TRAINING FOR CELA PATRONS SEPTEMBER 2026

This is our training bulletin for CELA users for the months of September and October. All our webinars are free for CELA patrons. We will be adding other webinars to this list throughout the fall.

1. Envoy Connect: An accessible and affordable audiobook player

   This webinar will provide a basic introduction to the Envoy Connect player, a portable, affordable and easy-to-use device to listen to CELA's audiobooks. This webinar is for both library staff and CELA patrons who want to learn more about this device.

   This webinar will cover:

   ·       Basics of the Envoy Connect Player: what it is, how it works, etc.

   ·       How to manage books on the Envoy Connect with the CELA Connect software.

   ·       Where to find learning resources or purchase the player.

   To register for the online Zoom webinar please select the link below and fill in the registration form. To attend by phone, please call the Contact Centre at 1-855-655-2273.

   Tues Sept 15 2:00-3:00pm EDT

    

2. Ask Us! Come chat with CELA staff and have your questions answered

   This hour long interactive conversation gives CELA users an opportunity to ask questions related to using CELA’s library services. We encourage you to bring your questions and learn from CELA staff, as well as to share experiences with other CELA patrons in the audience. This Q&A aims to support how you access the books, magazines and newspapers in CELA’s multiple format collections for people with print disabilities.

   To register for the online Zoom webinar please select the link below and fill in the registration form. To attend by phone, please call the Contact Centre at 1-855-655-2273.

   Tues Oct 6 7:00-8:00pm EDT
    

3. Getting Started with Accessible Reading Canada: Listen to CELA Audiobooks with Alexa

Join us for a live webinar introducing Accessible Reading Canada, a new way for CELA patrons to enjoy CELA audiobooks using Alexa-enabled smart speakers. This 60-minute session will walk you through how to use voice commands to search, browse, and listen to audiobooks from your CELA Direct to Player Bookshelf using the Accessible Reading Canada Alexa skill.

This webinar will cover:

• What Alexa-enabled smart speakers are and how they work
• How to set up and use the Accessible Reading Canada skill
• How to use voice commands for browsing and reading
• Where to find help guides and additional support

After the presentation, there will be a Q&A session to ask additional questions. This session will be recorded.

To register for the online Zoom webinar please select the link below and fill in the registration form. To attend by phone, please call the Contact Centre at 1-855-655-2273.

Tues Oct 27 3:00-4:00pm EDT

To register for a training session, select the link with the webinar date and time. (You will need to adjust the times for your region - all times given on the website are in Eastern Time.)

Once you have registered, you will receive your own individual link to join the webinar, with the option of adding the information to your calendar.

Recorded versions of previous webinars are available on our Webinar recordings page.

For information on upcoming patron webinars, see the Webinars for you page on the CELA website.

We hope you will join us. Please contact CELA if you have any questions.

CELA Member Services
1-855-655-2273, press 2
members@celalibrary.ca  
celalibrary.ca
Follow us on Facebook & X

 

 

Centre for Equitable Library Access CELA webinars for patrons Subscribe to the CELA YouTube channel

 

SECOND THOUGHTS FROM AN EX-FEMINIST

Second Thoughts from an Ex-Feminist F. ROGER DEVLIN • AUGUST 17, 2026 The Occidental Observer The Goddess that Failed: Feminism’s Unending War Against Men, Families, and Civilization Itself Janice Fiamengo New English Review Press, 2026 Janice Fiamengo, born 1964, is a retired professor of English at the University of Ottawa. Entering the academy as an impressionable young woman in the 1980s, her initial acceptance of feminism must have been almost a foregone conclusion: “I have felt its euphoric exultation and its self-flattering conviction of moral purity,” she admits. She studied all the standard feminist texts and for many years took the validity of their analysis for granted. But The Goddess that Failed is not her personal story. However her disillusionment came about, she began speaking out against the movement in 2012. Her work can be followed online at The Fiamengo File. The author does not blunt her message with any assumption that there must originally have been a good, moderate, or reasonable feminism that was later hijacked, betrayed, or taken to excess by wayward followers. She reminds us, for example, that the campaign for women’s suffrage in the United Kingdom over a century ago escalated from heckling politicians and smashing shop windows to arson attacks on homes and churches. Some suffragettes concocted letter bombs out of phosphorous and sulfuric acid. One threw a hatchet at Prime Minister Asquith: Through all the destruction of property, threat to livelihoods, and physical harm to innocent bystanders, the suffragettes saw themselves as sacrificial heroines. Like many terrorists, they envisioned their cause as pure enough to justify nearly any level of violence…. They were successful in their campaign at least in part because the men they castigated as villains couldn’t bear to deal firmly with their maudlin claims and dangerous acts. Fiamengo knows that a crucial element in feminism’s success has been the strong natural bias in favor of women that characterizes both sexes: a synergy between female in-group preference and the male protective instinct. There has been some objective research on this timeless phenomenon. In 1994, for example, psychologists Alice Eagly and Antonio Mladinic reported that both male and female research subjects were more likely to ascribe positive traits to women than to men, with the bias measurably stronger in women; they christened this the “women-are-wonderful” effect. Later studies found women’s in-group bias four and a half times stronger than men’s. In 2019 British psychologists Martin Seager and John Barry developed the concept of “Gamma bias” to describe “unconscious prejudice against men and boys,” as observed in the tendency of both men and women to sympathize more with women than men. Such studies are valuable, but as with much of social psychology, they merely confirm something that has always been widely known: men are expected to put the needs of women and children first. As Fiamengo points out, feminists could never have achieved the success they have if men were remotely similar to the selfish brutes they depict. Even half a century of feminist fury has been unable to do away with men’s natural bias in women’s favor. The other side of male bias in women’s favor is what the author calls “the empathy gap”—the often-shocking inability or unwillingness of many women to empathize with male suffering. She recounts that after the sinking of the Titanic, a group of women survivors organized to build a memorial to the men who had sacrificed themselves in the women’s favor: Some feminists refused gratitude, noting that men had built the ship and therefore could be expected to take their lumps when it proved faulty. Some proclaimed with fury that women suffered daily under men’s cruelty; a single day of suffering and death paled by comparison. During the First World War, thousands of British women participated in a mass-shaming ritual of their menfolk, accosting any man they found in civilian clothing to present him with a white feather as a symbol of his cowardice. They accompanied the gesture with rehearsed speeches making clear their furious contempt: “Why don’t you fellows enlist? Your King and Country want you. We don’t.” This went on for the entire duration of the war, and feathers were even given to wounded men on leave or underage boys. One sixteen-year-old was so mortified by the bullying that he lied about his age in order to enlist and was promptly killed. Fiamengo also mentions an officer awarded the Victoria Cross for bravery; that same day he changed into civilian clothes only to be given a white feather by some female passers-by: “He accepted without a word and, as a curiosity, put it with his V.C. He remarked to a friend that he was probably the only man who ever received on the same day emblems of bravery and cowardice.” The man later died at the front. Such attitudes continue to this day, as feminists brag online about “bathing in male tears” and exult over various instances of male suffering. The similarities between feminism and Marxism have long been noted: indeed, as far back as 1884, Friedrich Engels explicitly drew a parallel between wives and the oppressed proletariat. Most importantly, feminism shares the Marxist mental gestalt whereby society is envisaged in terms of conflicting innocent and guilty groups. As Fiamengo observes, this leaves feminism unable to affirm any universal principles of justice: “it is incapable of extending empathy to whose it has been taught to see as oppressors” or “of demanding accountability from those it has been taught to see as victims.” Because of this inability, “one of feminism’s biggest lies has been its declared aim to overthrow traditional Western gender arrangements in order to liberate men as well as women into an equal partnership.” This last remark is a useful reminder: in the more optimistic days of early “second wave” feminism, back in the 1970s, the movement did indeed claim to seek the liberation of men as well as women from traditional arrangements. Female careerism, e.g., would supposedly ease the burden upon husbands to be sole providers for their families. Such talk has now largely disappeared. The parallel with Marxism is instructive here as well. Officially, socialist revolution was supposed to liberate the bourgeoisie as well as the working class from the “alienation” that characterizes capitalism. The sons of capitalists would one day join hands with the sons of the proletariat in order to build the classless society of the future, and the unfortunate but necessary stage of “merciless class struggle” would barely survive as a memory. But Marxist practitioners such as Lenin quickly became too preoccupied with killing the class enemy to worry much about healing him of his capitalist alienation. A similar development can be observed in feminism as well: an involuntarily divorced husband would not make much headway in family court by appealing to the supposed feminist goal of reducing his burdens as a provider. “The last thing aimed at by feminism,” Fiamengo notes, “is the liberation of men from their traditional roles and obligations.” Feminists alternate opportunistically between their explicit egalitarian ideology and appeals to traditional notions of male duty; logical consistency is not important to them. For this reason, close analysis of feminist doctrine is perhaps of less use in making sense of the movement than a look at the psychological rewards it provides to adherents. A relevant 2020 study involving researchers from America and—perhaps not accidentally—Israel identifies what it calls “TIV,” the Tendency for Interpersonal Victimhood, as a stable personality trait involving a chronic, deep-seated feeling of being a victim across many different relationships and situations. Fiamengo summarizes: Passionate belief in one’s victimhood creates an identifiable personality type, one that ruminates on grievance and interprets all experiences through the victimhood lens. Belief in victimhood need have no correlation with actual experience of victimization. The victim personality is characterized above all by a strong need to have one’s suffering recognized. With this need comes a conviction of immaculate morality, a resulting inability to accept criticism or disagreement, and a profound lack of empathy for those perceived as enemies. The researchers also found that people with a victim personality believe themselves justified in taking revenge on those who appear to oppress them. Even when presented with facts and evidence to rebut their beliefs, they are unwilling to relinquish their worldview, which becomes intimately associated with their sense of self. Anger at others and the belief in innocent victimhood create a toxic stew of self-righteousness and moral blindness. Fiamengo notes that many young women experience something like a religious conversion upon “finding” feminism: “adherents feel washed clean, reborn, filled with purpose and zeal…. All of life’s dissatisfactions make sense and can be blamed on the oppressive system. Nothing is one’s own fault.” Obviously, not all women are feminists. American conservatives have long taken comfort from the well-attested finding that a majority of women express reservations about the label. But all radical movements involve a small, hard core and a far larger and fuzzier periphery, and feminism’s periphery now extends deeply into Western society. Fiamengo writes that, while she tries to maintain the distinction between women and feminists, this can sometimes be difficult. A 2020 Pew poll found that only 19% of American women say the term feminist describes them “very well,” but another 42% say it describes them “somewhat well.” So that makes 61% unwilling to distance themselves from feminism unambiguously. A closer examination of the other 39% would probably reveal plenty of feminist influence as well. As the author notes, most women now take for granted that they belong to a “historically oppressed group,” and accept as a matter of course that special legal protections and government programs should promote their advancement and well-being. People cannot be marinated in an ideology their entire lives without coming to believe that at least some of its claims must be true. Fiamengo also mentions the phenomenon of “confirmation bias:” applying a feminist lens when viewing the world helps one see evidence supporting it while screening out contradictory information. The author is under no illusions that feminism can be reformed: Even today, half a century after the implementation of equity hiring programs as well as ceaseless female empowerment campaigns in schools and universities, many women are still angry and many men still trying to make amends. It must be stopped. We will never reach a point where feminists decide to call off the gender war, accepting that men have done enough for them. There will never come a point where the suffering of boys and men matters more to feminists than their own power. 

Women can destroy any society to which they belong simply by refusing to be wives and mothers. Feminism brings such a refusal about by directly undermining women’s ability to love. No less than other hostile forces discussed on this website, it is a deadly threat to European Civilization. 

NEW BOOK EXPLAINS FINICKY EATING HABITS OF MOST NORTH AMERICAN CHILDREN

Washington Examiner

 

‘Picky’ explains the finicky eating habits of American children

By Jeremy Lott

Published July 19, 2026 5:30am ET

 

American children are notorious for their finicky and mercurial tastes at the dinner table. Their bland, narrow, ever-shifting palates have driven many a parent to the precipice of despair. One Michigan restaurant has a children’s menu that features the sort of lowest-common-denominator foods that children will eat the most often, including chicken tenders and grilled cheese sandwiches. These offerings come with titles of what many children will blurt out anyway, such as “I Don’t Want It” and “Extra Gross.” The restaurant also offers suggested alcoholic pairings for the parents to help them cope with their children’s predictable and privileged outbursts.

 

“It’s a joke, but it’s funny because we’re living in a culture where kids often don’t want to eat meals, and parents are exhausted by the struggle,” writes food historian Helen Zoe Veit in the introduction to her short but likely authoritative new book Picky: How American Children Became the Fussiest Eaters in History. Those of us who have the nagging sense that the young didn’t used to be tiny food strikers in training can look to this book for a fuller understanding of how mass food avoidance happened.

 

The reformers and experts take on a lot of critical ballast in these pages. There were two broad waves of food reformers. The first wave came in the 19th century, from roughly 1820 to 1880, and then the next wave rose early in the 20th century, a product of the Progressive Era. Without solid medical science to guide them, the 19th-century reformers theorized like crazy. They looked at the problems of infant and childhood mortality and schemed not at how to prevent disease or extend medical care but rather at how to improve children’s diets.

 

One such reformer was William Alcott, a doctor who was related to the author of Little Women and who sounds like a real peach. “Whenever he met a woman whose child had died, he immediately asked her what kinds of foods she had fed them,” Veit writes. Of course, most of these grief-stricken mothers “only stared back at him as if he had asked a rude question” (which he most certainly had). Still, Alcott felt “utterly justified” in repeating it, because, “to him and other nineteenth-century reformers, it was maddening that a veil of politeness was thrown over the parental feeding errors that they believed were killing so many children.”

 

This first round of American food reformers was diverse, disorganized, and ultimately not persuasive to most Americans of their day, who kept right on feeding their children what they were eating. Still, they laid the groundwork for the next wave of reformers by arguing for the physical and moral superiority of bland diets, for avoiding certain “dangerous” foods, and for having tiered offerings for parents and for their children. They essentially invented the concept of “children’s food” for the next generation to refine.

 

The early decades of the 20th century in America are known as the Progressive Era because of the reforms and changes that were ushered in. These included the progressive income tax, the curtailment of most child labor, and mandatory school attendance. Many old attitudes toward food were put on the chopping block as well. It must have seemed like a great idea at the time.

 

Parents turned to the insights of “published experts” in what came to be called “scientific parenting.” Suddenly, what American children ate was a concern that captivated the broader American public. This is the time when “children’s food” went mainstream.

 

What the second wave of experts had to offer Americans was not uniformly bad advice. This wave was more professional than the first wave of reformers. They really did try to get the science right, and thus, “for all their shortcomings, published authorities possessed some genuinely useful information about nutrients, food safety, hygiene, and human development,” Veit writes. Yet, in hindsight, much of what they were dispensing was “pure baloney.”

 

Another thing that was baloney was the second wave of reformers’ overreliance on psychology, particularly of the now thoroughly discredited Freudian variety. When children would mount resistance to various foods, this was not seen as a natural part of the learning and weaning process but rather as a manifestation of id, ego, and other mental models then in vogue.

 

Folks who were into scientific parenting were informed that if they tried to push children too hard to eat the food that had been prepared for them, by hook or by crook, this would trigger negative psychology and the children would rebel. Better to cater to their taste and let them explore and expand their palates over time. This promised expansion did not occur.

 

The most devastating critique that Veit levels against this approach is to show what it has wrought. Parenting guru Dr. Benjamin Spock was one of the second wave food experts. He thoroughly rejected the idea that sweets should be reserved until after dinner as a carrot for the children eating their food. He also promoted the idea that children should eat or not eat as they pleased.

 

His advice would prove enormously popular and dead wrong, as we can see from the foods he thought children would just naturally open up to over time. These include beef heart with tomato sauce, salmon soufflé, liver loaf, cream of lima bean soup, and tomato aspic. “These were still normal children’s foods to him,” Veit writes. “But within a few years, thanks in part to Spock’s own advice, those kinds of ‘children’s dishes’ would virtually disappear.”

 

Spock eventually admitted that he had been wrong in the 1970s, but by then it was too late, as “American ideas about children’s tastes had fundamentally changed. Fast food, processed food, and nutritionally empty snacks and sweets had become mainstays.” That status quo has more or less persisted until the present day.

 

The results are what my 5-year-old son Auggie would call, “Um, not good.” Americans are fatter and unhealthier than they can afford to be. There is some evidence that food pickiness is making us shorter by robbing children of enough nutrients at critical points in their development.

 

This book is not simply an extended harangue. It is meant to tell Americans “how we got into this mess,” and also how to escape. Veit delivers many concrete, simple steps to help unpickify your children. Though note well: Simple and easy are two monstrously different things.

 

Jeremy Lott (@jeremylottdiary) is the father of two young children, who WILL eat their cauliflower.

TRAINING FOR CELA PATRONS FALL 2026

CELA will take a training pause for the summer. There will be no training sessions offered in July and August. We'll be back in the fall with webinars/chat sessions for CELA users! Here are some of the fall offerings which you can register for anytime. We will be adding other webinars to this list.

1. Envoy Connect: An accessible and affordable audiobook player

   This webinar will provide a basic introduction to the Envoy Connect player, a portable, affordable and easy-to-use device to listen to CELA's audiobooks. This webinar is for both library staff and CELA patrons who want to learn more about this device.

   This webinar will cover:

   ·       Basics of the Envoy Connect Player: what it is, how it works, etc.

   ·       How to manage books on the Envoy Connect with the CELA Connect software.

   ·       Where to find learning resources or purchase the player.

   To register for the online Zoom webinar please select the link below and fill in the registration form. To attend by phone, please call the Contact Centre at 1-855-655-2273.

   Tues Sept 15 2:00-3:00pm EDT

    

2. Ask Us! Come chat with CELA staff and have your questions answered

   This hour long interactive conversation gives CELA users an opportunity to ask questions related to using CELA’s library services. We encourage you to bring your questions and learn from CELA staff, as well as to share experiences with other CELA patrons in the audience. This Q&A aims to support how you access the books, magazines and newspapers in CELA’s multiple format collections for people with print disabilities.

   To register for the online Zoom webinar please select the link below and fill in the registration form. To attend by phone, please call the Contact Centre at 1-855-655-2273.

   Tues Oct 6 7:00-8:00pm EDT
    

3. Getting Started with Accessible Reading Canada: Listen to CELA Audiobooks with Alexa

Join us for a live webinar introducing Accessible Reading Canada, a new way for CELA patrons to enjoy CELA audiobooks using Alexa-enabled smart speakers. This 60-minute session will walk you through how to use voice commands to search, browse, and listen to audiobooks from your CELA Direct to Player Bookshelf using the Accessible Reading Canada Alexa skill.

This webinar will cover:

• What Alexa-enabled smart speakers are and how they work
• How to set up and use the Accessible Reading Canada skill
• How to use voice commands for browsing and reading
• Where to find help guides and additional support

After the presentation, there will be a Q&A session to ask additional questions. This session will be recorded.

To register for the online Zoom webinar please select the link below and fill in the registration form. To attend by phone, please call the Contact Centre at 1-855-655-2273.

Tues Oct 27 3:00-4:00pm EDT

To register for a training session, select the link with the webinar date and time. (You will need to adjust the times for your region - all times given on the website are in Eastern Time.)

Once you have registered, you will receive your own individual link to join the webinar, with the option of adding the information to your calendar.

Recorded versions of previous webinars are available on our Webinar recordings page.

For information on upcoming patron webinars, see the Webinars for you page on the CELA website.

We hope you will join us. Please contact CELA if you have any questions.

CELA Member Services
1-855-655-2273, press 2
members@celalibrary.ca  
celalibrary.ca

Follow us on Facebook & X 

JACK HIBBS-LIVING IN THE DAZE OF DECEPTION-DAZED BY DECEPTIONS WITHIN THE CHURCH

You can't lose your salvation, but you can throw it away. Christianity is a relationship with God. As the Casting Crowns song says, families never crumble in a day; it's a slow fade. God will never kick you out of His kingdom because you committed one sin, but over time, the more and more you complacently sin, searing your conscience with a hot iron as Scripture puts it, you will reach a point where you really don't care about following Jesus anymore. You will then be out of the faith, just as a man who cares less and less about his wife and does nothing about it will eventually find himself separated or in divorce court. 

It's a bit harsh to say anyone who has left the faith was never really in it in the first place. While there are many for whom this statement is apt, the Bible clearly does point to people truly repenting, then later leaving the faith. Again, Christianity is a love relationship with God. Love isn't love if its coerced. We have freewill because love without the other person having the ability to leave isn't love. 

Turning to Israel: I re-iterate that Zionism is one of the biggest deceptions, if not the biggest deception in the modern church. 

First of all, it truly is expansionist theology and the Bible clearly supports this. Even after the message of the Gospel went to the gentiles after the Jews rejected it in Acts, individual Jews were still being saved. The Bible makes it clear that a true Jew, a true manor woman of God that is, is one who follows Jesus and keeps His commandments.

As far as God's prophecies about Israel are concerned, the people who rejected Christ in Acts are not the same people as the ones we call Jews today. Conversely, the people we call Jews today are not the people of the Bible. True physical Israel consists of the Anglo-Saxon, Scandinavian, Germanic, Celtic, and kindred people, who were scattered and later regathered into the lands of Western Europe as well as the United States and Canada. 

Let me just say this to all the Christian Zionists having caniptions out there right now: what I said above applies to the Caucasian people as well. The only true chosen man or woman of God, irrespective of their ethnic background, is the person who follows Jesus Christ and obeys His commandments.

As a side note: How can Hibbs say replacement theology is also known as expansionism or whatever since replacement and expansion have totally different meanings?

As far as the term covenant theology is concerned, don't we live under the new covenant and don't all people, including so-called Jews, need to obey it, there being no salvation found anymore in the old one?

As far as the BDS movement goes, should Christians make it a point to support ungodly people?

Ah yes, the Islamist agenda. Read up about Albert Pike's third world war, which will be fought between politicized Christianity and Islam over Zionism. The outcome of this third global conflict will be the bringing about of the antichrist, so thank you, Christian Zionists, for helping to bring the man of sin on the scene. Your fellow true Christians so appreciate this.

The woke agenda is bad, but the Zionist political gospel in so many worldly churches is just as bad if not even worse because it is dressed in Biblical garb. Politicians aren't going to save you and the Jews certainly aren't going to either.

For goodness sake, we don't reject Old Testament prophecies, we just have a different interpretation, which is the same thing in today's my way or no way Churchianity.

Israel is not back in its land. Even if you ignore the Anglo-Israel truth, it is still only one tribe out of twelve.

At this point I should also mention something these Christian Zionists will never tell you which is that the majority of Jews don't agree with these people's belief. I mean to say most Jews aren't Zionists, so in a way supporting Israel is failure to support most of what these Christians like to think of as the chosen people.

The pre-tribulation rapture has to be up there with Zionism as one of the biggest deceptions in today's Christianity. It never occurs to these people that God could protect His people from His wrath on Earth, which I believe we see happening in Revelation 12.

Daniel's seventieth week is all about Jesus. Jesus confirmed the new covenant. After three and a half years of ministry on Earth, Jesus was crucified. After the age of grace closes, there will be the rest of the week in the form of a three and a half year period of tribulation right before Christ's second coming.

"hear me clearly on this: If God does not keep His future promises to Israel and the Jewish people, then He has no obligation whatsoever to keep His New Testament promises to you, me, and the church. Allow me to repeat that: If God does not fulfill His promises to Israel, including those of chastisement, you have no assurance that He will keep His promises to you.

Man, what an awful statement! Jack, if God does not keep His alleged future promises to alleged Israel, are you going to tell God to go to Hell and burn your Bible?

This is the same spirit of the Pharesies who murdered the messiah because He didn't lead them in an army against Rome like they wanted but instead took over the world and freed His people (from Rome and everything else) in a totally different way than everyone had come to expect due to their wrong interpretation of Old Testament prophecy which violated the verse in Proverbs not to lean to one's own understanding.

If millions of so-called Jews get saved and "return" to fake Israel to minister Christ to their former enemies, great! If I get raptured before the three and a half or seven year tribulation, I'll enjoy being up in the third Heaven and doing whatever work Jesus Christ has for me in preparation for His return. The question is: If end time prophecy is fulfilled in the way the prophecy teacher with whom you disagree the most believes, will you still love your Heavenly Father?

(As an aside, if your worst personal enemy or the figure you regard as the most infamous person in the world got saved instead of ending up in an eternal burning Hell prepared for the devil and his angels, would you still love your Father, Jesus Christ and His Holy Spirit?)

There is also the worldly deception of hypermasculinity. The way to Hell is broad and Satan likes to counter his deceptions in controlled opposition by employing other, seemingly opposite deceptions that also lead to being destroyed forever.

It certainly isn't wrong for a married couple to study the Bible together, but husbands should concentrate on being sanctified and washed by Jesus Christ, The Word, rather than trying to do this with their wife. If a husband is living out a life having been washed in the word, this will inspire his wife to do the same thing.

Zionism and the pre-tribulation rapture seem like mighty emotionally-based theology to me.

TRAINING FOR CELA PATRONS JUNE 2026

Join us to learn more about CELA and how to access accessible format books on different devices. Join us for our upcoming webinars in June 2026:

1. Getting Started with Accessible Reading Canada: Listen to CELA Audiobooks with Alexa

Join us for a live webinar introducing Accessible Reading Canada, a new way for CELA patrons to enjoy CELA audiobooks using Alexa-enabled smart speakers. This 60-minute session will walk you through how to use voice commands to search, browse, and listen to audiobooks from your CELA Direct to Player Bookshelf using the Accessible Reading Canada Alexa skill.

This webinar will cover:

• What Alexa-enabled smart speakers are and how they work
• How to set up and use the Accessible Reading Canada skill
• How to use voice commands for browsing and reading
• Where to find help guides and additional support

After the presentation, there will be a Q&A session to ask additional questions. This session will be recorded.

To register for the online Zoom webinar please select the link below and fill in the registration form. To attend by phone, please call the Contact Centre at 1-855-655-2273.

Mon June 22 3:00-4:00pm EDT

 

To register for a training session, select the link with the webinar date and time. (You will need to adjust the times for your region - all times given on the website are in Eastern Time.)

Once you have registered, you will receive your own individual link to join the webinar, with the option of adding the information to your calendar.

Recorded versions of previous webinars are available on our Webinar recordings page.

For information on upcoming patron webinars, see the Webinars for you page on the CELA website.

We hope you will join us. Please contact CELA if you have any questions.

CELA Member Services
1-855-655-2273, press 2
members@celalibrary.ca  
celalibrary.ca
Follow us on Facebook & X

 

 

 

 

Centre for Equitable Library Access   CELA webinars for patrons Subscribe to the CELA YouTube channel