Listening to my folks retail stories from when they were kids and teens has me up for a bit. The stories also contain things that would just make me mean, not have the results that they intend.
For example. "Busters" or corporal punishment in school. That's like double dog daring me. Pain has not been a good deter-ant for a very long time for me; probably sense I hit puberty. If pain was capable of stopping my behavior then I would not be walking as well as I am after the motorcycle accident.
One glaring difference in the way I was raised and the retelling of the way my folks were raised is that during the era they were raised "Might makes right" is a re-occurring theme. I have the ability to make you feel pain there fore you must obey me. Where as I see the newer generations asking; what is right?
This ambiguity of what is right and not accepting being told what is right just because someone else is stronger or can cause you pain seems to be causing a lot of issues as well. At the same time; this questioning is needed. At least in my opinion.
Wednesday, September 25, 2019
Tuesday, September 17, 2019
Veils for Catholic Women
During an outing with my mother in which mom had to go into a Catholic Gift Shop I saw these veils. Upon asking my mom what and why about them I learned that it was a pre-Vatican 2 thing. I figure with time on my hands that looking into this topic further a worthy pursuit.
For the first 2000 years of the Church, veiling was a commonplace tradition. In the time of the early Church, it was for purposes of modesty in everyday life, but eventually the practice evolved to women covering their heads only inside of churches—in the presence of the Eucharist. Veiling, either with a chapel veil or mantilla, or even a hat, became less commonplace following the Second Vatican Council, until the 1983 Code of Canon Law did away with statements on women’s head coverings completely. Now, the tradition remains as a optional devotion that many traditional or charismatic Catholics treasure because of the mystery and meaning embedded in it. [3]
The veil is meant to be an external sign of a woman's interior desire to humble herself before God, truly present in the Blessed Sacrament. St. Paul says in 1 Corinthians 11:7 "A man, on the other hand, should not cover his head because he is the image and glory of God, but woman is the glory of man."When we say "veil," we simply mean "covering" of any kind. Although many women choose lace mantillas because of their femininity, more important than the type of veil we use is the need for a proper interior disposition. Similar to a religious habit, your veil is a public proclamation of your desire to submit to the will of God for your life, and of your commitment to answering the universal call to holiness and continual conversion. Keep these things in mind when you wear a veil in the presence God.[1]
For the first 2000 years of the Church, veiling was a commonplace tradition. In the time of the early Church, it was for purposes of modesty in everyday life, but eventually the practice evolved to women covering their heads only inside of churches—in the presence of the Eucharist. Veiling, either with a chapel veil or mantilla, or even a hat, became less commonplace following the Second Vatican Council, until the 1983 Code of Canon Law did away with statements on women’s head coverings completely. Now, the tradition remains as a optional devotion that many traditional or charismatic Catholics treasure because of the mystery and meaning embedded in it. [3]
The veil is meant to be an external sign of a woman's interior desire to humble herself before God, truly present in the Blessed Sacrament. St. Paul says in 1 Corinthians 11:7 "A man, on the other hand, should not cover his head because he is the image and glory of God, but woman is the glory of man."When we say "veil," we simply mean "covering" of any kind. Although many women choose lace mantillas because of their femininity, more important than the type of veil we use is the need for a proper interior disposition. Similar to a religious habit, your veil is a public proclamation of your desire to submit to the will of God for your life, and of your commitment to answering the universal call to holiness and continual conversion. Keep these things in mind when you wear a veil in the presence God.[1]
The 1983 Code of Canon Law, currently in force, does not contain a requirement that women cover their head in church. As Cardinal Burke, Prefect of the Supreme Apostolic Signatura, stated in a private letter: "The wearing of a chapel veil for women is not required when women assist at the Holy Mass according to the Ordinary Form of the Roman Rite. It is, however, the expectation that women who assist at the Mass according to the Extraordinary Form cover their heads, as was the practice at the time that the 1962 Missale Romanum was in force. It is not, however, a sin to participate in the Holy Mass according to the Extraordinary Form without a veil." [1]
Throughout early Christian culture, the veil was again seen as a symbol of modesty. To be without a veil was a sign of indecency and impropriety. Furthermore, it was customary to shave a woman’s head as punishment for infidelity – the equivalent of the Puritans making an adulteress wear the scarlet letter ‘A’ sown onto her garment during the 1600s. This is why Saint Paul compares a woman unveiled to a woman shaved, as this was a sign of disgrace, impropriety, and disrespect. As Saint Paul points out later in the same letter to the Corinthians, hair for a woman was a physical sign of feminine beauty and for it to be taken away was going against nature – thus a disgrace to femininity. [2]
Throughout his letter to the Corinthians, Saint Paul points out the importance of gender differences and the role each plays in God’s plan – to deviate would be unnatural, disgraceful, and sinful. Of course, it’s important to not focus too much on Saint Paul’s opinion on women’s hair – as if a woman is committing an egregious sin in cutting her hair. At the same time it would be a disservice to the Apostle to skip over his main point on the importance of gender differences and keeping with the natural law – the hair and veil being one example emphasizing those gender differences. [2]
References
Throughout his letter to the Corinthians, Saint Paul points out the importance of gender differences and the role each plays in God’s plan – to deviate would be unnatural, disgraceful, and sinful. Of course, it’s important to not focus too much on Saint Paul’s opinion on women’s hair – as if a woman is committing an egregious sin in cutting her hair. At the same time it would be a disservice to the Apostle to skip over his main point on the importance of gender differences and keeping with the natural law – the hair and veil being one example emphasizing those gender differences. [2]
References
Compassion Fatigue
Any one who has worked in a field where they have to give care or those who have had to care for an ill family member needs to be aware of Compassion Fatigue. Those of us who are in the lives of these individuals need to be aware so that we can understand and support those who work in these conditions.
However not only those who provide care can fall to Compassion Fatigue. In today's world, where every tragedy is instantly broadcast directly into our living rooms (TV), laps (laptop), and/or hands (smartphone), compassion fatigue is no longer unique to certain professions. As Dr. Amit Sood points out in his book, The Mayo Clinic Guide to Stress-Free Living, "... we are inundated with graphic images of the unimaginable suffering of millions. We can fathom the suffering of a few, but a million becomes a statistic that numbs us." [3]
Compassion Fatigue symptoms are normal displays of chronic stress resulting from the care giving work we choose to do. Leading traumatologist Eric Gentry suggests that people who are attracted to care giving often enter the field already compassion fatigued. A strong identification with helpless, suffering, or traumatized people or animals is possibly the motive. It is common for such people to hail from a tradition of what Gentry labels: other-directed care giving. Simply put, these are people who were taught at an early age to care for the needs of others before caring for their own needs. Authentic, ongoing self-care practices are absent from their lives. [1]
To see where you fall on the compassion satisfaction/fatigue continuum, take the Professional Quality of Life (PROQOL) questionnaire, which was developed by Dr. Beth Hundall Stamm, one of the world's leading experts on compassion fatigue. In addition to English, the PROQOL has been translated into 17 different languages, all of which can be found here. Although the measure was originally developed for professional "helpers," it can provide important feedback about compassion fatigue, burnout, and life stress for anyone who spends a good deal of time helping others. [3]
However not only those who provide care can fall to Compassion Fatigue. In today's world, where every tragedy is instantly broadcast directly into our living rooms (TV), laps (laptop), and/or hands (smartphone), compassion fatigue is no longer unique to certain professions. As Dr. Amit Sood points out in his book, The Mayo Clinic Guide to Stress-Free Living, "... we are inundated with graphic images of the unimaginable suffering of millions. We can fathom the suffering of a few, but a million becomes a statistic that numbs us." [3]
Compassion Fatigue symptoms are normal displays of chronic stress resulting from the care giving work we choose to do. Leading traumatologist Eric Gentry suggests that people who are attracted to care giving often enter the field already compassion fatigued. A strong identification with helpless, suffering, or traumatized people or animals is possibly the motive. It is common for such people to hail from a tradition of what Gentry labels: other-directed care giving. Simply put, these are people who were taught at an early age to care for the needs of others before caring for their own needs. Authentic, ongoing self-care practices are absent from their lives. [1]
Signs of compassion fatigue include: [2]
- Feeling burdened by the suffering of others
- Blaming others for their suffering
- Isolating yourself
- Loss of pleasure in life
- Difficulty concentrating
- Insomnia
- Physical and mental fatigue
- Bottling up your emotions
- Increased nightmares
- Feelings of hopelessness or powerlessness
- Frequent complaining about your work or your life
- Overeating
- Excessive use of drugs or alcohol
- Poor self-care
- Beginning to receive a lot of complaints about your work or attitude
- Denial
To see where you fall on the compassion satisfaction/fatigue continuum, take the Professional Quality of Life (PROQOL) questionnaire, which was developed by Dr. Beth Hundall Stamm, one of the world's leading experts on compassion fatigue. In addition to English, the PROQOL has been translated into 17 different languages, all of which can be found here. Although the measure was originally developed for professional "helpers," it can provide important feedback about compassion fatigue, burnout, and life stress for anyone who spends a good deal of time helping others. [3]
How to prevent Compassion Fatigue
1. Get Educated. [4]
Learn what the signs are and how you (might) manifest them. Using a 1 to 10 scale is suggested by some, but considering that there are about 16 signs using a 1 to 16 scale where you check off each sign you see in your life might be more beneficial as it requires less thought to do.
2. Practice Self Care. [4]
A balance between of work to the rest of your life. Eating right or having a balanced diet helps the body cope with the physical aspect of stress and keeps your body chemistry in line. Exercising releases "happy hormones" which help to mentally de-stress you. A regular sleep schedule helps to keep you well rested so that you have more reserves to draw off to deal with the day to day stressors. Last and probably most important; honoring your emotional needs.
3. Set Emotional Boundaries. [4]
The challenge is to remain compassionate, empathetic, and supportive of others without becoming overly involved and taking on another’s pain. Setting emotional boundaries helps maintain a connection while still remembering and honoring the fact that you are a separate person with your own needs.[4]
4. Engage in Outside Hobbies. [4]
"All work and no play ..." Having a good work to life balance will help you to prevent Compassion Fatigue. Not only that it helps to lower stress levels and will improve your over all satisfaction with life.
5. Cultivate friendships outside of work.[4]
We all need emotional support and room to express things that normally cannot be expressed at work. Having friends outside of work provides this. Also having friends outside of work gives you a space where you are not constantly reminded of work.
6. Journalling. [4]
Writing out your difficult emotions allows for a space where they can be expressed without fear of reprisal or judgement. Fully expressing difficult emotions allows you to process them; something that has also been incorporated in PTSD treatment.
7. Workplace Support [4]
Join group(s) at work, take mental health days, use your break periods, onsite counseling, etc.
8. Professional Help [4]
Thankfully there is a movement to make seeking mental health care as normal as going to your general practice doctor.
References:
- http://www.compassionfatigue.org/pages/compassionfatigue.html
- https://www.psychologytoday.com/us/blog/high-octane-women/201407/are-you-suffering-compassion-fatigue
- https://www.psychologytoday.com/us/blog/high-octane-women/201407/are-you-suffering-compassion-fatigue
- https://www.goodtherapy.org/blog/the-cost-of-caring-10-ways-to-prevent-compassion-fatigue-0209167
Monday, September 9, 2019
Cottage Industry
Many states have laws that allow individuals to use their unlicensed home kitchens to produce for sale certain foods that present a low risk of foodborne illness. Cottage food operators can produce and sell these products directly to consumers without obtaining a food permit from the state.
A Cottage Industry is a business or manufacturing that is carried out in a family home by the family living there. (1) Mostly Cottage Industries are labor intensive and face significant disadvantages in competing with major industry. There are many major industries that have a start as a cottage industry prior to the industrial revolution. It seems that where there is a surplus of cheap labor there are a significant number of cottage industries. Places such as undeveloped countries where there is less capital, but a large labor pool. (2)
Each country, state, and city has different laws governing Cottage Industries. For the most part each government entity limits what foods can be sold, where they can be sold, who they can be sold to, and how much money you can make per year.
Alabama also has the requirements of taking a food safety course and afterwards a review course that covers labeling. In addition Alabama requires the Cottage Industry to charge sales taxes and limits the amount sold to a gross total of $20,000 per year. (3)
References:
A Cottage Industry is a business or manufacturing that is carried out in a family home by the family living there. (1) Mostly Cottage Industries are labor intensive and face significant disadvantages in competing with major industry. There are many major industries that have a start as a cottage industry prior to the industrial revolution. It seems that where there is a surplus of cheap labor there are a significant number of cottage industries. Places such as undeveloped countries where there is less capital, but a large labor pool. (2)
Each country, state, and city has different laws governing Cottage Industries. For the most part each government entity limits what foods can be sold, where they can be sold, who they can be sold to, and how much money you can make per year.
In Alabama
Alabama created a cottage food law (SB 159) in 2014. Previously, this state only allowed homemade food sales at farmers markets. This cottage food law is relatively restrictive. It allows direct, in-person sales of many non-perishable food items. Cottage food operators must take a food safety training course and are limited to $20,000 of sales per year. (3)Alabama also has the requirements of taking a food safety course and afterwards a review course that covers labeling. In addition Alabama requires the Cottage Industry to charge sales taxes and limits the amount sold to a gross total of $20,000 per year. (3)
In Florida
Florida law allows individuals to use their unlicensed home kitchens to produce for sale certain foods that present a low risk of foodborne illness. Cottage food operators can produce and sell these products directly to consumers without obtaining a food permit from the Florida Department of Agriculture and Consumer Services. Gross sales for a cottage food operation must not exceed $50,000 annually. (4)References:
Sunday, September 8, 2019
Blood Stained Banner - Confederate History 3rd National Flag
The red stripe modification was put forth by Major Arthur L. Rogers who argued that during the mist of battle the Second National Flag looked too much like a white flag of surrender. He took this argument to the Confederate Senate where he proposed that not only will the redesign cause less confusion on the battlefield, but that the less “Yankee Blue” the flag had the better. This of course in reference to the blue on the United States flag and blue uniforms Union soldiers wore. [1]
The Flag Act of 1865 officially adopted the Third National flag. Unfortunately the law passed near the very end of the war and very few flags were made and put on the field. While very few Confederate soldiers ever saw the flag it’s now almost universally distinguished in Dixie. [1]
The Flag Act of 1865, passed by the Confederate congress near the very end of the War, describes the flag in the following language:
The Congress of the Confederate States of America do enact, That the flag of the Confederate States shall be as follows: The width two-thirds of its length, with the union (now used as the battle flag) to be in width three-fifths of the width of the flag, and so proportioned as to leave the length of the field on the side of the union twice the width of the field below it; to have the ground red and a broad blue saltire thereon, bordered with white and emblazoned with mullets or five pointed stars, corresponding in number to that of the Confederate States; the field to be white, except the outer half from the union to be a red bar extending the width of the flag.[2]
Resources:
Stainless Banner - Confederate History 2nd National Flag
During the solicitation for a second Confederate national flag, many different types of designs were proposed, nearly all based on the battle flag, which by 1863 had become well-known and popular among those living in the Confederacy. The Confederate Congress specified that the new design be a white field "...with the union (now used as the battle flag) to be a square of two-thirds the width of the flag, having the ground red; thereupon a broad saltire of blue, bordered with white, and emblazoned with mullets or five-pointed stars, corresponding in number to that of the Confederate States."[1]
The flag is also known as the Stainless Banner, and the matter of the person behind its design remains a point of contention. On April 23, 1863, the Savannah Morning News editor William Tappan Thompson, with assistance from William Ross Postell, a Confederate blockade runner, published an editorial championing a design featuring the battle flag on a white background he referred to later as "The White Man's Flag."[6] In explaining the white background, Thompson wrote, "As a people we are fighting to maintain the Heaven-ordained supremacy of the white man over the inferior or colored race; a white flag would thus be emblematical of our cause." In a letter to Confederate Congressman C. J. Villeré, dated April 24, 1863, a design similar to Thompson's was proposed by General P. G. T. Beauregard, "whose earlier penchant for practicality had established the precedent for visual distinctiveness on the battlefield, proposed that 'a good design for the national flag would be the present battle-flag as Union Jack, and the rest all white or all blue'....The final version of the second national flag, adopted May 1, 1863, did just this: it set the St. Andrew's Cross of stars in the Union Jack with the rest of the civilian banner entirely white."[1]
The Confederate Congress debated whether the white field should have a blue stripe and whether it should be bordered in red. William Miles delivered a speech supporting the simple white design that was eventually approved. He argued that the battle flag must be used, but for a national flag it was necessary to emblazon it, but as simply as possible, with a plain white field. When Thompson received word the Congress had adopted the design with a blue stripe, he published an editorial on April 28 in opposition, writing that "the blue bar running up the centre of the white field and joining with the right lower arm of the blue cross, is in bad taste, and utterly destructive of the symmetry and harmony of the design." Confederate Congressman Peter W. Gray proposed the amendment that gave the flag its white field.Gray stated that the white field represented "purity, truth and freedom."[1]
Regardless of who truly originated the design of the Stainless Banner, whether by heeding Thompson's editorials or Beauregard's letter, the Stainless Banner was officially adopted by the Confederate Congress on May 1, 1863. The flags that were actually produced by the Richmond Clothing Depot used the 1.5:1 ratio adopted for the Confederate navy's battle ensign, rather than the official 2:1 ratio.[1]
Initial reaction to the second national flag was favorable, but over time it became criticized for being "too white." Military officers also voiced complaints about the flag being too white, for various reasons, such as the danger of being mistaken for a flag of truce, especially on naval ships, and that it was too easily soiled. The Columbia-based Daily South Carolinian observed that it was essentially a battle flag upon a flag of truce and might send a mixed message. Due to the flag's resemblance to one of truce, some Confederate soldiers cut off the white portion of the flag, leaving only the canton.[1]
The first official use of the "Stainless Banner" was to drape the coffin of General Thomas J. "Stonewall" Jackson as it lay in state in the Virginia capitol, May 12, 1863.[1]
Quotes:
"As a people, we are fighting to maintain the heaven ordained supremacy of the white man over the inferior or colored race: a white flag would thus be emblematical of our cause"~~~William Tappan Thompson, designer of this flag.
Resources
- www.wikipedia.com
Saturday, September 7, 2019
Stars and Bars - Confederate History 1st National Flag
The First Official Flag of the Confederacy. Although less well known than the "Confederate Battle Flags",the Stars and Bars was used as the official flag of the Confederacy from March 1861 to May of 1863. The pattern and colors of this flag did not distinguish it sharply fom the Stars and Stripes of the Union. Consequently, considerable confusion was caused on the battlefield. [1]
The seven stars represent the original Confederate States; [1]
- South Carolina (December 20, 1860),
- Mississippi(January 9, 1861),
- Florida (January 10,1861),
- Alabama (January 11, 1861),
- Georgia (January 19, 1861),
- Louisiana (January 26, 1861),
- Texas (February 1, 1861).
Designed by German/Prussian artist Nicola Marschall in Marion, Alabama, and resembled the Flag of Austria, with which Marschall would have been familiar.[2][3] The "Stars and Bars" flag was adopted March 4, 1861, in the first temporary national capital of Montgomery, Alabama, and raised over the dome of that first Confederate capitol. Marschall also designed the Confederate army uniform.[3]
A monument in Louisburg, North Carolina, claims the "Stars and Bars" "was designed by a son of North Carolina / Orren Randolph Smith / and made under his direction by / Catherine Rebecca (Murphy) Winborne. / Forwarded to Montgomery, Ala. Feb 12, 1861, / Adopted by the Provisional Congress March 4, 1861".[4]
One of the first acts of the Provisional Confederate Congress was to create the Committee on the Flag and Seal, chaired by William Porcher Miles, a congressman and Fire-Eater from South Carolina. The committee asked the public to submit thoughts and ideas on the topic and was, as historian John M. Coski puts it, "overwhelmed by requests not to abandon the 'old flag' of the United States." Miles had already designed a flag that later became known as the Confederate Battle Flag, and he favored his flag over the "Stars and Bars" proposal. But given the popular support for a flag similar to the U.S. flag ("the Stars and Stripes" – originally established and designed in June 1777 during the Revolutionary War), the "Stars and Bars" design was approved by the committee.[5]
When the American Civil War broke out, the "Stars and Bars" caused confusion on the battlefield at the First Battle of Bull Run because of its similarity to the U.S. flag, especially when it was hanging limp, down on the flagstaff.[5] The "Stars and Bars" was also criticized on ideological grounds for its resemblance to the U.S. flag. Many Confederates disliked the Stars and Bars, seeing it as symbolic of a centralized federal power the Confederate states were seceding from.[6] As early as April 1861, a month after the flag's adoption, some were already criticizing the flag, calling it a "servile imitation" and a "detested parody" of the U.S. flag.[7] In January 1862, George William Bagby, writing for the Southern Literary Messenger, wrote that many Confederates disliked the flag. "Every body wants a new Confederate flag," Bagby wrote. "The present one is universally hated. It resembles the Yankee flag and that is enough to make it unutterably detestable." The editor of the Charleston Mercury expressed a similar view: "It seems to be generally agreed that the 'Stars and Bars' will never do for us. They resemble too closely the dishonored 'Flag of Yankee Doodle' … we imagine that the 'Battle Flag' will become the Southern Flag by popular acclaim." William T. Thompson, the editor of the Savannah-based Daily Morning News also objected to the flag, due to its aesthetic similarity to the U.S. flag, which for some Confederates had negative associations with emancipation and abolitionism. Thompson stated in April 1863 that he disliked the adopted flag "on account of its resemblance to that of the abolition despotism against which we are fighting."
Over the course of the flag's use by the Confederacy, additional stars were added to the flag's canton, eventually bringing the total number of stars on the flag to thirteen. This reflected the Confederacy's claims of having admitted Kentucky and Missouri into the Confederacy. Although they were represented in the Confederate Congress for the duration of its meetings, and had shadow governments made up of deposed former state politicians, neither state was ever fully controlled or administered by the Confederacy. The first showing of the 13-star flag was outside the Ben Johnson House in Bardstown, Kentucky; the 13-star design was also in use as the Confederate navy's battle ensign.
References
- http://www.usflag.org/history/confederatestarsandbars.html
- http://www.encyclopediaofalabama.org/article/h-1134?printable=true
- https://archives.alabama.gov/marschall/german.html
- https://docsouth.unc.edu/commland/monument/22/
- Coski, John M. (2005). The Confederate Battle Flag: America's Most Embattled Emblem. United States of America: First Harvard University Press. ISBN 978-0-674-01722-1.
- https://www.battlefields.org/learn/primary-sources/declaration-causes-seceding-states
- https://web.archive.org/web/20140127072956/http://opinionator.blogs.nytimes.com/2013/05/13/the-birth-of-the-stainless-banner/?_php=true&_type=blogs&_r=0
Subscribe to:
Posts (Atom)