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                  <text>The Historical Development of BIPOC Trans-spiritual Leadership</text>
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                <text>The Spirit &amp; the Flesh&#13;
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                <text>In Spirit &amp; Flesh, Angelica Ross urges Black trans people: "cultivate your spirit as well as the flesh. Take the time to discover your talents and your gifts and your passions and your purpose." </text>
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                <text>In her Ted talk called, Imagine if...You Create Your Value, Anglica Ross explains how she achieved success when she became a Buddhist. That decision enabled Miss Ross to recover from a suicide attempt her mother had requested because her religion devalued her daughter in her eyes. Miss Ross' inspiring message demonstrates the methods she used and exemplifies the determination she would develop to create her own value. She encourages other black trans people to do the same.</text>
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                <text>Photo by Diana Davies, The New York Public Library</text>
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                <text>The 1939 rebellion was ignited because white colonists had been working on a Negro Act of 1740 that would put more limits on Black enslaved people. It would be illegal for Black people to assemble on their own, grow their own food, learn to read, or work for money. Owners would be free to kill rebellious enslaved people. </text>
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                <text>7 Incredible Facts About the Stono Rebellion &#13;
https://atlantablackstar.com/2014/09/09/7-incredible-facts-stono-rebellion/3/</text>
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              <text>The Townswoman    June, 1963&#13;
&#13;
The National Union of Townswomen's Guilds&#13;
&#13;
Sex Becomes Respectable&#13;
&#13;
From the moment the earth was first inhabited sex has been a fact of life. In the Christian Era it has, however, been an unmentionable one in polite society, except in condemnatory context. Throughout nearly all its history the Church has treated the tale of Adam and Eve as historical fact on which logical arguments can be built; in spite of the fact that it was not Jesus who suggested that an event in the Garden of Eden should be described as the Fall of Man. It was Paul (Romans 5, verses 12-14) who originated the phrase that caused sexuality to become necessarily polluted with sin.&#13;
&#13;
It is therefore both refreshing and significant to find that en erudite cultured and sincere group of both sexes of a Christian Fellowship--the Society of Friends--has published an objective study of sex, hetero and homo. The Group which includes eminent educators, psychologists, psychiatrists, marriage guidance counsellers, a teacher in zoology and a barrister, was prompted by the concern over present day sexual problems and morals; by whether society merits the charge of hypocrisy in subscribing to a moral code it no longer accepts; by whether the insincerity of the moral code may be a cause of the widespread contempt of the younger generation for society's rule and prohibition.&#13;
&#13;
The 75-page document* that has emerged is the result of six years of study, discussion and reflection. When it was published in February sections of the Press seized upon it for what sensational headlines and quotations could be extracted from its frank survey of the subject of sex.  The views of this Quaker group are worthy of serious consideration by all adult persons of whatever religious persuasion. This is not to suggest that the views of these Quakers should be so blindly or blithely accepted; only that it is timely for rethinking on the sexual facts of life and a recognition that sex and sin are not necessarily synonymous.&#13;
&#13;
The study makes the point that when one considers the universality of the sexual drive, understanding of its origins and manifestations is surprisingly small. "The repressive and inhibited outlook towards sex, whether heterosexual or homosexual, has invested its normal functions with guilt, mystery and ignorance...and has devalued the sexual currency to the levels of sensation and pornography."&#13;
&#13;
Again, "...sexuality looked at dispassionately, is neither good nor evil--it is a fact of nature...it is a glorious gift of God. Throughout the whole of living nature it makes possible an endless and fascinating variety of creatures, a lavishness, a beauty of form and colour surpassing all that could be imagined as necessary to survival."&#13;
&#13;
Although the Quaker does not say it in so many words, one of the difficulties in discussing sexual matters normally is that while English is one of the richest of languages it is deficient in conversational sex terms. The Greek had five words for different forms of love. English has the one, all-embracing word which, by being so, inevitably has suffered debasement. The choice in sexual terminology is either that old Anglo-Saxon and Elizabethan four-letter words now regarded as vulgar if not positively obscene, or chilling medico-Latin terms.&#13;
&#13;
For example, the Quaker study makes the point that the word "homosexuality" does not denote a course of conduct, but a state of affairs, the state of loving your own, not the opposite sex; it is a state of affairs in nature. Further, homosexuality has been observed in a wide range of animals and, the study says, is probably as common in women as it is in men. There has never been, anywhere, as far as is known, a law against homosexuality as such in any secular legal code. The law is not against one's feelings; but against acts resulting from them in the cases of males only.&#13;
&#13;
Every aspect of sexuality is honestly discussed in this Quaker document--adolescent sexual behaviour, pre-marital sex indulgence, triangular sex relationships (where a married person responds to a sexual attraction outside the marriage). But not in an effort to demolish morality; rather in recognition of the fact that a new morality is needed in order to lessen mental stress and enable people to find a constructive way through even the most difficult and unpredictable situation--a away that is not simply one of withdrawal and abnegation. A distorted Christianity, the Quaker study avers, must bear some of the blame for the sexual disorders of society.&#13;
&#13;
Anne Thomas&#13;
&#13;
*Towards a Quaker View of Sex, edited by Alastair Heron and published by the Friends Home Service Committee, Friends House, Euston Road, London N.W. 1.  Price 3s 6d.</text>
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                <text>clipping in HSC Quaker Group on Homosexuality records, Friends House, London</text>
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                <text>&lt;p&gt;This website by the activist Raquel Willis, is telling their stories in honor of fallen trans women of color.&lt;br /&gt;&lt;br /&gt;&lt;a href="https://www.transobituariesproject.com" target="_blank" rel="noopener"&gt;https://www.transobituariesproject.com&lt;/a&gt;&lt;br /&gt;&lt;a href="https://www.out.com/print/2019/11/20/trans-obituaries-project-honoring-trans-women-color-lost-2019" target="_blank" rel="noopener"&gt;https://www.out.com/print/2019/11/20/trans-obituaries-project-honoring-trans-women-color-lost-2019&lt;/a&gt;&lt;/p&gt;</text>
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https://www.out.com/print/2019/11/20/trans-obituaries-project-honoring-trans-women-color-lost-2019</text>
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                <text>The Trans Resistance March, Boston 2020</text>
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                <text>https://www.historyproject.org/news/2021-06/history-project-supports-trans-resistance-ma-and-pride-4-people-and-calls&#13;
&#13;
https://www.cbsnews.com/boston/news/boston-protest-march-transgender-rights-trans-resistance/&#13;
&#13;
https://www.historyproject.org/news/2021-06/history-project-supports-trans-resistance-ma-and-pride-4-people-and-calls&#13;
https://transemergencyfund.org/2021/06/trans-resistance-activists-stage-second-annual-alternative-to-boston-pride/&#13;
&#13;
https://www.boston.com/news/racial-justice/2021/06/10/why-these-trans-bipoc-activists-are-hosting-an-alternative-pride-event/&#13;
&#13;
Photo: Jo Trigilio&#13;
https://www.boston.com/news/racial-justice/2021/06/10/why-these-trans-bipoc-activists-are-hosting-an-alternative-pride-event/</text>
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                <text>Double jeopardy means BIPOC trans people typically strive to survive in the outside world and the LGBTQ community. Not only must they expend their energies defending themselves from anti-trans forces external to their communities. But they also must fight their communities where the rule of whiteness in LGBTQ organizations tends to ignore or minimize their needs. &#13;
&#13;
In one case, for example, The Boston Globe reports that Queer, trans, and Black, Indigenous, people of color (BIPOC) activists have called on Boston Pride to make changes since 2015. That happened when Black Lives Matter demanded the organization to diversify the board, allow BIPOC activists control of Black and Latino Pride events, and reexamine corporate sponsorships, among other things.&#13;
&#13;
It was not only Black Lives Matter but a broad coalition of activists demanding that Boston Pride decolonize its policies. According to the Globe, the coalition demanding change included Trans Resistance, Massachusetts Transgender Political Coalition, Urban Pride, the Center for Black Equity, Boston Black Pride, Boston Dyke March, and Pride for the People.&#13;
&#13;
One reason they insisted on change is because of inequitable resource distribution. For instance, Boston Pride only allocates $10,000 so that Black Trans people can organize on their behalf when the total Boston Pride budget is $500,000. That is 2% of their budget when 23.5% of Boston is of African descent.&#13;
&#13;
Jo Trigilio, who resigned from the Boston Pride communications team around this issue, told the Globe, as a former insider, that Boston Pride sees itself being attacked when community people ask for their needs to be served. Instead of performing like "these are our people," Boston Pride regards a community insistence on service "as antagonistic," Trigilio explains. This may explain why the coalition became so angry when Boston Pride "removed a statement from its newsletter supporting Black Lives Matter" that it organized its alternative pride march.</text>
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&lt;p&gt;This is one of thirty one stoles from Park Slope United Methodist Church included in a display of UM stoles at the 2000 General Conference of the UMC in Cleveland.  All are made from identically sized pieces in turquoise, lavender and purple cotton batik,  With only 200 members, Park Slope has donated the largest number of stoles to the collection from a single United Methodist congregation. &lt;/p&gt;
&lt;p&gt;A diverse community, Park Slope's creed is: &lt;em&gt;Hand in hand, we the people of the Park Slope United Methodist Church -- black and white, straight and gay, old and young, rich and poor -- unite as a loving community, in covenant with God and the Creation. Summoned by our faith in Jesus Christ, we commit ourselves to the humanization of urban life and to physical and spiritual growth.  &lt;/em&gt;A scrappy congregation utterly committed to putting their faith into action, Park Slope has been unrelenting in its pursuit of justice for lesbian, gay, bisexual and transgender people in the UMC.&lt;/p&gt;
&lt;p&gt;In 1999, the Reconciling Ministries Network (RMN) inquired about the possibility of having a display of the Shower of Stoles at the General Conference the following April.  At the time, there were only around twenty United Methodist stoles in the collection.  We decided to introduce the Shower of Stoles to the Reconciling community by bringing the twenty UM stoles and about a hundred others to RMN’s Convocation in Denton, TX over the Labor Day weekend.  Stoles started to trickle in during the fall, and by February they began coming in droves.  In all, we received 220 United Methodist stoles – the vast majority of them arriving within eight weeks of the Conference.  Thanks to a monumental effort by a number of volunteers who pitched in to help record, inventory, sew labels and make last-minute repairs, all of the new stoles were present in Cleveland.  Twenty more people brought stoles directly to Cleveland, bringing the total number on display to 240.&lt;/p&gt;
&lt;p&gt;Towards the end of the General Conference, twenty eight lesbian, gay, bisexual and transgender United Methodists and allies stood on the Conference floor in silent protest over the Conference’s failure to overturn the ban on LGBT ordination – a profound witness and act of defiance for which they were later arrested.  As these twenty eight moved to the front of the room, another 200 supporters stood up around the balcony railing, each wearing one of the new United Methodist stoles.  Hundreds more stood in solidarity as well, in the balcony and on the plenary floor, wearing symbolic “stoles” made from colorful bands of cloth.  A group of young people from Minneapolis, members of a Communicant’s Class, had purchased bolts of cloth the preceding evening and stayed up all night cutting out close to a thousand of these “stoles”.  In less than eight months, a handful of stoles had grown to become a powerful, visible witness to the steadfast faith of LGBT United Methodists nationwide.&lt;/p&gt;
&lt;p&gt;&lt;b&gt;Martha Juillerat&lt;br /&gt;&lt;/b&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;br /&gt;&lt;/strong&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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&lt;p&gt;This is one of 52 stoles donated to the Shower of Stoles collection by members and staff of Church of the Covenant.  Although each of the stoles is unique, all of them are tied together by the inclusion of a piece cloth from a common bolt of blue and ivory material somewhere in the stole.  Thomas Green is a pastor in the United Church of Christ.&lt;/p&gt;
&lt;p&gt;Covenant is both a More Light and Open and Affirming Congregation.  Their strong and public advocacy on behalf of LGBT persons in the life and leadership of the church has drawn many LBGT persons to become a part of the Covenant church family.  Their 52 stoles represent the largest subset of stoles given to the collection by any one congregation.&lt;/p&gt;
&lt;p&gt;Church of the Covenant, a federated United Church of Christ and Presbyterian Church, is steeped in history.  Located just off the Boston Commons, the Gothic revival building erected in the mid-1800's was one of the first churches built in the Back Bay area.  In the 1890's the sanctuary was completely redecorated by Tiffany Glass and Decorating Co., including the creation of an extraordinary set of Tiffany stained-glass windows and a chandelier that is said to be the first electrified light installed in a public building by Thomas Edison.&lt;/p&gt;
&lt;p&gt;Covenant's history of social justice and human rights work is equally rich.  When I visited Covenant, I was intrigued to learn that the church was a designated stop along the "Boston Women's Heritage Trail."  One of Covenant's members, Abbie Child, was the head of the Women's Board of Missions of the Congregational Church in the late 1800's.  Another member, Dr. Elsa Meder, was one of the first women ordained as an elder in the Presbyterian Church.  Elizabeth Rice and Alice Hageman, ordained in 1974 and 1975 respectively, were the first women to serve as pastors at a Back Bay church.  When they were joined by Donna Day Lower, the church became the only one in the United States with three women clergy.  Since opening the "Women's Lunch Place" in 1982, the church has served as a haven for poor women and their children.  It is fitting, then, that one of the Tiffany windows is "Four Women of the Bible," including Miriam, Deborah, Mary of Bethany, and Dorcas.  Covenant remains on the forefront of work for equality and justice, and is active in the LGBT Welcoming movement in the Boston area and beyond.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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              <text>&lt;p&gt;AIDS STOLE&lt;br /&gt;From Rev. Thomas Martin&lt;br /&gt;Pacific Northwest Conference&lt;/p&gt;
&lt;p&gt;I became involved in the Conference Task Force on AIDS Ministries early in its inception in the early 1990's.  A significant program of the Task Force has been "Strength for the Journey" retreats for persons living with full-blown AIDS.  While not all, many of the men and women not only struggled with the disease but also the Church's rejection of their homosexuality.  One of the first activities at the retreat is a white sweatshirt with a current logo which the participants paint with colorfast paints.  At my first retreat I invited the participants to sign my sweatshirt and this became part of the tradition.  I call the sweatshirts my personal AIDS quilt for over 90 of the signers have died.  The retreats always close with a prayer for healing, footwashing, and communion.  One year I had stoles with the logo made of linen for use in the final service.  Several of the participants signed my stole and since then I have worn it many times during services of communions as a reminder of the folks who became an important part of my spiritual journey.&lt;/p&gt;
&lt;p&gt;As a Christian I do not believe that physical death is the ultimate tragedy.  It is spiritual death.  Many in the church have practiced spiritual genocide on the Gay and Lesbian community.  The lack of faith in the movement of the Holy Spirit in the heart of each believer (good Wesleyan style) has led these folk to assume the role of defenders of God and, indeed in many cases, have become God themselves (so they act).  There is no humility in words or actions that prevent the Holy Spirit from working out her will in the hearts of the earnest seekers.  Unfortunately the rhetoric (and rules formed out of opinions -- read Wesley's sermon "The Catholic Spirit") has less to do with earnestly seeking after God's will than it does with human fear and distrust.&lt;/p&gt;</text>
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&lt;p&gt;This stole was given to us in advance of the 2000 General Conference of the United Methodist Church in Cleveland, OH.  In 1999, the Reconciling Ministries Network (RMN) inquired about the possibility of having a display of the Shower of Stoles at the General Conference the following April.  At the time, there were only around twenty United Methodist stoles in the collection.  We decided to introduce the Shower of Stoles to the Reconciling community by bringing the twenty UM stoles and about a hundred others to RMN’s Convocation in Denton, TX over the Labor Day weekend.  Stoles started to trickle in during the fall, and by February they began coming in droves.  In all, we received 220 United Methodist stoles – the vast majority of them arriving within eight weeks of the Conference.  Thanks to a monumental effort by a number of volunteers who pitched in to help record, inventory, sew labels and make last-minute repairs, all of the new stoles were present in Cleveland.  Twenty more people brought stoles directly to Cleveland, bringing the total number on display to 240.&lt;/p&gt;
&lt;p&gt; Towards the end of the General Conference, twenty eight lesbian, gay, bisexual and transgender United Methodists and allies stood on the Conference floor in silent protest over the Conference’s failure to overturn the ban on LGBT ordination – a profound witness and act of defiance for which they were later arrested.  As these twenty eight moved to the front of the room, another 200 supporters stood up around the balcony railing, each wearing one of the new United Methodist stoles.  Hundreds more stood in solidarity as well, in the balcony and on the plenary floor, wearing symbolic “stoles” made from colorful bands of cloth.  A group of young people from Minneapolis, members of a Communicant’s Class, had purchased bolts of cloth the preceding evening and stayed up all night cutting out close to a thousand of these “stoles."  In less than eight months, a handful of stoles had grown to become a powerful, visible witness to the steadfast faith of LGBT United Methodists nationwide.&lt;/p&gt;
&lt;p&gt; &lt;b&gt;Martha Juillerat&lt;/b&gt;&lt;/p&gt;
&lt;p&gt;Founder, Shower of Stoles Project&lt;/p&gt;
&lt;p&gt;2006&lt;/p&gt;</text>
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              <text>&lt;p&gt;&lt;strong&gt;THOMAS S. RUSSELL&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;FOUNDRY UNITED METHODIST CHURCH&lt;br /&gt;Washington, D.C.&lt;/p&gt;
&lt;p&gt;I credit my parents and two local United Methodist congregations in Dayton, Ohio, with inspiring me to believe in God and fostering my desire to live and serve as a follower of Jesus of Nazareth.  I served the UMC by teaching school at the Navajo UM Mission School (1979-1981) and also by serving as the Middle East Mission Intern assigned to the Middle East Council of Churches (1983-1986).  As a student pastor and deacon, I served congregations in Ohio, Texas, Oklahoma, and Maryland.&lt;/p&gt;
&lt;p&gt;In 1990, I came out as a gay man and left the ordained ministry of the United Methodist Church.  I decided to seek a loving companion with whom to share the rest of my life.  I had to leave the ordained ministry of the United Methodist Church, for I could not be openly gay.  With great sadness, I informed my district superintendent and bishop.  I told them that I would continue in ministry as a lay person and would seek to do what I could to educate others toward a more loving and reconciling relationship with all people, including people who are gay, lesbian, bisexual or transgendered.  My partner Alan and I worship at Foundry UM Church in Washington, D.C., where we have many fine Christian friends in a loving, reconciling, diverse community.&lt;/p&gt;</text>
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&lt;p&gt;Established in 1815, Foundry United Methodist Church in Washington, DC has been the home to Presidents, members of Congress, and many other public servants.  In 1995, Foundry became one of the largest Reconciling congregations in the country, working for the full inclusion of lesbian, gay, bisexual and transgender people into the life and leadership of the United Methodist Church.&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p&gt;This is one of six stoles (#587-591, 846) donated by Foundry in advance of the 2000 General Conference of the United Methodist Church in Cleveland, OH.  In 1999, the Reconciling Ministries Network (RMN) inquired about the possibility of having a display of the Shower of Stoles at the General Conference the following April.  At the time, there were only around twenty United Methodist stoles in the collection.  We decided to introduce the Shower of Stoles to the Reconciling community by bringing the twenty UM stoles and about a hundred others to RMN’s Convocation in Denton, TX over the Labor Day weekend.  Stoles started to trickle in during the fall, and by February they began coming in droves.  In all, we received 220 United Methodist stoles – the vast majority of them arriving within eight weeks of the Conference.  Thanks to a monumental effort by a number of volunteers who pitched in to help record, inventory, sew labels and make last-minute repairs, all of the new stoles were present in Cleveland.  Twenty more people brought stoles directly to Cleveland, bringing the total number on display to 240.&lt;/p&gt;
&lt;p&gt; Towards the end of the General Conference, twenty eight lesbian, gay, bisexual and transgender United Methodists and allies stood on the Conference floor in silent protest over the Conference’s failure to overturn the ban on LGBT ordination – a profound witness and act of defiance for which they were later arrested.  As these twenty eight moved to the front of the room, another 200 supporters stood up around the balcony railing, each wearing one of the new United Methodist stoles.  Hundreds more stood in solidarity as well, in the balcony and on the plenary floor, wearing symbolic “stoles” made from colorful bands of cloth.  A group of young people from Minneapolis, members of a Communicant’s Class, had purchased bolts of cloth the preceding evening and stayed up all night cutting out close to a thousand of these “stoles”.  In less than eight months, a handful of stoles had grown to become a powerful, visible witness to the steadfast faith of LGBT United Methodists nationwide.&lt;/p&gt;
&lt;p&gt; &lt;b&gt;Martha Juillerat&lt;/b&gt;&lt;/p&gt;
&lt;p&gt;Founder, Shower of Stoles Project&lt;/p&gt;
&lt;p&gt;2006&lt;/p&gt;</text>
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          <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
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            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="1">
                  <text>The Upstairs Lounge Fire</text>
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    </collection>
    <itemType itemTypeId="12">
      <name>Person</name>
      <description>An individual.</description>
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        <name>Dublin Core</name>
        <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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              <elementText elementTextId="384">
                <text>Three unidentified men</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="385">
                <text>Three men who died in the fire were never identified.</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
      </elementSet>
    </elementSetContainer>
  </item>
</itemContainer>
