Latest news with #St.James
Winnipeg Free Press
28-05-2025
- Sport
- Winnipeg Free Press
Seven memorable goals with a St. James connection
St. James-Assiniboia As I watch the 2025 NHL playoff buzzer beater and overtime goals, I decided to remember a few memorable playoff goals scored by St. James players. Harry Taylor — April 20, 1946 at Maple Leaf Gardens In the Memorial Cup , the Toronto St . Michaels led the Monarchs two games to one. In Game 4, Harry Taylor's second goal of the game at 11:19 of the third period turned out to be the winner as the Winnipeg Monarchs tied the series 2-2. The Monarchs went on to win the Memorial Cup in seven games. File photo Ab McDonald, pictured here in 2019, scored the game winning goal of the Stanley Cup Finals for the Chicago Black Hawks on April 16, 1961, ending a 23-year championship drought. Bob Chrystal — AHL final in Cleveland April 16, 1953 Bob was a defensive defenseman. However, Bob scored four goals in the 1953 AHL playoffs. Game 7 between Cleveland and Pittsburgh was scoreless at the end of regulation time. During the seventh minute of overtime, Cleveland coach Bun Cook was yelling at Chrystal to get off the ice for a much needed change. Chrystal flipped the puck into the Pittsburgh end to facilitate the change. As Chrystal sat down on the bench, the Cleveland fans erupted in joy. Bob's shot had gone into the net. Cleveland, with Johnny Bower in goal, had won the AHL championship. Laurie Langrelle — April 26, 1959 Winnipeg Arena After losing Game 1 of the 1959 Memorial Cup to Scotty Bowman's Peterborough Petes, Laurie Langrelle scored two goals, including the game winner at 12:48 of the second period, leading the Winnipeg Braves to a 5-2 victory to even the series at 1-1. The Braves seized the momentum and won the series in five games. Ab McDonald — April 16, 1961 Stanley Cup Final Detroit Olympia Chicago led the best-of-seven final 3-2. At 18:49 of the second period, with game tied 1-1, Detroit goalie Hank Bassen stopped a Bobby Hull shot, then Ab Mcdonald deposited the puck into the net. Stan Mikita also assisted on the goal. Chicago ended up winning 5-1, ending a 23-year championship drought. Jim Johnston — Deer Lodge Bantam B's March 19, 1965 Sargent Park Arena The Deer Lodge Bantam B's played West Kildonan for the city championship at the Sargent Park Arena. The game was tied 2-2 after regulation. Deer Lodge looked tired in overtime. However, Jim Johnston scored in the second overtime. Deer Lodge went on to win the provincial championship. The following season, Johnston scored the first goal in the brand new St. James Civic Centre. Mondays A weekly look at news and events that matter in your communities. Bill Moir — March 10, 1968 St. James Civic Centre Despite finishing last in a four-team league, the St. James Canadians got hot in playoffs. In the second game of Round 2, the Canadians trailed West Kildonan 3-0 after two periods. The miracle playoff run seemed to be ending. However, the Canadians did not even allow a shot in the third. Bill Moir tied the game at 3-3 with an end-end rush late in the third. St. James won in the second overtime on a goal by Andy Van Hellmond. The Canadians went on to win the MJHL championship before losing in the Western Memorial Cup semifinal/ Kerry Ross — April 16, 1998 two memorable goals at the Eric Coy Arena During the 1997-98 MMJHL season the 20-year-old St. James Canucks were still chasing their first championship. In the final, the Canucks faced Charleswood, which had won the previous four championships. Charleswood was leading by one goal on home ice in Game 7. Kerry Ross tied the game at 19:46 of the third period. Ross scored again at 8:50 of overtime. The next chapter of this story may be written on April 16, 2026. Fred MorrisSt. James community correspondent Fred Morris is a community correspondent for St. James. Read full biography Our newsroom depends on a growing audience of readers to power our journalism. If you are not a paid reader, please consider becoming a subscriber. Our newsroom depends on its audience of readers to power our journalism. Thank you for your support.
Yahoo
24-03-2025
- Entertainment
- Yahoo
How the Closet Really Works
Abigail Hawkes earnestly dreams of disappearing. The teenage protagonist of Emily St. James's new novel, Woodworking, can't wait for the day when she can slip out of Mitchell, South Dakota, and make it to a big city like Chicago; once there, she imagines, she'll shed her past and start over, and no one will know she's transgender. Abigail has seen this vanishing act referred to as 'woodworking' on the internet—picking up stakes, passing for cis, and fading into the woodwork. For now, Abigail is a pariah in her town and her school, facing discrimination both inane (locker vandalism, unsympathetic teachers) and terrifying (physical threats, a targeted bathroom ban). She's been kicked out of her family home and is living with her sister. It was 'a whole thing,' she says in a moment of profound understatement—a situation 'so ridiculous' that she laughed in the face of her violent father. Yet beneath her adolescent bravado, she's so unhappy that she's willing to jettison her entire life thus far to get away from prejudice. The anonymous woman who brought up woodworking online was warning readers like Abigail against it: 'It destroys you. You can't pretend you're not who you are.' Abigail isn't moved by this argument. She is open about being trans only because she's been forced to be; she sees her public transition simply as a necessary first step toward the life she wants. But, as she quickly learns, no one gets to just come out once and be done with the whole mess. Many LGBTQ people face a lifetime of moments that require them to weigh honesty against safety—and transgender Americans are especially vulnerable in 2025, under an administration that has declared they don't exist and demanded their disappearance from the military, schools, bathrooms, and public life writ large. Woodworking is set in the fall of 2016, just before Donald Trump's first presidential victory, but its concerns are extremely of the moment. Yet the novel doesn't feel prescriptive, because St. James explores momentous personal decisions dramatically rather than dogmatically, making clear through a variety of perspectives that there are no obvious choices—only trade-offs. Queer life is often described with the binary metaphor of the closet: You're in or you're out, your identity hidden or declared. But that's insufficient for many people, including Abigail. She's already sacrificed security, rejecting her parents' offer to take her back in as long as she pretends to be their son again. She won't renounce her gender—but she's all right with the idea of keeping her history secret. In Woodworking, St. James demolishes the simplistic closet concept, revealing lives that are marked by many transitions, and that pass through any number of gradations within the continuum of showing up, hiding, slipping under the radar, or openly demanding respect. Abigail will soon learn she's not the only trans woman in Mitchell—and that the people around her will each decide on a different path. The first person we meet is not Abigail but an English teacher who supervises Abigail's time in detention (for calling her classmates 'fascist cunts'). Everyone knows this teacher as the jovial, mustached Mr. Skyberg, whose first name appears in the novel only as a blank gray box. But the teacher quickly reveals something to the student that no one else on Earth knows: Skyberg is trans, too, and her chosen name is Erica. Erica is struggling: She's divorced, in large part because she emotionally retreated from her ex-wife, Constance. Her only maybe-friend is her community-theater buddy Brooke Daniels, a member of Mitchell's most powerful conservative Christian family. Erica believes it's too late to transition and live as a woman, and definitely too late to woodwork. From her moderately safe hiding place, she feels as though she sees the world through a thick film (an effect St. James amplifies by narrating Erica's chapters in the third person and Abigail's in the first). Erica's old name sounds 'enveloped in fog' whenever someone says it aloud to her. [Adam Serwer: The attack on trans rights won't end there] And yet she shares herself with Abigail because the thrill of being seen is intoxicating. Abigail claims to be put off by Erica's sudden confession, but she is also genuinely glad to no longer be alone. The two form a strange, cross-generational friendship. The teacher has more life experience, but Abigail becomes, at 17, her mentor and mother figure, bringing Erica to a trans support group and complimenting the nail polish she's been brave enough to wear in public. They discuss Erica's work on a local production of Our Town that stars Constance, which is drawing the exes together. They talk about Abigail's romance with Caleb Daniels, Brooke's son, who initially hides their relationship out of shame and fear. But by the middle of the novel, an unresolvable tension arises between Abigail and Erica. The former feels unsupported by her friend, left to weather transphobia on her own when someone else could be standing beside her. And Erica deeply envies Abigail's open future, when her own feels so foreclosed. She is terrified that someone's going to figure out her secret, and maintaining it requires more than silence: She knows that insufficiently masculine behavior courts rumors and harassment, and she has to actively pretend to be a different person to protect her relationships, her job, and her safety. Eventually, she panics, overwhelmed by the hazards ahead of her. 'She had given it a try, and it had gone poorly, and now she was going to give up,' Erica thinks, looking at herself in the mirror. 'There was power in knowing the obvious and choosing to ignore it.' She slams the door of self-knowledge behind her, losing Abigail's friendship as she does. St. James makes both choices seem reasonable, but irreconcilable—only to break the stalemate with a late revelation. Another woman in their town is also trans, but she woodworked years ago, and made decisions very different from either of theirs. She's wedged so deeply into her conservative milieu that she now supports anti-trans candidates and causes. She has traded authenticity for stability, given up her old family for a new one, and made an uneasy peace with her own hypocrisy. Where another novel might conclude with either her downfall or her redemption, Woodworking chooses neither. Instead, the woman is left to live with the life she's made, just as she has every day for decades. Despite the precariousness of coming out, only one path really feels viable for the two main characters. Abigail realizes she can't leave other trans women behind: 'We're all we've got,' she recognizes. 'We have to take care of each other.' And Erica decides she must find a way to live, not just survive. One crucial scene midway through the story illustrates the pressure that's been building up inside her and the benefit of letting it out. After deciding to deny her transness (which in turn alienates Abigail), Erica is miserable and exhausted. Remembering other people in her life who were punished for stepping outside gendered boxes, she weeps at the ways she's contorted herself in order to stay locked inside her own. Then she sees Constance, and in a desperate flash, the words tumble out of her. [Read: How gay culture helped everyone come out of the closet] Why only then, years after they first met, after college, after their marriage and divorce, does Erica share her secret? Because she is done running, St. James suggests; because she wants to be seen the way Abigail is seen, at least by the person who's come closest to knowing her. After that moment, Erica isn't 'out'—she'll still need to tell her boss, her family, and her neighbors, or else let the rumor mill do its work. She'll want to change her hair, her clothes, her grooming; she'll have to deal with the guesses and questions of strangers; people will likely misgender her or misunderstand her, and they have the potential to do much worse. But during this quick, unrehearsed grasp at connection, readers see clearly why the rewards of that recognition are far higher than its cost. Article originally published at The Atlantic
Atlantic
24-03-2025
- Entertainment
- Atlantic
How the Closet Really Works
Abigail Hawkes earnestly dreams of disappearing. The teenage protagonist of Emily St. James's new novel, Woodworking, can't wait for the day when she can slip out of Mitchell, South Dakota, and make it to a big city like Chicago; once there, she imagines, she'll shed her past and start over, and no one will know she's transgender. Abigail has seen this vanishing act referred to as 'woodworking' on the internet—picking up stakes, passing for cis, and fading into the woodwork. For now, Abigail is a pariah in her town and her school, facing discrimination both inane (locker vandalism, unsympathetic teachers) and terrifying (physical threats, a targeted bathroom ban). She's been kicked out of her family home and is living with her sister. It was 'a whole thing,' she says in a moment of profound understatement—a situation 'so ridiculous' that she laughed in the face of her violent father. Yet beneath her adolescent bravado, she's so unhappy that she's willing to jettison her entire life thus far to get away from prejudice. The anonymous woman who brought up woodworking online was warning readers like Abigail against it: 'It destroys you. You can't pretend you're not who you are.' Abigail isn't moved by this argument. She is open about being trans only because she's been forced to be; she sees her public transition simply as a necessary first step toward the life she wants. But, as she quickly learns, no one gets to just come out once and be done with the whole mess. Many LGBTQ people face a lifetime of moments that require them to weigh honesty against safety—and transgender Americans are especially vulnerable in 2025, under an administration that has declared they don't exist and demanded their disappearance from the military, schools, bathrooms, and public life writ large. Woodworking is set in the fall of 2016, just before Donald Trump's first presidential victory, but its concerns are extremely of the moment. Yet the novel doesn't feel prescriptive, because St. James explores momentous personal decisions dramatically rather than dogmatically, making clear through a variety of perspectives that there are no obvious choices—only trade-offs. Queer life is often described with the binary metaphor of the closet: You're in or you're out, your identity hidden or declared. But that's insufficient for many people, including Abigail. She's already sacrificed security, rejecting her parents' offer to take her back in as long as she pretends to be their son again. She won't renounce her gender—but she's all right with the idea of keeping her history secret. In Woodworking, St. James demolishes the simplistic closet concept, revealing lives that are marked by many transitions, and that pass through any number of gradations within the continuum of showing up, hiding, slipping under the radar, or openly demanding respect. Abigail will soon learn she's not the only trans woman in Mitchell—and that the people around her will each decide on a different path. The first person we meet is not Abigail but an English teacher who supervises Abigail's time in detention (for calling her classmates 'fascist cunts'). Everyone knows this teacher as the jovial, mustached Mr. Skyberg, whose first name appears in the novel only as a blank gray box. But the teacher quickly reveals something to the student that no one else on Earth knows: Skyberg is trans, too, and her chosen name is Erica. Erica is struggling: She's divorced, in large part because she emotionally retreated from her ex-wife, Constance. Her only maybe-friend is her community-theater buddy Brooke Daniels, a member of Mitchell's most powerful conservative Christian family. Erica believes it's too late to transition and live as a woman, and definitely too late to woodwork. From her moderately safe hiding place, she feels as though she sees the world through a thick film (an effect St. James amplifies by narrating Erica's chapters in the third person and Abigail's in the first). Erica's old name sounds 'enveloped in fog' whenever someone says it aloud to her. Adam Serwer: The attack on trans rights won't end there And yet she shares herself with Abigail because the thrill of being seen is intoxicating. Abigail claims to be put off by Erica's sudden confession, but she is also genuinely glad to no longer be alone. The two form a strange, cross-generational friendship. The teacher has more life experience, but Abigail becomes, at 17, her mentor and mother figure, bringing Erica to a trans support group and complimenting the nail polish she's been brave enough to wear in public. They discuss Erica's work on a local production of Our Town that stars Constance, which is drawing the exes together. They talk about Abigail's romance with Caleb Daniels, Brooke's son, who initially hides their relationship out of shame and fear. But by the middle of the novel, an unresolvable tension arises between Abigail and Erica. The former feels unsupported by her friend, left to weather transphobia on her own when someone else could be standing beside her. And Erica deeply envies Abigail's open future, when her own feels so foreclosed. She is terrified that someone's going to figure out her secret, and maintaining it requires more than silence: She knows that insufficiently masculine behavior courts rumors and harassment, and she has to actively pretend to be a different person to protect her relationships, her job, and her safety. Eventually, she panics, overwhelmed by the hazards ahead of her. 'She had given it a try, and it had gone poorly, and now she was going to give up,' Erica thinks, looking at herself in the mirror. 'There was power in knowing the obvious and choosing to ignore it.' She slams the door of self-knowledge behind her, losing Abigail's friendship as she does. St. James makes both choices seem reasonable, but irreconcilable—only to break the stalemate with a late revelation. Another woman in their town is also trans, but she woodworked years ago, and made decisions very different from either of theirs. She's wedged so deeply into her conservative milieu that she now supports anti-trans candidates and causes. She has traded authenticity for stability, given up her old family for a new one, and made an uneasy peace with her own hypocrisy. Where another novel might conclude with either her downfall or her redemption, Woodworking chooses neither. Instead, the woman is left to live with the life she's made, just as she has every day for decades. Despite the precariousness of coming out, only one path really feels viable for the two main characters. Abigail realizes she can't leave other trans women behind: 'We're all we've got,' she recognizes. 'We have to take care of each other.' And Erica decides she must find a way to live, not just survive. One crucial scene midway through the story illustrates the pressure that's been building up inside her and the benefit of letting it out. After deciding to deny her transness (which in turn alienates Abigail), Erica is miserable and exhausted. Remembering other people in her life who were punished for stepping outside gendered boxes, she weeps at the ways she's contorted herself in order to stay locked inside her own. Then she sees Constance, and in a desperate flash, the words tumble out of her. Why only then, years after they first met, after college, after their marriage and divorce, does Erica share her secret? Because she is done running, St. James suggests; because she wants to be seen the way Abigail is seen, at least by the person who's come closest to knowing her. After that moment, Erica isn't 'out'—she'll still need to tell her boss, her family, and her neighbors, or else let the rumor mill do its work. She'll want to change her hair, her clothes, her grooming; she'll have to deal with the guesses and questions of strangers; people will likely misgender her or misunderstand her, and they have the potential to do much worse. But during this quick, unrehearsed grasp at connection, readers see clearly why the rewards of that recognition are far higher than its cost.
Yahoo
12-03-2025
- Yahoo
Germany's Camino trek rivals Spain's famous pilgrimage—and is a lot less crowded
In Spain, a record-breaking number of pilgrims have attempted the Camino de Santiago (or the Way of St. James), turning the once contemplative pilgrimage or secular hike into a popular tourist attraction. An increase in hikers on the trail means travelers are now compelled to reserve hotel rooms or beds in traditional pilgrim hostels far in advance to avoid a surprise extension to the day's walk, which can take away the spontaneity of the experience. Meanwhile, the famed trek's final destination, Santiago de Compostela, and its residents have witnessed the negative effects of overtourism. The St. James Way is more than just the popular Camino Francés (French Way) that stretches from the village of St. Jean-Pied-de-Port in the Pyrenees to Santiago de Compostela in Spain. The network of 281 routes, encompassing more than 51,500 miles, snakes through 29 different countries. Another less-traveled alternative to Camino Francés should be considered. The German Camino—part of the intricate Camino de Santiago—offers walkers along this path historic landmarks, scenery, and a similar hiking experience to the French Way without the crowds. It's not uncommon for travelers walking the Way of St. James to have the path to themselves. What the trails lack in infrastructure, they make up for in an oasis of serenity. (Related: Beyond the Camino de Santiago: three alternative hikes in Spain.) The history of the Way of St. James is part of the trail's draw for many hikers, who follow in the footsteps of generations of pilgrims who came before them. In the first century C.E., the Apostle St. James spent time spreading the gospel or Christian teachings in Spain. After his martyrdom in Jerusalem, St. James' body was returned to Spain and buried in a tomb in the region of Galicia. It's believed that this tomb was rediscovered in the 9th century C.E., and a church (then years later, a grand cathedral) was built on the site in the Santiago de Compostela. Christians soon began visiting St. James' tomb, believing their pilgrimage to his remains would save their souls time in purgatory. Christianity and Catholicism were the same religion for almost 1,000 years until the Great Schism of 1054, and since then, Camino de Santiago has been known as a Catholic pilgrimage. As pilgrims flocked to Santiago from across Europe in the first centuries C.E., they established a network of trails. 'The real Caminos were never planned by any organization—they were built by pilgrims who walked,' says Peter Eich, who has not only traveled different routes of the pilgrimage but is also the founder of German Camino and German-language resources, Jakobsweg-Zentrale, the Camino Ninja app, and the Camino Love app. The German Caminos aren't as developed as the more popular French Way, Portuguese Way, or Northern Ways. English-language resources to help hikers and walkers navigate the German Caminos can be difficult to find. However, people can use the free Camino Love app to view maps of the routes, complete with accommodations, restaurants, and attractions, and to help them plan a daily itinerary. Because of Germany's strong hiking tradition, these trails are well-known, but few international tourists have caught on. 'The German Caminos still have all that lost charm of the French Way 20 years ago, before almost half a million pilgrims started hiking to Santiago every year,' says Eich. (Related: 3 ways to plan a Camino de Santiago hiking pilgrimage.) Travelers who want to hike the Way of St. James in Germany have many options, but here's a list of a few of the most developed routes. The Moselle-Camino. This 100-mile section of the German Camino runs from Koblenz to Trier in the southwest. It's typically broken up into eight 'stages' or walking days. The route takes travelers through German wine country along the Moselle, past grand castles and ancient churches to the Roman outpost of Trier, the oldest city in Germany. Path manager for the privately run Moselle-Camino website, Wolfgang Welter, says, 'Due to its northeast-southeast orientation, it is a perfect 'feeder' to the pilgrimage routes in France and Spain, which lead in the same direction to Santiago de Compostela.' Welter is also the author of A Way of St. James from Koblenz Stolzenfels Castle to Trier. How to Get There: To reach the starting point of the Moselle-Camino, you can fly to Frankfurt or Cologne and get to Koblenz by train or rental car. The trailhead is located at the Stolzenfels Castle, a 10-minute bus ride or 20-minute train ride from the city. (Related: Why you should visit Germany's Potsdam instead of Versailles.) Palatinate Way of St. James, The Northern Route. There are six stages to this 93-mile trek in the Rhineland Palatinate. It begins in the ancient Roman city of Speyer and runs to the Hornbach Abbey, an 8th-century monastery that now doubles as a 4-star hotel. How to Get There: Fly to Frankfurt or Stuttgart and take a train to Speyer. The Camino trailhead is located by the cathedral in Speyer's main square. Brandenburg Way of St. James. In the Middle Ages, a popular branch of the Way of St. James began in Berlin, long before the city became an important European capital. Now, hikers can travel along the 132-mile Camino route from Berlin to Tangermünde, a relatively flat and achievable hike that passes through small historical villages and picturesque countryside. How to Get There: To start on the Brandenburg Way, you can fly to Berlin and make your way through the city by train to the Alexanderplatz station. The pilgrimage begins in the large square above the station. Adventurous travelers can follow the Way of St. James from Germany to Santiago de Compostela in Spain or choose a section of the trail based on athletic stamina, distance, and what historic landmarks they want to visit. Similar to the French Way, these hikes should be attempted by travelers comfortable walking daily distances of 10 to 15 miles. However, many of the trails in Germany run parallel to public transportation routes that can be used as a backup plan. Many German hikers choose to split the pilgrimage routes into three-day or week-long chunks, coming back each year to complete another stretch. (Related: The ultimate packing list for walking the Camino de Santiago.) Before its unification in 1866, Germany was a patchwork of regions with different cultures, dialects, religions, and landscapes. Barbara Massion, a member of the German St. James Society's executive committee, believes the German Caminos are pathways to exploration. She says, 'It's a great way to discover the diversity of Germany … due to all the small shires, duchies and kingdoms which in the 19th century were united to form Germany, there are lots of historic places to be discovered.' A few significant historical sites to see found along the three aforementioned German Caminos include: Stolzenfels Castle, Koblenz. The Prince-Bishop of Tier built the original 13th-century medieval fortress, which was later transformed into a palace. It marks the beginning of the Moselle Camino. Visit before you begin your pilgrimage to explore the castle's interior and manicured garden. The Benedictine Abbey of St. Matthias, Trier. This is the endpoint of the Moselle Camino in Trier. Here, you can visit the tomb of St. Matthias the Apostle, the only apostle buried in Germany. Imperial Cathedral, Speyer. The Northern and Southern routes of the Palatinate Way begin in Speyer, a city located on the banks of the Rhine and founded by the Roman Empire. The city's stately 11th-century basilica served as a burial ground for eight German emperors. Blieskastel Gollenstein. Though not directly related to the lore of St. James, this bizarre 4,000-year-old monolith sits along the Northern Route of the Palatinate Way. The standing stone, thought to be the work of a prehistoric cult, was destroyed by Nazis and then reconstructed in the 1950s. Eltz Castle in the Eltz Forest. This well-preserved castle, located about 19 miles into the Brandeburg Way, was completed in the 12th century C.E. under the Holy Roman Empire. Today, it's owned by part of the German noble family known as the House of Eltz. The Hakenberg Victory Column. The Brandenburg Way passes by the Hakenberg Victory Column, a 118-foot tall monument built at the end of the 19th century in honor of Brandenburg's victory over Sweden in the Battle of Fehrbellin in 1675. You can climb to the column's observation deck for sweeping views over the surrounding forest. Travel with Nat Geo: Traverse the famed El Camino de Santiago with National Geographic Expeditions and experience one of the most picturesque historical pilgrimages of Europe. Click here for more info! Zanny Merullo Steffgen is a freelance travel journalist based in Colorado.
Yahoo
04-03-2025
- Health
- Yahoo
New ICU rooms open at St. James Hospital
HORNELL, N.Y. (WETM) — Some Hornell-area patients who would typically need to transfer to a further away hospital can now stay closer to home. St. James Hospital announced that it finished construction on two state-of-the-art ICU rooms, and the rooms are open. With the addition of these new rooms, the hospital can provide critical care to local patients and reduce transfers to other facilities. According to the hospital, the new ICU rooms have advanced medical technology and resources that can be used to treat patients with severe or life-threatening conditions. 'This expansion allows us to keep critical care patients in our community, ensuring they receive timely and specialized treatment while staying close to their loved ones,' said Wendy Disbrow, president and CEO of St. James Hospital. Pictures of the new rooms can be seen below: St. James initially announced that it was building ICU rooms on Feb. 4, less than one month after the rooms were completed. St. James Hospital is now the second facility in Steuben County with an Intensive Care Unit (Guthrie Corning Hospital was the first). Copyright 2025 Nexstar Media, Inc. All rights reserved. This material may not be published, broadcast, rewritten, or redistributed.
