Oishinbo

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Oishinbo (美味しんぼ, “The Gourmet”) is a long-running cooking manga written by Tetsu Kariya and drawn by Akira Hanasaki. The manga’s title is a portmanteau of the Japanese word for delicious, oishii, and the word for someone who loves to eat, kuishinbo. The series depicts the adventures of culinary journalist Shirō Yamaoka and his partner (and later wife), Yūko Kurita. It was published by Shogakukan between 1983 and 2008 in Big Comic Spirits, and resumed again on February 23, 2009, only to be put on an indefinite hiatus after the May 12, 2014 edition in the weekly Big Comic Spirits as a response by the publisher to harsh criticism of Oishinbo’s treatment of the Fukushima Daiichi disaster.

Oishinbo is a drama featuring journalist Shiro Yamaoka who works for Touzai Shimbun. He is a cynical food critic who is tasked by the newspaper’s owner, along with the young Yuko Kurita, to provide recipes for the “ultimate menu”. During their search, the encounter Yamaoka’s fastidious and demanding father, Kaibara Yuzan, a famous gourmand who tries to sabotage Yamaoka’s project.

United States Release:

Oishinbo: Japanese Cuisine, Vol. 1 (January 20, 2009)

Japanese Cuisine introduces us to the fundamental ingredients–rice, sashimi, green tea, and dashi (cooking stock)–that constitute the soul of the Japanese kitchen. In each story we learn about the proper preparation and presentation of different dishes, as well as their history and cultural significance. The result is a moveable feast of a book, as informative as it is engaging.

Oishinbo: Sake, Vol. 2 (March 17, 2009)

In this volume, the focus shifts from food to drink: specifically, to sake. For centuries different types of sake have played the same roles in Japan as wine and beer have in the West, from inexpensive everyday drink to refined single-batch rarities. Above all, sake has been enjoyed as an accompaniment to a meal, and after a revelatory moment one night, Yamaoka decides that drink pairings must be an integral part of the Ultimate Menu. So which foods go best with which drinks? Sit down, pour yourself a glass, and read on!

Oishinbo: Ramen & Gyoza, Vol. 3 (May 19, 2009)

Few foods inspire as much passion and partisanship as the dish of noodles in broth known as “ramen.” Hot or cold, plain or miso, from fancy fusion creations to humble roadside takeout, ramen is truly a beloved food, one that can give rise to fierce loyalty or fiercer criticism (not to mention the occasional fistfight). In this volume of Oishinbo, Yamaoka and company inquire into the “soul of ramen,” from the flour used in the noodles to the chickens used in the broth. And where there’s ramen, there’s gyôza: little dumplings made with a variety of fillings and served as a side dish. Will Yamaoka be able to create an “ultimate” gyôza before Kaibara creates a “supreme” one?

Oishinbo: Fish, Sushi & Sashimi, Vol. 4 (July 21, 2009)

Yamaoka and his father, Kaibara Yūzan, have never enjoyed an ideal father-son relationship. In fact, it’s about as far from ideal as possible, and when they start arguing about food–which they inevitably do–the sparks really fly. In this volume of Oishinbo the subject of dispute is fish, starting with the question of whether mackerel can ever be truly good sashimi. Later, things come to a head during the “Salmon Match,” which pits father against son in an epic contest to develop the best dish before a panel of judges. Will Yamaoka finally defeat Kaibara? Or will he once again be left in his father’s shadow?

Oishinbo: Vegetables, Vol. 5 (September 15, 2009)

Weekly Time magazine sets up a series of culinary battles between the Tōzai News’s “Ultimate Menu,” represented by Yamaoka, and the Teito Times’s “Supreme Menu,” represented by Kaibara Yūzan, Yamaoka’s father and nemesis. The ingredient this time is vegetables, specifically cabbages and turnips. Who will win the Vegetable Showdown? Later, Yamaoka and Kurita help Tomii’s son get over his hatred of eggplant, and patch a rift between lovers using the power of asparagus.

Oishinbo: The Joy of Rice, Vol. 6 (November 17, 2009)

In this volume of Oishinbo, Yamaoka and company look into the single most essential food in Japanese cuisine: rice. Cultivated for millennia, a staple meal in itself and the basis of countless other dishes, rice is an important component not only of the Japanese kitchen but also of Japanese culture. When Yamaoka is asked by Tōzai’s head chef for help in coming up with a new rice dish, what starts out as a simple culinary request rapidly grows into a disquisition into the past, present and future of Japan’s food culture.

Oishinbo: Izakaya: Pub Food, Vol. 7 (January 19, 2010)

Izakaya occupy the same vital space in the Japanese culinary landscape as tapas bars in Spain or tavernas in Greece. Unpretentious, frequently boisterous, they’re places to meet with friends or business partners to unwind over drinks and small dishes that range from hearty standards to refined innovations. In this volume of Oishinbo, Yamaoka and Kurita investigate classic izakaya foods such as edamame and yakitori, devise new dishes to add to the menu of an old shop, and discover how the concept of “play” is essential to the enjoyment of food.

Sources: Oishinbo manga, Wikipedia

Tokyo Ghoul

Tokyo Ghoul is set in an alternate reality where ghouls, creatures that look like normal people but can only survive by eating human flesh, live among the human population in secrecy, hiding their true nature in order to evade pursuit from the authorities. Ghouls have powers including enhanced strength and regenerative abilities – a regular ghoul produces 4–7 times more kinetic energy in their muscles than a normal human; they also have several times the RC cells, a cell that flows like blood and can become solid instantly. A ghoul’s skin is resistant to ordinary piercing weapons, and it has at least one special predatory organ called a kagune, which it can manifest and use as a weapon during combat. Another distinctive trait of ghouls is that when they are excited or hungry, the color of their sclera in both eyes turns black and their irises red. This mutation is known as kakugan (“red eye”).

The story follows Ken Kaneki, a student who barely survives a deadly encounter with Rize Kamishiro, his date who reveals herself as a ghoul and tries to eat him. He is taken to the hospital in critical condition. After recovering, Kaneki discovers that he underwent a surgery that transformed him into a half-ghoul. This was accomplished because some of Rize’s organs were transferred into his body, and now, like normal ghouls, he must consume human flesh to survive. Ghouls who run a coffee shop called “Anteiku” take him in and teach him to deal with his new life as a half-ghoul. Some of his daily struggles include fitting into the ghoul society, as well as keeping his identity hidden from his human companions, especially from his best friend, Hideyoshi Nagachika.

Sources: Tokyo Ghoul Manga, Wikipedia

Foundation for Individual Rights in Education (FIRE) “Worst Colleges for Free Speech”

Foundation for Individual Rights in Education (FIRE) awards its yearly “Worst Colleges for Free Speech”

University of Tennessee, UT Health Science Center, Memphis, TN. A doctoral student in pharmacy was investigated for her excessive “sexuality” in her social-media posts, even though she didn’t identify herself as a student in the program. She’s sued the university.

St. John’s University, Queens, NY. A professor was removed from the classroom indefinitely for asking students whether the transatlantic slave trade had any positive effects on biodiversity. He didn’t try to justify slavery; this was part of a course on the effects of transatlantic ship traffic on biodiversity. He’s sued the University.

Collin College, McKinney, TX. A history professor criticized Mike Pence on Twitter during the Vice-Presidential debate, saying that the moderator “needs to talk over Mike Pence until he shuts his little demon mouth up.”  The college issued a statement condemning her tweets and gave her a written warning despite the fact that her tweets were protected by the First amendment. Collin College then refused to renew her contract. Collin College did several other questionable things that are detailed in the piece.

Haskell Indian Nations University, Lawrence, KS. This is a publicly-funded school. It kicked out a student during the pandemic, forcing him to sleep in his car, for criticizing a university official. It also tried to order the student newspaper not to criticize the University.

New York University, New York, NY. NYU’s school of medicine tried to prevent its doctors from making any public comments about the coronavirus without consulting the University. This constitutes “prior restraint”. (NYU is a private school but swears to uphold free speech.)

Duquesne University, Pittsburgh, PA. A professor gave a student permission to say the n-word during a class discussion about why it’s inappropriate to use the word. The prof didn’t say the word, but allowed a student to do so pedagogically. The professor was removed from the class and then suspended for seven months without pay, including mandatory training.  The prof has hired an attorney.

Frostburg State University, Frostburg, MD. Like NYU, this school told its employees not to speak to the media about how the school was handling the pandemic. (That’s illegal, as this is a public school.) It then investigated and harassed a reporter for the student newspaper who criticized the school’s pandemic response.

Northwestern University in Qatar, Doha, Qatar. This Qatari branch of the Chicago school canceled a rock band concert because the lead singer was openly gay, citing “safety concerns.” They had the event on the U.S. campus, but violated freedom of expression overseas.

University of Illinois at Chicago. A law professor asked a hypothetical question on a law-school exam using redacted words. The question included an assertion that a person said they were called “a ‘n______’ and ‘b_______’. (profane expressions for African Americans and women”  Yes, the words were censored on the exam. And how could he have posed a hypothetical any more sensitively? After all, to judge the case you need some idea how the words were used. Nevertheless, UIC opened an investigation into the professor’s exam. This is chilling of speech, pure and simple.

Fordham University, New York, NY. Fordham has repeatedly refused to recognize a chapter of Students for Justice in Palestine because “its sole purpose is advocating political goals of a specific group.” This has been going on for four years. As I’ve said, I consider SJP an Islamist organization, but it’s both illegal and unethical to not recognize it when it recognizes other organizations with political agendas. The school also suspended a student for legal postings on his Instagram account.

And. . . . a school gets a Lifetime Censorship Award for repeated violations of its free-speech code! Voilà:

There’s too much to recount, but here’s one paragraph:

Even inaugurating a new chancellor in 2014 did not stem the tide of student rights abuses — Kent Syverud oversaw the dismantling of an entire engineering fraternity and the expulsion of several members in 2018 over their private satirical “roast.” Syracuse claims that the voluntary skit constituted “conduct that threatens the mental health” of others once it was leaked to the public — an assertion so preposterous that it led to lawsuits in state and federal court, where university attorneys attested, under oath, that the school’s speech promises are, in fact, worthless. Syracuse concluded the decade by rejecting a Young Americans for Freedom chapter over its conservative viewpoints, banning all fraternity social activity despite no evidence of misconduct by any of the students, and, most recently, placing a professor on leave for writing “Wuhan Flu or Chinese Communist Party Virus” on his course syllabus.

It’s sadly ironic that the university itself argues that its promises of free expression are worthless. Parents, don’t let your children grow up to be Syracuse students!

As a palliative, here are FIRE’s top five for free speech:

  1. The University of Chicago
  2. Kansas State University
  3. Texas A&M University
  4. University of California, Los Angeles
  5. Arizona State University

The Farm Community – Summertown, Tennessee

The Farm is the oldest and biggest intentional community, at its peak in the 80’s it had over 1500 members. It is an intentional community that fostered spiritual growth, world peace and ecological harmony. Today the Farm has about 175 residents. 

It was founded in 1971 by Stephen Gaskin and 320 hippies from San Francisco. Gaskin and friends led a caravan of 60 buses, vans, and trucks from San Francisco on a four month speaking tour across the US. Along the way, they became a community, lacking only in land to put down roots. After returning to California, the decision was made to buy land together. Combining all their resources would finance purchase of only about fifty acres in California. Another month on the road brought the group back to Tennessee, where they checked out various places that might be suitable to settle. They deciding on property in outside of Summertown south of Nashville. After buying 1,064 acres for $70 per acre, the group began building its community in the woods alongside the network of crude logging roads that followed its ridgelines. Shortly thereafter, an adjoining 750 acres were purchased for $100 per acre.

Gaskin and friends led a caravan of 60 buses, vans, and trucks from San Francisco on a four month speaking tour across the US. Along the way, they became a community, lacking only in land to put down roots. After returning to California, the decision was made to buy land together. Combining all their resources would finance purchase of only about fifty acres in California. Another month on the road brought the group back to Tennessee, where they checked out various places that might be suitable to settle. They deciding on property in outside of Summertown south of Nashville. After buying 1,064 acres for $70 per acre, the group began building its community in the woods alongside the network of crude logging roads that followed its ridgelines. Shortly thereafter, an adjoining 750 acres were purchased for $100 per acre.

In 1983, due to financial difficulties and also a challenge to Gaskin’s leadership and direction, the Farm changed its agreement and began requiring members to support themselves with their own income rather than to donate all income to the central bank.This decollectivization was called the ‘Changeover,’ or ‘the Exodus.’

In the nineties, with the community back on solid ground, The Farm returned to its original purpose of initiating social change through outreach and example. The Ecovillage Training Center was established as an educational facility in new technologies such as solar energy, bio fuels, and construction techniques based on locally available, eco-friendly materials.

Gaskin’s wife, Ina May Gaskin and the midwives of the Farm created The Farm Midwifery Center, one of the first out-of-hospital birth centers in the United States. Family members and friends are commonly in attendance and are encouraged to take an active role in the birth.

“Gaskin, a longtime critic of American maternity care, is perhaps the most prominent figure in the crusade to expand access to, and to legalize, midwife-assisted home birth. Although she practices without a medical license, she is invited to speak at major teaching hospitals and conferences around the world and has been awarded an honorary doctorate from Thames Valley University in England. She is the only midwife to have an obstetric procedure named for her. The Gaskin Maneuver is used for shoulder dystocia, when a baby’s head is born but her shoulders are stuck in the birth canal.”

~ New York Times

The Farm Community – Beliefs and Agreements

The Farm Community is comprised of many individuals, each with their own vision and ideas about spirituality as it applies to their daily life. It was founded on the principle that we respect all religions and practices. There are many basic agreements that were telepathically understood, however in an effort to avoid the creation of dogma and ritual, no formal document exists that defines the spiritual beliefs of The Farm.

Some years ago, several members of The Farm Membership Committee endeavored to create such a document, researching through previously published books and materials to identify statements that could still ring true for most members of the community. Although we make no claim that it represents every person completely, we present it here to give you some concept of our original beliefs and agreements.

As a church, we live in community and our reverence for life has always been central to our ways. Within The Farm Community, people could live together and pursue a spiritual path that includes, but were not limited to, the following common beliefs and agreements:

We believe that there are non-material planes of being or levels of consciousness that everyone can experience, the highest of these being the spiritual plane.

We believe that we are all one, that the material and spiritual are one,
and the spirit is identical and one in all of creation.

We believe that marriage, childbirth and death are sacraments of our church.

We agree that child rearing and care of the elderly is a holy responsibility.

We believe that being truthful and compassionate is instrumental to living together in peace and as a community.

We agree to be honest and compassionate in our relationships with each other.

We believe in nonviolence and pacifism and are conscientiously opposed to war.

We agree to resolve any conflicts or disagreements in a nonviolent manner.

We agree to keep no weapons in the community.

We believe that vegetarianism is the most ecologically sound and humane lifestyle for the planet, but that what a person eats does not dictate their spirituality.

We agree that livestock, fish, or fowl will not be raised in the community for slaughter.

We believe that the abuse of any substance is counterproductive to achieving a high consciousness.

We agree to strive for a high level of consciousness in our daily lives.

We believe that the earth is sacred.

We agree to be respectful of the forests, fields, streams and wildlife that are under our care.

We agree that the community is a wildlife sanctuary with no hunting for sport or food.

We believe that humanity must change to survive.

We agree to participate in that change by accepting feedback about ourselves.

We believe that we, individually and collectively, create our own life experience.

We agree to accept personal responsibility for our actions.

We believe that inner peace is the foundation for world peace.

Cheap High: Robotripping

With all the pot and other dope going around, some people still insist on drinking cough syrup to get high. Robitussin DM can be purchased without a prescription, but you may have to sign for it in New York. It contains a small quantity of codeine, pheniramine, maleate, and glyceryl guaiacolate (a muscle relaxant). The effects are sedation and euphoria. The most common method of ingestion is straight or to mix Robitussin DM with an equal amount of ginger ale and drink. Never underestimate the potency of any drug. You can have an overdose of cough syrup.

There are four levels of “plateaus”, based on dose, reported by individuals who abuse dextromethorphan.

  • The first plateau is between 100 mg and 200 mg. At this level of abuse, the effect is a mild stimulation.
  • The next plateau occurs between 200 mg and 400 mg. Individuals taking the drug at this level will likely experience hallucinations and euphoria.
  • The third plateau occurs between 300 mg and 600 mg. Individuals at this plateau will likely experience issues with motor coordination and distorted visual perceptions.
  • The highest plateau is between 500 mg and 1500 mg. At this level, individuals can experience dissociative sedation.

Street names associated with robotripping, including dex, skittles, robo, triple C, and poor man’s PCP.

Drive Like A Hippie

SWEET HIPPIE RIDES

Volkswagen Microbus (1942–1971)

Volkswagen Beetle (1950–1965)

Volkswagen Squareback (1962–1973)

Volkswagen Fastback (1962–1973)

Volvo sedan (1950–1965)

Saab (1950–1965)

GMC/Chevy or Ford pickup (1951–1956)

Retired mail truck, school bus, hearse, ice cream truck, or repair van

INTERIOR DECORATIONS

Beads

Peace symbol pendants

Sage (to cover odor)

Crystal teardrops, strung on leather straps

Stained-glass pendants, strung on ribbons

Dreamcatchers

A lock of your old lady’s hair

PAINT YOUR VEHICLE! CONSIDER…

Breaching whales (not “beaching” whales. That would be a bummer.)

Grateful Dead skeletons and/or bears

Flowers

Psychedelic swirls

Airbrushed likeness of Jimi Hendrix, or yourself, or your old lady

IF YOUR “CAR” IS A BICYCLE

Spray it with paint (pink, green, or zebra stripes).

Add streamers to the handlebars.

Thread wildflowers between the spokes.

Find a small child to ride on your handlebars.

Attach a basket to the front (for carrying produce) and a milk crate to the back (for carrying litters of kittens).

Add a cheerful-sounding horn.

Glue tiny plastic farm animals all over the bumpers.

TYPICAL HIPPIE BUMPER STICKERS

Peace slogans*

“Music slogans

Marijuana slogans*

Tolkien quotations

*These may increase chances of getting pulled over.

Sources: Hippie Handbook

With God On Our Side – Bob Dylan

Bob Dylan / 7:08

Musician: Bob Dylan: vocals, guitar, harmonica

Recording Studio: Columbia Recording Studios / Studio A, New York: August 6 and 7, 1963

The melody of “With God on Our Side” closely resembles that of “The Patriot Game,” a song written by Dominic Behan, a songwriter fighting alongside the IRA (Irish Republican Army). Its title explicitly refers to St. Paul’s Epistle to the Romans: “If God is for us, who can be against us?”

Based on St. Paul’s teaching, the lyrics radically questioned American history and, beyond that, all wars of the last century. The message was clear: if you believed the history books, the nations that triumphed were those that supposedly had God on their side. “Oh the history books tell it / They tell it so well / The cavalries charged / The Indians fell / The cavalries charged / The Indians died / Oh the country was young / With God on its side,” Dylan sang.

Surely, Dylan condemned those who claimed divine intervention to justify their murderous missions—who were, at the same time, those who wrote history. Did the Yankees have God on their side when they defeated the Confederates? The songwriter recalled a few facts that obscured the official discourse. The lines “Though they murdered six million / In the ovens they fried / The Germans now too / Have God on their side” let us understand that Germany, twenty years after World War II, was now on the side of freedom, under the benevolent influence of the United States. Then in the second to last verse, Dylan forced the listener to take sides concerning “That Jesus Christ / Was betrayed by a kiss / But I can’t think for you / You’ll have to decide / Whether Judas Iscariot / Had God on his side.” Once again, the criticism stung: it was addressed not so much to religious congregations as to political leaders and opinion makers who carried out wars in the name of God.

Oh my name it ain’t nothin’

My age it means less

The country I come from

Is called the Midwest

I was taught and brought up there

The laws to abide

And that land that I live in

Has God on its side


Oh, the history books tell it

They tell it so well

The cavalries charged

The Indians fell

The cavalries charged

The Indians died

Oh, the country was young

With God on its side


The Spanish-American

War had its day

And the Civil War, too

Was soon laid away

And the names of the heroes

I was made to memorize

With guns in their hands

And God on their side


The First World War, boys

It came and it went

The reason for fighting

I never did get

But I learned to accept it

Accept it with pride

For you don’t count the dead

When God’s on your side


The Second World War

Came to an end

We forgave the Germans

And then we were friends

Though they murdered six million

In the ovens they fried

The Germans now, too

Have God on their side


I’ve learned to hate the Russians

All through my whole life

If another war comes

It’s them we must fight

To hate them and fear them

To run and to hide

And accept it all bravely

With God on my side


But now we got weapons

Of chemical dust

If fire them, we’re forced to

Then fire, them we must

One push of the button

And a shot the world wide

And you never ask questions

When God’s on your side


Through many a dark hour

I’ve been thinkin’ about this

That Jesus Christ was

Betrayed by a kiss

But I can’t think for you

You’ll have to decide

Whether Judas Iscariot

Had God on his side.


So now as I’m leavin’

I’m weary as Hell

The confusion I’m feelin’

Ain’t no tongue can tell

The words fill my head

And fall to the floor

That if God’s on our side

He’ll stop the next war

Source: Bob Dylan: All The Songs

Psilocybin

Psilocybin, like mescaline, is extracted from a plant. Psilocybin is extracted from Psilocybe mexicana, a small mushroom that grows in wet or marshy pastures. Other species of mushrooms which have psychedelic qualities are: Conocybe siliginoides, Psilocybe aztecorum, P. zapotecorum, P. caerulescens, and Stropharia cubenis.

Psilocybin, like peyote, was and is still used to a small degree in the religious rites of the Mexican Indians. It was referred to as teonanactl, or in English as God’s flesh. The Indians usually eat between 10 and 15 mushrooms, which, like peyote, have a very unpleasant acrid smell. Usually nausea follows ingestion. The effects of psilocybin last for about five to seven hours.

When you take the actual raw mushrooms, the dosage is about 10 to 20 medium-sized buttons. A faster method of ingestion is to prepare a soup, using any regular mushroom soup recipe. Although this tends to increase the speed in which the psilocybin enters the blood stream, it also increases the unpleasant taste and smell. When taking synthesized psilocybin, usually a capsule of between 20 and 60 milligrams will produce a four- to six-hour trip.

Sources: The Anarchist Cookbook,

Cambia – Louisa, Virginia

We are forming an egalitarian and income-sharing community. We are co-creating a culture of social sustainability and harmony that nourishes us as well as the earth.

“whatever makes a house into a home
makes a game into play
and makes culture come to life.
but home, play and culture,
strain to grow without a structure.”

Established: 2015

Shared Income: All or Close to All

Mission Statement: We aspire for a small and stable community with a high level of sharing and connection. We are inspired by the nature around us as we attempt to create human habitat that emulates the beauty and complexity of living systems. We seek to intertwine reason and intuition, aesthetics and efficiency. We are interested in increasing our skills and education through experience, mentorship, sharing and study, and growing as individuals. Within a thriving cluster of neighboring income sharing communities, we are creating a viable, regenerative alternative to the mainstream. We intend to strengthen the relationships between existing communities.

Community Description: We are forming an egalitarian and income sharing community. We are co-creating a culture of social sustainability and harmony that nourishes us as well as the earth. We focus on re-humanizing the scale of our lives. We do that with slower pace, balance in our lives, deep social connection, natural building, education, creativity, and intuitive structure to our time and space. While we are focused on interpersonal and cultural aspects of our community, we are interested in building small, beautiful, natural housing, doing our best to be ecologically conscious, using new and old technologies, and upholding values of minimalism. We want to continually learn about what works in community and do our best to integrate our lessons into our lifestyle. We are planning educational programs in subjects including experiential natural building workshops, off grid technologies, crafts, and nature awareness. We are working on understanding what makes communities thrive through sociological research.

Setting: Cambia is nestled within 15 acres, with about 5 of which is mostly a thicket of young scrubby vegetation and about 10 acres of mature (80 year old or so) forest. we have a small old house (over 100 years old) that we are restoring and currently using as our common house, it has our kitchen and living room and two bedrooms.

Personal dwellings are small and modest. We have a garden shed that’s converted to a duplex, a cozy sailboat with a deck, a fantastic vintage air stream trailer that’s completely remodeled inside, and a building that we built which we call “the barn” (due to lack of better names) which has a workshop, guest space, residence, and a sacred space for gathering and meditation.

Daily Schedule

7:30: Optional meditation, morning quiet time, breakfast.
9am: Coordination meeting 
9:15: Priority Projects at Cambia and income work
1pm: Lunch
2pm: Personal and greater awesomeness projects
6:30pm: Dinner
8:30pm: Shared evening activities (3 or 4 days/week including writing group, cuddle puddles, listening to audiobooks, heart circle ceremony, singing)

Saturdays are our day off.

Faith:

  • Buddhist
  • Jewish
  • Paganism or Earth Religions
  • Atheist

Bayboro Community -St. Petersburg, Florida

“Faith expressly signifies the deep, strong, blessed restlessness that drives the believer forward so that he cannot settle down… A believer cannot sit still as one sits with a pilgrim’s staff in one’s hand. A believer travels forward.”

~ Soren Kierkegaard

  • Status: Established
  • Started Planning:2006
  • Started Living Together: 2006
  • Visitors Accepted:Yes
  • Open to New Members: Yes
  • Shared Income: All or Close to All

About: We are a small, relatively new community – a mix of families with small children, singles, and college students – in an urban coastal neighborhood on Tampa Bay. We founded this location at a time when we were seeking different expressions of communal living, and being in the South and on the coast is a new experience for us. The students living with us attend various area schools, including the University of South Florida, St. Petersburg; St. Petersburg College; and Pinellas Technical College.

Bayboro House, the first Bruderhof in Florida, is right on Tampa Bay in St. Petersburg. Founded in 2006, Bayboro is home to about twenty-five people, including university students, families, and children.

Setting: We have a large waterfront house that serves as our main accommodation and gathering space. Built in 1905, it features deep porches where we can sit and look at the bay. The lot, which is flat and has beautiful tropical landscaping, has six other smaller buildings. Though our house is on the coast, we are very much a part of our wider urban community.

Connecting with Neighbors: Friends and neighbors often drop by for visits throughout the week. Each month we help sponsor a meeting for many of the families in our area to discuss neighborhood issues. We reach out to the diverse faith communities here and have lively discussions about faith and how to put it into practice.

Point of Interest: We get to see a beautiful sunrise every morning, and we enjoy nearly 365 days of sunshine a year. You’ll often find us boating or kayaking on the bay, and we like to catch our own fish and seafood to eat.

Faith: Christian. We practice adult baptism. We are also pacifists and conscientious objectors. While we love our countries and countrymen, our faith transcends political and nationalistic affiliations.

Website: https://www.bruderhof.com/en/where-we-are/united-states/bayboro