Community Dean Quotes

I am twenty years old. To a world-wise adult, I am little more than a child. To any child, however, I am old enough to be distrusted, to be excluded forever from the magical community of the short and beardless.

Fire, ice, asteroids and pole shifts are bogeymen with which we distract ourselves from the real threat of our time. In an age when everyone invents his own truth, there is no community, only factions. Without community, there can be no consensus to resist the greedy, the envious, the power-mad narcissists who seize control and turn the institutions of civilization into a series of doom machines.

Each one of us must suffer long to himself before he can learn that he is but one in a great community of wretchedness which has been pitilessly repeating itself from the foundation of the world.

Do not be sad Edward. They exclude you because they don’t understand you. Be happy you are the single one that differs from their normal community

To embrace the strategy of Jesus is to be engaged in what Dean Brackley calls "downward mobility." Our locating ourselves with those who have been endlessly excluded becomes an act of visible protest. For no amount of our screaming at the people in charge to change things can change them. The margins don't get erased by simply insisting that the powers-that-be erase them. The trickle-down theory doesn't really work here. The powers bent on waging war against the poor and the young and the "other" will only be moved to kinship when they observe it. Only when we can see a community where the outcast is valued and appreciated will we abandon the values that seek to exclude.

The smart way to be assured of quality organic food is to join a community-sponsored agriculture (CSA) cooperative and buy a share in a local organic farm every year. Every

These days cream seldom rose in the intelligence community – but crap still floated.

risible. In the Community, none

Avatars do not make a community; they are shadows of people, not people.

Our life experiences are more enjoyable when people decide to sing deep roots into our lives and stay for the long haul.

Carl Jung. He theorized, among other things, that mind and matter are entwined, that as individuals and as a community of minds, we can affect reality, even unconsciously create it.

Without community, there can be no consensus to resist the greedy, the envious, the power-mad narcissists who seize control and turn the institutions of civilization into a series of doom machines.

The Kingdom of Heaven is where God’s will is done. When God’s will is done on earth as it is in Heaven, we know God as the God of life and love; we enjoy direct, open communication with God; we enjoy life together with God and with people from every nation in a community of grace and gratitude.

He was in the tides now, but not by choice. Events had thrown him in deep, swift water. The weight of twenty years of guarded emotions, of studied avoidance, of defensive reclusiveness, encumbered him. Now he was trying to learn to swim again, but a riptide seemed to be sweeping him farther from any community, toward greater isolation.

Where an owner showed pride in his home, the fresh paint, the upright picket fence, the well-barbered shrubs only emphasized the debris, decay, and dilapidation that characterized the surrounding properties. Each island of order did not offer hope of a community-wide transformation, but instead seemed to be a dike that could not long hold back an inevitably rising tide of chaos.

The smart way to be assured of quality organic food is to join a community-sponsored agriculture (CSA) cooperative and buy a share in a local organic farm every year. Every week for an average of twenty-four weeks in the North, and all year round in the South, you share the harvest, which can include fresh vegetables, fruit, and free-range eggs, chicken, and lamb. (See the Resources section for information on CSAs.)

Wealth had not corrupted him. What he’d chosen to do with his wealth corrupted him. First he insulated himself from ordinary human experience, and then deemed himself superior to the masses, excused himself from all constraints not only of morality but also of tradition, and subsequently felt justified in casting off his conscience as a worthless artifact of primitive and superstitious minds. He had made of himself a malignancy in the human community.

The current culture deviated radically from previous human experience, ruthlessly reducing each woman and man to mere political units to be manipulated, balkanizing them into communities according to their likes and dislikes, so everything from cars to candy bars could be more effectively marketed, robbing them of their privacy, denying them both a real community of diverse views and the possibility of personal evolution by censoring the world they saw through the Internet to make it conform to the preferred beliefs of their self-appointed betters.

The current culture deviated radically from previous human experience, ruthlessly reducing each woman and man to mere political units to be manipulated, balkanizing them into communities according to their likes and dislikes, so everything from cars to candy bars could be more effectively marketed, robbing them of their privacy, denying them both a real community of diverse views and the possibility of personal evolution by censoring the world they saw through the Internet to make it conform to the preferred beliefs of their self-appointed betters. In

This book is fiction and all the characters are my own, but it was inspired by the story of the Dozier School for Boys in Marianna, Florida. I first heard of the place in the summer of 2014 and discovered Ben Montgomery’s exhaustive reporting in the Tampa Bay Times. Check out the newspaper’s archive for a firsthand look. Mr. Montgomery’s articles led me to Dr. Erin Kimmerle and her archaeology students at the University of South Florida. Their forensic studies of the grave sites were invaluable and are collected in their Report on the Investigation into the Deaths and Burials at the Former Arthur G. Dozier School for Boys in Marianna, Florida. It is available at the university’s website. When Elwood reads the school pamphlet in the infirmary, I quote from their report on the school’s day-to-day functions. Officialwhitehouseboys.org is the website of Dozier survivors, and you can go there for the stories of former students in their own words. I quote White House Boy Jack Townsley in chapter four, when Spencer is describing his attitude toward discipline. Roger Dean Kiser’s memoir, The White House Boys: An American Tragedy, and Robin Gaby Fisher’s The Boys of the Dark: A Story of Betrayal and Redemption in the Deep South (written with Michael O’McCarthy and Robert W. Straley) are excellent accounts. Nathaniel Penn’s GQ article “Buried Alive: Stories From Inside Solitary Confinement” contains an interview with an inmate named Danny Johnson in which he says, “The worst thing that’s ever happened to me in solitary confinement happens to me every day. It’s when I wake up.” Mr. Johnson spent twenty-seven years in solitary confinement; I have recast that quote in chapter sixteen. Former prison warden Tom Murton wrote about the Arkansas prison system in his book with Joe Hyams called Accomplices to the Crime: The Arkansas Prison Scandal. It provides a ground’s-eye view of prison corruption and was the basis of the movie Brubaker, which you should see if you haven’t. Julianne Hare’s Historic Frenchtown: Heart and Heritage in Tallahassee is a wonderful history of that African-American community over the years. I quote the Reverend Martin Luther King Jr. a bunch; it was energizing to hear his voice in my head. Elwood cites his “Speech Before the Youth March for Integrated Schools” (1959); the 1962 LP Martin Luther King at Zion Hill, specifically the “Fun Town” section; his “Letter from Birmingham Jail”; and his 1962 speech at Cornell College. The “Negroes are Americans” James Baldwin quote is from “Many Thousands Gone” in Notes of a Native Son. I was trying to see what was on TV on July 3, 1975. The New York Times archive has the TV listings for that night, and I found a good nugget.

In 2000, for instance, two statisticians were hired by the YMCA—one of the nation’s largest nonprofit organizations—to use the powers of data-driven fortune-telling to make the world a healthier place. The YMCA has more than 2,600 branches in the United States, most of them gyms and community centers. About a decade ago, the organization’s leaders began worrying about how to stay competitive. They asked a social scientist and a mathematician—Bill Lazarus and Dean Abbott—for help. The two men gathered data from more than 150,000 YMCA member satisfaction surveys that had been collected over the years and started looking for patterns. At that point, the accepted wisdom among YMCA executives was that people wanted fancy exercise equipment and sparkling, modern facilities. The YMCA had spent millions of dollars building weight rooms and yoga studios. When the surveys were analyzed, however, it turned out that while a facility’s attractiveness and the availability of workout machines might have caused people to join in the first place, what got them to stay was something else. Retention, the data said, was driven by emotional factors, such as whether employees knew members’ names or said hello when they walked in. People, it turns out, often go to the gym looking for a human connection, not a treadmill. If a member made a friend at the YMCA, they were much more likely to show up for workout sessions. In other words, people who join the YMCA have certain social habits. If the YMCA satisfied them, members were happy. So if the YMCA wanted to encourage people to exercise, it needed to take advantage of patterns that already existed, and teach employees to remember visitors’ names.

It is not only in childhood that people of high potential can be encouraged or held back and their promise subverted or sustained. The year before I went to Amherst, a group of women had declined to stand for tenure. One of them simply said that after six years she was used up, too weary and too eroded by constant belittlement to accept tenure if it were offered to her. Women were worn down or burnt out. During the three years I spent as dean of the faculty, as I watched some young faculty members flourish and others falter, I gradually realized that the principal instrument of sexism was not the refusal to appoint women or even the refusal to promote (though both occurred, for minorities as well as women), but the habit of hiring women and then dealing with them in such a way that when the time came for promotion it would be reasonable to deny it. It was not hard to show that a particular individual who was a star in graduate school had somehow belied her promise, had proved unable to achieve up to her potential. This subversion was accomplished by taking advantage of two kinds of vulnerability that women raised in our society tend to have. The first is the quality of self-sacrifice, a learned willingness to set their own interests aside and be used and even used up by the community. Many women at Amherst ended up investing vast amounts of time in needed public-service activities, committee work, and teaching nondepartmental courses. Since these activities were not weighed significantly in promotion decisions, they were self-destructive. The second kind of vulnerability trained into women is a readiness to believe messages of disdain and derogation. Even women who arrived at Amherst full of confidence gradually became vulnerable to distorted visions of themselves, no longer secure that their sense of who they were matched the perceptions of others. When a new president, appointed in 1983, told me before coming and without previous discussion with me that he had heard I was “consistently confrontational,” that I had made Amherst “a tense, unhappy place,” and that he would want to select a new dean, I should have reacted to his picture of me as bizarre, and indeed confronted its inaccuracy, but instead I was shattered. It took me a year to understand that he was simply accepting the semantics of senior men who expected a female dean to be easily disparaged and bullied, like so many of the young women they had managed to dislodge. It took me a year to recover a sense of myself as worth defending and to learn to be angry both for myself and for the college as I watched a tranquil campus turned into one that was truly tense and unhappy.

Character is a superstition, a wretched fetish. Once a year wouldn't be too often to seize upon sinners whose blameless life has placed them above suspicion, and turn them inside out before the community, so as to show people how the smoke of the Pit had been quietly blackening their interior.

Chicago told its 2016 intake of students point-blank not to expect any trigger warnings or safe spaces at their educational establishment. “Fostering a free exchange of ideas reinforces a related University priority—building a campus that welcomes people of all backgrounds,” wrote the Dean of Students, Jay Ellison, in a letter to freshmen. “Diversity of opinion and background is a fundamental strength of our community. The members of our community must have the freedom to espouse and explore a wide range of ideas.” The

I tell this story here to begin to offer an answer to the question posed by the title of this chapter: What Makes a Tough Mudder? It’s my belief that ideas for new businesses that capture people’s imagination don’t ever arise by accident. There is a kind of inevitability about them. They form as answers to questions that have existed in their founders’ minds for years before finding the right expression. To a degree these things are subconscious. But I’m sure it wasn’t entirely by chance that having grown up in a place that had dramatically lost its identity and purpose, I was drawn to try to create a business and a culture that might offer a version of those values in a different way and to a new generation. Did I already carry some of that nostalgia for grit and camaraderie with me from Worksop when my parents made a huge financial sacrifice and sent me away to an exclusive boarding school at age thirteen? I’d like to think so. The result of that sacrifice was not necessarily the one my parents thought they were paying for, though. I felt that I didn’t quite belong in the rough-edged town of my birth, but I also wasn’t convinced I belonged in the more privileged world of the English shires a hundred miles south. A place where nobody but me seemed to come from an industrial town at all. I went from one community that I didn’t fit into to another—but again, as something of an outsider, there were aspects of that new culture that intrigued me, that got me thinking about how shared values might be created, how I might feel like I belonged.

In a similar vein, early in 2005, Florida State University professors were startled to learn from press accounts that their school’s administration planned to build a school of chiropractic medicine on the Tallahassee campus. Indeed, before the faculty had even read about the idea, the university’s president had already hired an administrator to oversee planning for the new school and advertised for a dean to direct its programs.8 University administrators boasted that theirs would be the first chiropractic school formally affiliated with an American university, making FSU the nation’s leader in this realm. Administrators apparently were not bothered by the fact that chiropractic theories, claims, and therapies, beyond simple massage, are universally dismissed by the medical and scientific communities as having no scientific basis. In essence, FSU administrators aspired to a lead role in the promotion of quackery. Fortunately, the state legislature cut off funds for the chiropractic school before the administration’s visionary plans could be implemented.

Charles Darwin “could be considered a professional outsider,” according to creativity researcher Dean Keith Simonton. Darwin was not a university faculty member nor a professional scientist at any institution, but he was networked into the scientific community. For a time, he focused narrowly on barnacles, but got so tired of it that he declared, “I am unwilling to spend more time on the subject,” in the introduction to a barnacle monograph. Like the 3M generalists and polymaths, he got bored sticking in one area, so that was that. For his paradigm-shattering work, Darwin’s broad network was crucial. Howard Gruber, a psychologist who studied Darwin’s journals, wrote that Darwin only personally carried out experiments “opportune for experimental attack by a scientific generalist such as he was.” For everything else, he relied on correspondents, Jayshree Seth style. Darwin always juggled multiple projects, what Gruber called his “network of enterprise.” He had at least 231 scientific pen pals who can be grouped roughly into thirteen broad themes based on his interests, from worms to human sexual selection. He peppered them with questions. He cut up their letters to paste pieces of information in his own notebooks, in which “ideas tumble over each other in a seemingly chaotic fashion.” When his chaotic notebooks became too unwieldy, he tore pages out and filed them by themes of inquiry. Just for his own experiments with seeds, he corresponded with geologists, botanists, ornithologists, and conchologists in France, South Africa, the United States, the Azores, Jamaica, and Norway, not to mention a number of amateur naturalists and some gardeners he happened to know. As Gruber wrote, the activities of a creator “may appear, from the outside, as a bewildering miscellany,” but he or she can “map” each activity onto one of the ongoing enterprises. “In some respects,” Gruber concluded, “Charles Darwin’s greatest works represent interpretative compilations of facts first gathered by others.” He was a lateral-thinking integrator.

It was a peaceful place, as was the case with most small communities situated on desert worlds. Despite the desolation that was apparent at first glance, it boasted its characteristic assortment of indigenous life-forms. Regardless of the absence of much in the way of visible vegetation, the distant isolated hoots and mewlings of nocturnal native animals indicated that life was present even where none could readily be seen. A single wind chime yodeling in the occasional breeze provided a tinkling counterpoint to the yelps of hidden sand-dwellers.

The church of Jesus Christ is...a community...that is not held together by common interest and that is not held together by common blood and not even by common opinions and convictions but certainly a community held together rather by that voice that we hear at the beginning and at the end of our text, a voice that (Romans 5:5-13) sounds repeatedly and that is never to be falsified nor ever confused with any other tones in the world, "The God of patience and of comfort give you all...! The God of hope fill you all...! The voice that speaks to us in this way, so pleadingly and at the same time so giving so serious and also so friendly, is, in the words of the apostle Paul, the voice of the divine Word himself, from whom the church of Jesus Christ is born and from whom she must always feed and from whom alone she may be fed. God knows who God is; and in his Word he tells us : he is the God who give patience, comfort, and hope. God knows that we need him as we need nothing else and that we have no power over him; and in his Word he tells us this, he pulls our thinking and longing together and brings these to himself, that we must implore; May he grant us! May he fill us! May this voice, with which God tells us what he knows of himself and of us, ring out from the past." Karl Barth

Legitimate peripheral participation means that adolescents make real contributions to our shared life in God, even while they are still figuring out how to be part of the community of faith. As teenagers become more proficient in the church’s language and practices, they become more central to the life of the congregation, and contribute more fully to Christ’s mission—until they suddenly discover that they are in a position to help lead in that mission, to bring newcomers on board, and to create the community anew.

As young people contribute to the faith community, their competence as members of that community grows; it is in doing the work of ministry that Christ shapes us into ministers.

In her book Grit, social psychologist Angela Duckworth identifies the single quality that most marks those who succeed in life, those who feel fulfilled, from those who find life one long series of frustrations. The quality boils down to this: the understanding that your personality and character are not fixed but can be shaped and strengthened by overcoming difficult experiences. There are voices in everyone’s head that resist that fact, that tell us we will never achieve this or that, so there is no point in even trying. Again, our business was designed to help silence a few of those voices. One of the questions we asked ourselves when we created Tough Mudder was this: How do you create a culture and an authentic experience that will reliably deliver grit, a quality that people seem to crave but don’t know how to find? This craving, our grit-shaped hole, feels like a recent phenomenon. It is a by-product perhaps of our fortune in living, in the Western world at least, in largely peaceful times, when work is more likely to involve generating a PowerPoint presentation than any kind of hard labor. When—to put it in blunt evolutionary terms—millennia of hunting and gathering have been replaced by a trip to the supermarket. Ease and convenience are great in their way, but for many of us life no longer routinely presents the kind of challenges that once developed resilience—and genetically, psychologically, I believe we miss those challenges. In most other times and places those trials came hard and fast, and though we might not always have welcomed them, they allowed us to show what we were capable of, gave us a sense of purpose in ourselves, and a sense of belonging in our community.

Requiring vast economic resources and decades to construct, urban cathedrals represented a joining—not only of heaven and earth in a sacred architectural space, but also of the local community and Christendom, linked through the commanding ecclesiastical authority of bishops, canons, clergy, and monks.

endeavors, as community service has been a big part of his personal life. Legendary Great ERNIE BANKS

things that the criminal punishment approaches fail to do: give the survivor support to heal, give the harm-doer what they need to stop the behaviour, and assess how community norms can change to decrease the likelihood of harm in general

was not a town, not officially, but one of those odd settlements that form like rust on iron, less by intention than by some process of nature that no one has yet been granted government funds to study. Those who made it their home were for the most part people who found crowded cities unnatural and any large government Orwellian, but were likewise averse to the intimacy of small towns and the officious nature of village councils. The citizens of Peptoe and places like it wanted to have neighbors, though at a respectful distance, which meant cheap land. They wanted a sense of community, but mostly they wanted to live their lives with as few annoyances as possible, beyond the easy reach of thought police and sanctioned con men of all kinds.

In his book Gay, Inc.: The Nonprofitization of Queer Politics, Myrl Beam tells the story of a Minneapolis group founded by queer and trans youth to support their community. As the group formalized and got funding, it diverged from its initial mission and commitment to youth governance and became dominated by adults. The group began to work with the local police to check warrants for youth who came to the drop-in space. This functionally excluded criminalized youth—disproportionately youth of color—from the space and endangered people who came seeking help, turning what had been a mutual aid group into an extension of the local police department. When mutual aid projects make more stigmatized people ineligible for what they are offering, they replicate the charity model.

Love, social support, and intimacy. People who feel lonely, depressed, and isolated are three to ten times more likely to get sick and die prematurely from virtually all causes when compared to those who have strong feelings of love, connection and community. Chapter 7 describes how we can transform isolation into healing.

And thank you all for being here as we take historic action to deliver a future of safety and security for Americans of every race, religion, color, and creed. We’re joined today by law enforcement professionals and community leaders. Though we may all come from different places and different backgrounds, we’re united by our desire to ensure peace and dignity and equality for all Americans. I’ve just concluded a meeting with incredible families — just incredible families that have been through so much. The families of Ahmaud Arbery, Botham Jean, Antwon Rose, Jemel Roberson, Atatiana Jefferson, Michael Dean, Darius Tarver, Cameron Lamb, and Everett Palmer. These are incredible people. Incredible people. And it’s so sad. Many of these families lost their loved ones in deadly interactions with police. To all of the hurting families, I want you to know that all Americans mourn by your side. Your loved ones will not have died in vain. We are one nation. We grieve together, and we heal together. I can never imagine your pain or the depth of your anguish, but I can promise to fight for justice for all of our people. And I gave a commitment to all of those families today with Senator Tim Scott and Attorney General Bill Barr. We are going to pursue what we said. We will be pursuing it, and we will be pursuing it strongly, Tim. -Remarks by President Trump at Signing of an Executive Order on Safe Policing for Safe Communities

We’re joined today by law enforcement professionals and community leaders. Though we may all come from different places and different backgrounds, we’re united by our desire to ensure peace and dignity and equality for all Americans. I’ve just concluded a meeting with incredible families — just incredible families that have been through so much. The families of Ahmaud Arbery, Botham Jean, Antwon Rose, Jemel Roberson, Atatiana Jefferson, Michael Dean, Darius Tarver, Cameron Lamb, and Everett Palmer. These are incredible people. Incredible people. And it’s so sad. Many of these families lost their loved ones in deadly interactions with police. To all of the hurting families, I want you to know that all Americans mourn by your side. Your loved ones will not have died in vain. We are one nation. We grieve together, and we heal together. I can never imagine your pain or the depth of your anguish, but I can promise to fight for justice for all of our people.

The church is to demonstrate and pray the kingdom in, but the way to full join the kingdom is to become a part of the community of believers. so, the presentation of the kingdom should lead to the planting of the church, and the planting of the church should lead to further manifesting of the kingdom. Church is who we are, and kingdom is how we live. Church is the vehicle, and kingdom is the result.

Whether the individuals are members of the Eisenhower Generation or the Baby Boomers, The Villages produces a culture of individual and collective youthfulness, but one paradoxically without youth. Youthfulness in these terms is not only produced through communal activities but also through the repair, development, and enhancement of the individual body itself. The programming of the strip hospital complex supports what might be termed as 'cyborgian' ambitions of the residents with respect to a broad range of treatments and products, from the biochemical and the biomechanical, to the bio-cosmetic and the psychochemical. Blechman's documentation of the 'Don Juan' of the villages, Mr. Midnight, resonates with this notion of posthuman subjecthood: 'I have to pick up my Viagra,' he says, and soon returns with a brown package. 'It's not that I need it, mind you. It's an enhancement, like whipped cream and nuts on a sundae. If it's a special night, I might take 100 milligrams.' Other 'enhancements' include the over-the-counter canned oxygen product Big Ox Power Oxygen reportedly used by residents to speed hangover recovery. These forms of experimental subjectivity and collectivity produce unforeseen effects: Doctors said sexually transmitted diseases among senior citizens are running rampant at a popular Central Florida retirement community, according to a Local 6 News report. A gynaecologist at The Villages community near Orlando, Fla., said she treats more cases of herpes and the human papilloma virus in the retirement community than she did in the city of Miami. According to the news report, local doctors attributed this predicament to the ready availability of Viagra within the community, a lack of sexual education, and the non-risk of pregnancy within the age group. It will be suggested here, however, that the broader spatiotemporal construction of The Villages, including golf carts and golf cart infrastructure, downtown public settings, and happy hours, further contribute to the social milieu that promotes enhanced intimacy as well as sexual activity.

Always have something coming Dean Jackson shared this tip with me a long time ago. I hold live masterminds once a month, live events most years, and regular meetups in major regional areas. I add new courses and training to the membership all the time, and my members get it before the public do. Bottom line: There’s always something new going on in my community to keep everyone engaged, excited, and focused on getting results.

bar, drinking beer. Jim turns to Bob and says, "You know, I'm tired of going through life without an education. Tomorrow, I think I'll go to the community college and sign up for some classes." The next day, Jim goes down to the college and meets the Dean of Admissions, who signs him up for the four basic classes: Math, English, History, and Logic. "Logic?" Jim says. "What's that?" The dean says, "I'll give you an example. Do you own a weed eater?" "Yeah." "Then logically speaking, because you own a weed eater, I presume you have a yard." "That's true, I do have a yard." "I'm not done," the dean says. "Because you have a yard, I think that

Two Texas farmers, Jim and Bob, are sitting at the bar, drinking beer. Jim turns to Bob and says, "You know, I'm tired of going through life without an education. Tomorrow, I think I'll go to the community college and sign up for some classes." The next day, Jim goes down to the college and meets the Dean of Admissions, who signs him up for the four basic classes: Math, English, History, and Logic. "Logic?" Jim says. "What's that?" The dean says, "I'll give you an example. Do you own a weed eater?" "Yeah." "Then logically speaking, because you own a weed eater, I presume you have a yard." "That's true, I do have a yard." "I'm not done," the dean says. "Because you have a yard, I think that logically speaking, you have a house." "Yes, I do have a house." "And because you have a house, I think that you might logically have a family." "Yes, I have a family." "So, because you have a family, then logically you must have a wife. And because you have a wife, then logic tells me you must be a heterosexual." "I am a heterosexual. That's amazing! You were able to find out all of that just because I have a weed eater." Excited to take the class, Jim shakes the dean's hand and leaves to go meet Bob at the bar. He tells Bob about his classes, and how he is signed up for Math, English, History, and Logic. "Logic?" Bob says, "What's that?" "I'll give you an example," says Jim. "Do you have a weed eater?" "No." "Then you're gay.

The church has an unconditional obligation to the victims of any ordering of society, even if they do not belong to the Christian community.

Fitzroy Funerals in Rockhampton QLD offers cremation funeral services, traditional burial services and personalised funeral services, with personalised coffins. With over 50 years’ of experience in the funeral industry, Colin and Michelle Dean, along with their family of Funeral Directors, have served the grieving community of Queenslander's with the up-mos respect, care empathy and understanding.

Corps, diplomatic: The community of foreign diplomats assembled in the capital of a state. The corps is headed by a Dean, who is usually the ambassador with the longest period of service as such in that capital. Corps, diplomatic: "The diplomatic corps in each capital, that is the diplomatic missions taken together, acts as a multilateral network of diplomatic brokerage ... Ambassadors accredited to a capital often need to coordinate their actions and their reports with colleagues. These exchanges extend to most other diplomats in the capital, at various levels of seniority. There is a constant dialogue, and much mutual adjustment of the various embassies' assessments of the host government's policies and intentions. There can be no resident diplomat in an embassy abroad who has not had the experience of having his understanding of some aspect of the host government's policy corrected and amplified by a member of another embassy which happened to be better informed on that issue." — Adam Watson, 1983

Our life experiences are more enjoyable when people decide to sing deep roots into our lives and stay for the long haul.

Our life experiences are more enjoyable when people decide to sing deep roots into our lives and stay for the long haul.

Our life experiences are more enjoyable when people decide to sink deep roots into our lives and stay for the long haul.