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Friday, August 12, 2016

BarCharts English Grammar & Punctuation Guide

I own a book formatting company, and one thing I I've learned from it is that people from all walks of life, from physicians to politicians, all forget most of what they learned in school about proper writing by the time they're thirty. Most people don't even remember how to use something as simple as a comma, what the difference is between a comma and a semicolon, and when to use either. I've kept a BarCharts English Grammar & Punctuation Guide by my desk for the past 15 years. It's just a 4-page laminated pamphlet that will quickly tell 95% of us everything we need to know in order to write properly. For less than $7.00 it can't be beat. And being laminated, it will last a lifetime.

Even if all you write is an occasional blog post, this thing is a Godsend. Can't remember when to use an En dash or an Em dash? Don't remember when to place punctuation inside quote marks and parenthesis or outside them? How many dots go in an ellipsis? Do you ever capitalize the first word after a colon? If you place the title of a magazine in italics, then how do you set off the name of an individual article within that magazine? All the answers are just fingertips away.

I got my copy at a local B&N years ago. You can also find them online all over the place. Don't be without a copy. For $7.00 you can't go wrong.

  1. I think one of the gas stations has a display of these charts, all sort of subjects.

  2. Yes; they're usually in a spinning rack when you find them.

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Word FLiPS

Reviews (1)

Word FLiPS

Super Duper Publications
iOS 6.1 +

Reviews (1)

  • This app is great for kids with apraxia. It is modeled after the Word FLIPS book product. You can track data for each student. You can create CV, C...

Product Description

Word FLiPS App is a must for children with limited speech, unintelligible speech, and/or childhood apraxia of speech! Teach functional vocabulary words, such as greetings and requests (for example, “hi,” “go,” and “bye”) while practicing up to three repetitions of sound sequences.

Begin teaching severely unintelligible children by having them repeat identical earlier developing sounds, such as “boo-boo-boo.” Older or more verbal children can practice a variety of sequences, such as “tie-tea-shoe” as a warm-up to practicing sentences.

The CV words in Word FLiPS App can also be combined to form other words (for example, “tie-knee” can be combined to form the word “tiny”).

• Choose words according to articulatory placement: Bilabial, Alveolar, Velar, and Palatal.
• Choose words according to syllable structure: CV, CVC, CVCV, or custom.
• Choose all words (including nonsense words) or only the suggested “real” words.
• Includes audio of all syllables.
• “Free Play” mode allows you to flip through the cards or randomly generate syllable combinations.
• Record a student’s productions and replay audio clips.

Data tracking lets educators and parents:
• Track data for each syllable in a production or for the entire production.
• Keep track of data for all students.
• View player results for all the sessions at any time.
• Graph students’ progress.
• Email, print, and share session results.

Total 300 Votes

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Saturday, November 20, 2010

བོད་ཡིག་ བོད་སྐད་ འཕེལ་རྒྱས་ གཏོང་བའི་ ཐབས་ལམ་ བཅུ།།

ཁ་བརྡ་ རྩོམ་སྒྲིག་ ཚོགས་ཆུང་ གིས་ བསྒྱུར་བའི་ བོད་སྐད་ བོད་ཡིག་ འཕེལ་རྒྱས་ གཏོང་བའི་ ཐབས་ལམ་ བཅུ་ འདིར་ གཟིགས་རོགས།།
ཐབས་ལམ་ ཚང་མ་ ལས་སླ་བོ་ ཤ་ཏག་ རེད།

Ten Ways to Promote Tibetan Language

Tibetans in Tibet are taking great risks to fight for their right to study in their mother tongue while China tries to marginalize the Tibetan language. To support the conservation of Tibetan language, we can all contribute by taking some simple actions. Tibetan version of this guide can be found here:

1. Listen to Tibetan news at RFA (, VOA (, and VOT ( weekly. Watch VOA’s incredibly popular Kunleng TV twice a week:

2. Read Tibetan news at least once a week at Bodkyi Dusbab (, Bodkyi Bangchen (, Read poems and essays by persecuted writers: Tashi Rapten, Kunga Tsangyang (, Shogdung, Kalsang Tsultrim, Dolma Kyab, and Jamyang Kyi at

3. Install Tibetan unicode on your computer so that you can type in Tibetan. Download the software at It’s as easy as ཀ་ ཁ་ ག་ ང་། and it’s compatible with Mac as well as Windows.

4. Write Facebook status updates in Tibetan on Wednesdays. “བོད་ ནང་ སློབ་ཕྲུག་ མང་པོས་ སྐད་ཡིག་ རང་དབང་ ཆེད་ སྐད་འབོད་ བྱེད་འདུག” If you don’t have Tibetan installed in your computer, you can use the Tibetan Virtual Keyboard

5. Send an occasional email in Tibetan – it will surprise your parents, delight your friends, and confound the hackers!

6. Stop worrying about spelling. One day soon, there will be Tibetan spell-check on your computer. For now, bad spelling is better than no spelling. Besides, you can download Monlam’s online Tibetan dictionary at

7. Give a Tibetan comic book or picture book to a kid as their holiday gift. If you have a kid, read a Tibetan story to put them to bed. གཟིམས་འཇག་གནང་ངོ་།

8. Listen to contemporary Tibetan music (this is too easy not to). No matter what your taste you will love Rangzen Shonu (, JJI Exile Brothers, Yadong, Kunga, Sherten, Techung, Phurbu T Namgyal, etc.

9. Buy Tibetan books, magazines, CDs ( and DVDs. Tibetan writers and artists are churning out works of art and literature, and we must build a global market to consume their products. Let’s vote for Tibetan language with our wallets.

10. Speak in Tibetan whenever possible, not just when sharing secrets on the subway.

This guide is brought to you by the Tibetan staff members of Students for a Free Tibet.
བོད་རང་བཙན་ སློབ་ཕྲུག་ཚོགས་པའི་ བོད་པའི་ ལས་བྱེད་པ་ རྣམས་ ནས་ ཕུལ།།

Saturday, November 13, 2010

Cough up a Yuan for every Chinese word

Tibetans in Zachukha are taking matters into their own hands. As Chinese authorities attempt to further marginalize the Tibetan language by replacing it with Chinese as the medium of instruction in schools, Tibetans in Sershul Monastery have hit upon a brilliant idea to protect their language from Chinese invasion.

The plan works like this: everyone makes an effort to speak in pure Tibetan in the monastery. Every time someone utters a Chinese word, they get fined a yuan!

"...Chinese government officials including the County leaders and an official from the local United Work Front Department arrived at Sershul monastery and confiscated boxes containing money collected as fine for speaking “Drak kay”, a reference used to describe mix of spoken Tibetan and Chinese languages. The government officials told the monks that the system of levying fine on people over spoken language must be stopped. The monks told them that they had forced no one to comply with the fine system and that the people of the area had voluntarily agreed to be fined if they spoke “Drak kay”."

The news article in Tibet Times goes on to say that since 2008, "Tibetans in the area have been following a rule of sorts to levy penalty of one Yuan on anyone who does not speak pure Tibetan."

It appears that this new self-imposed rule is spreading through other parts of Tibet. It's hard to imagine a better way to preserve our language.


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Wednesday, February 10, 2016

Google gives you 2GB permanent free drive space

All you need to do is visiting the following URL and spend 20 seconds to review your recovery information, connected devices and account permissions. With a few click, you can get 2GB permanent free Google Drive space.

Tuesday, January 5, 2016

Park Canada Annual Passes Buy One Year Get Another Year Free

 To celebrate the 150th anniversary of Canada's Confederation,  Parks Canada's 2016 Annual Passes are valid for TWO full years. You only need to pay the price for one year and the pass is valid for two years.

Following are the list of Canada National Parks:

Monday, December 14, 2015

OnePlus 2 and OnePlus X No Invitation Needed

Mi 20000mAh Mobile Power Bank Coupon Price USD30

Use Coupon Mi20000ML Price is USD 30.89

This is the latest Power Bank from Xiaomi。

- Xiaomi brand new and high quality.
- 20000mAh high capacity: Enough for daily use.
- Dual USB output design for charging two devices simultaneously.
- 2 x DC 5.1V / 2A max 3.6A USB output, quick charging for emergency charging needs.
- Support DC 5V / 2A, 9V / 2A, 12V / 1.5A quick recharging, it only needs 7 hours to be full charged, very time-saving for you.
- Ultra-lightweight design, only 338g, easy to carry.
- Four LED indicator light to show battery level.
- 9S circuit protection from Texas Instruments, ensure the safety use.
- Up to 93 percent of the plate end conversion rate.
- Adjust the output power automatically to meet different devices charge needs.
- Compatible with iPhone 6S / 6 Plus, iPad, MacBook, Samsung Note 5 / S6 / S6 Edge / S6 Edge Plus, HTC M9, smartphone and Tablet PC.
- Stylish Gradual bumps surface design, offer the comfortable hand feel, meanwhile, anti-skid and anti-scratch.

Friday, December 4, 2015

Latest Xiaomi RedMi Note 3 Coupon Price USD 169

The latest middle level flagship from Mi (world's fourth largest smart phone maker) RedMi Note 3 is really nice, featuring full metal casefinger print sensor and amazing 4000 mAh battery.
5.5 inch 1080p screen ，the design is similar to iPhone 6 Plus. Although the battery is huge, but the phone is still pretty thin, maximum thickness is only 8.65 mm。

CPU is MTX Helio X10，which is a flagship level CPU with 8 cores。

Supports dual SIM standby. You can look this site to find if this phone is supported by your carrier.

The price for 16G ROM, 2G RAM version is USD 179， use Coupon 16NOTEGRAYML reduce to USD 169.89 (Grey):

RedMi Note 3 16G ROM 2G RAM USD169.89

The price for 32G ROM, 3G RAM version is USD 209.79，use Coupon 32GBNOTE3ML reduce to USD 199.89 (Grey or Silver):

红米RedMi Note 3 32G ROM 3G RAM USD199.89

Since MircoSD card extension is not supported, it is recommend to buy the 32 ROM version.


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Student Account

Workshops with Sabri

Sabri Saleem, founder of YCMES, is currently based in Germany.

As well as running the YCMES Distance Learning Programme, he is providing the following courses across Europe:

  • Cross-cultural training workshops for students with a refugee background.
  • Lectures in Middle Eastern Politics, with a focus in the war in Yemen and the current situation in the region.

Sabri has more than thirty years of experience with international students, first as regional director for the Peace Corps and then as founder and president of YCMES. He has run workshops for NGOs including Save the Children, SNV and DED, as well as for USAID and a number of international embassies in Yemen.

If you are interested in hiring Sabri, please email This email address is being protected from spambots. You need JavaScript enabled to view it. .

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Contact us

Main Switchboard +27 (0)21 713 7260
Fax +27 (0)21 713 7262
Toll-free phone (ZA) 080 YEBO YES

24h Mobile Support +27 79 116 1504
Address Tokai on Main,
Main Road,
Cape Town 7945,
South Africa
Directions Turning off Main Road at McDonalds, take third exit from circle, then first right through security gate. Go up the ramp and turn right into parking area. Yebo Tech visitor parking is on your right. After parking our entrance is first passage to your right.


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Yegii's Focus Industries

Get quickly up to speed in emerging fields. Access the top rated reports & experts by industry and filter by various criteria including trending domains like 3-D printing, new materials, social media, etc. Alternatively, ask a quick question to Yegii’s experts. If you are an industry professional or academic, you may wish to sign up and apply to register your own expert profile. Once we have critical mass, Yegii will cap the number of experts. Or, you can engage a team of experts in a Yegii Challenge. Either way, be part of Yegii, the insight network, where all knowledge is peer reviewed. Yegii--changing the way you experience knowledge. Only what matters.

Technology, regulatory changes, and new business models are transforming the Energy industry. Be the first to know.

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Wednesday, 24 May 2017 »  Login
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Sai C/o Sai Shivani Wooden Furnitures Directions

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Vallauris 980 ° Artistic Ceramics Contest

vallauris 980 artistic ceramics contest 2015

Vallauris 980° Jury – Stéphanie Marin, Claude Aiello & Rudy Ricciotti

Capital of artistic ceramics, Vallauris showcases its traditions and local expertise and develops innovative projects through the Vallauris 980 ° contest.

To raise awareness and understanding among the future professionals of the earth material, Vallauris Golfe-Juan and its School of Fine Arts Ceramics created the contest Vallauris 980 °, whose first projects have been submitted to the jury.

Innovative projects

For now over 15 years, the ceramists of Vallauris and international designers have been working together on projects, which, while continuing to develop the local expertise, are reinventing the forms and uses of the material earth.
The contest Vallauris 980 ° was open to students of higher education, from design, art, and architecture schools in France for the academic year 2014-2015. For the first competition in 2015, the students were asked to imagine a project on the theme of the claustra.

vallauris 980 artistic ceramics contest 2015

Jean Derval – Model of claustra – 1962 – ©DR

The theme of claustra

The claustra is a typical Mediterranean element; it attenuates the strong sunlight, filter the view to the neighborhood, or partition the space without closing. A strong aesthetic and recreational potential may be added to the concepts of use and comfort.
The candidates had to propose a concept of modular claustra, composed of one or a few items in terracotta, replicable, and able to be freely assembled to create separations, architectural or garden elements… Some elements providing additional functions could be added.

Many applications

Vallauris 980 ° received 56 applications, including 45 individual and 11 group ones, representing a total of 75 students. The candidates range from different levels and ages, from 19 to 29 years. The first selection criteria will be the quality of the proposed concept and the valorization of the specifics of earth material, but the jury will take into consideration the differences in age of the candidates.

vallauris 980 artistic ceramics contest 2015

Results mid-February

On February 6, 2015, the jury composed of Claude Aiello, ceramist, Stéphanie Marin, designer, and Rudy Ricciotti, architect, have met to select the winning project.
The winner (individual or collective) of the contest will be accompanied by the team of the School of Fine Arts Ceramics and the potters Claude Aiello and Gerard Crociani in the realization of the project. The results were announced Monday, February 16, 2015.

vallauris 980 ceramics

And the winner is…

The Jury chose Palanques, presented by Daniela Alves, Ambrose Jugan and Luc Serreboubée, students in their 5th year of industrial design at L’Ecole Nationale Supérieure de Création Industrielle, ENSCI Les Ateliers in Paris.
Palanques is a project of modular ceramics claustra. Designed for both indoor and outdoor, its functioning revolves around a frame on which the user sets, after their needs, some elements obstructing the light and sometimes offer additional uses.

The four projects that received a mention are:

Terra-coustik by Lionel Dinis-Salazar, habitat researcher, ENSAD students Lab in Paris.
– The project by Audrey Lucas, Malorie Maquin and Mareva Marty, students in their first year of space design BTS at Lycée Cantau in Anglet.
– Lucas Ramond’s project, student in his 2nd year of DNAP object design at the ESAD in Reims.
Soléu by Alice Surel, student in design innovation Master management  at ESAD in Saint-Etienne.

The winners of Vallauris 980 ° will now follow the achievement of their project by a professional team in the premises of the fine arts ceramics school in Vallauris. The result will be presented in Vallauris in June 2015.

We invite you to take a look at the gorgeous ceramics work of art by international artists exhibited at the Musée Magnelli in Vallauris.

Click on pictures to enlarge – © – All rights reserved

Please share with your friends - Sharing is caring

Vallauris 980 ° Artistic Ceramics Contest was last modified: April 2nd, 2015 by tamel

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Find more information about

at the Center for Jewish History:

NOTE: you will be redirected
to the Web site for the

A Jewish religious movement centered on the leadership of Ya‘akov (Jakub) ben Yehudah Leib Frank (1726?–1791). The term Frankism was coined in early nineteenth-century Warsaw and was initially a slur directed at the descendants of Frank’s followers who converted to Roman Catholicism and attempted to conceal their background. It was only with the appearance of the first scholarly accounts of the movement in the second half of the nineteenth century that the term came to be used for the whole variety of phenomena connected by the authors to Frank’s activity. Sources from Frank’s era, however, provide several different perspectives. In Jewish accounts, his followers are normally not presented as a separate group but as an offshoot of preexisting heretical movements, most notably of Sabbatianism. The majority of Christian observers saw the Frankists as a Jewish sect opposed to the Talmud. The Frankists initially thought of themselves as a branch of Judaism opposed to the authority of the rabbis and rejecting some elements of rabbinic tradition. Subsequently, Frankists redefined themselves as a separate religious group, practically independent from hitherto existing forms of both Judaism and Christianity.

From Sefer shimush, by Ya‘akov Emden (Amsterdam, 1757 or 1758). Illustration depicting the bishop of Kamieniec Podolski, Mikołaj Dembowski, drinking in celebration after the burning of the Talmud was carried out at his order. (YIVO)

Ya‘akov Frank was born in Podolia, according to some sources in Korolówka and to others in Buczacz. Shortly after his birth, his parents moved to the Ottoman Empire. There is some evidence that his father was involved in the spread of Sabbatian propaganda in the 1720s and it is likely that their migration to Turkey was connected to the campaign against the Sabbatians that swept through Polish Jewish communities after the discovery of heretical documents by Jewish authorities in 1725. Frank spent his youth in Czernowitz, Smyrna, Constantinople, and Bucharest. In 1752, he married in Nicopolis, and on the night of his wedding was initiated into a Sabbatian group. A year later, he moved to Salonika and established contacts with the most radical branch of the Dönmeh (Sabbatians), founded by Berukhyah Russo (d. 1720), who was considered by his followers to be the next manifestation of the soul of Shabetai Tsevi and was pronounced as the incarnation of the God of Israel. From Salonika, Frank made a pilgrimage to the grave of Shabetai’s prophet, Nathan of Gaza, in Skopje. During his stay in the Ottoman Empire, he became known as Ya‘akov Frenk or Frank—an epithet denoting a European in the Orient (for Ashkenazim in Poland, it could also denote Sephardim visiting from Turkey).

In 1755 Frank returned to Poland, where he associated with the Sabbatian leaders of Podolia and visited Jewish communities that had been known for their heretical leanings since the beginning of the eighteenth century (Korolówka, Jezierzany, Busk, and Rohatyń). Presenting himself as a famous kabbalist and an emissary of the Dönmeh, he managed to unify splintered Sabbatian groups and attracted many followers throughout Podolia. On the night of 27 January 1756, Frank and a group of his followers were discovered conducting an antinomian ritual in Lanckorona nad Zbruczem. At the request of the rabbis, the local Polish authorities arrested the participants. Frank, as a Turkish subject, was released the following day and returned to the Ottoman territories. He converted to Islam, went to Constantinople, and was given an estate in the Chocim province (now Khotin, Ukraine).

At the same time in Poland, the rabbis instituted an inquiry at the bet din (Jewish court) of Satanów. Those who had engaged in the ritual in Lanckorona, along with their families, were found guilty of breaking numerous halakhic prohibitions. They confessed that they had committed adultery, engaged in wife swapping, studied banned Sabbatian books, and professed the faith of Shabetai Tsevi. The results of the inquiry were laid before a rabbinic assembly in Brody, which pronounced a ḥerem (ban of excommunication) against the Sabbatians. The ḥerem was confirmed at a session of the Council of Four Lands in Konstantynów in September 1756. The council extended the ban of Brody over the other communities of Podolia and imposed heavy penalties upon the Sabbatians.

Ewa Frank’s house in Offenbach during the visit of Tsar Alexander I, November 1813. (Stadtarchiv Offenbach am Main)

Following the advice of Rabbi Ya‘akov Emden, the Jewish authorities also contacted the bishop of Kamieniec Podolski, Mikołaj Dembowski, in whose diocese the Lanckorona case had taken place, and argued that since the rites of the Sabbatians involved the practice of magic and utterly immoral conduct, both Jews and Christians should condemn the Frankists equally and the Christians should burn them at the stake. However, the scheme of turning over the followers of Frank to the Catholic authorities backfired terribly. Once Dembowski was given a chance to meddle in internal Jewish matters, he immediately seized the opportunity. Frank’s followers managed to turn the tables on their rabbinic opponents and forged an alliance with the priests instead. They presented themselves as the Contra-Talmudists, arguing that in the course of studying ancient kabbalistic books they had independently reached the conviction that God is one nature in three persons and that the real reason for their persecution by Jews was the similarity between the Frankist creed and that of the Christians. The alliance between Sabbatians and the clergy resulted ultimately in a forced public disputation between Jews and Contra-Talmudists.

On 2 August 1756, the Contra-Talmudists submitted a manifesto to the Lwów consistory. Claiming to speak on behalf of similarly believing Jews in other countries, 23 representatives stated that the Talmud is blasphemous and contrary to reason and God’s commands. They also demanded a disputation so that they could publicly prove the principles of their faith. The nine principles were as follows:

1. We believe in everything that was taught and commanded by God in the Old Testament.

2. The books of Moses and the other books of the Old Testament can be compared to a richly dressed maiden, whose face is covered and whose beauty cannot be seen. These books are full of the hidden wisdom of God; they speak of things mysterious and of the future, and therefore cannot be comprehended by human reason without the assistance of Divine Grace.

3. The rabbis of old times sought to expound the Old Testament. Their explanations are known as the Talmud and contain many lies, irrationalities, and much nonsense about and hostility to God and His teachings.

4. On the basis of the Old Testament, we believe that there is one God, without beginning or end, who is the maker of heaven and earth and all things known and unknown.

5. We believe that there are three persons within one God, without division within him.

6. We believe that God manifested himself in corporeal form, in all respects like other human beings, but without sin.

7. The city of Jerusalem will not be rebuilt until the end of time.

8. Jews have waited in vain for the Messiah to come to raise them above the whole world.

9. On the basis of the Old Testament, we believe that God would himself be clothed in human form and would atone for all the sins for which the world was cursed. At his coming the world would be pardoned and cleansed of all iniquity.

The disputation took place in Kamieniec Podolski from 20 to 28 June 1757. The participants included 19 opponents of the Talmud and 40 rabbis. Frank did not take part in the disputation and it is unclear if he had any influence on the formulation of the theses. Following the disputation, Dembowski issued a verdict in favor of the Frankists. The ecclesiastical court dismissed evidence supplied by the Jewish court of Satanów as slander. It imposed a number of financial penalties on the rabbis, ordered the flogging of Jews responsible for wreaking havoc in Lanckorona, and condemned the Talmud as worthless and corrupt, ordering copies of it to be burned in the city square. The court decided that although Judaism offended the Christian faith and authority, it was for the civil authorities to decide if Jews should be tolerated in the commonwealth. At that point it seemed that Sabbatianism would be legally recognized as a legitimate form of Judaism. Giving up the long-established tradition that the Christian state would recognize only one Jewish religion, the court decided that an individual Jew might change from one Jewish “denomination” to another. Drawing upon the precedent of the Karaites, the verdict of the court defined Sabbatians as Contra-Talmudist Jews and equated their rights, privileges, and obligations with those of other Jews living in the commonwealth.

Circumstances changed, however, with the sudden death of Bishop Dembowski on 9 November 1757: the sectarians unexpectedly found themselves in a sort of limbo between Judaism and Christianity, lacking support and protection from either side. The burning of copies of the Talmud stopped; the campaign against the heretics was renewed with double force; and many of them fled across the Dniester to Turkey, where they joined Frank. It seemed that the only viable option for the followers of Frank might have been to stay in the Ottoman Empire as one of many Sabbatian communities, overtly professing Islam while at the same time practicing a heterodox form of Judaism. But the climate in Poland changed again. Bishop Kajetan Sołtyk, who orchestrated the ritual murder trial of Żytomierz in 1753, faced widespread allegations of forging evidence, bribery, and murder. He decided to use the Contra-Talmudists to improve his public image. If Jews themselves independently confirmed the accusation of ritual murder, Sołtyk would be able to silence his critics.

In order to “prove” that the Żytomierz accusations were true and that Jews indeed used Christian blood for ritual purposes, Sołtyk in 1758 published the brochure Błędy talmudowe od samychże Żydów uznane y przez nową sektę Siapwscieciuchów, czyli Contratalmudystów wyiawione (The Errors of the Talmud Acknowledged by the Jews Themselves and Revealed by the New Sect of Siapwscieciuchy [i.e., “Sabbatians”] or the Contra-Talmudists). The pamphlet aimed to confirm the statements concerning ritual murder using new evidence supplied by the Contra-Talmudists. Parallel to the publication of the brochure, Sołtyk managed to convince King Augustus III to bring the sect back to the commonwealth. On 11 July 1758, the king issued a letter of safe conduct for the Contra-Talmudists who had fled to Turkey. Members of the sect (including Frank) slowly began to return to Poland and established themselves in the estates of Bishop Antoni Sebastian Dembowski, brother of the late protector of the Contra-Talmudists Mikołaj Dembowski and a close friend of Sołtyk.

On 20 February 1759, on Sołtyk’s instigation, the Contra-Talmudists requested permission for another disputation. They called for a unity of all faiths, and promised to prove that Jews used Christian blood for ritual purposes. They presented the following seven points for the debate:

1. All prophecies about the coming of the Messiah have already been fulfilled.

2. The Messiah is the true God, whose name is Adonai. He took human form and suffered for our redemption.

3. Since the advent of the true Messiah, sacrifices and ceremonies have been abolished.

4. Everyone should follow the teaching of the Messiah, for salvation lies only within it.

5. The cross is the sign of the Holy Trinity and the seal of the Messiah.

6. A person can achieve faith in the Messiah the King only through baptism.

7. The Talmud teaches that Jews need Christian blood, and whoever believes in the Talmud is bound to use it.

The disputation took place in Lwów from 17 July to 19 September 1759. Although Frank did not take part in the disputation, he came to Lwów and was recognized as the leader of the Contra-Talmudists. Pressure from the Vatican led to no decisive verdict being promulgated and the rabbis were obliged only to formulate a written response to the Frankists’ accusations. During the disputation, Frank’s followers came to be treated not as a Jewish sect professing tenets that were not recognized by mainstream Judaism, but as a group of candidates for conversion to Christianity. The first baptisms took place even before the formal end of the disputation, and they were attended by a large public, with many important noblemen acting as godparents. On 17 September, Frank himself was baptized in Lwów Cathedral and adopted the name Jakub Josef. Approximately 3,000 people converted in Lwów, Lublin, and Warsaw. Some of them were immediately ennobled on the basis of a Lithuanian statute of 1588, which gave the prerogatives of the gentry to baptizing Jews and their offspring.

The church devoted much effort to spreading news of the Lwów disputation. The primate of Poland issued a pastoral letter urging Catholics to support the converts with alms and ordered that an abridged version of the minutes of the disputation be sent to parish churches and read during Sunday sermons. Reports and manifestos from the disputations were translated into Latin, French, Spanish, Armenian, Portuguese, Italian, and German and disseminated in different countries. News of the conversions reached England and the New World.

After his baptism, Frank conducted himself ostentatiously. He moved to Warsaw where he was baptized a second time in a royal ceremony, with Starosta Bratkowski acting in the name of King August III as a godfather. He attended theaters and visited the homes of important magnates. However, several fresh converts in Lwów reported to their confessor that Frank’s adoption of Christianity was not sincere. On 7 January 1760, he was arrested. Shortly thereafter, the ecclesiastical authorities issued an official proclamation concerning his case. The proclamation stated that an investigation had established the genuineness of belief of the Jews who had converted to Catholicism. However, due to the negative influence of their leader, Jakub Frank, the converts had strayed into erroneous beliefs about the Second Coming and the Last Judgment. As the followers gave excessive honor to Frank, the authorities decided to separate him from his disciples and to isolate him at a secluded location, where he was to remain while awaiting a decision by the Holy See. On 24 February Frank was sent to the Częstochowa monastery.

Relatively little is known about Frank’s 13-year stay in Częstochowa. Sołtyk continued to support his protégé, underwriting Frank’s expenses in the monastery and allocating special funds for settling the converts in his diocese. Frank was given large and comfortable quarters for himself and his entourage, and was allowed to receive guests and to send envoys. His closest disciples gradually began to move to Częstochowa and its surrounding villages. Although Frank regularly attended Catholic services and studied the New Testament, he also conducted his own rituals on the walls surrounding the shrine. Both the monks and the pilgrims staying in the monastery noted these rituals, but there is no evidence of any efforts to prevent them from taking place. Frankist sources mention that in 1768 and 1769 envoys from Częstochowa went to Podolia, Moldavia, Hungary, Germany, and Moravia. Frank also embarked upon negotiations with the Russians and sent two emissaries to Moscow. In Warsaw, Frankists held talks with the Russian resident, Prince Nikolai Vassil’evich Repnin. In exchange for liberation from captivity, Frank promised that 20,000 Jews would convert to Greek Orthodoxy.

Although the Russians decided to turn down his offer, they did set Frank free when Częstochowa fortress fell into their hands after the collapse of the Bar Confederation in August 1772. Frank was supplied with passports, left Poland, and headed for Brünn (Brno) in Moravia. He was accompanied by 18 people, though none of the leaders of the Frankists during the disputations in Poland belonged to his entourage. The reason for his choice of Brünn (and perhaps even for the idea of moving to Moravia) was his connection with the Dobruschka family. There, he presented himself as a rich merchant forced to leave Poland due to the adverse effect on trade created by current political disturbances. Although he initially raised some suspicion among the authorities, he was ultimately given permission to settle. In March 1757, he visited Vienna and was admitted, along with his daughter Ewa, to audiences with Joseph II and Maria Theresa. On numerous occasions he visited Joseph II in military encampments. Frank also had dealings with Moravian aristocrats and was involved in various political and spiritual projects. He became a familiar figure of polite society, and some of his followers and associates made their way into the enlightened ranks while developing successful careers. Many also integrated into surrounding non-Jewish communities. The social and regional profile of his following increasingly began to differentiate, occasionally leading to tensions between old members of the sect from Poland and newcomers from Moravia and Germany.

As the prospects of an Austro–Turkish war loomed, the idea of utilizing the Sabbatian network of contacts in the Ottoman Empire was floated. Reportedly, Frank had conversations with Joseph II on arming Jews to fight against the Turks. Frank then had a quarrel with Joseph II, who ordered him to send away all his followers and pay all his debts. After desperate fund-raising among followers in Constantinople, Warsaw, and Prossnitz, Frank paid all his creditors, left the Habsburg monarchy on 12 February 1786, and settled in Offenbach am Main. In Offenbach, Frank’s health gradually deteriorated; in 1788 and 1789 he suffered two attacks of apoplexy and recovered, only to surrender to a third attack on 10 December 1791.

The last quarter of the eighteenth century saw the beginnings of the decline of Frankism. Although some of its communities survived long into the nineteenth century, the movement lost much of its homogeneity. Frankism was a particularly active movement in three cities: Offenbach, where Frank lived the last four years of his life and where he established the court that served as a pilgrimage center for followers from different countries; Warsaw, where the majority of the converted Frankists lived; and Prague, whose importance grew in an inverse ratio to Offenbach.

The Offenbach court was led by Frank’s daughter Ewa. The majority of the town’s citizens knew nothing about the sect’s Jewish background. Ewa often ventured to local houses and established some contacts with Offenbach’s polite society. She was always vague about her past, but her cultivated manners, piano playing, skills at embroidery, and fluent French encouraged the assumption that she had come from an aristocratic background. Offenbach’s poorer community also praised her generosity: she gave alms and supported various charitable cases. Her contributions for ecclesiastical purposes were particularly generous and the first Roman Catholic chapel in Offenbach was established and decorated thanks to Ewa’s assistance. These factors gave birth to a legend of the royal ancestry of the Frank family. It was believed that Ewa was in reality the natural daughter of Tsaritsa Elisabeth and Prince Aleksei Rasumovsky, and that Jakub Frank had been appointed by the Russian royal house as her guardian.

The leaders of the Offenbach court attempted to unify the splintering movement and dispatched circular epistles to various Jewish communities. The first of these appeared around 1798, but most of the letters can be dated to 1800. Some copies were written in red ink and came to be known as the Red Letters, particularly because their contents made extensive use of the symbolic connection between adom (Heb., red) and Edom (the land of Esau, Rome, and Christianity). The epistles included the full texts of two letters allegedly written by Frank during his imprisonment in Częstochowa, a short commentary thereupon, and another message signed by the leaders of the court in Offenbach. The letters predicted impending catastrophes and the spreading of hatred directed against Jews. They called upon Jews to convert to Christianity.

Although the epistles did not have a major influence upon Jews, they caused non-Jewish authorities to react anxiously. Prussian authorities conducted an investigation in Offenbach and issued a statement portraying Frank as a bankrupt charlatan. Indeed, Ewa Frank incurred numerous debts with local merchants and was eventually put under house arrest. The court proceedings against her ended with her death in September 1816.

After Frank’s funeral in 1791, the majority of the Polish followers had left Offenbach for Warsaw. The vacuum left by their departure was immediately filled by new arrivals from Prague. During Frank’s lifetime, Frankism had spread in Moravia, though there is no evidence of a following in Bohemia. Nonetheless, the region, and especially Prague, had a strong, independent Sabbatian tradition that predated Frank’s appearance and was connected to Yonatan Eybeschütz and his pupils. The Prague Sabbatians were not very numerous, but with their economic and social standing they held an influential position in the Jewish community. In the late eighteenth and early nineteenth century, the Prague group was led by the Wehle and Hönigsberg families. In contrast to the Polish Frankists, the Prague Sabbatians did not engage in open propaganda; Jewish authorities initially treated the issue as a kind of open secret, preferring to avoid confrontation.

After Frank’s death, the Prague Sabbatians established connections with the Offenbach court and became Ewa’s main financial supporters, and Offenbach itself was a pilgrimage center for the sons of the Prague families. The Jewish leaders of Prague decided that the matter could not be ignored any longer. In autumn 1800, the Sabbatians were excommunicated. In the same year, Rabbi El‘azar Fleckeles delivered a series of sermons against the group. Soon after, riots erupted in the city and scores of anti- and pro-Sabbatian pamphlets were printed. Although the Prague group posthumously appropriated Frank, there is no evidence of any contact between the Prague Sabbatians and the followers of Frank during his life, and it is doubtful that this line of development grew organically out of his teachings.

Even when Frank was imprisoned in Częstochowa, Warsaw had become the most important Frankist center in Poland. Some of the people who played crucial roles during the disputations moved there, and although a few of them assimilated very quickly and severed their ties to the sect, others maintained close ties with Frank and continued to support his court first in Brünn and then in Offenbach. As the Warsaw community grew more established, it gained relative independence from the leadership of the sect in Germany. According to contemporary accounts, the Warsaw Frankists were very numerous (an anonymous pamphlet printed in 1791 estimated the total number of baptized Frankists living in Warsaw at 6,000 and in the whole of Poland at 24,000) and were said to monopolize certain trades and professions. This factor led to many conflicts between Polish burghers and the Frankists. In Polish brochures and pamphlets published in Warsaw in the 1790s, the Frankists were portrayed as neither Jewish nor Christian, and were characterized as managing to escape the control of both Jewish and Polish authorities, operating in a legal vacuum with a peculiar mix of Judaism and Christianity. Although nominally Roman Catholic, the Frankists reportedly circumcised their sons, kept the Sabbath, had separate burials, and did not marry outside their religion. The legal vacuum gave the Frankists an unfair edge in economic competition. Although some of the brochures were openly antisemitic and attacked “Jewish” features of the Frankists, mocking their dress, awkward Polish pronunciation, and other mannerisms, there seems to have been a growing feeling that members should be treated as a group within Christianity rather than as an offshoot of Judaism. This perception became a commonplace in the early nineteenth century and gained official recognition in a special ukase on Israelite Christians issued by Tsar Alexander I on 25 March 1817.

Although there is evidence that the Frankists as a distinct social group existed at least until the 1880s, it is very unlikely that Frank’s doctrine was still taught in its original form. In nineteenth-century Warsaw, Frankism became a kind of a mutual aid association, in which the connections initially established within the sect were used to facilitate business enterprises. The gradual evaporation of the religious dimension of the movement made it possible for manuscripts expounding Frank’s teachings to begin to surface and become available to scholars.

The most important Frankist document, Zbiór słów pańskich (The Collection of the Words of the Lord) was most likely composed during Frank’s stay in Brünn and then supplemented with additional material during the Offenbach period. The text is in Polish with numerous Hebrew, Yiddish, and Ladino interpolations written in transliteration; each Hebrew quotation is accompanied by a Polish translation. The entire collection had at least 2,194 numbered fragments. Prior to World War II, there were at least nine different versions of this manuscript in circulation. The only known Frankist manuscripts extant today are housed in the Jagiellonian Library in Kraków and in the H. Łopaciński Public Library in Lublin.

Zbiór słów pańskich is an assembly of brief stenographic notes that document even the most casual of Frank’s utterances and gestures. The greater part of the texts takes the form of a recorded oral transcript, bringing together fairy tales, dreams, proverbs, and parables told by Frank to his followers. Although many of the tales paraphrase classical fables from the Zohar or midrashic literature, there is a conscious effort to step beyond a traditional Jewish frame of reference. Frankist tales are based on an exegetical principle of tendentious rewriting of traditional Jewish narratives so as to invert established hierarchies, discredit honored symbols, and reevaluate the negative characters of the Jewish tradition. Zbiór słów pańskich presents the Revelation on Sinai as a monstrous deception in which an evil power bestowed nonsensical and harmful laws upon the people of Israel. These laws can be countered by what Frank calls the “way to Esau” or the “way to Life.” The terms denote freedom from constraints and conventions. In some contexts, Life also means physical immortality. The Way to Life also has a deeply apocalyptic character; it involves not only the destruction of established institutions but also absolute denial of the world of creation, in an attempt to destroy the very structure of the visible universe.

Suggested Reading

Majer Bałaban, Le-Toldot ha-tenu‘ah ha-Frankit (Tel Aviv, 1935); Jan Doktór, Śladami mesjasza-apostaty: Żydowskie ruchy mesjańskie w XVII i XVIII wieku a problem konwersji (Wrocław, 1998); Abraham Duker, “Polish Frankism’s Duration: From Cabbalistic Judaism to Roman Catholicism and from Jewishness to Polishness,” Jewish Social Studies 25 (1963): 288–301; Abraham Duker, “Frankism as a Movement of Polish-Jewish Synthesis,” in Tolerance and Movements of Religious Dissent in Eastern Europe, ed. Béla Király (Boulder, Colo., 1975); Aleksander Kraushar, Jacob Frank: The End to the Sabbatian Heresy, ed. and trans. Herbert Levy (Lanham, Md., 2001); Harris Lenowitz, “An Introduction to the ‘Sayings’ of Jacob Frank,” in Proceedings of the 8th World Congress of Jewish Studies (Jerusalem, 1982); Gershom Scholem, “Redemption through Sin,” in The Messianic Idea in Judaism and Other Essays on Jewish Spirituality (New York, 1971); Gershom Scholem, “Jacob Frank and the Frankists,” in Kabbalah (New York, 1987); Chone Shmeruk, “‘Księga Słów Pana’ Jakuba Franka: Nowe spojrzenie,” Teksty Drugie 36 (1995): 107–119.


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19 Aug

Mascot Competition Winner's 2014

In April 2014, the Yorkshire Cricket Foundation ran a competition for Club Yorkshire Junior Members to win an opportunity to be a mascot at a Yorkshire CCC T20 Blast home fixture. The competition involved individuals entering a drawing of their favourite things about Yorkshire CCC. The winners attended a T20 match at Headingley, where they got to meet the captains from both teams, be present at the coin toss as well as experiencing the atmosphere of a fixture at Headingley stadium. The Yorkshire Cricket Foundation received many entries, for which the winners are displayed below along with images form the mascot’s experience on the day.

Drawing by Millie Claxton, mascot for the Yorkshire Vikings vs Northants Steelbacks fixture. Above image: Millie with cricket commentator and ex-player Dominic Cork at the coin toss.

Drawing by Oliver Harrison, mascot for the Yorkshire Vikings vs Derbyshire Falcons fixture.

Mascot for the Yorkshire Vikings vs Leicestershire Foxes fixture, Cael Piggott.

Drawing by Luke Fishpool, mascot for the fixture against Durham Dynamos.

Drawing by Benjamin Sanders, mascot for the fixture against Birmingham Bears.

Picture by Sam Wisniewski, mascot for the fixture against Notts Outlaws.

The Yorkshire Cricket Foundation would like to thank all individuals that entered the 2014 competition. The response to the competition was remarkable, with a large number of entries. Keep your eyes peeled for future competitions run by the Yorkshire Cricket Foundation.

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Welcome to You Ask Andy

Kristin Keen, age 12, of Champaign, Ill., for her question:

There is historical evidence that coal was first used 3,000 to 4,000 years ago, in the Bronze Age. At that time, the people of southeastern Wales used coal for funeral pyres to burn their dead.

King Solomon was probably familiar with coal deposits of Syria because coal is mentioned in the Bible. The Greeks also used coal several hundred years before the birth of Christ. But then hundreds of years passed before coal had any great and lasting influence on the course of civilization.

During the Middle Ages in England, coal was commonly thought to be a curse. People thought it filled the air with dangerous poisons. In 1306, King Edward I of England issued a proclamation that declared the use of coal punishable by death.

The word "coal" in the English language comes from the Anglo Saxon "col," which originally referred to charcoal. The spelling "cole" was used until about 300 years ago, when the present spelling of the word, "coal," was adopted.

In the early days, the methods of burning coal were so inefficient that smoke and bad odor filled the air. But the English eventually solved these problems. The industrial revolution, which dates from the 1700s, was largely dependent on coal as the chief source of power to drive steam engines.

Coal was used by white settlers in North America in the late 1600s. Some of the Indian tribes knew about coal long before this. The Pueblo Indians of the Southwest, as an example, used coal in their pottery making at an early age in America.

With the growing industrialization after 1850, coal was increasingly used in the United States. The growth of railroads gave the coal industry one of its largest customers and also stimulated the iron and steel industry, another large user of coal.

In the late 1890s, the development of steam driven electric generators sparked the growth of the electric power industry, the modern coal industry's largest customer.

Coal supplies the fuel used to generate over half the electric power in the U.S. today. Coal is burned under boilers containing water and steam from the boiling water spins turbines that turn generators to produce electricity.

One ounce of coal can make as much electricity as 100 tons of water falling one foot.

The electric utility industry uses about 300 million tons of bituminous coal a year. The aluminum industry, which consumes large quantities of electricity, is building plants in coal regions. This puts the plants close to low cost sources of electric energy.

Steel is not usually made in large amounts without coke, which is bituminous coal with the tar and gases baked out.

Coal is also used to produce chemicals from which thousands of useful items are made. Included are synthetic fibers, drugs, plastics, detergents, fertilizers, explosives, roofing materials, food preservatives, synthetic vitamins and a wide variety of pharmaceuticals.

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Teen in a class room

Research has demonstrated that as many as one in five children/youth have a diagnosable mental health disorder (New Freedom Commission on Mental Health, 2003) and that as many as three million young people may have a serious emotional disturbance that severely disrupts life at home, school, and in the community (American Academy of Child and Adolescent Psychiatry, 2010). The prevalence of mental health needs varies by socio-economic status and by involvement with some formal child-serving systems. Research has found that youth from low-income households are at increased risk for mental health problems (Howell, 2004) and that a greater proportion of children and youth in the child welfare (50%) and juvenile justice (67-70%) systems have mental health problems than children and youth in the general population (Burns et al., 2004; Skowyra & Cocozza, 2006). Typically, these mental health issues arise in childhood or early adolescence and, even when treated, continue to impact young people's lives as they make the transition into adulthood.

Studies have also shown that the majority of young people in need of mental health services (75-80%) do not receive them (Kataoka, Zhang, & Wells, 2002). This can be particularly true for transition age youth as they become too old to be served by the children's system and must instead seek services from adult services providers. Mental health and substance abuse needs can greatly impact outcomes for young people throughout their childhood and into adolescence and adulthood. Having mental health issues can

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When researchers and advocates try to address this lack of access to and use of needed mental health services and supports, they typically start with the fact that the various public service agencies responsible for these children, youth, and young adults rarely work together, and that there is an overall lack of accountability among the agencies (Stroul, 2002). This is particularly true for young people transitioning to adulthood as they can face a gap in services rarely closed by any one agency in a system. As a result, systems reform has focused on the need for agencies, youth and their families, and other concerned stakeholders to come together to plan for and deliver high-quality mental health services that truly meet the needs of youth and foster better outcomes (Stroul, 2002).


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Wednesday, December 31, 2008

7 hours and counting

I have now been noting in my blog for several weeks my own mental preparations for the new year. Sadly, just because we want things to be one way or another, they rarely are. It is much easier to decide how things should be than to make them so. I dreamed that by today I would magically find happiness and learn to leave my stress behind. My reality is much different.

Try as I might, I can't seem to just settle down and enjoy myself. I think I am being tortured by my own brain and I don't mean the one suffering from MS. Just when I have resolved to make changes in my thoughts, I feel myself giving in to the most destructive ones. It seems I feel best late in the day. Getting started is the hardest and leaving things undone is a killer for my peace of mind. Even when I am pulled by the desire to relax, I just can't seem to. Even my breathing is shallower than it should be.

I have been looking through my "toolkit" (the place I keep reminders of what makes me happy and sane) and the tools still look good. I am just having trouble using them. My husband says that 2009 can't possibly be worse than 2008 so things are looking up. I want him to be right. I seem to have lost perspective on most things and I can come up with a ton of worse scenarios for 2009. Where did I go from the glass half full to seeing it nearly empty?

I am going out with friends for New Year's Eve. I should be excited. The problem is I don't seem to get excited about anything anymore. I am not excited about the coming year either but there is still a part of me that hopes it will bring good things. I will awake tomorrow with a new, clean slate. What will I make of it? Will all my effort eventually pay off and I'll find some new joy? I still think that we make things what they are with our outlook. How can I change my outlook? I have seven hours and I want to bring in the new year with hope and enthusiasm.

pUNKrOCKfairy said...

I'm not the expert on positive thinking by any means, but I read your blog a lot and I can't help wondering if maybe you are just trying too hard. There are probably a lot of factors contributing to your state of mind and I think it would be hard to juggle them all. The effect of how you feel physically, the effects of your meds, stress, the holiday rollercoaster of emotions... it's a lot of balls in the air! Maybe you could just stop trying to be happy, let all the balls hit the floor, and let yourself wallow a little. Just give yourself permission to be bummed out for a while and maybe it won't last as long as you think. I'm sure that your jobs make you feel obligated to set a good example by having a positive attitude all the time, but that's an unreasonable expectation for anyone, much less someone struggling with a chronic illness.
If the only things that make you happy right now are your man and your dog, be happy with them an don't try to force anything else to please you. It's ok to keep doing things (work, dishes, even socializing) just because you HAVE TO or feel you SHOULD, even though you don't REALLY want to. I think sometimes it's enough to "just show up" even if your not really gonna give every single task 100%.

I guess what I'm getting at is that I think it's ok to just keep truckin' along until you actually DO FEEL HAPPY again. I don't think it works when you pressure yourself to feel differently than you do.

Sorry for the novel-length comment. :)

Denver Refashionista said...

Ms. Punkrockfairy you are probably right but lately I can hardly even stand being in my own skin. I think I can just keep truckin' but I can't feel so much angst all the time. The angst is what is tearing me up...

Jen said...

Hey Nadja--

Happy 2009! I'm sick at home right now, coughing and blowing my nose all over the computer and spreading my germs (yum...)

A better year is ahead. You're gonna be okay, chickie...Just keep this in mind when you feel crummy....

Heather said...

I agree with Punkrockfairy- if you're happy with your man and your dog be happy with them. You should try what I am doing: at the end of each blog I try to state something that I am grateful for that day. Some days it is harder than others but there is always something to be thankful for. Hope you're new year is a good one.

Serina said...

Nadja, I think that I agree that you might be trying to hard. Find a way to forgive yourself for everything you think that is not falling into place the way you imagine it should be. We tend to set up unrealistic ideals about life.

Life in reality was guaranteed or even meant for us to be continuously happy. We learn far more from our hard times than we do from good times. Consider it a growing pain. You haven't failed, you are just a work in progress..

I think once you aren't beating yourself over "how you should be feeling" vs "how you are feeling" then you may be able to gradually reach the actual point of happiness you are looking for. It will take work, but focus on living in the present.

Repeat to yourself that this IS going to be a better year, don't analyze what could go wrong, just tell yourself over and over that it will be better. In the end, all the worrying over what may or may not be, doesn't amount to much except for lost energy.

I believe in you! :)

Serina said...

edit.. It was supposed to read

"Life was never guaranteed or even meant for us to be continuously happy"

Kind of makes a difference in what I was trying to say.. lol.

Denver Refashionista said...

Thanks to everyone who commented. I see a trend here. It seems I need to adjust my expectations. I guess I don't have to work all this out or have the answers by tomorrow. This reminder is helpful right now.


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Wednesday, December 3, 2008

On Monday I went for my third MRI in six months so now I consider myself an "expert" (LOL). Seriously though, this time in the tube felt old hat. I really just chilled, spaced out and planned this post. It occured to me that someone who has never had an MRI might be interested in reading a little about what my MRI experience has been like so here it is in brief.

The first time I ever had an MRI it was on my brain. I got it because a few weeks previously I had an irregular CT after the start of a bout of horrible vertigo. At the time I went for my first MRI I was so dizzy and weak that my husband had to bring me in with a wheelchair. I was wearing a transdermal, anti-nausea patch at the time to keep me from puking but when I got there the technician said I had to take it off because it had metal on the inside and you can't wear metal into the MRI machine. I also had to remove my tongue ring which had been in for over twelve years. I let it close at that point but I was much more disturbed about the prospect of having my head slid into a plastic sheath and my body shoved into a narrow tube when I did not have the patch to rely on to control my nausea.

My husband helped me into a gown and wheeled me close to the room for my MRI. I felt sick and scared. The technician took me in and was very reassuring. They gave me earplugs (because the machine is very loud), strapped in my head and slid some sort of plastic contraption with holes in it over my head. They also gave me a "panic button" to hold in case I got sick, scared or claustrophobic. When I looked up, I could see the technician in the next room revealed in a little mirror above my head. I was still sort of scared. The tube was tight and the helmet was tighter. I told myself to take deep breaths. I started singing in my head. Then I started singing out loud. The machine rattled and I sang for several minutes. Suddenly the technician's voice blared into the room. "You can't sing, you're moving. You have to lay still. We are going to redo this test. If we can't get a clear picture, we will have to reschedule." I was sobered by that. Who knew you had to be so still? I got through it all in about twice the normal time but I was ok.

My second MRI was of my cervical spine. I felt better and was much less nervous. This time I noticed things. It is hard to be perfectly still in the tube. They actually run a series of tests while you are in there. The pallet you lay on moves a little before each new test. Each test feels and sounds a little bit differently. If you breath deeply it goes more smoothly. It is actually not frightening at all unless you are claustrophobic...

My MRI the other day was the smoothest. I knew what to expect. I took a quarter Klonopin to help me remain calm and still. While I lay in the tube I just practiced breathing and meditating. It was easy to stay still. The whole thing went quickly and the experience was restful. All that's left now is the results and I don't expect those quickly. I am unafraid of the outcome. I already know what to look for and I realize this is not something I can control.

Abby said...

I've had three MRI's since May 07, and will probably be having another in the next week or two due to some MS stuff going on.
I can now relax throught the entire procedure. I just wish they would stop talking so I can sleep!

Emms said...

I much prefer to have my brain done - then I can leave my feet outside of that terrible tube (unlike the spine where the whole body goes in!).

Around my house, we refer to that plastic cage for your head as the Hannibal Lector mask!

Denver Refashionista said...

Good luck with the MRI Abby.

Denver Refashionista said...

LOL Emms. I also think that it looks like the Hannibal Lector mask.


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Friday, March 1, 2013

Happy Birthday Dr. Seuss

In honor of Dr. Seuss' birthday tomorrow, and Read Across America Day and Month, I thought I would spend the next week or so posting some of my favorite "Seuss-isms."

To get you in the mood to READ, READ,'s today's Seuss inspired poetry:

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Friday, July 19, 2013

Non-Fiction Friday: Review: Super Pop! (Harmon)

Title: Super Pop! Pop culture top ten lists to win at trivia, survive in the wild, and make it through the holidays.
Author: Harmon
Genre: Non-Fiction, Trivia, Top 10 Lists
Pages: 287
Rating: 3 out of 5 stars

Ages: High School and adult

There's not a lot to say about this because the title kind of lays it all out there for you. You should know exactly what you are getting in this book.

From the Publisher:
SUPER-POP offers a maximum-pleasure, minimum-effort means of becoming better at trivia, more interesting at a party, and, if it really comes down to it, just a little bit more likely to fight off a shark with a pair of pliers. In the course of fifty top ten lists and more than five hundred entries, you'll learn how to outwit death, melt a frozen heart (answer: fire up some Andrea Bocelli), and find your spirit animal (delve into Planet Earth). So whether you're wondering what to watch tonight or how you'll ever impress that date tomorrow, Super-Pop has the answer. It's time to put pop culture to work!

This was a completely fun way to spend an afternoon. And I think this is a great book to browse, one category at a time, as you're sitting down next to the coffee table where you're likely to store it. What else are you going to do during those commercial breaks anyway?!

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