The London Eye, that is.
Don't laugh! That thing costs £40!
31 May, 2007
A New Doo!
Everyone seemed to be concerned that I had long hair...then, after I'd cut it, they asked, shocked, "Why?" The simple answer is..."It was time!"
04 May, 2007
OK, Shabbat is approaching. One final pic...
This is from before I dyed it blue (which seems to have merged with the blond to form green).
The One What Did It to Me
Here's Sam, who cut my hair. I asked her to only take a bit off of the top!
What is it with these single gorgeous women that I work with?
She's "Jen L," (the only other Hard Rocker cool enough to Rock a letter after her name) and she'll make you a Mojito so good you'll slap your Mama for never making you one!
Speaking of Single Bitches...
She's my go-to girl for Lexual Healing....Give it up for: Lexual Chocolate! OK boys, the way to this woman's heart is with Olives (preferably with Feta!).
Her Little Pony?
So Ashleigh commented that my hair reminded her of the "My Little Pony" toys. LOL. Of course we then had to do this shot.
Ashleigh's great. She's one of my "lights" at work...AND she's hot and single! Any takers?
I Think A Change...
"It was time." That's what I told everyone when they asked (and believe me, they asked!) why I changed my hair. The mohawk will probably go Sunday night, but for now, I've got a teal 'hawk. Go Chanticleers!
26 April, 2007
17 April, 2007
The Scots are Coming!
Actually, before they come, I'll be visiting Scotland....So, I thought I'd get you all ready and post some pics of Ruaridh, his neice, and his bird (that's girlfriend, for you internationally challenged).Oh, by the way...despite the kind of girls that you'd be thinking this chap could attract, that's not his girlfriend grazing in that photo. She's the one 2 pics below....
16 April, 2007
How do you know?
How do you know when to pack it in? How do you know when it's over? How do you know when a dream is no longer what you want?
How do you know what's passion and what's love? How do you know what's true and what's hormonal? How do you know when He's the one?
Does this come on quickly? As you get older, are you wiser, or just more knowing of what you want?
How do you know what's passion and what's love? How do you know what's true and what's hormonal? How do you know when He's the one?
Does this come on quickly? As you get older, are you wiser, or just more knowing of what you want?
13 April, 2007
Liz Returns to Hard Rock
This lovely lady, Liz, came into the Hard Rock Boston 2 years ago and I waited on her. Then, Wednesday, she came in again and we got to do some catching up. Ain't she lovely?
10 April, 2007
New York Minutes
Over the holiday, I went to NY, and while there, I had 2 wonderful Seders. The entire trip was a blast. Here's a photo of Ariel and I in The Hairy Monk, where they had a countdown clock for, you guessed it, Opening Day at Fenway. Can I get away from those folks?
24 March, 2007
London Calling
Well, I'll be in London and Scotland (with possible excursions to Paris and/or Dublin) May 24-June 6. I'll be seeing "Equus," a play that I've wanted to see for awhile, and who can resist Harry Potter naked?
Anyone have any suggestions on other plays to see?
The Once and Future Me
I was recently looking at some old photos, and I came across this one. I think that this may be the next cut that I get, although I can't promise that it'll be very soon. That may change.
08 March, 2007
Spiel Scenes
Here are a few images from the Hebrew College Purim spiel. I hope to get the video posted on here and on Youtube.com For anyone wondering, I was dressed as either a "rockstar" or a biker, take your pic.
06 February, 2007
OOPS!
I have only limited internet access. When this issue is resolved, I will flood the blog with info. Until then, I may be sporadic. I'm sorry. :-( I hope that everyone is well!
30 December, 2006
21 December, 2006
A New Crush...
Whoa, he's hot! I'm talking about הראל סקעט . That's Harel Skaat, for the Hebraicly Challenged. What's more...he can sing! Not that "up and down the scales, I don't even know what I'm singing but doesn't my voice sound pretty" shit. No, the boy has pipes AND control. Click on this entry's title and here my current favorite song. Let me know what you think of it...
03 December, 2006
Desire from the Shtetl to the Kibbutz
The greatest literature not only reflects the inner workings of the authors' psyches, but also those of the greater community. This universality is one component by which literary quality is judged. While universal empathy is desired, a core of truth is a must. This truth is generally found in the lives of the authors and the communities around them.
The early writers in Hebrew’s return to a new position as a language of literature wrote in a time of tremendous upheaval. European Jewry had lost much of its direction. The community had splintered into those who fled from religion, and those who attempted to hold onto the tradition, often viewed as oppressive in its reaction to those whom had broken away. Even those trying to maintain the traditions found themselves affected by the changes in Jewish society and the world around them. In times of change, some long for the days of yesteryear, and some look yearningly toward a new future.
Desire is one of the stronger passions found in humanity. Throughout literature, there exist countless examples of the power which desire wields over man. While human desire can be uncomfortable, its object can say much about those gripped by the desire. In literature, desire is the purview of the author. In literature of quality, there are no accidents; each element of desire is chosen by the author to frame the message that he has chosen. This is especially true of the Hebrew literature of the late 19th and early 20th centuries.
The collapse of the communities of faith, coupled with the difficulties of living in a secular, economic society left much to be desired. These desires, both romantic and erotic, forge a microscope trained on a people’s longing for the stability of the past as well as a freedom from traditional restrictions. In some works, the desires of the characters reflect a yearning for a simpler time. Other works describe, through their characters’ desires, the dangers of the disintegration of a religious and moral society. Still others can be seen, through the desires of the characters, as arguments toward a new model, integrating the best of both worlds. In the works of , Simchah Ben-Zion, David Frischmann, and C. N. Bialik, we find a microcosm of the wants and desires found in the Eastern European Jewish community.
In “At the Bride’s House,” Simcha Ben-Zion provides an example of the desires of a simpler time. The tale concerns Yossele, a young bridegroom, on the holiday of Shavuot. The holiday, a celebration of Israel’s receiving of the Torah, helps Ben-Zion establish the Bride’s dual function as a human bride as well a symbol for The Torah. Yossele, the son of a Rabbi, trained in Torah, finds himself onset from every direction with thoughts of his Bride and Torah. “For she was as unforgettable as the Tikun which lay in front of him,” Ben-Zion writes, “she, too, was always before his eyes, for everything in the room, every object large or small constantly made him aware of the presence of this slender girl.”
The level of erotic tension is also built on, in part, by the almost palpable descriptions that Ben-Zion gives. The “rich warm smell of frying butter,” “the rustle of her freshly-ironed dress,” “fragrant, budding springs that bore the scent of paradise,” and the bride’s “grey eyes...veiled by her long, dark lashes” create a sensual world which mirrors the heightened level of description of the Torah’s reception by The People at Sinai. The Bride’s function as both a character and a symbol for G-d’s teaching is handled skillfully. Through the double meaning, Ben-Zion is able to show concrete desire for a life of Torah. Yossele yearns for the simple bride, as well as the life given to, and commanded of him.
The relationship between the young couple is conducted strictly by the religious rules of the community. At one point, Yossele seems overly concerned with having broken the principle of tzeniut by handing the bride a cluster of blossoms. This possible infraction doesn’t serve to overthrow the rules of modesty, but rather to intensify Yossele’s desire for her and to strengthen his resolve to operate within the structures of his society.
Yossele’s desire for a relationship within the traditional laws and one fully accepting the religious nature of the relationship reflects the desire of many within that community to reject the growing secularism of the time. Forget those who would have you abandon the Torah, and embrace tradition and life may be simple and wonderful again. There are elements of another character, however.
Much is made of the Bride’s family’s wealth. This coupled with the absence of books, even a Talmud, prevents the example in the story from being a complete acknowledgement of religious ways. The bride’s background is not as religious as Yossele’s. Even the father of Yossele, a Rabbi, “when he had looked around him at the beautiful objects in the house...had said, ‘The bride, long may she live, appears to be a wonderful person.‘” The Rabbi’s evaluation of the bride occurs not while he’s examining or interacting with her, but rather when he appraises the beautiful possessions of her household. How ironic, that the character most entrenched in the religious norms of tradition most blatantly expresses the modern secular economic values. The modern world cannot be expunged, but Yossele and his bride, both of whom embody the innocent, tradition bound reference to life, seem to face a simpler, enticing future.
An example of a less appealing future can be found in David Frischmann’s “The Dance.” The object of desire in this story is not representative of Torah. A gentile, Putth, “so tall and handsome that all the women and young girls in the cap followed him with their eyes all day long, seeing him even in their dreams” provides the focus of desire.
Putth and the other gentiles in this story do not threaten the Jews, as many of the gentiles of Eastern Europe did. Rather they simply travel with the Jews from Egypt. This does not lessen his function as a symbol for those gentiles. Often, in Eastern Europe, non-Jews coexisted peacefully with Jews. A romance develops between Putth and Timna, one of the Jewish women. Assimilation is not the focus here, as they continue to exist within the Jewish community. Instead, the question becomes one of the appropriateness of seeking a mate outside the community. Timna’s desire exists without question, but should she follow her desire? The women of the community, jealous, quickly resort to lashon hara regarding her. First, the community’s regard for Timna is damaged, and then Putth disappears.
For Timna, wandering and longing follow. As a surrogate, or “EveryJew,” Timna’s plight symbolizes a common occurrence in Jewish history: the inconstancy of gentile affection. As many Jews of The Enlightenment, Timna faces a choice: does she give up what has sustained her in the past. For the Jews of Eastern Europe, this meant abandoning traditional religious practice. For Timna, this is a choice with literal and figurative consequences. If she gives her ring, the gift of her beloved, she gives up the object which has sustained her hope through the wandering. In addition, symbolically, if she gives the ring to create a forbidden idol, she defies the will of G-d. The later reading is another similarity with the Jews who gave up their tradition.
When Timna relinquishes her ring, she is left without comfort. Alone, she seeks the only thing of comfort which she has known: the ring. The ring no longer exists independently. It has become part of The Golden Calf. As Timna dances before the calf, Frischmann reveals the dangers of idolatry and paganism. In the story’s finale, with Timna ecstatically losing herself, the dance, Timna, her memories, and the calf become one. While for Timna, the release seems preferable to her previous solitude, Frischmann’s description, using words like “writhing convulsively,” “cold and afraid,” “stony,” and “maelstrom” do not paint a picture many would view as a pleasant death.
The desire in H. N. Bialik’s “Behind the Fence,” again is felt by a Jew toward a gentile. Bialik is able to portray the desire of Noah, a Jew, for Marinka, his gentile neighbor, as well as to show symbolically the qualities of the gentile world which enticed many Jews of his time. Bialik himself was subject to these desires. In Hayim Greenberg’s essay, “A Day With Bialik,” he describes Bialik’s fascination with a gentile girl. “To have such a child at home,” Bialik told Greenberg, “I am willing to renounce all the pleasures of this world, and if you insist, also of the pleasures of the other world.” While some degree of hyperbole must be attributed to Bialik’s comments, it is beyond doubt that he felt the attraction to the Gentile world.
Bialik’s description of the world of “Behind the Fence” portrays one ripe for interplay between Noah and Marinka. Noah’s community has strayed from tenets of their religious observance. They behave unneighborly to the gentile in their midst. They steal from her carts. The community seems more concerned with the letter of the law, rather than the spirit behind it. Even the physical description of Noah’s family’s house gives evidence to this interpretation. A new roof is built atop the old. The house, “with its new hat and it’s old yarmulke. Both sank into the earth from year to year-as in fact the ever-widening space between hat and yarmulke bore witness.” The new roof, the “hat” resembles greatly the black hats worn by the Orthodox of the time. The “yarmulke,” represents the “truer” Judaism, one concerned with behavior towards others. To the narrator, the distance between the two is growing.
As if in response to Bialik’s admitted attraction to gentile things, Noah is drawn inescapably to Marinka. Her value as a symbol for things gentile is illustrated in a scene where Noah longs to get to Marinka on the other side of a fence. Instead, he "remembered the phylacteries and turned away." The tefillin, phylacteries bound on a worshiper’s body, arguably the most tactile of all Judaism’s symbols serve as a reminder of the religion’s dictates, and Noah does not climb the fence.
Eventually, Noah does succumb to the desire, and he and Marinka consummate their relationship. We’re not informed exactly why, but this does not lead to their marriage. Instead, Noah and a Jewish wife live on the opposing side of the fence from Marinka and Noah’s illegitimate child. The reader is left to wonder if this is how the existence of Marinka came about, with the bitter gentile woman who raised her having an affair with a previous neighbor. Nothing has come of Noah’s desire, good or bad. The status quo is maintained.
In another of Bialik’s works, “The Legend of the Three and Four,” the desire of one of the characters is able to initiate change. In this work as well, the desire is between a Jewish man and a gentile woman. The barriers between the two, within the story, take many forms. The gentile, a princess, has a station far above the Jew. In addition, she is locked in a tower on a deserted island with no entrance reachable from the ground. The environment of Jews and gentiles creates the same obstacles of class for couples of differing faiths. The difficulties of entry into the tower mirror the restrictions placed by gentile and Jewish society on interfaith couples. Instead of flinching from the obstacles however, Netanyeh, the Jew, overcomes them and marries Ketziyah, the gentile. Netanyeh and Ketziyah have the true and lasting union that Noah and Marinka do not have. This is not done with a rejection of religious tradition on Netanyeh’s part. The desire is not malignant. Instead of causing Netanyeh to go against G-d, the desire actually fulfills G-d’s wishes. King Solomon, the voice of wisdom says of paired male and female; Netanyeh and Ketziyah; and by extension, possibly Bialik or some future lover of a gentile:
G-d implanted within them the urge and desire to cleave to each other as one, and when they longed for each other from afar....they knew no rest. Is this not that great and eternal love...It suffers neither end nor destruction, and when it bursts forth and reveals itself, it blazes mysterious roads and paths never foreseen or hoped for by man.
When true desire is confronted righteously, it may open new pathways and possibilities. Desire may be just another method in G-d’s creation.
Tumultuous times inspire many strong emotions. Desire is common in times of uncertainty. When trapped between an uncompromising religious contingent and an often hostile secular world, many Eastern European Jews desired a surrender to the earlier period where religious observance came without question or conflict. Others feared this desire in themselves and their community. Many puzzled with their desires and whether the desires were positive or negative influences. Finally, some engaged their desires and combined the world that they dreamt of with that of their background and forged an often auspicious future. Examples of all of these desires have been immortalized in the literature of the period. As with all things, which interpretations prove legitimate will be decided by history.
The early writers in Hebrew’s return to a new position as a language of literature wrote in a time of tremendous upheaval. European Jewry had lost much of its direction. The community had splintered into those who fled from religion, and those who attempted to hold onto the tradition, often viewed as oppressive in its reaction to those whom had broken away. Even those trying to maintain the traditions found themselves affected by the changes in Jewish society and the world around them. In times of change, some long for the days of yesteryear, and some look yearningly toward a new future.
Desire is one of the stronger passions found in humanity. Throughout literature, there exist countless examples of the power which desire wields over man. While human desire can be uncomfortable, its object can say much about those gripped by the desire. In literature, desire is the purview of the author. In literature of quality, there are no accidents; each element of desire is chosen by the author to frame the message that he has chosen. This is especially true of the Hebrew literature of the late 19th and early 20th centuries.
The collapse of the communities of faith, coupled with the difficulties of living in a secular, economic society left much to be desired. These desires, both romantic and erotic, forge a microscope trained on a people’s longing for the stability of the past as well as a freedom from traditional restrictions. In some works, the desires of the characters reflect a yearning for a simpler time. Other works describe, through their characters’ desires, the dangers of the disintegration of a religious and moral society. Still others can be seen, through the desires of the characters, as arguments toward a new model, integrating the best of both worlds. In the works of , Simchah Ben-Zion, David Frischmann, and C. N. Bialik, we find a microcosm of the wants and desires found in the Eastern European Jewish community.
In “At the Bride’s House,” Simcha Ben-Zion provides an example of the desires of a simpler time. The tale concerns Yossele, a young bridegroom, on the holiday of Shavuot. The holiday, a celebration of Israel’s receiving of the Torah, helps Ben-Zion establish the Bride’s dual function as a human bride as well a symbol for The Torah. Yossele, the son of a Rabbi, trained in Torah, finds himself onset from every direction with thoughts of his Bride and Torah. “For she was as unforgettable as the Tikun which lay in front of him,” Ben-Zion writes, “she, too, was always before his eyes, for everything in the room, every object large or small constantly made him aware of the presence of this slender girl.”
The level of erotic tension is also built on, in part, by the almost palpable descriptions that Ben-Zion gives. The “rich warm smell of frying butter,” “the rustle of her freshly-ironed dress,” “fragrant, budding springs that bore the scent of paradise,” and the bride’s “grey eyes...veiled by her long, dark lashes” create a sensual world which mirrors the heightened level of description of the Torah’s reception by The People at Sinai. The Bride’s function as both a character and a symbol for G-d’s teaching is handled skillfully. Through the double meaning, Ben-Zion is able to show concrete desire for a life of Torah. Yossele yearns for the simple bride, as well as the life given to, and commanded of him.
The relationship between the young couple is conducted strictly by the religious rules of the community. At one point, Yossele seems overly concerned with having broken the principle of tzeniut by handing the bride a cluster of blossoms. This possible infraction doesn’t serve to overthrow the rules of modesty, but rather to intensify Yossele’s desire for her and to strengthen his resolve to operate within the structures of his society.
Yossele’s desire for a relationship within the traditional laws and one fully accepting the religious nature of the relationship reflects the desire of many within that community to reject the growing secularism of the time. Forget those who would have you abandon the Torah, and embrace tradition and life may be simple and wonderful again. There are elements of another character, however.
Much is made of the Bride’s family’s wealth. This coupled with the absence of books, even a Talmud, prevents the example in the story from being a complete acknowledgement of religious ways. The bride’s background is not as religious as Yossele’s. Even the father of Yossele, a Rabbi, “when he had looked around him at the beautiful objects in the house...had said, ‘The bride, long may she live, appears to be a wonderful person.‘” The Rabbi’s evaluation of the bride occurs not while he’s examining or interacting with her, but rather when he appraises the beautiful possessions of her household. How ironic, that the character most entrenched in the religious norms of tradition most blatantly expresses the modern secular economic values. The modern world cannot be expunged, but Yossele and his bride, both of whom embody the innocent, tradition bound reference to life, seem to face a simpler, enticing future.
An example of a less appealing future can be found in David Frischmann’s “The Dance.” The object of desire in this story is not representative of Torah. A gentile, Putth, “so tall and handsome that all the women and young girls in the cap followed him with their eyes all day long, seeing him even in their dreams” provides the focus of desire.
Putth and the other gentiles in this story do not threaten the Jews, as many of the gentiles of Eastern Europe did. Rather they simply travel with the Jews from Egypt. This does not lessen his function as a symbol for those gentiles. Often, in Eastern Europe, non-Jews coexisted peacefully with Jews. A romance develops between Putth and Timna, one of the Jewish women. Assimilation is not the focus here, as they continue to exist within the Jewish community. Instead, the question becomes one of the appropriateness of seeking a mate outside the community. Timna’s desire exists without question, but should she follow her desire? The women of the community, jealous, quickly resort to lashon hara regarding her. First, the community’s regard for Timna is damaged, and then Putth disappears.
For Timna, wandering and longing follow. As a surrogate, or “EveryJew,” Timna’s plight symbolizes a common occurrence in Jewish history: the inconstancy of gentile affection. As many Jews of The Enlightenment, Timna faces a choice: does she give up what has sustained her in the past. For the Jews of Eastern Europe, this meant abandoning traditional religious practice. For Timna, this is a choice with literal and figurative consequences. If she gives her ring, the gift of her beloved, she gives up the object which has sustained her hope through the wandering. In addition, symbolically, if she gives the ring to create a forbidden idol, she defies the will of G-d. The later reading is another similarity with the Jews who gave up their tradition.
When Timna relinquishes her ring, she is left without comfort. Alone, she seeks the only thing of comfort which she has known: the ring. The ring no longer exists independently. It has become part of The Golden Calf. As Timna dances before the calf, Frischmann reveals the dangers of idolatry and paganism. In the story’s finale, with Timna ecstatically losing herself, the dance, Timna, her memories, and the calf become one. While for Timna, the release seems preferable to her previous solitude, Frischmann’s description, using words like “writhing convulsively,” “cold and afraid,” “stony,” and “maelstrom” do not paint a picture many would view as a pleasant death.
The desire in H. N. Bialik’s “Behind the Fence,” again is felt by a Jew toward a gentile. Bialik is able to portray the desire of Noah, a Jew, for Marinka, his gentile neighbor, as well as to show symbolically the qualities of the gentile world which enticed many Jews of his time. Bialik himself was subject to these desires. In Hayim Greenberg’s essay, “A Day With Bialik,” he describes Bialik’s fascination with a gentile girl. “To have such a child at home,” Bialik told Greenberg, “I am willing to renounce all the pleasures of this world, and if you insist, also of the pleasures of the other world.” While some degree of hyperbole must be attributed to Bialik’s comments, it is beyond doubt that he felt the attraction to the Gentile world.
Bialik’s description of the world of “Behind the Fence” portrays one ripe for interplay between Noah and Marinka. Noah’s community has strayed from tenets of their religious observance. They behave unneighborly to the gentile in their midst. They steal from her carts. The community seems more concerned with the letter of the law, rather than the spirit behind it. Even the physical description of Noah’s family’s house gives evidence to this interpretation. A new roof is built atop the old. The house, “with its new hat and it’s old yarmulke. Both sank into the earth from year to year-as in fact the ever-widening space between hat and yarmulke bore witness.” The new roof, the “hat” resembles greatly the black hats worn by the Orthodox of the time. The “yarmulke,” represents the “truer” Judaism, one concerned with behavior towards others. To the narrator, the distance between the two is growing.
As if in response to Bialik’s admitted attraction to gentile things, Noah is drawn inescapably to Marinka. Her value as a symbol for things gentile is illustrated in a scene where Noah longs to get to Marinka on the other side of a fence. Instead, he "remembered the phylacteries and turned away." The tefillin, phylacteries bound on a worshiper’s body, arguably the most tactile of all Judaism’s symbols serve as a reminder of the religion’s dictates, and Noah does not climb the fence.
Eventually, Noah does succumb to the desire, and he and Marinka consummate their relationship. We’re not informed exactly why, but this does not lead to their marriage. Instead, Noah and a Jewish wife live on the opposing side of the fence from Marinka and Noah’s illegitimate child. The reader is left to wonder if this is how the existence of Marinka came about, with the bitter gentile woman who raised her having an affair with a previous neighbor. Nothing has come of Noah’s desire, good or bad. The status quo is maintained.
In another of Bialik’s works, “The Legend of the Three and Four,” the desire of one of the characters is able to initiate change. In this work as well, the desire is between a Jewish man and a gentile woman. The barriers between the two, within the story, take many forms. The gentile, a princess, has a station far above the Jew. In addition, she is locked in a tower on a deserted island with no entrance reachable from the ground. The environment of Jews and gentiles creates the same obstacles of class for couples of differing faiths. The difficulties of entry into the tower mirror the restrictions placed by gentile and Jewish society on interfaith couples. Instead of flinching from the obstacles however, Netanyeh, the Jew, overcomes them and marries Ketziyah, the gentile. Netanyeh and Ketziyah have the true and lasting union that Noah and Marinka do not have. This is not done with a rejection of religious tradition on Netanyeh’s part. The desire is not malignant. Instead of causing Netanyeh to go against G-d, the desire actually fulfills G-d’s wishes. King Solomon, the voice of wisdom says of paired male and female; Netanyeh and Ketziyah; and by extension, possibly Bialik or some future lover of a gentile:
G-d implanted within them the urge and desire to cleave to each other as one, and when they longed for each other from afar....they knew no rest. Is this not that great and eternal love...It suffers neither end nor destruction, and when it bursts forth and reveals itself, it blazes mysterious roads and paths never foreseen or hoped for by man.
When true desire is confronted righteously, it may open new pathways and possibilities. Desire may be just another method in G-d’s creation.
Tumultuous times inspire many strong emotions. Desire is common in times of uncertainty. When trapped between an uncompromising religious contingent and an often hostile secular world, many Eastern European Jews desired a surrender to the earlier period where religious observance came without question or conflict. Others feared this desire in themselves and their community. Many puzzled with their desires and whether the desires were positive or negative influences. Finally, some engaged their desires and combined the world that they dreamt of with that of their background and forged an often auspicious future. Examples of all of these desires have been immortalized in the literature of the period. As with all things, which interpretations prove legitimate will be decided by history.
06 November, 2006
READ This Article!
Many of you know of my love for LandoverBaptist.com. It's biting social commentary, and, without it, I'd have cracked during the Dubya years and probably sacrificed myself to save you from the stupid asshole. (And no, I don't find the prospect of Cheney as prez more scary than Dubya. At least Cheney is enough of an asshole to force the Democrats to oppose him!)
Well, Betty Bowers is a member of Landover Baptist, and she's written an article on the Haggard scandal. No, not the king who trapped all of the unicorns (although we SHOULD have noticed the similarity in the names!), but the new icon for Gay Men in the New Millenium, Ted Haggard!
Click on the title above and read Betty's amazing article, and while you're at it, pick up some merchandise....My favorite is the "Who Would Jesus Do?" thong.
05 September, 2006
I'm The Sexy Blogger!
Well, it looks like I'm the Sexy Blogger of the day! Check out the website (Click on this entry's title above) and see for yourself! It's nice to be appreciated! Of course, my co-workers can verify, I win EVERY contest in the waiting department! LOL.
26 July, 2006
30 June, 2006
Searching...
Please EMAIL ME if you have any way of contacting the man on the right. His name is Jonathan, and I met him at Pride. Ain't he gorgeous? If you know him, tell him that he needs to date me! LOL. Seriously, it's probably a lost cause. I gave him my card and I haven't heard from him. He's in the pic with John, my manager's boyfriend.
My Butt!
Ok, so I'd never photograph my own ass, but seeing as how John emailed this to me, I figured that I'd post it....Maybe I'll get a boyfriend out of the deal....
21 June, 2006
Pride Pics
Ok, it's time for me to take a break from studying Hebrew, and I'm LONG overdue for a post. Here are some shots from Boston's Pride weekend:
The first one is my momentary appearance with Keshet, the GLBT Jewish service organization. With me is David, who at this moment, is probably doing a better job of studying for our Hebrew test!
20 May, 2006
Madonna Tickets and Collectible Gift Box For Sale!
Click HERE and you'll see my Ebay auction page. There, you can bid on a pair of 2 Madonna tickets, THREE ROWS from the Main Stage! Check it out! Tell your friends!
19 May, 2006
Calling All My Peeps!
If you're gay or Lesbian, there's a new version of an online community (like MySpace, but without the Republican ownership). It's called Connexion. Click here to create a profile. You may meet your next Ex! LOL.
12 May, 2006
Has It Really Come to This?
At New York's Kennedy Airport today, an individual later discovered to be a NYC public school teacher was arrested trying to board a flight while in possession of a ruler, protractor, set square, slide rule and calculator.
At a morning press conference, a White House spokesman said authorities believe the man is a member of the notorious Al-Gebra movement. The man is being charged by the FBI with carrying weapons of maths instruction. "Al-Gebra is a fearsome cult," the spokesman said. "They desire average solutions by means and extremes, and sometimes go off on tangents in search of absolute value. They use secret code names like 'x' and 'y' and refer to themselves as 'unknowns', but we have determined they belong to a common denominator of the axis of mediaeval, with co-ordinates in every country.
As the Greek philanderer Isosceles used to say, "there are three sides to every triangle."
When asked to comment on the arrest, President Bush said, "If God had wanted us to have better weapons of maths instruction, he would have given us more fingers and toes."
Thanks to Katya for the story.
At a morning press conference, a White House spokesman said authorities believe the man is a member of the notorious Al-Gebra movement. The man is being charged by the FBI with carrying weapons of maths instruction. "Al-Gebra is a fearsome cult," the spokesman said. "They desire average solutions by means and extremes, and sometimes go off on tangents in search of absolute value. They use secret code names like 'x' and 'y' and refer to themselves as 'unknowns', but we have determined they belong to a common denominator of the axis of mediaeval, with co-ordinates in every country.
As the Greek philanderer Isosceles used to say, "there are three sides to every triangle."
When asked to comment on the arrest, President Bush said, "If God had wanted us to have better weapons of maths instruction, he would have given us more fingers and toes."
Thanks to Katya for the story.
05 May, 2006
Oh My G-D!
Those of you who saw it know that's all you can say after this week's LOST episode. Until we get our next fix, check out this LOST commercial:
http://media.putfile.com/Lost-Commercial
http://media.putfile.com/Lost-Commercial
28 April, 2006
Sure, he's straight!
LOL, I told Zack that I'd tell everyone that we'd slept together when I posted this photo...
Happy Birthday to Rayna!
That means "queen," and she's every inch a queen. Anyone wanting to kneel before the throne?
My Baby D!
I just have too many beautiful friends! Look at this girl! You know that you want to date her....C'mon on...admit it! Well, She is single, but I'll only be letting some quality men near her! I'm accepting applications...
25 April, 2006
Lonely....
I've been thinking lately that, more than any career goal, I'd simply like a husband to make a home with...
19 April, 2006
I'm Going To See The Queen!
I've got third row seats for Madonna!!! I've also got an extra pair of tickets. If anyone is interested in buying them, let me know! Click here or the title above to see my review of her last tour! I'm SO excited!
18 April, 2006
07 April, 2006
What does it all mean?
I'd print a spoiler alert, but even if you haven't seen the show, actually, especially if you haven't seen the show, this map won't give anything away. Hell, those of us who watch avidly are wracking our brains, trying to decipher everything. To help you out, here's the map....and the title of this entry links to a larger version. (Thanks to Tonia!)
04 April, 2006
Hobart Shakespeareans
A friend reccommended a film to me through our mutual membership in Netflix (which I HIGHLY reccommend to you all. Boycott Blockbuster. They really are a scary company!). I watched the inspiring film about a fifth-grade teacher in LA, Rafe Esquith. He's done some amazing things and truly makes a difference.
Well, tonight at work, guess who walks in and is seated at my table? That's right! Mr. Esquith and students. I was flabberghasted! Now, I worked for Planet Hollywood for 6 years, and met just about everyone. I was more gobsmacked by this teacher than by most celebrities that I've met. The kids were well behaved and fun. See the film and be inspired!
Well, tonight at work, guess who walks in and is seated at my table? That's right! Mr. Esquith and students. I was flabberghasted! Now, I worked for Planet Hollywood for 6 years, and met just about everyone. I was more gobsmacked by this teacher than by most celebrities that I've met. The kids were well behaved and fun. See the film and be inspired!
31 March, 2006
How About a Film Review?
We haven't done one of these in a long while...The film is Loggerheads, starring Bonnie Hunt, Kip Pardue, Michael Kelly, and Tess Harper. It takes place in NC, on and near the coase, and has gay content. Obviously, I'm quite connected to the material. I didn't, however, expect to be as moved as I was.
The film is rife with symbolism, which is always impressive. Thinking about the possible metaphors, and the ways that they forshadow possible outcomes in the film, kept the ending a surprise. The acting was solid, and the story is interesting. It's actually three stories, occurring in three different years. They're interwoven really well. So, technically, all around, the film's really very well done. What interests me now, in particular, is how the southern and romance elements impact me now.
I tend to take my southern background for granted, at the same time that I downplay it. So many stories set in the South lack a truly "Southern" atmosphere. This film has it. I see my background in the views, and I feel it's rhythms in the film. The characters are the folks that I grew up with. Hell, Michael Kelly, the actor who plays George, studied and acted at Coastal Carolina University, where I studied.
The romance bits are nicely done, and would interest me anyway, as I'm a romance hog. I'm in an interesting place right now, contemplating my place and romance's place in my world. How does it work/conflict with religion. A forthcoming blog entry to be sure. I highly recommend the film. Check it out at your local rental store.
11 March, 2006
Spring Threatens
Winter, this year, in New England has not been a friend. Most of you know that Winter is a VERY close second to Autumn, my favorite season. This year, January was the warmest on record in Boston. February, as if to counter, was the coldest on record. Unfortunately, this didn't bode well for the slopes. They've been icy and rainy, alternately. Well, this weekend, as if it was Beltane, Spring threatened Lady Winter, and she seems to have hidden. It was nice. Hell, if The Lady isn't going to offer me mountains to Snowboard on, I'd just as soon trade her in for Spring. He's generally cuter, and allows the cute boys and girls to doff more of their clothes.
A walk along part of the Emerald Necklace unveiled the chair that I'm sitting in. Called "Poet Chairs," these seats face a pond in a cemetary. They're part of an art display, all of which is beautiful. I hope that you all are having as much fun as I've been having!
An Oldie
Click on the title of this entry for a link to my old homepage....It's a blast from the past!
04 March, 2006
Miss E
Here's a photo of the Boston HRC Server Training Team!:
Can't you just see the Skills and Talent!
Above is a solo photo of one of the trainers, and all that I have to say is: Doesn't she look like Riff Raff in those jogging pants? (Private Joke)
10 Reasons Why Gay Marriage Is Wrong
01) Being gay is not natural. Real Americans always reject unnatural things like eyeglasses, polyester, and air conditioning.
02) Gay marriage will encourage people to be gay, in the same way that hanging around tall people will make you tall.
03) Legalizing gay marriage will open the door to all kinds of crazy behavior. People may even wish to marry their pets because a dog has legal standing and can sign a marriage contract.
04) Straight marriage has been around a long time and hasn't changed at all; women are still property, blacks still can't marry whites, and divorce is still illegal.
05) Straight marriage will be less meaningful if gay marriage were allowed; the sanctity of Britany Spears' 55-hour just-for-fun marriage would be destroyed.
06) Straight marriages are valid because they produce children. Gay couples, infertile couples, and old people shouldn't be allowed to marry because our orphanages aren't full yet, and the world needs more children.
07) Obviously gay parents will raise gay children, since straight parents only raise straight children.
08) Gay marriage is not supported by religion. In a theocracy like ours, the values of one religion are imposed on the entire country. That's why we have only one religion in America.
09) Children can never succeed without a male and a female role model at home. That's why we as a society expressly forbid single parents to raise children.
10) Gay marriage will change the foundation of society; we could never adapt to new social norms. Just like we haven't adapted to cars, the service-sector economy, or longer life spans.
02) Gay marriage will encourage people to be gay, in the same way that hanging around tall people will make you tall.
03) Legalizing gay marriage will open the door to all kinds of crazy behavior. People may even wish to marry their pets because a dog has legal standing and can sign a marriage contract.
04) Straight marriage has been around a long time and hasn't changed at all; women are still property, blacks still can't marry whites, and divorce is still illegal.
05) Straight marriage will be less meaningful if gay marriage were allowed; the sanctity of Britany Spears' 55-hour just-for-fun marriage would be destroyed.
06) Straight marriages are valid because they produce children. Gay couples, infertile couples, and old people shouldn't be allowed to marry because our orphanages aren't full yet, and the world needs more children.
07) Obviously gay parents will raise gay children, since straight parents only raise straight children.
08) Gay marriage is not supported by religion. In a theocracy like ours, the values of one religion are imposed on the entire country. That's why we have only one religion in America.
09) Children can never succeed without a male and a female role model at home. That's why we as a society expressly forbid single parents to raise children.
10) Gay marriage will change the foundation of society; we could never adapt to new social norms. Just like we haven't adapted to cars, the service-sector economy, or longer life spans.
Brokeback Mountain
Why they're afraid? It's simple. Brokeback's might get too much attention. It already has. You see, if gay children are aware of this film, then they will realize that they are not the only one. It's very existence will legitimize them. The trouble is, they'll also remember the reaction to the film. The hatred. The insults. They'll be legitimate, but wrong and tainted. Of course, many believe that much of the reason that gays and Jews have been so influential is the adversity that we've had to come through. The legitimacy may give the young ones strength to survive a dangerous youth and the self-hate that bigotted reactions to their kind have created. Good luck to Brokeback Mountain. While it's debatedly not the Best Picture, it's the Best Picture needed.
20 February, 2006
Was There Any Doubt, Shannon?
Here's my result from the quiz...
You are Cyclops! Strong-willed, disciplined, and
an all-around good guy, you are probably the
envy of most others around you. As Cyclops,
you are committed to your family and lovers,
even if you sometimes lose your patience.
You will find best times with Colossus, with
his sense of virtue, but will be at odds with
Havok due to his insecurities.
Which X-Man Are You?
brought to you by Quizilla
You are Cyclops! Strong-willed, disciplined, and
an all-around good guy, you are probably the
envy of most others around you. As Cyclops,
you are committed to your family and lovers,
even if you sometimes lose your patience.
You will find best times with Colossus, with
his sense of virtue, but will be at odds with
Havok due to his insecurities.
Which X-Man Are You?
brought to you by Quizilla
17 February, 2006
Seeking Anderson Cooper, Will Be Discrete
LOL! That's right. I'm willing to go back into the closet for Mr. Anderson Cooper. I've never even seen his show, but I've read some of his writing. He can write, is compassionate, and he's a hottie. Sounds like Mr. Right to me. What the hell, I'll shoot for a celeb. The locals don't seem to be chomping at the bit. Anyone have access to the CNN Building?
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