Attached media: https://web.archive.org/web/20211111041652/https://whitebearunitarian.org/wp-content/uploads/2021/09/09-26-21-audio.mp3

"Enough is Enough: The Inflation of Satisfied and the Risks" (September 26, 2021) Worship Service

In the stories of people I know, their children's stories, in what I see in the world, with dire consequences to the planet and to our mental health, I see the inflation of "enough" and I don't just mean in material terms. I mean in all kinds of ways. Let me give examples and let's look at what that might be doing to us and what can be done about it.

Rev. Vanessa Rush Southern, Senior Minister; Wonder Dave, Worship Associate; Sam Hamner, Small Group Ministry; Allen Biggs, percussionist; Ben Rudiak-Gould, songleader; Mark Sumner, pianist

Eric Shackelford, camera; Shulee Ong, camera; Jonathan Silk, OOS Design & sound; Joe Chapot, live chat moderator; Amy Kelly, flowers; Alex Darr, Les James, Tom Brookshire, Zoom Coffee Hour

Attached media: https://web.archive.org/web/20211111041626/https://content.uusf.org/podcast/20210926VRSSermon.mp3

Rev. Janet Newton is the senior minister at the First Parish Church of Berlin in Berlin, Massachusetts. Janet was born and raised Unitarian Universalist in the Unitarian Church of Los Alamos, NM. She comes to ministry after many years as a high school English and philosophy teacher. Janet received a Masters in Divinity in May 2018 from Meadville Lombard Theological school.  For Janet, religion is a collaborative invitation to find, feed, and honor the spark of the sacred within every human heart, that we may know ourselves and our communities more deeply, and that we may make love more visible in the world. Her experiences have helped her develop a vision for church that uses worship, conversation, contemplation, and opportunities for lifelong learning and service to help us grow our souls, build community, and heal our world. She said she’s still a little amazed that her calling means she can live “an intentionally conscious spiritual life.”

SERVICE NOTES

WELCOME!

New to our church community? Sign our guestbook and let us know if you’d like to get more connected.
If you would like to submit a joy or sorrow to be read during next week’s service, we invite you to write it in our  Virtual Prayer Book.
For more information on our church community, visit us on the web at http://www.uulosalamos.org or call at 505-662-2346. 
Connect with us on Facebook:  http://www.facebook.com/uulosalamos
Have questions? While our minister, the Rev. John Cullinan, is on sabbatical, contact our office administrator at office@uulosalamos.org.

MUSIC CREDITS

• “Morning Has Come,” trad. round. (Unitarian Church of Los Alamos Choir; Nylea Butler-Moore, Music Director; Rick Bolton, AV Engineer.)  Song Public Domain, video used by permission.
• “Blue Boat Home,” words: Peter Mayer; music: Roland Hugh Prichard, adapted by Peter Meyer. Created by Paul Thompson, Music Director at the UU Church of the Palouse, Moscow ID. Used by permission of the UUA.
• “To See a World,” words: William Blake, music: Norwegian tune, arr. Edvard Grieg. (UU Virtual Singers; Anne Marsh, reciter; Nylea Butler-Moore, Music Director; Rick Bolton, AV Engineer.)  Song Public Domain, video used by permission.
• “Rising Green” by Carolyn McDade, arr. Jim Scott.  (Nylea Butler-Moore, piano). Used by permission of the UUA.
• “The Lost Words Blessing” by Julie Fowlis, Karine Polwart, Seckou Keita, Kris Drever, Rachel Newton, Beth Porter, Jim Molyneux and Kerry Andrew.  (Janet Newton, vocalist.)  Images by Maria Thibodeau Photography, used by permission;  song used by permission of Adam Slough of JSL Productions.  
• “Petite Fleur” by Sidney Bechet. (Aaron Anderson, piano).  Permission to stream BMI song #1169027 in this service obtained from CHRISTIAN COPYRIGHT SOLUTIONS with license #10770.
•  “The Way,” text: unknown author, music: Nylea L. Butler-Moore. (UU Virtual Singers with Larry Rybarcyk, acoustic guitar & Nylea Butler-Moore, piano; Nylea Butler-Moore, Music Director; Rick Bolton, AV Engineer.) Used by permission.

Permission to stream the music in this service obtained from ONE LICENSE with license #A-730948. All rights reserved.
Permission to stream music in this service obtained from CHRISTIAN COPYRIGHT SOLUTIONS with license #10770.

OTHER NOTES

Permission granted from Danusha Laméris for use of “Thinking” via email, September 20, 2021
Permission granted from Katie Mack for use of “Disorientation” via email, August 14, 2021
*permission granted through the UUA

OFFERTORY

Our Share the Plate partner for September is Lutheran Family Services. 
100% of all offered this month will be given to our partner.
We are now using Givelify.com to process the weekly offering: https://giv.li/5jtcps

SERVICE PARTICIPANTS

• Rev. Janet Newton, Guest Minister & vocalist 
• Rebecca Howard, Worship Associate
• Nylea Butler-Moore, Director of Music
• Unitarian Church of Los Alamos Choir: sopranos Cathy Hayes, Mia McLeod, Janice Muir, Kelly Shea, Tamson Smith; altos Mary Billen, Susan Gisler, Rebecca Howard, Anne Marsh, KokHeong McNaughton, tenors & basses:  Mike Begnaud, Peter Bloser, Skip Dunn, Kathy Gursky, Shannon Scott, with Yelena Mealy, piano
• Aaron Anderson, piano
• UU Virtual Singers: Alissa Grissom, Kelly Shea, Nylea Butler-Moore, Rebecca Howard, Anne Marsh, Kathy Gursky, Mike Begnaud, & Skip Dunn, with Larry Rybarcyk, acoustic guitar  
• Mike Begnaud, Rick Bolton, and Renae Mitchell AV techs

Attached media: https://web.archive.org/web/20211111041553/https://www.uulosalamos.org/ucla/pulpit/2021/20210926-Enter_the_Wild_with_Care_My_Love.mp3

Attached media: https://web.archive.org/web/20211111041527/https://www.ascboston.org/downloads/podcast/210926.mp3

On September 25, 1890 Wilford Woodruff, President and Prophet of the Church of Jesus Christ of Latter Day Saints came down to his office looking haggard.  He had not slept much the night before, he told his secretary.  He had been in consultation with Godand in the night God had given him a vision of the fate of the church and its people if the practice of polygamy did not end—the Temples would be sized and violated, the President and the Apostleswould be imprisoned, and the possessions of all the people confiscated.  With this revelation in hand, Woodruff went to the Apostles—a council of Twelve senior members—who approved a Manifesto renouncing plural marriage.  On October 1 the Manifesto was made known to the national press.  It was confirmed, at the insistence of the Federal Government at a Church General Conference on October 4.

Although Woodruff insisted he was acting only in accordance with instructions from God and not out of any worldly political considerations, it looked to much of the nation like the Mormonswere caving to decades of escalating pressure against them by the Federal government.

Plural marriage, the preferred Mormon term for polygamy, was not part original Mormon practice as reveled to the Prophet Joseph Smith.  It seems to have been introduced through proselytizing and the absorptionof a small polygamous sect in rural Maine.  In 1843 Smith received a private revelationapproving of plural marriage, at least for himself and the Apostles.  The justification was the need to “rise up the seed of a new priesthood”—rapidly grow the society.

Smith and the Church continued to publicly condemn polygamy and deny participation in it, but it became an open secret in the Illinois settlement of Nauvoo, where the first Temple was built.  Much of the public antipathy to the Mormons grew out of the suspicion that polygamy was sanctioned or practiced and it helped lead to Smith’s assassinationand the Mormon exodus from Nauvoo.

Polygamy was not publicly proclaimed until 1852, five years after the Mormons arrived in Utah, and eight years after Smith’s death. Smith’s successor Brigham Young, who had led his people halfway across the continent to their promised land, was an open polygamist.

The practice scandalized those back East and political pressure began to build to suppress the practice.  President James Buchannan dispatched the Army to Utah Territory in 1857, beginning the so-called Mormonor Utah War.  The church had over-played its hand in persecuting non-Mormons in the territory when a Mormon militia attacked and massacred an immigrant wagon trainfrom Missouri at remote Mountain Meadows because some of its leaders were thought to have participated in past persecution of them.  The Army eventually occupied Salt Lake City.  Brigham Young was stripped of his post as Territorial Governorand was replaced by an eastern Gentile. Young delivered up elder John D. Lee as the responsible person for the massacre and continued to run a parallel, shadow government.

The infant Republican Party made the suppression of polygamy an important part of its platform.  When Abraham Lincoln came to the Presidency, however, he needed the support of Young and Mormon power in Utah to keep open the overland route to California and as a bulwark against Confederate ambitions in New Mexico.   When the Republican Congress passed the Morrill Anti-Bigamy Act which outlawed polygamy in States and Territories in 1862, Lincoln privately assured Young that he would not attempt to enforce it if the Mormon’s continued support of the Union cause.  A temporary truce of sorts over the issue was in force.

Then in 1874 Congress passed the Poland Act which facilitated charging individuals with violations of the polygamy ban.  As a show of forceprominent Mormon leaders, including Brigham Young’s personal secretary, were arrested and prosecuted for plural marriage.  The Mormons reacted with defiance.  In the 1876 the doctrine authorizing plural marriage was officially publishedin a revised version of the Church’s Doctrine and Covenantsfor the first time. 

The Edmunds Act of 1882 made “cohabitating with more than one woman” a crime. Those who believed in polygamy could not try polygamists either as a judge or juror and polygamists and their spouses were banned from holding any office and territorial voting.   With most Utah’s residents thus excluded from voting anti-Mormonsfilled the Territorial legislature and took control of the educational system.

By the mid-80’s authorities, led by Federal Marshalls, began what the Mormons call The Great Raid.  Communities across Utah and adjacent southern Idaho were visited, homes raidedat night, and children separated from their parents and questioned about their parents.  Hundreds, probably thousands of men and their families fled to Mexico or Canada.

The aim to actually destroy the church was made clearer in yet another piece of legislation, Edmunds-Tucker Act of 1887.  The Territorial Militia, composed mostly of Mormons was abolished and ordered to disarm.  Fornication and adultery became Federal crimes meaning that polygamists could be charged with multiple offences.  Children born to polygamist fathers could not inherit from them.

Most ominously, the legislation disincorporated the Church, confiscated its properties, and even threatened seizure of its Temples without which believing Mormons could not uphold the requirements of the faith.  The Mormons were in disarray and despair.  In Utah alone there had been more than 2000 prosecutions for polygamy, adultery, and fornication.  Many men were convicted on multiple countsfor each year married to each wife and were essentially held in prison indefinitely.  Courts held the ban against cohabitation even extended to women in separate households if they were financially supported in any way, instantly impoverishing thousands of women.  Much of the church leadership was in hiding and many had active warrants out against them.  President and Prophet John Taylor died while in hiding.

Taylor’s successor Woodruff was desperately seeking a solution.  In 1887 and 1888 he had asked the Quorum of Apostles if the Church should abandon polygamy.  In both cases Woodruff was told that they could not bend to temporal law in violation of revealed truth. Only the revealed word of the Lord could end the practice.

In 1890 the Supreme Court upheld the Edmunds-Tucker Act and legal action to seize church properties, including the Temples, was begun.  Additional legislation was introduced in Congress that would bar all Mormons from holding office or voting whether they practiced plural marriage or not.

It was in this context that God apparently finally spoke to the President.

Even though the Manifesto as approved by the General Convention allowed previously married men to keep their wives and families and skirted the issue of sanctions for violating the ban, it was enough to relieve pressure on the Mormons.  Raids and prosecutions fell off sharply and movement on the suit to seize church property was halted. 

In 1893 Church property was returned and in 1894, exactly four years after Woodruff’s chat with the All Mighty, Democratic President Grover Cleveland issued a general amnesty and the Church replied by the dissolving the Mormon dominated People’s Party.  Although Mormons generally tended to support Democrats because their persecution was spearheaded by the GOP, Church leaders split affiliation with the two parties to assure support for both for the final push to the long cherished dream of statehood.

In 1896 Utah was finally admitted to the Union and the Church issued another Manifesto, this one supporting the separation of Church and State.

But the controversy was not entirely over.  Senate Republicans blocked seating Senator elect Reed Smoot because polygamy had not been eradicated in Utah.  Indeed, some plural marriages continued to be sanctioned in Utah by some members of the Apostles.  New President Joseph F. Smith, a great-nephew of founder, issued a Second Manifesto on Polygamy which explicitly excommunicating those practicing polygamy.

To this day Church leaders flatly declare that no recognized members of the church, practice plural marriage.  Yet it persists, largely in remote and rural areas.  A tiny Fundamentalist Church of Jesus Christ of Latter Day Saints and other break-away groups have been organized and continue to endorse the practice.  Prosecutions are once again on the rise in Utah in the early 21st Century.

Meanwhile some sympathy and tolerance for the practice has grown with reports of suffering caused families in remote areas by occasional continuing raids and arrests.  The best public relations coup of all, however, was the long run of Sister Wives on the cable channel TLC, a reality show that has painted one polygamous family in a mostly positive light. 

A general live-and-let-live attitude on sexual and family matters has largely culturally usurped traditional American Puritanism.  In a way, just as the most vocal opponents of marriage equality had warned, tolerance of same gender matrimony, has left the door ajar for other traditionally so-called deviant arrangements, including plural marriage.

Meanwhile the Mormons have carefully burnished apublic image of fostering an idealized, if paternalistic, nuclear family life featuring clean living, close relationships, and fervent support for traditional values.  On social issues, particularly abortion and marriage equality, they have sought to make common groundwith the Evangelical Religious Right, and conservative Catholics.

Can the Saints ever shake the stained heritage of polygamy?  Can they find safety and security from persecution as part of a broader Conservative movement?  Will the Evangelicals who, in their hearts-of-hearts regard Mormonism as a satanic cult long allow political expediency to override their urge to smash heretics and perceived others? Stand by for the results.

Fresh bread is something of a tiny miracle. Or maybe just a marvel. Born from simple ingredients and careful technique, it emerges from the oven steaming and scented and ready to provide sustenance.

What are the marvels and tiny miracles of your day?

The Daily Compass offers words and images to inspire spiritual reflection and encourage the creation of a more loving, inclusive and just world. Produced by The Church of the Larger Fellowship, the Unitarian Universalist Congregation with no geographical boundary. Please support the publishing of The Daily Compass by making a $10 or $25 contribution (more if you can, less if you can't)! Thank you for your support!

Please join us on Sunday (26 September 2021) at 11:00 AM for “Look Again” by Rev. Barbara Jarrell.

Our service will be livestreamed on Facebook Live here.

Watch for our weekly email announcements for info on the next in-person worship service and other opportunities to gather in smaller groups in person.  You can sign up for these announcements using this link.

Our September 2021 give-away-the-plate recipient is North Louisiana Interfaith.

We will have a  virtual coffee hour after the service on Zoom.

While we are remaining physically distant, we want to know how you are doing, what you need, and what you are interested in.  You can let us know using these online surveys.

And you can contribute to All Souls using this online resource.

Families — we hear you and realize how done you are with Zoom.

We will continue to watch the local COVID numbers and we feel encouraged by the cooling weather and the possibility of comfortable outdoor activities.

We hope to have news about some outdoor activities for children and youth soon.

Keep the faith.

Please join us on Sunday (26 September 2021) at 9:00 AM for our adult religious education class via Zoom.

We have completed our White Fragility book study group using the book by Robin DiAngelo.

This week we continue our exploration of the 8th principle and anti-racism as we look at how Southern socialites rewrote history.

With so much attention turned recently to the teaching of history in our schools (including all the erroneous assertions that critical race theory is taught in kindergarten through grade 12), it’s time to take a look at how our textbooks came to frame the history that many of us learned in school and the huge role that the United Daughters of the Confederacy played in the process.

Please join us next Wednesday (29 September 2021) at 12 noon for our weekly Zoom lunch.

Bring your lunch and meet up with your All Souls friends, have lunch, and just catch up.

Please join us on Saturday (25 September 2021) at 10:30 AM for our weekly meditation group with Larry Androes.

This is a sitting Buddhist meditation including a brief introduction to mindfulness meditation, 20 minutes of sitting, and followed by a weekly teaching.

The group is free and open to all.

For more information, contact Larry via email or phone using (318) 272-0014.

My old home state of Wyoming has a lot of memorable, iconic sights—the Yellowstone geyser Old Faithful, the front range of the Grand Tetons, Independence Rock on the old Oregon Trail.  But nothing is more unusual or more recognized than the formation that looks like a giant tree stump rising high above the winding Belle Fouche River in a remote corner of the state—Devils Tower.

After 10 years of futile efforts by the Wyoming Congressional delegation to have a much larger area including the formation declared a National Park on September 24, 1906 President Theodore Roosevelt, proclaimed Devils Tower a National Monument. It was the first ever use of that designation.  Only 1,152.91 acres of the originally proposed park were protected.  

Two years later the rest of the abortive park in the drainage, including the nearby Little Missouri Buttes, were opened for public use—a victory for both timber interests and cattlemen seeking yet more open range grazing.

No one is exactly sure when the imposing feature was first seen by Whites.  Likely early trappers caught a glimpse, but accounts have not been found.  In 1857 Lt. G. K. Warren’s expeditionto reach the Black Hills from Ft. Laramie was turned away from the area by a large party of hostile Lakota.  Warren’s log mentions seeing the Bear Lodge—one of several indigenous names for the rock—and the Little Missouri Buttes in the distance through a powerful telescope.  But some scholars believe, because he did not remark on its unusual configuration, that he was probably referring the Bear Lodge Mountainsalso nearby.

On July 20, 1859 topographer J. T. Hutton and Sioux scout Zephyr Recontre reached the formation.  They were a small party from the larger Capt. W. F. Raynolds Yellowstone Expedition.  But once again neither Hutton nor Raynolds left a detailed account.  

It wasn’t until 1875 that a U.S. Geological Survey expedition and its military escort under Col. Richard I. Dodge the formation was studied and described in detail.  Expedition member Henry Newt wrote:

Its remarkable structure, its symmetry, and its prominence made it an unfailing object of wonder. . . It is a great remarkable obelisk of trachyte, with a columnar structure, giving it a vertically striated appearance, and it rises 625 feet almost perpendicular, from its base. Its summit is so entirely inaccessible that the energetic explorer, to whom the ascent of an ordinarily difficult crag is but a pleasant pastime, standing at its base could only look upward in despair of ever planting his feet on the top.

Dodge was credited with giving the formation its now familiar English name.  As was so often the case, it came from a misunderstanding about a native name.  An interpreter mistranslated one of the native names—most of which were some variation of Bear’s Lodge in several different Plains tribe tongues—to Bad God’s Tower.  Expedition members converted this to “Devil’s Tower.”  Following standard topographical practice, the apostrophe was dropped from the official name given the formation.  We can be fairly certain that the translation somehow went awrybecause none of the many native legends associated with the rock have anything remotely to do with a “bad god.”

Of course, Native tribes had been aware of the Tower.  It was considered magical or sacred by many tribes—in addition to the Lakota and other Sioux the Arapaho, Cheyenne, Crow, and Kiowa.  The Lakota, the dominant tribe in the area since their arrivalfrom the area around the headwaters of the Mississippi in the late 18th Century and spectacularly successful adoption of the horse centered Plains Indian culture, regarded the Bear Lodge—Matho Thípila—as a sacred location second only to the Black Hills.

The various tribes have different origin stories for the great rock and many associations with mythic figuresor great heroes.  Many used the Tower as the site of individual cleansing rituals, group spiritual practice such as the Sun Dance and Sweat Lodge purifications, and as a sacred burial ground for heroes and great shamans.  The Lakota associated it with one of their most sacred objects, the White Buffalo Pipe, a gift of White Buffalo Woman, a great spiritual mythic or semi-mythic presence. 

Among the many legends associated with the tower, the National Park Service, custodians of the Monument, heavily promoted one story in their literature.  In this tale, shared in slightly different forms by the Kiowa and Lakota, seven Indian girls were playing or gathering foodnear the river when a giant bear attacked them.  The girls fled and ran to a large stump.  They jumped on it and began to pray to the Great Spirit (this language is a tip-off that the story has been launderedthrough Whites and not collected directly from the people) for help.  Hearing their prayers, he began to raise the stump to the heavens.  As it grew and grew, the enormous Bear tried to climb the stump leaving his claw marks on the side and littering the base with the shredded bark.  The Bear could not reach the girls and went away.  But by then the stump had grown so high that the girls could not climb down.  Taking pity on their plight, the Great Spirit transformedthe girls into seven stars directly above the tower, stars known to Europeansas the Pleiades.  It is difficult to tell know exactly how much of this popular story—I was entranced with it as boy—came from authentic tradition, and how much grafted from similar tales in Western mythology.

Today members of several tribes continue to hold ritual observances at the Tower, although burials are now forbidden by the Park Service.

It is also a popular tourist attraction, although it takes a fairly determined tourist to get there.  Located hours away from the nearest attractions in the Black Hills, far from any town of even modest size, well away from major highways, most visitors have to dedicate an entire dayto seeing just this one sight.  There is only one café at road junction miles away and a Park Service concession stand on site for food.  There are a couple of 1950’s style motels nearby, a couple of dude ranches in the area, and camping at Monument.

Yet people come.  Visits took a dramatic jump when Steven Spielberg featured the Tower as the alien landing spot in Close Encounters of the Third Kind.  And it has become a Mecca for the growing sport of rock climbing.  Hundreds make the climb every season, as many as a dozen a day, using several well established routesto the top on every side. 

Native tribes, for home the site is sacred, objected to any climbing.  White climbers and the tribes were at odds for years until the Park Service brokered a “voluntary” compromise.  Since most tribes hold their holiest ceremonies at the Tower in June, the Park Service asked climbers to voluntarily refrainfrom ascending the rock in that month.  They estimate that 85% of climbers honor that agreement.  But authorities are powerless to stopthose who do not.  And a climbing group and local tourist interestshave sued the Park Service for even suggesting self-restraint.

I visited Devils Tower several times as a boy.  A years ago, when my two oldest daughters were still childrenmy wife and I made the long trip from the Black Hills to show it to them.  It was one of the few natural wonders that they saw on that Western trip that actually impressed them.  They even managed to hike the trail that encircles the rock, quite an achievement for kids allergic to walking.  

Our hope does not live in some glimmer of an indistinct future.
Rather, we know the way to the world of which we dream,
and by covenant and the movement forward of one right action
and the next, we know that one day we will arrive at home.
-Theresa Ninán Soto, from “We Hold Hope Close”

Where does your hope live today?

The Daily Compass offers words and images to inspire spiritual reflection and encourage the creation of a more loving, inclusive and just world. Produced by The Church of the Larger Fellowship, the Unitarian Universalist Congregation with no geographical boundary. Please support the publishing of The Daily Compass by making a $10 or $25 contribution (more if you can, less if you can't)! Thank you for your support!

Image credit: Albert Bridge

This year’s theme for Hispanic/Latinx Heritage Month is Esperanza: A Celebration of Hispanic Heritage and Hope. It invites Hispanic and Latinx communities to reflect on how good our tomorrow can be by holding onto resilience and hope. The following books from our catalog wouldn’t be here without our authors’ sense of hope, be it the hope of a better future embodied in the text or the hope that the book will reach the reader who needs it. In each one, you will experience stories of resilience in the face of seeking justice, of crossing borders and carving out a space for one’s self in an uninviting country, adding to the complexities and contradictions of the United States’ narrative. One of these books is for you. Happy Hispanic/Latinx Heritage Month!

An African American and Latinx History of the United States

I wrote this book because as a scholar I want to ensure that no Latinx or Black children ever again have to be ashamed of who they are and of where they come from. Collectively speaking, African Americans and Latinx people have nothing to apologize for. Every democratic right we enjoy is an achievement that our ancestors fought, suffered, and died for.
—Paul Ortiz

Boomerang/Bumerán

You are returning, you are going back to where it all
began, careful to engage in the necessary oblivion of the
circumstances that took you away in the first place. You will
hold your breath and pretend enough answers have been
provided to satisfy your pride, your urge to be here, on the
threshold of what might have been home if not for upheaval,
if not for the price of sugar and oil on the world market, if
not for the assurance of safety and comfort elsewhere, if not
for revolution and exile.

/

Vas de regreso, vas a volver a donde empezó todo, con
cuidado de establecer le obligade olvido de les circunstancias
que te alejaron en le primer lugar. Vas a contener le
respiración y pretender que suficientes respuestas han sido
proporcionades para satisfacer tu orgullo, tu afán de estar
aquí, en le umbral de lo que podría haber sido tu hogar, de
no haber sido por le agitación, de no haber sido por le precio
de le azúcar y de le petróleo en le mercado mundial, de no
haber sido por le garantía de seguridad y de confort en otre
lugar, de no haber sido por revolución y exilio.
—Achy Obejas

A Cup of Water Under My Bed: A Memoir

I begin resenting Spanish. At first, it happens in small ways. I realize I can’t tell my mother about the Pilgrims and Indians because I don’t know the Spanish word for Pilgrims. I can’t talk about my essay on school safety because I don’t know the Spanish word for safety. To share my life in English with my family means I have to give a short definition for each word that is not already a part of our lives. I try sometimes, but most of the time I grow weary and finally sigh and mutter, “Olvídate.” Forget it. This is how Spanish starts annoying me. I suppose it’s what happens when you’re young and frustrated, but you can’t be angry at the white teachers because that would get you nowhere, and you can’t be too upset with your parents because they want what they think is best for you.
—Daisy Hernández

How Does It Feel to Be Unwanted?: Stories of Resistance and Resilience from Mexicans Living in the United States

Like millions, these Mexican men and women have worked diligently over the course of three decades to create networks of resistance and solidarity and keep forging ahead. They have refused to be the victims of the broken systems of both countries and have triumphed over adversity against all expectations. Thanks to this history of struggle and perseverance, on both sides of the border, they are standing up to the politicians in the United States who convey, in words and in actions, that they are not wanted here.
—Eileen Truax

How to Love a Country

Como tú, I question history’s blur in my eyes
each time I face a mirror. Like a mirror, I gaze
into my palm a wrinkled map I still can’t read,
my lifeline an unnamed road I can’t find, can’t
trace back to the fork in my parents’ trek
that cradled me here. Como tú, I woke up to
this dream of a country I didn’t choose, that
didn’t choose me—trapped in the nightmare
of its hateful glares. Como tú, I’m also from
the lakes and farms, waterfalls and prairies
of another country I can’t fully claim either.
Como tú, I am either a mirage living among
these faces and streets that raised me here,
or I’m nothing, a memory forgotten by all
I was taken from and can’t return to again.
—Richard Blanco

An Incomplete List of Names: Poems

No one calls me Miguel
except those who don’t know me
or those who do.

America what do you want me to say?
There are too many of your voices in my ear;
I don’t know what you look like anymore.
America what size are you now?
—Michael Torres

The Weight of Shadows: A Memoir of Immigration & Displacement

How strange to be welcomed now, since I’ve lived my life here from before I can remember. My cultural references are decidedly 80s and 90s United States—Urkel, Alex P. Keaton, Tom & Jerry, Biggie—and despite my best efforts I sometimes slip into a Chicago accent, cutting my A’s short. . . . I don’t feel any different after saying “I will,” but I know there are some real changes that have just taken place, not to my body—and it’s really too soon for anything to have changed in my mind—but to the relations I have to the place in which I live, its bureaucracy, and its ability to restrict my movement.
—José Orduña

Women Writing Resistance: Essays on Latin America and the Caribbean, ed. Jennifer Browdy

The big and the little screens have presented us with the picture of the funny Hispanic maid, mispronouncing words and cooking up a spicy storm in a shiny California kitchen. This media-engendered image of the Latina in the United States has been documented by feminist Hispanic scholars, who claim that such portrayals are partially responsible for the denial of opportunities for upward mobility among Latinas in the professions.
—Judith Ortiz Cofer, “The Myth of the Latin Woman”

Paulo Freire wrote that “to do without hope, in the struggle to improve the world, is a frivolous illusion.”

How do we build hope? When we share our stories, move together for justice, and side with love we build hope! We know this and yet as co-chairs of the Commission on Social Witness, Alison and I have learned that hope is in short supply.

Folx are overwhelmed, and it’s no wonder! The sheer scale of challenges we face in our personal lives coping with the pandemic, and in our hurting world, is unprecedented.

Attacks on the transgender and gender nonconforming community, erosion of our basic right to vote, environmental crises leveling poor and POCI communities, and a global pandemic devastating folx who are already laboring in harsh conditions and lacking basic healthcare. We are all in need of some potent hope!

That is why Alison and I have created two hope-filled evenings - UU Social Witness Convenings on Oct. 6 & 13 - to gather together and side with love. We have invited 20+ speakers who are doing amazing work with inspiring organizations (including TRUUsT, BLUU, DRUUMM, ARE, UUJEC, UUSJ, State Action Networks in AZ and NC, the UUA Administration and Side with Love Organizing Strategy Team staff, and more) to come together, share stories of justice, and fill our hearts and minds with tangible ways to get our hope going! 

We are enthusiastically inviting you to join us for two gatherings to make connections, get inspired, and start building more justice and more hope in our world. Let’s gather, inspire, and launch social witness action! The two events will focus on four critical social justice statements. We affirmed and adopted these statements at General Assembly 2021, now let’s act on them!

• “Undoing Systemic White Supremacy: A Call to Prophetic Action"

• “Defend and Advocate with Transgender, Nonbinary, and Intersex Communities”

• “Stop Voter Suppression and Partner for Voting Rights and a Multiracial Democracy” 

• “The COVID-19 Pandemic: Justice. Healing. Courage.” 

Check out the complete list of fabulous speakers and details.

Sign up for one or both events:

• Wednesday, Oct 6, 7-9 pm ET/4-6 pm PT 

  • “Defend and Advocate with Transgender, Nonbinary, and Intersex Communities”

  • “Stop Voter Suppression and Partner for Voting Rights and a Multiracial Democracy” 

• Wednesday, Oct 13, 7-9 pm ET/4-6 pm PT

  • “The COVID-19 Pandemic: Justice. Healing. Courage.”

  • “Undoing Systemic White Supremacy: A Call to Prophetic Action"

All UUs are invited--no prior experience or knowledge is necessary! The meeting will take place via Zoom. Zoom accessibility features are outlined here at this link. 

Alison and I cannot wait to gather with other UUs, bear witness to what each of our guests is doing, and share ways everyone can get involved in making justice a reality, no matter what our resources or bandwidth might be. We UUs are called to bring forth the beloved community as much as we can in this life. Let’s keep hope and justice going!

Blessings of Hope and Resilience,

Pippin Whitaker & Alison Aguilar Lopez Gutierrez McLeod

Co-Chairs, UUA Commission on Social Witness

Attached media: https://web.archive.org/web/20211111041444/https://images.squarespace-cdn.com/content/v1/5449513ee4b025f84fddfa72/1632416473417-LU63ZE3W5BIXPDRC6SYT/CSW%20Social%20Witness%20convening.png?format=1500w

Paulo Freire wrote that “to do without hope, in the struggle to improve the world, is a frivolous illusion.”

How do we build hope? When we share our stories, move together for justice, and side with love we build hope! We know this and yet as co-chairs of the Commission on Social Witness, Alison and I have learned that hope is in short supply.

Folx are overwhelmed, and it’s no wonder! The sheer scale of challenges we face in our personal lives coping with the pandemic, and in our hurting world, is unprecedented.

Attacks on the transgender and gender nonconforming community, erosion of our basic right to vote, environmental crises leveling poor and POCI communities, and a global pandemic devastating folx who are already laboring in harsh conditions and lacking basic healthcare. We are all in need of some potent hope!

That is why Alison and I have created two hope-filled evenings - UU Social Witness Convenings on Oct. 6 & 13 - to gather together and side with love. We have invited 20+ speakers who are doing amazing work with inspiring organizations (including TRUUsT, BLUU, DRUUMM, ARE, UUJEC, UUSJ, State Action Networks in AZ and NC, the UUA Administration and Side with Love Organizing Strategy Team staff, and more) to come together, share stories of justice, and fill our hearts and minds with tangible ways to get our hope going! 

We are enthusiastically inviting you to join us for two gatherings to make connections, get inspired, and start building more justice and more hope in our world. Let’s gather, inspire, and launch social witness action! The two events will focus on four critical social justice statements. We affirmed and adopted these statements at General Assembly 2021, now let’s act on them!

• “Undoing Systemic White Supremacy: A Call to Prophetic Action"

• “Defend and Advocate with Transgender, Nonbinary, and Intersex Communities”

• “Stop Voter Suppression and Partner for Voting Rights and a Multiracial Democracy” 

• “The COVID-19 Pandemic: Justice. Healing. Courage.” 

Check out the complete list of fabulous speakers and details.

Sign up for one or both events:

• Wednesday, Oct 6, 7-9 pm ET/4-6 pm PT 

  • “Defend and Advocate with Transgender, Nonbinary, and Intersex Communities”

  • “Stop Voter Suppression and Partner for Voting Rights and a Multiracial Democracy” 

• Wednesday, Oct 13, 7-9 pm ET/4-6 pm PT

  • “The COVID-19 Pandemic: Justice. Healing. Courage.”

  • “Undoing Systemic White Supremacy: A Call to Prophetic Action"

All UUs are invited--no prior experience or knowledge is necessary! The meeting will take place via Zoom. Zoom accessibility features are outlined here at this link. 

Alison and I cannot wait to gather with other UUs, bear witness to what each of our guests is doing, and share ways everyone can get involved in making justice a reality, no matter what our resources or bandwidth might be. We UUs are called to bring forth the beloved community as much as we can in this life. Let’s keep hope and justice going!

Blessings of Hope and Resilience,

Pippin Whitaker & Alison Aguilar Lopez Gutierrez McLeod

Co-Chairs, UUA Commission on Social Witness

Attached media: https://web.archive.org/web/20211111041444/https://images.squarespace-cdn.com/content/v1/5449513ee4b025f84fddfa72/1632416473417-LU63ZE3W5BIXPDRC6SYT/CSW%20Social%20Witness%20convening.png?format=1500w

As ever, it was hard—dangerous and hard—to be Black in early 19th Century America for Freemen as well as for slaves.  Take the Northern state of Ohio, for instance.  It had entered the Union in 1803 under an 1802 constitution that abolished slavery.  Although technically a Free State, Ohio was culturally Southern having been settled predominantly by frontiersmen moving west from Virginia and the Carolina through Tennessee and Kentucky before, during, and after the American Revolution and the widespread Indian wars that followed.  This was especially true of Cincinnati, which rapidly became the busiest port on the Ohio River.

Farming in Ohio was not naturally suited to the plantation system which relied on large numbers of slave laborers, so the ban on slavery mostly affected those in domestic service or hired out by their masters as laborers, craftsmen,and river men.  It was not a huge economic loss to forgo them and in actuality most masters effectively kept their personal servants in virtual bondage for their lifetimes.  But the white citizens were fearful that as a free state Ohio would become a magnet for free Blacks and for escaped slaves who would compete for wages and land.  Thus in 1807 the state enacted strict Black laws.

Similar to laws passed in border and other Northern States like Illinois, the 1807 act was meant to discourage migration to the state by requiring Blacks to prove that they were not slaves and to find at least two people who would guarantee a surety of $500—a prohibitive fortune worth years of income to small farmers, craftsmen, or merchants who might employ them—for their good behavior. The laws also banned marriage to Whites and forbad gun-ownership in a region where hunting was an important source of food, regulated occupations, and imposed numerous petty restrictions.  Needless to say, the rights and privileges of citizenship were deniedto any Blacks who could jump through all of the hoops.  

In the early years of the century, the Black laws did discourage migration.  But it never eliminated it.  As circumstancesand economic realities changed enforcement became lax, then spotty, and finally rare.  Part of that was due to a major shift in the population.  The threat of Indian warfare finally ended after the War of 1812 and the British evacuation of Ft. Detroit and the end of sponsorship of hostile tribes and helped open up the mostly unsettled northern half of the State.  That accelerated greatly after the opening of the Erie Canal in 1825 made Lake Erie a major route to the West.  Most of the new settlers were decedentsof the New England diaspora by way of New Hampshire, Vermont, and Up State New York.  These Yankees were in general anti-slavery and their influx was changing the political balance in the state.

But more importantly, the introductionof practical steamboats on the Ohio River created a boom in the trade on the river.  The larger steamboats required larger crews, especially deck hands and boiler stokers, as well as armies of dock laborers, warehousemen, and teamsters. 

Cincinnati and other river ports had no choice but to use Free Black labor or be undercut by the slave labor used at Virginia and Kentucky river towns like Wheeling or Louisville.  By the late 1820 the Queen City had a large Free Black population.   White laborers became increasingly resentful of competition from Blacks which undercut wages.  Under pressure, Cincinnati began to try to apply the long dormant Black Laws on local Freemen.  When that was not effective in driving out the population major rioting against Blacks broke out in July and August of 1829.  After bloody rampages and the burning of Black neighborhoods, churches, schools, and businesses 1200 Blacks were driven from the city and many resettled in Canada.  Not only were casual laborers affected, but a small but growing elite of Black businessmen and skilled craftsmenwas devastated.  Many appealedto other Black communities, especially well established centerslike Philadelphia and Baltimore, for financial assistance for re-location schemes to Canada. 

Eventually a Baltimore Free Black leader and activist, Hezekiah Grice issued an appeal to major communities to a national meeting to plan assistance for a major Canadian resettlement.  He argued that the U.S. would never be safe for Blacks and noted that there were already communities of former slaveswho were freed during the American Revolution by the British and evacuated to the North along with Tories after the war.  A small number of escaped slaves were trickling into British North America as well, a number that would grow exponentially with the regular establishment of the Underground Railroad.

Grice found an ally, host,and a venue Philadelphia, home to the largest and most sophisticated population of Free Blacks in the U.S. thanks to the Quaker tradition of tolerance and relative proximityto slave states. 

Bishop Richard Allen was the most importantFree Black leader of the first half of the 19th Century.  Born in 1760 as a slave to Benjamin Chew in Philadelphia, Allen and his family were sold to a Delaware Plantation owner.  While in bondage he began to attend Methodist camp revivals and eventually became a lay preacher to his fellow slaves.  As a skilled carpenter Allen was able to purchase the freedom of himself and his family and rode circuit as a saddle bag preacher before relocating to his hometown.  There he was invited to preach for the Black community at St. George’s Methodist Church.  Eventually restrictions on his community, especially segregated seating in the balcony and numerous snubs from White congregants caused him and his people to leave the church and establish their own Methodist community.  After meeting in homes and rental properties, Allen purchased, moved, and physically rebuilt an old blacksmith shop as his first church—the first African-American congregation worshiping in its own building in the country.  Eventually he was regularly ordained as a Methodist minister and his Bethel Church—now revered as Mother Bethel—became the nucleolus of the African Methodist Episcopal Church, the first Black Protestant denomination.  Allen became its presiding Bishop.

But his influence went far beyond his fervent religious activity.  He realized early on that he was de facto the leader of his community.  His first step was to form the Free African Society in 1787 to support community and aid recently manumitted slaves. It offered financial assistance to families and educational services for children or adultsseeking employment.   As part of the effort Allen began the first school for Black children and adult literacy and Bible classes at his church.  He also published a Freemen’s newspaper, and numerous pamphlets and tracts on religion, temperance, and Black issues.

Forty delegates, all Blacks from nine statesattended the National Negro Convention at Mother Bethel from September 20-24, 1830.  Not surprisingly, Allen was elected to preside.  Debate focused on Grice’s Canadian resettlement proposal.

A minority were interested in the schemes of the American Colonization Society (ACS) to re-settle Blacks in Africa.  Supported by some well meaning religious folks, mostly Quakers and philanthropists it also drew support from “enlightened” Southern planters in the tradition of Thomas Jefferson who found slavery philosophically irreconcilable with liberty but were terrified by the prospect of freeing “savage and ignorant” slaves who would become violentand prey on White womanhood.  Convinced that Blacks and Whites could never live peacefully forever, shipping them back to their supposed homeland seemed the easiest solution.  Members of the convention recognized that for the virulent racism it represented.  Most of the established Freemen considered themselves culturally American and after generations had no connection at all to Africa.  Moreover the Colonization Society plan disregarded Africa’s ethnic and tribal divisions and the rights of native Africans to their own land.  By the end of the convention the Colonization Society plan would be flatly rejected.

But there was not total unanimity around the Canadian plan, although it was generally popular.  Canada offered a similar culture and climate and a common language—English—they already knew.  And with vast lands available for possible settlement, it seemed amenable and hospitable.  But many delegates were firm for striving for citizenship rights in American, which they considered home.

In the end, the delegates endorsed the Canadian plan and pledged to work towards it, but also decided to advocate more broadly for Freemen in the United States and offer sympathetic support to those still in slavery.  In the U.S. Free Blacks would demonstrate their worthiness for citizenship by undertaking a program of moral up-lift, temperance, strong families, chastity, education, hard work, and building black businesses and institutions.  Although sympathetic to those still in slavery, they took pains toseparate and elevate themselves as Freemen.  Their political program was not radical, their method gradual.  It spoke only in general terms of a possible total end to slavery and held out the hope of winning over more sympathetic Whites.

                                    James Forten, leader of the American Moral Reform Society.
 

Allen was elected President of a new organization, American Society for Free Persons of Color to follow up on Canadian colonization and other parts of the program.  A second, parallel organization was established to promote dignity,morality, and respectability in the Black community.  American Moral Reform Society, led by Philadelphia businessmen James Fortenand William Whipper emphasized temperance and virtue.

Bishop Allen did not long survive the Convention.  He died on March 26, 1831 at the age of 71.  But his work was carried on by others.

The scheme for Canadian resettlement eventually fizzled for lack of resources to promote large scale emigration and the establishment of Black communities.  Many Blacks, who did re-locate, found their welcome far less hospitable than expected and concluded that there was not much difference between White men on either side of the border.  Work turned more to American reform and rights and with the rise of a vigorous, mostly White-led abolitionist movement and the establishment of the Underground Railroad.  By the 1850’s a much more radical generation represented by Fredrick Douglass transformed the movement.

The 1830 Convention was the first of many Black Convention held in the years before the Civil War.  Philadelphia was the most common site, but gatherings were also held in New York City, Baltimore, Pittsburgh, and Cincinnati.  National and state conventions were held almost yearly through 1864 and their proceeding reflected the growing changes and militancy in the Free Black movement.  New organizations were spawned and publications launched.

In 1859 a White newspaper observed, “Colored conventions are almost as frequent as church meeting.”

Ivy creeps its way up a brick wall, sending out hairy tendrils that stick to any roughness in the surface. It branches out and grows longer. Slowly, it covers the wall with its lushness.

How can you send out tendrils of spirit to move yourself forward today?

The Daily Compass offers words and images to inspire spiritual reflection and encourage the creation of a more loving, inclusive and just world. Produced by The Church of the Larger Fellowship, the Unitarian Universalist Congregation with no geographical boundary. Please support the publishing of The Daily Compass by making a $10 or $25 contribution (more if you can, less if you can't)! Thank you for your support!

After incredible organizing and mobilization of voters for the 2020 election cycle, we caught a glimpse of what real democracy looks like. We not only witnessed the power of the people, we collectively claimed it. Next week the Freedom to Vote Act will be coming up for a vote in the Senate, to help us keep power in the people’s hands. 

All around the country, there have been attempts - some successful - to restrict the freedom to vote for millions of Americans. These efforts to restrict voting rights strategically harm communities of color, young voters, disabled voters, and new citizens. The freedom to vote has never been fully realized in this country, and despite that we have organized for significant changes and wins. But we cannot stop there. Take action to support the Freedom to Vote Act today!

The Freedom to Vote Act is a bold and necessary move towards real democracy. It includes provisions that would expand equitable access to voter registration across the country, such as requiring automatic voter registration systems through state DMVs, access to online voter registration, and same-day voter registration at all polling locations by 2024. 

Voting itself would become more accessible, with the requirement of at least 15 consecutive days of early in-person voting, no-excuse mail voting for all voters in federal elections, accessible drop boxes, an easy way to cure deficient ballots, and the inclusion of all provisional ballots for eligible races in a county

And the Freedom to Vote Act includes protections that prevent future efforts to restrict voters’ rights. It bans partisan gerrymandering and redistricting, reduces the influence of corporations or wealthy donors through increased disclosure requirements, and protects election officials from intimidation or undue influence by partisan poll watchers.  

Friends, the Freedom to Vote Act is a reflection of our commitment to justice, equity, and compassion in human relations, particularly as it relates to governance and our responsibility to care for one another. And because of its promotion of real democracy, there are efforts in the Senate to block or defeat it. We cannot let the collective power of the people be denied. That’s why the timing for reaching out to our Senators now is so key. UUs are continuing to come together with organizers around the country to take strategic action to protect the freedom to vote, and we need you to:

Join a Meeting with Your Senator

UUs for Social Justice (UUSJ) in DC will be holding direct federal advocacy meetings with Senate staff on Voting Rights (both Freedom to Vote Act and John Lewis Voting Rights Advancement Act) from the following states: Georgia, Iowa, Maine, Mississippi, North Carolina, New Hampshire, Texas, and Wisconsin. We need your help & will train and orient you! If you want to participate please fill out this form. If you are from Alabama, Alaska, or Arizona please email anna@uusj.org.

Phonebank to Voters in Arizona & West Virginia

Join Common Cause for one (or more!) of its daily phonebanks to voters in Arizona and West Virginia to advocate for the Freedom to Vote Act and an end to the filibuster that is preventing the passage of liberatory legislation. 

Get Ready, Stay Ready!

We’re here to bend the arc for as long as it takes, and that means staying connected and supported. Stay tuned for an upcoming Pop-Up virtual event following the Senate’s vote on the Freedom to Vote Act next week, so we can sustain our spirits in the movement and plan our next actions!

We know that the moral arc of the universe is long, and that it bends towards justice. But it needs our hands, hearts, and faith to do so. You can take strategic action to promote and protect voting rights today, by showing your support for the Freedom to Vote Act as part of the long-haul movement towards real democracy. 

In faith and justice,

Rev. Ranwa Hammamy

Congregational Justice Organizer, Side With Love

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Jake Morrill

Continue reading "Only Clay on the Wheel"

300多只个股|238只个股日均成交不足千万元
【–股市要闻】2018年8月份以来，由于市场持续低迷，整个A股市场的成交量呈现逐级下降的趋势，大量个股的成交量在低位徘徊，单日成交金额在1000万元以下的个股数量快速增加，“僵尸股”的现象愈演愈烈。数据显示，8月23日，两市有1465只个股成交金额少于2000万元(已剔除全天停牌的公司)，占当日交易股票总数的43%，成交金额少于1000万元的个股有748只。当日成交金额最低的为*ST工新（600701），仅9.48万元。此外，ST长生（002680）、京城股份（600860）、广泽股份（600882）、信隆健康（002105）、ST明科（600091）、ST宏盛（600817）、*ST狮头（600539）、威帝股份（603023）、浙江仙通（603239）、*ST藏旅（600749）、刚泰控股的成交金额也不到200万元。当天，沪深两A股呈现多方面底部特征市共有1615只股票换手率低于1%，741只股票换手率低于0.5%，其中*ST工新、ST长生、刚泰控股、广泽股份、ST生化（000403）等5只个股换手率不足0.1%。　　　　本站统计数据显示，今年上半年，日均成交低于2000万元的个股有378只，日均成交额不足1000万元左右的个股有37只。而下半年以来截至8月29日，A股市场有238只个股日均成交金额低于1000万元，日均成交不足2000万元个股高达841只，是上半年的4倍，而日均成交在一亿元以上的个股仅有821只。从区间日均换手率来看，2018年以来，A股市场共计有1310只个股的日均换手率低于1%，其中，2018年8月份以来，则共计有1803只个股的日均换手率低于1%。　　　　A股市场成交的日益低迷，是导致“僵尸股”数量快速增加的主要原因。统计数据显示，从市场整体的成交规模来看，上证A股的月均成交金额从今年1月份5.7万亿元一路下滑至今年7月份的3.33万亿元。8月22日，上证A股的成交金额仅有983.90亿元，当天，沪深两市仅成交2292.53亿元，创2014年8月29日以来新低(已剔除2016年1月7日，当日开盘不到30分钟即熔断休市)。8月23日、8月24日沪市A股的成交金额也分别仅有1077.37亿元和1026.08亿元。从行业看，8月份日均成交额低于1000万的个股，主要集中于机械设备、化工、电气设备、医药生物和汽车五大行业中，具体数量分别为：69只、35只、28只、26只、24只，合计占比48%。

【股票@正规专业顶级配资】新牛人配资：股票配资盈利没有那么简单
【–股市要闻】股票配资要选择基本面良好的股票，关于成绩太差的股市我是无胆碰它的，通常挑选盘子适中、无不良记载且经营范围不错的股市进行卧底，以准股东的姿势呈现。　　　　股票配资不频频地进行交易，长期在股市中进进出出简单养成守不住仓、赚小便宜的毛病，并且时刻一久有点晕晕糊糊的感受，致使只见树木不见森林，做了券商眼里的“优异”股民。　　　　股票配资决不追高，不论多好的股市，涨得多么诱人，但凡已在高位的股市弄潮儿，一概不去碰它。套用影片《一声叹气》中男主角儿梁编剧的话：“她即是仙女，你也别碰她。”这一类的股市叫做股市中穿奇装异服的股市。　　　　股票配资后鸡蛋要放在不一样的篮子里，通常一起选几只质地不错的股市买入，谁长得好卖得价钱高卖谁，谁跌得多补谁，高抛低吸，这样能够在此伏彼起的股市中顺势而为。　　　　新牛人股票配资，最高5倍，最低2万保证金起配，利息2.0%每月起，证券公司独立帐户，佣金万三。　　　　温馨提示：股票配资请认准新牛人配资唯一官方网站：www.newniuren.com。　　　　新牛人鑫管家国内期货配资，鑫管家官网下载交易软件，正规实盘。　　　　新牛人商品期货配资、国债期货配资、股指期货配资5到15倍杠杆，2000元起配，按天按月都能做，有息按月操盘：1.6%/月；有息按天操盘：15元/万元/天；无息操盘：免管理费；有息(按天、按月操盘)手续费：交易所2倍；无息操盘手续费：交易所3倍。　　　　温馨提示：国内期货配资请认准新牛人配资唯一官方网站：www.newniuren.com。　　　　新牛人信管家国际期货配资，信管家官网下载交易软件，正规实盘。　　　　2000元起配，恒生指数(HSI)手续费仅需90港币，A50期货(CN)9美元，美原油(CL)、美元指数(DX)、美黄金(GC)、美白银(SI)、美铜(HG)、欧元外汇(6E)、英镑外汇(6B)、日元(6J)、澳元(6A)、日经指数(NKD)手续费都为15美元，德国指数(DAX)15欧元。　　　　温馨提示：国际期货配资请认准新牛人配资唯一官方网站：www.newniuren.com。　　　　注：手续费为买入卖出一手国际期货共收取的费用。

【场外市场配资】场外配资大退潮 股市杠杆资金何处去？
【–股市要闻】近期多只个股在没有明显利空的情况下，快速连续跌停，正是由于场外配资收紧，长期盘踞于这些股票的杠杆大户资金难以为继不得不夺路而逃。失去HOMS系统之后，场外配资再次回到以人际约定作为风控基础的时代。　　有意思的是，随着监管加强、市场赚钱效应减弱，配资总体规模快速下降的同时，配资双方的操作细节也出现明显变化。　　在2016年，市场中仍有大量投资客对杠杆资金青睐有加，不少人力图借助高杠杆实现“一把翻身”，因此通过配资公司等形式进行场外配资的现象仍较火爆。　　华东地区一位从事配资行业的人士表示，1:2、1:5之类的配资现在仍可以做。主要是资金出借方和需求方都明显减少了。某券商营业部负责人告诉记者，自证监会彻查场外配资并对相关机构进行处罚之后，以其所在营业部为例，以券商为中介机构的配资业务便不敢再尝试了。“现在经常有小贷公司来问有没有客户需要配资，但我们不会再做中介进行撮合了。不能做，也不敢做。就现在的市场环境，连做两融的客户和资金量也变少了。”　　另一方面，曾经热衷使用高杠杆资金的操盘手也正逐渐被洗出市场。　　今年以来，监管部门统一协调监管，金融去杠杆步伐加快，特别是4月份资金面骤然紧张，成为压垮部分杠杆大户的最后一根稻草，老范们不得不夺路而逃。其间，多只个股出现闪崩走势，在没有任何利空消息之时，突然出现两到三个跌停板，闪崩的背后恰是某些长期盘踞的大户们认亏出局。以印纪传媒、亚振家居等个股为例，前者在4月13日早盘开盘后15分钟内被砸至跌停，并在随后两个交易日一字跌停，三个交易日内跌幅超过27%；后者则在4月17日起的5个交易日内4天跌停，短短一周内股价跌去四成。　　彼时市场人士普遍认为，资金如此不计成本地出逃显然不符合一般交易规律，很可能是由于部分投资人在资金使用上出现特殊需要所致。上交所也在4月15日指出，近期发现一批存在异常交易现象的账户地域特征明显。经分析发现，账户主要集中于浙江温州等地，并有向其他地区扩散的趋势。　　据本站了解，除了以配资公司为主导的场外配资，券商经纪业务系统此前也经常通过股票质押、定向资管等金融产品为大市值客户提供大杠杆配资，但近期券商进入严格自查阶段，主动收紧了上述业务战线。　　深圳某券商营业部负责人表示，在伞形信托被叫停后，大市值客户依然可以通过单一结构化产品进行杠杆融资，这些客户的融资起点至少在一千万元，银行资金可以对其提供1倍杠杆的融资，融资资金走信托通道。“在实践中，客户资金可能本来就是加过杠杆的，导致杠杆比例超出资管有关规定的底线，合规风险其实挺大的。我们对这块业务也进行了收紧。”

中国将出台更多政策举措助力东北打造开放合作新高地
原标题：中国将出台更多政策举措支持东北振兴 打造开放合作新高地中新网长春7月8日电 (李彦国 谭伟旗)东北地区经济发展有实力、有潜力。‘十四五’时期，东北全面振兴将形成新突破。国家发展改革委副主任宁吉喆8日在长春如是说。当天下午，国家发展改革委与美在华跨国企业高层圆桌会暨地方对接会·吉林站成功举行，55家美在华商会、企业的102位代表参会。当次对接会上，宁吉喆介绍，今年前5个月，吉林省外贸进出口同比增长29.4%，增速高于全国1.2个百分点。实际利用外资同比增长47.4%，增速高出全国7.7个百分点。宁吉喆介绍，近年来，中央和地方已经出台了一系列支持东北振兴的重要政策文件，下一步国家发展改革委将会同有关方面，不断完善东北振兴的政策体系，推出更多政策举措和工作方案，推动东北振兴取得新进展。国家发展改革委地区经济司司长肖渭明表示，将进一步支持东北地区优化营商环境、深化国企改革、发展非公有制经济、加快产业转型升级、开放合作新高地、集聚各类人才，为东北全面振兴提供有力的外部政策环境。肖渭明表示，国家发展改革委支持东北地区实施好外商投资准入前国民待遇加负面清单管理制度，确保外资企业平等享受各种支持政策，支持非国有资本参与国有企业混改，以合资方式新设市场主体。当天，与会的跨国企业与吉林省地方政府部门进行了互动交流，并就相关项目展开对接。>> 延伸阅读 <<什么值得卖 | 阿里巴巴国际站2021家电行业发展趋势及定向征品（2021年7月）什么值得卖时尚魔盒 | 阿里巴巴国际站珠宝眼镜手表行业趋势热品（2021年7月）什么值得卖时尚魔盒 | 阿里巴巴国际站流行配饰行业趋势爆品（2021年7月）注：本文为作者独立观点，不代表阿里巴巴国际站立场；如有侵权，请您告知，我们将及时处理。

股票@正规专业顶级配资_关于股票配资后平仓的问题
【–股市要闻】关于股票配资后平仓的问题　　　　据本站了解，如果股票配资账户接近平仓线了，一般情况下，配资平台都会通知客户，看是否提前补些资金还是减一些股票仓位继续操作，但是也不能不排除一些特殊情况，如果股市大跌，一下十几个客户都到平仓线了，可能配资平台还没有通知到客户那，客户的账户就已经低于平仓线不少了，也可能会发生不提醒就减仓的情况，所以配资平台每次在和股票配资客户签订合同前，都会告诉客户，需要客户自己多注意账户资金情况，如果到平仓线了，不想让卖票，一定要和配资平台联系，补一些资金以便继续操作，当然也可以减仓操作。关于配资减仓操作的相关问题，本站在之前的文章和帖子多有谈到，大家可以翻阅。　　　　配资里有个新常态，不少股票配资客户总是抱着，后期股票还能反弹的心态，不把平仓线放在心上，如果低于平仓线了，既不想卖票也不想补资金，那股票配资平台只能按照合同规定，强行减一些股票仓位，所以本站建议股票配资朋友事先有个心理准备。　　　　以上就是本站关于股票配资后平仓的问题的相关介绍，希望对广大外盘配资朋友有所帮助。

It’s the Autumnal Equinox.  In the grey dawn yesterday morning as I went out to retrieve the newspaper from the driveway I was inspired.

Equinox Eve Morn

September 21, 2021

Murfin Estate

Crystal Lake

The first few leaves flutter down

            from the old, slowly dying Boxelder

            in the breaking grey light of dawn,

            most of the thinning leaves not yet turned.

The vigorous five-trunk silver maple

            whose crown enlaces it

            has not even begun to turn

            nor have any of the other trees

            on our small lot.

A wind from the far-off Lake

            breaks yesterday’s heat and humidity,

            on cue the seasons are shifting.

Like that old junk tree

            I can feel myself dropping my own leaves

            tentatively but surely.

My time, too, is slipping away.

—Patrick Murfin

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