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In the meantime, it has become midnight. Since there are not enough of us to man both litters with four strong bearers we determine to remove Father Shiffer first to the outskirts of the city. From there, another group of bearers is to take over to Nagatsuki ; the others are to turn back in order to rescue the Father Superior. I am one of the bearers. A theology student goes to warn us of numerous wires, beams, and fragments of ruins which block the way and which are impossible to see in the dark. Despite all precautions, our progress is stumbling and our feet get tangled in the wire. Father Kruer falls and carries the litter with him. Father Schiffer becomes half unconscious from the fall and vomits. We pass and injured man who sits all alone among the hot ruins and whom I had not seen previously on the way down. On the Misasa Bridge, we meet Father Tappe and Father Lubmer, who have come to meet us from Nagatsuki. They had dug a family out of the ruins of their collapsed house some fifty meters off the road. The Father of the family was already dead. The had dragged out two little girls and placed them by the side of the road. Their mother was still trapped under some beams. They had planned to complete the rescue and then press on to meet us. At the outskirts of the city, we put down the litter and leave two men to wait until those who are to come from Nagatsuki appear. The rest of us turn back to fetch the Father Superior. Most of the ruins have now burned down. The darkness kindly hides the many forms that lie on the ground. Only occasionally in our quick progress do we hear call for help. One of us remarks that the remarkable burned smell reminds us of incinerated corpses. The upright, squatting form which had passed by previously is still there. Transportation on the litter, which has been constructed out of beards, must be very painful to Father Superior, whose entire back is full of fragments of glass. In a narrow passage at the edge of town, a car forces us to the edge of the road. The litter bearers on the left side fall into a two meter deep ditch which they could not see in the darkness. Father Superior hides his pain with a dry choke, but the litter which is now no longer in one piece cannot be carried further. We decide to wait until Brother Kinjo can bring a hand cart from Nagatsuki. He soon comes back with one that he has requisitioned from a collapsed house. We place Father Superior on the cart and wheel him the rest of the way, avoiding as much as possible the deeper pits in the road. About half past five in the morning, we finally arrive at the Novitiate. Our rescue expedition had taken almost twelve hours. Normally, one could go back and forth to the city in two hours. Our two wounded were now, for the first time, properly dressed. I get two hours sleep on the floor; someone else has taken my own bed. Then I read a Mass in gratiarum actienem; it is the 7th of August, the anniversary of the foundation of our Society. We then bestir ourselves to bring Father Kleinserge and other acquaintances out of the city.
From the Archives of the Sisters of Service to the ..
How to turn your dissertation into journal articles | Wiley
Maps such as the Gough Map and the Hereford Mappaemundi are so fascinating because they are not just maps, but they are representations of a world to which we do not necessarily have access. They tell the stories of how people saw themselves in the Middle Ages. These types of maps should not be judged solely on their geographic accuracy; the symbolism that they possess should not be overlooked. In the book Annals of the Association of American Geographers, Professor David Woodward, who taught geography at the University of Wisconsin, says, “the primary function of these maps was to provide illustrated histories or moralized, didactic displays in a geographical setting.” Through intricate drawings, these maps tell a story about what people in the Middle Ages believed.
How to turn your dissertation into journal articles ..
Brother Stolto and Brother Balighagen go down to the road which is still full of refugees and bring in the seriously injured who have sunken by the wayside, to the temporary aid station at the village school. There, iodine is applies to the wounds but they are left uncleansed. Neither ointments nor other therapeutic agents are available. Those that have been brought in are laid on the floor and no one can give them any further care. What could one do when all means are lacking ? Under these circumstances, it is almost useless to bring them in. Among the passersby, there are many who are uninjured. In a purposeless, insensate manner, distraught by the magnitude of the disaster, most of them rush by and none conceives the thought only with the welfare of their own families. It became clear to us during these days that the Japanese displayed little initiative, preparedness, and organizational skill in preparation for catastrophes. They despaired of any rescue work when something could have been saved by a cooperative effort, and fatalistically let the catastrophe take its course. When we urged them to take part in the rescue work, they did everything willingly, but on their own initiative they did very little.