“This book explores the joys of newfound love in old age, the miraculous blossoming that can occur when two lovers find each other after a lifetime of searching…The crystalline poems in The Kama Sutra for Senior Citizens are shot through with a gentle melancholy leavened by wit and eros.”

— Alison Luterman, Catamaran Poetry Prize Winner

“I love this book for its reassuring frankness, subtlety, and genial intelligence.… a mind so inventive, so alive to possibility, always at the heart of loving and delight… This book isn’t just for seniors, it’s for anyone who wants to feel what it is to be fully alive.”

— Tess Gallagher, Author of Midnight Lantern: New and Selected Poems

“These poems come to grips with the melancholy of aging set against the backdrop of love and sex, community and loneliness, laughter and tears.”

— Joseph Millar, Guggenheim and NEA Fellowship Recipient

What does love look like in life’s later chapters? In this tender, mischievous new collection of poetry, Zack Rogow answers with the hard-won wisdom of a man newly single in his senior years.

“After being with the same person for over three decades, I found my life upside down, dating again after the age of 65,” says Rogow, a teacher, playwright, poet, and translator. “I went on over 75 first dates and tried every-which-way to meet someone that I could feel a loving connection with. Luckily, I did, but it was not easy.” Rogow adds: “I didn’t succeed in finding a long-term partner by dating online. I finally met my current partner through our mutual interest in French literature. In an interview, he will share the following:

How he survived 75 first-time dates until he found a second chance at deep intimacy

The challenges and rewards of aging

What he discovered on the singles scene after not dating for 35 years

Why the three-time Pushcart Prize for Poetry nominee writes about love

ABOUT THE AUTHOR:
Zack Rogow is the author, editor or translator of more than 20 books and plays. Nominated three times for the Pushcart Prize for Poetry, his previous nine collections of poetry include Irreverent Litanies, Talking with the Radio: poems inspired by jazz and popular music, and The Number Before Infinity. His memoir, Hugging My Father’s Ghost, was released in 2024. Zack’s co-authored play, Colette Uncensored, had its first staged reading at the Kennedy Center in Washington DC, and later ran in London, Indonesia, Catalonia, San Francisco, and Portland. His blog, Advice for Writers, features more than 300 posts. He has received the PEN/Book-of-the-Month Club Translation Prize, the Northern California Book Reviewers Award in Translation, and the Celestine Award for Poetry. He also edited the anthology The Face of Poetry (University of California Press).

Additional career highlights include:

Bay Area Book Reviewers Association Award for translation of Horace by George Sand

Lili Fabilli-Eric Hoffer Essay Prize, UC Berkeley

Co-authored play Colette Uncensored, nominated for outstanding solo show by Theatre Bay Area, and co-authored play Groucho for President selected for JETFest, festival of new plays; staged reading

Taught at University of Anchorage and California College of the Arts

Contributing editor for Catamaran Literary Reader

Served as managing director of The Poetry Center at San Francisco State University

Wrote lyrics for several jazz songs, one of which was recorded by the chanteuse Carrie Wicks. Listen here: https://originarts.com/oa2/recordings/recording.php?TitleID=22175

His dad, Lee Rogow, was a widely published writer and man-about-town in Manhattan in the 1950s, before dying tragically in an airplane crash when he was three years old. Zack writes about this in his memoir, Hugging My Father’s Ghost.

Rogow earned his Master of Arts in English from City College and BA in English from Yale University, graduating Cum Laude. He resides in Northern California. For more information, visit www.zackrogow.com.

Social Media:

https://www.linkedin.com/in/zackrogow

X: @ZackRogow

Bluesky: Zackrogow.bsky.social

His blog is here: https://zackrogow.blogspot.com/

The post A Poetic Look at Love & Romance after Age 65 – the Power, Pleasure & Pain of Life as a Senior appeared first on Good News!.

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Noah Fleischman is a Producer at WOR Radio who knows the TV Business Inside and Out.  What a great conversation we had about the Golden Age of Television .

Noah also is a Broadcast Consultant Concept Developer and won the 2023 IHeart Radio Collaborator of the  Year Award.

The post Noah Fleischman, Producer Discusses Media and All in the Family and more appeared first on Good News!.

NEW YORK, Jun 25 2024 (IPS) – In Part 1, I outlined how our shared existence is challenged not only by simultaneous crisis, but also by the notions – and realities – of perceived ‘holy wars’. I point out that ‘holy wars’ are not only perceptions within, or of, monotheistic faith traditions, but actually enacted by members of diverse belief systems.

I note how these ‘holy war’ dynamics are part of the vicious cycle of polarisation and sorrowful lack of social cohesion in most societies, while also coexisting with an increasing realisation amongst several decision-making entities (governmental, non-governmental and intergovernmental) of how important religions have been, and continue to be.

Religious institutions, religious leaders and religious (or faith based) organisations, are indeed the original social service providers, community mediators, social norm upholders and changemakers, and actually, historically, also the original human rights’ defenders.

I emphasize how the toxic mix with narrow political interests (might that be tautological?) means that in the minds of some who hold decision making positions, and/or have access to arms, and/or control laws and their implementation, and/or impact on beliefs, behaviours and attitudes through unparalleled pulpits (or all of the above), ‘holy war’, is justified.

In the age of ‘holy wars’, we are called upon to understand that part of our social disconnect resulting in the polarisation and significant weaking of our civil societies, may well be furthered by the manner in the current interest in and on religion.

Elsewhere I have argued that appreciating the ‘good’ powers of religious institutions and leaders, and the remarkable reach of religious social services and positive changemakers, is necessary, but by no means enough.

In fact, seeking to emphasize, support and identify the religious as the panacea, is harmful – in the same ways that marginalising the religious as evil, anti-human rights, unhealthy, misogynist, unnecessary, parochial, etc. has been, and remains, harmful, to the very same fabric of the civil societies we all uphold.

It is not all about good religion or bad religion. Rather, it could be about how to generate, nurture, protect, and yes, honour, civil societies.

Neither our governments (including even the elected ones), nor our religious institutions (including those which have survived centuries) nor our corporations (including those with the highest ranking of CSR and ESG) can, alone, change the dramatic junction of our collective human and planetary realities.

The late Wangari Mathai, a Kenyan woman environmental activist who won the Nobel Peace prize in 2004, demonstrated remarkable foresight when she highlighted the interconnectedness of our challenges, thus: “[I]n a few decades, the relationship between the environment, resources and conflict may seem almost as obvious as the connection we see today between human rights, democracy and peace.”

We need to begin to investigate what it will take to identify, understand, and activate, a poetics of solidarity. The Oxford Reference explains that “poetics are the general principles of poetry or of literature in general, or the theoretical study of these principles. As a body of theory, poetics is concerned with the distinctive features of poetry (or literature as a whole), with its languages, forms, genres, and modes of composition.”

If we use the term ‘poetics’ to refer to solidarity, not merely as an aspect of literature and/or theory, but as lived realities, what are the “languages, forms, genres and modes of existence” that this would entail? In the following paragraphs, I do not propose definitive answers. I merely share some thoughts to engender and provoke each of us, to reflect – and to engage.

A poetics of solidarity needs to have as a premise of its existence, an understanding that working ‘alone’ to solve the problems which impact all – whether as a lone multifaceted institution, the United Nations, corporation(s), religion/religious or multi-religious entity, secular NGO or umbrellas of NGOs, judicial actor(s) or bodies, cultural agents or entities, financial or military behemoths, etc., is clearly not enough.

We have landed here in these very challenging spaces and times, even as so many have laboured for so long in almost all domains of human existence, and even after many movements of solidarity succeeded in overcoming and righting and fighting the good fight. Yet, here we are.

A poetics of solidarity needs to hold accountable all our ways of thinking and doing, so far. I am not implying, by any means, that we have all failed. Rather, we all stand on the shoulders of many who have given their lives to make this a better world for all. We must acknowledge that loud and clear and take responsibility for what many are doing, and have done, that contributes to our shared existence.

This alone would be unlike many leaders who take office and make a point of undermining, or worst still, undoing, all that was done before them or by their predecessors. Or those who hold offices and invest so much in decrying, complaining, unravelling, and withering critiques of those trying to work alongside. Or those who claim to be part of a team, but cannot and will not support one another when things get tough.

A poetics of solidary demands that we put our money, and other resources, including activating our so-called values – where our mouths are. It is not good enough to speak about human rights, and/or the glory of our respective faiths and/or “interfaith peacemaking”, or even building edifices to such ‘co-existence’, when we do not contribute to the efforts of those who fight for these rights.

It is hard to justify killing, maiming, criminalising, imprisoning and in other ways, silencing, those who ask for their rights, and struggle for the rights of others. It is also hard to justify those who pretend to fight for the rights of others, when the going is good, and are silent or notably absent, when the going is tough.

What if, rather than undermine, constantly critique, systematically oppose, complain, or even just remaining silent (and hide behind claims that the particular issue at hand is not their business or endeavour), when we see our fellow humans give – what if we praise, give thanks, reach out to share a kind word, and better still, ask how we can help…? What if we give of the ‘little’ we have? Don’t all our faiths say that? You think this sounds too simple?

Did Einstein not say at some point something like the only difference between stupidity and genius, is that genius has its limits, and that everything should be made as simple as possible – but not simpler? Kindness, praise, and giving of what we value, to those we would normally not (want to) see or deign to appreciate, giving to those who speak and work and live differently – but aim for the collective good, is not simple. It is genius. Working together with those who may bear a different institutional flag, rather than seeking to create or consolidate your own, is also genius.

A poetics of solidarity may require us to acknowledge that solidarity is fundamentally about how we relate to one another, with kindness, empathy and willingness to serve – in words and deeds. But it is also to humbly realise that even as some of us try our best to relate and to “support”, “empower”, “engender”, or “enable”, we may well end up hurting one another, and/or even damage parts of our environment that some of us, including future generations, will need, to just survive.

When it comes to the poetics of solidarity in the age of ‘holy wars’, we cannot afford to now see anything ‘religious’ as a saviour, or the only source of our interrelated salvation. Nor can we afford to ignore the religious realms altogether, thinking we know our welfare best, or keep the religious at bay. Instead, we need to take responsibility for the fact that our faiths – including our faith in human rights – demand us to be accountable for ourselves, one another, and our planet.

What we need is a poetics of solidarity which does no harm – but this may well mean sacrificing something dear to us. We have lived – and still do – in an age where we think it is possible to have it all. Perhaps we may just have to come to terms with the fact that we each, and all, need to let go of something valuable to us – and to give, in service, instead.

All our institutions, groups, communities and our individual selves, bear a responsibility. Our long-established religious institutions, faith-based and interfaith initiatives in their mushrooming multitudes, need to be held accountable to what we give of our most valuable, to those who are not religious, those who come from different religions or religious organisations, and especially, to those who uphold all human rights for all peoples at all times.

Secular rights’ bearers and duty holders too, need to take responsibility for how we marginalise even as we ‘advocate’, how we maim as we seek to ‘protect’, and how we silence as we vocalise the ‘like-minded’. We speak of alliances and partnerships, but we walk, and work, in silos, seeking our own profit(s).

A poetics of solidarity may well be about cultivating and deliberately working alongside those we dislike, and giving the best of what we have, and of whom we are.

Professor Azza Karam is President and CEO of Lead Integrity; an affiliate with the Ansari Institute of Religion and Global Affairs at Notre Dame University; and a member of the UN Secretary General’s High Level Advisory Board on Effective Multilateralism.

IPS UN Bureau

The post The Age of Holy War & Poetics of Solidarity – (Part 2) appeared first on Good News!.

By Azza Karam

NEW YORK, Jun 24 2024 (IPS) – “Holy War” is how the Patriarch of the Russian Orthodox Church referred to the Russian war on the Ukraine, and indeed, on “the West”¹ . “Holy War”, aka “jihad” is a foundational principle of “the Base” or “al-Qaeda”, which has grown into a non-state hydra with too many names and atrocities to list here (but if you are curious, one of the hydra faces is ISIS).

In a recent opinion piece published in Foreign Policy, columnist Caroline de Gruyter noted that “Israel and Palestine Are Now in a Religious War”, in her attempt to argue why the Middle East conflict has been getting increasingly brutal, and increasingly hard to solve.

The intersection between holiness and war is even more nuanced in Zvi Bar’el’s Opinion piece in Haaretz, when he notes that “the war in Gaza is no longer about revenge for the murder of 1,200 Israelis or the hostages.

If they all die, along with hundreds of more soldiers, the price would still be justified for the Jewish Jihad waging a war for Gaza’s resettlement” [emphasis added]. Hamas’ own name –the acronym for Harakat al-Muqawama al-Islamiya (Islamic Resistance Movement) – needs no elaboration. Neither does Lebanon’s Hizbullah (Party of God).

In India, a report by the Indian Citizens and Lawyers Initiative (in April of 2023), entitled “Routes of Wrath: Weaponising Religious Processions”, notes

Indian history is rife with instances of religious processions that led to communal strife, riots, inexcusable violence, arson, destruction of property and the tragic deaths of innocent residents of the riot-hit areas. There have been horrific riots and bloodletting caused by other factors too, most prominently the anti-Sikh pogrom of 1984 and the Gujarat pogrom of 2002, but no cause of interfaith riots has been as recurrent and widespread as the religious procession. This is as true of pre-Independence India as during the 75 years since we became a free nation…Post-Independence, we have faced numerous communal riots in diverse parts of India, under different political regimes, and the vast majority of these have been caused by the deliberate choice of communally-sensitive routes by processionists, and the pusillanimity of the Police in dealing with such demands, or even their collusion and connivance in licencing such routes.²

Already back in August of 1988, in an article entitled “Holy War Against India”, explicitly speaks of “Sikh terrorism” in the Punjab, noting that it “took about a thousand lives in 1987 and more than a thousand in the first five months of 1988.

If it continues at the present rate, Sikh terrorism in the Punjab will have cost more lives in two years than the IRA campaign in Northern Ireland has cost in twenty.” ³ Speaking of Northern Ireland, the marching season remains a flashpoint among Catholics and Protestants.

Politicised religion, or religionised politics – whence religious discourse is part of political verbiage, tactics, expedient alliances, sometimes informing foreign policy priorities, occasionally used to justify conflict – are not new phenomena. In fact, they may well be one of the oldest features of politics, governance – and warmaking.

The Crusades against Muslim expansion in the 11th century were recognized as a “holy war” or a bellum sacrum, by later writers in the 17th century. The early modern wars against the Ottoman Empire were seen as a seamless continuation of this conflict by contemporaries. Religion and politics are the oldest bedfellows known to humankind.

What is relatively new, is that after the 100-year war in Europe, and the subsequent moves towards secularisation or the so-called ‘separation of Church and State’ (again, really only in parts of Europe), provided a false sense of the dominance of secular governance in modern times.

Yet, even in the citadels of secular Western Europe, a relationship binding Church and State always existed, for the religious institutions and their affiliated social structures, remain critical social service providers – and humanitarian actors – till today. A reality now understood to be relevant in all parts of our world.

Nevertheless, what we are seeing today is a resurgence of religious politics, and the politics of religion, in almost all corners of the world. Before the Russian Orthodox Church proclaimed its “holy war” narrative, the reference to religion and politics almost always focused on Muslim-majority contexts, specifically on Iran, Saudi Arabia and Afghanistan.

Other realities would often go unnoticed, or somehow deemed as ‘odd’ or one-time phenomena – for instance the fact that the 2016 US elections delivered a Trump administration with full and public backing by a significant part of the Evangelical movement (many of whom are backing a potential comeback of him now); or the fact that related Evangelical counterparts backed Bolsenaro’s rise to power in Brazil; or the fact that religious arguments against abortion remain a key US electoral feature for decades; or the fact that a number of right-leaning anti-immigrant political discourses and blatant white supremacist politics have religious backing in parts of Europe and Latin America.

Was it perhaps that since these took place in ‘white’ and Christian-majority polities, somehow set these aside from being factored as part of the global resurgence of religious politics?

Whatever the case may be, it is time to smell that particularly strong brew of coffee, now. And as we do so, we are also obliged to note that it is no coincidence that this ‘brew’ is taking place at a time of remarkable social and political polarisation in many societies.

Indeed. we speak of multiple and simultaneous crisis (e.g. climate change, catastrophic governance, wars, famines, rampant inequalities, soaring human displacement, nuclear fears, systemic racism, rising multiple violence, drug wars, proliferation of arms and weapons, misogyny, etc.) and we also acknowledge the wilting multilateral influence to confront these. But as we acknowledge these, we must also recognise that social cohesion is a lasting and tragic victim.

Some governmental, non-governmental and intergovernmental entities have turned to religion(s) as a possible panacea. Religious leaders are being convened in multiple capitals (at significant cost) in almost all corners of the world.

Regularly touting the peacefulness and the unparalleled supremacy of their respective moral standpoints. Religious NGOs are being sought out, supported and partnered with more regularly to help address multiple crisis – especially humanitarian, educational, public health, sanitation, and child-focused efforts.

Interfaith initiatives are competing among each other, and with other secular ones, for grants from governments and philanthropists in the United States, Europe, Africa, many parts of Asia (with the notable exception of China), and the Middle East. Engaging, or partnering with religious entities is the new normal.

But just as the largely secular efforts we lived through (and some of us served for decades) in the 1960s to the 1990s, did not realise a brave new world, religious ones, on their own, cannot do so either. Especially not with the kind of historical baggage and contemporary narratives of holy war, we are living with now.

It is time we re-consider, re-engage and re-envision a poetics of solidarity rooted an abiding adherence to (and re-education about) all human rights for all peoples at all times. What would that entail?

¹ https://www.theatlantic.com/past/docs/issues/88aug/obrien.htm
² Connor O’Brian, https://www.livelaw.in/pdf_upload/routes-of-wrath-report-2023-2-465217.pdf
³ Connor O’Brian, https://www.livelaw.in/pdf_upload/routes-of-wrath-report-2023-2-465217.pdf

Part 2 follows.

Dr. Azza Karam is President and CEO of Lead Integrity; a Professor and Affiliate with the Ansari Institute of Religion and Global Affairs at Notre Dame University; and a member of the UN Secretary General’s High Level Advisory Board on Effective Multilateralism.

IPS UN Bureau

The post The Age of Holy War & Poetics of Solidarity – (Part 1) appeared first on Good News!.

Listen to “Amy Pollack Authors Coming of Age book” on Spreaker.

“Pollack’s titular hero shines; she’s likable and relatable, an even blend of relatable worries and drama-queen moments….  An endearing, plucky girl endures and overcomes in this absorbing quick read.”
–Kirkus Reviews

Ever since she was in fourth grade – back in 1960 – Amy Meislin Pollack was writing and telling stories about a character named Jelly Bean. She never stopped telling those stories, sharing them with her students over a teaching career that spanned 40+ years. She shared them with her three children when they were younger – and then with her seven grandchildren. Now her stories have been made available to everyone with the recent publishing of two coming-of-age books intended for middle-graders, The Adventures of Jelly Bean and The Further Adventures of Jelly Bean.

“My books touch upon topics of friendship, popularity, death, race, drugs, alcohol, feeling neglected, family issues, and the types of things many kids today are confronting as they look to find their way in an ever-changing world,” says Pollack.

The Adventures of Jelly Bean and The Further Adventures of Jelly Bean are the stories of a fourth-grader who faces challenges that just about all children her age can recognize.  Her parents don’t approve of her favorite friend in the whole world. She has trouble getting along with the brother who is closest in age to her.  The uncle she loves so much is about to marry the most awful woman she could ever imagine, and the girl who used to be her best friend has turned on her. Jelly Bean faces these and other stumbling blocks, including: the difficulties in achieving and maintaining popularity and how important having certain friends should be to her; difficulties inherent in relationships with various friends and family members; and learning how to make decisions on her own.  In these first two books of my middle-grade series, Jelly Bean comes to understand that much of life is trial and error, and that the only constant in life is that it is always changing.

Pollack is available to discuss the following:

Why coming-of-age stories are always needed for children.

What parents can do when they have strong disagreements with their children.

Why some kids need help making friends and dealing with issues of popularity.

The dialogues she hopes to see people launch into as a result of her books.

Solid generational advice that still holds true for our youth confronting challenges.

What parents need to know about raising healthy and successful kids today.

How grandparents and parents can help kids navigate the problems of growing up today.

Why a retired teacher of four decades and a grandma of seven recently took to publishing her middle-grade fiction after developing the story 60 years ago.

About The Adventures of Jelly Bean:

What if the start to your day was falling into the toilet, which caused you to miss your carpool, that in turn caused you to get to school late, that ultimately caused you to miss getting one of the decent parts in the upcoming Thanksgiving play? That is exactly what happens to fourth-grader Jelly. Bean on the day we first meet her. Things only go downhill from there and no one at home seems to have much time for her. Except Roger-Over, her beloved dog.

About The Further Adventures of Jelly Bean:

Jelly Bean in the continuation of her adventures as she seeks solutions to the challenges that confronted her in book 1. Michael, her oldest brother, has dropped out of school and joined the Marines, which usurps much of her parents’ attention. Kylie, the new girl in school, faces a medical emergency. And Jelly Bean is still forbidden from going to her best friend’s house.

She has to decide how to deal with these dilemmas and more. Along the way she learns about love, death, pain, relationships, the difference between right and wrong and the value of friendship. See the world through the eyes of this forthright fourth-grader as she discovers two truths about life – that it is always complicated, and always changing.

5-Star Amazon Reviews:

“Understanding a young girl’s feelings, capturing her mind’s world in a fun, loving way. This debut novel will win the hearts of school children because they will relate, feel heard and laugh along the way.”  *****

“I am so glad I was with my grandchildren (11 & 12 years old, boy and girl) when they both read the book! They had planned on sharing the book by reading one chapter then letting the other read one…but they had such trouble giving up the book!! Each chapter simply made them want to continue on!” *****

“Bought this for my 12-year-old granddaughter. She read it easily, and had a good time following the stories. Beautiful, fun illustrations.” *****

The post Coming-Of-Age Book Series By A Retired Teacher & Grandparent Helps Middle-Graders Navigate The Challenges Of Growing Up appeared first on Good News!.

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watch: www.youtube.com/goodnewsbroadcast, www.goodnewsplanet.TV and www.pausetheworldforpeace.org.  

LET’S ENJOY EACH AND EVERY MOMENT. LIVE IN THE NOW….WHEN YOU SPELL NOW BACKWARDS YOU GET…WON, LET’S WIN AND NOT LET AGE, HEALTH OR LIFE KEEP US FROM ENOYING EACH AND EVERY MOMENT! 

We would like to feature our Nonprofit 2023 Pause The World for Peace – Earth & Water Day Sizzle Reel with you. The Times Square LIVE 6 Hour Broadcast was spectacular with important thoughts about our environment, sustainability, climate change, ESG (Environmental Social Governance), CSR (Corporate Social Responsibility), and our Good News Term PSR (Personal Social Responsibility/Respect). In addition, we had entertainers who shared their special talents and love of nature.  

Please take a few minutes to see our 2023 Earth & Water Day Sizzle Reel and share it with your community.  

Please Click on the Words Below to Watch Our Video…

Earth & Water Day 4/22/23

Times Square Sizzle Reel

Next on our Good News Corporation Pause The World for Peace Events is our Annual International Day of Peace & Ecology Concert in Times Square on September 21, 2023, our 21st Anniversary… we are finally legal! Along with alcohol and marijuana! Go to www.pausetheworldforpeace.org to see our latest updates.

Lastly, we want to emphasize the fact that www.youtube.com/goodnewsbroadcast and www.goodnewsplanet.TV our websites, est. on July 4, 1998 will be celebrating our 24th Anniversary. With over 6,000 shows and over 30% of them interviewing Health and Wellness Experts there is great wisdom that we have had the honor to interview… please take time each week to hear many of the leaders in their respective fields.. Grow and Pay it Forward by Sharing the Content, some of it might save your life and it has saved some.   

Lastly, please join and introduce us to potential donors/sponsors who can help us fund our nonprofit 501 C 3 tax deductible www.pausetheworldforpeace.org upcoming, International Day of Peace & Ecology: September 21, 2023. Times Square and the World LIVE Broadcast.  We are presenting this major event to funders to create one of the most important International Day of Peace & Ecology Events in the world. We plan to broadcast with Solar/Battery Power, Utilize Billboards in Times Square, major public relations campaign with our partners UNIFY, AY Young Battery Tour, We the World, HOMMM.XYZ and others soon to be announced. Any suggestions, for donors, advertisers please let us know ASAP. Thanks with Peace & Love. Go to: https://goodnewsplanet.com/pausetheworld/peace-day-donations/ or call Paul 212 647 1212.  

LET’S GROW TOGETHER. GOOD NEWS MOTTO: ALL WE ARE IS WHAT WE ARE WITH EACH OTHER. ZEAL

For more information contact: 

Reverend Paul Sladkus, All Faiths and Spiritual 212 647 1212

New York, NY, Montauk, NY

PS – SPECIAL OPPORTUNITY FOR OUR FRIENDS AND MEMBERS: Looking for a vacation rental, SHORT TERM, in Montauk, here is our listing https://goodnewsplanet.com/montauk-manor-rental-suite-403-paul-sladkus/ call me. Paul 917 687 1790

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