La vertadera alegria i felicitat són valuoses. Si no se sobreviu, no es poden aconseguir ni l’alegria ni la felicitat. Intentar sobreviure en una societat caòtica, deshonesta i, en general, immoral es fa difícil. Qualsevol persona o grup cerca obtenir de la vida tot el plaer i la llibertat que pugui. La teva pròpia felicitat pot convertir-se en tragèdia i aflicció per la deshonestedat i mala conducta dels altres. Estic segur que pots recordar-te de moments d’aquests. Injustícies com aquestes redueixen la pròpia supervivència i n’afecten la felicitat. Tu ets important per a les altres persones. Se t’escolta. Pots influir sobre la resta. La felicitat o infelicitat de les persones que coneixes és important per a tu. Ningú pot garantir que una altra persona sigui feliç, però es poden millorar les seves possibilitats de supervivència i de felicitat. I d’aquesta forma, també milloraran les teves.

És a la teva mà indicar-los el camí cap a una vida més feliç i no tan perillosa

__________________________________________________
Supervivència: l’acte de mantenir-se viu, continuar existint, estar viu.
Felicitat: condició o estar de benestar, plaer; plena satisfacció.
Caòtic: de caràcter o natura de confusió i desordre absoluts.
Immoral: contrari a la moral; que no segueix les pràctiques del bon comportament; mancat del concepte de la bona conducta.

La vertadera alegria i felicitat són valuoses. Si no se sobreviu, no es poden aconseguir ni l’alegria ni la felicitat. Intentar sobreviure en una societat caòtica, deshonesta i, en general, immoral es fa difícil. Qualsevol persona o grup cerca obtenir de la vida tot el plaer i la llibertat que pugui. La teva pròpia felicitat pot convertir-se en tragèdia i aflicció per la deshonestedat i mala conducta dels altres. Estic segur que pots recordar-te de moments d’aquests. Injustícies com aquestes redueixen la pròpia supervivència i n’afecten la felicitat. Tu ets important per a les altres persones. Se t’escolta. Pots influir sobre la resta. La felicitat o infelicitat de les persones que coneixes és important per a tu. Ningú pot garantir que una altra persona sigui feliç, però es poden millorar les seves possibilitats de supervivència i de felicitat. I d’aquesta forma, també milloraran les teves.

És a la teva mà indicar-los el camí cap a una vida més feliç i no tan perillosa

__________________________________________________
Supervivència: l’acte de mantenir-se viu, continuar existint, estar viu.
Felicitat: condició o estar de benestar, plaer; plena satisfacció.
Caòtic: de caràcter o natura de confusió i desordre absoluts.
Immoral: contrari a la moral; que no segueix les pràctiques del bon comportament; mancat del concepte de la bona conducta.

Barbara Marx Hubbard, long regarded, by some individuals, as one of the world’s leading futurists, has defined the term, Synocracy, as:

…Synergistic Democracy…an emergent form of self-governance….the next stage of democracy in which each person has the opportunity to express his or her creativity for the good of the self and the whole. It is a form of governance that facilitates all citizens in finding their unique potential and where best to express it within the whole. It leads toward a cocreative society in which all people are free and responsible to do and be their best. [Emphasis added].

Synergistic is the adjectival form of “synergy” (from Greek sunergia,  cooperation).  Synergistic (synergic), thus, means “acting together,” or “working together in a creative, innovative, and productive manner” (from Greek sunergētikos).

Timothy Wilkin, MD, writing in an 2004 article, stated that “Barbara Hubbard originally coined the term Synocracy to refer to a not yet defined future system of ‘rule by the people’ in a co-Operative society.”   Dr. Wilkin also reported that Barry Carter, the author of Infinite Wealth, claimed that he had independently created the term, Synocracy.  Carter, quoted by Wilkin, wrote on his own behalf:

Barbara Marx Hubbard created the term synocracy. Having never read her book, I independently created the synocracy concept by way of mass privatization. When people are owning partners in a mass privatization organization they must participate because owners operate on profit and loss. As mass privatization communities work together we move beyond representative democracy and even beyond consensus democracy to create synergy-ocracy and synthesis-ocracy or synocracy. Infinite Wealth shows mass synocracy to be the new system of social order for the Information Age to replace representative democracy. It even replaces the notion of government with the broader notion of social order. Just as learning is driven internally where education is driven externally representative government is external and where as self-organizing mass synocracy is internally driven [Emphasis added].

Dr. Wilken observes:

In today’s world…it is assumed without question that majority rule democracy is the best way to organize humanity. To even offer a criticism…is to invite an immediate and often emotional charged attack on oneself. We are quickly asked to choose between majority rule democracy or the dictatorships of communism/fascism. We are quickly reminded that if we don’t like it here in a majority ruled democracy, we are free to leave….

Majority rule democracy in its purest form was found in the Ancient Greek city-states and Early Roman Republic, these were direct democracies in which all citizens could speak and vote in assemblies. This was possible because of the small size of the city-states almost never more than 10,000 citizens. However, even these Ancient democracys [sic] did not presuppose equality of all individuals; the majority of the populace, notably slaves and women, had no political rights at all. So even here the majority really did not rule.

In modern representative democracies we find the majority rule mechanism used to select our representatives, to make decisions within committees and to make decisions within the legislative bodies, however careful analysis reveals we really have rule by the few….

In today’s “FREE” world all political decisions are made using majority rule democracy. The the group deciding may be small—a committee faced with solving some particular problem, or large—the entire voting electorate of a nation choosing a President. Regardless of the size of the group deciding, decision is made when one faction within the group achieves a simple majority. That faction wins the minority faction loses. Majority rule consensus requires only a simple majority to force the minority—the losing voters to accept the position of the majority—the winning voters. There is no need to gain the agreement of all of the members. There is no need to prevent the minority from losing [Emphasis added].

When one looks at the evolution of systems of governance, it becomes clear that, over the course of recorded history, humankind has moved from autocratic, adversarial forms of force and control  (dictatorship, rule by one, or oligarchy, rule by a few), to majority rule democracy (“rule by the most”), and finally to modern representational democracy, which we find has devolved back to “rule by the few.”

The Relationship Continuum

According to Wilkin, “all human choices and all human relationships can be described as falling on a continuum,” viz.,

Adversity – Neutrality – Synergy

 Wilkin defines an “adversary [or adversarial] relationship” to be:

…any relationship wherein the participants are less happy, less effective and less productive than they would be without the relationship. An adversary choice is any choice that reduces the happiness, effectiveness, and productivity of the participants in the relationship. The sum of the whole relationship in terms of happiness, effectiveness, productivity, profitability, satisfaction, etc. is less than the sum of the parts – less than the sum of the individual’s ability to be happy, effective, productive, profitable, satisfied, etc. outside this relationship.

He defines a “neutral relationship” to be:

…any relationship wherein the participants are equally happy, equally effective, and equally productive as they would be without the relationship. A neutral choice is any choice that has no effect on the happiness, effectiveness, and productivity of the participants in the relationship. The sum of the whole relationship in terms of happiness, effectiveness, productivity, profitability, satisfaction, etc. is equal to the sum of parts – equal to the individuals’s  (sic) ability to be happy, effective, productive, profitable, satisfied, etc. outside this relationship.

And, finally, Wilken defines a “synergic relationship” to be:

…any relationship wherein the participants are more happy, more effective, and more productive than they would be without the relationship. A synergic choice is any choice that increases the happiness, effectiveness, and productivity of the participants in the relationship.  The sum of the whole relationship in terms of happiness, effectiveness, productivity, profitability, satisfaction, etc. is more than the sum of the parts – more than the sum of the individual’s ability to be happy, effective, productive, profitable, satisfied, etc. outside this relationship. 

Compared to the rule by the one of dictatorship,  the rule by the most  of majority rule democracy, appears to be a much fairer way. And fairness is perhaps the greatest value of our American nation.  However, it should now be clear to the reader that while Neutral political-economic systems are better for humanity than Adversary political-economic systems. Majority rule democracy is really an Adversary political-economic system pretending to be a Neutral political-economic system. In reality only lip service is given to rule by the most.

The Evolution of Democracy

Dr. Wilkin in his essay Beyond Democracy, has concluded:

What we really have in America, the “freest nation on Earth”, is rule by the few. And, while rule by the few holds some advantage over rule by the one, its advantage does not imply there is nothing better for Humanity.

If we are to find a synergic form of organization for humanity, we will have to look beyond the representive (sic) democracies of today.

Barbara Marx Hubbard has provided the conceptual underpinning for imagining the outcome of Wilkin’s “look beyond.”

The context for the evolution of democracy is the New Story of Creation, cosmogenesis, the discovery that the universe is an interconnected whole system that has been unfolding and transforming for billions of years. This unfolding is always toward higher consciousness and greater freedom through more complex order, and it continues now through us. From atom to molecule to cell to animal to human, and now to a Self-actualized humanity, we are becoming a complex planetary system, always through greater cooperation, connectivity, and synergy [Emphasis added].

This is a multi-billion year trend!  Synergy, the coming together of separate parts to form a whole system greater than the sum of its parts is not idealistic; it is a fundamental tendency in nature.

She quotes from the writing of evolutionary biologist, Elisabet Sahtouris:

Type I ecosystems are populated by aggressive species establishing their niches through intense, sometimes hostile, competition for resources and rapid population growth, while the species in Type III ecosystems tend toward complex cooperative or collaborative systems in which species feed or otherwise support each other to mutual benefit. The Type IIs generally lump together various “transitional” ecosystems. It seems reasonable to ask where the “more advanced” species that can build stable final communities “come from.” How did they evolve? Logically, there must have been a time when only pioneer species existed, yet somehow evolution led to the existence of mature, cooperative species” (Vision in Action, vol. 3, Number 1, 2005) [Emphasis added].

Hubbard concludes:

The human species as a whole has barely reached Type II.  We are in transition as a species toward greater cooperation. The growing threat of self-destruction through domination, control, and self-centeredness is a mighty evolutionary driver that is awakening millions of people within our immature species to move toward more cooperative action. Therefore, one of our fundamental efforts must be to develop processes to cultivate social synergy wherever we can [Emphasis added].

Thus, we can say that the term, synocracy represents the form of governance toward which “cosmogenesis” is slowly (at least from the human view) but relentlessly progressing.

R. Glenn Hubbard, a former Chairman of the Council of Economic Advisers under President George W. Bush, is Dean of Columbia Business School and Co-Chair of the Committee on Capital Markets Regulation.

Read the Article from Berkeley Electronic Press. Hubbard Finding the sweet spot for effective regulation

MC300-MS5 York-Sunbury Historical Society Collection
Description (page 106)

If you are interested in any of these files then please contact the Provincial Archives of New Brunswick.

“Charles Sidney Burpee was born in Sheffield, Sunbury County, New Brunswick, on June 18, 1817, the son of Jeremiah Burpee and Elizabeth Stickney.  He was educated at the common school in Sheffield, and eventually became a farmer.  He was married twice: first to Mary Perley and then to Charlotte H. Perley.

He unsuccessfully contested the Sunbury County seat for the House of Assembly in 1854.  In 1867, he was elected to the House of Commons as a member of the Liberal Party for Sunbury County. He was re-elected in 1872, 1874, 1878, and 1882.  At the General Election of 1887, he was defeated and retired from active politics.  In 1900, Burpe was made a member of the Senate of Canada, and sat until his resignation to become Commissioner to the Paris Exposition.  Burpee died November 29, 1909, at Sheffield.  He was survived by two sons.

The Burpee Papers, which date from 1814 to 1949, are largely made up of Charles Burpee’s correspondence in which political discussions play a major role.  A great deal of information on Sunbury County matters and personalities can also be found in the letters.  Material, which is not correspondence, is found at the end of the collection, and includes legal papers, notes for speeches, and general information on the Burpee family.  The series measures 13 centimeters.”

1 Letter from Mary Ann Rideout to her Uncle [?] on familial matters; [no place], October 28, 182[7].

2 Letter from T.W. Anglin to Charles Burpee discussing temperance and prohibition in their political ramifications; Saint John, February 18, 1856.

3 Letter from W.E. Perley to Charles Burpee commenting on the close election in his parish mentioning Mr. Pennington (free-will Baptist Minister), Glazier, Tapley, John Farris, Lunt, Plummer, James Hamilton, and the Orangemen; Blissville, June 16, 1861.

4 Letter from Charles Perley to Charles Burpee discussing the prospects of union mentioning Tupper and Charles Young; Woodstock, April 3, 1862.

5 Letter from R. Hoben to C. Burpee discussing the activities of the “Perley Party” mentioning Duncan Glazier, and others; Burton, March 21, 1868.

6 Letter from Moses H. Cobourne to Charles Burpee mentioning several political matters and some items of news from New Brunswick; Little River, March 23, 1868.

7 Letter from William Mowat to Charles Burpee asking about the Tariff bill and that a post office be established at the North Forks of Salmon Creek; Northfield, March 25, 1868.

8 Letter from John Glazier to Charles Burpee on his departure for Ottawa reflecting on Hoben and D. Morrow in a future election; Saint John, March 25, 1868.

9 Letter from R. L. Babbitt to Charles Burpee discussing the situation in the party caused by John Glazier’s appointment to the Senate. He mentions a possible party-split over who should be offered for election. He also comments on the Civil Service Act and the debate over the coming railway; Gagetown, April 1, 1868.

10 Letter from R. Hoben to Charles Burpee discussing Glazier’s appointment, and the railroad route in New Brunswick; Burton, April 2, 1868.

11 Letter from R. Hoben to Charles Burpee discussing Glazier’s position, A. Harrison’s stand, and the railroad route; Burton, April 7, 1868.

12 Letter from George Hoben to Charles Burpee asking for a position on the railroad survey or as a commissioner; April 13, 1868.

13 Letter from R.L. Babbitt to Charles Burpee expressing his views on the role of the Dominion Government with respect to pre-Confederation matters, the Repeal Movement, the railroad route, and the reaction to D’Arcy McGee’s death; April 13, 1868.

14 Letter from Amos Stickney to his cousin, Charles Burpee, inviting him to visit; Port Ryerse, P.Q., April 13, 1868.

15 Letter from R. Hoben to Charles Burpee discussing the Militia Law, the reaction to McGee’s death, the opinion of a Fenian, and some mundane matters; Burton, April 14, 1868.

16 Letter from C.B. Barker to Charles Burpee giving news from home, and discussing McGee’s death and the Fenians; Sheffield, April 20, 1868.

17 Letter from R.L. Babbitt to Charles Burpee discussing reasonable expenditures, the effect the railroad route has on public opinion of the Union, Glazier’s procrastination, and the militia Bill; Gagetown, April 23, 1868.

18 Letter from Nathaniel Hubbard to Charles Burpee commenting on Tilley’s unpopularity, McGee’s death, the railroad route, and the affinity of himself with Charles Burpee and R. Hoben; Burton, April 24, 1868.

19 Letter from R. Hoben to Charles Burpee sending news from home and discussing Glazier and the railroad route; Burton, April 24, 1868.

20 Letter from J. & J. Burpee Co. to Charles Burpee commenting on the free tariff in pig iron; Saint John, April 29, 1868.

21 Letter from R.L. Babbitt to Charles Burpee commenting on the constitutionality of some of the Dominion Governments actions; Gagetown, May 2, 1868.

22 Letter from Francis Collins to Charles Burpee commenting on the free tariff on pig iron; Saint John, May 3, 1868.

23 Letter from R. Hoben to Charles Burpee asking for the position of fishery warden mentioning Glazier, Perley, George Estabrooks; and commenting on the road money for Sheffield mentioning Moses Cobourne, John Townsend, Charles Upton and Samuel Ferguson; and on their candidate in the next election, mentioning George Morrow, John Glazier and others; [Burton], May 4, 1868.

24 Note from P. Mitchell to Charles Burpee suggesting Burpee vote with the Resolution for Fortification; [House of] Commons, May 7, 1868.

25 Letter from John Glazier to Charles Burpee telling him that Perley has been offered the Surveyor-General’s Office and commenting on the political ramifications of the fact mentioning Arch. Harrison and the next election; Lincoln, February 12, 1869.

26 Letter from Charles Burpee to Sidney and Tommy Burpee, his sons on familial matters; Ottawa, May 4, 1869.

27 Letter from Charles Burpee to his sons discussing familial matters; Ottawa, May 11, 1869.

28 Letter from Charles Burpee to his sons discussing familial matters; Ottawa, May 18, 1869.

29 Letter from Charles Burpee to his sons on familial matters and mentioning working long hours; Ottawa, May 29, 1869.

30 Letter from J.C. Burpee to Charles Burpee asking for mail service extension to “my place”; Chipman, November 28, 1870.

31 Letter from Charles Burpee to Tommy, his son, on familial matters; Ottawa, April 2, 1871.

32 Letter from Charles Burpee to Tommy, his son, on familial matters; Ottawa, April 22, 1872.

33 Letter from Charles Burpee to Sidney, his son, on familial matters; Ottawa, April 24, 1872.

34 Letter from E.R. Burpee to his uncle, Charles Burpee, questioning Charles Burpee’s lack of support for Tilley and his government; Fredericton, March 6, 1873.

35 Letter from R. Hoben to Charles Burpee discussing the political climate in New Brunswick and his philosophy of individual responsibility within the political system; Burton, May 12, 1873.

36 Letter from M.C. Cameron to Charles Burpee discussing the Liberal Party’s victory in the election (mentioning Cartwright, Sir John A. MacDonald, Scott and others); and the possible political future of the Party; Gooluch, Ont., December 1, 1873.

37 Letter from M.C. Cameron to Charles Burpee commenting on the overwhelming defeat of the Tories with some candid mention of those who were defeated or elected including Blake, McAdam, Palmer, Domville, and Jim McDonald; Gooluch, Ont., February 10, 1874.

38 Letter from R. Hoben to Charles Burpee discussing the impact of the MacKenzie victory on New Brunswick and matters of local politics; Burton, April 6, 1874.

39 Letter from A.H. Gilmour, Jr. to Charles Burpee mentioning McAdam’s intention to carry on the law suit, the crusade of the Tilley Party against the McKenzie Government, the vote on the Riel Question, and the proposed treaty in trade; St. George, July 29, 1874.

40 Letter from M.C. Cameron to Charles Burpee discussing his own political situation, and the trade treaty; Gooluch, August 20, 1874.

41 Letter from Henry F. Perley to Charles Burpee enclosing a list of the tenders [missing] and discussing the cost of the dam at Oromocto; Saint John, November 3, 1877.

42 Letter from D.D. Glazier & Sons to Charles Burpee asking him to forward to the proper department their expenses incurred in clearing an obstruction from the Oromocto river; Fredericton, February 14, 1878.

43 Note from Henry F. Perley, Department of Public Works, to Charles Burpee regarding Glazier & Sons note [see 5/42]; Ottawa; February 20, 1878.

44 Letter from C.L.B. Miles to Charles Burpee seeking Burpee’s aid in getting a position as engineer on “some good road”; Maugerville, February 22, 1878.

45 Letter from C.B. Lockhard to Charles Burpee asking for a $500 loan; Blissville, February 23, 1878.

46 Letter from Samuel Nevers to Charles Burpee asking to have the lighthouse position occasioned by the death of James K. Hazen; Burton, February 16, 1878.

47 Letter from E.R. Burpee to his uncle, Charles Burpee, discussing people and politics at home mentioning John Boyd, Armstrong, Kurr, Hepworth, Gibson, O’Leary, Howard McLeod, Tilley, and others; Fredericton, February 28, 1878.

48 Letter from C.B. Harrison to his uncle, Charles Burpee, discussing the applications for the lighthouse and the prospects for the next election mentioning Gerhardus K. Clowes, Brennan, McLean, Currie, Perley, Covert, and Sterling; Maugerville, March 1, 1878.

49 Letter from D.S. Duplisea, Post-Master at Tracey Station, to Charles Burpee asking him to help settle a postal matter relating to commission on stamps; Tracey Station, March 1, 1878.

50 Letter from A.S. Randall to Charles Burpee bearing news from home mentioning William Porter and Thomas P. Taylor and asking Burpee to get him an increase for keeping the post office; Lakeville Corner, March 4, 1878.

51 Letter from Hanford Brown to Charles Burpee sending a good deal of political news from home mentioning the Perley Party, Dell Perley, Covert, William Deveber, Hamilton, Calvin Tapley, Launchlan McLean, G.S. Brown, Charles Clowes, Captain Alexander, Brennan, Terry McAlroy, and others; Maugerville, March 4, 1878.

53 Letter from Hanford Brown to Charles Burpee concentrating on the political alignments in the county, mentioning Thomas Sterling, George Brown, the Dykemans, Dell Perley, Mrs. Hazen, and others; Maugerville, March 5, 1878.

54 Letter from A.S. Rileigh giving details on the political alignments in the County mentioning Covert, W.D. Perley, John E. Smith, E.D. Lockhart, J.W. Hoyt, and Arthur Graham; Hoyt Station, March 7, 1878.

55 Letter from E.R. Burpee to his uncle, Charles Burpee, giving details on the political situation at home mentioning King, William Rannie, Henderson, Rafter, Smith, Domville, and others; St. John, March 15, 1878.

56 Letter from George Hoben to Charles Burpee offering his assessment of the political situation in the County and their chances in the upcoming election mentioning William Rutledge, W.D. Perley, Henry Estabrooks, and others; Burton, March 15, 1878.

57 Letter from C.H. Kingston to Charles Burpee regarding the political climate mentioning John Alexander, Thomas Alexander Sr., D.T. Hartt, J.R. Seely, and others; March 16, 1878.

58 Letter from C. Berton Lockhart to Charles Burpee concerning a loan with J.W. Hoyt as the endorser, to open a business in Hoyt Station; Blissville, March 16, 1878.

59 Letter from Moses Burpee to his uncle, Charles Burpee, regarding his prospects of employment and an invention he would like to patent; Carleton, March 24, 1878.

60 Letter from M.H. Cobourne to Charles Burpee concerning the cutting of the public lot; Little River, March 28, 1878.

61 Letter from E.R. Burpee to his uncle, Charles Burpee, concerning political activities at home mentioning Gibson, Pickard, Perley, Wark, Turnbull, Tupper, Fraser and others; Fredericton, April 4, 1878.

62 Letter from George Burpee to his uncle, Charles Burpee, relating political news from home mentioning Elder, Domville, Isaac Burpee, and discussing business matters; Saint John, April 4, 1878.

63 Letter from John C. Tapley to Charles Burpee commenting on injustice in Montreal and asking for a cash advance and an appointment; Little River, April 8, 1878.

64 Letter from J.W. Travis to Charles Burpee on behalf of Mr. Turney and himself discussing local politics, the temperance legislation, and advising Burpee concerning some dissatisfaction in his area; Swan Creek, April 9, 1878.

65 Letter from Thomas Wright to Charles Burpee giving political news from home mentioning Dell Perley, Dr. Wiggins and Mr. Johnson; Salmon Creek, April 13, 1878.

66 Letter from E.R. Burpee to Charles Burpee discussing the political situation facing his uncle in the upcoming election; Saint John, April 15, 1878.

67 Letter from J. James Fraser to Charles Burpee discussing federal political matters mentioning Pickard, Crawford, Stephenson, Gilmour and Smith; Fredericton, April 20, 1878.

68 Letter from D. Morrow to Charles Burpee concerning the Isle of Haute lighthouse account mentioning Calvin Cogswell, Sir A.J. Smith and Mr. Verner; Steamer “May Queen”, August 10, 1878.

69 Letter from Charles Burpee to Sidney, his son, discussing both familial and political matters; February 28, 1879.

70 Letter from Hedley to C. Sidney Burpee discussing school-mates and related gossip, mentioning Dr. Jack; U.N.B., Fredericton, January 23, 1880.

71 Letter from Hedley V.B.B. to Sidney Burpee which mentions mundane college matters and comments on the House of Assembly and its incumbents; U.N.B., Fredericton, February 13, 1881.

72 Letter from Hedley to Sidney Burpee discussing social and political matters mentioning Mr. Covert’s death, Jarvis S. Verner, Sterling, Charles Harrison, and others; U.N.B., Fredericton, March 6, 1881.

73 Letter from Rosella —–, a child, to Grandma —– relating familial news; Upper Sheffield, March 12, 1882.

74 Letter from David Burpee to his mother, Mrs. P.E. Burpee, Bangor, relating domestic and familial news; Upper Sheffield, March 30, 1883.

75 Letter from David Burpee to his mother, Mrs. P.E. Burpee, Bangor, bearing news from home mentioning John Pickard’s death, cousin Hannah, Willie and Maggie Alexander, and several family members; Upper Sheffield, December 23, 1883.

76 Letter from Charles Burpee to Sidney, his son, discussing railroad matters in New Brunswick; Ottawa, March 27, 1884.

77 Letter from George Scott to George A. Perley concerning a land sale from Charles Burpee; Fredericton Junction, May 7, 1884.

78 Letter from Isaac Burpee to his uncle, Charles Burpee, discussing the Central Railway mentioning Whitehead, Inches, Gibson, and others; Saint John, July 23, 1884.

79 Letter from Isaac Burpee to his uncle, Charles Burpee, discussing the Central Railway; Saint John, July 25, 1884.

80 Letter from Charles W. Weldon to Charles Burpee discussing business and political matters mentioning Backer, Judge King, Fred Fisher, Mitchell, C.L. Wetmore, and others; Fredericton, October 25, 1884.

81 Letter from John Quinton, grandson of Hugh Quinton, to [Charles Burpee] describing the early settlement of Maugerville, and the “renegade Allan”, and asking Burpee’s moral & literary backing to produce “Pioneer Days of New Brunswick, 1762-1783…”; Saint John, December 9, 1884.

82 Letter from William N. Allen to Thomas P. Burpee concerning a parcel of land; Sheffield, January 22, 1885.

83 Letter from Charles Burpee to Mr. Wilson concerning several memoranda on a mortgage; Sheffield, March 23, 1888.

84 Last page of letter from Attorney-General Andrew Blair to ———– regarding Sunbury County politics mentioning Farris, Taylor, and Morrow; [?] c. 1890.

85 Letter from L.H. Davies to Charles Burpee discussing the political situation of King; February 22, 1895.

86 Letter from H.R. Emmerson to Charles Burpee regarding the placement of W. Harrison; Dorchester, March 26, 1895.

87 Letter from M.H. Davies to Charles Burpee on the effects of the Manitoba School Question; Ottawa, July 4, 1895.

88 Letter from M.H. Davies to Charles Burpee discussing New Brunswick’s representation in the Laurier Government mentioning Andrew Blair, George King and Senator McClellan; Ottawa, July 16, 1896.

89 Letter from G.A. King to Charles Burpee discussing several political matters of the day mentioning Blair, Babbitt, Laurier, and Farris; Ottawa, March 19, 1897.

90 Letter from Andrew Blair to Charles Burpee discussing the possible appointment of a Fishery Inspector mentioning “Miles”, and John Anderson; Ottawa, July 2, 1897.

91 Letter of thanks from H.R. Emmerson to Charles Burpee; Fredericton, November 3, 1897.

92 Letter from Andrew Blair to Charles Burpee regarding the lighthouse; Ottawa, April 19, 1898.

93 Letter from Andrew Blair to Charles Burpee regarding the matter of the lighthouse keeper in its political perspective; Ottawa, March 27, 1899.

94 Letter from L.W. Davies to Charles Burpee giving his support to Burpee’s claims to the Senate vacancy; Charlottetown, September 1, 1899.

95 Letter from L.P. Farris to Charles Burpee agreeing with the suggestion of Burpee’s appointment to the Senate; Fredericton, November 9, 1899.

96 Letter from W.T. Whitehead to Charles Burpee stating his support of Burpee’s appointment to the Senate; Fredericton, November 10, 1899.

97 Letter from H.R. Emmerson to Charles Burpee discussing the hopeful prospects of Burpee being appointed to the Senate; Fredericton, November 11, 1899.

98 Letter from G.A. King to Charles Burpee reporting his conversations with Davies and Blair; Chipman, December 10, 1899.

99 Letter from Andrew Blair to Charles Burpee regarding Burpee’s appointment to the Senate; Ottawa, January 6, 1900.

100 Letter from G.A. King to Charles Burpee concerning conditions to Burpee’s appointment to the Senate mentioning Gilmour as the other candidate for the seat; Chipman, January 11, 1900.

111 Letter of congratulations from John McQuickin (?) to Charles Burpee; Saint John, February 2, 1900.

112 Letter from Robert P. Allen to Charles Burpee congratulating Burpee and commenting upon his appointment to the Senate; Fredericton, February 3, 1900.

113 Letter of congratulations from D. Morrow to Charles Burpee, which also discusses a postal matter; Oromocto, February 9, 1900.

114 Letter from Thomas Harrison to Charles Burpee concerning the re-issuance of a grant to the University of New Brunswick; Fredericton, February 12, 1900.

115 Letter from W.H. Steeves to Charles Burpee congratulating him on his appointment to the Senate, and requesting the position of enumerator in the upcoming census; Waasis, March 1, 1900.

116 Letter from Daniel E. Smith to Charles Burpee congratulating him on his appointment and requesting the position of enumerator in the up-coming census; Hoyt Station, March 9, 1900.

117 Letter from W.W. Hubbard to Charles Burpee regarding weights and measures legislation and farmer representation in Ottawa; July 5, 1900.

118 Letter from Arthur Glazier to Charles Burpee thanking him for his kindness; Fredericton, July 6, 1900.

119 Letter from A.S. White to Charles Burpee thanking Burpee for his kindness on he occasion of his [White's] defeat; [no place], November 15, 1900.

120 Letter from A.S. White to Charles Burpee presenting his philosophy and use of patronage; Sussex, December 12, 1900.

121 Letter from Thomas A. Kelly to Charles Burpee regarding a mortgage; Blissville, March 6, 1901.

122 Letter from T.G. Kelly to Charles Burpee regarding a transfer of a mortgage; Blissville, March 22, 1901.

123 Letter from G.G. King to Charles Burpee regarding the buoy service; Ottawa, May 3, 1901.

124 Letter from E.R. Burpee to “Uncle——” regarding domestic matters; Bangor, September 17, 1901.

125 Letter from Agnes Burpee to her uncle, Charles Burpee, bearing sympathy on the death of his wife; Mount Pleasant, February 4, 1903.

126 Letter from Moses —– to his uncle, Charles Burpee, bearing regrets on the death of his wife; Houlton, February 6, 1903.

127 Letter from H.R. Emmerson to Charles Burpee regarding Stephen Appleby and the Liberals in Carleton County; Dorchester, October 31, 1903.

128 Letter from Stephen B. Appleby to Charles Burpee regarding the situation of the Liberal Party in Carleton mentioning the “Carvell gang”, Tweedie, Jones, and Blair; Woodstock, November 12, 1903.

129 Letter from “Glenn” to “Dear Squire” bearing familial news; Boiestown, July 21, 1909.

130 Letter from Premier J.D. Hazen to Charles Burpee accepting his resignation as Commissioner for the Parish of Sheffield Civil Court; Saint John, April 22, 1910.

131 Letter from “Uncle Tyler” to his niece concerning familial matters; Fredericton, June 17, 1915.

132 Letter from Lizzie B. George to Mr. ? Burpee answering a query on teachers at the Sheffield Grammar School; Upper Sackville, September 29, 1934.

133 Letter from ——- to “Family” concerning familial matters; Fredericton, March 25, 1949.

134 Twenty-six deeds; 1815-1897.

135 Sixteen mortgages; 1857-1887.

136 Four leases; 1853-1884.

137 Twenty memoranda of agreement; 1851-1887.

138 Four bonds; 1850-1885.

139 Two awards of arbitration; 1858 and 1910.

140 Thirty-nine summons issued by C. Sidney Burpee as Commissioner for the Parish of Sheffield Civil Court; 1903-1909.

141 Miscellaneous receipts and invoices; 1860-1910.

142 Notes used by Charles Burpee for speeches; n.d.

143 Nine certificates and commissions to Samuel Randal, Charles Burpee, George A. Inch (5), C. Sidney Burpee (2); 1869-1903.

144 Miscellaneous printed items relative to the Burpee Family; 1854-1944.

145 Notes on Senator Charles Burpee and his papers prepared by the York-Sunbury Historical Society.

146 A sketch of the Sheffield Academy, two lists prepared in 1919 of Academy men, and a notebook containing information in the academy.

147 Sheffield Parish Voters’ List; 1920.

148 Poem by Thomas Gilbert encouraging the voters to send Charles Burpee, not Ned Perley, to Ottawa in the next election; n.d.

149 Notebook used to record receipts, genealogical information, and religious notes; c. 1814-1870.

150 Minute book of the Total Abstinence Society of Sheffield, 1846-1850; (includes Society constitution, membership and activities).

151 Notes of Lorenzo Sabine on the Loyalists that landed in Saint John on May 18, 1783, aboard the Ship “Union”; 1847.

Ehrenamtliche Scientology Geistliche vor Ort

In den letzten Monaten halfen Ehrenamtliche Scientology Geistliche über 51.000 Menschen mit den Methoden von L. Ron Hubbard

Es gibt einige von der Scientology Kirche International gesponserte Kampagnen, die direkte Hilfe für Menschen bringen – besonders wenn es hart auf hart kommt. Die umfassendste Kampagne, um Menschen weltweit zu helfen, ist die der Ehrenamtlichen Scientology Geistlichen.

Als aufgrund fast übernatürlicher Regenfälle ein Damm an der Grenze zwischen Indien und Nepal brach, wurden über 2 Millionen Menschen – wegen der Überschwemmung – obdachlos. Indiens Ehrenamtliche Scientology Geistliche reagierten sofort. Sie bahnten sich auf der noch verbleibenden Straße ihren Weg von Kalkutta nach Bihar.

Zusammen mit Indiens nationaler Katastrophenhilfe gaben sie Malariatabletten, Moskitonetze und Notfallrationen aus und halfen mittellosen Dorfbewohnern. Die Ehrenamtlichen Scientology Geistlichen brachten insgesamt etwa 10.000 Menschen Hilfe in Form von Beiständen um emotionale Belastungen zu lindern.

Als die Ukraine von den schlimmsten Überschwemmungen seit 200 Jahren heimgesucht wurde, wurden die Ehrenamtlichen Scientology Geistlichen des Landes zügig mobilisiert. Sie bildeten über 3000 Menschen aus. Sie halfen ihnen, einschließlich einer zuvor invaliden Rentnerin, die nach einem Scientology Beistand zum ersten Mal seit Jahren auf ihren eigenen Beinen stand. Die Ehrenamtlichen Scientology Geistlichen halfen vor Ort insgesamt 450 Stunden, indem sie Rettungsarbeiten und Anwohnern ihre Unterstützung gaben.

Ehrenamtliche Scientology Geistliche waren auch in L’Aquilla in Italien aktiv. Dort zerstörte vor einiger Zeit ein Erdbeben der Stärke 6,3 die Infrastruktur von 26 Orten. 65.000 Menschen verloren dabei ihr Zuhause. Die italienischen Teamleiter der Scientology Geistlichen sind alle zertifizierte Zivilschutz-Spezialisten. Sie haben ihre eigenen Einheiten und sind unter der Anleitung des Nationalen Hauptquartiers in Rom tätig. Sie bieten verwaltungstechnische und taktische Unterstützung für Hilfslager und Zentralen für Katastrophenhilfe. Sie leiten medizinische Dienste und die Verteilung von Notfallrationen. Sie kümmern sich außerdem um ambulante Dienste.

Die Ehrenamtlichen Scientology Geistlichen halfen auch nach Überschwemmungen und einen gleichzeitig stattfindenden Vulkanausbruch in Kolumbien. Sie bemannten die Notunterkünfte und boten 1100 Menschen Beistände und Seminare.

Dies sind nur einige der Hilfsaktionen in Katastrophengebieten der letzten Monate. In den letzten Monaten halfen Ehrenamtliche Scientology Geistliche mit den Methoden von L. Ron Hubbard über 51.000 Menschen. Die Geistlichen waren auf einer Strecke von 230.000 Kilometer unterwegs und koordinierten Aktionen mit Hunderten von  Behörden von Städten, Staaten und Ländern. Gleichzeitig wurden in 160 Ländern virtuelle Heimkurse über das Internet angeboten.

Weitere Informationen:
Pressedienst der SK Bayern e.V., Beichstraße 12, 80802 München, Ansprechpartner: Uta Eilzer, TEL. 089-38607-145, FAX. 089-38607-109, www.skb-pressedienst.de

Just in from the 25th Anniversary event of the International Association of Scientologists:

The Way to Happiness Foundation just released a new DVD comprising the entire book The Way to Happiness written by L. Ron Hubbard, Founder of the Scientology religion. Rather than a “book on tape” it’s a “book on DVD”—a clever audiovisual item produced by the Church of Scientology.

The Way to Happiness consists of life morals such as “Do Not Be Promiscuous” which encourage people to have honest and committed sexual relations. Other morals include “Don’t Do Anything Illegal” which teach readers that criminality is not the way to happiness. Others such as “Do Not Murder” and “Do Not Steal” may seem obvious but are included nonetheless. While some may not agree with these morals and would prefer to live less ethical life, The Way to Happiness explains in a rather intelligent way why these things lead to human misery—namely, STDs, prison, having to live in hiding and losing friends.

This new audiovisual version of the book uses characters like a beautiful ballet dancer who strives to achieve her goals as a dancer but fails until she learns to “Be Competent”. Also a young boy who strives to be a painter learns to “Flourish and Prosper” after his art teacher repeatedly destroys his paintings. These characters depict the individual morals or precepts given in the book.

The new DVD is a part of a global campaign by The Way to Happiness Foundation and the Church of Scientology to reduce criminality and bring about a more peaceful environment in countries around the world. You can even make your own custom cover to the booklet as many companies and professionals have opted to do.

More information about the new DVD orThe Way to Happiness can be found at www.thewaytohappiness.org.

L. Ron Hubbard fand heraus, dass es noch etwas weiteres gab, das es zu entdecken galt und entdeckte die Scientology

L. Ron Hubbard hatte im Laufe seiner Forschungen in den Jahren zwischen 1948 und 1951 viele offenen Fragen bezüglich des menschlichen Verhaltens und des Verstandes gelöst. Durch weitere Beobachtungen fand er heraus, dass es etwas gibt, dass über eine hohe schöpferische Kraft verfügt.

Hubbard interessierte sich schon in jungen Jahren für das Verhalten der Menschen und wie der Verstand funktioniert. Aufgrund seiner Forschungen schrieb er 1950 das Buch “Dianetik: Der Leitfaden für den menschlichen Verstand”. Dieses Buch beschäftigt sich hauptsächlich damit, wie der Verstand funktioniert und was aufgrund bestimmter Lebensumstände, der Verstand dem Körper antut.

Im Laufe seiner weiteren Forschungen und Beobachtungen fand er heraus, dass es noch etwas weiteres gab außer dem Verstand. Nach eingehenden und sorgfältigen Beobachtungen kristallisierte sich eine Antwort heraus: Der Mensch ist weder sein Körper noch sein Verstand, sondern ein geistiges Wesen. Er fand heraus, dass dieses Wesen der Ursprung von allem Guten, Anständigen und Kreativen in dieser Welt ist.

Mit dieser Entdeckung begründete L. Ron Hubbard die Religion Scientology. Denn jetzt war er ganz eindeutig in das Gebiet vorgerückt, das traditionell zur Religion gehörte – in den Bereich der menschlichen Seele.
Da in vielen Religionen der Ausdruck “Seele” unterschiedliche Bedeutungen haben, wählte Hubbard einen neuen Ausdruck: Thetan. Dieser Name leitet sich vom griechischen Buchstaben Theta ab. Das traditionelle Symbol steht für Denken oder Leben. Thetan ist somit das geistige Wesen mit innewohnender Lebensenergie in einem menschlichen Körper.

Thetan ist die Person selbst, nicht ihr Körper, ihr Name, oder das materielle Universum, nicht ihr Verstand oder sonst irgendetwas. Es ist das, was sich bewusst ist, bewusst zu sein, die Identität, die jeder einzelne Mensch auf diesem Planeten ist. Man hat keinen Thetan oder muss erst zum Thetan werden. Jeder Mensch IST ein Thetan – ein geistiges Wesen -, von Geburt an.

Der Thetan ist der Ursprung allen Erschaffens und ist das Leben selbst. Zum ersten Mal in der Erfahrung des Menschen wird ganz deutlich, dass der Geist unsterblich und mit Fähigkeiten ausgestattet ist, die weit über das hinausgehen, was bislang angenommen wurde. Ein Thetan kann Ziele verwirklichen, die man in anderen spirituellen, mystischen und ähnlichen Gebieten angestrebt hat – wobei es fraglich ist, ob sie je erreicht wurden.

Jeder Mensch kann sein Leben verbessern und so verbessern, dass er das Leben lebt, das er sich wünscht. Viele Menschen hat man leider zu dem Glauben verleitet, dass das Leben kompliziert sei. Scientology vertritt jedoch die entgegen gesetzte Meinung. Es ist nicht nur für jeden möglich, sich selbst – im wahrsten Sinne des Wortes – zu kennen, man kann auch Kontrolle über das eigene Leben gewinnen. Deshalb ist Scientology so aufgebaut, dass man bereits mit der Anwendung eines einzigen Prinzips erstaunliche Veränderungen erzielen kann.

Weitere Informationen:
Pressedienst der SK Bayern e.V., Beichstraße 12, 80802 München, Ansprechpartner: Uta Eilzer, TEL. 089-38607-145, FAX. 089-38607-109, www.scientology-bayern.de

Wie sich aus der Dianetik die Scientoloy-Religion entwickelte

Wie sich aus der Dianetik die Scientoloy-Religion entwickelte

This time of year all of the tasty winter squash start to appear at the farmer’s market.  As we say good-bye to summer squash (tear, tear) we welcome the delicious varieties of winter squash: butternut, acorn, spaghetti, buttercup, banana, Cushaw, delicate, Hubbard and turban.  Have you heard of these types of squash? Each one is packed with a unique color, size and sweetness.

Many of my clients ask me, “What’s the difference between summer and winter squash?” Well, that’s simple:  Winter squash are kept on the vine to full maturity, when the seeds are fully grown.  They tend to have a harder skin that helps to maintain their freshness when stored in a cool place over these long winter months.  While winter squash must be served cooked, summer squash, on the other hand can be eaten raw as well as cooked.

My favorite winter squash is spaghetti squash.  Its flesh reminds me of being a kid and sitting down to our family pasta dinners every Sunday evening.  Although I’m not lucky enough to have my father’s homemade pasta sauce, I create my very own sauce using mashed white beans, stewed tomatoes, sesame seeds, basil and balsamic vinegar.

Another delicious winter squash is butternut, which has a more traditional texture and a beige skin with a rich, orange flesh inside.  I enjoy butternut squash in my stews and soups, but it’s also one of my favorite snacks to chop up into chunks and drizzle with agave nectar, lime juice, cinnamon and chili powder.

Other winter squashes have a similar flesh to that of the butternut and remind me of a pumpkin that is reach and creamy when cooked.

Squash can be used in everything from mashed into omelets to oatmeal in the morning; chopped cold into salads, added to casseroles or simply steamed as a simple side dish with sea salt and pepper.

While creating your squash dish, why not opt for a bit of creativity and use the squash shells for soup bowls…hey, it’s less dishes to clean, right?   Save the top to cover the soup in the squash shell and surprise your guests with a special harvest-themed dish.    I also enjoy using smaller squash shells as bowls for dips for appetizers when I am entertaining…it adds a bit of a festivity to the event and the guests love the adorable squash bowls.

Now, it’s Squash Time…get creative in your kitchen and spark up some harvest-themed fun with winter squash.  Share with me your favorite ways to enjoy winter squash.

What is your favorite type of winter squash?

Scientology Kirche International startete vor vier Monaten die erfolgreiche Informationskampagne “Kenne Dich selbst – Kenne das Leben”

Die Scientology Kirche International veröffentlichte über Kabel- und Satellitenfernsehen, wie auch im Internet, eine hervorragend gestaltete Informationskampagne. Dies animierte 10 Millionen dazu, die Internetseiten der Scientology zu besuchen.

Vor etwa vier Monaten startete die “Scientology Kirche International” eine Informationskampagne unter dem Slogan “Kenne Dich selbst – Kenne das Leben”. Die Kampagne besteht aus drei Videoanzeigen mit den Titeln “Sie”, “Wahrheit” und “Leben”. Diese Videos werden in 36 verschiedenen Fernsehsendern auf Kabel und Satellit in den USA über den Tag verteilt gesendet. Auch im Internet werden diese Video, z.B. unter YouTube, veröffentlicht.

Die Filme geben einen kurzen Einblick darin, was Scientology ist und woran Scientologen glauben. Eine der Video-Anzeigen beginnt mit “Du bist nicht Dein Name”, eine andere Anzeige beginnt mit “Du bist nicht Dein Job. Du bist nicht Deine Kleidung die Du trägst oder die Nachbarschaft in der Du lebst”. Die Anzeigen wollen den Zuschauern vermitteln: “Du bist ein Geist der niemals stirbt”. Sie enden mit einer Einladung die Scientology Internetseite zu besuchen. Dort kann jeder Antworten auf Fragen finden, die sich vielleicht schon jeder einmal über sich selbst und das Leben gestellt hat.

Über 90 hochwertige Videos mit über dreistündigem Inhalt, bietet das Scientology.de Videoprogramm. Es gibt eine Übersicht über die grundlegenden Glaubenssätze und Praktiken der Scientology-Religion, wie auch Informationen über die zahlreichen von der Kirche gesponserten humanitären Projekte – Projekte zur Aufklärung über Drogen, Analphabetentum, Menschenrechte sowie Einsatz von Hilfsteams in Katastrophengebieten.

Ebenfalls online findet man persönliche Bekenntnisse von Scientology-Mitgliedern zu ihrem Glauben. Der Nutzer kann zwischen den Scientology-Videos und Clips seine persönliche Auswahl treffen oder sie alle nacheinander ansehen. Jeder der weitere Informationen wünscht, hat die Möglichkeit, unter Scientology.de eine kostenlose Broschüre mit dem Titel “Eine Beschreibung der Scientology Religion” anfordern oder grundlegende Bücher über Scientology oder Dianetik von L. Ron Hubbard erwerben.

Die Scientology Kirche hat das Internet immer als eine Möglichkeit zur Verbreitung präziser Informationen über ihre Religion betrachtet und es genutzt, ihre Botschaft in die Welt hinauszutragen um ihre Mission zu erfüllen. Seit 1996 wurden auf den Websites der Kirche Hunderttausende Seiten Text- und Bildmaterial über die Religion zur Verfügung gestellt. Außerdem beinhalten die Seiten auch ein Video mit einer ca. 10-minütigen Biographie des Stifters L. Ron Hubbard, der sein Wissen und die Schriften der Scientology Kirche vor vielen Jahren überlassen hatte.

Die Scientology Kirche ist davon überzeugt, dass Verstehen durch Wissen und Information vermittelt werden kann. Von dieser Überzeugung geleitet, hat sie diese speziellen Videovorführungen online gestellt, um damit die am meisten gestellte Frage zu beantworten: Was ist Scientology?

Die Video-Anzeigen der “Scientology Kirche International” unter dem Namen “Kenne Dich selbst – Kenne das Leben” läuft in verschiedenen TV-Sendern und sind über Satellit oder Kabel erreichbar. In den USA werden sie über den Tag verteilt auf MTV, Discovery, ESPN2, The Lerning Channel, CNBC, CNN, Fox News, Fox Sport, MSNBC und anderen Sender gezeigt und werden bis Ende 2009 über TV und Internet ausgestrahlt.

Weitere Informationen:
Pressedienst der SK Bayern e.V., Beichstraße 12, 80802 München, Ansprechpartner: Uta Eilzer, TEL. 089-38607-145, FAX. 089-38607-109, www.skb-pressedienst.de

URL : http://www.flashgame-girl.com/Adventure/Escape-From-Scientology-Land-Level-3-The-Return-of-L.-Ron-Hu.html

Game description :

Here is the third

Game controls :

W, A, S, D / Arrow Keys – Move.
Spacebar – Attack.
Q – Change Weapons.

Alaska

me aboard a Holland America cruise ship

My mom and I took a Holland America cruise in August 2001 along Alaska’s southeastern coast. It was the most pleasant time of year to visit America’s coldest state. The views were breathtaking in the daytime. One night, we ventured out onto the dock… big mistake. It was freezing cold, terrifyingly windy (howling), and as dark as dark could be out in the middle of the pitch-black waters. We scurried back inside immediately.

MUST-SEE

view of Juneau from helicopter

1. Ketchikan. The salmon hatchery at Deer Mountain offers a good learning experience, since Alaska is famous for its salmon industry. The best fried fish I’ve ever had was at Halibut Hole along the dock. It was heavenly — smooth, fresh, white fish from cold waters.

dog sledding with a lady from our cruise

2. Juneau. Go on a salmon bake, if you want to watch a cook make your Alaskan meal in the wilderness and eat it in the same rustic surroundings. Take a helicopter ride over the beautiful, snow-capped mountains, land on a glacier, and go mushing (dog sledding) — we got to experience the speed of retired Iditarod dogs, an exhilarating ride. Seeing Alaska from the air, barely above the mountain peaks, is like watching one of those nature videos that shows sweeping shots from an aircraft, but you’re actually doing it and seeing it firsthand. Breathtaking.

Sitka Pier

3. Sitka. Kayak in Wilderness Sea — what a peaceful adventure in crisp, refreshing air. The Sitka pier is picturesque, like a postcard. From there, cruise on through Disenchantment Bay, Glacier Bay, and see Hubbard Glacier. Our ship was so close to the glaciers, I had a Titanic moment; I felt like we could almost touch the glaciers.
4. Valdez. Famous for the big Exxon oil spill but also a nice place for whitewater rafting. The waters are frigid and choppy, which made for a bad combination for me, when the water splashed into my whitewater rafting “warm” suit and ran down my back. Brrr…

Disenchantment Bay

5. Anchorage. Visit the Alaska Zoo, where you can see animals that roam the Alaskan wilderness, like bears. Of course, you can pay a lot more money for shore excursions that take you on bear-watching expeditions but don’t guarantee you’ll see any bears. From our cruise ship, we did see whales in the waters around us.

Right from the outset, I wasn’t too keen on traveling through East Texas after my brother told me the KKK still had a stronghold in that part of the Lone Star State.

But, set out we did, under an overcast sky swollen with rain. Heavy drops pounded and splattered over the windshield as we drove up Rte. 19. On the side of the road in a town called Hubbard, we pulled over when “The Lost Herd Cowboy Church” came into view.

The rain let up for a bit and J.C. got out to take a picture.

As he snapped away, a pickup truck driven by a man in a cowboy hat pulled up to the locked gate J.C. was standing in front of.

At the same moment, a young boy swung open the side door of the tin structure that housed the congregation, and waved his arm.

The cowboy in the pickup truck got out and scowled directly at J.C. He knew better than to stick around any longer and capped his camera and left.

Next, we passed through a town called Corsicana and saw this cool sign:

Too bad we don’t eat the stuff.

Shortly after that, on the side of the road in a town called Kerens, we saw a faded blue pickup truck with these words spray painted in white on the back:

“PURE COUNTRY REDNECK”

Okay, that was scary.

Practically every corner in East Texas had some sort of church on it: mostly, Baptist, but we also noticed Pentacostal, Grace, and various manifestations of Evangelical.

East Texas is a depressing, poverty-plagued section of the state, with tar paper shacks and houses made of tin and wood. Businesses have folded, windows are boarded up, and the population is predominantly African American — who seemed to have been relegated to this section of the state.

We stopped for a bite to eat in Texarkana (reminded me of a line from a George Strait song: “Rosanna down in Texarkana / Wanted me to push her broom…”). The home of Texas A&M University, it sits on the border of Arkansas. Texarkana is the most un-collegiate seeming college town I’ve ever been in. Dismal.

After a meal of Mexican food (for the record, I’m really getting sick of refried beans and enchiladas), we bid goodbye to East Texas. Forever, trust me.

Next stop: Arkansas – Birthplace of Bill Clinton (Hope, AR)

We drove and drove until it was dark, heading for the Hampton Inn in Little Rock. What we discovered in its place was the Baymont Inn. It had been bought out.

I have to bring up, once again, what my friend ME always said about finding a good parking space in the beginning of the night and how that translates into a good time for the rest of the night. I mention it because that theory also works in reverse.

The Baymont Inn was unclean and Feng Shui-challenged to the nth degree. And if that wasn’t bad enough, we awoke the following morning and had NO HOT WATER.

A hot shower jump-starts my day, so I wasn’t quite awake when we learned that we weren’t the only guests calling the front desk. The receptionist was under siege.

The plumber, she told us, was supposedly on his way. But, like her, he also lived two hours away from the hotel. So did the hotel manager.

We checked out, shower-less and cranky, and made a beeline for the I-40.

Billboards promoting Christian messages frequently appeared on the side of the road. One of them said: USE THE ROD ON YOUR CHILDREN AND SAVE THEIR LIFE.

We drove through Little Rock, which didn’t appear to be much more than two tall buildings and several stout ones. We stopped at a Starbuck’s for coffee. The super-caffeinated barrister handed me two sample cups of fresh brew and practically demanded that I taste them both and then tell him which one I thought might be “instant coffee.”

I was not in the mood, but he was so hyper, I was afraid to refuse.

He rewarded me with a one-dollar coupon for my opinion. We got out of there asap.

In Forest City, AR, we stopped at a Walmart to buy drinking water to keep in the car and to also use the bathroom. This was one sad city. Obvious poverty and many morbidly obese people.

As I was washing my hands in a long sink that resembled a horse trough, a woman entered the restroom pushing a supermarket-size shopping cart with two kids in the basket.

The door slammed behind her and her cell phone went off. Her ringtone was “Dixie” (Oh, I wish I was in the land of cotton…).

J.C. reported that the guy next to him in the men’s bathroom said, while running his hands under the water, “Boy, that feels good. This is the first time that I’ve had warm water today.”

We grabbed a case of OZARKA brand water. The name of it made me a little fearful. I hoped it hadn’t been pumped from the river of some coal mining town in Appalachia.

At the checkout line near my feet sat a cricket – or maybe was it a black grasshopper. Does it really matter?

Before leaving Walmart, we filled up the tank at their station. Gas was only $2.15 a gallon, compared to the $3.05 we’d left behind in L.A. A public service announcement targeting methamphetamine addicts was posted above the gas pump.

Judging from the proliferation of Waffle House diners in the area and the sudden appearance of “Sweet Tea” on restaurant menus, I knew that East Texas was far behind. We were now in the “South.”

What else can I say? So much for Arkansas.

2009 Board of Directors Navajo Evangelical Lutheran Mission

Ron Augustson, Chair

Janice Lee Jim

Roger Johnsen

Jerry Thomas

Bill Heincke

Richard Wixom

David Ulibarri

Jeannie M. Harvey

Christel Badey

Clarence Begay

Sue Vogel-Herrera

Alice Natale

You can support the Navajo Lutheran Mission through financial donations, volunteering and many other national programs.

For details visit the mission’s support page

Campbell’s Labels for Education

General Mills Boxtops for Education

Links related to the Navajo Evangelical Lutheran Mission (NELM):

NELM on facebook

NELM on wordpress blog

NELM on Blogger

NELM on Zimbio

NELM on myspace

NELM on bliptv

NELM on youtube

NELM on photobucket

NELM on Twitter

Flute music courtesy Arizona Flutes and Native Arts in Camp Verde, AZ

Navajo Lutheran Mission Second Week of School and Photo Montage:

Check out Carol Buckley CD’s

I hold this ancient instrument to my heart

And bless it with love.

I ask that my breath flow with ease

As my fingers dance to the rhythm

Of the ancient spirits joy.

May the music coming from this ancient instrument

Flow from my heart to heal wounded spirits,

Comfort and sooth troubled souls

And bring joy to the lives it touches.

Allow me to play in the peacefulness of the moment,

In the joy of celebration, and in the sacredness of living.

Arizona Flutes and Native Arts homepage

Navajo Nation Flag used in this video was created by artist R. Daniel Markstedt of Linköping in central Sweden:

R. Daniel Markstedt Wikipedia username is Himasaram

Link to Navajo Flag on Wikipedia

Himasaram Wikipedia gallery

Knox College

2 East South Street

Galesburg, IL

61401-4999

1-309-341-7000

Knox College website

Knox College students at NELM (left) in 2008. Students make fry bread (right) on the Navajo Reservation

Knox College students at Navajo Lutheran Mission

Knox College Courses involving Navajo Lutheran Mission

Wikipedia page about Knox College

Cal Farley’s Boys Ranch in Texas

Cal Farley’s Boys Ranch

Located 36 miles northwest of Amarillo, Texas, on US Highway 385

Cal Farley’s Girlstown, U.S.A.

Situated on 1,425 acres of land eight miles south of Whiteface, Texas, (west of Lubbock)

1-806-372-2341

1-800-657-7124 (toll free)

Cal Farley’s

600 W. 11th St.

Amarillo, TX

79101-3228

A Couple With A Mission: Rev. Dr. Lynn Hubbard and Rev. Deborah Haffner Hubbard

Photos of the students, teachers, staff and friends of the Navajo Lutheran Mission:

2009 Board of Directors Navajo Evangelical Lutheran Mission

Ron Augustson, Chair

Janice Lee Jim

Roger Johnsen

Jerry Thomas

Bill Heincke

Richard Wixom

David Ulibarri

Jeannie M. Harvey

Christel Badey

Clarence Begay

Sue Vogel-Herrera

Alice Natale

You can support the Navajo Lutheran Mission through financial donations, volunteering and many other national programs.

For details visit the mission’s support page

Campbell’s Labels for Education

General Mills Boxtops for Education

Links related to the Navajo Evangelical Lutheran Mission (NELM):

NELM on facebook

NELM on wordpress blog

NELM on Blogger

NELM on Zimbio

NELM on myspace

NELM on bliptv

NELM on youtube

NELM on photobucket

NELM on Twitter

Flute music courtesy Arizona Flutes and Native Arts in Camp Verde, AZ

Navajo Lutheran Mission Second Week of School and Photo Montage:

Check out Carol Buckley CD’s

I hold this ancient instrument to my heart

And bless it with love.

I ask that my breath flow with ease

As my fingers dance to the rhythm

Of the ancient spirits joy.

May the music coming from this ancient instrument

Flow from my heart to heal wounded spirits,

Comfort and sooth troubled souls

And bring joy to the lives it touches.

Allow me to play in the peacefulness of the moment,

In the joy of celebration, and in the sacredness of living.

Arizona Flutes and Native Arts homepage

Navajo Nation Flag used in this video was created by artist R. Daniel Markstedt of Linköping in central Sweden:

R. Daniel Markstedt Wikipedia username is Himasaram

Link to Navajo Flag on Wikipedia

Himasaram Wikipedia gallery

Knox College

2 East South Street

Galesburg, IL

61401-4999

1-309-341-7000

Knox College website

Knox College students at NELM (left) in 2008. Students make fry bread (right) on the Navajo Reservation

Knox College students at Navajo Lutheran Mission

Knox College Courses involving Navajo Lutheran Mission

Wikipedia page about Knox College

Cal Farley’s Boys Ranch in Texas

Cal Farley’s Boys Ranch

Located 36 miles northwest of Amarillo, Texas, on US Highway 385

Cal Farley’s Girlstown, U.S.A.

Situated on 1,425 acres of land eight miles south of Whiteface, Texas, (west of Lubbock)

1-806-372-2341

1-800-657-7124 (toll free)

Cal Farley’s

600 W. 11th St.

Amarillo, TX

79101-3228

A Couple With A Mission: Rev. Dr. Lynn Hubbard and Rev. Deborah Haffner Hubbard

Photos of the students, teachers, staff and friends of the Navajo Lutheran Mission:

Video of the First Day of School (August 13, 2009) and the second week of school at the Navajo Lutheran Mission in Rock Point, Arizona.

2009 Board of Directors Navajo Evangelical Lutheran Mission

Ron Augustson, Chair

Janice Lee Jim

Roger Johnsen

Jerry Thomas

Bill Heincke

Richard Wixom

David Ulibarri

Jeannie M. Harvey

Christel Badey

Clarence Begay

Sue Vogel-Herrera

Alice Natale

You can support the Navajo Lutheran Mission through financial donations, volunteering and many other national programs.

For details visit the mission’s support page

Campbell’s Labels for Education

General Mills Boxtops for Education

Links related to the Navajo Evangelical Lutheran Mission (NELM):

NELM on facebook

NELM on wordpress blog

NELM on Blogger

NELM on Zimbio

NELM on myspace

NELM on bliptv

NELM on youtube

NELM on photobucket

NELM on Twitter

Flute music courtesy Arizona Flutes and Native Arts in Camp Verde, AZ

Navajo Lutheran Mission Second Week of School and Photo Montage:

Check out Carol Buckley CD’s

I hold this ancient instrument to my heart

And bless it with love.

I ask that my breath flow with ease

As my fingers dance to the rhythm

Of the ancient spirits joy.

May the music coming from this ancient instrument

Flow from my heart to heal wounded spirits,

Comfort and sooth troubled souls

And bring joy to the lives it touches.

Allow me to play in the peacefulness of the moment,

In the joy of celebration, and in the sacredness of living.

Arizona Flutes and Native Arts homepage

Navajo Nation Flag used in this video was created by artist R. Daniel Markstedt of Linköping in central Sweden:

R. Daniel Markstedt Wikipedia username is Himasaram

Link to Navajo Flag on Wikipedia

Himasaram Wikipedia gallery

Knox College

2 East South Street

Galesburg, IL

61401-4999

1-309-341-7000

Knox College website

Knox College students at NELM (left) in 2008. Students make fry bread (right) on the Navajo Reservation

Knox College students at Navajo Lutheran Mission

Knox College Courses involving Navajo Lutheran Mission

Wikipedia page about Knox College

Cal Farley’s Boys Ranch in Texas

Cal Farley’s Boys Ranch

Located 36 miles northwest of Amarillo, Texas, on US Highway 385

Cal Farley’s Girlstown, U.S.A.

Situated on 1,425 acres of land eight miles south of Whiteface, Texas, (west of Lubbock)

1-806-372-2341

1-800-657-7124 (toll free)

Cal Farley’s

600 W. 11th St.

Amarillo, TX

79101-3228

A Couple With A Mission: Rev. Dr. Lynn Hubbard and Rev. Deborah Haffner Hubbard

Photos of the students, teachers, staff and friends of the Navajo Lutheran Mission:

Erneutes Urteil garantiert Religions- und Vereinungsfreiheit für Scientologen und Menschen aller Glaubensrichtungen in allen 47 Mitgliedsländern des Europarates

01.10.2009 – Der Europäische Gerichtshof für Menschrechte hat heute einstimmig zu Gunsten zweier religiöser Gruppierungen der Scientology Kirche in Russland entschieden. Das Gericht befand, dass sie einen Anspruch darauf haben, als religiöse Gemeinschaften gemäß russischem Recht eingetragen zu werden.

Das Urteil entschied außerdem, dass die Gründer der Scientology Kirchen in Surgut und Nizhnekamsk das Recht auf Religions- und Vereinigungsfreiheit gemäß Artikel 9 und 11 der Europäischen Menschenrechtskonvention haben.
In seinen Urteilsgründen heißt es, das Gericht “stellte fest, dass die Antragsteller nicht die Möglichkeit hatten, Anerkennung und effektive Wahrnehmung ihrer Rechte auf Religions- und Vereinigungsfreiheit in irgendeiner organisierten Form zu erhalten. Der erste Antragsteller konnte die Eintragung der Scientology-Gruppierung als nicht-religiöse Rechtsperson nicht erreichen, da die russischen Behörden sie als eine religiöse Gemeinschaft ansahen. Die Anträge auf Registrierung als religiöse Gemeinschaft – eingereicht vom ersten und zweiten Antragsteller als Gründungsmitglieder ihrer jeweiligen Gruppierung und auch im Namen des dritten Antragstellers – wurden unter Hinwies auf die ungenügende Bestandszeit der Gruppierungen* abgelehnt. Im Endergebnis gewährte der eingeschränkte Status einer religiösen Gruppierung – zu dem sie berechtigt waren und im Rahmen dessen der dritte Antragsteller existierte – ihnen keinerlei praktische oder wirksame Vorteile, da solch einer Gruppierung die Rechtsfähigkeit, Eigentumsrechte und die rechtliche Möglichkeit, die Interessen ihrer Mitglieder zu schützen, vorenthalten wurde und sie auch ernsthaft in der Wahrnehmung der grundlegendsten Aspekte ihrer religiösen Funktionen behindert wurde. Dementsprechend befindet das Gericht, dass die Rechte der Antragsteller aus Art. 9 [Religionsfreiheit], interpretiert im Lichte von Art. 11 [Vereinigungsfreiheit] beeinträchtigt wurden.”

Im Einklang mit der früheren Entscheidung des Gerichtshofs zugunsten des Anspruchs der Scientology Kirche Moskau, als religiöse Gemeinschaft gemäß dem russischen Religionsgesetz eingetragen zu werden, repräsentieren diese neuen Fälle richtungsweisende Urteile, welche die Religionsfreiheit und Vereinungsfreiheit für Scientologen und Menschen aller Glaubensrichtungen in allen 47 Mitgliedsländern des Europarates garantieren.

Der Gerichtshof stellte abschließend fest: “Im Lichte der vorgenannten Erwägungen stellt das Gericht fest, dass die Beeinträchtigung der Rechte der Antragsteller auf Religions- und Vereinigungsfreiheit nicht “in einer demokratischen Gesellschaft notwendig” war. Dem gemäß liegt eine Verletzung von Artikel 9 der Konvention, interpretiert im Lichte von Artikel 11, vor.”

Nina de Kastro, Pressesprecherin der Scientology Kirche Russland, lobte die Entscheidung des Gerichts mit den Worten: “Dieses Urteil bestätigt nicht nur die Rechte der Scientology Kirchen in Russland, sondern stellt auch eine wichtige Präzedenzentscheidung dar, welche die Rechte aller religiösen Gemeinschaften in ganz Europa schützt.”

Auch die russische Scientology Kirche in St. Petersburg hat aufgrund ähnlicher diskriminierender Schikanen im Zusammenhang mit ihrer Eintragung als Religionsgemeinschaft ebenfalls Beschwerden beim Europäischen Gerichtshof für Menschenrechte anhängig,

Die Scientology Religion wurde von L. Ron Hubbard gestiftet. Die erste Kirche wurde im Jahre 1954 in den USA gegründet. Seither wuchs die Religionsgemeinschaft weltweit zu mehr als 8000 Kirchen, Missionen und Gruppen und zehn Millionen Anhängern in 165 Nationen. In der Russischen Föderation gibt es mehr als 40 Scientology Kirchen und Missionen von St. Petersburg bis Wladiwostok.

Kontakt: Jürg Stettler, Pressesprecher Scientology Kirche Deutschland, Telefon 089-27817732.
Das Urteil ist auch auf der Website www.echr.coe.int zu finden.

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Pressedienst der SK Bayern e.V., Beichstraße 12, 80802 München, Ansprechpartner: Uta Eilzer, TEL. 089-38607-145, FAX. 089-38607-109, www.skb-pressedienst.de

Erneutes Urteil garantiert Religions- und Vereinungsfreiheit für Scientologen und Menschen aller Glaubensrichtungen in allen 47 Mitgliedsländern des Europarates