Other reasons for divorce

I suspect there are other reasons why some relationships and especially some interracial relationships fail. Perhaps so unconscious that I think a few others nearly telepathically knew that. I actually think why some relationships in general fail’s the lack of responsibility, including the lack of self-responsibility. If some black men are suspected of having self-hatred and projecting it onto fellow blacks, they should be better off learning how to build themselves up first.

But that would mean realising that constantly seeking validation from other people involves emotional labour (all the people pleasing until they get tired). It’s as if you expect others to cook but there comes a time where you better learn to cook yourself. As if black and white men do date women outside of their race don’t want to be made responsible for themselves first and foremost, even if that helps save marriages.

Though similar things could be said of women to some extent, men are just as culpable. But that would involve having to actually mature like learning how to clean dishes yourself and helping her out with the clothes (there’s a study on how and why some black men and white women divorce’s because the former don’t want to do chores).

There’s also likely the element of escapism in some interracial relationships. Not just with women (there are several articles and studies on the phenomenon of Cameroonian mail order brides) but also men. Like they want somebody who doesn’t remind them of the people who traumatised them and idealise them until flaws speed up the divorce that it’s heartbreaking (I’ve been through similar things).

Like if black men can’t stand black women perhaps unconsciously for being more educated and being breadwinners and then they idealise white women. But since white people outearn blacks with white women being just as likely to be more educated than white men then it becomes more of the same problem.

(I’ve been through similar things myself.)

I guess a combination of irresponsibility and escapism can sour relationships. I suspect if somebody were to learn to be more responsible for themselves as much as they can do about it before they can enter relationships, even if they’re free to date anybody of any ethnicity there’s also going to be cases where they end up with somebody else altogether.

You could be a black man who likes animals who thinks about dating white women but end up with a black or even Asian veterinarian’s daughter as your wife instead. Or you could be a nerdy black man who ends up with a black girl who’s at least more obedient even if her interests don’t match up. Ad infinitum.

But that would involve realising there are people who’re more compatible with you than those you fantasise about. If you’re black and you like cats, you’d do well with people who like them too than with a white woman who doesn’t like them. Same with dogs. Though that would involve realising that sometimes the person who has more in common with you isn’t who expected.

I guess any one of those factors explain why some relationships don’t go well as expected. Perhaps the most damning thing’s that any one or both of them require maturity in order to make a relationship last.

Don’t be fooled

The Bible tells of the Devil as having the ability to appear innocent and good to gain people’s trust in him. To put it this way, I’ll give you two examples. Caitlin Snow’s actually a werewolf spy who manipulates the Justice League’s trust in here. That’s until she’s caught by Wonder Woman for killing superheroes.

Another’s that Tim Drake often deceives his girlfriend Steph into thinking he’s busy with Bart when in reality he’s often lazing around, hanging out at Black Canary’s house (she’s his aunt) or flirting with other girls that Steph gets mad at him when the ruse’s revealed. So to speak, you don’t work for bad bosses.

Trust the only good bosses around so.

Cyber-migration (Google Books)

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“Les Mbengis” – Migration, Gender, and Family: The moral … – Page 81
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L’une des cyberstratégies les plus usuelles des femmes camerounaises, rappelonsle, est de parcourir la Toile pour « chercher un conjoint blanc», se marier et quitter le pays. Ils’agit d’afficher des annonces matrimoniales, qui comprennent …
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Cas des cybermigrantes maritales du Cameroun Brice Arsène Mankou, Thomas Essono … Dans ce pays, Internet attire de plus en plus de femmes jeunes qui voient dans le cybermariage et l’émigration, deux opportunités sociales pour …
Mobilités au féminin. La place des femmes dans le nouvel … – Page 326
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RIBAS-MATEOS Natalia, MANRY Véronique (ed.) – 2014 – ‎Preview – ‎More editions
… matérielle et financière de s’en détacher, elles se retrouvent prises dans le piège de l’aventure du cybermariage. … À la suite du mariage qui a été pompeusement célébré au Cameroun en 2002, elle est partie en Europe, au grand plaisir de sa famille qui nourrissait l’espoir de la voir, quelque temps après, assumer son rôle de femme ayant réussi, en envoyant de l’argent ou en favorisant le départ de …
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Et juste après son mariage civil et religieux avec un Blanc, célébré avec faste dans l’un des hôtels de luxe de Yaoundé, elle s’est envolée pour la France. … Ils trompent tous leurs femmes et je n’ai pas envie de me casser la tête avec eux. … Même son de cloche dans l’un des plus grands cyber de la capitale camerounaise.
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One of e-strategies the most common of Cameroonian women , rappelonsle is browse the Web to “seek a white spouse” to marry and leave the country. This is to display matrimonial announcements, which include …
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The case of marital cybermigrantes from Cameroon Brice Arsène Mankou, Thomas Essono … In this country, the Internet is attracting more and more young women who see in cybermariage and emigration, two social opportunities for …
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… material and financial to detach themselves from it, they find themselves trapped in the adventure of cybermarriage . … Following the marriage which was pompously celebrated in Cameroon in 2002, she left for Europe, to the great pleasure of her family who harbored the hope of seeing her, some time after, assume her role as a successful woman , by sending money or by promoting the departure of …
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And just after her civil and religious marriage to a white man, celebrated with pomp in one of the luxury hotels in Yaoundé, she flew to France. … They cheat on all their wives and I don’t want to break my head with them. … Same story in one of the biggest cyber in the Cameroonian capital .
Net.lang: Towards the Multilingual Cyberspace
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2012 – Snippet – More editions
Social Networks in Urban Situations: Analyzes of Personal …
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James Clyde Mitchell – 1969 – Preview – More editions
Teachers for Tomorrow’s Schools: Analysis of the World …
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UNESCO (Organization). Institute for Statistics – 2001 – No preview – More editions
Teachers for tomorrow’s schools: analysis of the world education indicators.
LGBT Identity and Online New Media
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Christopher Pullen, Margaret Cooper – 2010 – Preview – More editions
This is a pioneering interdisciplinary collection that is essential reading for anyone interested in the intersections of gender, sexuality, and technology.
Toward Peace-building
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Victoria Apuan-Narciso – 1987 – Snippet view – More editions
Shifting Burdens: Gender and Agrarian Change Under Neoliberalism
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Shahra Razavi – 2002 – Preview
* Details the effects of structural adjustment policies imposed on agriculture, and their effect on gender relations within rural areas in the developing world * Empirically grounded case studies from India, Mexico, South Africa, Uganda, …

La “cybermigration maritale” des femmes camerounaises: La …
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La cybermigration maritale : une mobilité statutaire pour les Camerounaises La cybermigration maritale est une forme de mobilité, d’un genre nouveau, qui place la femme au cœur des défis du 21e siècle. Elle implique, tout à la fois, une …
“Les Mbengis” – Migration, Gender, and Family: The moral … – Page 81
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The moral economy of transnational Cameroonian migrants’ remittances Atekmangoh, Christina. « . … L’une des cyberstratégies les plus usuelles des femmes camerounaises, rappelonsle, est de parcourir la Toile pour « chercher un conjoint …
Brokering High-Risk Migration and Illegality in West Africa: …
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McKeown, A. M. (2012), ‘How the box became black: Brokers and the creation of the “free” migrant’, Pacific Affairs 85 (1): 21–45. … Mankou, B. (2014), La cybermigration maritale des femmes camerounaises: La quête de conjoints blancs.
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Jean-François Chalot – 2016 – ‎Preview
La cybermigration maritale des femmes camerounaises La quête de conjoints blancs de Brice Arsèse Mancou Ed. L’Harmattan Cameroun 152 pages – Avril 2014 C’est un sujet original et d’actualité. Les Technologies de l’Information et de la …
Mobilités au féminin. La place des femmes dans le nouvel … – Page 311
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femme. en. milieu. urbain. camerounais. Christian BIOS NELEM* Le monde dans sa globalité et le Cameroun en particulier sont … tels que l’école, les médias, les migrations, la démocratisation, etc., de nouvelles valeurs sont désormais véhiculées. … Néanmoins, l’ouverture à la cyber-modernité n’a pas eu comme seule conséquence de favoriser l’émancipation de la femme camerounaise ; elle a …

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The “marital cybermigration” of Cameroonian women: The …
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Brice Arsene Mankou – 2014 – Preview – More editions
The cybermigration marital: statutory mobility for Cameroonian The cybermigration marital is a form of mobility, of a new kind, which places the woman at the heart of 21st century challenges. It involves, at the same time, a …
“Les Mbengis” – Migration, Gender, and Family: The moral … – Page 81
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Atekmangoh Christina – 2017 – Preview
The moral economy of transnational Cameroonian migrants ‘ remittances Atekmangoh, Christina. “. … One of the e-strategies the most common of Cameroonian women , rappelonsle is browse the Web to “seek joint …
Brokering High-Risk Migration and Illegality in West Africa: …
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Maybritt Jill Alps – 2016 – Preview – More editions
McKeown, AM (2012), ‘How the box became black: Brokers and the creation of the “free” migrant’, Pacific Affairs 85 (1): 21–45. … Mankou, B. (2014), Marital cybermigration of Cameroonian women : The quest for white spouses.
It is to read! – Page 30
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Jean-François Chalot – 2016 – Preview
The marital cybermigration of Cameroonian women The quest for white spouses by Brice Arsèse Mancou Ed. L’Harmattan Cameroon 152 pages – April 2014 This is an original and topical subject. Information and Communication Technologies …
Female mobility. The place of women in the new … – Page 311
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RIBAS-MATEOS Natalia manry Veronica (ed.) – 2014 – Preview – More editions
woman . in. middle. urban. Cameroonian . Christian BIOS NELEM * The world as a whole and Cameroon in particular are … such as schools, the media, migration , democratization, etc., new values ​​are now being conveyed. … Nevertheless, the opening up to cyber- modernity has not had the sole consequence of promoting the emancipation of Cameroonian women ; she has …

Christian nation : “righteousness exalteth a nation”. … v. 42 (1905).

Christian nation : “righteousness exalteth a nation”. … v. 42 (1905).

Lesson Illustrations.

Rev. M. A. Gault.

“1 am the door of the sheep.” Much prec ious truth is suggested by this figure. The old city of Troy had but one gate. If you wanted to get in, there was but one way, and no other. There was but one door into the ark, but it was wide enough to admit the largest animal. l.o\ing relationship to Christ is the only door (if admission to the fold, which is the true church. “Whosoever will” is the inscription over its portals. No condition of age, coun try, race, color, poverty, or ignorance, will ex- dude any one. h is not like the doors into (ovcted earthly situations, that require some “pull” in the shape of influential friends or tank, merit, skill, or wealth, that golden key which fits all locks.

“All that ever came before me are thieves and robbers.” Jesus takes his stand here face !n face with the great chief robber Satan. 1 le (■■’lies, and all false prophets and deceivers under him, to steal and kill and de-troy. I lis aim was to rob us of life, that all inclusive Messing. But Satan met more than his match in Jesus. ITc was not like the shepherd Amos ‘escribes, who “taketh out of the mouth of the lion two legs or a piece of an ear.” Rut as ‘•avid, who slew the lion ami the bear, who look a lamb out of his flock: so Jesus met Satan on his own ground and conquered death and hint that had the power of it. The hymn which says that Jesus buisi the barriers of the tomb is erroneous and misleading, for Jesus i(vcr broke jail. lie had the keys of hell ■”id of death, and opened and walked out, “be cause it was no( possible that he should be bidden of it.” Like Sampson, when imprison ed in Gaza, he rose and breaking awav bolts and bars and hinges, departed, carrying the 2ates upon his shoulders.

“I am come that they might have life.” What a powerful force life is, even the lowest form of vegetable life ; a squash vine, whose life you can pinch out between thumb and finger has been known to lift five thousand pounds in its growth. Many years ago the German count ess boasted her defiance of the doctrine of the resurrection. She had her tomb enclosed with heavy slabs of stone, fastened with strong iron clasps. But the seed of some tree found a lodgment in the joints of the stone, and grew until it burst the slabs asunder. Jesus came that we might have life more abundant. The giant oak growing from an acorn is a feeble comparison of the life more abundant, in either the physical or spiritual sphere.

“I am the good shepherd and know my sheep.” It is easy to imagine Jesus as a mo dern Shepherd who knows his sheep as a flock, or in the mass — to think of him as a great bee- render, who takes notice of the swarm, but not of the individual bees. But the love and knowledge, and care of Jesus extends to each individual believer. How comforting that he knows our trials, temptations, infirmities and circumstances. His knowledge extends to thp minute events of our lives, even to our thoughts, which he knows afar off ; and to even the hairs of our heads which are all numbered. What a contrast between “I know my sheep” and the solemn saying to the foolish virgins, “I know you not,” and to the false professors “1 never knew you.”

“I lay down my life for the sheep.” Some years ago at a Methodist ministers’ meeting in Chicago, we heard Dr. Frank Crane, of Trinity M. E. Church, read a paper deriving: in strong terms the blood, or vicarious atone ment of Christ. He said it was devised in mcdiaevalism : it was the present live Christ and not the dead Christ who saves”, and we should preach the resurrection, and not the cross of Christ. One of the visiting ministers from Michigan remarked, “A large number in our conference are preaching that kind of stuff.” But the fact is the expression to die for a person is not once used in the whole Bible, in the .sense of dying as an example, or for any one’s improvement, or in order to make others wiser. What then does it mean when Jesus says, “I lay down my life for the sheep?” It means the same as wdien David said “Would to God I had died for thee my son Absalom.” It means, and can only mean that Jesus died in our stead, that we might not die, but enjoy life everlasting.

Wahoo, Neb.

Prayer Meeting Topic.

For Wednesday, April 5, 1905. , Rev. Thomas Patton.

”The Lord’s loving kindnesses to be men tioned.” Isa. 63 :~.

I. His goodness, promises, answers to prayers are to be much in mind.

IT. To be mentioned to our children and our friends.

HI. To be mentioned to the murmuring, to the afflicted, etc.

IV. To be mentioned constantly in our prayers and praises.

Manx never observe the loving kindness of the Lord. Psa. 107:43. Others quickly for get His Iovingkindncsses. “Forget not all bis benefits,” Psa. 103:2. Still others never men tion His Iovingkindncsses. Many people fre quently, but profanely mention the name of

God in their conversation. Others are irre verent in never speaking the name of God 011 any occasion. This is wrong. It is due part ly to a strange cowardice, or due to a lack of spirituality, devotion, love, for God. It indi cates that the world rather than God is upper most in the mind. What we think most of will find frequent expression in our conversa tion. Some mention God’s name and kind nesses in prayer and possibly also upon the Sabbath, but during other times are dumb. You would never know they knew of God or bore any relation to Him. You would not know them from worldly people who make no profession of religion.

The blessings we enjoy all come from God to us. We should receive them thankfully as from Him, and speak of them constantly to His praise. But do we? There is a great fault here. We may be Christians, A>ut we take great care that people will not find it out from anything we say. Some have it in their creed or book of etiquette that every religious topic must be banished from all social conver sation. Read Exo. 15th ch. which contains Moses’ song after the Passage of the Red Sea “I will sing unto the Lord for He hath tri umphed gloriously.”

1 presume if we were in Wales to-day where a revival is in progress, we would hear God’s name and his great goodness mentioned con stantly by all classes, every day of the week, and in every place. Fvery barrier would be broken down and there would be the utmost freedom in talking about spiritual things. “And when the day of Pentecost was fully come” what were the people talking about ? “We do hear them speak in our tongues the wonderful works of God.” Ac. 2:11.

Jesus is our great example, and we find Him constantly talking about the things pertaining to the kingdom. With the woman of Samaria who was a sinner, it was all about spiritual things, lie no doubt would frequently break off the conversation with His disciples to en gage in prayer to His Heavenly Father. John 12:27, Parents especially should frequent ly mention the loving kindnesses of God to their children. Ministers of the Gospel should, of course, constantly speak of spiritual and re ligious matters. I heard not long ago the btatement that the only place the minister speaks directly of God is in the pulpit. Per haps there is another exception, and that is in the sickroom, but I am not quite sure that that is always an exception.

1’eople perhaps think that when they come to their death bed they will then make up for lost time, and will make mention then, to all of the loving kindness of God. No greater mistake can be made. People generally die- as they live.

Of course our verse does not mean that we should drag in such topics, nor speak of God’s, dealings with our souls, His answers to prayer, etc., in a boastful way, but where the heart is aflame with love to God, there is no danger of this. We lack practice and hence wo do not know how to speak of such things. If our hearts were once truly revived we would find a tongue. “Come and hear, all ye that fear God, and I will declare what he hath done for my soul.” Psa. 66:16. Read the Word more ; pray more; attend prnyer-meeting and take part. Proclaim His great name. “Then they that feared the Lord spake often one to another.” Mai. 3:16. “Speaking to your selves in Psalms and hymns and spiritual songs.”

Montgomery, N. Y.

 

Wolfish gluttony

As to why wolves were historically associated with gluttony, there are few ways of looking at this. In some studies, wolves were noted to dine on corpses, livestock, rubbish and faeces (same with dogs and the path to commensalism’s inevitable if it weren’t for hygienic concerns that wolves/dogs would spend a lot of time outside).

Also Caitlin Snow’s habit of absorbing heat can be considered wolfish. Watch out if she develops a thing for cannibalism. The Biblical wolf’s feared for attacking livestock. Caitlin’s feared for killing superheroes and eating them alive. Never trust wolves like her. And why she’s doomed to have wolfish gluttony.