Updatery

Hiya,

It's been a long time since I blogged properly, I know. Obviously that's had a lot to do with the fact that we haven't had a computer to hand, but then it's just the weight of unreported events and the fact that it's harder these days to get a sufficiently long period of uninterrupted time to blog.

Anyway.

Let's start by saying that, as some of you may not yet know, we managed to get all of our data back, including photos. I thought of commenting on James' post about data backups, but I thought it might undercut the very sensible advice if I said it all turned out fine.

Also, now we have a computer of our own again – install Skype! Skype will let you talk to me for free through the internet, with futuristic-type webcam support, and I understand it's a relatively economical way of making international calls too, though that's a little more effort. Add monica_zagaglia as a contact.

Monday to Friday I have Italian lessons in the afternoons. It's not really the right level for me, but I tried the next one up, and that seemed too much. Still, it's all good practise, and learning Italian in Italian is mor of a challenge in itself. I'm getting closer to finishing the basic vocabulary in Mastering Italian Vocabulary, but it's definitely a bit of a slog. Monica's helping me now, by putting the words in Memorylifter for me. I'm not used to having a limited vocabulary.

Monica and I have been registering with Italian temping agencies. Quite a lot of them are international, so they all have the same names...

(Speaking of things that are the same here – they have Ready Steady Cook! It's a little bit odd. It was definitely ours first though. I checked on the credits and they got the rights from the BBC)

...Monica's had a few interviews, I haven't had any yet. Good old international financial crisis. The thing is, I suspect it wouldn't be particularly better if we headed back to England, job-wise. On the other hand, in England, Monica would be more employable. In Italy, employers are given tax breaks, or something like that, for employing the young, which is a lovely sentiment except that it results in discrimination against those over a certain age. Also, though Italian does have equal opportunity legislation, legislation doesn't count for much round here. Nothing is the way it should be, and there's a general attitude of discontented resignation. At quite a number of the job agencies we went to, they ask about your marital status and number of children. Monica, as a newlywed with no children, is a liability. Certain things really suck here.

I say that there's a general attitude of resignation here, but on the other hand, I've seen about as many strikes here since July as I remember seeing in England for my whole life. Italians love striking and demonstrating, it would appear, but I'm very sceptical about it here, whereas I do see the point in England. I imagine it's because the political system here is very messy – no wonder the mafia can p*ss about with it. Compared with the UK, there a more political parties than you can shake a stick at, and they all disagree with each other. It seems they're incapable of working together towards any kind of general consensus. I tried to ask the other day about pressure groups and lobbies, but I gather they don't really have them here. They have victims groups though. Practically every day there are stories of young people being run over by drunk and drugged drivers, but it's not enough to make a difference.

I think that's probably enough for now.

That's the imperative don't you know...

Luna di Miele

Hello,

We're back from our moon of honey. This may just be a brief note, as I'm on a pretty slow computer trying to kill some time.

I wouldn't expect a lot of blogging from me for a little while. Shortly before we left, Monica's laptop stopped turning on, and we committed it into the hands of Lorenzo's brother (who used to work at a computer repair shop), via Lorenzo, via Vanessa. Basically it's dead. We're going to ask if the computer place can retrieve the data that was on it, but it's not a sure thing. We may have lost a lot of pictures, and the approx. 1500 word Italian vocabulary file that I was typing in dutifully every day. Plus, I now don't really have a way of listening to podcasts, which was my substitute for watching telly in foreignerland. Ho, and furthermore, hum.


On to cheerier matters, Greece was great. We went to an island called Σκιαθος (assuming Blogger allows unicode Greek) , which has nice beaches in plenty and is proper tourist, which was something new to me. We went to the beach, ate in restaurants every day (which was largely lovely) wandered around, and sailed around, visited a monastery, did a little shopping, saw some churches. It was good.

I bought some Greek mountain tea, having heard about it on one of the cruises, and it's nice. We saw lots of icons, and were intrigued to find St. John the Baptist regularly depicted with angel's wings. We would have asked, but the kind of people we thought were likely to know probably wouldn't have spoken English. In any case, wikipedia tells me that I guessed correctly. I said that as "angelos" means "messenger", it most likely refers to his role as the messenger of the Messiah. And so it is, c.f. Mk 1:2 where the word "angelos" is used about St. John. We were driven around on crazy buses by crazy Greeks. All good fun.

Humour as a defense mechanism

Dealing with the Jobcentre recently has been an unanticipated comedy of errors.

As background, before going to Italy for Mark's wedding, I had to temporarily sign off Job Seekers Allowance (JSA) since not being in the UK meant I had to stop JSA since I was not available for, or able to look for job. The stock letter I received read something like, "We are informing you that we will have to cancel your JSA benefit because you have ended your claim." Duh.

On returning home on Sunday after the wedding, I discovered the expected "Your housing and council tax benefits have stopped because the JSA people have told us that you have gone abroad" letters, however there was one letter that was rather puzzling, asking me to send in the occupier details for my flat. Since it was the Sunday before a Bank Holiday, there wasn't much I could do about that or restarting my JSA claim until Tuesday.

On Tuesday, after an job interview at the MET office, I phoned the JobCentre to begin the process of restarting my JSA claim, gave them all the details they asked for and made an appointment to do the paperwork next Monday. Then I phoned the city council to find out why they needed my occupier details again, apparently they were under the impression that I'd left the country for good, (apparently the Jobcentre hadn't been very clear) and they reopened my file.

The next Monday I turned up at the Jobcentre at 8:50am, ready to do the paperwork to reclaim JSA, housing and council tax benefits, explained that I had come for a 'rapid reclaim for JSA' as instructed. I ended up waiting for 3/4 hour to be seen (appointment was supposed to be @ 9am), virtually the first thing I was asked was, "Do you have the completed forms ready?". Somewhat surprised I responded, "No, why would I?", "They were supposed to give you the forms as you came in, didn't you say about the rapid reclaim?". "I did say, that I was here for a rapid reclaim, no one gave me any forms". I had been bored silly (hadn't brought a book since appointment was first thing), when I could have been filling out the forms. I then had to rush through completing the forms because of that mistake.

Eventually a letter arrived from the Jobcentre saying my JSA claim had been approved, and stated that I had good cause for delaying my claim application (Bank Holiday). I'd be disappointed with the Jobcentre, but my expectations of their competence and efficiency have been rather low for some time now, and I found the whole affair amusing, rather than just irritating. I have another appointment at the JobCentre next Monday, I have to try and make a case for them simplifying the reclaim process, even if it means filling out the forms before I leave.

I'm not looking forward to doing this again for the trip to America for Nicholas's wedding, but my family is worth the hassle.

Anglo-Catholicism

I was saying to James the other week, re. the Anglican Communion's well-publicised current struggle for unity, that I don't really understand high-Anglicanism - I don't see where they're coming from. For example, I was listening on Radio 4's Sunday program to an Anglican, I think, bishop, who was talking about the dilemna that high Anglicans felt was coming to them. He said that he believed in the authority of the Pope, or words to that effect, but I can't recall precisely how he phrased it, but he clearly wanted to remain within the Anglican Communion.

I don't understand that at all.

So when I learn, from the Midwest Conservative Journal, via Mark Shea that a "delegation of Episcopal priests from Fort Worth paid a visit to Catholic Bishop Kevin Vann earlier this summer, asking for guidance on how their highly conservative diocese might come into "full communion" with the Catholic Church", I took a quick glance and they provide a detailed explanation of their position. Now, clearly this isn't a representative sample (otherwise it wouldn't be news), but as I feel it may be enlightening more generally, I shall post it here so it's easier for me to find, and if you find it enlightening, so much the better.

Update: Actually that doesn't help at all. Still, interesting.

EIGHT CRUCIAL FINDINGS

I. We believe the See of Peter is essential not optional

Unity with the Holy See is esse that is, essential for Catholic Christians (not bene esse, merely beneficial.) This is a concept which the Catholic Clergy in the Anglican Tradition have always believed (indeed it is one of the stated purposes of the SSC) but the rapid deterioration of the Anglican Communion makes it even more apparent now. The Prayer for Unity (John 17, that they all may be one) also compels us to pursue the possibility of reunion with Rome.

The very name of the first Pope, Peter, Petrus is the "rock" - and we have seen that it is the Petrine office which is important not the personality of an individual pontiff.

In April 2006 our Diocesan Bishop and several of the clergy made a pilgrimage to Rome. At that time we were blessed to have an informal visit with his Eminence, Bernard Cardinal Law. At that meeting, Cardinal Law indicated that the Catholic Church was aware of the current difficulties faced by Anglo Catholics (and particularly the Anglo Catholic Diocese of Fort Worth) at this time and said, in essence, for us to "make an offer" that is, make a Proposal on how we might respond to the crisis in our branch of Christendom. After this pilgrimage, we began meeting with the full knowledge and support of our Bishop. We came to realize that, like the Prodigal Son in the Gospel, it is up to us to make the initiative to return to the rock from whence we were hewn. In essence, that trip crystallized for us the need for perusing unity with the See of Peter now. Since that time we have studied, we have met, we have prayed, and now we come to the Church with our conclusions.

As Anglicans we realize that Henry VIII, the monarch who wrote "Defense of Seven Sacraments" and who was granted the title "Defender of the Faith", never intended to make any substantive or permanent changes in the Catholic faith. Indeed, the Reformation itself was intended to be for a limited time only, "a season", as the book of Ecclesiastes would say.

We believe that it is now time for a new Season. It is perhaps, time for a church of Reformation to die and a new unification among Christ’s people be born: Unification possible only under the Holy Father.

II. We believe a magisterium is needed desperately

"In those days there was no king in Israel; every man did what was right in his own eyes." (Judges 21:25) This describes the day to day ’on the ground" reality in the Anglican Communion. Anglican "comprehensiveness" has no boundaries and no real center. For example, during the Reformation period under Elizabeth I, 1533-1603, there was an attempt to synthesize the Catholic and Protestant factions in the Church of England, resulting in the so-called "Elizabethan Settlement". Concerning the Eucharist, it was held that belief in the Real Presence of Christ was acceptable as well as the belief that the Eucharist was only a memorial or "remembrance" of something long ago. In essence the Anglican faith is what the parish priest says it is, and this varies widely with many contradictions. The Pentecostal/Evangelical/Charismatic expressions are just as valid as the Anglo-Catholic teaching. In most parts of the country, the parish priest is completely on his own.

Formerly, a single prayer book (the 1662 Church of England Prayer Book was the pattern for all national prayer books) provided some glue, but with the proliferation of endless trial liturgies even that has disappeared.

The lack of a teaching office has resulted in communicating un-baptized persons, same-sex unions and liturgical chaos everywhere. There are no boundaries and it is all uncontrollable. This is not theory but day to day reality. Anglican "comprehensiveness" has no boundaries. Previously this absence of a center seemed to work when the various ecclesiastical parties (Low Church/Broad Church/High Church) largely worked within their own circles. Low Church people did not attend High Church parishes and vice versa.

In looking at the disarray in the larger communion it is apparent that the Archbishop of Canterbury is incapable of providing decisive leadership. If there is a future, particularly for Catholic minded Anglicans, it is clear that a magisterium is absolutely essential.

III. We believe the Catholic Faith is True

The Catholic Faith is given - it is true.

The Epistle to the Ephesians reminds us that as Christians we believe in "One Lord, One Faith, One Baptism". At the celebration of every Mass and in the recitation of any Daily Office we profess in the Creed "One, Holy, Catholic and Apostolic Church". We have come to realize, to an extent even more fully than we had as Catholics in the Anglican Tradition, that our Blessed Lord has indeed founded only one true church: the Catholic Church.

Unlike so many forms of Protestantism, Catholic teaching does not change on a whim to suit the transient issues of the day. In addition, the Catholic Faith is not just one option among many. Anglican comprehensiveness with Catholics, Evangelicals and Liberals, all following their own paths, leads to the disintegration and disunion which we in the Diocese of Fort Worth find ourselves. The Protestant/Low Church teachings, the Liberals experiential teachings are just not true. The Catholic faith, the Catholic practice, the Catholic teaching - is true.

We know, and are living examples of the fact, that Catholic Witness has been present throughout the history of the Anglican Tradition. But it is now becoming weaker because of this idea, Catholic as one option among several. . . except here in Fort Worth, which is in so many ways unique (explored further in section VI).

IV. We believe the Anglican Communion shares the fatal flaws of The Episcopal Church

In our time of discernment, we have concluded that the difficulties we have faced in The Episcopal Church for the past thirty years will not be remedied by the Anglican Communion.

Those making this presentation have been members of The Episcopal Church since childhood. In this church we have been nourished by Catholic faith and practice. However, through the years we have witnessed the deterioration and marginalization of that Catholic faith. We believed that our call was to remain within our church as a remnant which could preserve the faith. Our expectation was that the Anglican Communion, in response to The Episcopal Church’s continuing "innovations", would provide the stability and witness necessary for us to continue. However, it is apparent that the Communion is incapable of providing this stability.

It is our conclusion that the Anglican Communion has the same fatal flaws as The Episcopal Church. Without a magisterium the latest "religion" will continue to replace the historic teachings of our Communion. This erosion of Catholic faith and practice is heightened by the governing polity of the Anglican Communion. Bishops are elected by priests and laity of a Diocese. As the liberalizing culture enters another portion of the world, the Diocese there is deeply affected by it. Those who can be elected are only those who reflect the cultural shift that has occurred in that Diocese. We have seen this in The Episcopal Church and we see it now in the Anglican Communion.

We know what happens in a church which lacks a magisterium and whose polity makes the continuing of a Catholic witness impossible. We have concluded the Anglican Communion provides not safe future for us. Our witness, rather than being honored, has been persecuted.

V. We believe our polity is in error

In the New Testament no congregation votes on its pastor! St. Paul would have been unelectable in all, except maybe Philippi! Without exception pastors are sent by higher authority.

It was not a convention of delegates, but only the remaining apostles that established the criteria for Judas’ replacement. St. John Chrysostom said that Peter had the authority to make the appointment but did not. Drawing lots put the choice in God’s hands.

In the United States, the democratic style of polity in The Episcopal Church, strongly resembling the legislative branch of the U.S. government (House of Bishops and House of Deputies, lay and ordained) has created doctrinal chaos. Samuel Seabury (1729-1796) the first American Episcopal bishop was fearful of having clergy and lay people voting on doctrinal matters. His fears were realized when an early General Convention put the Nicene and Athanasian Creeds up for grabs. The Nicene Creed was voted out, then back in; and then the Athanasian Creed lost the vote.

In regard to the ordination of women, the 1976 General Convention changed the matter of a sacrament, established by Christ himself, simply by voting. Bishop Robert Terwilliger, formerly Suffragan of the Diocese of Dallas called it "voting our collective ignorance"!

Candidates for bishop in the American Episcopal Church shamelessly campaign like the politicians they are. When elected they are indebted to the electors.

We are in desperate need of a polity modeled on the New Testament and the early church.

VI. We believe we are not the only ones

The Episcopal Diocese of Fort Worth came into existence in 1983 when it was decided that the Diocese of Dallas, of which it represents the western 1/3 of that diocese, would divide. We believe the hand of God was present in this decision and that it was the work of the Holy Spirit to bring into existence a diocese where the overwhelming majority of clergy living and working in that part of the old Diocese of Dallas were Catholic minded clergy. We now see as truly profound this action of creating the Diocese of Fort Worth. It set up what has now culminated in a Diocese of the Episcopal Church where its clergy are overwhelmingly Catholic minded.

The Diocese of Fort Worth has been a leader in standing against the apostasy that has been taking place in the Episcopal Church over the last three decades. We have witnessed Episcopal diocese after diocese fall away from a traditional Biblical and Catholic practice of the faith. It has now become impossible for the Catholic minded people to exist and survive in the Episcopal Church. As a result of this, the Diocese of Fort Worth is working toward a realignment of itself into another Province of the Anglican Communion. We have chosen to join the Province of the Southern Cone in South America. We believe this arrangement is temporary. As the Anglican Communion attempts to reform itself, it is becoming more and more evident that this problematic at best.

The overwhelming majority of clergy currently active in the Diocese of Fort Worth are willing to work earnestly for what we consider to be the only solution, and that is full communion with the Holy See. The breakdown of numbers is as follows:

There are currently 60 active clergy
We believe 9 will opt to stay in The Episcopal Church
51 will remain in a temporarily realigned diocese with the Southern Cone
5 are not interested at this time in working for full communion
46 are truly interested. If we add our seminarians currently on the priesthood track and our retired clergy the number becomes 59.

Our best guess is that approximately 59 clergy are willing to pursue an active plan to bring the Diocese of Fort Worth or a significant portion of it into full communion with the Holy See, if this be God’s will.

We believe these numbers are the result of the Holy Spirit actively working among us since the formation of this diocese. We also recognize that it will take time to bring the laity on board with this proposal. While the clergy have come to recognize the truth which it held by the Holy See, we have much work to do with the laity.

This fact needs to be noted and is to be understood as a recognized part of our proposal.

We would also like to point out that of the 59 clergy, 20 are under the age of 40. These young clergy are committed to seeking the truth that the Holy See possesses. They have come to this realization independent of the four clergy who are represented in this presentation. We have noted over the last few years that God has been raising up phenomenal young men in our diocese for priesthood. We now realize and believe the purpose of this explosion of priestly vocations at this time is to further help us understand the direction we must take. They are committed to teaching the truth of the Catholic faith and they have many years of ministry to give to accomplish what God began with us in 1983. We have seen many pieces of a puzzle come together over the years. We believe all of this is truly the work of the Holy Spirit and we continue to pray for guidance, courage and faith.

Finally, the Diocese of Fort Worth is the only diocese in the Episcopal Church that is strong enough to pursue the Proposal outlined below. We have a critical mass of clergy who are willing to bring the laity to support this proposal. There are many Catholics in the Anglican Tradition outside of our Diocese that look to the Diocese of Fort Worth for leadership. We believe the time is ripe for significant history making action on the part of the Holy Spirit. We believe the time is right and this is why we have come forward with this presentation.

VII. We believe Pope Benedict XVI understands our plight

Through his writings and his actions we believe that Pope Benedict XVI is sympathetic to our plight.

It is our belief that Pope Benedict XVI desires to uphold the Catholic faith whenever and wherever he finds it; especially in a world dominated by the super-dogma of relativism. It is this new dogma, this new denomination which motivates those who seek to remove the Catholic witness from The Episcopal Church.

In October, 2003, members of the Episcopal Diocese of Fort Worth and other Episcopalians throughout the United States met in Plano, Texas for a conference titled, "A Place to Stand: A Call to Mission". That conference was called to unite further those who opposed the ordination of a partnered homosexual as a Bishop in The Episcopal Church.

The highpoint of that conference was a letter from then Joseph Cardinal Ratzinger. It reads as follows:

From Joseph Cardinal Ratzinger
Prefect of the Congregation for the Doctrine of the Faith
The Vatican, on behalf of Pope John Paul II

I hasten to assure you of my heartfelt prayers for all those taking part in this convocation. The significance of your meeting is sensed far beyond Plano, and even in this City from which Saint Augustine of Canterbury was sent to confirm and strengthen the preaching of Christ’s Gospel in England. Nor can I fail to recall that barely 120 years later, Saint Boniface brought that same Christian faith to my own forebears in Germany.

The lives of these saints show us how in the Church of Christ there is an unity in truth and a communion of grace which transcends the borders of any nation. With this is mind, I pray in particular that God’s will may be done by all those who seek that unity in the truth, the gift of Christ himself.

With fraternal regards, I remain
Sincerely yours in Christ
+Joseph Cardinal Ratszinger

Cardinal Ratzinger’s letter was greeted with thunderous applause and a standing ovation.

Furthermore, in April, 2006 the four priests making this presentation, with our Bishop and two other priests of our Diocese, met with Bernard Cardinal Law at his residence in Rome. At that meeting we discussed our plight with him. Cardinal Law told us two important things. With regard to union with Rome he said, "What was not possible twenty years ago may be possible today." And, with regard to our moving forward he said, "Make us an offer". He told us that it was inappropriate for the Catholic Church to make an offer to another Christian body, such as ours, in distress. Rather, such an offer needed to come from us.

Pondering the words of then Cardinal Ratzinger and those of Cardinal Law, we entered our period of prayer and discernment.

Those making this presentation believe the Holy Spirit has brought us to this moment. It is a time when we who have believed ourselves to be priests of the Catholic faith, seek to become more clearly what we have always been.

VIII. We believe there is a charism which the Anglican ethos has to offer to the Universal Church

The Catholic Faith, as it has been lived in the Anglican Tradition, is a thing of great beauty. Why are we making a plea for it to continue? It is because the Catholic faith and practice, as lived out in the Anglican Tradition, is a unique charism well worth preserving.

Twentieth century Anglo Catholic authors like C.S. Lewis, T.S. Eliot and earlier Anglican theologians such as William Law ("Serious Call to a Devout and Holy Life") and George Herbert ("The Country Parson") have enriched and enlightened countless souls. The religious life, the devotional societies, the guilds, the priestly fraternities (like the Catholic Clerical Union and the SSC) all speak to an expression of Catholic piety which continues to be attractive to people in the twenty-first century and are worthy of preserving for future generations. To take but one (local) example: the large number of young men offering themselves for ordination in this Diocese speaks to this expression’s ability to nurture vocations. Also the Catholic Liturgy in the Anglican Tradition is a thing of great elegance, holiness, of long antiquity and solemn reverence.

The icon presented to his Excellency Bishop Vann, an icon of both St. Gregory and St. Augustine, represents our desire to return hom to Rome our first and true spiritual home.

What is it that we can offer to the greater Church? We believe we can offer a Catholic expression which for too long has been separated from the Universal Church. This is a tradition of inspiring liturgy, devout spirituality, loving pastoral care and a living spirituality. We believe it has a special and unique witness to the Faith, which we humbly offer as a beautiful jewel in the Catholic crown.

Seating Plan

We started on the seating plan today. We did the English first, and that wasn't too bad. Now Monica is going through the Italians. Apparently (as I learn only today) at Italian weddings, the seating must take into account the rigid heirarchy of relations, or you run the risk of being unexpectedly hit in the face with a dead goat. I made that last part up. Anyway, I'm blogging about it, 'cos what do I know?

S'hot.

It's humid too. Feeling' sleepy.

Offagna, population .... ?

I must look into that. There's a podcast I listen to called Catholic in a Small Town (somewhere in Georgia, it would seem), and they occasionally mention that the population is 8000. I'd be gratified to verify that I was a Catholic in a smaller village.

Anyway, t'other day I was helping Carlo gather potatoes from what Monica always calls "our orchard", in spite of the fact that it's not technically theirs and it's by no means exclusively an orchard. I just thought I would mention this so that by degrees you might get an erroneous impression of me as a man of the soil and be impressed - wish me luck. Some more of the bounty of the "orchard" is as follows; courgettes (together with their edible flowers, which I have edden a few times now), marrows, melons, apples, peaches, lettuce, tomatoes, onions. It's all very exciting to me; I hope I can learn something about growing vegetables by and by. There are also peppers and chillis at the house.

In other news, I found out that I had to have a dispensation from the bishop to get our marriage paperwork sorted (I think because Fr. Harry didn't request the banns in England). Anyway, it's all fine, but I wanted to mention it, because I think it makes me sound a bit dangerous. Our bisop's name is Edoardo. I'm more used to bishops with names like Chris, Keiran and Kevin, but you have to make the best of these things.

Went to Ancona today to try and buy some things. Partial success. I now have two pairs of flip-flops (ciabatte - ciabatta means slipper, which is something to chew over next time you have the bread), one for the world at large, one for the domestic front. No carpets here - my feet were getting pretty dirty on a daily basis. Monica says her mamma will be pleased that my feet will thus reamin mre stately. At one point the inestimable M was shopping for feminine things, so we went our separate ways. I thought this might be helpful for my Italian. I suppose it might have been a bit. If you go into a shop in Italy, they're more than likely to say hello and try and help you before you have any browsing time, so you have to be prepared to speak a little bit if you go shopping.

Nothing else springs to mind, so that'll do for now.

2, 4, 6, 8, How do verbs conjugate?

It ocurred to me when I was going through verb tables in Italian, that though the only verb conjugations I've ever come across (German, Greek, Italian) are in essentially 6 parts (more if you include polite forms), you could potentially have two forms for "we".

In English our "we" is ambiguous. It may or may not include the second person i.e. the person addressed by the speaker. As in so many cases, it's all about context. This got me to thinking - are there languages that have more than one form of the verb, and don't have this ambiguity? You'll be pleased to know that wikipedia says there are:

In linguistics, clusivity is a distinction between inclusive and exclusive first-person pronouns and verbal morphology, also called inclusive "we" and exclusive "we". Inclusive "we" specifically includes the addressees (that is, one of the words for "we" means "you and I"), while exclusive "we" specifically excludes them (that is, another word for "we" means "he/she and I"), regardless of who else may be involved.
[...]
The inclusive-exclusive distinction is nearly universal among the Austronesian languages and the languages of northern Australia, but rare in the Papuan languages in between. (Tok Pisin, an English-Melanesian pidgin, generally has the inclusive-exclusive distinction, but this varies with the speaker's language background.) It is widespread in India (among the Dravidian and Munda languages, as well as in the Indo-European languages of Marathi, Rajasthani, and Gujarati), and the languages of eastern Siberia, such as Evenki. In America it is found in about half the languages, with no clear geographic or genealogical pattern. It is also found in a few languages of the Caucasus and Sub-Saharan Africa, such as Fulani and Nama.

No European language makes this distinction grammatically, but some constructions may be semantically inclusive or exclusive[.]

Free Last.fm download madness

If you sign up to Last.fm, which is rather good in itself, they'll give you a podcast link to free mp3s of bands they think you might like. This is how I stumbled across 'Tree Friend Tree Foe' by Bolt Action Five; genius!

Well I'll bet
That you don't know that gameshow where the player wears
A hel-met
And walks around this maze that isn't really there[.]

A bit of catching up.

Hi,

Somewhat predictably, the change of scenery hasn't actually inspired me to blog more, or rather, it probably would, except that getting married involves lots of little piecemeal jobs, so it's easy to get distracted from the serious business of posting my every thought for the benefit of mankind.

We've got wedding rings! That's exciting. Monica's been able to daydream about her wedding dress and what shoes she'll be wearing for approximately forever, whereas I only have a hire suit. We got two sacramentals ready to go, ready to signify our love and faithfulness in Christ - s'great. Apart from the material, there's nothing fancy about them, which suits me fine.

Yesterday I went to confession. Now, confession was pretty strange the first few times I celebrated it (though I think I looked forward to it from the beginning, because I could see the practical need for it, and the blessing of it from before my conversion) and then one gets more used to it, but confessing in a foreign language is pretty wei-ord. But it was good; I kind of cheated and wrote it all out on paper first, but I think that's understandable in the circumstances. The priest was Don Luca, a bit odd because he's a friend of Lorenzo, Vane's husband (Vane is Monica's sister - maybe I'll do a diagram so I don't have to keep saying this stuff) but he seemed to me to be a good confessor.

I'm really pleased to be so close to a church which is basically open the whole day, and I can easily go to daily mass while I'm not working. I might be able to manage it even if I were, as it's at 18:00. That's a big improvement on Sacred Heart, where you had to be retired or unemployed to get to a daily mass. At the moment there's morning prayer every working day, so Monica and I have been going and praying together. Don Luca is very singy, so we're getting to sing the liturgy too, which is great. However, the music group, such as it it, is on holiday, so I can't really get too involved in the music right now.

I was only able to go to confession yesterday because we're in the triduum. "What triduum?" I hear you say (that is, I hear a lone voice potentially say). I'm glad you asked; there's a crucifix in S. Lucia that's been venerated in the village since the 1500s I think. It's been associated with various miracles, I understand (I have no details), and in Offagna it gets not only it's own liturgical day, it gets a whole triduum in preparation. With it's own readings too I think, we had the Passover from Exodus and the Last Supper from one of the gospels yesterday.

The medieval festival is good. It's hard to find a lot to take pictures of, but there are people continually wondering round in medieval garb, trumpeting and drumming and generally making a medival nuisance of themselves. Monica likes the flag waving people a lot, and there's a trio of jugglers who are very good too. They spend most of the time doing jokes though, which is what performance is all about. We saw a fakir yesterday, who burnt himself and trod on broken glass, allegedly. I have a vague idea how all of it that I saw was done. Usually I haven't a clue how magicians do what they do. They had a bit of falconry too, which I enjoyed and which made Monica shrink into her seat. We saw this great performance the other day with period instruments. Unfortunately the loud drumming people were doing a less subtle performance nearby, so much of the nuance was lost. Especially impressive was the percussion - you have to be very skilful to make a tambourine sound good, but they managed it. There's a market in the town as well, and there's a stall were you can buy medieval instruments, and I wanted to buy all of them and give them a good home, but no can do.

The jousting was a bit disappointing - it's basically for the kiddies and is horrendously staged - it's worse than wrestling. Also disappointing is that there's a not inconsiderable number of "fortune-tellers" and tarot people that come for the festival, and they're all set up in the back streets by Monica's house. It's sad.

So I hope that was informative for you. Ta-ta for now.

Medieval Festival Videos