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start cybersenior.3.2
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====================================================
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************
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* THE
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* CYBERSENIOR
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* REVIEW
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************
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===================================================
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VOLUME 3 NUMBER 2 APRIL 1996
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===================================================
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The CyberSenior Review is a project of the Internet
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Elders List, an active world-wide Internet Mailing
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List for seniors. The Review is written, edited and
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published by members of the Elders for interested
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netizens worldwide. Contributions from non-Elders
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are welcome. Please query one of the editors first.
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Contents copyrighted 1996 by the Internet Elders
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List and by the authors. All rights reserved by the
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authors. Quoting is permitted with attribution.
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The editorial board of The CyberSenior Review:
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Elaine Dabbs edabbs@syd.dwt.csiro.au
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Pat Davidson patd@chatback.demon.co.uk
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James Hursey jwhursey@cd.columbus.oh.us
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=================================================================
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CONTENTS, Volume 3, Number 2, April 1996
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EDITORIAL by Elaine Dabbs
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SNAKE OIL, SUGAR PILLS, AND RATS by Eloise Blanpied
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Eloise looks at recent research that discloses the close
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relationship between mind and body.
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WEDDING BELLS IN AMISH COUNTRY by Bill Powrie
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Bill returns with another in his series on the quiet, gentle
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folk of Amish country with a description of an Amish wedding.
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SINISTER GOINGS-ON! by Pat Davidson
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Are you adroit and dextrous? Or sinister and gauche? Pat
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explores the mirror-image world of the lefthander.
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THE AGED MAN, a poem by Jim Hursey
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Who is that old guy anyway?
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==============================================================
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EDITORIAL
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by Elaine Dabbs
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With the seeming breakdown of community and family values in our
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societies almost worldwide these days, it's refreshing to read in
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Eloise's article that we don't need to suffer deep stress. No,
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if we recognise that we can ease our burden and enjoy the luxury
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of a calmness of spirit in the knowledge that the body can heal
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itself, we will notice a remarkable change in our health. The
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power of the mind can affect the body processes -- so, believe
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this and there can be a new way of life. Read Eloise's article
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about snake oil, sugar pills and rats -- you may even lose
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weight!
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We welcome another article by Bill about the gentle, quiet Amish
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people and the customs followed when a wedding is announced.
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Perhaps it's the very strict following of these old customs
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which gives a sense of security and confidence to these folk who
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don't appear to suffer the violence affecting so many parts of
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the world these days. Bill tells us that marriage is a very
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special occasion for the Amish -- does this follow in our own
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societies?
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Being a left-hander myself, I found myself nodding when I read
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Pat's article about the almost notoriety given to left-handers
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in days gone by. There was a claim that to be left-handed was
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unnatural; we weren't even allowed the luxury of following our
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natural inclination but had to go through the torture -- yes, it
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was torture -- of using our right hand when, as five year olds,
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we started school. I well remember those early days. However,
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it's very handy being able to use either right or left hand when
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painting the house so I just shake with silent laughter when I
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watch a right-hander trying to paint in an awkward corner.
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JimH says in his poem, "The Aged Man" that "wasted tears are
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those for youth." How true. Do we want to be young again with
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the accompanying anguish? Surely not. We can well afford to
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enjoy our senior years by accepting ourselves as we are and
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relax while we read our latest CyberSenior Review.
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====================================================================
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SNAKE OIL, SUGAR PILLS, AND RATS
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by Eloise Blanpied
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There's an argument going on between two factions concerned with
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health and healing, but neither faction seems to have the crucial
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issue in focus. On one side are the groups of healers who offer
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predominantly anecdotal evidence that their potions or practices
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(herbs, oils, touch) can cure illnesses ranging from the common cold
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to cancer; on the other side are the traditionally-trained physicians
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who reject all such "nonsense" in favor of AMA-approved medical
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practices. Each faction is convinced that its own materials and
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methods are curative and that the other's are either worthless or
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dangerously harmful.
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Overlooked by each is one of the most important concepts in the health
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field; that is, potions or practices do not cure or heal. One's own
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body heals itself, most often on its own (colds, flus, minor cuts,
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bruises, strains), but sometimes needing an assist from outside
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(fractures, appendicitis, major injuries or ailments). No
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intervention -- neither herbs nor drugs nor surgery -- will contribute
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to a cure if the body's natural healing process is not working. This
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essential process is extremely complex and not yet fully understood
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but is currently being rigorously investigated.
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Our cultural history is filled with humorous or sad tales of travelling
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medicine shows complete with charlatans and snake oil remedies.
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Defining the consumers of these remedies as gullible victims has
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deflected attention from the more important fact that the bizarre
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concoctions being sold often did seem to work. A more modern
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rendition of the same phenomenon substitutes sugar pills for snake
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oil, and the positive response to the pills was smilingly discounted
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as "just the placebo effect," reducing the event to a bit of
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foolishness on the part of the patient. Yet when both of these events
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are considered more objectively, profoundness, not foolishness, is
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obvious. The positive response to snake oil remedies and sugar pills
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demonstrates the power of the mind to affect the body processes. It
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would seem that in each of the above cases it was the individual's
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_belief_ in the curative power of the substance that resulted in the
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cure or relief of symptoms.
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But then there are rats. In this case, the rats were part of a
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taste-aversion experiment conducted at the University of Rochester.
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In order to determine the lasting power of induced taste aversion, an
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injection of a drug which causes nausea was initially administered to
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the rats jointly with their ingestion of saccharin-flavored water.
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Thereafter, only saccharin-flavored water was administered, but it was
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found that an aversion to the saccharin taste had already developed.
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It persisted for 50 days. The rats had "learned" to associate
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saccharin with nausea. Yet there's more to the story. Toward the end
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of the experiment, the rats began dying. Further investigation of the
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nausea-producing drug revealed that it also contained a property that
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suppresses the immune system. Subsequent experiments confirmed the
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following: Although the drug is administered once, the association of
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it with the flavor of saccharin produces not only a persistent taste
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aversion, but also a persistent suppression of the rats' immune
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defense against illness. Obviously. belief is not the controlling
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element in these studies as one would be hard-pressed to attribute a
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belief system to a rat. But clearly, some action of the rat's brain
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was involved with the functioning of the immune system.
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In all three examples -- snake oil, sugar pills, and rats -- the
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mind/brain influences physical health, and, as the examples
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illustrate, the mind/body connection can produce either a positive or
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negative response; it can strengthen or weaken the body's healing
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process. How and why this happens is the decade's challenge for the
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psychoneurological sciences, and the challenge for the rest of us is
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to make sense of the many and varied findings that appear almost daily
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in the press.
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For example, we've all heard of the connection between Type A
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Personality (aggressive, competitive) and heart disease but, on the
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basis of media reports, few of us can describe the fine points of the
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research that led to the theory, or the details of the personality
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type, or the actual connection with heart disease. Few of us realize
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that some subsequent research failed to find a connection between Type
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A behavior and heart disease; that one group of researchers identified
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hostility as the key behavior in heart disease patients; that others
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identified stress and insecurity; that none of the research
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consistently showed a connection between their selected behavior and
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heart disease. Some studies even showed that Type B individuals
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(unassertive, noncompetitive) were at greater risk for heart disease
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than Type A individuals.
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It is clear that along with genetic, environmental, and dietary
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factors, behavior is somehow connected to heart disease, but it is
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also clear that more than _observed_ behavior is involved. The
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various and sometimes conflicting results in heart disease research
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suggests that the link is the intention behind the behavior. Thus,
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all else being equal, two individuals may be fiercely competitive but
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may be at very different levels of risk for heart disease: one may be
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a happy competitor treating the competition as a game; the other may
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be a stressed competitor whose self-esteem is involved with the
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outcome of the competition. These fine distinctions are often
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ignored by the popularized theories about behavior and health.
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We have all felt the impact of emotions on our physical state and, if
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we've not experienced it ourselves, we've heard stories of how -- in
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some individuals -- grief seems to trigger illness. We have noticed
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that, while some persons manage to keep illness at bay until a
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significant event or obligation has been accomplished, others succumb
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in anticipation of the event. These are common examples of how the
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mind/body connection influences us daily. But the influences are
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unintentional; they happen to us; we do not consciously bring them
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about.
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Currently, research is being done on attempts to use the mind
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intentionally to change certain processes of the body, to activate a
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sluggish immune system, to lower blood pressure, to calm an irregular
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heart beat, to soothe gastrointestinal turmoil, to alleviate skin
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problems. This work raises the potential for a radically different
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approach to health, an approach that emphasizes mental health and
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mental activism as a way of life (literally).
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The extraordinary importance of the relationship between our physical
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well-being and how we handle life's joys and sorrows and the potential
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for using our minds directly to preserve and enhance our physical
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health makes arguments about potions and practices seem very much off
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the mark.
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====================================================================
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WEDDING BELLS IN AMISH COUNTRY
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by Bill Powrie
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An Amish wedding is surrounded by much preparation and custom. I will
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attempt to lead you through what is a typical wedding in the Lancaster
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County Amish country.
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First thing on the agenda for the perspective groom is the Testimonial
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Letter. This is a request to marry a certain woman. It is obtained
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usually at the fall communion after the October 11th fast day. The
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request is given in writing to the Bishop and two Ministers of that
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church for signature (usually in Old German script.) The signatures
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signify that the groom is a member in good standing of the district
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church.
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The letter is then taken by the groom to a Deacon of the bride's
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district church (if it is a different district). The Deacon then agrees
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to take the letter to the bride's house for verification. The Deacon
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verifies that the bride wishes to marry the groom and that she has
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remained pure. The bride's parents probably have been informed of the
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plans long before the Deacon arrives. If there are any problems they
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would be discussed at this time. If no problems exist the Deacon tells
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the bride and groom that they may begin the preparations for the event.
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Most of the work and preparations for the wedding are done by the
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parents of the bride. One of the first things that must be done is the
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planting of the celery. Lots of celery is needed for an Amish wedding
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feast. Most Amish families use about 100 stalks of celery per year. For
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a wedding year they will use about 300 stalks. So if you go by an Amish
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garden and see an abundance of celery growing you can bet someone is
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going to get married in the family. The celery is planted in June or
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early July.
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Choosing a date for the wedding is hard. The main season for weddings in
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the Amish community is November and December. This is the time when the
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harvest is done and the weather is too bad for much farm work, thus more
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time for other things such as weddings. The wedding usually takes place
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on a Tuesday or Thursday. This is so they do not interfere with church
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services and any other events in the community. This is not because the
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wedding is not important but because the attendance would suffer if
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anything else was going on at the same time.
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How many to invite is always a problem. It is a given fact that all
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members of both churches and all members of both families will be
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invited. All young people in the district 16 years old or over will be
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invited and the number of male and female youth must be kept equal. This
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is done so they can be paired off for seating at the tables for the
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meals.
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Two weeks before the wedding the bride and groom go to the nearest city
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to get the license. On this week, the second Sunday after fall
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communion, the publishing of couples to be married takes place in the
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regular church service. On the day of publishing the vows the bride and
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groom are not present at the service. That Sunday is the groom's first
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official meeting with the bride's parents.
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Two single men and two single girls are chosen as attendants. These
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cannot be dating couples. Other helpers needed are ushers, waiters,
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roast cooks, potato cooks, men to set up the tables, women to take care
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of the tablecloths and young boys to care for the visitors' horses and
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buggies as they arrive.
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The wedding dress is made by the bride. She buys identical material for
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her attendants and her dress. Colors are navy blue, purple and other
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shades of blue. Brides wear white capes and aprons and black high topped
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shoes.
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The groom and his attendants all wear black suits like the ones worn to
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church. Coats and vests fasten with hooks and eyes; shirts are white,
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shoes and socks are black; black bow ties and a wide brimmed hat
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complete the outfit.
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The day before the wedding the bench wagon appears. It carries the
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benches to be set up for the wedding. All the volunteer workers arrive
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at the bride's house to clear out the furniture, set up the benches and
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do all the last minute jobs. On this day also, I might add, the groom
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must cut the heads off all the chickens to be used for the wedding
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feast.
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A good baker is brought forward to make the doughnuts, about 400
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usually. The bride and groom help with all the last minute jobs.
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The Wedding Day
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The groom is up at about four a.m. on the wedding day to do the farm
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chores. Helpers start arriving at about 6:30 a.m. The bride and groom
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greet each visitor and helper as they arrive. The helpers are organized
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by the bride's mother. Most helpers come from the bride's church
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district. There are potatoes to peel, fruit to fix and cole slaw to
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make. The main dish for the dinner (a mixture of shredded chicken and
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bread the Amish call roast) is made at this time. All these things are
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done in a basement or summer kitchen building so the main house can be
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used for seating.
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The ushers are responsible for seating of the guests and waiting on
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tables at the dinner. At about 8 a.m. the ushers gather everyone up to
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begin the ceremony. The ministers take their places first, then the
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parents of the bride and groom, then the grandparents and other
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relatives and friends. Men are in one section, women in the other.
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Young people enter separately. First sisters and brothers of the bride
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and groom, then recently married couples, then single cousins and so on.
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When males enter the building they all remove their hats except the
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ministers. The ministers remove their hats at the end of the first hymn.
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This says to everyone that the house is now a place of worship. While
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the first hymn is being sung the ministers and the bridal couple go to a
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room set aside for counseling. The couple is asked one more time if they
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have remained pure. After both have affirmed this they are sent back
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down to the main room. Then the ministers decide who will open the
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ceremony, who will read the scriptures, who will do the wedding ceremony
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and who will close. With this decided, the ministers return to the main
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room and take their places at the front of the gathering. The bride and
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groom and their attendants are seated in chairs facing the ministers at
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the front of the room.
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The minister gives an opening story from the Bible. Then there is a
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silent prayer. All present rise to their feet and turn around facing the
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benches and kneel for prayer. When the prayer is over everyone stands
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but does not turn around. The Deacon then reads a scripture after which
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everyone turns around and sits down. The main ceremony then begins.
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Included in the service are usually words such as "We have (bride's
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name) and (groom's name) who wish to marry. If anyone has any objections
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now is the time to make them known. If no objections are made the bride
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and groom come forward to the Bishop holding hands.
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The groom is asked if he can confess that he accepts this woman as his
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wife until death separates them and that this is from the Lord. The
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Bride is asked the same thing. Then the groom is asked to confess that
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he will care for his wife and be loyal to her in sickness and in health.
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Then the same is asked of the bride. The Bishop then places the bride's
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hand into the grooms hand, says a few words of blessing and all three
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people kneel. The Bishop says "Go forth in the name of the Lord you are
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now man and wife."
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After several ministers give testimony and the parents of the bridal
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couple give thanks to God and all those present, and a closing hymn, all
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file out of the room in an orderly procession.
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The Reception
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The meal was being prepared while the ceremony was going on. The tables
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are set up in a U-shaped pattern around the room saving a corner space
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for the bridal couple. All the dishes are brought out and set on the
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tables. The bridal party enters the room and then all others are seated.
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After the meal is set, a prayer is said then the first shift of people
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eat. Then another prayer is said and they leave and the second shift
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sits down. The meal is served in shifts because there is usually not
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enough room for everyone to eat at once.
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Some gifts are left on a table for the couple but most will be received
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when the couple goes visiting in the next week. Most of the gifts are
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practical and can be used by the couple at their home or on their farm.
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The remainder of the day is spent chatting with friends and renewing
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friendships and getting to know the bridal couple. All this goes on till
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the evening meal. After the evening meal the young people stay to sing
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hymns and play games. The older folks slowly begin to leave as some have
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a long way to go to get home.
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Thus we end our little buggy stop at an Amish wedding. We will jump back
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into the buggy for now and return another time to let you know more
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about these quiet, gentle people.
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=====================================================================
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SINISTER GOINGS-ON!
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by Pat Davidson
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I'm not at all keen on being called sinister, fyuggy-fisted, corry-
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handed, cack-handed, gauche or a southpaw! On the other hand, if you'll
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forgive the expression, I wouldn't mind being called adroit or dextrous.
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You see how language can affect one's image?
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Yes, I'm a left-hander, or sinister, in Latin. Gauche is French for the
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same, as are fyuggy-fisted and corry-fisted from Scots, cack-handed from
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English and southpaw from American. The bias against lefthanders started
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way back in Biblical times, when the sheep on the right hand went to
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heaven, and you can guess where the poor goats on the left went! There
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are at least one hundred similar references in the Bible to the
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preference of right over left. In ancient Rome, good omens came from the
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right, the bad from the left, while in the Muslim world, the right hand,
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or "clean" hand, was used for eating food, the left kept for wiping
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oneself.
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In a right-handed world, it is easy to see why a lefthander appears
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awkward or clumsy when using right handed tools. My husband used to
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flinch when he saw me cutting bread, my knife clutched in my left hand,
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and I was absolutely frustrated when I tried to use a tinopener.
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Scissors, potato peelers, bottleopeners were likewise of no use. I
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became so confused that even when I was given the present of a
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lefthanded bottle opener I still chewed up the cork. Putting salt in the
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dishwasher is a nightmare, when I have to contort my left hand at right
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angles to my wrist. Even the kitchen cupboard doors give me problems,
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with the door handles on the right side, the "wrong" side for me.
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Left-handed children of my generation were put to early torture when
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teachers forced them to write using the right hand. We had to endure our
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knuckles being rapped with a ruler every time we put the pen in our
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left, and also when the nibbed pen in the approved hand, managed to
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spatter our copywriting books with ink. Try copperplate writing with a
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nibbed pen in your right hand, and it's difficult enough. Try it in your
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left, and you'll have some idea of what we left-handers went through! As
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for sewing, we had to turn the material if our hemming was to run in
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the same direction as that of the rest of the class. At least we were
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allowed to use our left hands for sewing.
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Learning to play musical instruments can also cause problems for left-
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handers. For instance, I've found the guitar is strung the wrong way
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round, and I could never convince my music teacher that I wasn't
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deliberately thumping with my left hand, drowning out the melody of my
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right.
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Driving the car was also difficult at first, my left foot heavy on the
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clutch and break, my left hand forcing the gear lever. I avoid driving
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in European countries with their insistence of driving on the right; I
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automatically would look left first.
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Invited out to dinner, I have to make sure that I'm seated at the end of
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a table, with no one on my left, or else I could be innocently eating
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||
what would be the food of my neighbour. Using a spoon requires careful
|
||
orchestration to avoid collision. As for drinking, it would be more
|
||
natural for me to reach for his glass rather than my own on my right.
|
||
Far better to seat the left and the right apart, or else seat all the
|
||
lefthanders together.
|
||
|
||
We of the left would have no difficulty on being invited to dine at
|
||
Buckingham Palace. Prince Charles and Queen Elizabeth the Queen Mother
|
||
are lefthanded, as I believe, is Prince William. Dinner at the White
|
||
House would also cause no qualms, for President Clinton is lefthanded,
|
||
very handy for State occasions with the British Royal Family. In fact,
|
||
four out of the last five American presidents -- Ford, Reagan, Bush and
|
||
Clinton -- have been sinister, in the Roman meaning. Is Bob Dole a left-
|
||
hander, I wonder? The odds on four out of five people being left-handed
|
||
are one in ten thousand, I've been told.
|
||
|
||
The artistic world has benefited greatly from the drawings and paintings
|
||
of Michelangelo and Leonardo da Vinci, the cinema from the acting of
|
||
Greta Garbo, Judy Garland, Cary Grant, Marilyn Monroe and Charlie
|
||
Chaplin, while Cole Porter, Paul McCartney, Bob Dylan and Phil Collins
|
||
are well-known names in music. All are left-handed.
|
||
|
||
Did Alexander the Great, Charlemagne, Napoleon, Jack the Ripper and
|
||
Adolf Hitler have problems with being left-handed? Perhaps some of the
|
||
great suffering they caused was the result of trying to assert their
|
||
place in a right-handed world. They certainly deserve the appellation of
|
||
"sinister" and its presumed link with evil.
|
||
|
||
Nowadays society is much more tolerant of left-handers. With lefthanded
|
||
tools and appliances being manufactured, perhaps we might eventually
|
||
become no longer gauche and sinister, but adroit and dextrous!
|
||
|
||
====================================================================
|
||
|
||
THE AGED MAN
|
||
|
||
by Jim Hursey
|
||
|
||
What aged man is this I see
|
||
Who, thoughtful, rubs his grizzled chin
|
||
And looks at me, and seems surprised
|
||
To see me gazing back at him?
|
||
|
||
His neck is sinewy with age,
|
||
And wrinkles mark him here and there,
|
||
While crow's feet rim his ancient eyes,
|
||
And grey's his beard, and white his hair.
|
||
|
||
A man, it seems, of character,
|
||
Acquainted with life's joys, life's tears,
|
||
"Who are you, aged man?" I say,
|
||
"How came your venerable years?"
|
||
|
||
He frowns a bit, makes no reply,
|
||
A study in perplexity,
|
||
And looks at me, concerned, askance,
|
||
As if to say, "Don't you know me?"
|
||
|
||
I'm taken, then, somewhat aback.
|
||
Is this a fellow I should know?
|
||
He seems to look much like myself,
|
||
Though time has dimmed the youthful glow.
|
||
|
||
Then suddenly a wild surmise
|
||
Enlightens me. It's plain to see
|
||
That, even though he's older now,
|
||
This aged man, that he is me.
|
||
|
||
Ah, no, I think; this cannot be:
|
||
To've gotten old? It's all a lie.
|
||
Where, then, are all those yesterdays?
|
||
What happened to the younger guy?
|
||
|
||
"Come, come, my friend," the other says,
|
||
"There is but one eternal truth:
|
||
We live, we age, in time we die,
|
||
And wasted tears are those for youth."
|
||
|
||
Together, then, we raise our hands.
|
||
A wink, a toast, a glass embrace,
|
||
And smiling now, at ease, content,
|
||
Together shave the other's face.
|
||
|
||
====================================================================
|
||
end cybersenior.3.2
|
||
|