Medical Care: Showing Christ’s Love by Alleviating Suffering

Note: At the time you’re reading this, I am most likely out in the village again. That would be why I may not respond quickly to any questions or comments you have.

I’m not a doctor (as I regularly tell the people), but a little bit of training, a doctor on call, and a stockpile of medicines does provide an opportunity to show Christ’s love and to more naturally enter into people’s homes and lives and get to know them as I help treat illnesses and injuries to the best of my ability and pray that God will work through my efforts to heal.

“Pill-box method”

Dispensing medicines in a semi-nomadic, traditionally animistic people group in the jungle has it’s unique challenges. People seem to believe medicine will bring them (magical?) benefits and so they seek it even when they are not sick, and tend to answer questions in ways that they think will influence me to give them medicine. Because the lifestyle demands flexibility and reacting to conditions rather than regular, disciplined, daily activity, people have an extremely hard time coming back every day for medicines and finishing the course they start, especially if they have already begun to feel better. Additionally people tend to see spiritual, rather than natural causes for illnesses, and so when you ask “how did this sickness start”, the answer will be a spiritual one (hearing a noise or a voice, seeing a certain kind of animal, etc), rather than a step by step history of the signs and symptoms. This, combined with the language barrier (I don’t speak *Muniyo, yet), makes obtaining a helpful patient history nearly impossible.

Pill-Box Method Course

An experienced colleague explaining her village healthcare system.

Fortunately, I am able to learn from colleagues who have had years dealing with these issues.
One of them, a Dutch missionary working on the south side of the island, developed a village health-care system that is simple to use, easy to teach, and generally takes care of the most common illnesses found in the village. Before going out to the village this time, I was able to take her course and make my own “pill-box” chart, a canvas hanging-chart with rows of booklets.

A sample "prescription" card. This patient is taking three full tablets from the red/blue bottle three times a day for three days.

A sample “prescription” card. This patient is taking three full tablets from the red/blue bottle three times a day for three days.

Each booklet represents a particular set of symptoms commonly seen (the cover has a picture representing the symptoms). The inside pages show pictures of an adult, an older child, a young child, a baby, and a newborn, and across from the picture is a color-coded chart showing which medicine to use (the medicines have color-labels so that being able to read is not necessary) and how much to use for each dose. Above this are rows of circles representing doses of the medication each day. When I want to treat a patient, I select the right booklet and page, and then I copy the rows of hollow (check-box) circles, the color for the medication, and the drawing of the dosage onto a piece of cardboard, which I send home with the patient with her medication. Each day I give the medications for that day and check off what I gave her on her card.

My colleague also taught us ways she’s learned from her experience to make sure that people return for their medications and ways to weed out people who are just trying to get medicine for its power. I’ve been able to begin using the system in the village. For now, I’m just going to use it myself while people watch. But the evangelist says “This is really clear and easy to understand”, so I have high hopes that after I’ve got enough experience using the system myself, I’ll be able to train others to do the same.

Heartbreak and Rejoicing During Medicine Hour

One of the crucially important things to learn in order to be able to last out in the village is to be able to limit one’s own emotional involvement, and especially sense of responsibility for his patients. Last time I was out there, with the girl with the machete wound on her wrist, I was losing lots of sleep and peace over her injury in particular, as well as over several others who were sick and not consistently coming to me for medicines. I spent lots of time chasing patients down to give them their medications. This is not a practice I can continue and maintain my mental and physical health.

Nonetheless, as a believer, I do want to get emotionally involved, I do want to care, to have compassion, in short, to love my patients, and I do. And this, coupled with the challenges mentioned above, means there will be many heartbreaks in the course of trying to help people get well and live healthier lives.

As far as I’ve seen up to this point, parents generally do not force their kids to do anything they don’t want to do. That means a lot of kids who only get one dose of chloroquine (anti-malaria medication that still works in some places in the interior), because it is extremely bitter to the taste. I’m grateful that so far no child has died because of this, but I expect that will happen. Lots of kids are walking around covered with open sores, mainly due to poor hygiene (which, to be fair, is tough to maintain in a tropical environment with no soap and a semi-nomadic lifestyle). Yaws (a disease related to syphilis) is incredibly common. Skin conditions like yaws-sores and scabies and fungal infections lead to scratching, which leads to wound infections and often tropical ulcers, big gaping sores that just keep growing and never healing. I can usually treat those successfully if a patient will come back every day for ten days to take medicine and have a salve applied to the wound. But this is too much to ask. I chided a man (one of my “fathers” in the village) because his daughter’s tropical ulcer got worse (fungus, flies, bigger wound) after she took about five days of antibiotic and failed to come back (because he failed to bring her).

This man has an arrow wound in his abdomen. I gave him an antibiotic injection to help prevent infection while we wait for the plane to come.

This man has an arrow wound in his abdomen. I gave him an antibiotic injection to help prevent infection while we wait for the plane to come.

Also difficult to deal with are the cases that I can do nothing about with my training and resources. One woman in the village has some kind of bone or nerve infection (I suspect leprosy is possible) that is slowly eating away one of her fingers. One day, when I was just about to board the plane to fly back to town, she brought me a bloody bone-fragment that had just fallen out of her finger.

In spite of challenges, frustrations, and heart-breaks of village healthcare, I’ve also had much to be thankful and rejoice over. The young girl whose had was nearly chopped of by a machete has healed. The use of her index finger in that hand has decreased some, but otherwise she has fully recovered!

A man with a lung infection (which I think might be due to chronic heart failure) looked really bad, like he might die, for about a week, and then recovered fully as he took a course of antibiotics. Even though his recovery meant less peace and quiet at night (because he could now stand guard over his unmarried daughters again and would regularly holler at young men who tried to visit them), I was glad to hear this and also to see that he was able to go to the jungle looking for food again, because I knew he had recovered.

A close friend suffered a head injury and then came down with a scary-looking case of malaria, to the point that he couldn’t eat or drink much, couldn’t swallow medicines, and had a distended abdomen (probably liver and spleen swollen). He looked so bad to me that I advised him to fly out and eventually reached the point to where there was nothing else I could do for him except pray. And then he got better!!!

Seeing the World through their Eyes

Note: At the time you’re reading this, I am most likely out in the village again. That would be why I may not respond quickly to any questions or comments you have.

When a Westerner sees the world, he tends to see natural processes and natural causes for diseases and life’s circumstances. If he is a Christian, he may acknowledge God’s sovereignty over these things, but his first reaction in response to sickness, injury, or “bad luck” betrays that he puts much more focus on scientific causes and solutions than he does on spiritual ones.

*Muniyo eyes do not see the world this way. Last time I was in the village, trying to convince the people to let me have a little more freedom to roam around the trails around the village in the jungle, I was told that the people are afraid the “lord of the land” (the territorial spirit over the area) will harm me if I walk alone, because he doesn’t know me, but he does know the people whose land it is. I may not fear the “lord of the land”, but for the people, he’s a very real force that has to be respected (and appeased, maybe?). Even national evangelists from another ethnic group tell stories about encounters with the “lord of the land.”

A young man who lives in town recently had a dream (although he wasn’t sure whether it was a dream) in which an eagle came and ripped his guts out, ate them, and then put him back together. This seems to be the local *Muniyo variation on island-wide belief in the suanggi or witch/zombie/werewolf (whatever you want to call it). A suanggi is a human being who is controlled by evil power so that he, usually without his own will, transforms into some kind of scary being, and then cuts open a person and eats his guts. When he’s finished, he stuffs rocks or leaves or something into the body, closes it up, and sends it home. Then the person gets sick and dies and usually (I don’t know how this works exactly in *Muniyo yet) the witch/zombie/werewolf needs to be located and dealt with (usually means killed or given an ordeal to purify the evil).

Anyway, the young man saw one such being, saw it rip him open and eat his guts, and was sure he was going to die. He promptly got sick and everybody in the village was also sure he was going to die. His mother and many other women smeared mud on themselves as a sign of mourning.

The first missionary to work here sent a message and I added my two-cents worth, both of us rebuking them for fearing the suanggi more than Jesus, and reminding them that if they believe in Jesus and if he has died for them, they can look to him in faith as the one who is more powerful than the spirits and the suanggis and do not need to fear them. And furthermore (here’s my western perspective), if somebody in town is sick, he needs to go to a doctor and not just assume he’s going to die.

The young man did end up going to the doctor, who found a natural cause for his illness and prescribed him a medicine that helped him recover. For me it was proof that the witch-eagle belief is a deception from the evil one and that if somebody is “attacked”, death is not inevitable if they look to Jesus and seek medical attention for the natural cause of their disease.

For the *Muniyo people (including the evangelist), it was proof that his encounter with the witch-eagle had been a dream, because if it had been a real encounter, he would definitely have died, and quickly.

On Traditional Names

A friend of mine who works in another language community on the island tells me that among the people with whom he works, one way to ward off evil influences is to give one’s children ugly, scary names. I strongly suspect the *Muniyo people have or had the same practice. Here’s a few of the names I have run across here (translated into English):


“Eats with her hand” (meaning takes other people’s stuff without asking)

“Fungal skin infection”

“Doesn’t know how to shoot pigs”


“Old age”

“Fungus butt”

But there are also some possible signs of transformation even here. The evangelist named his daughter “good woman” (i.e. beautiful/desirable/quality). I am quite sure this is not the kind of name a *Muniyo person would have given a child in the past.

Traditional names can also be taken from a spiritual encounter with an animal (spirit?) or the child can be named after someone else. Sometimes an uncle or friend or other person is honored by being asked to name one’s child. I still need to learn more about both of these practices.

Nowadays, people often give their kids biblical names, either in addition to or instead of traditional *Muniyo names. But they don’t have to be nice Biblical names. “Judas” is a young man living in “Coastal Town N”.

See Also…

Ghosts, Spirits, and Haunted Trees

*Actually the *Muniyo word for “Satan” is the name of the most feared evil spirit in the territory, but it has become the word used for the Devil.

How to Survive in the Village

“Only Luke is with me.” –The Apostle Paul to Timothy (2 Tim. 4:11)

So there I was, sitting in wooden house on the edge of an airstrip in the middle of miles and miles of jungle, surrounded by people whose language I don’t understand (many of whom don’t speak the national language either), with all eyes on me for what happens next. People were bringing me exotic dead animals (delicious dead animals, by the way), smiling warmly, and saying things I couldn’t understand. I knew in this culture generosity carries with it some expectation of reciprocity. I just didn’t (and still don’t) know exactly what those expectations are and when they are due. I came with very little plan other than hanging out with the people, hearing their stories, and seeing how far I could get in the language of wider communication.

I quickly found out that the language of wider communication didn’t get me very far. I could basically talk to the evangelist and the younger men (not very many of those in the village, actually). Women, children, and older men seem to speak very little, if any, of the language of wider communication, and it’s often very difficult to understand their pronunciation (the feeling seems to be mutual).

I also discovered very quickly that if I didn’t have some kind of plan of attack, I would be stuck doing nothing but sitting in my house (borrowed from the evangelist) or sitting in other peoples’ houses staring stupidly at them. So I began with an overwhelming sense of not knowing where to start and feeling very alone and on my own. That’s when the wisdom of bringing a veteran colleague along for my first trip became apparent (thanks to my last supervisor for strongly encouraging this). He and I sat down and worked out the basic framework of a plan for how I’m going to live and work in the village without going insane from loneliness, boredom (mind you, there is lots of adventure to be had if you just take the initiative to go looking for it), and a lack of direction. Here’s how a single village worker survives in a village situation like this:

  1. Specific Goals and Consistent Routines – this addresses the “where do I start” issue. Make a daily schedule of what you need to do every day and don’t be afraid to ask the people to respect the schedule (obviously there will be some exceptions) when it comes to things like coming for healthcare or asking for things from town. Also do not come to the village without having a list of specific things you hope to achieve and a plan for what tasks you need to do in the village to achieve them. On the other hand, don’t set your hopes too high on actually getting those goals all done.
  2. Things to look forward to each day – have hobbies (like hiking or collecting butterflies or hunting or playing guitar) and build those into your daily schedule (of course without letting your hobbies take over your life and ministry). Every day do something fun near the end of the day and put the highest stress, most mentally/emotionally challenging stuff at the start.
  3. Consistent, Clear Boundaries – you probably won’t convince the people that you actually do care about them and are worth listening to if you refuse to help them with any of the things they’re hoping you will help them with (medical care, getting things from town, etc). On the other hand, if you never say “no”, you will burn out, exhaust your resources, and end up actually harming the people in the process (see the book When Helping Hurts for more. Strongly recommended read). Know what boundaries you need to establish and then stand on them.
  4. Don’t be afraid to make cultural mistakes and get people mad at you – that will happen and there’s nothing you can do about it, unless you happen to be one of the lucky ones who lives in a culture where expressed anger and threats are never appropriate.
  5. Some means of social contact with the outside world – you need people from your language and culture to talk to and process things with. That’s why there’s a radio, SAT phones, and a BGAN unit (satelite phone/e-mail unit). This can be one more example of “things to look forward to” in your daily routine.
  6. And of course, most importantly, dependence on God each and every day – He alone is the final and deciding factor on whether you will last out there and whether your efforts will bear any fruit at all. Never forget this.

I tentatively plan to re-enter the village for about two-three weeks at the end of next month, followed by a brief trip in for a couple of days with a friend from my home church. After a brief vacation back in the town where I did language school in the national language, my hope and prayer is to begin a patter of six weeks in the village followed by two-three weeks out in town. Your prayers will be vital in my lasting out there. God does not need your prayers or your financial partnership to keep me out there, but He created that I do J. And I do also deeply appreciate your part in the “social contact with the outside” world part. I will be able to receive (plain text only, please!!) e-mail in the village (once I work out a solar power solution) and that will be more or less my only window on the outside world.


Worth a Thousand Words…

My recent trip to “village O” with my friends from South Africa (building their house), in pictures…

Pigs, Police, and Payback

“If anyone with malice aforethought shoves another or throws something at them intentionally so that they die or if out of enmity one person hits another with their fist so that the other dies, that person is to be put to death; that person is a murderer. The avenger of blood shall put the murderer to death when they meet.” – Num 35:20-21

“…That man [who killed someone unintentionally] may flee to one of these cities and save his life. Otherwise, the avenger of blood might pursue him in a rage, overtake him if the distance is too great, and kill him even though he is not deserving of death, since he did it to his neighbor without malice aforethought.” – Deut 19:5-6

I come from a time and a culture in which work and positions are highly specialized. There’s a civil sector and a private sector. There are government jobs and corporate jobs and blue-collar jobs. One of the number one questions to ask a student you meet is “what do you want to be when you grow up.” The options for one’s “career path” are so many and so varied that we even define who we are by what we do for a living.

But this has not been the case in many societies throughout the world and throughout history. There may be some kind of informal/traditional leader or authority, maybe the “chief” or the “big man” or the “elders”, who is chosen by bloodline or by warfare ability or by amassing and distributing wealth, but this authority is not a formalized system of laws and offices and full-time services whose sole responsibility it is to keep law and order, but rather more an informal influence, whom people respect and follow to some degree or other. There may also be a religious authority or traditional spiritual practitioner or priesthood as well. In such a society, there may be men’s jobs, women’s jobs, and childrens’ jobs, but other than that, every man has to fulfill every role (except for the woman’s): a builder, a handyman, a policeman, a warrior. Everything that was/is needed is every man’s responsibility. There were/are no construction companies or grocery stores and there were/are no standing armies or police forces. I now live among a people who have been used to functioning as a society this way for as long as anybody can remember (reminder: Since August 2013 I have been living in a different area with a different culture/set of cultures than where I was when I wrote “What is Lying?“, “Ghosts, Spirits, and Haunted Trees“, and “Context, Communication, and Confusion“).

This was definitely true in the time the Torah (the first five books of the Old Testament) was written. The “avenger of blood”, for example, is exactly how traditional justice has worked for generations where I live now, the difference being that Torah limits it a little bit and the New Testament encourages us not to think that way at all. The “avenger of blood” is not a policeman or an executioner, but almost certainly a relative of the person killed (perhaps it could even be just any first relative who had an opportunity to avenge the murder!). And according to the Torah, it was not only his right, but his duty to avenge the murder, within certain restrictions, in order to prevent blood feuds and innocent deaths. And you notice how many times a death sentence is commanded to be carried out by the community in other cases. The elders meet and discuss and decide the guilt of the accused (for example a blasphemer or a rebellious son) and then the whole community just picks up the stones and throws them at the guilty person.

But actually we can observe the societal structures and the way those commands are applied changing through the history of God’s people as a civil society with a king and a dedicated army arises (now all of a sudden enforcing law and order is not everybody’s responsibility) and eventually the New Testament is written to citizens of a well-developed civilization with a functioning government and court system, even though the system is corrupt, imperfect, and not always just, it is there and Paul says (Romans 13) that God put it there and it’s our duty as citizens of that kingdom and of a heavenly kingdom to respect that authority, submit to it, and not concern ourselves with doing their job.

Of course now in many modern countries the pendulum swings back the other way as we now deal with democracy and the fact that in a way, law and order and legislation are again the responsibility of every citizen and now we have again to wrestle with how do we apply the both teachings of the Torah (which teach our responsibility as members/leaders of a hopefully godly society to run that society in a way that honors God) and the teachings of Jesus and Paul (that God’s kingdom is not of this world and that we are to submit to the government that God has put in place and not resist it or try to assume its responsibilities ourselves).

And then missionaries like me have the further responsibility of thinking alongside believing members of a society more like that of the Torah how to live out the whole counsel of scripture in their society. This stuff is not simple. But one of the blessings of cross-cultural life and ministry is realizing some of the assumptions we’re making and things we’re missing in how we deal with these issues in our own countries and home cultures.

There is one further consideration to think about in this time of the church, of God’s “now and not yet” kingdom that is “in the world, but not of it”. That is how a community of faith, the church, who are Christ’s body here on earth, who will one day “judge angels,” must handle disputes within the church and with those outside it. The civil society exists to maintain order and partially to resolve disputes in a fair, peaceful way, but the church must not take its disputes before civil authorities, but rather resolve those disputes ourselves, and choose to be wronged rather than to take a brother to court (or before the village elders or clan brothers?). Toward those on the outside, civil authorities may be a legitimate option to protect our rights and safety (cf. Paul claiming his Roman citizenship in Philippi and appealing to Caesar in Jerusalem), but our first concern should not be our rights and safety, but Christ’s fame and others’ eternal happiness in him, especially those who do not yet know him (which may be why Paul and Silas went ahead and endured prison before Paul mentioned his citizenship, and is certainly why Jesus kept his mouth shut while being falsely accused and crucified). There’s a time when standing up for and claiming our rights serves the cause of Christ, but my increasing and growing conviction is that this must not be our first, default reaction, but rather a well thought out, prayerful decision—a decision to defend our rights as citizens because we have thought and prayed through how doing so will advance the cause of Christ. I’m convinced that far more often, though, surrendering those rights and submitting to injustice does more for the kingdom more of the time.

So how would I help a believing member of a society that is used to solving all its problems itself through solving a dispute in a way that honors Christ in their cultural context? That would depend on the situation, but I think I would want to start by assessing the scope of the problem, the faith of the people involved, and based on those two issues, who needs to be involved. If it’s a dispute between two believers, then ideally the church should be involved in settling the problem, or at least a spiritual leader or group of spiritual leaders that both parties respect. I think in that discussion it’s perfectly appropriate for them to look to the Torah (as a source of examples of godly principles for running a society) for guiding principles, as well as their cultural norms and values insofar as these do not contradict scripture (for example the value of a pig verses the value of a dog). Obviously laws and regulations that are in place from the government in these matters must be respected as well. But the point is, per Paul’s advice in 1 Cor 6, the matter must be decided inside the church rather than involving civil authorities. This means both parties must agree on “someone wise enough to decide such matters” and abide by whatever decision this person or persons makes. If one of the parties (who is or claims to be a believer) insists on involving civil authorities or solving the matter the old fashioned way (threats, bows and arrows, etc), then there is nothing to do but “rather be wronged” than shame the name of Christ by fighting, quarreling, or taking the matter before a court. This is a hard pill to swallow in a society that values manhood and courage and not submission, but has the potential to be a powerful witness for Christ, I think.

If the matter involves one or more non-believers (or a professing Christian whom everybody recognizes is not really a Christian), then we need to think about whether civil authorities or traditional tribal leadership (or community, grass-roots problem solving methods) need to be involved. I can’t imagine ever giving a believer a go-ahead or encouragement to take up a bow and arrow and threaten his non-believing (or believing) neighbor in order to demand compensation for a wrong committed, but then again I come from a society where there is always a dedicated civil authority present to hear such issues. Here, at least for civil (your pig verses my dog) cases, every man is that civil authority.

In his sermon (which I strongly recommend you read) on the tension between being in the world and yet not of it, John Piper cites an important tension in scripture between creation and redemption. One example of this is the issue of marriage. God created mankind male and female and says “it is not good for man to be alone”, yet Paul in 1 Cor 7 says “it is good for a man not to touch a woman” and argues that singleness is a very useful and Christ-honoring state to remain in. What’s the deal? In the case of marriage, in a perfect, not-fallen world, marriage is God’s design for man and woman, but sometimes there are things more important, like being available to live and work in tough situations and better able to risk your life for the sake of the gospel so that others who don’t know Him can be one day be a part of the marriage supper of the Lamb. I would argue that traditional, tribal justice fits the same rubric. One could argue, from the lens of the Pentateuch and creation only, that our friends here have the legitimate right to brandish their bows and arrows and go demand payment under threat for a legitimate wrong committed against them. When a wrong is committed, payment and restitution is owed, and the only ones who can and will enforce that are community members themselves, and also pigs, chickens, and dogs are not just luxuries or pets, they’re livelihood! And this is exactly what we see in Joshua, Judges, Ruth, and Samuel (and also assumed in the Pentateuch). But now that Christ has come and God has forgiven those of us who believe in Him (and demonstrate that faith by forgiving others), something more important than compensation and one’s livelihood is at stake. Perhaps one could say that it’s wise to give up your right to earthly compensation for a wrong in hope of a better, far more valuable compensation in the future, when “the one who judges justly” returns.

(P.S. I’m assuming in all this that simply going to the neighbor who is at fault and asking him politely for compensation has already been tried and met with rejection and maybe even threats or intimidation)

All of this does have relevance, by the way, for Christians who live in a society where in some sense law and order is up to them, for example a democracy or a representative democracy, in which we are responsible for helping shape the policies and laws and systems by which that society will function, even though we may not ourselves be police officers, judges, or lawmakers. I do not think that we should seek to create a society that literally follows the Pentateuch to the letter (for example the avenger of blood, the bitter water that brings a curse, stoning to death children who disobey their parents), because it was never intended as a rule book for a civil society with judges and police courts, nor do I think we want to strive for a society without these systems. My suggestion to those of us who have the responsibility of voting in our home countries for politicians is to go ahead and look at the Pentateuch for general principles for justice and righteousness and peace in a society (but not specific justice procedures like the avenger of blood and the bitter water that brings a curse and death by stoning for Sabbath day violations, disobedience to parents, etc) and then interpret those first through the lens of how those laws were applied in the time of the kings (the ones who pleased God), and secondly through the lens of the new covenant and Christ’s kingdom that is not of this world. But I also suggest that we remember that when we look to the Pentateuch, we are looking back toward the creation principle and we need to remember that the redemption principle (please do listen to that sermon, this will make sense if you do) may often be better served by laying down our political voice and our political rights in order to invite people into Christ’s kingdom rather than trying to turn our home country into “Christ’s kingdom here on Earth”, which it is not and will never be.

For the Sake of Clarity…

Some of the responses to my last update have led me to believe I’ve managed to confuse some of my readers as to which areas and languages I’m talking about. Unfortunately, I have to be a bit unclear by design on this channel of communication. Nonetheless, let me take a stab at un-confusing the chronology and geography of the past couple of posts:

  • July 2012-May 2013: Living on “J-island”, learning the national language
  • June-July 2013: Visa Trip in the US: LA Area, Dallas, Northern California
  • August 2013: Landed in this regional capital, went through orientation
    • Various e-mail prayer updates about safe arrival, etc
    • Trip to a friend’s assignment location in a village in the South Coast Region (Newsletter sent out featuring tree houses and “zombie sago”)
  • September 2013: Among other things, a trip to another friend’s village (both trips are part of my orientation) along the North Coast two-hours flight west of here. We flew first through the *Muniyo people’s river basin, stopping in the village where I hope to begin work soon (possibly as early as January). Then we went to “City N” (which is less than 30 min flight West of *Muniyo territory and on the coast), spent a couple of days there, and took a boat to a village the “W-river” region (and returned by boat and plane to the regional capital where I currently live)
    • “It’s Just a Flesh Wound!” (the language that is no longer in use that I talk about in this post is not *Muniyo, it’s a related language which a friend of mine (and fellow newbie) was considering working in)

P.S. Since I’m not on Facebook anymore, I’m now uploading my photos to this blog ( Here are a few of my recent favorites. Enjoy!

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