May 19, 2010
Author: Washboard Pat
Last Thursday night was the second of 6 preliminaries of the Connecticut Blues Challenge at Black-Eyed Sally’s in Hartford. Tomorrow (May 20th) the party continues with performances by EZ Street, The Tones, Peter King & the Wildcards, ShooFly Blues, and the Cobalt Rhythm Kings. Last week folks who made it out to Black-Eyed Sally’s were treated to another great evening of blues put on by the Connecticut Blues Society.
The evening kicked off with a really fun performance by The Network. Now, lots of people ask me what makes music the blues; does it have to be sad? Is it the 12-bar structure? Shuffle? Maybe it’s songs about loss and pain (they ask this one about country too)? If you’ve ever wondered what the blues is then I’d say you have to go check out The Network. Last year I watched as their front man got bit hard by the blues bug and when these guys take the stage it shows. They just love the music, love being up on stage performing, and they play straight from their hearts. They did have some nice showmanship-but it wasn’t about being flashy for The Network. This band is all about loving the blues and there couldn’t have been a better way to kick off the night.
The Mojomatics picked right up on the vibe turning in a solid performance that won the night to advance to the finals September 11, despite the absence of a couple band mates. The highlight of the night was their performance of an original tune called “What I Got Is Good”. Manny had the kind of joy we normally only see in a little kid as he threw himself full on into the music, feelin’ it, and having a great time. One reasons the Mojomatics really grab me, is that they are all really good instrumentalists, but they don’t feel the need to prove it by cluttering up the music. They keep a nice groove and play with both intensity and style.
Next was a band I never heard called Fingersleeves. They did a rockin’ blues rockabilly thing that could turn any party into a legendary evening. The frontman was the drummer who stood up front playing a modified kit that used the floor tom for the bass drum, with the pedal striking the bottom head of the tom.
When TC & Company took the stage I had to do a double take because the front man looks a lot like Muddy Waters. Well, not Muddy, but they didn’t disappoint doing a soulful blues that made me think of some old Sam & Dave tunes. The highlight of their set was a nicegroovin’ version of Big Legged Woman. I’ve often thought about doing an hour of my show with nothing but different versions of that song.
The Mix was next up also picking up on the soul vibe and they were followed by Red Rooster who brought awesome energy to a very tight set. Their fans were out in force and once again the dance floor at Black-Eyed Sally’s was full to close out a great night of the blues.
The challenge continues tomorrow (May 20) at Black-Eyed Sally’s and I’m hoping to see you out there. Tonight at 8 on WHUS I’ll be playing some great Connecticut blues and talking to the Beehive Queen-Christine Ohlman. So tune in tonight and get ready to step out for some great blues tomorrow. And of course remember to get out and catch the blues, before the blues catch you.
To whom it may concern,Upon eetnring into the medical field, a doctor makes an oath to practice medicine ethically, acknowledging that their patient is a living being, not a summation of the things wrong with them. This is known as the Hippocratic Oath. Hypocrisy, the act of saying one thing and doing another, should not be practiced by any one person, let alone the entire medical field. We believe that the new medical school at University of California, Merced should make an effort to move away from the hypocrisy and into applying the truth of the Oath. This needs to start with the next generation of doctors, the students who will be passing through the new medical school. Remembering that a patient is human and has a mind of their own also means that they have the right to make informed decisions. This is especially essential when signing paper work releasing tissue samples. Doctors need to have a relationship with their patients, understand cultural morals of the patient, and be willing to educate their patients regarding medical procedures and research tied into their body. Tissue ownership and legalities are a controversial subject that doctors need to be aware of and need to make their patients aware of as well. This education begins with the medical students and follows them into their careers as practicing physicians.“I will remember that I do not treat a fever chart, a cancerous growth, but a sick human being, whose illness may affect the person's family and economic stability. My responsibility includes these related problems, if I am to care adequately for the sick.” (NOVA) This is a section of the Hippocratic Oath, which medical students take upon graduation from their respected schools. This section defines that as medical students, and practicing physicians, we serve to cure a person not the disease. In addition, those of us in the position of a doctor, must understand that the illness not only affects the patient, but their family and all of those connected to them whether the bonds be blood or friendship. With the growth of the University of Merced, and the development of its own medical school, the progression of bringing greater numbers of medical staff, and healthcare to the central valley will expand. However, with the research being done via the use of human tissues, the medical institution must set out specific moral obligations to protect the rights of its future patients.Our Writing 100 class, under the instructions of Dr. Carol Ellis, were required to read the book The Immortal Life of Henrietta Lacks. The synopsis of the non-fiction work focuses on the life of Henrietta Lacks, better known as HeLa in the medical community. The cells extracted from her were taken without consent, reproduced on a massive scale, and sold to medical laboratories across the globe. Established in many cases, such as the one in January 22, 2008 by the U.S Supreme Court that concerned the tissues donated to the Washington University School of Medicine in St. Louis, patients have no rights to their tissue samples once they have been taken from their body:“The appellate court had affirmed the lower federal district court ruling that donors who gave tissue or serum samples to the University for research can't later compel the school to transfer ownership of the samples to another research institution.” (Arbanas)However, we haven’t come before you to argue the issue of property rights tissues. The solution we seek is one of properly educating doctor and patients, in regards to the possibilities of what may occur to their tissues once they are given. Though it may not seem to be the most important thing on our mind when donating blood, skin, platelets, or having the diseased organ in our body removed, the pieces of us that are taken out can be freely used in experiments across the globe.What happens on a personal level when someone’s cells are signed over? Do they get any control over what happens to them, or is it like playing the lottery? Some cells and tissue actually help while others do nothing at all. Will the donor get to say, for example, I do not want my cells to be used or tested with any sort of birth control because it is against my religion? Is it possible, or even remotely feasible that a hundred peoples’ cells put in the mixing pot of a freezer will be differentiated by researchers? Does it matter?There are so many more questions we could ask on the ethics of this, but would the inconvenience of the most ethical treatment of donated cells make taking the samples too difficult? Let us, for argument’s sake, say that the donor is willing to sign a consent form for the use of their tissues in all scientific aspects but under no circumstance with warfare. They encourage the doctors to give their tissues to researchers because they want to feel as if they contributed to science. Their only compensation is the knowledge that their contributions went solely to saving lives, not killing. It does not sound that difficult, but what if there are too few donors willing to let their cells be used for warfare (or any other field). Is it moral to tell them they have no choice? Where is the line drawn for control of your own tissue?What is morality? “Morality requires that we balance our own interests against the interests of others” (Rachels, 77). So what does this mean that if it is for the greater good we can go against what a donor asks? That is the only problem: who decides the greater good? It could be different from person to person or culture to culture. In general, if an issue is brought to someone, they will want to help. This does not take much thought to realize. Looking back to Hurricane Katrina, how many people wanted to donate their time and belongings to help the victims? Going back even further to 9-11, how many more were willing to give up huge chunks of time and money to even feel like they were helping? Even now, every September 11th, people take time out of their busy day to honor and remember the victims. It does not take much for people to want to help one another. In the same way, if it is stressed that the tissue will be used to help the masses, no matter if it is used in war or vaccinations, there will undoubtedly be more people willing to sign over the rights to their tissues without a “need” of compensation.Education plays a large role in the process of obtaining, receiving, and granting permission. Rebecca Skloot emphasizes this point many times in The Immortal Life of Henrietta Lacks. Between the Lackes family and other individuals wanting to sue, or actually suing not because of how the tissue was used, but that it was used and taken without their permission. Skloot uses various examples to show that it wasn’t necessarily about the money (but that motivated a couple of people) it was about the knowledge that the patient was denied.The main focus for Skloot is the family, especially Deborah. Their main desire is knowledge. They want to know what their mother’s cells did, in distinct terms. They want to know the difference between fact and fiction concerning those cells. They, above all, desire to understand how her cells have saved countless lives.Dr. George Gey, the man who cultured HeLa, eventually got cancer as well. He sought out all the best in the field, not for his own benefit or healing, but so that these researchers could use his cancerous tissues to develop a line of immortal cells that would be able to be used for cancer research and a variety of other endeavors. His background and understanding of the subject enabled him to act in a way that would, hopefully, promote human knowledge and survival. His understanding is what separates him from most donors. The general population does not comprehend the concept of tissue research and cannot imagine all the magnificent uses that come out of it. Of those individuals, those who sign release papers allowing the medical institute to use their tissues as they wish often become upset that they were not informed of exactly what was happening with their cells. The others who do not sign the paper work sometimes do not because of that lack of information. Society has evolved into an information based society. People crave knowledge, and when they are denied that, they become upset and may create more problems than there would have otherwise have been.A suggestion to solve this is that, with this new medical school, education of doctors not only includes the things necessary to treat a patient’s sickness, but to also treat their lack of knowledge. New doctors should change the concept of the Hippocratic Oath, and take it seriously. Their patients are not lumps of flesh, they are living individuals that are just like they are—seeking for an answer to something. It needs to be the responsibility of the practicing physician to educate their patients about their illness, the consequences of that illness, and any benefits that could be made from the illness and how it applies to people in general. This can include various seminars and discussions where doctors offer their expertise on a subject, but “dummed down” so that the general masses could comprehend. It may also include the establishment of public journals that include more simplified articles of current research and findings and possible applications. The general idea is to get the knowledge out to all people, enabling them to make informed decisions, and thus reduce the problems of tissue ownership rights.Emphasizing relationships between the doctor and patient, the patient’s cultural beliefs, and the education of the patient to enable informed decision making is a possible solution to the tissue ownership debate. A relationship creates trust and a desire to help, both on the physician’s and the patient’s parts. Understanding of the patient’s cultural beliefs and underlying morale issues allow the doctor to understand decisions and to abstain from taking illegal samples. Education helps patients make informed medical decisions and would help to reduce the feeling of being wronged or robbed. The Hippocratic Oath should be taken as guidelines for their careers, something that guides all their actions, not a set of principles that are tossed aside when they are inconvenient. Sincerly, Jason MartinezAlissa SmithDanielle BurtWork CitedArbanas, Caroline . Statement on U.S. Supreme Court's Denial of Certiorari in case involving ownership of tissues donated for research . Washington University in St. Louis: Newsroom. 22 Jan. 2008. 4 Oct. 2010. .Lasagna, Louis . The Hippocratic Oath: Modern Version. NOVA. 3 Oct. 2010. .Rachels, James. The Elements of Moral Philosophy. Fourth. Boston, : McGraw-Hill Companies, The, 2003. 76-90. eBook.Skloot, Rebecca. The Immortal Life of Henrietta Lacks. New York: Crown, 2010. Print. http://luyryhpuht.com [url=http://nwusvf.com]nwusvf[/url] [link=http://ziiejnta.com]ziiejnta[/link]
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The Pagan LifeAuthor: Karl LembkePosted: November 15th. 2002Times Viewed: 1,903See letters <a href="http://dgaofifeuyx.com">poilcy</a> at the bottom of this article.Paganism is a religion. As I've stated in my other essay this month, it's the oldest religion in the world, but it's also the newest. It is constantly renewed by its practitioners, and it renews us in turn.Valid religions all have one thing in common they're not romantic. They involve hard work, and a certain amount of sacrifice, in both senses of the word. They involve giving up things you would rather have or do, and they call you to make sacred those things which had previously been mundane.Wicca, my preferred form of Paganism, is no different. There will be no angels rushing in with flaming swords to make things better for me, nor demons with their clouds of brimstone to serve my beck and call. I can't wiggle my nose and have things *poof* into existence. In fact, I hardly ever cast spells at all, and then only for really important things. (My mom's cancer was one of those important things. She's much better now, thanks!)Those who look to religion any religion to hand them miracles on a silver platter are going to be disappointed. That's not what religion is for.Some would say that what makes Wicca special is the rituals Wiccans observe. Thirteen full moons and eight Sabbats are celebrated in circles all across the country. Forms are observed, the order of the ceremony is followed, power is raised, and the Gods are called. And they answer.But this accounts for fewer than two dozen nights per year. Those who observe the new moons will take it up to three dozen. If we allow four hours for the rite and the social time afterwards, we're still looking at less than two percent of our waking time every year. The vast bulk of the time we spend being Pagan is time not spent at festivals.As I mentioned in a previous essay, Walls and Windows, we use rituals and religious trappings to help us hold on to the viewpoint of our religion, even when we're not actually in circle. But what is it we're holding on to? Why bother?Ultimately, religion has to be about improving our world. When all is said and done, we choose a religion that makes us better. Sometimes, a religion chooses us, but I believe this choice is made when a religion sings to us when its covenant matches the path our Higher Self aspires to follow. So how does a Pagan faith make one a better person?As does any religion, our Pagan faith grants us an eternal perspective. When we are approaching the world from our Paganism, we measure our mundane lives against this perspective. Maybe the washing machine is overflowing, or maybe the cat has thrown up in the fresh laundry. No one ever wants that to happen, but will it still be bothering you in your next incarnation? (If you answered, "Hell yes!" I think you have larger concerns than your laundry.)Wicca observes the Wheel of the Year, and the endless cycle of time on many levels. That which is here now will p*** away. That which has gone will come back. At the very least, this perspective is great for increasing your sales resistance. In the endless cycles of time, there is no such thing as "now or never", no matter what the salesman tells you.As the Wheel turns, it moves forward, like a carriage underway. The cycles we experience remain unique in their own time, and the next cycle will not be an echo of the last one. We are constantly entering new territory, rolling forward into new experiences and new states of being. Now Paganism is a magical religion, which means that we endeavor to place our hands on the Wheel and adjust its course. As the Wheel rolls forward, it can travel down paths leading to great events, or to dreadful affairs. It is our responsibility to help steer the Wheel, and to determine its course as well as we can.Over all are the Gods, the Lord and Lady of all creation. They have created this universe, and they have ultimate power over it. Many religions recognize this transcendent aspect of the Divine, and Wicca is no exception. The Gods may be more or less hands off, but They have the power to take the reins, if things go very badly. We are expected to be responsible, but not superhuman. When things truly are beyond our control, it's nice to have a God and Goddess to hand things over to.Indeed, one of the mysteries which can be found in the Qabala is that of the harmony of all things. The Lord and Lady are running the universe, and things are unfolding precisely as they must. In the dark times of the moon and the sun, we honor the Lord of Death and Resurrection, naming Him "the Death which must be so". To those who have perceived this mystery, it is not just ritual, but an eternal perspective on universal reality. The universe is unfolding as it must, and all things we see, both the bright and the dark, are here because it must be so.On the flip side of Transcendence we have Immanence. The Lord and Lady are with us and within us. We carry in our hearts the spark of divine fire, from which all life and light must come. We may not greet our fellows with "Thou art God, " but in our better moments it can be well worth keeping in mind. The loud-mouthed bigot may not look like God, and you may feel anything but benevolent as you face him (or her), but even the most obnoxious of our fellow beings can be the Gods' way of acting in the world. (Hey, I did warn you "hard work and sacrifice!")Finally, Paganism brings to us the perspective of Unity. We are one with each other, we are one with the universe, and we are one with the Divine. Hermes Trismegistus phrased this mystery, "As above, so below." That which is higher or greater is a reflection of the smaller and the lesser. "As without, so within." The divine spark within each of us is a true reflection of the Divine Flame which birthed the universe and all its wonders. Nothing is ever truly lost, because everything is reflected in everything else.None of this is easy. It can be very hard to achieve the eternal perspective when the here-and-now is getting on your last nerve. But that's why we have our daily rituals and prayers, and the trappings of our faith in the environment. By focusing on these, we make this perspective a habit of our daily lives, and not just a two-percent-of-the-year thing.Our religion should also serve to make us better people. Wicca incorporates an ethical standard, embodied in the Wiccan Rede. Do what you will, but cause as little harm as you can. Act to reduce the harm done around you. Those things which cause no harm are no cause for action life as you will, and let others live as they would.We also have a Lord and Lady, who are personal forces in our lives. Our respect and love for Them, and the awe They inspire in us, leads us to do good things for Them and in Their name. The Divine around and within us is a magnet which draws us toward good, and a beacon we follow in our daily lives.Between the spokes of the Wheel, we may be seen as Pagan because of our household decorations, or because of the practices we incorporate into our daily lives. We may show our Paganism through our jewelry or our bumper stickers, or the pentagram we trace over our meals as we bless them. We are Pagans because of how we feel on account of our contact with the Divine. Ultimately, Paganism, like any religion, is true to the extent that it makes us happy people. The goal of Paganism is to achieve that happiness that the Gods wish all Their children to enjoy.Now by "happiness", I don't mean pleasure, or having fun. I mean the quiet joy that bubbles through the life of the truly religious and overflows into the hearts of those around them. I mean the state of grace that carries you through the hard times. Even though things may be bad at the moment, and even though you may be sad, you can find serenity in the knowledge that They are with you, and you will know Their joy again.When the Gods are the music in your life, your heart can't help but sing along.Letters Policy: Any letters sent to the author may wind up published on his web site. If you do not want your letter published, please say so at the top of the letter.Thanks!Karl LembkeBio: Karl Lembke is a high priest in the Starkindler tradition of Wicca, and a member of the priesthood in the DCWA. He is a card-carrying Libertarian, and considers Libertarianism to be most nearly in line with the Wiccan Rede.Exactly one month after the end of gamma ray therapy, his mother is feeling much better, is absorbing magnesium from her diet rather than having to be topped off at the doctor's office, and is wearing herself out running around like a fool.It's nice to have her back. And thanks to all who sent energy and prayers.and can you read that??
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The idea I'm currently deelvoping would examine chain-story narratives in relation to Art Spiegelman's graphic novel project The Narrative Corpse. I am interested in examining how chain-story narratives, due to the evolving group-nature of the medium, change and develop and how certain narrative elements maintain the same in spite of the multi-author system. I have yet to read the novel, which has just arrived in my mailbox, but would like to ground my paper in a detailed analysis of its text and images, basing my thesis on the idea of narrative consistencies: i.e., even in such an abstract narrative, what narrative devices (character, perspective, style ) must remain consistent to give the narrative shape and coherence? Very basic background info: If you have taken a creative writing class or gone to summer camp and told stories at a camp fire, you might be familiar with chain-story narrative. The way it works is so: one person starts the story, either writing on a piece of paper or speaking out loud, and then a second person continues the tale. The switch to the new storyteller can be timed (speak for a minute) or quantity-based (write ten words, no more). Other restrictions can be put in place; sometimes the new storyteller only knows the part of the story that precedes his, or must follow certain word-play rules. Those are the very basics. Basic background on The Narrative Corpse: In 1990 Spiegelman, the creator of the renowned graphic novel Maus, created a graphic literary magazine. He decided to start a chain-story for the magazine and made a three-panel strip starring a stick character aptly named Sticky. The strip was then sent to another graphic novelist who created the next three panels of the story. This pattern continued and, by the end of the story, 69 artists contributed to the novel. The means of creating the novel will factor into my analysis. Authorship, in relation to the novel's interesting creation story, could prove to be one of the key elements of my argument.Lastly, as to other resources, I have found one extremely relevant article: Art and Evolution: Spiegelman's The Narrative Corpse by Brian Boyd and will hopefully find more sources related to chain-stories in general. Let me know what you guys think.
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