office, 1883. fhl collection 973 m2lp v. 5 ; digital versions at google books and internet archive. [ see vol. 5, maryland, cecil county, pp. 142 - 145. identifies war of 1812 veterans living in this county in 1883. ] - civil war history for cecil county, maryland - muffled drums and mustard spoons : cecil county, maryland, 1860 - 1865 - cecil county newspapers are identified in " guide to maryland newspapers, " available online, courtesy : special collections, maryland state archives. - cecil county newspapers, as held at the historical society of cecil county. bound and microfilmed volumes of newspapers, as well as single issues, published in cecil county since 1823 and the present, constitute a valuable portion of the society ' s library. - cecil whig - p. o. box 429, elkton, md 21922 ; ( 410 ) 398 - 3311 - rising sun herald - 303 e. main st., rising sun, md 21911 ; ( 410 ) 658 - 5740 - cecil soil magazine - p. o. box 645, rising sun, md 21911 ; ( 410 ) 658 - 3244 - newspaper articles transcribed for usgenweb - obituary / death notice index ( surnames a - l ) for cecil county, maryland - obituary / death notice index ( surnames m - z ) for cecil county, maryland - obituaries contributed to usgenweb - newspaper results in the family history library catalog - cecil county probate estate files from 1851 to 1940 are searchable. the site will let you view and save. - wills and estate records contributed to usgenweb - probate records and probate record indexes in the family history library catalog societies and libraries cecil county public library - cecil county public library website - elkton central branch 301 newark avenue, elkton, md 21921 ; phone - 410 - 996 - 5600 ; tdd - 410 - 996 - 5609. monday through thursday - 10 am - 9 pm. friday and saturday - 10 am - 5 pm - cecilton branch 215 east main street cecilton, maryland 21913 phone - 410 - 275 - 1091. monday and tuesday - 10 am - 8 pm wednesday and thursday - 10 am - 6 pm friday - closed saturday - 10 am - 5 pm - chesapeake city branch 2527 augustine herman highway chesapeake city, maryland 21915 phone - 410 - 996 - 1134. monday and tuesday - 10 am - 8 pm wednesday and thursday - 10


pm friday - closed saturday - 10 am - 5 pm - chesapeake city branch 2527 augustine herman highway chesapeake city, maryland 21915 phone - 410 - 996 - 1134. monday and tuesday - 10 am - 8 pm wednesday and thursday - 10 am - 6 pm friday and saturday - 10 am - 5 pm. - north east branch 106 west cecil avenue north east, maryland 21901 phone - 410 - 996 - 6269. monday and tuesday - 10 am - 8 pm wednesday and thursday - 10 am - 6 pm friday and saturday - 10 am - 5 pm - perryville branch 500 coudon blvd. perryville, maryland 21903 phone - 410 - 996 - 6070. monday through thursday - 10 am - 9 pm friday and saturday - 10 am - 5 pm - port deposit branch 13 south main street port deposit, md 21904 phone - 410 - 996 - 6055. monday through wednesday - 12 pm - 6 pm thursday and friday - closed saturday - 10 am - 5 pm - rising sun branch 111 colonial way rising sun, md 21911 phone - 410 - 658 - 4025 alternate phone - 410 - 398 - 2706. monday through thursday - 10 am - 8 pm friday and saturday - 10 am - 5 pm. genealogical society of cecil county the genealogical society of cecil county, an organization established in 1977, ceased operating as an independent nonprofit corporation in 2005. under an arrangement made with the historical society of cecil county, the family - history oriented group has given up its independent status and turned its resources over to the historical society. they made a donation of over $ 2, 000 to the historical society. the historical society of cecil county the library has the largest collection of books, manuscripts, maps, government documents and newspapers pertaining to cecil county in existence. the constantly expanding collection contains over 2, 000 books and 12, 000 issues of newspapers ( starting in 1827 ). the library preserves newspaper clippings, obituaries, souvenir booklets, pamphlets, and other memorabilia related to county families, businesses, organizations, churches, schools, towns, industries, and important events in vertical files. photographic collections include an impressive array of postcards, slides, prints, glass plates, negatives, lantern slides, stereo cards and daguerreotypes. wills, land records, correspondence, receipt, business and organization records and much more comprise the manuscript collection. 135 e. main street elkton, md 21921 ; email : email @ example. com the historical


cards and daguerreotypes. wills, land records, correspondence, receipt, business and organization records and much more comprise the manuscript collection. 135 e. main street elkton, md 21921 ; email : email @ example. com the historical society of cecil county is open to the public at the following times. they are closed on all major holidays. monday … … … … … … … … … … … … … … … … … … ….. 10 : 00 a. m. — 4 : 00 p. m. tuesday … … … … … … … … … … … … … … … … … … ….. 6 : 00 p. m. — 8 : 30 p. m. thursday … … … … … … … … … … … … … … … … … … …. 10 : 00 a. m. — 4 : 00 p. m. 1st and 4th saturday of each month … … … … … … … ….. 10 : 00 a. m. — 2 : 00 p. m. list of closings maryland historical society 201 west monument street baltimore, maryland 21201 - 4674. 410 - 685 - 3750 maryland historical society library library hours are thursday - saturday 10 a. m to 5 p. m. museum and library admission : $ 6 for all non - member visitors ; members are free. please note that picture identification and the completion of a one - time registration form is required for all library patrons. please visit the library ’ s visitor information pages for complete information. library visitor information maryland state archives 350 rowe boulevard - annapolis, md 21401 - toll free : ( 800 ) 235 - 4045 - ( 410 ) 260 - 6400 the use of any username and password on our site is for personal and educational purposes only, and constitutes agreement to abide by any and all copyright restrictions. in most instances the username aaco and password aaco # will work. contact firstname. lastname @ example. org if you have any questions or have difficulty accessing files. directions / hoursthe public search room is open tuesday through friday and most saturdays from 8 : 30 a. m. to 4 : 30 p. m. the archives is closed on sundays, mondays, the first saturday of every month, and saturdays of holiday weekends. check website for annual closings. records are pulled every half hour starting at 8 : 45 with the last pull of the day at 3 : 45. on saturdays, due to limited staffing, the


of every month, and saturdays of holiday weekends. check website for annual closings. records are pulled every half hour starting at 8 : 45 with the last pull of the day at 3 : 45. on saturdays, due to limited staffing, the searchroom and microfilm rooms remain open to the public between 11 : 30 and 1 : 30, but record pulls are not performed at 11 : 45, 12 : 15, 12 : 45 and 1 : 15. the maryland state law library the maryland state law library provides legal information to the state ' s appellate courts and other branches of state government and serves as a resource center for circuit court libraries throughout the state. we are open to the public, and we encourage the use of the library ' s many resources, including laws, general reference materials, state and federal government documents, and state and local histories. list of genealogy titles for cecil county in the catalog of the maryland state law library hours - check this maryland state law library holiday closures calendar for all holiday closures. visitors should check the judiciary information line for delays and closings due to inclement weather or emergencies. all visitors are required to go through a metal detector. monday, wednesday and friday 8 : 00am to 4 : 30pm tuesday and thursday 8 : 00am to 9 : 00pm saturday 9 : 00am to 4 : 00pm directions - the maryland state law library is located just outside of downtown annapolis at 361 rowe blvd just one block south the navy stadium. we are in the first floor the courts of appeal building. upper shore genealogical society of maryland p. o. box 275 easton, md 21601. ( 410 ) 745 - 3050 family history centers - [ 1678, 1681 ] 1678 and 1681 caecill county tax lists, available online, courtesy : mdgenweb. - taxable persons in cecil county for the year, 1752. charlestown, md. : genealogical society of cecil county, 19uu. - taxable persons in 1752. - taxables in 1759. - [ 1760 - 1765 ] batchelor tax lists in st. mary anne ' s p. e. parish 1760 - 1765. - cecil county tax lists of august, 1761. - taxables belonging to elk forge in 1762. - batchelor tax list in st. stephen ' s p. e. parish, july 10, 1763. - taxables in 1766. - cecil county tax list of 1783 : first, second, third, fourth, fifth, sixth districts. this


batchelor tax list in st. stephen ' s p. e. parish, july 10, 1763. - taxables in 1766. - cecil county tax list of 1783 : first, second, third, fourth, fifth, sixth districts. this is an alphabetical index to names to all property owners assessed. the index cards at the maryland state archives include county, hundred, names of tracts of land and whether individuals were paupers or single males as provided in the law. - direct tax - maryland, cecil - taxation results in the family history library catalog cecil county vital records order records from vitalrec. com vital records for cecil county from usgenweb vital recordsfor cecil county in the family history library catalog in 1898, the general assembly passed a law that initiated the registration of births in the 23 counties ( chapter 312, acts of 1898 ). at first, compliance with the law on the local level was incomplete. as the state board of health gradually increased its control over the local boards, registration became more reliable. researchers should keep in mind, however, that as late as 1914 the board of health was still working to increase compliance with the law, and some births went unrecorded. the 1898 law dictated that " the record of a birth shall state the date and place of its occurrence, name in full, sex and color, and the number of the child, whether living or still born, and the names, color, occupation, birth place and residence of parents, name and address of the physician, midwife or attendant at the birth ". the maryland state archives also has indexing from 1875 through 1950. the early index ( 1875 - 1919 ) is arranged alphabetically by the surname of the child ( or by the parents ' surname if the child ' s name is not given ). the index provides the child ' s name ( if given ), the names of the parents, the date of birth, and the county. the later index ( 1920 - 1950 ) is in soundex order by the surname of the child ; within the soundex classification it is alphabetical by the father ' s first name. when no father ' s name is given, the card is filed at the beginning of the soundex class. children of unmarried couples are listed twice, under the names of both parents. this later index provides the names of the child and the parents, the date and county of birth, and the child ' s race and birth order. although these indexes are open to the public, please note that the birth


names of both parents. this later index provides the names of the child and the parents, the date and county of birth, and the child ' s race and birth order. although these indexes are open to the public, please note that the birth certificates themselves are restricted for 100 years after the date of birth. - cecil county board of health ( birth record ) 1898 - 1927 at the maryland state archives - hovermill, harry a. indices to cecil county, maryland marriage licenses, 1865 - 1885. charlestown, maryland : cecil county genealogical society, c1982. available in the family history library. - maryland death certificate index 1898 - 1944, available online, courtesy : vital records indexing project, maryland state archives. - death certificates 1920s - 1940s, 1940s - 1950s, available online, courtesy : historical society of cecil county - burial permits, 1906 - 1912, 1912 - 1962 ; available online, courtesy : historical society of cecil county - social security death index - how do i find a death notice or obituary in a newspaper? - cecil county mdgenweb project, a member of the mdgenweb project, an affiliate of the usgenweb project. - family history library catalog for cecil county. - maryland state archives results for cecil county records. - " cecil co., " in genealogical sources in periodicals at the maryland state archives. - worldcat results for cecil county wiki articles describing online collections are found at : - ↑ handybook for genealogists : united states of america, 10th ed. ( draper, utah : everton pub., 2002 ), 181. [ fhl book 973 d27e 2002 ]. - ↑ 2. 00 2. 01 2. 02 2. 03 2. 04 2. 05 2. 06 2. 07 2. 08 2. 09 2. 10 2. 11 2. 12 2. 13 2. 14 peden, henry c., compiler. inhabitants of cecil county, maryland, 1649 - 1774. westminster, maryland : willow bend books, 1999. - ↑ 3. 0 3. 1 maryland geological survey, george burbank shattuck, florence bascom, edward bennett mathews, clarence wilbur dorsey, jay allan bonsteel, oliver lanard fassig, henry albert pressey, louis agricola bauer, hugh m. curran, george bishop sudworth. cecil county, volume 1. page 26. geological survey ( u. s. ), united states. bureau of soils. digitized by google books - ↑


##ey, louis agricola bauer, hugh m. curran, george bishop sudworth. cecil county, volume 1. page 26. geological survey ( u. s. ), united states. bureau of soils. digitized by google books - ↑ 4. 0 4. 1 johnston, george. history of cecil county, maryland, and the early settlements around the head of chesapeake bay and on the delaware river, with sketches of some of the old families of cecil county. elkton, maryland : george johnston, 1881. - ↑ william hand browne, ed., archives of maryland : proceedings and acts of the general assembly of maryland october 1678 - november 1683 ( baltimore : maryland historical society, 1889 ). - ↑ eichholz, alice, editor. redbook american state, county, and town sources ( provo, utah : ancestry publishing, 2004 ), 306. - ↑ peder, henry c., jr. revolutionary patriots of cecil county, maryland. westminster, maryland : heritage books, 2007. - ↑ garrett, jere. " muffled drums and mustard spoons : cecil county, maryland, 1860 - 1865 ". shippensburg, pennsylvania : burd street press, c1996 - ↑ " birth records " in maryland state archives at guide. mdsa. net ( accessed 28 jun 2010 ). new to the research wiki? in the familysearch research wiki, you can learn how to do genealogical research or share your knowledge with others. learn more


forgetfulness is common during middle age. more than a third of women in the melbourne women ' s midlife health project replied " yes " when asked if they had trouble recalling recent events during the preceding week. 1 dementia, mild cognitive impairment, and cognitive aging in discussing cognitive disorders, one should distinguish among dementia, mild cognitive impairment ( mci ), and cognitive aging. dementia entails major cognitive decline that has a substantial impact on occupational activities and other aspects of usual daily living. it is distressingly common with age. by age 95, about half of the population will have dementia. fortunately, midlife dementia is rare. for a woman in her 50s, the estimated incidence is less than 0. 1 per 1, 000 personyears. alzheimer disease and frontotemporal dementia are the prime considerations in this age - group. roughly two - thirds of dementia after age 60 is caused by alzheimer disease, although the importance of mixed pathologies is increasingly recognized. frank dementia is often preceded by a transitional stage of cognitive decline, and the term mci is applied to patients meeting criteria believed to characterize incipient dementia. 2, 3 the inference is that patients with mci already have brain pathology associated with dementia ( eg, the neurofibrillary tangles and neuritic plaques of alzheimer disease ), but the pathologic burden is modest or has not yet overwhelmed intrinsic compensatory mechanisms. mci was originally defined by " episodic memory " loss without dementia ( table 1 ). 2 - 4 this form of memory is tested by deliberate recollection of recent episodes or events. in the clinic, a patient may be asked to recall a short word list or a paragraph story that had been presented to her some minutes earlier. patients meeting criteria for mci are at heightened risk for dementia due to alzheimer disease. in a clinical series from the mayo clinic, nearly half of elderly men and women with mci developed alzheimer disease within a 4 - year period. 2 declines in other areas of cognitive performance — not just memory — can also be an early indication of dementia from alzheimer disease, vascular disease, frontotemporal dementia, or some other cause. mci subtypes have been categorized to accommodate other cognitive domains ( table 1 ). 3, 4 cognitive aging differs from mci. it represents an erosion of existing abilities, beginning almost imperceptibly in middle age and accelerating during old age. individual rates of change can vary, and many among the very elderly maintain cognitive skills


3, 4 cognitive aging differs from mci. it represents an erosion of existing abilities, beginning almost imperceptibly in middle age and accelerating during old age. individual rates of change can vary, and many among the very elderly maintain cognitive skills remarkably well. the presumption is that cognitive aging reflects processes largely distinct from those that culminate in defined dementias with characteristic brain pathologies. not everyone agrees, however, that cognitive aging is easily separated from disease processes that determine mci and dementia. back to top menopause and midlife cognition when forgetfulness emerges during the menopause transition or early postmenopause, one might wonder whether symptoms should be attributed to loss of ovarian hormones. however, the link between circulating levels of estradiol and cognitive impairment is weak, and clinical trials of midlife hormone therapy have not shown improved cognition. 5 this conclusion is supported by cross - sectional and longitudinal research within defined cohorts of midlife women, where evidence indicates that episodic memory performance is similar before and after natural menopause. 4 findings from the study of women ' s health across the nation offer a nuanced perspective. 5 in this large study, women in the menopause transition, compared to premenopausal women, showed statistically nonsignificant trends for less improvement ( loss of a practice effect ) across annual test sessions on some cognitive tasks. by early postmenopause, these subtle trends were no longer present. if indeed learning, as inferred from these trends, is less efficient during the perimenopause, then cognitive symptoms during this time may reflect awareness of cognitive inefficiency, even if measurable effects are small and transient. cognitive consequences of menopause induced by bilateral oophorectomy, cancer chemotherapy, or irradiation may differ from outcomes of natural menopause. immediately after oophorectomy, small short - term trials suggest that estrogen therapy may improve or maintain episodic memory. moreover, oophorectomy at a relatively young age is associated with increased risk of cognitive impairment or dementia later in life. 6 as shown by women ' s health initiative ( whi ) researchers, beginning hormone therapy later in life ( after age 65 ) increases the risk of dementia. 7 observational studies generally imply reductions in alzheimer disease risk from hormone use. what might account for this discrepancy? women in observational studies have tended to use hormones at younger ages than participants in


age 65 ) increases the risk of dementia. 7 observational studies generally imply reductions in alzheimer disease risk from hormone use. what might account for this discrepancy? women in observational studies have tended to use hormones at younger ages than participants in the whi memory trial, raising the important question of whether midlife estrogen use could protect against late - life cognitive impairment. 8 this answer is unknown. because observational findings could be misleading ( recall bias and the healthy user bias tend to favor hormone users ), the long - term cognitive implications of midlife hormone use are unresolved. the north american menopause society does not recommend hormone therapy for cognitive symptoms or to prevent dementia. 9 back to top cognitive symptoms : relation to cognitive disorders it is understandable if symptoms of forgetfulness raise concern of early alzheimer disease. however, dementia is rare during middle age, and converging evidence suggests that midlife is not a time of particular vulnerability ( table 2 ). 10 memory complaints are common at any age and affect men as well as women. in some instances, awareness of mild changes reflective of cognitive aging — or possibly reflective of transient changes occurring during the menopause transition6 — is misconstrued as a harbinger of dementia. the temporary inability to retrieve the name of an acquaintance or movie actor, or forgetting why one has entered a room, does not reflect impairment in episodic memory. these common forms of forgetfulness are of less concern than episodic memory loss, because of the latter ' s association with alzheimer disease. finally, perceived memory loss is not equivalent to demonstrable memory loss. indeed, subjective forgetfulness is often not closely linked to objective measures of poor memory. for midlife women, depressed mood, anxiety, and stress may be stronger determinants of cognitive symptoms than objective memory loss. 11, 12 back to top evaluation of midlife cognitive complaints the evaluation of cognitive symptoms during middle age differs somewhat from the approach during old age, when dementia is far more common. it is useful first to gauge the functional impact of cognitive symptoms. do cognitive problems interfere with job performance, financial affairs, or social activities? the availability of a family member or other surrogate informant is quite useful in these assessments. when functional deficits are clear - cut, a family history of midlife dementia raises suspicion of alzheimer disease or frontotemporal dementia. although most gynecologists and primary practitioners have neither the time nor staff for detailed cognitive testing, it is sometimes useful to screen ep


cut, a family history of midlife dementia raises suspicion of alzheimer disease or frontotemporal dementia. although most gynecologists and primary practitioners have neither the time nor staff for detailed cognitive testing, it is sometimes useful to screen episodic memory skills, impairments of which are a clue for early alzheimer disease. ( personality and behavioral change, rather than memory loss, are more common early presentations for frontotemporal dementia. ) memory screening should consider the richness and apparent accuracy of details provided by the patient as she conveys her recent medical history. more formally, the clinician can administer a brief test of episodic memory. this might include providing a list of words or a name and address for later recall. short cognitive batteries such as the familiar mini - mental state examination, apart from items that assess episodic memory, are of modest added value when impairments are mild and are unaccompanied by functional decline. more detailed evaluation by a neuropsychologist is useful when the medical history raises concern of functional impairment or when screening procedures suggest objective memory impairment. neurologic consultation is helpful when cognitive loss is clear - cut or when there are other neurologic symptoms or signs. it is equally useful to consider factors that might contribute to cognitive complaints ( table 3 ). among these, midlife stressors are worth exploring. occupational demands, adolescent children, the " empty nest " syndrome, aging parents, marital accommodations, personal health concerns, and financial challenges are inherently stressful. such stressors affect mood and sleep, as can menopausal vasomotor symptoms. depressed mood in turn affects the perception of one ' s cognitive abilities ; both daytime sleepiness and depressed mood can blunt mental acuity. when anxiety or depression is detected, psychologic or psychiatric referral can be helpful. when a sleep disorder is suspected, referral to a specialized sleep disorder center should be considered. other forms of career, lifestyle, and marital counseling are warranted on occasion. back to top prevention : introduction to an approach cognitive impairment and dementia are linked to health and lifestyle factors. although associations are largely based on observational research, these factors suggest areas for intervention. midlife, before the usual ages of mci or dementia, is none too soon to begin. in the whi memory study, women ages 65 to 79 were far more likely to develop dementia if baseline cognitive function was low prior to treatment randomization. one approach to the reduction of late - life cognitive disorders is thus to


too soon to begin. in the whi memory study, women ages 65 to 79 were far more likely to develop dementia if baseline cognitive function was low prior to treatment randomization. one approach to the reduction of late - life cognitive disorders is thus to devise strategies to maintain cognitive skills through midlife and into old age. especially worth emphasizing are physical activity, mental activity, and social engagement. the cognitive reserve hypothesis of dementia predicts that boosting these activities would augment brain reserve capacity. 13 the net effect may be to enhance neural efficiency and enable coping mechanisms that mitigate effects of aging and disease predisposing to dementia. proper nutrition is also important. disappointing results in some nutritional supplement trials suggest that the complex combination of nutrients in natural foods are usually more effective than vitamin, mineral, fatty acid, protein, and phytonutrient supplements. perhaps the best preventive strategy for cognitive maintenance hews closely to common wisdom : eat right, exercise ( physical and mental ), minimize stress, and strive for balance in a socially fulfilling life. the author reports no actual or potential conflict of interest in relation to this article. back to top victor w. henderson, md, ms, ncmp, is professor, departments of health research & policy ( epidemiology ) and of neurology & neurological sciences, stanford university, stanford, ca.


photo by todd mcnaught center researchers have zeroed in on the neighborhood of a new gene associated with an inherited form of prostate cancer. in an analysis of 36 families in which prostate cancer was prevalent, scientists found that relatives with the disease shared similar dna sequence patterns on a portion of one of their chromosomes. determining the general region of a chromosome linked to the inheritance of increased cancer risk is the first step toward pinpointing an actual cancer - susceptibility gene. finding a gene could lead to a genetic test to identify men who are more likely than the general population to develop prostate cancer. in addition to laying the groundwork for the discovery of a new prostate - cancer susceptibility gene, the achievement is significant because numerous previous attempts to find such genes have produced few conclusive results. to increase their likelihood of success, the researchers focused their analysis exclusively on ashkenazi jewish families, a group that tends to be more genetically similar overall compared to the general population because they descend from common ancestors. although the study was conducted on a relatively isolated population group, any gene that is ultimately identified could turn out to influence prostate - cancer risk in men of many different ethnic backgrounds. the study, led by dr. danielle friedrichsen, a postdoctoral fellow in dr. elaine ostrander ' s lab in the clinical research and human biology divisions, appears in the feb. 17 issue of the proceedings of the national academy of sciences. co - authors at the center were dr. janet stanford, a member the public health sciences division, suzanne kolb, also of phs, and ostrander. a large body of research indicates that about 5 to 10 percent of men who develop prostate cancer come from families in which the disease is prevalent. this suggests that an inherited faulty gene or genes contributed to their risk. friedrichsen said that the major obstacle to finding genes associated with prostate - cancer risk has been that disease susceptibility comes in many forms. " there are likely multiple susceptibility genes, and any one group of prostate - cancer families might be enriched for only one of them, " she said. " it ' s like a poker hand, where you are looking for one of many possible ' winning ' combinations. " to minimize this difficulty, friedrichsen said she and her colleagues hypothesized that a population group with common ancestry would be more likely to share the same susceptibility genes, making the search to find them more straightforward. while their work awaits confirmation from additional studies, their hunch appears correct


hypothesized that a population group with common ancestry would be more likely to share the same susceptibility genes, making the search to find them more straightforward. while their work awaits confirmation from additional studies, their hunch appears correct. " prostate - cancer families with a common heritage may have increased disease susceptibility due to only one or two genes, which makes a genetic analysis much easier, " friedrichsen said. " thanks to a collaboration within the international consortium of prostate cancer genetics, a group that has collected information from families with hereditary prostate cancer, we were able to focus exclusively on a set of ashkenazi jewish families for our study. " using isolated populations to hunt for disease - susceptibility genes has a history of success. by studying such groups, researchers have identified ancestral mutations in breast - cancer susceptibility genes in ashkenazi jews and the gene for huntington ' s disease in a large extended venezuelan family. for the current study, 36 families who identified themselves as jewish were culled from two large prostate - cancer research groups : the fred hutchinson - based prostate cancer genetic research study ( progress ), directed by stanford, and a group at the johns hopkins university, directed by dr. william isaacs. to be eligible for progress, families must either have three or more first - degree relatives with prostate cancer, three successive generations with prostate cancer, or two affected men age 65 or younger. for the johns hopkins study, families must have at least three first - degree relatives affected. among the 36 families in this analysis, 149 men had been diagnosed with prostate cancer. dna was analyzed, or genotyped, from 161 family members, including 94 affected men. the process involves examining what are known as microsatellite markers, genetic signposts whose physical positions along the chromosome are known. the dna sequence of each microsatellite marker can vary considerably among individuals. when all or most affected individuals within a family inherit identical microsatellite marker sequences on a portion of one of their chromosomes, the markers may help point to the position of a nearby gene which, when mutated, confers elevated risk of the disease. genotyping data were analyzed in part using a computer program known as genehunter, developed by dr. leonid kruglyak in the human biology division. using this approach, the researchers found that family members with prostate cancer were more likely to inherit identical microsatellite markers on a portion of the long arm of chromosome 7 in a region known as 7


kruglyak in the human biology division. using this approach, the researchers found that family members with prostate cancer were more likely to inherit identical microsatellite markers on a portion of the long arm of chromosome 7 in a region known as 7q11 - 21 than would be expected by chance. previous studies have not linked this genetic neighborhood to prostate - cancer susceptibility. friedrichsen is now working to pinpoint the actual gene on chromosome 7 associated with the increased risk of prostate cancer. she and colleagues will analyze the dna sequences within genes on chromosome 7 to find the mutation that causes prostate - cancer susceptibility in the affected individuals in the jewish families. it is possible that the same gene may underlie inherited prostate cancer in other populations, although this remains to be tested. " upon finding the actual gene, the most immediate goal is a genetic test that would enable men from high - risk families to find out whether they carry the mutation and thereby have an increased susceptible to prostate cancer, which would allow them to be screened regularly for the disease, " she said. " depending on how the gene functions, it also may be a possible target for a drug. " friedrichsen said that from a basic - research perspective, the gene — depending on its role in the cell — also might illuminate a previously unknown pathway involved in development of prostate cancer, much like the discovery of the brca1 and brca2 genes revealed a role for dna repair genes in causing breast cancer. ' prostate - cancer families with a common heritage may have increased disease susceptibility due to only one or two genes, which makes a genetic analysis much easier. ' dr. danielle friedrichsen, clinical research and human biology divisions


the lyrics were composed by andrei muresanu ( 1816 - 1863 ) and the music by anton pann ( 1796 - 1854 ). it was written and published during the 1848 revolution, initially with the name " un rasunet " ( an echo ). it was first sung on june 29 of the same year in the ramnicu valcea city, it was immediately accepted as the revolutionary hymn and renamed " desteapta - te, romane " ( wake up, o, romanian! ). since then, this song, which contains a message of liberty and patriotism, has been sung during all major romanian conflicts, including during the 1989 anti - communist revolution. after the revolution, it became the national anthem, replacing the communist national anthem " trei culori ". since 1848, odesteapta - te romaneo has been dear to romanians, giving them courage during the crucial moments of events such as the independence war ( 1877 - 1878 ) and world war i. in the moments of crisis following the state coup of august 23, 1944, when romania turned against hitleros germany and participated in the war along with the allies, this anthem was spontaneously sung by everyone and was aired on the national radio, keeping the whole country on alert. the same happened on december 22, 1989, at the time of the anti - communist revolution ; the anthem rose from the streets, accompanying huge masses of people, dispelling the fear of death and uniting a whole people in the lofty feelings of the moment. thus, its institution as a state anthem came by itself, due to the tremendous pressure of the demonstrators. the message of the anthem odesteapta - te romaneo is social and national at the same time ; social because it imposes a permanent state of vigil meant to secure the passing to a new world ; national because it gears this awakening to the historical tradition. the anthem proposes that sublime onow or never, o present in all national anthems from the pain with which the greeks fought at marathon and salamina to the french revolutionary marseillaise. the invocation of the national fate is the peak a people can reach in its soaring towards the divine. this onow or nevero historically calls upon all vital energies and mobilizes to the full. romaniaos national anthem has several stanzas, of which the first four are sung on ceremonial occasions. besides this anthem, the romanians also have ohora uniriio ( othe union danceo ), written in 1855 by the great poet va


romaniaos national anthem has several stanzas, of which the first four are sung on ceremonial occasions. besides this anthem, the romanians also have ohora uniriio ( othe union danceo ), written in 1855 by the great poet vasile alecsandri ( 1821 - 1890 ) which was sung a lot on the union of the principalities ( 1859 ) and on all occasions when the romanians aspired to union and harmony among themselves. ohora uniriio is sung on the romanian folk tune of a slow but energetic round dance joined by the whole attendance. the round dance ( hora ) is itself an ancient ritual, symbolizing spiritual communion, equality and the romanianso wish for a common life. desteapta - te, romane, din somnul cel de moarte, in care te - adancira barbarii de tirani! acum ori niciodata croieste - ti alta soarta, la care sa se - nchine si cruzii tai dusmani! acum ori niciodata sa dam dovezi in lume ca - n aste mani mai curge un sange de roman, si ca - n a noastre piepturi pastram cu fala - un nume triumfator in lupte, un nume de traian! priviti, marete umbre, mihai, stefan, corvine, romana natiune, ai vostri stranepoti, cu bratele armate, cu focul vostru - n vine, " viata - n libertate ori moarte! " striga toti. preoti, cu crucea - n frunte! caci oastea e crestina, deviza - i libertate si scopul ei preasfant, murim mai bine - n lupta, cu glorie deplina, decat sa fim sclavi iarasi in vechiul nost ' pamant! a somewhat literal translation : wake up, o romanian, from your deathly sleep into which you ' ve been sunk by the barbaric tyrants now, as at no other time, create yourself a new fate, for all others to accept, even your cruelest enemies. now, as at no other time, let ' s send proof to the world that blood of romans still flows inside these


now, as at no other time, create yourself a new fate, for all others to accept, even your cruelest enemies. now, as at no other time, let ' s send proof to the world that blood of romans still flows inside these hands. that in our chests we still maintain our pride in a name the victor in his battles, the name of trajan! priests, lead with your crucifixes! because the army is christian, the motto is liberty and the goal is holy, better for us to gloriously die in battle, than to once more be slaves upon our ancient ground! awaken thee, romanian, shake off the deadly slumber the scourge of inauspicious barbarian tyrannies and now or never to a bright horizon clamber that shall to shame put all your nocuous enemies. it ' s now or never to the world we readily proclaim in our veins throbs and ancestry of roman and in our hearts for ever we glorify a name resounding of battle, the name of gallant trajan. do look imperial shadows, michael, stephen, corvinus at the romanian nation, your mighty progeny with arms like steel and hearts of fire impetuous it ' s either free or dead, that ' s what they all decree. priests, rise the cross, this christian army ' s liberating the word is freedom, no less sacred is the end we ' d rather die in battle, in elevated glory than live again enslaved on our ancestral land.


our preschool children learn how to learn. our college students learn to be educators. our 30 years of experience tells us we are on the right path to nurturing better students. for more than a generation, the preschool lab at florida southern college have developed and refined a positive learning environment that propels students and teachers alike to a higher standard of achievement. positive early experiences with school are of paramount importance to young children — establishing a foundation for the acquisition of knowledge and gaining the skills that they will need later in life. learning best through activities that are relevant to their lives, fsc ' s youngest learners are engaged each day by lessons that challenge them both physically and developmentally. while lessons are designed to meet sunshine state standards, all of our programs reinforce that learning is a lifelong experience that is fun and enjoyable. providing a dynamic learning environment, fsc ' s preschool lab aims to teach the foundations of reading and arithmetic, as well as basic computer skills. low student - to - teacher ratios and limited class sizes ensure a secure, respectful, and nurturing environment for your child to grow. the preschool lab is a richly diverse program in which the children learn and socialize with others from many backgrounds. this diversity extends to the education majors who are teaching. this integral learning component is coupled with activities that actively involve the children and challenge them at levels appropriate to their age. the program is a positive, research - based learning experience based upon the theories of psychologists jean piaget and lev vygotsky. we encourage parents to be involved in their children ’ s education. parents are welcome in the preschool lab ’ s observation room at any time during the school day. visits need not be scheduled and parents are welcome to stay as long as they wish. classes are available each day of the week during the fall and spring semesters. the florida southern preschool lab is open to any student who is at least three years of age, potty - trained and able to take verbal direction from the teacher. to ensure an appropriate student - teacher ratio, class sizes are limited and early registration is encouraged. contact natalie todt to obtain additional information about enrollment and to schedule a tour of the classroom. check out fsc summer camp exploration 2013! natalie todt program director 111 lake hollingsworth drive lakeland, fl 33801 - 5698


| an introduction to verbal behavior was written by dr. norman peterson, the director of operations at the foundation for behavioral resources. dr. peterson holds ph. d. in psychology from western michigan university, where he was one of the first graduates of that department ’ s doctoral program in behavior analysis. prior to his work at the foundation, dr. peterson also served as a faculty member at western michigan university and as a senior hr consultant at consumers energy. target audience and difficulty level this tutorial is of an intermediate level of difficulty, but was written and designed for a broad audience. it is hoped that anyone from undergraduate students in psychology and related disciplines to doctoral - level psychologists, behavior analysts, and scholars will find the material accessible, engaging, and relevant. upon completing this tutorial you should be able to : - identify definitions and examples of key theoretical concepts in skinner ’ s analysis of human language ( including verbal behavior, verbal stimulation, thematic and formal control, tact, mand, echoic, intraverbal, textual, taking dictation, audience control, types of extension, multiple causation, secondary verbal behavior, and autoclitic mands and tacts ) - distinguish between formal and thematic control of verbal behavior - classify examples of the different ways verbal operants can be extended - specify the different ways we learn to respond to private stimulation - analyze samples of natural language using the terms and concepts of skinner ’ s analysis of verbal behavior this tutorial has many pleasing features, including : - full audio narration throughout ( with learner control over volume, replaying, and the showing of corresponding text ) - extensive use of graphics, animations, and interactions to illustrate complex concepts and processes - self - paced, so every learner can take as long as he or she needs to learn the material - ability to save progress at any point during the tutorial ( and return to that point later, so program does not need to be completed in one sitting ) - progress in lesson and tutorial clearly indicated by progress bar, screen numbers, and lesson numbers - instructors can easily make the tutorial an assignment or extra - credit project for their course, training program, or workshop, and then track the progress and performance of their students - a comprehensive quiz is offered, and learners can take it an unlimited number of times ( instructors can see each student ’ s first quiz score, highest quiz score, and number of quiz attempts ) prerequisite knowledge required since the tutorial was designed for a broad audience, very little prerequisite knowledge is


an unlimited number of times ( instructors can see each student ’ s first quiz score, highest quiz score, and number of quiz attempts ) prerequisite knowledge required since the tutorial was designed for a broad audience, very little prerequisite knowledge is expected or required. familiarity with basic principles of learning and conditioning is assumed, though these are also addressed briefly early in the tutorial. the tutorial consists of 47 lessons and a total of 665 screens of instructional excitement. the length of time it takes people to complete the tutorial varies widely, but many experts in the elearning industry estimate that one should expect to spend about 1 minute per screen. research on early version of this tutorial ’ s format, though, indicated that 30 seconds per screen is more accurate ( but still with a great deal of variability! ). although the tutorial is long, it does not need to be completed in one sitting ; users can save their progress at any time and return to where they left off later. the tutorial requires only an active internet connection ( you must be connected to the internet throughout the program so that your progress can be saved ), a web browser, and the adobe flash player ( version 9 or later ). you probably already have the flash player installed, but if you don ’ t it can be downloaded for free. you can also use our custom browser check to see if your browser meets our minimum requirements. accuracy, utility, and risks the content of this tutorial should be considered quite accurate, as it was written by an expert in the field and reviewed for accuracy by a number of other experts, including dr. richard malott, dr. jack michael, dr. linda parott hayes, and greg stikeleather. this tutorial should benefit any psychologist, behavior analyst, student, or behavioral science professional who would like to have a conceptual framework for analyzing human language that is more functional than the structural analyses of traditional linguistics or cognitive psychology. it will be particularly beneficial to those working to establish verbal repertoires with children or adults who have language delays. this tutorial will not provide you with training in specific interventions or methods based on skinner ’ s analysis of verbal behavior, but it will provide you with a conceptual understanding of the theoretical basis of such interventions and methods. there is little to no risk associated with completing this tutorial, aside from the physical risks associated with any computer work ( e. g., repetitive stress injuries and eyestrain ) and possibly boredom. this tutorial is based on a programmed textbook that was


in 1871, the newly formed german empire, flush from having won the franco - prussian war, annexed the french departments of bas - rhin, haut - rhin, moselle, a third of meurthe, and some of vosges. the treaty of frankfort included a provision for french citizens of the region to retain their nationality and be allowed to move to france, and to retain ownership of the homes they would be leaving. the german government told its new citizens that they must declare their choice to be either french, by the first of october, 1872, or german, by the same date of 1873. what they did not do was provide clear instructions or a form for doing so. confusion resulted for many months, with different newspapers giving different versions of what was to be done. people did not know how children ' s nationality would be affected, as no provision had been made for them to choose differently from their parents. many thought that simply by staying, they did not need to make an official declaration and would stay french. the fear and bafflement of the citizens of alsace - lorraine was given enormous publicity in france and sympathy for them was high. ( at the same time, a public " vow " was also gaining support ; it was to build a monument to the dedication to somehow save the annexed region from protestantism. it took quite a while, but sacre coeur was built and stands high on the hill of montmartre above paris, looking like a frenchified taj mahal. ) finally, six months before the deadline to declare french nationality, the german government sent round a notice of clarification. no declaration was necessary if one wanted to become german. if, however, one wanted to remain french, a declaration to that effect was to be made and they had to get out. children were to have the same nationality as their parents chose. those from the region who were overseas had to choose by october, 1873. those who chose became known as the optants, the " choosers ". as is always the sad case with refugees, it was mayhem. thousands of people overcrowded trains to france. many hoped to get around the law by leaving and then returning, crowding the trains going back. people were camping in the streets of nancy. in marseille, a charity was established to help pay the passage for any optants who wanted to emigrate to algeria, where the colonial government gave them some of the best land. more than five thousand people took up the offer. in all,


. in marseille, a charity was established to help pay the passage for any optants who wanted to emigrate to algeria, where the colonial government gave them some of the best land. more than five thousand people took up the offer. in all, the total number of people in the region, in france, and worldwide who chose to remain french came to more than half a million. yippee for the genealogist, the options remain, restated in the bulletin des lois for 1872, which can be found in most large french libraries as well as in caran ( see the post for 10 june, 2009 ). some fifteen thousand pages ( with an alphabetic index, thank heavens ) give about each optant : - full names of the optant and family members ( children and sometimes grandparents ) - date and place of birth - residence at the time of opting ( as this was a worldwide activity, with some families it is possible to discover relatives opting from as far away as south america ) - date and location of making the declaration be aware that, if your ancestor still lived in the annexed area after 1873, they did not make a declaration. by staying, they became or remained german. if you cannot get to france to research your optant ancestors, you can go to the website www. optants. fr to search their data base of both french and german optants. this is only optants from alsace and moselle. the website is the work of the local genealogical society, cdhf, who have produced a number of booklets giving the optant information. the booklets are arranged by the residence of the optant at the time of choosing. on the website, you can type a name into the search box and get a list of people with that surname and their location. the german names of the villages are also given. if you are certain of the name and village, and you find your ancestor, you can order the relevant booklet for 15€ ( at a higher price, they are also available from la librairie de la voute, see the post of the first of may, 2009. ) to see the names of those who opted to be german, the website offers a free. pdf download on the publications page. the website also has pictures and some interesting ditties of the region with words and music so you can sing along. n. b. again, the picture above is taken from the book by george wharton edwards, entitled " alsace - lorraine ". ©2009 anne


i, as well as many others, have long argued that prohibiting same - sex marriage is a blatant act of sex discrimination that has not been remotely justified. one common response is that it cannot possibly be sex discrimination since both women and men are equally prohibited from marrying someone of the same sex. we then point out that such reasoning was rejected in cases striking down interracial marriage laws. the responders generally then illustrate several ways that situation is different. two of the reasons most often mentioned are ( 1 ) whereas the prohibitions on interracial marriage were based on notion of white supremacy, the prohibition on same - sex marriage is not based on any similar notion of male dominance, and ( 2 ) whereas racial differences are superficial, sex differences are real and fundamental,. i will try to address a few other suggested differences at the end, but for now i want to focus on these two using this week ' s supreme court decision in johnson v. california as a springboard for my analysis. johnson was a case which challenged the california department of correction ' s policy of racially segregating prisoners for up to 60 days each time they entered a new correctional facility. the state argued that it ' s policy was " neutral " because all prisoners were " equally " segregated. the court ruled that nevertheless just by using a racial classification the policy should be " immediately suspect ". the court emphasized that all racial classifications must be analyzed under strict scrutiny. as for the " equal " discrimination argument, justice o ' connor, delivering the majority opinion, wrote : the cdc claims that its policy should be exempt from our categorical rule because it is " neutral " - - that is, it " neither benefits nor burdens one group or individual more than any other group or individual. " in other words, strict scrutiny should not apply because all prisoners are " equally " segregated. the cdc ' s argument ignores our repeated command that " racial classifications receive close scrutiny even when they may be said to burden or benefit the races equally. " shaw v. reno ( 1993 ) the cited case of shaw concerned an instance of racial gerrymandering. the court also made reference to another case, powers v ohio ( 1991 ), which demonstrated the idea that it was the mere classification that was the problem even if applied equally. in that case jurors were excluded on the basis of race. even though the defendant was white and the excluded jurors were black, and even though jurors may have been excluded for being white to an equal degree, the policy


. in that case jurors were excluded on the basis of race. even though the defendant was white and the excluded jurors were black, and even though jurors may have been excluded for being white to an equal degree, the policy was still suspect ( and declared unconstitutional ). we note that policies in johnson, shaw, and powers all discriminated " equally " and in none of the cases could it be said that the state was motivated by any notions of white supremacy. from the cases we should learn at the least that the mere act of classification can be troublesome regardless of whether a policy was motivated by ideas of one group being better than the other. still we ought to look at why the court has a policy of subjecting such policies to strict scrutiny in order to examine how situations of sex discrimination may be different. there is almost certainly some difference, after all, as although we might expect sex based classifications in voting and peremptory juror challenges to be unlawful, it would be surprising if a court were to strike down sex segregated prison cells. j. o ' connor explains one such rationale in johnson : the reasons for strict scrutiny are familiar. racial classifications raise special fears that they are motivated by an invidious purpose. thus, we have admonished time and again that, " [ a ] bsent searching judicial inquiry into the justification for such race - based measures, there is simply no way of determining... what classifications are in fact motivated by illegitimate notions of racial inferiority or simple racial politics. " richmond v. croson ( 1989 ) ( plurality opinion ). we therefore apply strict scrutiny to all racial classifications to " ' smoke out ' illegitimate uses of race by assuring that [ government ] is pursuing a goal important enough to warrant use of a highly suspect tool. " ibid. that is racial classifications, for some reason which we will explore, are especially prone to being motivated by illegitimate views including not only notions of racial inferiority but also by " racial politics ". what does the court mean by " racial politics "? i can ' t be sure exactly, but based on the context of the above cases as well as those dealing with racial preferences in contracts and admissions, i take it to mean the view that racial identity is key to people ' s behavior. whatever it means we note that in instances of racial classification ( unlike most other types of classification ) the burden switches to the state to show that the classification is justified. so why might racial classifications be especially prone to being


key to people ' s behavior. whatever it means we note that in instances of racial classification ( unlike most other types of classification ) the burden switches to the state to show that the classification is justified. so why might racial classifications be especially prone to being motivated by illegitimate views, and do these same reasons apply to gender classifications? well, one reason may be that we have a long history of policies that used racial classifications that were based on these illegitimate motives. this history has left any use of racial classifications automatically suspect. unfortunately we also have a long history of policies using sex classifications based on illegitimate motives. as justice brennan noted in a plurality opinion in the case of frontiero v. richardson ( 1973 ) ( a case argued incidentally by ruth bader ginsburg ) : there can be no doubt that our nation has had a long and unfortunate history of sex discrimination. traditionally, such discrimination was rationalized by an attitude of " romantic paternalism " which, in practical effect, put women, not on a pedestal, but in a cage. indeed, this paternalistic attitude became so firmly rooted in our national consciousness that, 100 years ago, a distinguished member of this court was able to proclaim : " man is, or should be, woman ' s protector and defender. the natural and proper timidity and delicacy which belongs to the female sex evidently unfits it for many of the occupations of civil life. the constitution of the family organization, which is founded in the divine ordinance, as well as in the nature of things, indicates the domestic sphere as that which properly belongs to the domain and functions of womanhood. the harmony, not to say identity, of interests and views which belong, or should belong, to the family institution is repugnant to the idea of a woman adopting a distinct and independent career from that of her husband.... "... the paramount destiny and mission of woman are to fulfil the noble and benign offices of wife and mother. this is the law of the creator. " bradwell v. state ( 1873 ) ( bradley, j., concurring ). as a result of notions such as these, our statute books gradually became laden with gross, stereotyped distinctions between the sexes and, indeed, throughout much of the 19th century the position of women in our society was, in many respects, comparable to that of blacks under the pre - civil war slave codes. neither slaves nor women could hold office, serve on juries, or bring suit in their own names,


19th century the position of women in our society was, in many respects, comparable to that of blacks under the pre - civil war slave codes. neither slaves nor women could hold office, serve on juries, or bring suit in their own names, and married women traditionally were denied the legal capacity to hold or convey property or to serve as legal guardians of their own children. and although blacks were guaranteed the right to vote in 1870, women were denied even that right - which is itself " preservative of other basic civil and political rights " - until adoption of the nineteenth amendment half a century later. it is true, of course, that the position of women in america has improved markedly in recent decades. nevertheless, it can hardly be doubted that, in part because of the high visibility of the sex characteristic, women still face pervasive, although at times more subtle, discrimination in our educational institutions, in the job market and, perhaps most conspicuously, in the political arena. although justice brennan neglects to mention discrimination in the area of family law explicitly at the end, it is a theme that runs throughout the above passage. we can see it not only in the restrictions placed on married women in the past, but especially in justice bradley ' s quote about women filling the " noble and benign offices of wife and mother ". note that justice bradley ' s views were not based on notions of the inferiority of women, rather only that there was a certain " family organization, which is founded in the divine ordinance, as well as in the nature of things. " to combat such pervasive discrimination, even though it may have been with the best intent, many states passed equal rights amendments or similarly adopted into their common law the idea that in matters of gender classification, just as in matters of racial classification, it is no longer necessary for the claimant to establish that the motives are illegitimate, but rather the state bears the burden by showing the classification is necessary to achieve some compelling interest. although the burden rests with those using the gender classification to justify it, i should point out that many of its defenders do indeed resort to stereotypical notions about the proper roles of men and women. this is seen quite often with those that defend the policy by claiming children need a mother and a father. putting aside for the moment the fact that allowing same - sex marriage does not seem in any way to cause less children to have mothers and fathers, the arguments about why a parent of each gender is necessary are generally based on stereotypical assumptions about gender roles


putting aside for the moment the fact that allowing same - sex marriage does not seem in any way to cause less children to have mothers and fathers, the arguments about why a parent of each gender is necessary are generally based on stereotypical assumptions about gender roles. these notions can even be seen in the legal briefs of those defending the policy. in addition to the direct appeal to traditional marriage, we also have one brief ( pdf ) in washington using the following quote from david popenoe ' s life without father : through their play, as well in their other child - rearing activities, fathers tend to stress competition, challenge, initiative, risk taking, and independence. mothers in their care - taking roles, in contrast, stress emotional security and personal safety... while mothers provide an important flexibility and sympathy in their discipline, fathers provide ultimate predictability and consistency. both dimensions are critical for an efficient, balanced, and human child - rearing regime. this leads us to the second claim about why matters involving racial classifications are different than matters of gender classification. that is while racial differences are superficial, sex differences are real and fundamental. perhaps it is the fact that race is rarely relevant that makes it immediately suspect and perhaps therefore we should not extrapolate from decisions concerning racial classifications to cases involving gender classifications. in a landmark decision concerning gender classification, us. v. virginia ( 1996 ), justice ginsburg did note that : the heightened review standard our precedent establishes does not make sex a proscribed classification. supposed " inherent differences " are no longer accepted as a ground for race or national origin classifications. physical differences between men and women, however, are enduring. ( internal cites omitted ) such reasoning, though, should not be interpreted to mean that gender classifications do not need to be subject to heightened review. they were subject to heightened review in the above case, and in states with era ' s they get subject to the same strict scrutiny as racial classifications. this difference between race and sex will show up when the state attempts to justify the policy, it does not alleviate the need to justify. and the court must remain skeptical of these attempts. justice bradley ' s reason for denying women to the bar was, after all, based on differences between men and women. to allow any difference to justify any policy would destroy any notion of equal rights. still, it is perhaps due to these differences that sex segregation in living arrangements can be justified in instances where racial segregation could not be. so does the fact that " separate but equal " may sometimes be okay with


would destroy any notion of equal rights. still, it is perhaps due to these differences that sex segregation in living arrangements can be justified in instances where racial segregation could not be. so does the fact that " separate but equal " may sometimes be okay with sex segregation, but not with racial segregation mean prohibitions against same - sex marriage should not be subject to heightened scrutiny? no. even if we accepted a policy of " separate but equal " in general for sex classifications - - and it is not clear that we should, as gender based admissions policies have been held suspect - - it is important to realize that when it comes to our choice of spouse there can be no " equal " substitute like there can for say a dorm room. as i have explained before, this was the reasoning used in perez v. sharp ( 1948 ), a case decided before brown when separate but equal was generally allowed with regards to race in other facilities. to use the reasoning of perez, if we say a man is burdened on account of his sex by having to drive a longer distance to attend a nursing school when the nearby school is women only, how much more burdensome is it for the man to have to leave his life partner and find an " equal " substitute on account of his sex. in fact, it is not simply more burdensome, it is impossible. i want to conclude by addressing a few other suggested differences between the " equal " racial classifications and the instance of the " equal " gender classifications involved in marriage. one is that whereas the racial classifications generally concerned matters of segregation, the marriage requirement is one of integration. to this i note that the court would just as likely have found the cdc policy unconstitutional if it had required a cell to be shared by people of different races. in fact, the court has consistently subjected policies of racial quotas to strict scrutiny. the problem is in the use of the racial classifications in the first place. another suggested difference is that interracial couples could procreate and same - sex couples cannot. this is properly an argument concerning the justification itself, and not about whether a strong justification is needed. i would just note that this fails to be even a weak justification as one cannot reasonably argue that the state would like to confine marriage to couples who can or will procreate. finally there is the argument that marriage is by definition between a man and a woman and thus it is impossible for same - sex couples to be married. we have seen in massachusetts, canada, and other countries around the globe, though,


picture 1 : jesus our teacher matt. 5 : 1 ( we have heard many stories about the people of israel. god chose the people of israel as his own people. god gave his word to them. he told them what they should do if they wanted to please god. he also told them that one day he would send a special person to help them. this special person would save them from their sins. the people of israel waited for many years. then god sent his own son, jesus christ, from heaven to come and live on the earth ). jesus came as a little baby and grew up among the israelite people. when he was a man he began to teach the people about god. jesus travelled all over israel teaching the people. jesus chose twelve men to stay with him all the time. they were his disciples ( friends ). jesus spent much of his time teaching his disciples, as well as the many people who gathered to listen to him. he used stories that the people could understand and remember easily. ( jesus taught the people in the temple ( big house of god ) in jerusalem, and in their smaller meeting places ( synagogues ) in the villages. jesus also taught the people in their homes, out in the street, by the seashore, and on the hillsides. he went everywhere to make sure all the people heard his message. at one time jesus went up on a hillside and taught a large crowd of people, including his disciples. this is some of the teaching he gave them. ( a second voice could be used here. ) " people who recognise that they are spiritually poor and come to god for his help are truly happy. they are the people who are in god ' s kingdom. people who mourn and sympathize with others are also happy, for they themselves will receive comfort from others. humble unselfish people are happy. they know they receive all of god ' s promises. people who sincerely seek to be just and good are happy because they will find that they achieve their goal. kind and merciful people are happy, for they find that other people show kindness and mercy to them. the people whose hearts are pure ( right in god ' s sight ) are happy. ( their hearts are right in god ' s sight and they just keep on doing the things that please god. ) they are the people who will see god. the people who work for peace ( between other people ) are happy. god ( and other people ) will call them god ' s children. some people


just keep on doing the things that please god. ) they are the people who will see god. the people who work for peace ( between other people ) are happy. god ( and other people ) will call them god ' s children. some people persecute ( do nasty things to ) other people, simply because they are doing good. the people who are doing good can be happy, for god ' s kingdom in heaven belongs to them. if people are treated badly because they are followers of jesus, they can be glad about that, for god has a special reward for them in heaven. " ( conclusion of 2nd voice here. ) the people who listened to jesus were amazed when they heard this teaching. they realized that jesus was not an ordinary teacher. jesus spoke with authority. he was a teacher who had come from god. ( he taught the people that he was the son of god, and that he and his father were one. ) many people listened to jesus ' teaching and wanted to follow him. they wanted jesus to be their king. but jesus said, " i didn ' t come to be a king of this world. my kingdom is in heaven. i am king of all the people who follow me. " but this teaching is not only for those people, it is for us too. if we want to be truly happy then we need to obey all of jesus ' teaching. we need to follow jesus and make him our king. picture 2 : the two houses matt. 7 : 24 - 27 jesus taught ( his disciples, and all the people, many things about god. these things were not just the ideas of a man. what jesus said was ) the word of god. jesus told a story to show how important it is to do the things that he says. ( a second voice could be used here. ) jesus talked about a man who was ( very ) wise. this wise man built a house for himself. ( sound effects : house building. ) he built the house very carefully, and he built it on a rock ( firm foundation ). later on a fierce storm came upon that house ; wind rain and floods. the storm raged but the house stood firm upon the rock. jesus said that people who hear this message and do what he says are like this wise man. jesus also talked about a foolish man. this man also built a house for himself. ( sound effects : house building. ) but he did not build it carefully ; he built it on ( some soft ) sand. later on a fierce


wise man. jesus also talked about a foolish man. this man also built a house for himself. ( sound effects : house building. ) but he did not build it carefully ; he built it on ( some soft ) sand. later on a fierce storm came upon that house ; wind rain and floods. the storm raged and the house fell with a great crash, because it was only built on the sand. jesus said that people who hear his message but do not do what he says are like this foolish man. ( change to first voice again. ) jesus talked about a fierce storm and floods. these are like the troubles and difficulties that come to each one of us. if we know jesus and obey his teachings, then these troubles and difficulties will not overwhelm us. jesus gives us the power to overcome these troubles. also, if we have asked jesus to take away our sins, then god has forgiven us. we will not be punished for our sins. god will not send us to hell. but if we turn our backs on jesus and his teaching, then we must face all our troubles alone. jesus cannot help us. also god must punish us for our sins, and when we die he will send us to hell. think about this story and decide if you are a wise foolish person. picture 3 : a light should be seen ( the light of the world ) no one likes to sit in the darkness on their own. sometimes if we are in the dark we are frightened. we think of the many evil things that are done in the darkness. people steal things from others ; people try to kill or hurt others, and many other bad things. the world around us is a dark place when people do not know god. when jesus came into the world he said, ( second voice ) " i am the light of the world. whoever follows me will have the light of life and will never walk in the darkness. " ( john 8 : 12. ) it is good for us to know that jesus is the light of the world. if we ask jesus to come into our life ( heart ), then he fills our hearts and minds with light. we do not feel bad about our sins because jesus has forgiven us. we can understand god ' s word because his spirit lives in us and teaches us. this is why jesus says to the people who are his disciples, " you are the light of the world. " so, if we are the light of the world, what should we do with that light? jesus said ( second


and teaches us. this is why jesus says to the people who are his disciples, " you are the light of the world. " so, if we are the light of the world, what should we do with that light? jesus said ( second voice ) " no one lights a candle and puts it under a bowl ; instead he puts it on the lampstand, where it gives light in the house. in the same way your light must shine before people, so that they will see the good things you do, and praise your father ( god ) in heaven. " jesus does not want us to hide the light that we have but to let it shine out to others. we can do this as we follow carefully the things that jesus teaches us in his word ( the bible ). we can love other people and help them with their needs. we can tell other people about jesus and what he has done for them. if we do this the light of jesus will shine out from us and will bring light to others. picture 4 : revenge matt. 5 : 38 - 42 when jesus was on the earth he lived as one of the israelite people. but the israelites were not the rulers of their own country. foreigners ruled over them. they were the romans. the romans had a strong army with many soldiers. sometimes they did bad things to the israelite people. they would beat the israelites, and take things from them. they would make them carry heavy loads for a long way ( a mile ). this made the israelite people very angry. they often wanted to fight the romans and pay them back for their evil ways. but jesus taught the people to do something different to that. jesus said, ( second voice ) " do not take revenge on someone who wrongs you. if anyone strikes you on the right cheek, let him strike your left cheek too... and if one of the soldiers forces you to carry his pack one mile, carry it another mile... " jesus was asking the people to do something that they normally wouldn ' t want to do. jesus knew that if people try to take revenge, or fight against those who do wrong to them, that it only leads to more fighting. jesus wanted to change that. he wanted people to do good things, even to people who were bad to them. we know what that is like don ' t we? many times we see people doing evil things to other people, and then the other people try to pay them back with something evil also. it


things, even to people who were bad to them. we know what that is like don ' t we? many times we see people doing evil things to other people, and then the other people try to pay them back with something evil also. it happens to us too. people do wrong to us and we want to fight against them. but if we are jesus ' followers, we must think carefully about what he said. jesus said, ( second voice ) " now i tell you : love your enemies, and pray for those who persecute you. in that way you will be acting as true children of your father ( god ) in heaven. " another teaching in the bible says : " ask god to bless ( help ) those who persecute you. if someone does evil to you, do not pay him back with evil. try to do what all people consider to be good. never take revenge, my friends ; leave that to god, for he has said that he will repay those who deserve it. do not let evil defeat you ; instead, conquer evil by doing good. " if we want to live like that it will not be easy, but god will help us. if we are his followers, then he lives in us, and he can make us strong to do these good things. when we pay back evil by doing good, people will notice that, and they will know that we belong to jesus. then they will praise god for the good things we are doing. picture 5 : praying to god matt. 6 : 5 - 15 one thing we all like doing is talking to a friend. it is like that when we talk to god. we know that god is very great. he made everything we can see or know. he rules over every country and government. god also loves and cares for each one of us. god knows our names and everything about us. if we are followers of jesus then god makes us one of his children and brings us into his family. this means we can talk to god as our own father. god is ready to listen to us at any time and at any place. jesus talked to his disciples about how they should pray to god. jesus said that some people go out in the street where many people can see them, and then they make long prayers to god. they do this so that people will praise them and say that they are important. god is not pleased with that sort of praying. those people are not praying to god, they are only trying to make other people pay attention


make long prayers to god. they do this so that people will praise them and say that they are important. god is not pleased with that sort of praying. those people are not praying to god, they are only trying to make other people pay attention to them. jesus said, " don ' t pray like that ; when you pray, go away quietly by yourself, and talk to god on your own ". we don ' t need to make long prayers to god. he knows all about our needs even before we ask him. ( jesus said that ) when we pray we should praise god and call his name great. we should pray that god will come and rule in the hearts of people everywhere, so that people will love and obey him here on earth just like they do in heaven. we should ask god to provide for us the food we need for each day. we need to ask god to forgive us for the wrong things we have done and at the same time we must be prepared to forgive others who have done wrong things to us. ask god to make us strong when the times of testing come, and keep us safe from the attacks of satan. let us always remember that god is very great, and that he loves and cares for us. are you one of god ' s family? then remember that god wants us to come and talk with him as to a father. he is ready to listen to us at any time. when you pray, don ' t do it just to make other people think you are important. god is not pleased with that. talk to god as your friend, and also, listen carefully to what he has to say to you. picture 6 : evil in god ' s world matt. 13 : 24 - 30, 36 - 43 ( jesus spent a lot of time teaching his disciples about god. many other people sat and listened to jesus too. jesus was a good teacher and the people loved to listen to him. one way that jesus taught people about god was through special stories called parables. these stories told of people and things that everyone knew about. but the stories had a hidden ( second ) meaning, that was the most important part of the story. this made the people think carefully about the story. for some people it helped them to understand god ' s message, but some people did not ever find out the true meaning of the story. ) this is one of the parables that jesus taught. ( second voice. ) a man and his helpers planted good seeds ( plants ) in a field


s message, but some people did not ever find out the true meaning of the story. ) this is one of the parables that jesus taught. ( second voice. ) a man and his helpers planted good seeds ( plants ) in a field. one night ( shortly after this ), some of the man ' s enemies came to his field. they planted weeds all in among the good plants and then ran away. later, the good plants grew up, but so did the weeds. the man and his helpers were upset about this. they said, " some enemies have done this to spoil the crop ". the helpers said to the man, " will we go and pull out all the weeds? " but the man said " no ; if you pull out the weeds now, you will pull out the good plants too. we must let both good plants and weeds grow together until the time of harvest. then, at harvest time i will tell my helpers, " collect all the weeds first, and tie them up in bundles ready to burn. then collect the good plants and store them in my barn. ( first voice. ) can you work out the hidden meaning of the story? jesus ' disciples and the other people listened carefully. they found it difficult to understand what was the true meaning of the story. later, jesus explained it to his disciples. jesus said ( second voice ), " i ( the son of man ) am the one who plants the good seeds. the field is the whole world. the good plants are the people who belong to god, and the weeds are the people who belong to satan. the enemy who planted the weeds is satan. the time of harvest is the end of this world, and the helpers who gather in the harvest ( plants ) are the angels. just as the weeds are gathered up and burned in the fire, so it will be at the of this world. i, ( the son of man ) will send out my angels and they will take out from this world everything that is evil and everyone who rebels against god. they will throw the bad people into the terrible place of fire ( hell ) where they will weep very much. but god ' s people will stay with god in the place where he rules. they will be very happy and everything they do will please god. ( they will shine like the sun in their father ' s kingdom. ) did you work out the true meaning of the story? remember that this story is god ' s message for us. we must make


happy and everything they do will please god. ( they will shine like the sun in their father ' s kingdom. ) did you work out the true meaning of the story? remember that this story is god ' s message for us. we must make sure that we are members of god ' s family. then we will be ready for that day when god comes to gather together all the people who have rebelled against him, and send them to the place of fire. we will be ready to stay with god in heaven that he has prepared for us. picture 7 : children of god matt. 18 : 1 - 6, 19 : 13 - 15 jesus loved children. he was interested in them and tried to help them when he could. the older people thought that children were not important, but jesus liked to talk to the children. children were important to him. he talked to his disciples about children. he knew there were some very good things that the disciples could learn by observing what children did. children did not try to take an important place for themselves. they trusted their parents and obeyed them. jesus wanted his disciples to be like this. one day some women brought their children to jesus. they wanted jesus to put his hands on them and pray for them. however, jesus ' disciples tried to stop the women and children going to him. jesus saw what was happening and said, " no, let the children come to me. ( children are a good example for us to follow. ) if people want to become followers of god ( enter god ' s kingdom ) they must become like little children. they must be humble and just trust god to save ( help ) them. " at another time jesus ' disciples talked to him about who were the great ( important people in god ' s kingdom ( the place where god rules ). jesus took a small child and stood him in the middle of all the grown up people. then he said that for people to even enter god ' s kingdom ( become one of god ' s people ) they had to change their thinking and become like little children. they should not think that they are important themselves and so should be give a place in god ' s kingdom. no, they should realize that they are not great in god ' s sight ; they are sinful people, and they must simply trust god to save them. if they want to be great people in god ' s kingdom, then they must keep on being like little children. they must think of themselves as being not important, trust god to help them at all


and they must simply trust god to save them. if they want to be great people in god ' s kingdom, then they must keep on being like little children. they must think of themselves as being not important, trust god to help them at all times, and carefully obey the things he asks them to do. then they will be great people in god ' s sight. jesus loved the children and cared for them. he said that if we care for children it is just the same as if we were caring for him. if we ever lead children astray from god, then god is very displeased and we can expect terrible punishment from him picture 8 : the lost sheep matt. 18 : 12 - 14 jesus told his disciples a story about a sheep that wandered away and became lost. he wanted them to know that he cared a lot about people who wandered away from god. he wanted his disciples to care about people like that too. this is the story he told them : ( can use second voice. ) a man had a flock of one hundred sheep. one of the sheep wandered away and became lost. what do you think the man will do about that lost sheep? i will tell you. he will leave the ninety - nine sheep in safe keeping and go and search for the lost sheep. then, if he finds the lost sheep he will be very happy. he will be happier about finding the lost sheep than about the ninety - nine sheep that didn ' t ever wander away. he will carry the lost sheep back home on his shoulders and then call together his friends to celebrate with him... " in the same way, god is not happy for anyone to wander away from god and become lost, ( especially young children ). but if a sinful person, who has wandered away from god, changes his ways and turns to god, then god is very happy. and everyone in heaven is happy too! jesus said that he is like a shepherd looking after sheep. but the sheep that he looks after are people. jesus said that he is the good shepherd who gives his life for the sheep. jesus gave his life for all people when he died on the cross. he did this to pay the penalty for our sins. now, if we will trust jesus to save ( help ) us ( and carefully obey his teaching ) then he will take away our sin. jesus will bring us into god ' s family and we will become one of god ' s people. we become one of god ' s sheep. jesus said there are


) us ( and carefully obey his teaching ) then he will take away our sin. jesus will bring us into god ' s family and we will become one of god ' s people. we become one of god ' s sheep. jesus said there are many, many people who are still not in god ' s family. they are like lost sheep. jesus told his disciples to go to all parts of the world and tell people his good message. jesus wants his disciples to find all the lost sheep and bring them to him. if you are one of jesus ' disciples then you need to think carefully about this. we need to think about how we can bring some of these lost sheep to jesus. perhaps they are some of your friends and relatives. perhaps they are people who live ( in a village ) near you. we need to be like jesus and go out and find these lost sheep and bring them to him. picture 9 : forgiving others matt. 18 : 21 - 35 jesus spoke many times to his disciples about how important it was to forgive other people for the wrong things that they did to them. the disciples found it difficult to understand just what jesus meant when he said they should forgive others. so one day peter, one of the disciples, came to jesus and said, " if someone keeps on doing wrong things to me, and i forgive him seven times, will that be enough? " peter thought that to forgive someone seven times was being very kind, but jesus surprised peter. he said, " no, not just seven times, but seventy times seven! " by saying that jesus meant that we should go on forgiving people for ever. the jesus told them this story : ( second voice ). at one time a king ( leader ) was trying to straighten out matters with people who owed him money. a man was brought before the king who owed him a huge amount ( many millions of dollars ). there was no way that the man could repay this huge amount to the king. so the king told his servants to sell the man as a slave, along with man ' s wife and children and all his possessions. that way the king would receive some payment towards the money owed. but the man fell on his knees before the king and pleaded with him. " be patient with me, and i will pay it all back ", he said. the king felt sorry for the man and forgave him all the amount that he owed ( said he did not have to pay back any of the money ). then the king let him


and i will pay it all back ", he said. the king felt sorry for the man and forgave him all the amount that he owed ( said he did not have to pay back any of the money ). then the king let him go. the man left the king ' s house and soon after met one of his fellow workers who owed him a small amount of money. this man grabbed his fellow worker by the throat and began to choke him. " pay back what you owe me ", he said angrily. his fellow worker fell on his knees before the man and pleaded with him " be patient with me and i will pay it all back ", he said. but the man would not listen to him and had him put in jail until he could get the money repaid to him. some other fellow workers saw what happened and they went out and told the king. when the king heard what had happened he was very angry. he told his servants to bring the man to him, and then he said, " you wicked man! i was sorry for you and i forgave you that large amount that you owed me. you should have been sorry for your fellow worker and forgiven him too. " then the king told his servants to put the man in jail until everything that he owed had been paid back. jesus then said to his disciples, " this is how god, your father in heaven, will treat you unless you each forgive your brother ( fellow man, people you live with, ) from your heart ( sincerely, genuinely ). ( first voice ) jesus was very clear in the teaching he gave to his disciples. if other people do wrong things to us, we must be ready to forgive them, and keep on forgiving them. this is not easy for us to do, because we often feel like paying back people with something bad and hurtful when they do wrong to us. however, we must remember just how much god loves us and how he has forgiven us for all our sins. if we are jesus ' disciples then he lives in us by his spirit. he is able to make us strong to forgive others and to pay back people with good deeds when they do wrong to us. picture 10 : god ' s reward matt. 20 : 1 - 16 jesus and his disciples were not rich people, but the disciples were very happy to be followers of jesus. they had given up many of their own things when they began to follow jesus. sometimes they thought about the days in the future. they said to jesus,


his disciples were not rich people, but the disciples were very happy to be followers of jesus. they had given up many of their own things when they began to follow jesus. sometimes they thought about the days in the future. they said to jesus, " what will happen to us? will god give us many things? " jesus told them that god loved and cared for them very much. they were members of god ' s family, and god always gives good gifts to his children. jesus also said that god gives the same gifts to all people. then jesus told them this story : ( second voice ) a landowner needed people to work in his harvest field ( vineyard ). he went out early in the morning and found some men to work for him. he agreed to pay them ( the regular wage of ) a silver coin each for the day ' s work, and then he sent them off to work. a few hours later ( at nine o ' clock ) the landowner went out again and saw some other men standing in the market place with nothing to do. he said to them, " you go to my harvest field too, and i will pay you a fair wage, " and off they went. two more times, later in the day, he went out and found other men to come and work for him. finally, late in the day, ( at five o ' clock ) he went out again and found some other men still without work to do. he sent these men also to work in his harvest field. at sunset, the landowner said to his foreman ( work manager ), " call all the workers in and give them their pay. start with the workers who began last and finish with those who started work first. " so the people who started work late in the day came to the foreman and he gave each of them a silver coin. then the foreman paid all of the other workers, and gave each of them the same amount, a silver coin. the men who had begun work early in the day started to complain. they thought that they should receive more pay because they had worked much longer than the others. however, the landowner said to them, " i have paid you exactly what we agreed on, so you can ' t say that i am being unjust to you. i want to give all the other workers, even those who came last, the same amount of pay, i have the right to do what i want with my own money. will you be angry with me because i am being generous to these other workers


i want to give all the other workers, even those who came last, the same amount of pay, i have the right to do what i want with my own money. will you be angry with me because i am being generous to these other workers? and then jesus said to his disciples, " in the same way, many who are last now will be first then, and the first will be last. " jesus told this story to his disciples to show them that god is very generous. god gives many good gifts to those who love and obey him. if we turn away from our sins, come to jesus and ask him to take away our sins, then god will do that. he will take way ( forgive us ) all our sins. jesus will come to live in our hearts by his spirit, and he promises never to leave us. this means that we will live forever with jesus. because jesus lives in us he can make us strong to do all the things that please god. god also brings us into his family and makes us one of his own children. when god does all these things for us then we are very happy. god does the same things for all people who love him and obey his word. he does not do less for one person than another. and it doesn ' t matter if a person has been a follower of jesus for a short time or a long time. god does the same good things for them all. some people think that because they are wealthy or important people in the world now, then they will also be important in god ' s kingdom ( the place where god rules ) later on. but jesus said that it is the humble people, who love god and obey him, who will be the important people in god ' s kingdom. people may think that they are last now, but later on they will be first. picture 11 : be prepared! matt. 25 : 1 - 13 the disciples of jesus asked him many questions about when the world would end and when he ( jesus ) would come back to the world from heaven. jesus told them about many things that would happen in the future. many of these things were not pleasant. they were quite different from what the disciples had expected. ( jesus told them that jerusalem would be destroyed, that there would be wars between many nations, and that people all over the world would experience times of great trouble. ) jesus said that he would come back to the world from heaven, but only god the father knew when that time would be. the important thing was that they