images and symbols, feminist liturgies seek to rename the God of the Bible and the biblical vision. We sing litanies of praise to our foresisters and pray laments of mourning for the wasted lives of our foremothers. Only by reclaiming our religious imagination and our ritual powers of naming can women-church dream new dreams and see new visions. We do so, however, in the full awareness that such creative feminist participation in the biblical story and history must be won in and through a critical process of evaluation.
In conclusion, what leads us to perceive biblical texts as providing resources in the struggle for liberation from patriarchal oppression, as well as models for the transformation of the patriarchal church, is not some special canon of texts that can claim divine authority. Rather, it is the experience of women themselves in their struggles for liberation. I have therefore suggested that we understand the Bible as a structuring prototype of women-church rather than as a definite archetype; as an open-ended paradigm that sets experiences in motion and invites transformations. Rather than reduce its pluriformity and richness to abstract principle or ontological immutable archetype to be applied to and repeated in ever-new situations, I suggest the notion of historical prototype open to its own transformation.
Such an understanding of the Bible as formative prototype allows us to explore models and traditions of liberating praxis as well as of patriarchal repression. It allows us to reclaim the whole Bible not as normative but as an experiential enabling authority, as the legacy and heritage of women-church. Such a notion of the Bible not as a mythic archetype but as a historical prototype provides womenchurch with a sense of its own ongoing history as well as Christian identity. It is able to acknowledge the dynamic process of biblical resources, challenges, and new visions under the changing conditions of the churchs cultural-historical situations.
In and through structural and creative transformation, the Bible can become holy scripture for women-church. Insofar as the interpretive model proposed here does not identify biblical revelation with androcentric texts and patriarchal structures, it maintains that such revelation and inspiration is found among the discipleship community of equals in the past and the present. Insofar as the model proposed here locates revelation not in biblical texts but in the experience of women struggling for liberation from patriarchy, it requires that a feminist critical hermeneutics of liberation read and actualize the Bible in the context of believing communities of women, in the context of women-church.
1. Adrienne Rich, "Vesuvius at Home: The Power of Emily Dickinson(1975)," in On Lies, Secrets, and Silence, Selected Prose 1966-1978 (W. W. Norton & Co., 1979), p. 172.
2. Carol P. Christ, "Why Women Need the Goddess: Phenomenological, Psychological, and Political Reflections," in Carol P. Christ and Judith Plaskow, eds., Womanspirit Rising: A Feminist Reader in Religion (Harper & Row, 1979), pp. 273-287.
3. Alice Bloch, "Scenes from the Life of a Jewish Lesbian," in Susannah Heschel, ed., On Being a Jewish Feminist: A Reader (Schocken Books, 1983), p. 174.
4. In speaking about a feminist biblical interpretation, I also do not want to imply that feminist Jewish and Christian biblical interpretations are the same or must develop along the same lines. As Drorah Setel has rightly pointed out, references to the "Judeo-Christian" tradition or heritage ignore the significant inequalities in that relationship. However, insofar as the Old Testament or Hebrew Bible is part of the Christian Bible, a feminist Christian hermeneutics must deal with the Jewish Bible while a Jewish feminist hermeneutics does not need to pay attention to the New Testament.
5. For definition and discussion of patriarchy, see, for example, Heidi Hartmann, "Capitalism, Patriarchy, and Job Segregation by Sex," in Elizabeth and Emily K. Abel, eds., The Signs Reader: Women, Gender, and the Scholarship (University of Chicago Press, 1983), pp. 193-225.
6. "Redstockings: April 1969"; reprinted in Feminist Revolution (Random House, 1975), p. 205.
7. See my "Toward a Feminist Biblical Hermeneutics," in The Challenge of Liberation Theology, pp. 91-112, which was presented in 1979 at a conference sponsored by Chicago Divinity School.
8. Adrienne Rich, "Disloyal to Civilization: Feminism, Fascism, Gynephobia (1978)," in On Lies . . . , p. 307.
9. Ntozake Shange's ending chorus is often quoted by religious feminists. However, it must not be overlooked that such an affirmation is only achieved in and through the experience and naming of racist-sexist patriarchal oppressions. For Colored Girls Who Have Considered Suicide/When the Rain-bow Is Enuf: A Choreopoem (Macmillan Publishing Co., 1977).
10. Marcia Westkott, "Women's Studies as a Strategy for Change: Between Criticism and Vision," in Gloria Bowles and Renate Duelli-Klein, eds., Theories of Women's Studies (Routledge & Kegan Paul, 1983), p. 213.
11. For example, Shirley Rogers Radl, The Invisible Woman: Target of the Religious New Right (Delta Books, 1983).
12. Betty Willis Brooks and Sharon L. Sievers, "The New Right Challenges Women's Studies: The Long Beach Women's Studies Program," in Charlotte Bunch and Sandra Pollack, eds., Learning Our Way: Essays in Feminist Education (Crossing Press, 1983), pp. 78-88.
13. We Continue Forever: Sorrow and Strength of Guatemalan Women (International Resource Exchange, 1983), p. 18.
14. See my collection of essays on feminist biblical interpretation Bread Not Stone: Introduction to a Feminist Interpretation of Scripture (Beacon Press, 1985).
15. See the overview and discussion of David Tracy, "Particular Questions Within General Consensus," in Leonard Swidler, ed,, Consensus in Theology? (Westminster Press, 1980), pp. 33-39.
16. See John P. Clayton, "Was ist falsch in der Korrelationstheorie?", Neue Zeitschrift fur Systematishe Theologie 16:93-11! (1974), and Francis Schüssler Fiorenza, Foundational Theology: Jesus and the Church (Crossroad, 1984), to whom I am indebted for this reference.
17. Charlene Spretnack, "The Christian Right's 'Holy War' Against Feminism," in The Politics of Women' s Spirituality (Doubleday & Co., Anchor Books, 1982), pp. 470-496.
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Verde attacks Tsuna and his friends with a weapon of his own invention. They fight back with all their might, but their
wounds from Reborn's test are still fresh, and they are not as powerful as usual. Verde's intention was to attack Tsuna and his friends while they were weak so that he could steal the Vongola Ring. And this wasn't just a test. Tsuna and his friends fight back desperately, and Reborn says he and the rest of the Arcobaleno will join in on the fight. As though to add insult to injury, Verde comes after them with a still unfinished box weapon. He even goes after Hibari and Lambo who have returned to Namimori. The Arcobaleno makes a move to help Tsuna and his friends….!
Get the latest updates on show information, news, and more.


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Avoid The Instant Gratification Mindset For More Effective Chronic Pain Management
Posted on September 29, 2014 by Dr. Steve Grinstead
Some people develop a "need" for instant gratification (I want it and I want it now). Unfortunately, some of the acute pain medication promises of instant relief lead people into this instant gratification trap to manage a chronic pain problem—they are only interested in the quick fix. Please watch my Video Blog Below and then read the remainder of this post.
How Neuropathic Chronic Pain Management Is Different
Posted on September 19, 2014 by Dr. Steve Grinstead
If you are living with neuropathic pain like I am you know that the treatment can be frustrating and often ineffective. While acute short-term pain is usually easy to manage and many chronic pain conditions can be treated effectively, neuropathic pain management can be a major treatment challenge for both patients and their healthcare providers. Please watch my Video Blog below and then read the remainder of this post.
Chronic Pain Management And The Inner Saboteur
Posted on September 17, 2014 by Dr. Steve Grinstead
This information is designed for people who have experienced problems related to living with chronic pain, but who honestly don't believe—or don't want to believe—that they are sabotaging a potentially effective pain management plan. If you or someone you know has a problem with effective chronic pain management this can be the first step towards a better way. To hear some of my thoughts about this please watch my Video Blog below and then read the remainder of this post.
Mismanaged Pain Medication Can Sabotage Chronic Pain Management
Posted on July 12, 2014 by Steve Grinstead
There is quite a bit of confusion and mislabeling of people on long-term use of pain medication. Many patients are identified as "addicts" when they really are not. To learn more please check out my Video Blog below and then read the remainder of my post.
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Welcome to Freedom From Suffering NOW! Are you ready to be Free from Chronic Pain NOW! We offer a number of resources that we hope you will find valuable on your journey to end your Chronic Pain and suffering!


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Treat her with this adorable and stunning pretty in pink gift pack. A lovely way to indulge her, she can run herself a hot bath and throw in a blaster or mini creamer and enjoy some relaxation. This lovely set is sure to go down a storm for any occasion. Inside we have 5 items which are all handmade and so pretty, with fabulous detailing and colours they look stunning. Plus the Bomb Cosmetics products always leave your skin so soft & silky smooth & also smelling divine.
Best of all this pack comes gift wrapped & is finished off with a bow.
This pack contains:
Crazy Cupid Soap Slice 100g
Flowers Bath Blaster 160g
Fields of Joy Bath Blaster 160g
Strawberry Mini Muffin 30g
The High Life Bath Blaster 160g
Next Day Delivery
Next Day Delivery on Personalised Goods
International Delivery
Do I need to sign for my Parcel?
Yes, a signature is normally needed so please use an address where you know someone will be in. If there is no one in Royal mail will leave a delivery card telling you where your parcel is and how to collect it or arrange another time for it to be delivered.
We offer returns up to 30 days on all of our products.
Personalised Gifts we cannot refund unless faulty.
Here at Flamingo Gifts we accept all major credit & debit cards plus American Express without our customers having to leave the site. We use terminals though SagePay, Paypal & Amazon.
We offer 100% secure transactions, with all transactions on our website being protected by state of the art 128 bit secure socket layer servers, encrypted with the latest in online security to ensure safe shopping.


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I recently found an excellent article comparing Slackware and Arch Linux.
I recently found an excellent article comparing Slackware and Arch Linux.
I think I am going to scrub my Ubuntu 10.04 system (the one I am typing on is Linux Mint Debian), and do another Arch Linux install. At that point Ubuntu will have been totally jettisoned. For an Ubuntu done better than Ubuntu, I have Linux Mint. LM is great for an easy productive installed Linux. However, it is so easy that it does not do much for my need for a Linux "geek" fix. So, that is what Arch is for. Not an easy install. I have to actually think, read, and learn to do stuff properly on it which is why I fell in love with Linux in the first place.
Don't get me wrong, I am not an Ubuntu hater. The Ubuntu team did some really great things and set some really high bars that I think had a great influence on the entire Linux world. However, I think they have taken a wrong turn with their emphasis on the Unity desktop and have dumbed down the system far too much. I do appreciate their reasoning for doing this in that they want to get as many newbies and hopeless end users onto Linux and expand the user base. I really do applaud that and wish them all the best. However, it is just not for me. I am a hardcore geek. I write code. I do geek for a living and for pleasure. I just need something more chanenging and interesting. Fot me comptuing is not just a means to and end, it an end unto itself. So, of to greener pastures. I have done Arch before, and really like it. Even when I got stumped a few times on how to do something, I really liked it. Linux Mint for my everyday utilitarian computing and Arch for my geek needs. That's where I am at now, but given time all this too will change. I love the ever changing Linux landscape.
With a base install of ArchLinux completed, you may find you still do not have all the file compression utilities installed to handle most commpression types. Run the following to install the most common file compression packages. Some may already be installed. This is ok, they will just be refreshed.
pacman -S tar gzip bzip2 zip unzip unrar p7zip arj lha lzma-utils lzop
If you install Xfce 4.8, you may find the desktop trashcan icon is missing, even though it is selected in the desktop properties visible icons selection. To get the trashcan icon back, install the gvfs package.
The Linux Action Show guys review ArchLinux. The ArchLinux review is about 30 minutes into the show.
This is just a quick tweak for ArchLinux. Many apps, such as VLC Player, that need to read the DVD device default to a setting of /dev/dvd. I found that ArchLinux does not have the DVD device listed in the /dev directory as such. Instead they are using /dev/sr0. You have a couple of choices. Once you know this fact, you can adjust the configuration of every app you use that needs to read the DVD drive to look to /dev/sr0. In my opinion, it is more straight forward to adjust the ArchLinux system to accomodate the use of /dev/dvd by creating an entry for it. Put the following in your /etc/rc.local system startup script and everytime you start the system the /dev/dvd device entry will be created for you automatically.
cp -l /dev/sr0 /dev/dvd
There is an old saying about old things becoming new again. That is what I thought about as I did an ArchLinux install for the first time this weekend. The process took me way, way back into the '90s when I first became involved with Linux. Back then, it was Slackware and a pre version 1 kernel. The process was boot from the disk and very carefully follow the directions. No GUI install back then and you configured your system as you went. When the install finished, you were were presented with a shell login prompt to logon as root. Very much the same thing when doing an ArchLinux install today. I chose to use the net install CD, which is only about 160MB in size, the rest of the distribution is pulled down from mirror sites on the Internet. The main appeal, to me, was that it was a return to a more technical DIY type of install with every little detail under my control, as opposed to a GUI install that lets you choose the language, time zone and keyboard and all the rest is done for you. Now, I am not at all complaining about the modern, easy, GUI Linux installs. These are in fact WONDERFUL! Without easy installs like these that very nearly garantee a successful install, Linux would have very little chance to spread and be as widely adopted as it is becoming. However, sometimes us geeks need more. We need to satisfy that urge to take a look under the hood and tinker. Sometimes we just need to geek out and do it 'the hard way'. So, I jumped in and did an ArchLinux install to satisfy this need. One thing that I found is that while is very much a lower level install, it is also a very structured and GOOD install process. You encounter much more detail along the way, but the process is very tightly controlled. It is also what I would consider a very educational install with the internals exposed to view. However, one thing it is not is undocumented. Back in the old days, the install was sparsely documented and you really had to hunt and search to find out what you need to know to get everything right and running. The documentation on the ArchLinux site, and also provided on the install CD itself, is supperb! For instance, after I got the base install done, I wanted to do two more things – Get XWindows up so I could have some GUI if and when I wanted it, and get my wireless card going. Both of these processes were extreemly well documented and I got both accomplished with just the documentation on the ArchLinux site. I highly recommend ArchLinux to anyone wanting to dig in deeper and learn more of what makes Linux tick by getting back to the basics and doing a more basic install and then building your system, the way you want it, from there. ArchLinux——– A review of ArchLinux


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Find hotels in Rimrock using the list and search tools below. Explore our guide for inexpensive and discount hotel/motel rates in or near Rimrock, AZ for your corporate or personal leisure travel. We list the best Rimrock, Arizona hotel and motel rooms. Browse the Rimrock area hotels to find the perfect lodging! Please use the provided map of the Rimrock hotels. Booking 5+ Rooms? Find Rimrock Group Hotel Rates
The Rimrock center is about the area of Downtown Rimrock and 2 miles northeast of Montezuma Castle National Monument.
How should we direct your call?


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News & Events
Dafater Participates in GITR-STC Event
Wed, Sep 24, 2014
The first National Final of Get in the Ring: Saudi Arabia, STC Challenge took place today, on the 24th of September.More»
Dafater Showcased at the Entrepreneurship Conference
Thu, Sep 11, 2014
BusinessClouds presented Dafater during the First International Conference on Entrepreneurship.More»
Dafater Presents @ Oqal Meeting
Tue, May 13, 2014
BusinessClouds presented Dafater yesterday on the 25th meeting for Oqal Group in Riyadh.More»
Dafater Goes Commercial
Sun, Mar 23, 2014
BusinessClouds announced yesterday that it is releasing Dafater for the public.More»
First Angel Round, Raising SAR 2m is Officially Complete
Sat, Dec 21, 2013
BusinessClouds successfully completed its first angel investment round, raising a total of SAR 2 million from three investors.More»
Welcome Cloud People
Are you an entrepreneur driven by a business passion, and have an idea that you want to take to the next level and launch as a Cloud Service?
Possibly a Service Provider who already has an online service but wants to take it a big leap further, growing your customer base, getting into new markets or customer segments with minimal change?
A corporate person who needs to learn how cloud computing can help your organization do better business, looking for training programs, workshops, free or paid ….. ?… then you are all at the right place.
We encourage you to look around our site. You might be interested to learn more about our products & services.
Web Appreneurs & SaaS Providers
You need more SaaSMoney?This is why we built SaaSMoney for you. It is a software commercialization platform that helps developers turn their software into an online service without having to worry about the logistics behind.
The platform offers tools that help you define your web application as a service, create service plans (offering packages) for it , publish landing pages that you use to lure prospects into trying your software service, upgrade them into paying customers, bill them periodically and get them to actually execute their payments.
It helps code owners manage service subscribers life cycle from provisioning all the way to payment. This is all done so that developers focus on core functions of their code.
SaaSMoney helps you as a developer turn into an Appreneur, an Application Entrepreneur, complementing your core application functionality with online business requirements such as flexible and easily changeable pricing models, customer boarding and provisioning, billing and account management.
BusinessClouds is investor friendly
At the core of our business model, we manage a portfolio of independent business projects.
Weather it is the mother shareholding company; i.e. BusinessClouds, or the subsidiary project, all are managed in an investor friendly way. We use valuation services & valuation tools from financial analyst companies such as Scalar Analytics to manage Equity Intelligence, Private Equity Stock Management & Employees Stock Options.
We give our investors access to these tools so that they can track, with ease, their equity value based on our financial performance data that is updated regularly. Visit our portfolio and let us know if you are interested in an investment opportunity. We might have some openings.


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Bee Gees legend Robin Gibb was admitted to hospital again this week as he fights ongoing health troubles.
The 61 year old sparked concerns when he was hospitalized last month with abdominal pains and treated for inflammation of the colon. The singer subsequently cancelled an appearance at a charity event in London on 27 October citing ill health.
Gibb was reportedly rushed back to hospital by ambulance on Tuesday, but was allowed to return home after five hours at the medical facility, according to Britain's Sunday Mirror.
The news comes amid a flurry of unsubstantiated reports which suggest the star is battling liver cancer. Gibb had not commented on the story as WENN went to press.


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"CWP-Teacher is designed to make God's Word more accessible, and to make in depth study intuitive and easy."
CWP-Teacher was designed with the serious Bible Teacher in mind.
CWP-Teacher Features Include:
150+ interesting and intriguing pictures (accessible by clicking on an underlined word, and then the Pictures button)
Vincent Word Studies
Treasury of Scriptural Knowledge
Air Printing
Text to Speech for Bibles
Speech Based Help
>The Coming Prince
>Earth's Earliest Ages
Full Strongs Concordance
Adjustable Text Size (For older, and younger eyes)
Verse by verse note taking
Parallel Bible reading (Portrait and Landscape)
Multiple Translations:
>World English Bible with Strong's
>King James Version with Strong's
>American Standard Version with Strong's
>CrossWord King James Version (Updated for Modern English) with Strong's
>Apostolic Bible Polyglot Interlinear with Strong's
>Interlinear, Hebrew-Greek with Strong's
>Septuagint + Wescot-Hort NT with Morphology Tags
Multiple Commentaries:
>MHCC (Matthew Henry Concise Commentary)
Bible Dictionary (Searchable)
English Dictionary
>Ancient Babylonia
>Canaan Divided Among 12 Tribes
>Sea of Galilee
>Ancient Judah and Israel
>Ancient Jerusalem
>Journeys of Paul
>Roman Israel
Bookmarks with custom categories
Full Bible word/phrase search
Customizable Strongs reference Colors
Easy Book, Chapter, Verse navigation
Navigation History (Book, Chapter, and Verse)


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Similac Samples & CouponsUpdated: Jul 29, 2017 4:10pm | Comments 14
FREE Formula and Coupons from Similac StrongMoms Club - Here's another awesome offer to sign up for if you are expecting or already have a new baby. Head over to Similac and sign up for their free Strong Moms Club for up to $329 in membership benefits. We received two 12.6oz cans of powder formula [Similac Advance & Similac Sensitive], $20 in coupons, a Similac Baby Bottle and several brochures. The contents of the package you receive may vary.
Similac Strong Moms
Receive nutrition guidance and feeding help for every week of your pregnancy all the way through your baby's first year. Plus, enjoy up to $329 in benefits.
Offers you might like:
Remember: VonBeau.com does not send out free samples or free products. Follow the instructions provided above to request the listed item.
14 Comments Leave a Comment
August 6, 2012 10:10 pm
Our welcome kit arrived with 2 cans of formula, a baby bottle and lots of coupons!
November 28, 2012 11:54 pm
I love Similac strong moms.
November 29, 2012 3:37 pm
Similac strong moms is a big help.
January 20, 2013 3:26 pm
how long does this item take to get i ordered this in a long time ago and never received it
May 6, 2013 5:01 pm
how can you get this package??and how long does it take to arrive?? thanks!
May 20, 2013 8:51 am
how to i get this
August 31, 2013 9:53 pm
I wanna try this Similac formula...
October 11, 2013 12:10 pm
When will i get mine (: or how do I sing my baby uo
December 5, 2013 6:38 pm
How do I get free welcome kit
May 21, 2014 4:39 pm
It says coupon has expired :/
September 16, 2015 1:46 pm
I need to sign up
January 11, 2017 12:13 am
How to get the coupon??
April 14, 2017 12:19 pm
I need to sign up for formula and coupons
January 6, 2018 4:33 pm
I'm so in need


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This tutorial shows you how to prevent the Apple iPhone, iPad, or iPod Touch from automatically syncing with iTunes when you connect it to your computer. You can disable this capability one time or permanently with these steps.
Option 1 – Prevent Syncing One Time
If you don't wish to disable syncing forever, and only wish to do it one time when connecting your device, use these steps:
- Windows: Hold down "Shift" and "Ctrl" while connecting the device until the device appears in iTunes.
- Mac: Hold down "Command" and "Option" while connecting the device until the device appears in iTunes.
Option 2 – Permanently Prevent Automatic Syncing
- Open iTunes.
- Select "iTunes" > "Preferences" (on a Mac) or "Menu" > "Preferences" (on a PC).
- Choose the "Devices" tab and check the "Prevent iPods, iPhones, and iPads from syncing automatically" box.
That's all their is to it! Now you won't be bothered with unexpected syncing when trying to use your computer.


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Authors' Guidelines for IDEA's Publications
Has anyone ever told you "You should write an article about that?" Are you overflowing with ideas on how to improve and streamline your fitness career? Are you an expert in a niche area of fitness and have you always wanted to publish your research? We want to hear from you! The editorial team is always looking for articles that serve the needs of fitness, wellness and health professionals.
IDEA is known for publishing articles that meet the needs of the fitness professional on multiple levels. We are particularly adept at balancing theory with practical application. No one offers the same depth of information in a manner that enables and empowers readers to act immediately. If you believe you have the skills, talents and content that will meet our editorial needs, please send us a query (details below).
Our readership includes personal trainers, fitness facility staff, fitness instructors, program directors, business owners and managers, and other health and wellness professionals. These readers have a broad range of educational backgrounds, including many with advanced degrees in health- and fitness-related fields.
Note: Each year, we receive hundreds of queries. We produce a limited number of issues, and we have a limited number of articles that we can assign. Current trends, previous or planned articles on related subjects, and numerous other factors also determine our ability to accept submitted ideas. Whether or not we are able to accept your query, we appreciate your interest in IDEA and your initiative in submitting your idea to us.
Getting StartedAn article must be an original piece of work that has not been published elsewhere. In order to determine if your idea is appropriate for IDEA's publications, ask yourself:
- Would this article directly address the needs of fitness and health professionals (not just fitness and health consumers)?
- Am I qualified to write this article? Why?
- Would this article include practical, how-to application?
- Would the general topic area and length of this article be appropriate for the IDEA newsletters, or would it work as a feature or column for IDEA Fitness Journal?
Submission ProcedureAfter you have determined that your idea is suited for IDEA's readership, send us a query letter outlining the proposed topic and the questions you will try to answer, and tell us:
- why this idea is important to fitness and health professionals
- why you are the person to write the article (a resume or biography listing your credentials is helpful)
- the general topics or points you will cover with this article (list a few, or include a rough outline)
- how you will include practical how-to information in your article
Keep in Mind...
- The editorial committee will consider your idea on the basis of timeliness, relevance and your credentials or experience. Written queries are preferred. Unsolicited material must be accompanied by a self-addressed, stamped envelope if you wish it returned.
- All these written ideas, as well as those generated by the editors, circulate through an editorial board of instructors, exercise physiologists and business experts who determine the query's relevance and timeliness.
- The review process takes 6 to 8 weeks. After this time, you will receive notification as to whether or not your article may be used.
- When an idea is tentatively approved but cannot be immediately slated for a specific issue, it may be held for a period of time for additional consideration. If an idea is approved, it is placed on the "go" list for inclusion in an upcoming issue. When the article is definitely placed in an issue, it is formally assigned to the author.
Preparing the ManuscriptIf your idea is accepted for publication, the assigning editor will establish manuscript length and payment. We pay within 60 days of final acceptance and purchase all rights. Remember that your article must target the professional, not the consumer. Write with a voice that is clear, concise and easy-to-understand. Authors are responsible for the accuracy of all data and must be able to document their information with firsthand experience, interviews with experts and/or references to published sources. You will be required to include this backup documentation with your manuscript. IDEA has high fact-checking standards, and we are proud to have very few errors of fact in our publications.
Publications: Content DetailsIDEA Fitness Journal
Mission: To inspire and educate fitness and health professionals with up-to-date industry information and comprehensive research on exercise physiology, weight management, nutrition, health promotion, wellness, sports conditioning, industry and programming trends, personal and professional growth, and more.
Columns: The magazine also includes the following rotating columns, which are approximately 1,200-1,400 words in length:
Mission: To help personal trainers stay up to date with the robust growth and entrepreneurialism in personal training. IDEA Trainer Success is intended for personal trainers who already own and operate businesses, those thinking of starting businesses and those who manage personal training departments in fitness facilities.
Mission: To provide the management information that program and fitness directors and facility owners need to effectively plan program choices, supervise staff and attract and retain clients.
Mission:IDEA Pilates Today is produced and written from an unbiased point of view and serves as a platform for professional discussion from multiple viewpoints.


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However, the latest figures show a gradual improvement in several categories and a less severe decline than in the fourth quarter, when ad spending fell nearly 12%.
Retail advertising in the first quarter slipped 0.8% to $4.6 billion, national advertising was down 3.5% to $1.7 billion, and classified advertising declined 13.6% to $3.5 billion.
Within the classified category, real estate continued to strengthen, increasing 2.8% to $766 million. Recruitment advertising dropped 38.4% to $1 billion.
--Matthew Schwartz


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Marriages in which one spouse drinks more than the other are more likely to end in divorce than unions in which both spouses drink a similar amount, Norwegian researchers have found. A couple's risk of divorce could triple when the husband does not drink much, but the wife drinks heavily, HealthDay reports.
"The risk of divorce is lowered if the spouses drink approximately the same amount of alcohol," said researcher Fartein Ask Torvik of the Norwegian Institute of Public Health. "This is not only true for those who drink excessively, there is also a reduced risk of divorce if both spouses abstain totally from alcohol."
Torvik noted that on average, divorced people tend to consume more alcohol than married people. "To some extent, this is due to increased drinking after a divorce, but people who drink heavily also have a higher risk of experiencing a divorce, so heavy drinking likely interferes fundamentally with the quality of marriage."
The link between heavy drinking and divorce is stronger in women than in men, according to the study of almost 20,000 married couples. The researchers reported their findings in the journal Alcoholism: Clinical & Experimental Research.
Co-researcher Ellinor F. Major added, "Someone with a light or moderate alcohol use who has a spouse who drinks heavily should encourage that spouse to change their drinking pattern into a light or moderate level if the main concern is a lasting marriage of good quality. Good advice probably would be to encourage a similar pattern of moderate or light drinking in both spouses."
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The best liposuction technology in Villa Medica
We have implemented unique technology for liposuction - vibration based liposuction - Nutational Infrasonic Liposculpture (N.I.L ®) - from Euromi. This system (which is the first and probably the only one in Estonia and most likely in Baltic States as well) makes liposuction procedure easier for the patient and also for the surgeon, minimises post-operation pain and swelling and improves results. Liposuction is the second plastic surgery operation in the world (after breast enlargement operation) and this operation is more and more popular in Estonia as well. If you consider liposuction operation, then check out the advantages of vibrolipo technology in this chart (click on chart to view larger image). The comparison does not include recently advertized laser liposcution branded as "smartlipo", but this procedure can only be used for removing very small quantities of fat (for example under the chin). Conclusion - vibration based liposuction method is undisputably the very best method fro your liposuction procedure.


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Asthma, postnasal drip and gastroesophageal reflux disease are all causes of chronic cough in adults, according to Mayo Clinic. Infections, chronic bronchitis and certain drugs used to control blood pressure are additional causes. Although less common, conditions such as cystic fibrosis, chronic obstructive pulmonary disease, lung cancer and sarcoidosis also cause chronic coughing. Rather than always having a singular cause, chronic coughs may result from multiple causes.
The chronic cough associated with asthma may be affected by the seasons or appear after an infection of the upper respiratory tract, notes Mayo Clinic. Coughing is the main symptom of cough-variant asthma. Coughing in asthmatic patients may also worsen after exposure to fragrances, chemicals or cold air.
Postnasal drip is a major cause of coughing, suggests Mayo Clinic. The cough results when the sinuses or nose produce excess mucus that drips down the back of the throat, triggering the body's normal reflex to cough in order to dispel secretions from the body.
Gastroesophageal reflux disease, or GERD, causes acid to flow back into the esophagus, which is the tube connecting the throat and the stomach, reports Mayo Clinic. When this happens, the esophagus becomes irritated, which leads to chronic cough.
Asthma, postnasal drip and GERD, either on their own or in combination with one another, cause 90 percent of chronic cough cases, notes Mayo Clinic.


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Reasonable car!
User review on Premier Rio written by Aakriti Singh on 15 April 2015
Aakriti Singh's review on Premier Rio Ex
Year of Manufacture : 2014 | Driven no. of Kms. : 2340
- Pros: Best Performance
- Cons: Not great looks!
If you are a fan of great performing engine then Premier Rio should be definitely your choice. I own a red coloured Premier Rio Ex which runs on diesel. It has an engine of 1489cc. The look is sporty by not so classy compared to other cars. But it has great mileage of12 kmpl on city roads and 16kmpl on highways. I love the fact that it is reasonable and has a powerful engine
Read more →
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Maruti Suzuki Ertiga
Mahindra Xylo
Renault Duster
Mahindra KUV100 NXT


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Al-Hogail: Kingdom aims to provide affordable housing
RIYADH: The Fourth Arab Housing Conference in Riyadh on Wednesday tackled several important issues facing the housing and construction sector, with experts discussing the latest developments, available opportunities and studies related to the industry.
Organized by the Ministry of Housing in partnership with the Arab League Council of Housing Ministers, the conference features international experts in housing, urban development and real estate development from several public and private institutions are participating in the conference, which opened Tuesday.
Speaking at the forum, Housing Minister Majid Al-Hogail said that housing is one of the most urgent issues of concern to citizens of the Arab homeland. The minister said the Kingdom attaches great importance to the issue of housing and cited Saudi Vision 2030, which stresses the importance of raising the housing ownership ratio of citizens.
The ministry recently said that it aims to provide housing support for all citizens, including widows, divorcees, orphans and people with limited and low income, and is working on a number of programs and initiatives such as the Easy Housing program in a manner that conforms to Vision 2030, which stresses the importance of "a roof for all," recognizing each family's aspiration to own a home, and raising ownership rates to enable citizens to get suitable housing at reasonable prices.
The minister further noted that the Kingdom has provided full support to the sector by entering into a number of agreements with domestic, Arab and international companies known for their competence and experience.
Experts presented their ideas about the role of government institutions and bodies in the partnerships between the private and public sectors, and the role of the private sector in achieving national housing strategies, as the conference aims to present the latest patterns of effective cooperation between the private and public sectors at the organizational, financial and legal levels.
The previous three editions of the conference were held in Egypt, Jordan and Iraq.


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On-Campus Recruiting
Interviews are held at the Career Center or Bristol Center, and can be 30, 45 or 60 minutes each. After you have selected the candidates with whom you would like to interview, these students will sign up for interview time slots through Handshake. We will work with you to prepare a schedule that is convenient and meets your needs.
INFORMATION Table
Scheduling an Information Table allows employers and graduate schools the opportunity to publicize their organization and its opportunities to students. Table reservations are available in a public alcove location in the Beinecke Student Activities Village, and must be scheduled through the Career Center at least one week in advance. Table reservations are available on a first come, first serve basis.
Organizational representatives must remain at the table and are not to approach students moving through the area who do not overtly show interest in their information.
(Open to All Students)
Information Sessions are designed to give students fuller knowledge of an organization as well as specific information about available opportunities. These sessions are informal in nature and consist of a presentation by the company representative, followed by a question and answer period.
Group information meetings are held for students who have completed the application process and have been selected to interview. This is an opportunity for interviewers and students to meet informally prior to the interview the following day.
Career Lunches are held during the noon lunch hour. By nature these small, informal sessions allow for more of a "give and take" exchange between students and employers while enjoying a simple lunch.
If you wish to have an event catered during your visit, please notify the Career Center at least one week in advance. We can help you with food and beverage selection and send you an invoice after the event.
The Career Center actively collects information regarding employment offers to our graduates. Such information is used for statistical purposes only and will not be personally identifiable. We would appreciate information about the candidacy of students throughout the interviewing process.


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Guthrie downplays interest in governor's race even as he appears to lay groundwork
Republican U.S. Rep. Brett Guthrie is publicly trying to tamp down expectations that he'll run for governor in 2015. But behind the scenes, he's still doing some of the key things a diligent potential statewide candidate would do.
For instance, Guthrie — of Bowling Green — was in Frankfort last week to see his former state Senate colleague Robert Stivers sworn in as Senate President. Guthrie denied that any political meetings took place even at a reception at Republican Party headquarters after the swearing in.
And on Thursday, he held a meet-and-greet reception at the Horse and Barrel restaurant in Lexington before the Kentucky Chamber of Commerce dinner. The reception drew about 80 people, including fellow Republican Congressman Andy Barr, Western Kentucky University President Gary Ransdell and about a dozen Republican lawmakers.
But Guthrie, whose 2nd Congressional District was redrawn last year to include some of the counties southwest of Lexington, has said he's focused on introducing himself to new constituents.
In an interview with Pure Politics on Tuesday, Guthrie didn't completely shut the door to a 2015 run for governor but said he wouldn't jump in the race if he had to decide at this moment.
"If today were the filing deadline for governor three years from now, I wouldn't. I think we've got a lot of things to do this session of Congress. And I am not going to sit around and take votes in Congress worried about what's going to happen back home in Frankfort politically," Guthrie said (at 5:15).
One of the fiscal issues Guthrie referred to was pushing Congress to balance the budget with spending cuts — even if that means cutting funds to programs that he works on such as the one that trains workers to fill open positions.
"The money that is spent on this program needs to be on the table. And when we talk about on the table, it doesn't mean you're going to take 100% of the money. But as we try to balance the budget, I don't think there are any sacred cows you can have," he said (at 1:20).
Guthrie also will return to the U.S. House Education and the Workforce Committee. And in the intersection between drug abuse and work force development, Guthrie said he would support drug testing as a requirement to receive unemployment benefits.
"You will hear from a lot of employers that the biggest obstacle to hiring someone is them passing the drug test, and if you cant pass the drug test, why should you draw unemployment? I think that is a fair thing to ask and to ask of people" (at 3:00).
Below the Fold
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The prospect of a rain affected track could dampen the chances of Holler in the Group 1 £600,000 The Diamond Jubilee Stakes (6 furlongs) at Royal Ascot in England on Saturday.
All of Holler's four race wins have been in firm and good tracks with the three year old only recording two thirds on soft ground.
The five day Royal Ascot Carnival kicks off today on a good to soft track with the Group 1 £600,000 The Queen Anne Stakes (one mile) and the Group 1 £400,000 The King's Stand Stakes (5 furlongs) the highlight of day one.
Clerk of the course Chris Stickels said the forecast for the rest of the week was for more showers which will stop the track from improving from its soft rating.
"The forecast is for unsettled weather all week and it is simply annoying," Stickels said.
"I suppose we haven't had a proper soft-ground royal meeting for some time and it will suit some horses, but for the majority I shouldn't think it would.
"While it drains well, once you get to good to soft, three to four millimetres of rain is all it will take to turn it soft. I'd say the prospect of good ground is very unlikely now."
Trainer John O'Shea had contemplated running Holler in the King's Stand Stakes over five furlongs but opted to set him for the six furlongs of the Diamond Jubilee Stakes.
"He is a horse who likes to control a race and probably over five furlongs would not have that luxury," O'Shea said.
"When you watch his wins, he controls the race from the front or outside the lead. There is more chance to get into a rhythm over six furlongs."
"He is good and we think the six furlongs will suit him better than the King's Stand,"
"He has settled in well and is back to his race weight, which is encouraging. It will be good to get James (McDonald) over here to get a feel of him."
Holler's Group 1 form during the 2016 Autumn Carnival was first class with an all the way win in the Group 1 $500,000 Canterbury Stakes (1300m) at Randwick followed by a nose second to Flamberge in the Group 1 $500,000 Mitchelton Wines William Reid Stakes (1200m) at Moonee Valley.
In early betting for the Diamond Jubilee Stakes at Ladbrokes.com.au Holler is marked at $11 alongside of Hong Kong's number one sprinter Gold Fun.
Local sprinter Magical Memory heads the market order at $4.50 just ahead of the Newmarket trained The Tin Man and Henry Candy's Twilight Son at $5.50.
Early market order for The Diamond Jubilee Stakes at Ladbrokes.com.au: $4.50 Magical Memory, $5.50 The Tin Man, Twilight Son, $8 Limato, Undrafted, $11 Gold Fun, Holler, $13 Suedos, $15 Strath Burn, $21 Mattmu, Sole Power, $26 Dick Whittington, Mongolian Saturday, Signs Of Blessing, $34 Cougar Mountain, Jungle Cat, Moviesta, $51 Goken.


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Dot and Dash Learn to Share - In this book, Dot and Dash go around grabbing other friends toys, until they tear off teddy's arm! Then, they learn to share. This is a very short book. Geared for young children.
How to Be a Friend - This really is a GREAT book, but it is REALLY wordy and almost geared toward older kids (K-2). It's very "non-fiction". So I would only recommend reading a couple pages at a time.
Since I couldn't really find a book I really liked for teaching social skills, I wrote my own book over the summer. It's called Happy Friend are Super Friends. It uses the enticing world of super heroes to engage the reader and teach them how to be a super friend. (You can download it from my TPT store.) I was really pleased with how well my kiddos latched onto the super friends concept. I feel it really helped them remember how to solve their problems.
Introducing Yourself - We learned how to introduce ourselves and ask a friend to play. We practiced saying, "Hi, my name is ______. What's your name?" and inviting a friend to play. "Would you like to play _____ with me?"
Sharing - I modeled how to share. I used stuffed animals and had a couple friends at a time model how to share them. We modeled how to wait and take turns, play together, and trade.
Ignoring- We practiced ignoring a friend who is bothering you. (Such as whispering to you during carpet time) The kiddos really liked this, as we were REALLY silly while trying to get the other person to react.
Draw a pictureWe drew pictures of how we were a super friend.
"I helped my friend make cookies with play dough."
"I said, "I don't want to play that right now.""
Make a Friend Mix.
I sent home a note, asking parent to send in their child's favorite "dry" snack to add to our friend mix. We received a great assortment of food!
Before making the mix, we discussed how friends are different. And how our differences come together to make a really good mix. We continued to talk about this while eating our delicious mixture.
Our Friendship Tree
As a conclusion to our friendship week, we made a friendship tree. We discussed how our tree was going to be really special because everyone was going to put their special fingerprint on the tree. You can download the tree template here at onefabday.