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Magma Court
From Minion Masters Wiki
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Arenas HellFire.png
Magma Court is one of the Arenas in Minion Masters. This arena is unlocked with 2800 Shards or 1400 Rubies.
Using evil demonic magic, this arena was created by simply ripping a chunk of a demonic world right out of the ground .. evil-y.
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Back Session
Friday, 4:50–5:10 p.m., Ballroom D-G, Exhibit Hall Theater, ACC
In Our Cites: The MLA International Bibliography at Ninety-Five
Save #mla16 Share
Barbara Chen and Liza Young will present a brief history of the MLA International Bibliography.
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Blog Tour – White Lies by Zoe Markham
Today on the blog I am excited to be kicking of the white lies blog tour with an excerpt
White Lies 01.jpg
A haunting YA thriller you won’t be able to put down, White Lies is a boarding school story – with a shockingly dark twist. Everybody hurts
Everybody lies
About the author: Zoë lives in West Oxfordshire with her husband, son and the obligatory two cats. A full-time copy-editor by day, she writes late into the night, fuelled by coffee – not, as she tells all her son’s friends – fresh blood and cold empty darkness. Zoë likes her fiction dark and disturbing, loathes even the tiniest element of pink fluffiness and has an inexplicable fear of mushrooms. She will do anything to avoid interacting with the Real World wherever possible. If you’d like to know more, Zoë can usually be found talking books on Twitter, and rarely bites if you’d like to say Hello.
Giveaway: £10 Amazon Giftcard (UK only)
The radio in the car crackled. Like fire. Fiery red hair. Fire-red eyes. Fire that eats away everything and leaves nothing behind.
The policewoman was asking me something again. I could see her lips moving, but couldn’t hear the words. All I heard was ‘Dead’.
“There’s a storm coming,” I told her. I didn’t know why.
The anger in her eyes switched down a notch, and for a second I thought I saw a twinge of pity there. It scared me more than the anger had.
I jumped as the engine turned over and a blast of heat from the front of the car hit me. At the same moment the door beside me flew open and I turned to see Mrs T duck her head down and stare in at me, horror plastered across her face.
“Will you go with her?” the policewoman asked across me.
“En Français!” I shouted, grinning over at Mrs T. She was white as a sheet. The door slammed shut again, and I heard her getting into the front.
The angry policewoman strapped me in. She wasn’t at all gentle. Her mouth was moving again but I lost the words; I didn’t know why they were suddenly so hard to hold on to. The car was moving, but there was no siren. I wanted to ask them to turn it on. What use was a ride in a police car without the siren?
I bit down on my lip as hard as I could. I thought maybe the pain would wake me up. I kept on biting until warm blood filled my mouth and ran down my chin, and I gagged, and then the car raced faster through the night and the siren came on and I clapped my hands and laughed.
They took me straight through to a room at the back of the police station. Someone stuck fiddly little things on my lip to stop the bleeding. There were lots of people in there. The angry one told me who everyone was, but I didn’t remember any of it. I held Mrs T’s hand, and she told me it was going to be all right.
“We’re trying to get hold of your dad,” she said.
“Beth,” I told her. My lip was swollen and it was hard to get the words out. “Please. I need Beth.”
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Among the almost-4,000 exoplanets found so far, none really capture the imagination like TRAPPIST-1. This system consists of seven roughly Earth-sized planets orbiting a red dwarf star, and with three of them within the habitable zone there's an exciting possibility of life. But there's more to the equation than just distance from a star, and now a team of astronomers led by the University of Washington has simulated the climates that could be found on each TRAPPIST world.
When we look for life out in space, we tend to start with places reasonably similar to Earth – after all, this is the only place we know where it's cropped up. But our home planet seems to be the exception not the rule, and considering red dwarfs are the most common stars in the universe, it might pay to check whether they could also create the right conditions for life.
And that's just what the new research set out to do. The team examined the evolution of the TRAPPIST-1 system by modeling the physics, light and radiation coming off the star and how that might interact with the atmospheres of its seven planets, and determined what their different climates might look like.
"We are modeling unfamiliar atmospheres, not just assuming that the things we see in the solar system will look the same way around another star," says Andrew Lincowski, lead author of the study. "We conducted this research to show what these different types of atmospheres could look like. This is a whole sequence of planets that can give us insight into the evolution of planets, in particular around a star that's very different from ours, with different light coming off of it. It's just a gold mine."
Compared to the Sun, TRAPPIST-1 is tiny and cool, so its planets need to bunch up close in order to stay warm enough for liquid water to potentially pool on the surface. Unfortunately, red dwarfs are often more active than Sun-like stars, so the extra radiation that hits them could prevent life from taking hold.
According to the team's climate models, TRAPPIST-1 b, the closest planet to the star, would be a boiling, utterly inhospitable world. Moving down the list, TRAPPIST-1 c and d would be slightly more temperate, although still pretty hot and cloaked in a thick atmosphere, making them unlikely places to look for life. That said, scientists have suggested that Venus – which is the closest solar system equivalent to these two planets – may be able to support microbial life in its high-altitude clouds.
Next in line, TRAPPIST-1 e is right in the sweet spot and is widely believed to be the best bet for finding life in the system. Orbiting in the middle of the habitable zone, the new models indicate this planet may be covered in a global ocean, giving it a relatively Earth-like climate. And finally, out on the fringes of the system, TRAPPIST-1 f, g and h are most likely frozen, desolate planets.
But, the team explains, there's a chance that all seven planets are Venus-like worlds with hot, dense atmospheres. The star probably went through a rowdy phase in its younger years, burning hotter and brighter and potentially ruining the chances of life. If any TRAPPIST planets had liquid water oceans they would have evaporated. Then, rather than remaining in the atmosphere to fall back down as rain, the extreme UV light from the star would break the molecules into hydrogen and oxygen. The hydrogen could escape into space, leaving behind a thick atmosphere of almost pure oxygen, which hasn't been seen before.
The team says the research could help future planet-studying telescopes, such as James Webb, get a better understanding of the types of signatures they should be looking for as markers of habitability and maybe even life.
"The processes that shape the evolution of a terrestrial planet are critical to whether or not it can be habitable, as well as our ability to interpret possible signs of life," says Victoria Meadows, co-author of the study. "This paper suggests that we may soon be able to search for potentially detectable signs of these processes on alien worlds."
The research was published in the Astrophysical Journal.
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Error rebuilding MIMWAL – File MicrosoftServices.IdentityManagement.WorkflowActivityLibrary.dll not found
A few days ago, I was going through the steps for compiling MIMWAL, as listed at and came across an interesting problem.
After I had rebuilt my Visual Studio package, I went to run Sign.cmd and kept getting the following error message
Error: File “MicrosoftServices.IdentityManagement.WorkflowActivityLibrary.dll” Not Found. You need to compile WAL solution first! Make sure you use REBUILD Solution menu. Aborting script execution…
This was quite bizarre as I had not deviated from the steps listed in the above mentioned article. It was time to put on my Sherlock hat and find the culprit behind this error!
I opened the SolutionOutput folder and compared the contents to what was shown in the article and found something interesting. The dll mentioned in the error was indeed missing!
Also the file MicrosoftServices.IdentityManagement.WorkflowActivityLibrary.pdb was missing.
This meant that there must have been an error when rebuilding the package in Visual Studio. I alt+tabbed to my Visual Studio screen and in the output pane, saw something interesting. It showed that there had been some issues while copying MicrosoftServices.IdentityManagement.WorkflowActivityLibrary.dll to the SourceOutput folder.
The error
WorkflowActivityLibrary -> C:\MIMWAL-2.16.1028.0\src\WorkflowActivityLibrary\bin\Release\MicrosoftServices.IdentityManagement.WorkflowActivityLibrary.dll
1> Does C:\MIMWAL-2.16.1028.0\src\SolutionOutput specify a file name
1> or directory name on the target
1> (F = file, D = directory)? ?
seemed to indicate that when Visual Studio was trying to copy the two missing files, it hadn’t been able to determine if the destination folder SourceOutput was a directory or a file. This resulted in Visual Studio skipping the copy of these files. Doing some investigation, I found that the MIMWAL source package didn’t contain a .\src\SourceOutput folder. This explained why Visual Studio was showing the above warnings.
Based on my findings, I found two solutions that helped resolve the issue
Solution 1
Rebuild the Visual Studio Package again. On the second try, since the SourceOutput directory now exists, the files will be successfully copied.
Solution 2
Before rebuilding the MIMWAL package, create a subfolder called SourceOutput inside the src folder
My preference is for Solution 2 as it means that I won’t get any errors.
After successfully rebuilding the MIMWAL package, I ran sign.cmd and this time around – Success! I got the expected result.
I hope this blog helps anyone else who might be having issues with compiling MIMWAL and running sign.cmd
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We Need More Jobs
There’s plenty of talk about unemployment nowadays; so many are looking for jobs. But, let me say what I think we need are more Jobs. You know, the guy in the Bible. It’s not popular among us Christians here in the West to talk a whole lot about suffering. We have been led to believe that the best way to show people how great the Lord is is for them to see you driving a Mercedes and living a luxurious life. Yep, we are all too eager to “work” for a God like that, but not many of us are willing to take the job if it carries with it the possibility of being a “Job.” No sir, it is a hard job being a Job; however, the benefits are literally out of this world.
It is strange for us to imagine that there are times when our suffering is the way in which we can most glorify the Lord. However, when you read the book of Job, you learn that sometimes; it is through our suffering that God is glorified and we gain deeper revelation as to his tender mercies. I know that to our sensitive American ears that sounds crazy, but it’s true. The Bible tells us that Job “was blameless —a man of complete integrity. He feared God and stayed away from evil.” Yet, we find that God allowed Job to lose everything: family, friends, health, wealth, and position. Why would a good God allow these things to happen to Job- to us?
Have you ever considered that belonging to God means that you are willing to allow him to use you as a living testimony? You’ve heard the old saying, “You may be the only Bible some people will ever read.” Well, if you’ve read the Bible, you know life aint always easy. We tend to think that we best show who God is by being some super anointed prophetic superstar whose very shadow causes people to “fall out” when we walk through Wal-Mart, but the reality is, sometimes; it’s the patient endurance of the suffering saint that best points to the One who is himself our strength and reward. Are you willing to let God use you to make himself known not only on the mountain top, but in the valley as well? Are you willing to be the “loser,” the “failure,” and the one who suffers injustice if those situations will best demonstrate the power and reality of God in your life?
Check out these verses (1 Peter 2:19-25) :
Our suffering, like the suffering of Jesus, is to be reconciliatory. When we give up our “rights,” and place our very lives in God’s hands; he can use even our suffering to bring healing and restoration into the lives of others. Was not Jesus considered by the majority to be a failure and a loser? Yet, it is through his suffering that we have been reconciled to God and healed from our sins. Are we willing to follow in his footsteps in this way? God used Job’s suffering to give Job and those around him a better understanding of who He really is. Job’s suffering turned both his and his friends’ theology upside down. At the end of Job’s story, there was healing and restoration.
Yes, we definitely need more Jobs. We need Christians who understand that communion with the living God through Jesus, in the Spirit, is their portion and reward. And, because of this awareness, are willing to allow God to use even their suffering to glorify His name, making Him known to those around them.
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Watch the Nokia Mobile #ExpectMore event in Dubai live
On December 5th Nokia Mobile will be holding an #ExceptMore event in Dubai where they will be announcing latest Nokia phones. Some of lucky Nokia community members got their chance to be in Dubai for 48 hours, but the rest of the Nokia community interested in the event will be able to follow it live over Facebook and Youtube.
Here is the link for Facebook or click on the photo below.
I’ll update the post with the link for YouTube when it goes live. Here goes the YouTube link.
The event will start at 19:00 on local time, which is UTC+4. For most of Europe, the event will start at 16:00 local time, and for India, at 20:30.
Are you watching?
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Archive | Money RSS feed for this section
Apps for Money Skills Part 3: Academy Coins
27 May
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Other Features
Wish List
Publisher: Wesley Dyson
iPad only: requires iOS 8.0 or higher
Price: $3.79
Apps for Money Skills Part 2: iCan Count Money – international apps from Ahmed Tawakol
26 May
Today I’m reviewing iCAN Count Money by Ahmed Tawakol. Like yesterday’s app, this one has different iPad and iPhone versions for different countries, and currently you can get the app for Canada (iPhone only), New Zealand, Australia, the USA and Europe (Euro. The one I have on my iPad is the Australian version, so the screen shots I am using come from that, but the activities are for each international version, the only difference being the currency used in the activities.
There are three activities in the iPhone version of the app:
• I Know How To Pay! – Children select the exact change to pay for an item.
• I Know How Much To Get Back! – Give the correct change for an item.
• I Can Catch The Coins! – This is a coin recognition game. Children are asked to find a number of a particular coin. Coins fly across the screen, flipping from time to time so that children can see front and back of the coins.
• Bonus activity – Both versions include a Money calculator which could be a useful aid for those learning to add their currency.
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An extra three activities are included with the iPad version. Continue reading
Apps for Money Skills Part 1: Counting Money from STAAPS Interactive
25 May
A friend on my Facebook group recently asked for some apps to help her son learn some money skills. There are heaps of money apps out there, including general Mathematics apps that include some money activities, but many of them are specific to just one currency. I have several apps on my iPad that use our Australian currency and others and I intend to write a review of each of them for you over the next week or so.
aussie kidsFirst cab off the rank is Aussie Kids Count Coins from from STAAPS Interactive. International readers, don’t let the name put you off, as there are three other versions available for the USA, New Zealand and Europe. Each has a different name, but all use the same activities and all use both notes and coins.
There are six activities:
• Pay for things – drag the exact amount of cash to a box to pay for an item.
• Lemonade Stand – calculate the cost of a customer’s order by typing on the keyboard. It is great for “mental Maths”calculations, but some children may need to have a pencil and paper handy to work things out.
• Give Change – The customer pays for an item and you give them the correct change from the till. If you put too much change or don’t give enough, the customers will let you know and you can try again.
• Piggy Bank – Smash the piggy bank and count the money inside.
• Go Shopping – Spend an exact amount of money by dragging an exact number of items from a shelf. This is a pretty difficult task and requires a bit of logical thinking and problem solving. The feedback for errors is supportive as it gives the child a clue as to why the answer is incorrect, e.g. “You haven’t spent enough money.”
• Who Has More – Two creatures have different amounts of money. You need to tap the one with the most. Children can’t get off the hook by random choices, as they are then asked to add up the money for the creature they have chosen, and then both collections of money are totalled.
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• The app uses images of real currency.
• The parent section show how many times your child has played each of the game modes.
• You can change the difficulty level to restrict activities to coins only (parents section).
• There is an incentive system that awards stars as children reach target in the activities.
• The app is compatible with iOS 4.0 and above so will work on the original iPad.
Wish List
• Individual profiles would be an advantage for families and for classrooms.
• More feedback – The reporting system is only useful in that you can see if your child has been playing the game. I’d like a little more feedback so that I could see if there were areas where they made lots of errors and needed more support.
This is a great app for children who can already identify currency but need to practice the transactional skills involved with money, e.g. selecting change. The app is aimed at children aged 6 to 8 but some activities will be quite challenging even for children in upper primary. Use of “real currency” images will help children translate these skills into real life. The app is great value for the price.
As mentioned earlier, there are four international versions for this app. All of the apps are $2.49 Aus but prices will be different in other international stores. All apps are iPad only and require iOS 4.0 or higher.
Australia: Aussie Kids Count Coins
USA: Kids Count Money USA
New Zealand: Kids Count Money NZ
Kids Count Money: Europe
Jungle Coins
29 Jan
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Open States
House Vote on SB 17-021 (May 9, 2017)
Bill Status: Passed
Assistance To Released Mentally Ill Offenders
Refer Senate Bill 17-021, as amended, to the Committee of the Whole. The motion passed on a vote of 8-5.
•••Yes: 861.0
•••No: 538.0
•••Other: 00.0
Full Roll Call
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The Hood Internet vs The 2000s
the hood internet
The Hood Internet, who make it impossible to decide what their best mash up is, take you back to a trip through some mash-up’s in 2000.
From their page:
We put this track together for Cokemachineglow’s 2000s Fantasy Podcast. It’s a year-by-year journey through the past decade in a little over six minutes. Featuring:
2000 – Dr. Dre vs Radiohead, 2001 – Missy Elliott vs Daft Punk, 2002 – Ludacris vs The New Pornographers, 2003 – Kelis vs The Rapture, 2004 – Twista f/ Kanye West vs Arcade Fire, 2005 – Three 6 Mafia vs Sufjan Stevens, 2006 – T.I. vs Peter Bjorn and John, 2007 – Rich Boy vs LCD Soundsystem, 2008 – Lil Wayne vs Hot Chip, 2009 – Jay Sean vs Phoenix
Go here to download the whole podcast, which this mix was made for.
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Filed under mash up, mix
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This little monkey sits on my dresser. He holds my earrings and sits among the dozens of necklaces and bracelets I keep up there. I do need a better way to keep these things. Even he thinks so.
1. my blog is gone. just dissappered one day & cant seem to get in otuch with anyone or get it back. ahhhh
so i just wanted to say hi
oh & can you send me some info on your inn. i may want to drop by.
2. this is true. i love that i can now leave my things wherever and that’s just where they’ll be when i want them. even my sweet monkey is content to just sit on his bunch of bananas and ignores all the lovely beads.
I'm listening
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PUBCAST: Massive Teamwork
Manage episode 219931184 series 2391845
Jon and John discuss how to appreciate and recognize when you need help in your business. Pop a bottle...
117 episodes available. A new episode about every 11 days averaging 39 mins duration .
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Neo-Paganism and the New Age movement
“The Vision of Hermes Trimegistos” by Johfra
Neo-Pagans are often lumped together with the New Age movement. While the two movements do overlap somewhat, they are distinguishable. Neo-Pagans are typically critical of the New Age movement for its emphasis upon light, mind, spirit and transcendence to the detriment of darkness, body, matter and immanence. Neo-Pagans reject the New Age quest search for perfection and mastery, and seek rather than an engagement with ambiguity and finitude. According many New Agers, there is a cosmic struggle between the forces of Light and Darkness, and human evolution depends on humanity thinking positively, embracing the “light” and spirit and abandoning the darkness and the earth.
Neo-Paganism, on the other hand, rejects this gnostic denigration of matter and darkness, and celebrates the world as it is. New Agers seek to escape into an eternal light-existence. For Neo-Pagans, however, darkness is necessary: life is born in the dark womb, seeds germinate in the dark soil, it is in the dark night that we dream, and it is the Black Goddess who is our original mother. Neo-Paganism celebrates the beauty of nature and does not flinch from the fact that it is “red in tooth and claw”. In the eyes of Neo-Pagans, the dark is understood, not as evil, but, like the winter and the night, a necessary feature of our natural world and our spiritual being. While there are many similarities between Neo-Paganism and the New Age movement, there are also some other crucial distinctions between two movements.
How Neo-Paganism and the New Age movement are similar …
1. Both movements arose out of the Sixties Counterculture movement.
2. Both draw upon the 19th century Romantic movement.
3. Both disdain traditional religious practices.
4. Both were strongly influenced by Jungian psychological theory; both tend to view the unconscious as the meeting ground of the human and divine.
5. Both are concerned with experiencing a regeneration or renewal of life.
How Neo-Paganism and the New Age movement are different …
1. Neo-Paganism is more overtly religious than the New Age.
2. The New Age movement tends to eschew religious ritual, while Neo-Paganism embraces it.
3. Neo-Paganism emphasizes links with ancient pagan religions, ritual celebration of the cycles in nature, and polytheistic conceptions of divinity. The New Age movement does none of this.
4. Neo-Paganism gives the Goddess a central role in conceptions of divinity, whereas the much of the New Age movement tends to be more patriarchal.
5. The New Age movement tends to dismiss this world, including nature, as illusory, adopting a transcendental (Theosophist) position, whereas Neo-Paganism embraces the world.
6. The New Age movement eschews psycho-spiritual darkness for light, whereas Neo-Paganism embraces darkness as part of the natural cycle.
7. The New Age movement places greater emphasis on the (re-)union with the ultimate divinity than does Neo-Paganism.
8. The New Age movement conceptualizes personal growth more in terms of ascent or transcendence, whereas Neo-Paganism conceptualizes it as cyclical and involving a descent into the unconscious or the marriage to the Goddess, usually followed by a return.
9. Although both Neo-Paganism and the New Age movement encourage a journey to the inner self, Neo-Paganism also encourages a journey outside the self to commune with the Other, including other people and the natural world.
10. Neo-Pagans place greater emphasis on one’s responsibility to other beings, human and non-human, and the environment, than does the New Age movement.
One thought on “Neo-Paganism and the New Age movement
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Imaging Techniques Cell Biology
scientificprotocols authored almost 4 years ago
Authors: Chunyan Cao, Huijing Liu & Gaolin Liang
We developed a new “smart” Eu-based probe (2) which is susceptive to furin, a protease overexpressed in cancer cells. Upon furin cleavage, 2 condenses to form oligomers and the latter self-assemble into Europium nanparticles (Eu-NPs) on site. Two-photon laser microscopy (TPLM) imaging of MDA-MB-468 cells incubated with 2 showed strong fluorescence signals from Golgi networks, suggesting 2 was under the action of furin and trapped at/near the locations of furin (i.e., Golgi networks). TPLM imaging of MDA-MB-468 cells incubated with the scrambled control of 2 (i.e., 2-Scr) at same condition only exhibits uniform, weak fluorescence signals. These results suggest that 2 could be a useful probe for TPLM imaging of furin activity in cancer cells. We describe herein a detailed protocol of cell preparation and TPLM imaging with 2.
The trans-Golgi protease furin is a protein convertase playing crucial roles in homeostasis, and in diseases ranging from anthrax and Ebola fever to Alzheimer’s disease and cancer (1). Increase of furin in tumors correlates with the increase of membrane type 1-matrix metalloproteinase (MT1-MMP), which activates extracellular pro-MMP2 to induce rapid tumor growth and metastasis (2). Therefore, noninvasive imaging of furin activity offers a valuable tool to probe tumor growth and migration in real time and directly assess the anti-cancer efficacy of drugs in vivo (3). It has been reported that the majority of human breast cancer cells overexpress furin (4).Traditional immunofluorescence staining of MDA-MB-468 cells indicates that furin is predominantly located in the trans-Golgi networks of this type of breast cancer cells (5). While there are very few methods that have been reported to image furin activity directly, Rao and coworkers developed two methods of intracellular condensation and intramolecular macrocyclization for imaging furin activity in living cells using fluorescence probes (6-7). Two-photon laser microscopy (TPLM) is a fluorescence imaging technique that allows imaging of living tissues up to a very high depth. It uses red-shifted excitation light to excite fluorescent dyes. For each excitation, two photons of the infrared light are absorbed simultaneously. TPLM can be a superior technique due to its deep tissue penetration, efficient light detection and reduced phototoxicity (8). Furin preferentially cleaves Arg-X-Lys/Arg-Arg↓X motifs, where Arg is arginine, Lys is lysine, X can be any amino acid residue and ↓indicates the cleavage site (9). Combining these two advantages above, recently we developed Acetyl-Arg-Val-Arg-Arg-Cys(StBu)-Lys(Eu-DOTA)-CBT (2) for imaging furin-controlled condensation in MDA-MB-468 cells (Fig. 1) (10). Its scrambled control, 2-Scr, was studied in parallel. In brief, 2 contains a RVRR peptide sequence for furin cleavage and cell membrane translocation, disulfided Cys for supplying the 1,2-aminothiol group for condensation with the cyano group on the benzothiazole motif, Lys conjugated with Eu-DOTA for TPLM. With the probes designed, we successfully imaged the furin-controlled intracellular condensation of 2, as well as the location and activity of furin (Fig. 2). We describe herein a detailed protocol of cell preparation and TPLM imaging with 2.
1. Dulbecco’s modified eagle medium (GIBCO)
2. Fetal bovine serum (GIBCO)
3. PBS (Sangon)
4. Paraformaldehyde (Sinopharm Chemical Reagent Co.)
5. Glycerol (Sangon)
6. Nail enamel (from local store)
1. CO2 incubator (Thermo)
2. Pipettor (Eppendorf)
3. Glass slide (Sailing boat)
4. Two photon microscope (Zeiss LSM 710)
5. A femtosecond mode locked Ti: sapphire laser (Coherent Inc.; pulse width, <140 fs; repetition rate, 80 MHz)
6. Zeiss TPMT detector
7. Objective: Zeiss W plan-Apochromat 20×1.0 DIC
8. Software: Zen 2010
9. Beam splitters: MBS-InVis: MBS 690+
Equipment Setup
1. Irradiate the coverslips with ultraviolet rays for 30 min under a UV lamp (500 W), sonicate in water for 15 min, wash with DI water for 3 times, immerse in ethanol. Before use, take out the coverslips from ethanol and dry them on an alcohol lamp in biological safety cabinet.
2. Prepare the solutions of 2 or 2-Scr at 10 mM by dissolving the powders in PBS (pH 7.4) and then filtrate with 0.2 μm filter membrane.
1. MDA-MB-468 human breast adenocarcinoma epithelial cells were cultured in Dulbecco’s modified eagle medium (GIBCO) supplemented with 10% fetal bovine serum (FBS, GIBCO) in incubator supplied with 5% carbon dioxide humidified air at 37 °C.
2. Seed the healthy cells on the coverslips in each well of a 24-well plate at about 60% density, then incubate overnight.
3. Suck off the culture medium, add 500 μL DMEM containing 100 μM 2 or 2-Scr (mix 5 μL of PBS stock solution of 2 or 2-Scr at 10 mM with 495 μL DMEM) into different each well respectively, then incubate for 8 h.
4. Suck off the medium, wash the cells with PBS for three times at room temperature.
5. Add 500 μL of 4% paraformaldehyde in PBS into each well to fix the cells at room temperature for 30 min, wash the cells with PBS a further three times.
6. Drop 1 μL of 50% glycerol PBS solution on a glass slide and then pick up the coverslip in 24-well plate, mount the coverslip on the glycerol drop with the cells facing to the glass slide, fix the edges of coverslip with glass slide using nail enamel.
• Step 2: 10 h
• Step 3: 8.5 h
• Step 4: 20 min
• Step 5: 50 min
• Step 6: 30 min per sample
• Step 7: 60 min per sample
Table 1
Anticipated Results
The two europium probes developed in this protocol could be used as one pair for TPLM imaging furin activities in cancer cells. Figure 1 shows the chemical structures of the two probes used in this protocol, in which 2 has a RRVR peptide substrate for furin cleavage. Following this protocol to prepare cell samples, 2 condenses to form Europium nanparticles (Eu-NPs) intracellularly resulting in strong fluorescence emission from the locations of furin (i.e., Golgi networks), as exampled in figure 2a. In contrast, since 2-Scr is not susceptive to furin, TPLM imaging of cancer cells incubated with 2-Scr will exhibit uniform, weak fluorescence signal, as illustrated in Figure 2b.
Figure 1: Chemical structures of 2 and 2-scr.
Fig 1
Figure 2: TPLM images (λex = 725 nm, λem = 565-636 nm) of MDA-MB-468 cells incubated with 2 (a) or 2-Scr (b) at 100 μM for 8 h and then rinsed and fixed prior to imaging. Scale bar: 20 μm.
Fig 2
1. Thomas, G. Furin at the cutting edge: From protein traffic to embryogenesis and disease. Nat. Rev. Mol. Cell Biol. 3, 753-766 (2002).
2. Sounni, N.E., et al. Expression of membrane type 1 matrix metalloproteinase (MT1-MMP) in A2058 melanoma cells is associated with MMP-2 activation and increased tumor growth and vascularization. Int. J. Cancer 98, 23-28 (2002).
3. Dragulescu-Andrasi, A., Liang, G. & Rao, J. In vivo bioluminescence imaging of furin activity in breast cancer cells using bioluminogenic substrates. Bioconjugate Chem. 20, 1660-1666 (2009).
4. Cheng, M., et al. Pro-protein convertase gene expression in human breast cancer. Int. J. Cancer 71, 966-971 (1997).
5. Shapiro, J., et al. Localization of endogenous furin in cultured cell lines. J. Histochem. Cytochem. 45, 3-12 (1997).
6. Liang, G., Ren, H. & Rao, J. A biocompatible condensation reaction for controlled assembly of nanostructures in living cells. Nat. Chem. 2, 54-60 (2010).
7. Ye, D., Liang, G., Ma, M.L. & Rao, J. Controlling Intracellular Macrocyclization for the Imaging of Protease Activity. Angew. Chem. Int. Ed. 50, 2275-2279 (2011).
8. Denk, W., Strickler, J.H. & Webb, W.W. Two-photon laser scanning fluorescence microscopy. Science 248, 73-76 (1990).
9. Hosaka, M., et al. Arg-X-Lys/Arg-Arg motif as a signal for precursor cleavage catalyzed by furin within the constitutive secretory pathway. J. Biol. Chem. 266, 12127-12130 (1991).
10. Cao, C. Y., Shen, Y. Y., Wang, J. D., Li, L. & Liang, G. L. Controlled intracellular self-assembly of gadolinium nanoparticles as smart molecular MR contrast agents. Sci. Rep. 3, 1024 (2013).
The authors are grateful to the Center for Integrative Imaging (CII) of Hefei National Laboratory for Physical Science at the Microscale for the imaging facilities.
Associated Publications
Controlled intracellular self-assembly of gadolinium nanoparticles as smart molecular MR contrast agents. Chun-Yan Cao, Ying-Ying Shen, Jian-Dong Wang, Li Li, and Gao-Lin Liang. Scientific Reports 3() 03/01/2013 doi:10.1038/srep01024
Author information
Chunyan Cao & Gaolin Liang, CAS Key Laboratory of Soft Matter Chemistry, Department of Chemistry, University of Science and Technology of China, 96 Jinzhai Road, Hefei, Anhui 230026, China
Huijing Liu, Department of Neurobiology and Biophysics, School of Life Sciences, University of Science and Technology of China, Hefei, Anhui 230027, China
Correspondence to: Gaolin Liang ([email protected])
Source: Protocol Exchange (2013) doi:10.1038/protex.2013.005. Originally published online 3 January 2013.
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Finding Common Ground
We must all die… ESV 2 Samuel 14:14
My life is harder than your life. Or so I tell myself to make myself feel good. I suspect you believe your life is harder than my life. Or so you tell yourself to make yourself feel good. And while we may chuckle at this, I suspect there is a voice in each of us that says “But my life really is harder because….” Why are we so obsessed with our life being the hardest? When asked “How’s it going?” why don’t any of us respond with, “Couldn’t be better, I’m so relaxed and loving life right now”? Sin ruins relationships. Sin divides. Sin separates us from each other, drawing us into our own little worlds of stress, shame and despair.
Hopefully you know the gospel conquers these little worlds. Focusing on the gospel reminds us we are all sinners and we all die. That means some of my life stress now results from my sin, and some of your life stress is a result of your sin. We are both sinners, so we really should be friends rather than trying to convince ourselves we are somehow superior to one another because our life is more stressful (or envious of one another because your stress seems easier/better than my stress). Sin brings death. We will all die. So we might as well encourage each other along the journey! Jesus died for me. Jesus died for you. If Jesus died for both of us, again, we have things in common and can relate. The life I live now, I live by faith in Jesus who loved me and gave Himself for me. Do you? Haha, we just found more common ground. Bit by bit, we are defeating the sin that divides us and finding hope, life and relationship through the gospel.
The gospel radically changes us, forming strong relationships between us and other believers as we unite around Christ. Note the common ground noted above doesn’t depend on age, race, gender, marital status, socioeconomic status, etc. When we share the gospel with others, we can find common ground through sin…we are all broken, lonely, and scared of death. We are trying to please God, usually through good works. Today may the gospel enable you to find common ground with your fellow humans rather than drowning in your own sinful self-centeredness. That’s true spiritual formation.
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rip·en [rahy-puhn] verb
1. to make or become ripe.
2. to bring or come to maturity, the proper condition, etc.; mature.
1. Coming to full development; becoming mature.
2. Acquiring desirable qualities by being left undisturbed for some time.
Arriving, becoming, blossoming, maturing, rotting, dying, transforming; the Ripening journey is an experience of many incarnations.
We understand the effects of aging and yet the arrival of those changes is inevitably a surprise. Is it merely the body that ages and not the essence itself? Do both ripen? Can we reconcile the inner with the outer? Are we the same being at 80 that we are when we are 5, or are we rather just in a constant stream of becoming? Can we truly become wise and still retain innocence?
Unless interrupted, all living creatures move from youth to old age, and then transition into decay. Ripening celebrates that journey and seeks to understand society’s resistance to aging naturally.
Please go to http://www.salondessauvages.com for more about the next Ripening incarnation: Salon des Sauvages . . . Coming in 2019
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Adventures of Abram: Part I
September 28, 2014
Many years pass between the events at Babel and the release of Mumford & Sons’ single. Fewer years pass before another iconic figure takes the biblical stage. We follow the lineage of Shem through many generations until we get to a man called Abram. Abram was one of three brothers (Nahor and Haran being the other two) born of Terah in the land of Ur of the Chalde’ans. Another potentially important observation is that this is the second time in the Bible so far that a wife is mentioned by name. Abram’s wife was Sar’ai, and Nahor’s wife was Milcah. As it turns out, Milcah was none other than Haran’s own daughter. Creepy, but times were different.
Unfortunately, Haran dies young and his son, Lot, is taken in by Abram. Afterwards, Abram, his wife, his father, and Lot move away from Ur with the intention of moving to the land of Canaan.
It must have looked like providence when they came upon a town called “Haran”, which may be why Abram and his family decided to abandon their quest and settle there (talk about constantly being reminded of your dead brother/father/son though). Regardless, in due time God would present Abram with a new quest to pursue:
“‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make you a great nation…'” (Gen 12.1-2)
God will probably just lead Abram to the remains of Babel and be like, “Whoa ho! Looky here buddy. I already got you started!”
But seriously. As added incentive, God tells Abram that he will make a name for himself and “bless those who bless [Abram], and him who curse [Abram] I will curse.” (Gen 12.3) So with new purpose Abram accepts God’s quest, uproots his family (despite God’s direct instruction to leave his “kindred”) and heads off for the land of Canaan.
This time Abram actually makes it to Canaan, and when he arrives God declares that the lands before him will be given to the descendents of Abram. The one catch that is glossed over in the story is that there are actually a bunch of Canaanites already living there. This brings up two important points. The first is identifying the people (Canaanites) present in the valley already. If the preceding events in the Bible are to be believed, the current residents of Canaan are descendents of Noah, and not just any descendents. These are the people cursed by Noah after his son (Canaan) saw him naked. Granted, it wasn’t God doing the cursing, but I can’t help but wonder if this is fulfillment of the promise made long before.
The second, and potentially more interesting point about Abram’s land acquisition is its geographic location. When Abram stops in Canaan, he builds his first alter to God at a place called Shechem between the mountains of Ebal and Gerizim. Today, this city is known as Nablus and is in the West Bank. This information was inconsequential until Oxford informed me that Abram, also known as Abraham, is actually the biblical representation of Israel. I found this piece of information interesting given the current climate in Israel-Palestine today. I am woefully under-educated in the Israeli-Palestinian conflict, but I know that a fraction of it involves land and a dispute over who owns what. I find it intriguing that a similar interaction over the same land is taking place in the Bible thousands of years before our modern struggles. Whether or not Abram’s Israel is a reflection of the current Israel and if Canaanites are synonymous with Palestinians, I don’t know. Regardless, the information adds another layer to the already complicated perspectives.
In thanks for His gift of the land of Canaan, Abram starts on an unofficial quest across the land building altars to God. On his way to Egypt, ostensibly to build another altar, two, grim situations present themselves. The first is that there is a severe famine ravaging Egypt. The second is a belief held by Abram that the Egyptians will kill him to free his beautiful wife Sar’ai from the bonds of marriage putting her “back on the suq”. Abram gives no consideration to the first reality to instead plan for the second possibility. At this point, as a reader, I’m not sure what to make of the Egyptians. This could be the first instance of prejudice demonstrated in the Bible as Abram considers the Egyptians to be the type who would kill a man to get at his wife. At the same time, I’m not sure if I should respect the Egyptians for holding the institution of marriage so highly as to think there is no way out but through death. Attempting to avoid the situation altogether, Abram’s grand idea is to travel through Egypt as brother and sister. Because if they would kill a man for his wife, they certainly wouldn’t just take his sister…
At this point, I would have just gone home.
Abram, however, does not seem to question his trip into Egypt despite the two threats facing him. His commitment to his task makes me see him as a sort of missionary, the first of his kind in the Bible. I am further convinced of this when I remember that Abram has been traveling around the country building altars, none of which, surprisingly, were prompted by God. The last we’ve seen of God is when he gave the land of Canaan to Abram at which point Abram started on his mission. Perhaps Abram’s actions are a subtle indicator of how the reader should give thanks to God.
As if on cue, Sar’ai is claimed by the Pharaoh of Egypt soon after she and Abram enter. Fortunately Abram is not left empty handed as he is given “sheep, oxen, he-asses, menservants, maidservants, she-asses and camels” (Gen 12.16) for his wife-sister. Alas, God will have none of it and unleashes plagues upon the Pharaoh’s house whereupon the Pharaoh relinquishes Sar’ai. It is important to note that the Pharaoh does not begrudgingly give up Sar’ai or put up a fight; he simply says, “‘Why did you not tell me that she was your wife? Why did you say ‘she is my sister,’ so that I took her for my wife? Now then, here is your wife, take her, and be gone.'” (Gen 12.18-19) Here we see the Pharaoh redeem himself and the Egyptian people from the negative stereotype presented by Abram earlier in the chapter.
Strangely, there is no lesson imparted at the conclusion of Abrams sojourn in Egypt. I anticipated some turmoil, where the Pharaoh doesn’t let them leave, won’t give up Sar’ai, or Abram is imprisoned and tortured and ultimately some great lessoned is learned. But no, they just get to go home. It’s like if you watched Titanic, and 3 hours in instead of the boat sinking (spoiler alert), it just docked in New York and everybody went home.
I guess all stories have to end somehow.
The Tower of Babel
November 16, 2012
The eleventh chapter of Genesis starts an undetermined amount of time after the flashing of Noah. The people of Earth have spread themselves out and have “one language and few words” (Gen 11.1). Those peoples have settled on a plain and at someone’s suggestion they plan to build a city.
Oxford informs me that these ambitious folk have settled in what has been determined as Mesopotamia. The tower they seek to build is supposedly one of the “ziggurats” that was typical in Mesopotamia.
Although I have not read and reported much in the last few months, I have had a few conversations with others regarding the Bible. It has been presented to me that the Bible, or at least parts of it, represent what people centuries ago used to understand the world around them. The various sciences and access to knowledge were not as developed as they are today, so many people had to rationalize their world as best they could. Sometimes this came in the form of seemingly ridiculous stories. Now, I don’t plan on poking holes and making fun of the stories presented in the Bible. However, I do find it interesting that the footnotes provided in my edition are offering scientifically established information to suggest the origins of this story. If there is any truth to the idea that our ancient ancestors were simply trying to understand their world, then there is a sort of irony that we are looking for evidence to support the claims made in the Bible. I guess what I am trying to say is this: The Bible is providing an explanation of why the world is the way it is, while we (modern people) are trying to explain whythe Bible is saying what it is saying about the world. Why don’t we just skip the Bible and explain our world using the information we have today?
Mankind heeds the above suggestion and sets out to build the famed Tower of Babel. It doesn’t take God long to figure out what mankind is up to and He decides to come down and check things out:
Wow. Bold move, God. Mankind is just trying to make a name for themselves and He has to show up and ruin everything. I’m having flashbacks to my childhood when some bully would crush my Lego houses, but let’s not make this about me. Not only does God confuse the language of these hapless souls, but He goes on to spread them “over the face of all the earth” (Gen 11.8) Conveniently, the word “Babel” means “gate of God” but it is often translated from the Hebrew word meaning “confuse”. Coincidence? Highly unlikely.
It is interesting that the explanation for the multi-lingual and dispersed people of Earth is a result of God’s assholery. As a result of God’s actions, the story effectively tells us more than just the reason for why people speak different languages. In the passage, God alludes to a certain fear that He has over what mankind is capable of. After all, Adam and Eve gave humans the knowledge of good and evil and all they need now is immortality to be like gods. The imminent threat of humans knocking on heaven’s door, ripe for godliness, is what spurs God (and His subtly mentioned buddies) into action. Although it may not be correct to call God’s emotions “fear”, it seems He is getting a little regretful at making man in His image.
Regardless, it’s probably the last time they ever listen to that guy who suggested the tower in the first place.
Round Two
December 29, 2011
God was putting the final touches on his covenant with Noah…
After the Flood
May 18, 2011
I’m still wondering where all the water went…
Noah. He’s on a Boat.
December 20, 2010
The Family Tree
August 31, 2010
So Cain and his wife have a son named Enoch. The first and last thing to be described about Enoch is his own son. Nothing about Enoch’s childhood or teenage years; he is just born and then is suddenly a grown man having kids of his own. I guess there wasn’t much to do back in the day that was worth reporting anyway.
The Bible continues by simply listing off the lineage of Cain and his nameless wife. Enoch has a son Irad, Irad has a son Mehu’jael, Mehu’jael has a son Methu’shael, and finally Methu’shael has a son whom he calls Lamech. This was a long way of saying “Lamech is the great-great-great-great-grandson of Adam and Eve”. And if that wasn’t enough, I now learn about all of Adam and Eve’s other kids…because apparently they had more.
Chapter four closes on the birth of Seth; Adam and Eve’s next child. Not much is revealed about Seth other than the idea he is replacing Abel. We learn Seth eventually has a kid with another undisclosed woman and he calls the child Enosh. Real original Seth.
These chapters continue the trend of mysterious women. Not only does Seth hook up with an unknown woman, but the only women given the consideration of a name are involved someway with Lamech (Cain’s side). Lamech takes two wives (a fact that will definitely be addressed) whose names are Adah and Zillah. Both women give birth to children and Zillah bears the only named daughter: Na’amah. Nothing, yet, is mentioned of what happens to Na’amah.
When chapter five opens I am struck with yet another overlap of stories that borders on redundancy:
“When God created man, he made him in the likeness of God…When Adam had lived a hundred and thirty years, he became the father of a son in his own likeness, after his image, and named him Seth.” (Gen 5:1-3)
At the beginning of Genesis I ran into this problem of repetition. Although some information is new, the manner in which the established information is presented makes things sound like the reader has never heard of God and Adam before. I have hypothesized that the cause of this duality might be due to multiple authors over a span of time and the stories have been simply mashed together. This theory is sounding more and more like a possibility. Maybe our ancestors were just really thick and needed a lot of reminders as they read.
Anyway, let’s get back to what was just said. One hundred and thirty years old! Adam knocks up an equally old Eve at 130 years old! This was a good time for humans (minus the whole damnation and all). On top of this extraordinary age that Adam and Eve apparently reach, the Bible goes on to say that they had “other sons and daughters” until Adam kicked the bucket at the ripe old age of 930. Even without a tree of life Adam lives to be 930 years old. If immortality were given to me I’d probably die of boredom after 930 years, so I guess it doesn’t really matter that Adam and Eve never got a crack at the tree of life. Assuming Eve lived as long as her husband I think it is safe to say they got to see enough of life after exile.
Adam and Eve are not the only ones to achieve impressive life-spans. All of the men in the coming paragraphs live for extraordinary lengths of time, the youngest of them dying at the age of 777. Enoch himself smashes Adam’s record by dying at 969 years old. Why or how these fellas got to be so old I have no idea. I’m guessing all that sex and no alcohol.
What follows after the death of Adam is a long list of the generations following the first man and woman. There is no prose or plot in the page and half after Adam and Eve pass, just a list of the fathers and sons over the next several hundred years. It is an abrupt switch from the story-like mode that has established the text so far and it gives a factual tone to the writing. The text sounds like a history book at this point and I might consider it as such if I wasn’t distracted by the outlandish ages of Earth’s early inhabitants. I wonder if this shift in tone is an attempt from the text to look for credibility in the eyes of the reader. Whatever the cause, it makes for a dull couple of pages. For the sake of space and time I have a flowchart of what we learn of Adam and Eve’s lineage:
Adam > Seth > Enosh > Kenan > Mahal’alel > Jared > Enoch > Methu’selah > Lamech > Noah
The above can be read as Seth is the father of Enosh, Enosh the father of Kenan and so on.
I had to be careful in writing these passages for reasons that may already be apparent. We have already been introduced to an Enoch as the son of Cain, and Enoch’s own great-great grandson was named Lamech. In seeing the lineage of Adam down Seth’s line, there is not only an Enosh, but another Enoch entirely who has a grandson named Lamech. I guess names were scarce at the beginning of mankind. In their defense the Bible does say that each of the men mentioned above had many more sons and daughters (with unique names I would hope), but each had only one son worth textual recognition.
The book goes to great lengths to mention at least one son of each male character. There is no mention of the other brothers and sisters, just one son. I would understand if the mentioned son did something cool that was then written down, but nothing is mentioned for anyone. I am probably getting ahead of myself though. I’ll admit that I know where Genesis will take us in the next few chapters, so I wonder if the only purpose of this segment of the Bible is tell the reader where the character of Noah comes from…
Nowadays, at least in the United States, the family name is passed down through the male side of a family. It has become commonplace for the wife to take the husband’s last name in marriage. Whether or not this is a correct/ethical/moral/whatever practice is reserved for a different blog entirely. What the Bible appears to be doing in the text forming the basis for this post is creating the idea that the males form the family lineage. Although the characters in the Bible do not have any last names, or any unique, filial identifiers as far as we know, by focusing solely on the men, the text creates a family history dependent on them.
In recent years I have heard a great deal of critiques and insults thrown at Islam. The rising tension, whether apparent or not, between the West and Islam is a partial reason for my desire to read holy texts and find the answers myself. One of the critiques that western, often religious, folk have berated Muslims with is Islam’s tolerance of multiple marriages. Whether this is true or not, or to what extent Muslims practice it (I’m guessing few), I feel this is a good time to point out Lamech from a little while ago. At what can still be considered the beginning of the Bible there is a character formally engaged with two women. It is great to see something applicable to the modern argument already coming out of the text.
Personally, I don’t see anything wrong with marrying multiple women…
I don’t mean to beat a dead horse, but I re-discovered a quote that pertains to the whole Adam and Eve business. It may come as a surprise, but the Bible isn’t the only thing I read or have read.
Whenever I read something I find interesting for some reason or another I write it down in what has become a book of quotes. What is surprising is that I found the following quote interesting before I even contemplated this Bible reading adventure. The quote below is from Ayn Rand’s epic Atlas Shrugged:
“What is the nature of the guilt that your teachers call his Original Sin? What are the evils man acquired when he fell from a state they considered perfection? Their myth declares that he ate the fruit of the tree of knowledge – he acquired a mind and became a rational being. It was the knowledge of good and evil – he became a moral being. He was sentenced to earn his bread by his labor – he became a productive being. He was sentenced to experience desire – he acquired the capacity of sexual enjoyment. The evils for which they damn him are reason, morality, creativeness and joy – all of the cardinal values of his existence. It is not his vices that their myth of man’s fall is designed to explain and condemn, it is not his errors that they hold as his guilt, but his essence of his nature as man. Whatever he was – that robot in the Garden of Eden, who existed without mind, without values, without labor, without love – he was not man.”
Rand focuses on the way religious circles describe the story of Adam and Eve as a detrimental fall of mankind. She has an ability far superior to my own, and her insight is a welcome change of tone from my own prose. I don’t want to spoil her intriguing analysis with lesser discussion on my part, so I want to just leave this quote for your own reflection.
I know there are many authors with opinions about religion and the Bible, so I’ll keep an eye out and add their ideas when they come up.
Who knew?
July 11, 2010
Banished from the eternal play-place that is the Garden of Eden, Adam and Eve did the only conceivable thing two humans in their predicament would do to entertain themselves: sex. Wow, the first thing to result from the fall of mankind is recreational copulation. I hear being the last man on Earth doesn’t guarantee any purchase in your sex life, but apparently being the first man has its perks. To be honest, I can’t say Adam and Eve just hooked up out of boredom, but it makes more sense considering the last thing I’d want after being banished to a foreign land is a kid or two. Unfortunately, the Bible isn’t even as descriptive as I am in telling of the carnal escapades of Adam and Eve.
“Now Adam knew Eve his wife, and she conceived and bore Cain,” (Gen 4:1)
This is a potent time in the history of mankind. Apparently just knowing someone can get you pregnant. Fortunately that’s not the case now. I’ve known a lot of women in my life but I guess I never really knew them…
Adam and Eve learn a little bit about each other and the result is two sons: Cain and Abel. Cain, the oldest, is a farmer while Abel raises sheep.
“In the course of time Cain brought to the Lord an offering of the fruit of the ground, and Abel brought of the firstlings of his flock…” (Gen 4:3-4)
Several aspects of this passage drew my attention. The relationship between Cain, Abel and God seems very primitive. Offerings to a god or gods have always been portrayed by history and the media as the acts of a savage culture. Although I have never heard such a portrayal from a religious representative, I feel their sentiments would be similar in regards to offerings to deities. Also, no special mention is given to the fact that the sons of Adam and Eve are giving offerings to the God that banished their parents. If, back in the time of Genesis, kids were brought up in any way like they are now, then Cain and Abel would have heard plenty of rants and raves about God over the dinner table. Eve would try to explain for the “like millionth” time how a snake talked her into things, then Adam would start mumbling his regret at having listened to mom in the first place. Eventually, dad would go on about how they apologized and God just totally over reacted…or something like that. Regardless, coming out of their parent’s house, Cain and Abel probably wouldn’t have the highest esteem for God. Why then do they feel compelled to give God an offering? I surmise, as does Oxford, albeit subtly, that the brothers do it to gain their own acceptance from God. A logical idea if God didn’t take out his anger for Adam and Eve on their kids.
“And the Lord had regard for Abel and his offering, but for Cain and his offering he had no regard. So Cain was very angry,” (Gen 4:4-5)
No kidding! Of course Cain was very angry. The guy just toiled for a season to give God this offering and He doesn’t even say two words to Cain about it. Oxford pointedly remarks, “[n]o reason is given for the acceptance of Abel’s offering”. I’m glad I’m not the only one to read this passage this way. God gives no reason for his acceptance of Abel’s offering, but it also means there is no reason why God does not accept Cain’s offering. Adding insult to injury, God goes and plays dumb:
“the Lord said to Cain, ‘Why are you angry, and why has your countenance fallen? If you do well, will you not be accepted?’” (Gen 4:6)
I’ll tell you why his countenance has fallen. You cut him real deep God.
After pretending like He did nothing wrong, God either plays with Cain’s mind or reveals an element of his powerlessness. If we assume God to be the ultimate judgment in the universe then He would be the one to accept or not accept offerings. So by phrasing this fact as a question to Cain, God confuses the poor guy and subtly states Cain didn’t “do well”. Either that or God doesn’t have the power to determine if Cain has done “well”. Whoever does have that power, the Bible gives me no hints.
Jealous and frustrated, Cain lures his brother out into a field where he kills him. When God comes calling after his favorite grandson, Cain doles out an awesome retort:
“’Where is Abel your brother?’ He said, ‘I do not know; am I my brother’s keeper?’” (Gen 4:9)
I would phrase Cain’s comment as the snide, “It wasn’t my turn to look after him” remark of today’s cynical youth. My mom would call this “giving lip” or “back talking” and who knew it’s practice goes all the way back to the beginning of mankind? Now I haven’t known Cain very long, but I consider him a reasonable man despite being prone to over-reacting from time to time. Cain asks God a question they both know the answer to, just like God did to Cain earlier. The spiteful remark towards God leads me to believe Cain knows He was giving him a load of crock earlier about doing “well”.
As a punishment for Cain’s actions, God puts a curse on Cain and his ability to harvest from the Earth. Cain decides he can’t live a farm-less life and chooses exile in hopes that someone someday will end his torture via death. But God doesn’t want Cain to have the easy escape from his punishment should someone kill him, so He puts a mark on Cain to remind everyone of Cain’s actions. Should anyone kill Cain heedless of the mark, then the punishment on the killer would be “sevenfold” (Gen 4:15). Seven? Really? Okay, seems like a random number, but I’ll go with it.
“Then Cain went away from the presence of the Lord, and dwelt in the land of Nod, east of Eden.” (Gen 4:16)
I didn’t mention the following in the previous posts about the creation of man and Adam and Eve, because I didn’t find it that interesting at the time. The Bible says there are four rivers that flow out of Eden, the Pishon, the Gihon, the Tigris and the Euprhates. The latter two rivers should sound familiar as the two waterways surrounding the prehistoric Mesopotamia, a land archeologically revered for its abundant natural resources. The ancient area of Mesopotamia has since been replaced by many cities, most recognizable of which is Baghdad, Iraq. Although I don’t know anything about the Gihon and Pishon rivers mentioned in the Bible, I can’t imagine a better place to have the fabled Garden of Eden than Mesopotamia. The water that must have been far more abundant in ancient times would have made the Iraq area a haven in the middle of the desert. If Eden did exist somewhere around Iraq, then I can guess Cain settled near what is today Iran. As an aside, I wonder how deeply Catholic people feel about the potential of Eden being in the Middle East…
“Cain knew his wife, and she conceived and bore Enoch;” (Gen 4:17)
Woah. Where did this chick come from? If this is the Bible’s way of being nonchalant, then I am not impressed. I was under the impression Adam, Eve, Cain and the late Abel were the only people on Earth. There has been no mention of extra people having been made and placed on Earth by God unless it has been done in a supremely subtle fashion uncharacteristic of anything I’ve read so far. I think it is only reasonable to expect in the beginning of mankind that the narrative would account for everyone and everything. The very literal appearance of Cain’s wife doesn’t serve to increase my faith in the text. With the woman’s arrival, a pattern begins to emerge in the book; a pattern of shoddy writing that will only lead to more unsupported and unreasonable events down the road. I don’t expect the Bible to iron out every little aspect, but when it comes to the origins of the human race, I expect the argument (if not considered outright “fact”) to be a little more foolproof.
After all, this fool can get through it.
Be you religious or not, odds are you have heard the story of Adam and Eve in some form or another. I know I had heard it many times before reading it for myself. There’s a tree with some fruit that you’re not supposed to eat, Adam and Eve eat said fruit, God gets pissed, Adam and Eve are banished, the end. That is the story I was familiar with and I’m sure many of my peers are familiar with still to this moment. I was delighted to find out that the story in itself has a few more nuances to keep me engaged…if only to question it…
So Man was left alone hanging out with all the creatures on an unpopulated Earth. Since none of the creatures were a good enough fit for man, God decided to create him a “helper”.
“but for the man there was not a helper fit for him…and the rib which the Lord God had taken from the man he made into a woman.”(Gen 2:20-22)
I’m sorry ladies but I feel this is the first in a long line of events that are about to unfold where you get the short end of the stick. From the get-go woman was only a helper to man. Some radicals might go as far as to say slave, but fortunately this Bible doesn’t go that far. The most I can gather about this excerpt is, at the moment of female conception, God, and subsequently man, did not consider woman his or His equal. Instead, woman is just a “helper” to man; lower, but still better than the creatures and creeping things.
Soon after the creation of woman we are introduce to the fabled serpent. As far as I can tell from my text, the serpent is never labeled as Satan or a satanic figure. The only information I am given to separate the serpent from the other creatures is that it is “more subtle than any other creature.” (Gen 3:1) The story of Adam and Eve I was always told painted the snake as a definitive embodiment of the devil. I can see how the metaphorical jump can be easily made, but I find it interesting that the devilishness is not explicitly mentioned in the holy text itself.
No special mention is given to the fact the serpent intelligently communicates with the woman. Even taking into account the evolution of cultures over the millennia I feel ancient peoples would still consider talking creatures strange. Nonetheless, the serpent convinces the woman to eat the fruit from the tree of wisdom/good and evil. When she does, she shares with her husband and they get caught by God. What follows is a tri-fecta of curses:
“cursed are you above all cattle, and above all wild animals; upon your belly you shall go…all the days of your life.” (Gen 3:14)
I interpret this passage to say the snake becomes the least considered creature of them all. I think it’s interesting God condemns the snake to travel on its stomach as if before the snake did not slither in the way we are most familiar with. I like to think it was a dragon or Trogdor-like creature before its transformation.
“I will greatly multiply your pain in childbearing, in pain you shall bring forth children, yet your desire will be for you husband, and he shall rule over you.” (Gen 3:16)
As suggested in a previous post, Genesis most likely serves to explain why many things in the world are the way they are. God’s curse on the woman explains why childbirth is so painful to women. God seems to suggest that childbirth was no big deal before this fruit conundrum. Now, I have never given birth and I don’t want to challenge God’s judgment, but I can’t imagine a world where passing a cantaloupe wouldn’t be painful.
“And to Adam he said;” (Gen 3:17)
Before I go on to describe the final punishment for mankind, I want to point out that this is the first time a name has been given to the male character. Until this point our characters have just been referred to as the man and the woman, like a deleted scene from “The Road”. Anyway:
“cursed is the ground because of you; in toil you shall eat of it all the days of your life:” (Gen 3:17)
Here the text provides yet another explanation for the reasons behind why things are the way they are. Apparently mankind cannot partake in foliage as a source of food per the damnation that God has put on men and women. I find this punishment clever on behalf of God; you eat His plant and He’ll make it so you can’t eat plants anymore.
The most startling piece of information comes at the conclusion of Adam and Eve’s story when God says:
Not only does God again mention the mysterious “us”, but He recognizes man as similar to Himself. God shows a concern that man will also eat from a “tree of life” to become immortal and therefore godly. It was always my impression there was only one tree in the fall of mankind. The word “also” tips me off to the fact there are two trees in this story: one tree of knowledge between good and evil and another tree of life. It seems all people have to do is eat the fruit of said trees to become like God. I can see now why God wouldn’t want people eating his trees. He doesn’t like to share. I can’t help wondering: if God is so awesomely powerful then why did he put the trees in the Garden of Eden in the first place? It couldn’t be to tempt Adam and Eve, because I was under the impression temptation was Satan’s job. Perhaps God is compelled to put the trees there by an even higher power, dare I say. The presence of these questions leads me to wonder if good and evil, morality, and immortality exist outside of God.
Having a tree that bestows the knowledge of good and evil suggests there is a definitive line between the two. If physics has taught me anything it’s that there are few things that can be considered absolute. The story of the fall of man seems to insinuate good and evil are two of those absolutes. Banished from the Garden of Eden, Adam and Eve are forced to make their way in the world outside passing their ill-gotten knowledge on to their descendants. At this time I cannot say that humans still possess this knowledge over good and evil. If humans supposedly had this knowledge, why are there so many debates over ethics and morals today? At the expense of sounding cheesy and emotionally optimistic I will say humans have the knowledge of good and evil if only we can find it in ourselves (what a cuddly thought).
Although Genesis explains why things are the way they are I am upset that humanity has to endure the consequences of Adam and Eve’s actions a long time ago. Since when has the actions of one’s ancestors been reason to punish a new generation? So Adam and Eve screwed up. Punish them. If you asked me not to eat your fruit I wouldn’t eat your fruit, even if a snake started talking me into it. Especially if a snake started talking me into it. Perhaps it is my bestowed knowledge between good and evil and right and wrong that allows me to decide not to eat the fruit. Either way I would have appreciated some say in this decision.
At the end of the day, towards Adam and Eve, I am indifferent. Thanks for the knowledge. No thanks for the damnation.
The Creation of Man
April 3, 2010
It is a little difficult for me to begin this post because the Bible is already eluding me. Three pages in and I’m already confused. Who thought Genesis could be that confusing? Not this guy.
Let me set the stage…
When we left off last, God had just created Earth and everything on it. He opens a whole can of creeping worms when he goes about describing His, what I assume to be, best creation.
“’Let us make man in our image, after our likeness;’” (Gen 1:26)
I have always had the impression that Catholicism, its branches, and even Judaism and Islam, are monotheistic religions with only a sole, head honcho. This excerpt challenges my previous notions when it depicts God talking to some other conscious being or object up in the heavens. I can only think of two explanations for who God is talking to in this passage. First is that God is up in the heavenly realm chilling with some other godly fellows. Whether or not the others that compose the “us” have powers similar to the God is unclear, but it only seems reasonable to think if there are other figures pre-dating mankind then they would have some kind of divine power as well, even if not on the same scale as God. Oxford seems to agree when suggesting in the footnotes the “us” and “our” are in reference to a “heavenly court” of God’s which resembles a sort of “royal theology” of ancient religions. My second guess is that God has developed some serious multiple personalities. Think about it. The guy has been just hanging around for eternity. I would have started talking to myself after about a millennia.
If we take this passage with the previous excerpt then we can see that not only do humans bear a resemblance to God, but a resemblance to the other(s) around God as well.
Chapter 2
After God creates man, he rests, and very appropriately enough. I imagine it is like the peaceful time right before a couple is about to have a baby. They get the most sleep and quiet time they can because there won’t be much of it for at least the next 15 years. Except for God it’s more like…well, I’ll get back to you on that one.
This is where things get fishy for me. Let’s walk through my thought process as I read these next few lines…
Me: Yes, I got that, this is like the seventh time you’ve mentioned that.
“In the day that the Lord God made the earth and the heavens,” (Gen 2:4)
Okay, let’s see…that’s day two. Alright, now that we’re on the same page…
Yes. I get it. There’s just the heavens and the earth, you literally just said that. I swear. You’d have to lack the slightest mental capacity to miss anything here.
“then the Lord God formed man of dust from the ground,” (Gen 2:7)
“So out of the ground the Lord God formed every beast of the field and every bird of the air,” (Gen 2:19)
“the rib which the Lord God had taken from the man he made into a woman” (Gen 2:22)
Okay, okay. I take it back. I’m confused.
Even after reading through the passage several times it seems this is another account of the creation of man and Earth. In the second chapter God creates the Earth itself, then he creates man, then animals, and finally woman. This is in disconnect with the first chapter. Oxford offers no insights to clarify this for me and I have only one possible explanation:
Due to the Bible’s length and age it has been suggested to me by others that the whole text itself is a collection of not just separate books but of separate writings from different authors over a period of years. If I accept this understanding, then the beginning of Chapter 2 of Genesis makes more sense. However, how can I account for the resolution of God’s first week in the beginning of Chapter 2? If Chapter 2 is indeed written by another author, how could this author know to sum up the end of Chapter 1 before offering his own account? I surmise that he couldn’t, and therefore suggest this alternate account is somewhat of an error. As I discovered in the many prefaces to the holy text, the Bible is very much edited over time. Either I am missing an obvious explanation or this section has yet to be addressed by those with the power to fix things.
It is frustrating to come upon a portion of the text that I cannot reason out through wit or perversion. I didn’t think the Bible would be as difficult as the lady in the bookstore suggested to me, at least not this early on. I cannot disregard this quandary when determining my judgment (if you will permit me the word) of the Bible, but for the sake of moving on I will let it be for now. Regardless of how they came to be, or in what order, mankind finds its way onto Earth, and two of the most famous characters from the Bible emerge: Adam and Eve.
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Growing up
October 05, 2013
It has been a long time since I've written a personal take on life issues, meeting up with my best friend, Amelia recently has triggered the need and want to talk about growing up.
Just a fair warning, the rest of the post is mostly my views (typical girl stuff), and loads of ranting, if you're not too interested, time to blog hop to someone else!
Ame says, growing up makes you lose more friends than you can ever count, more than half the friends you've once had would probably have stopped contacting you, or they just contact you once a year maybe. We realised that there friends whom you have to distant yourself away from only because they aren't good for you, they are the ones who stop you from growing up. Growing up thins your crowd of friends, I agree.
In my point of view, the ones that stay are the ones that you think are beneficial to your life, they've been someone who made a huge change in you, and they are the ones who will be there for you no matter the time of the day, no matter the issue you're facing. These are the people who will analyse situations with you, tell you the kind of trouble you are in, be straightforward with you. You choose your friends, and honestly, as you grow older you might even lose a few closer friends because when you end up on a different path in life and your views differ, some times everything might just not work out. Life is as such, we might hate whatever that comes, but we move on, because one day, everything might work out once again.
We treasure the people we love because as each day passes, we know the time we have together becomes lesser, with jobs and relationships, the time left to spend with people we love just seems too limited.
This best friend of mine, Ame, we've been through so much, and growing up leaves us with the distance (physical distance), and somehow it made me treasure our friendship more. Every time she gets back on a holiday, I would try and spend as much time as I can with her, and often we're left sitting somewhere talking about life, changes, future and more than often, our past. So many years has passed, but I recently found out, we're finally on the same page of life, we finally see things the same, I'm not growing up alone from the rest of my friends. I'm glad that we never run out of things to talk about, that is what the best of friends do, talk about everything under the sun, share life stories, analyse life and plan about the future (not to forget, GOSSIP)
Growing up brings us closer to some, and further from other.
The life of a 21 (and one looking for a job). All the time in the world gives you the opportunity to think about everything in life. What you have installed for your future, what you did in the past, the things you've learnt, and for me, whether my certificate would bring me to my first job and whether it's what I really want in life. Everything becomes real when we grow up, the need to join the rat race, and the 'want' to peel away from the rat race and make it big.
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global_01_local_1_shard_00001926_processed.jsonl/32883
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What are the steps to easily identify which environment is configured for CD and CM? Suppose you are given with number Sitecore servers and you want to find out which one is being configured as. For some reasons, if all the servers have never been configured as CD vs CM what are the best approach to start configure them?
• what Sitecore version do you have? – Vlad Iobagiu Mar 29 at 4:42
• I have Sitecore 8.2 initial release – Ethan P Mar 30 at 22:17
up vote 7 down vote accepted
Answer to this question will slightly vary on your Sitecore Version but I am listing out most common differentiating factors. If earlier both the environments were configured correctly than you can easily find out the following difference:
Sitecore Admin Panel and Admin pages
Mostly Sitecore Admin Panel and Admin Pages is restricted on the CDs. Hence if on the URL if access to the Sitecore Admin console it restricted, means it is configured as CD.
Configuration Files on Content Management
1. Connection string will have all the databases configured – Core, Master, all Publishing Targets and Reporting DB (If you are using xDB, since you are on 8.2).
2. SwitchMasterToWeb.config will be either disabled or not configured.
3. If using xDb, Reporting Database should be configured on CM
4. The Robot Detection component is not required on a CM.
Configuration Files on Content Delivery
1. Connection String will mostly have only – Core, Web and Mongo DBs (If you are using xDB, since you are on 8.2). BUT NO MASTER DB.
2. SwitchMasterToWeb.config will be probably enabled and configured properly.
3. If using xDb, Collection Database should be configured on CDs.
4. The Robot Detection component is required on a CD.
Load Balanced
In most implementations CDs are load balanced, if you don’t have topology diagram of the current setup, check if it is an F5 URL communicating with more than 1 web servers at the background.
More detailed comparison of the configuration file can be found in this Excel:
Please refer the URLs below for more details, if needed:
Configure a Content Management Server
Configure a Content Delivery Server
1. URLs provided above are for Sitecore Version 8.2.
2. Assuming you don't have dedicated Processing and Reporting Servers configured. Cause if you have multiple content management servers, there should be a dedicated Reporting Service server.
3. Steps to configure CM and CD depends on your Sitecore Version, please update the question with the details and will update my answer accordingly.
• I think "Analytics" should be removed from "Core, Web and Analytics DBs" this list, per this: doc.sitecore.net/sitecore_experience_platform/82/… – Dan Solovay Oct 18 at 20:59
• @DanSolovay, the answer is based on an assumption that there are no Reporting and Aggregation servers in scaling, just 1 CM and 2 CD. As it is not mentioned in the question as well. Hence if we have just CM and CDs, connection string on CD will have the Analytics DB string. – Amitabh Vyas Oct 18 at 21:10
• Will it? In a non-scaled environment, doesn't CD write to MongoDB processing pool, and CM grabs from processing pool and writes to reporting db? – Dan Solovay Oct 19 at 14:03
• Correct. Hence the MongoDB connection strings will still be on CDs and Reporting DB connection strings on CMs. But I know where you are coming from, re-phrased my answer please have a look. – Amitabh Vyas Oct 19 at 14:17
• Looks good. Sitecore uses "reporting" and "analytics" rather loosely. Thanks for clarifying. – Dan Solovay Oct 19 at 15:34
CD ConnectionString Config would have only Core and Web Databases. CM ConnectionString Config should be Referring to Master as well.
In addition you can ping your CMS domain from CMD to get the IP of the server (If its not Load balanced).
There are many ways to understand the CM and CD environment.
Zones – Usually CM servers are kept in DCLAN Zone which is usually not accessible out side the client network. CD Servers are kept in DMZ which is globally accessible for public facing sites.
Sites Node - In Sitecore 8.0 and above you can go to sitecore.config file in Include folder. There unser node you will find all the sites including sitecore default sites like – Here you will get one node of your site, there you can check for the Database. If the database is pointing to “Master” then the site is a CM site or if it is pointing to “Web” it is CD site
Connection String – In Connection String for CM Server you will get connection strings for Core, Master and/or Web database. In Connection String for CD Server you will get connection strings for Core and Web database.
Your Answer
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global_01_local_1_shard_00001926_processed.jsonl/32892
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View more context
or you can make a validator for that one that will be checking if it's in the right parent class
We have a client that want to embed <script> code in the CMS for his social media curator accounts which is fine but I cant get it to render as HTML , it just shows the code rather than rendering. Anyone got any ideas please?
Sorry I am not to sure what that is, I have tried the HTMLText field using embed source?
Sorry tinymce is WYSIWYG in that case yes I am
hang on - you're trying to embed a script tag in tinymce or is a separate field?
1. <script type="text/javascript">
2. /* curator-feed */
3. (function(){
5. i.src = "https://cdn.curator.io/published/b54c3375-7ee1-41e3-8522-d3c1b6cf935a.js";
6. e = d.getElementsByTagName(s)[0];e.parentNode.insertBefore(i, e);
7. })();
8. </script>
and you're pasting that directly into the wysiwyg editor, or are you inserting it via the "source code" view of the editor?
He wants to add the above through the CMS but I cant get it render it just shows as you read it above
ok - pasting directly into the editor would convert everything to escaped HTML because it's meant to be a text entry form
you'd need to open the source code view and paste it there
BUT tinymce would remove script tags by default, so you'll need to allow them
see https://stackoverflow.com/a/24614829/2812842 (edited)
Script tags in TinyMCE fields are not saving correctly
Yeah soon as I save it inside source code view it clears it
that link should help me then , thank you
here's an example for how to enable it in SS: https://github.com/silverstripe/silverstripe-admin/blob/1/_config.php#L34 (edited)
1. TinyMCEConfig::get('cms')
2. ->setOptions([
3. 'extended_valid_elements' => 'script[language|type|src]'
4. ]);
Thank you - Do I use that code in _config.php or the class im trying to embed the script?
you'd be better to add a CuratorURL textfield to your page, allow them to put https://cdn.curator.io/published/b54c3375-7ee1-41e3-8522-d3c1b6cf935a.js into it, then render the rest of the script tag in a template and insert the URL
Yeah I also tried that but it breaks curator for some reason
ok, well whichever way works for you is fine, but that'd be my suggestion - otherwise you're allowing anyone with CMS edit access to insert arbitrary javascript into any page on the site
I'll give both a go, thank you for your help 🙂
FYI we do something similar to this with an A/B tester tool on http://silverstripe.org, TextField in the CMS for the URL and insert the rest of the script tag in a template if it's set. also common with google analytics tracking code - enter your code and then render the rest of the snippet in a template if it's set
Okay thank you I will check that out 🙂
+1 you really want this to go in the template and add plain text variables through the CMS
that link should help me then , thank you
How should I migrate elemental elements from elemental 1.x to 3.x (SS 3.x vs. 4.x)?
Probable it needs some remapping but is there a migration Task to reflect that BaseElement now extends now DO instead of Widget?
1. SilverStripe\ORM\DatabaseAdmin:
2. classname_value_remapping:
3. ElementalArea: DNADesign\Elemental\Models\ElementalArea
4. BaseElement: DNADesign\Elemental\Models\BaseElement
have you tried something and had problems? I would've thought that dev/build with the legacy classname remapping config would've done most of the work for you
migration runs trough but elements are all gone or not associated how they should.
I thought they are missing because of BaseElement vs. Widget
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Rank Tracker Enterprise on Software-File.com
Home > Network & Internet::Other > Rank Tracker Enterprise 8.23.21
Rank Tracker Enterprise
Publisher: Link-Assistant.Com: SEO tools
Product: Rank Tracker Enterprise
Version: 8.23.21
Cost: $ 299.75
File size: 229710 KB
Keywords: site ranking, web rankings, ranking software, website rankings, serp tracker, serps tool, keyword position checker, google ranki
Rank Tracker: must-have search engine positions checker for professionals.
Rank Tracker Enterprise is a powerful and fast-developing website rankings checker. Currently it supports 342 search engines including the big three Google, Yahoo! and Bing plus lots of regional and local search engines. Rank Tracker includes a forceful keyword research module with 19 mechanisms of keyword suggestion. A customizable reporting facility makes Rank Tracker an excellent tool for SEO companies and services.
Rank Tracker Enterprise - Related Software
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global_01_local_1_shard_00001926_processed.jsonl/32922
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Article Author:
Omeed Sizar
Article Editor:
Barbara Carr
10/29/2018 9:58:58 AM
PubMed Link:
Laryngotracheitis, laryngotracheobronchitis, and laryngotracheobronchopneumonitis are all included in the spectrum of croup. Croup is a common respiratory illness of the trachea, larynx, and bronchi that can lead to inspiratory stridor and barking cough. The parainfluenza virus typically causes croup, but a bacterial infection can also cause it. Croup is primarily a clinical diagnosis. Potentially life-threatening conditions such as epiglottitis or a foreign body in the airway must be ruled out first. Corticosteroids should be administered to all patients with croup and epinephrine is reserved in those with moderate to severe croup.
Etiology is most commonly viral with some cases caused by bacteria.
• Parainfluenza virus most commonly causes viral croup or acute laryngotracheitis, primarily types 1 and 2.
• Other causes include influenza A and B, measles, adenovirus, and respiratory syncytial virus (RSV).
• Spasmodic croup is caused by viruses that also cause acute laryngotracheitis, but lack signs of infection.
• Bacterial croup is divided into laryngeal diphtheria, bacterial tracheitis, laryngotracheobronchitis, and laryngotracheobronchopneumonitis.
• Laryngeal diphtheria is caused by Corynebacterium diphtheriae. Bacterial tracheitis, laryngotracheobronchitis, and laryngotracheobronchopneumonitis typically begin as viral infections which worsen due to secondary bacterial growth.
• The common bacterial causes are Staphylococcus aureus, Streptococcus pneumoniae, Hemophilus influenzae, and Moraxella catarrhalis.
Annually in the United States, croup accounts for 7% of hospitalizations in children younger than 5 years of age.[1] Croup affects about 3% of children per year, typically between the ages of 6 months and 3 years.[2] Parainfluenza virus accounts for more than 75% of croup infections. It is more common in boys than girls with a 1.5:1 ratio. Approximately 85% of cases are defined as mild croup, and less than 1% are considered severe croup.
Croup causes swelling of the larynx, trachea, and large bronchi due to infiltration of white blood cells. Swelling results in partial airway obstruction which, when significant, results in dramatically increased work of breathing, and the characteristic turbulent, noisy airflow known as stridor.
History and Physical
Croup is characterized by a "seal-like barking" cough, stridor, hoarseness, and difficulty breathing which typically becomes worse at night. Agitation worsens the stridor, and it can be heard at rest. Other symptoms include fever and dyspnea, but the absence of fever should not reduce suspicion for croup. Respiratory rate and heart rate may also be increased with a normal respiratory rate being between 20 to 30 breaths per minute. Visual inspection of nasal flaring, retraction, and rarely cyanosis increases suspicion for croup.
Typical Presentation
• One to 2 days of upper respiratory infection (URI) followed by barking cough and stridor
• Low-grade fever
• No drooling or dysphagia
• Duration is 3 to 7 days with the most severe symptoms on days 3 or 4
The most commonly used system for classifying the severity of croup is the Westley Score ranging from 0 to 17 points divided by five factors: stridor, retractions, cyanosis, level of consciousness, and air entry.
• Inspiratory Stridor: 0 (None); 1 (When agitated); 2 (At rest)
• Retractions: 0 (None); 1 (Mild); 2 (Moderate); 3 (Severe)
• Air Entry: 0 (Normal); 1 (Decreased); 2 (Markedly decreased)
• Cyanosis: 0 (None); 4 (When crying); 5 (At Rest)
• Level of consciousness: 0 (Alert); 5 (Disoriented)
Westley score less than or equal to 2 indicates mild croup.
Westley score between 3 to 5 indicates moderate croup.
Westley score between 6 to 11 indicates severe croup and a score greater than 12 indicates impending respiratory failure.
More than 85% of children present with mild disease; severe croup is rare (less than 1%).
Croup is typically a clinical diagnosis based on signs and symptoms.
• Consider nasal washings for influenza, RSV, and parainfluenza serologies.
• Rule out other obstructive conditions, such as epiglottitis, an airway foreign body, subglottic stenosis, angioedema, retropharyngeal abscess, and bacterial tracheitis.
• A frontal X-ray of the neck may be considered but is not routinely performed. It may show a characteristic narrowing of the trachea in 50% of cases, known as the steeple sign, because of the subglottic stenosis which resembles a steeple.
• Blood tests and viral culture are advised against, as they may cause unnecessary agitation and lead to further airway swelling and obstruction.
• Viral cultures, via nasopharyngeal aspiration, can confirm the cause but are usually restricted to research settings.
• Consider primary or secondary bacterial etiology if a patient is not responding to standard treatments.
Treatment / Management
Treatment depends on the severity based on the Westley croup score. Children with mild croup defined as Westley croup score less than 2 are given a single dose dexamethasone. Children with moderate to severe croup defined as a Westley croup score greater than 3 are given nebulized epinephrine in addition to dexamethasone.[3] Patients with diminished oxygen saturation should receive supplemental oxygen. Moderate to severe cases require up to 4 hours of observation and if the symptoms do not improve admission is required.
• Corticosteroids, such as dexamethasone, results in faster resolution of symptoms, decreased return to medical care, and decreased length of stay.[4]
• Dexamethasone is superior to budesonide for improving symptom scores, but there is no difference in readmission rates.
• Dexamethasone at a dose of 0.15 mg/kg, 0.3 mg/kg, and 0.6 mg/kg all appear to be equally effective, 0.6 mg/kg is the most commonly used.
• For moderate to severe cases, nebulized racemic epinephrine has been found to improve symptom scores at 30 minutes, but the benefits may wear off after 2 hours. Current recommendations advocate for a prolonged period of observation in patients receiving racemic epinephrine. If symptoms do not worsen after 4 hours of observation, consider discharge home with close follow-up.
• 0.5 mL per kg of L-epinephrine 1:1000 via nebulizer was more effective than racemic epinephrine at two hours because of its longer effects.[5]
• Deliver oxygen by "blow-by" administration as it causes less agitation than the use of a mask or nasal cannula.
• Approximately 0.2% of children require endotracheal intubation for respiratory support.
• Use the tube that is a one-half size smaller than normal for age/size of the patient to account for airway narrowing due to swelling and inflammation.
Hot Steam
• Studies have not demonstrated a significant improvement with the administration of inhaled hot steam or humidified air.
Cough Medicine
• Cough medicines, which usually contain dextromethorphan or guaifenesin, are discouraged.
• Little evidence supports the routine use of heliox in the treatment of croup.
• Croup is most commonly a viral disease. Antibiotics are reserved for cases when primary or secondary bacterial infection is suspected.
• In cases of secondary bacterial infection, vancomycin and cefotaxime are recommended.
• In severe cases associated with influenza A or B, antiviral neuraminidase inhibitors may be used.
Differential Diagnosis
Differential diagnosis includes bacterial tracheitis, epiglottitis, foreign body aspiration, hemangioma, peritonsillar abscess, neoplasm, retropharyngeal abscess, and smoke inhalation. It is extremely important to distinguish croup with epiglottitis because of the rapid deterioration in patients with epiglottitis. A cough is highly sensitive and specific for croup, whereas drooling is highly sensitive and specific for epiglottis.[6] Other symptoms to watch for in children with epiglottitis include acute onset dysphagia, odynophagia, high fever, and muffled voice. Children with peritonsillar abscess can have a sore throat, fever, and the classic "hot potato" voice. Children with retropharyngeal abscess can also have a fever, drooling, dysphagia, odynophagia but also have neck pain with a bulging posterior pharyngeal wall on neck radiography.
Pearls and Other Issues
Croup is a self-limited disease with most cases resolving within a few days. Uncommon complications may include bacterial tracheitis, pneumonia, pulmonary edema, and rarely, death.
Immunization against influenza and diphtheria may reduce the incidence of croup.
• Three hours since last nebulized racemic epinephrine
• Able to tolerate oral fluids
• Nontoxic appearance
• Reliable parents and a good understanding of return precautions
• Close follow-up for moderate or severe cases deemed appropriate for discharge
• Persistent respiratory signs and symptoms after two or more treatments with epinephrine
• Worsening symptoms
• Consider admission or longer observation periods for repeat visits
Enhancing Healthcare Team Outcomes
A community based randomized trial of children with mild to moderate croup found no difference in symptom scores between three daily doses of prednisolone 2 mg/kg and a single dose of dexamethasone 0.6 mg/kg.[7]
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Nilwood, IL Fishing FAQs
The Essentials to Getting Started
The Land of Lincoln is also a land of diverse fisheries. From the Mississippi River to Lake Michigan and all the waters in between, anglers in Illinois will find plenty of awesome places to drop a line. This are some things you'll need and need to know before you get to the water.
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global_01_local_1_shard_00001926_processed.jsonl/32936
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Personalizing a Word Problem to Increase Understanding
question 1 of 3
Which of the following word problems is the properly restated form of this word problem?
Linda brings four apples and Joey brings six apples. How many apples does each friend get if there are five friends?
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1. What important thing do you have to remember when restating word problems?
2. Joy takes a car and a boat to get to work. It takes Joy two hours to get to work each morning. If Joy spends 45 minutes on the boat, how long does she spend driving?
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About This Quiz and Worksheet
Students will be quizzed on how and why they should personalize word problems. The quiz is five questions long and provides explanations for each correct answer.
Quiz and Worksheet Goals
The quiz will test students' knowledge on:
• How to restate word problems
• Important information to remember when rewriting word problems
• Solving word problems
Skills Practiced
Students who take this quiz will use the following skills:
• Reading comprehension - ensure that you draw the most important information from the related personalizing word problems lesson
• Problem solving - use acquired knowledge to solve personalized practice problems
• Information recall - access the knowledge you've gained regarding when to restate word problems
• Knowledge application - use your knowledge to answer questions about the best methods of restating word problems
Additional Learning
To learn more about the information in this quiz, check out the accompanying lesson, Personalizing Word Problems to Increase Understanding. It will meet the following learning objectives:
• Define what it means to personalize or restate a word problem
• Learn how to restate a problem from various examples
• Understand how and why someone would want to personalize a word problem
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global_01_local_1_shard_00001926_processed.jsonl/32945
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SyferLock Help Center
Registering GridSoftToken through the Security Center
Provides instructions for updating GridSoftToken credentials through the security center
Log into Security Center
Log into Security Center
On the login screen, choose the Security Center option, after filling in your password and GridPIN.
Updating GridSoftToken information
Updating GridSoftToken information
1. Once logged into Security Center, choose the Manage GridSoftToken option
2. If the serial number needs to be changed, enter the updated Serial Number
3. Click Save
Note: The option to Disable GridSoftToken will be available only if GridSoftToken is installed as an optional feature
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global_01_local_1_shard_00001926_processed.jsonl/32946
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SyferLock Help Center
Importing Service Provider Metadata
Provides steps for importing the service provider metadata into the GridGuard system
Obtain the metadata file
Obtain the metadata file
The service provider should be able to provide you with a metadata file that can be imported into the GridGuard system. A typical metadata file is shown above.
If a metadata file cannot be provided, they should at a minimum provide you with the following:
1. ACS URL
2. Encryption Certificate
Creating the Service Provider configuration Endpoint
Creating the Service Provider configuration node
1. Select the SAML Configuration option
2. Right-click and select the '+ Add' option
Configuring the service provider node
Configuring the service provider node
Steps for configuring the service provider endpoint:
1. Provide a name used to identify the service provider endpoint. Use a simple name with just numbers, alphabets a-z, and underscores and hyphens as this name will be used as part of multiple URLs.
2. Specify the signing certificate that will be used to sign identity assertions that will be returned to the service provider.
3. If a metadata file has been provided to you, import the file by first selecting the file (+Choose) and then uploading it (using the Upload button). Importing the metadata should automatically populate values for the Entity ID and ACS URL
4. If the metadata can be downloaded from a URL, specify the Import SP metadata URL and click the Go button to automatically import the configuration
5. If the SAML service provider doesn't create SAML metadata, you can generate a SAML metadata file manually at the following URL to be used with GridGuard:
6. Set the validity time to the time, in minutes, the SAML session is valid.
7. Set the realm to the GridGuard realm that will be used to authenticate the user. Multiple realms can be selected.
8. Set the NameIdentifier to the value of the attribute that will be used to uniquely identify the user in the service provider's system. This must be common across all realms if multiple realm are selected.
9. Check if the identity assertion should be signed
10. Check if the identity assertion should be encrypted
11. If additional attributes need to be included in the identity assertion, provide a mapping of attribute names and value. For details on how to add additional attributes, please refer to this link.
12. Click the '+ Add Service Provider' button to add the service provider
13. Click 'Apply Changes' to apply configuration changes
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global_01_local_1_shard_00001926_processed.jsonl/32948
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Hereditary Magic is here!
“I was one of the few that still believed in vampires, ghouls, ghosts, werewolves, and all the monsters that lurk in the dark. I’d seen them. I’d killed them, and I feared them. Now one of them knew my name.”
Pool of Crimson
The Romance ReviewsNight Owl Reviews
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Not Everyone is Meant to Walk in Darkness
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global_01_local_1_shard_00001926_processed.jsonl/32953
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Synonyms to roughly speaking
all in all, all things considered, almost entirely, altogether, approximately, as a rule, as a whole, as an approximation, at large, broadly, broadly speaking, by and large, chiefly, commonly, effectually, en masse, essentially, exactly, generally, generally speaking, in general, in round numbers, in the main, in toto, just, mainly, mostly, normally, on balance, on the average, on the whole, ordinarily, overall, predominantly, prevailingly, purely, quite, roughly, routinely, speaking generally, substantially, totally, usually, utterly, virtually, wholly, after all, before the bench, before the court, ceteris paribus, considering, everything being equal, in court, sub judice, taking in
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global_01_local_1_shard_00001926_processed.jsonl/32995
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By: Peter Chamberlin
Michael Hayden said the clandestine agency is using Predator missile attacks to “tickle” enemy groups, to provoke a reaction.
“We use military operations to excite the enemy, prompting him to respond.”
The agency director was jokingly referring to the policy of committing multiple mass-murders of innocent citizens of Pakistan, as a tactic for provoking retaliation by their relatives. This immoral terrorist act is considered to be a legitimate military strategy by the demented CIA mind. It sees no wrong in committing criminal acts, to cause others to commit further criminal acts, as a rationale for starting a divisive world war for resources, under the guise of “self-defense.” The idea that committing acts of war, to cause a greater war is not a war crime itself, is a product of a deranged psychopathic mind. This psychopathic mind personified by the CIA is the scourge of mankind.
The American use of the Israeli terror tactic of “targeted assassinations” to perhaps kill one “wanted” individual (remember no “war” has been declared there), without concern for the attendant civilian death is a war crime. The use of flying terror platforms to fire Hellfire missiles into crowds of innocent people, in a country that you call your “ally” is either pure idiocy or evil of the highest order. The choice to fight a ground war from the air reaps little military gain at the enormous cost of widespread civilian death.
Agency Director Hayden said that the CIA is “working closely with the military…where American troops have fought Sunni insurgents.” If the agency was really working with our own military or with military leaders in allied nations then the war might not be at an impasse. In all war theaters the secret war has served to escalate the real war that our troops must fight, for political reasons. The question is, is the CIA a “rogue” agency creating problems for our own military, or is it doing so on White House orders?
Did the agency bother to consult with our allies the Pakistani Army on June 12, when it sent a Predator to kill 11 Pakistani soldiers at Gora Pai Outpost in the Mohmand region?
Hayden said, “Our pilots are targeting not structures, but individuals.”
But clearly, after watching the video of the Predator attack, who could believe that it is possible to identify who is being targeted on the ground by these terminator-planes?
Did the CIA bother to consult U.S. Joint Chiefs of Staff, Adm. Mike Mullen on the September 18 Predator strike that killed six and wounded three, a mere hours after he personally reassured Pakistan’s prime minister of “cooperation and coordination” on security issues?
Pakistani Foreign Minister Shah Mahmood Qureshi, who was one of those officials who met with Mullen, told reporters that Pakistani officials “were not informed” of the strike beforehand. Asked about Mullen’s statement, he said,
“It’s a clear, clear commitment to Pakistan to respect Pakistan’s sovereignty…and now if having said that there was an attack later in the night, that means there is some sort of an institutional disconnect on their side, and if so, they will have to sort it out,” he said.
Here we have evidence from a foreign perspective of the massive disconnect within the government of the United States, in this case, between the Pentagon and the CIA, over the spy agency’s running its own separate foreign policy in the war on terror. It is seen coming to a head over the covert military policy of the US spy bureau verses the legitimate policies of the actual military. This policy extends deep within the establishment reflecting the vast moral differences between most of our government and the super-secret spy bureau that flies our flag.
The brutal immoral CIA policies of terrorizing (sorry, I meant “tickling”) civilians to create panic and hopefully generate specific controlled reactions is not only the cause of the terror war, but it is the reason that the military cannot achieve anything approaching victory on either of the two other fronts. In Pakistan, as in all the world’s frontline states, the secret US policy actually creates terrorist groups to administer the “tickling” on behalf of the agency to the targeted people. This, in turn, make the local fight against insurgencies unwinnable, by any acceptable standards.
In Pakistan, the “local Taliban” (under the command of “public enemy number one,” Baitullah Mehsud), which US forces are allegedly targeting, are known among the local population as tools of the US, Indian, Afghan and Israeli secret services. Mehsud’s apparent immunity from American retaliation, his detailed knowledge of Pakistani troop movements and his highly-advanced communications equipment and weaponry is cited as proof of foreign sponsorship. In other words, the CIA is creating the justification (bombings in Pakistan and cross-border attacks from there into Afghanistan by CIA proxy fighters) that is providing a sort of legitimacy for military actions.
In Iraq, the same pattern of covert “tickling” was carried-out by shadowy US-connected terror groups, who drove the inter-religious civil war that successfully partitioned most of the country. The harsh attacks carried-out upon fellow Sunnis by these “al Qaida linked” groups pushed the Iraqis into fighting against themselves. The same thing was attempted in Lebanon with Sunni terrorist groups like Fatah al-Islam. In the Palestinian Territories the Security Forces carried-out the same function against the legitimate Hamas government forces. Before that, US-backed Muslim terrorists were brought into Yugoslavia who attacked (“tickled”) local Muslims to agitate for international intervention.
Before the demise of the Soviet Union and the creation of the new “Islamic threat” by the CIA, covert “tickling” operations were carried-out by our mercenary forces of right-wing extremist white guys in Europe, like Operation Gladio in Italy. The secret CIA armies there tickled our unfortunate European allies into electing hard-right political parties which supported American aggression.
Throughout all the previous examples, the CIA has followed the same “shock doctrine” of applying terror bombings to targeted populations in order to stimulate planned responses. This form of mind warfare has been developed by government psychologists and behavioralists studying the phenomenon since the fire-bombings of WWII were used to manipulate the German population. The link between political terrorism and democratic reactions was discovered when intensive fire-bombing pushed frightened enraged German citizens to demand government concessions to appease Allied bombers. The science of the “shock doctrine” was developed from these studies, over time, by government scientists, who refined it down to its essence, learning to use smaller shocks to achieve the same reactions.
This same policy of psychological warfare became the principle tool of the CIA, where it was used over many decades upon both friend and foe of the United States, even upon the American people themselves. Provocative “ticklings” of various types were administered to the American people to control social pressures, from the assassinations of our leaders, to the shocks of the destruction of our free press and our national economy. The American people were systematically shocked and demoralized, as we were driven like the cattle that they think we are down the road to the slaughterhouse.
On September 11, 2001, the wholesale slaughter of Americans began. American-allied intelligence agencies, worked in unison to administer the most severe “tickling” of all time, to a peaceful people who were normally slow to rouse to war, in order to start the stampede. Today, the CIA’s own war has been sabotaged by the very tactics it has chosen to employ, to the point where our voluntary military force is decimated and our national economy is following suit. The government psychiatrists and schemers overlooked their primary obstacle, they never figured on the depth of the human spirit to resist the great obscenity being cast upon us. Anyone who is given the ability to see automatically begins to fight back.
The CIA war against the people of the world and especially against the American people is one of the greatest tragedies and crimes of our time. Their hostile actions have brought the world to the edge of the cataclysm we now face. Whatever their ulterior reasons are for destroying the country that they have sworn allegiance to, they cannot be allowed to succeed in their terrorist plans. This is the government that must be overthrown, the secret government of the United States.
The CIA must be abolished. Our remaining moral leaders must step forward to de-fund the agency. Our military leaders must follow former Joint Chief Peter Pace’s example and refuse to carry-out immoral acts. The terminator planes being used by the CIA must be grounded. The proxy forces that they have created to “Balkanize” Pakistan just as they have done in Iraq must by stopped. Give the government there the help it needs by supporting the decisions it makes without attacking them for it.
Pakistan is not our enemy, but the CIA most definitely is.
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FB_IMG_1456768008801.jpgOur security editor Richard Morrell continues his coverage of RSA Conference 2016. Today he’s impressed with the Brit showing at San Francisco, and gets a chance to chat with the VP and CTO at Intel Security…
To call this day #2 of RSA Conference 2016 is a bit of a misnomer, since yesterday’s one-day conferences were really an overture. This morning queues for keynotes were snaking around the lobbies from 6.30am, with RSA president Amit Yoran opening to a packed house and celebrating the 25th anniversary of the show (you can catch up on highlights of the Tuesday keynote speeches at the RSA Conference YouTube Channel).
The British contingent at RSA is modest yet impressive this year. Ushered into RSA under the auspices of UK Trade and Investment (UKTI), an array of small British startups are prominently featured alongside more established UK players, and it’s very clear that Blighty is looking to be perceived as a significant force in the war on cybercrime.
Jamie Graves, founder of Edinburgh-based startup Zonefox
Jamie Graves, founder of Edinburgh-based startup Zonefox
One highlight among the stands was Zonefox, an Edinburgh-based startup out of the Codebase technology incubator in the shadow of Edinburgh castle, who talked me through high and low-level detail on their highly innovative endpoint monitoring and insider threat detection platform. The company was founded by Edinburgh Napier University alumnus Jamie Graves (bearded in photo, right), who received £650,000 funding in November of 2015. This is someone the sector should sit up and listen to, driving forward a company that’s an impressive advertisement for British ingenuity, drive, and our national determination to advance our current position as a major exporter of security services.
The prime highlight of today, however, was the opportunity to sit down with the ever-enigmatic Raj Samani, VP and CTO of Intel Security, and to record a podcast with him. Raj is one of the most sought-after speakers on the circuit, for good reason, having keynoted at Mobile World Congress last week in Barcelona, with another forthcoming at next week’s CeBIT.
If you’re a vendor or attendee at RSA 2016 and would like to be featured in one of Richard’s podcasts, please make contact with him via [email protected].
Here’s the second of Richard’s podcasts, featuring Raj Samani of Intel Security.
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When you absolutely have to outslut every mofo in the room
I have a curious fascination with clothes in SL which don’t look like they’d actually work in RL, and these trousers are a good example. How are they staying up? I mean really… Unless the safety pins are going through my legs, I dunno. Anyhoo, they are ridiculously slutty, and I like slutty. They’re low cut in places, uncut (fnar) in others, they also have prim bits too, and are nicely made thus getting a thumbs up. Lots of styles yadda yadda and YAY for flags on the legs, not just brit flags, there’s an american and a canadian one and I think an Aussie one too, so you can all be patriotic and proud of your country whilst showing a lil bit of minge and arse, fantastic.
Trews from Fuk’n’hawt
Top from Luck Inc
Hair from Gritty Kitty
Boots from Redgrave
Poses from Ana Lu, Animah/Persona and someone else who I apologise to unreservedly
1. #1 by paypabak on July 24, 2009 - 7:22 pm
One of my favorite dresses is like that … not slutty … but it can only be possible in RL if worn with a lot of glue used strategically in places I wouldn’t want glue to be! Doesn’t stop me from wearing it!
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The Batman origin theory not_sally and I have just developed (well, she came up with the original story, then I added a twist, and then she decided it was about Batman; overall, it's all her fault, and if she says she meant the theory to be about me somebody else, she's lying like Bruce Wayne explaining how he got those bruises).
Ladies and Gentlemen: Mark Millar, the Frank Miller of science.
From his message board, via io9, on the LHC:
[W]hat the FUCK is going on here? Am I the only person who thinks God Particle, possible Black Hole on the French/ Swiss Border, Recreating The Big Bang, etc, are all phrases I only want to read in New Gods? Where the fuck is James Bond and why isn't he KILLING these French fucks before they even push the button? Saddam was invaded and hung for not even HAVING nukes primed for his neighbours. These freaks genuinely risk ending the world!!!!
And for what? To see how the universe might have begun? Who gives a fuck? 5 billion pounds on a scientific folly when old people can't afford to heat their homes or kids are starving? Get outta here, egg-head! I don't care about dark matter, dark energy or even other dimensions. Best case scenario is we're sucked into a black hole, every atom in our body screaming as we die in a nano-second. Worst case scenario we're in The Mist or Cloverfield as Lovecraftian mofos come through this doorway and munch their way through us. Europeans creep me out, but none more so than Euro-SCIENTISTS. I declare a Jihad on all these boffins who risk reality itself in the name of their curiosity. No wonder Pol Pot killed everyone who wore glasses. At least you know where you are with bullies and jocks!!
cass, can you not
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global_01_local_1_shard_00001926_processed.jsonl/33062
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Back in November, I wrote about how I was getting back to basics…a rebuilding of my faith framework if you will. I’m working through the Bible from Genesis to Revelation with Larry Crabb’s 66 Love Letters as my companion.
Three months later I’m almost finished with Exodus.
I’m a slow reader, okay?
Anyway, I’m reading about Moses, Pharaoh and the plagues. Specifically the frog plague. Moses tells Pharaoh that God commands that he let the Israelites go free. Pharaoh and his people have just come through the water turning into blood plague. Next comes the frogs. According to Exodus 8, the frogs are everywhere: homes, beds, on people, in their ovens, etc.
Take a moment and picture those bad boys literally everywhere you go.
Pharaoh begs Moses to pray and ask God to take the frogs away. Moses tells Pharaoh he can pick the day and the time for the frogs to hop away. Personally, I think I’d say, “Now!” But Pharaoh says, “Tomorrow.”
Why live that way longer than you have to?
And then…I remembered a sermon that John Ortberg preached when he was on staff at Willow Creek Community Church. The congregation was reading through the Old Testament together. (Awesome time in my life. I highly recommend it). Ortberg was teaching on the plagues.
Now bear with me, it’s been over 8 years since I heard this sermon so the details are a bit sketchy but I remember JO asking us what things were we living with that we didn’t have to. Ortberg pointed out many things people chose to keep around in their lives and basically asked us, “Do you want frogs with that?”
Every time we choose to keep living with an addiction, a behavior…we’re choosing to live with the frogs.
I had just let my mentor know that I hadn’t been making any progress with my weight. I told her that I just don’t think I care anymore. She’ll kick my butt on that in due time but in light of remembering what JO preached, I do have to ask myself why am I choosing to live with the frogs.
Yay. More stuff to deal with.
Please tell me I’m not alone. Do you need to have an amphibian eviction?
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Little Things – WaveLength SAT tutoring + test prep – Jackson SAT class
I came into this class with scores it wasn’t so happy about and I knew this class would change them. You guys tell me all the little things I never knew about the SAT and how to beat it. Even though there was a ton of work for homework, doing it helped me improve my skills for the SAT. Thank you for all the great methods to use during the SAT.
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global_01_local_1_shard_00001926_processed.jsonl/33086
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Nothing Ever Dies by Viet Thanh Nguyen
“The most succinct explanation I’ve found about the meaning of the war, at least for Americans,” Nguyen writes, “comes from Martin Luther King Jr.: ‘If America’s soul becomes totally poisoned, part of the autopsy must read “Vietnam.”’ King then expressed concern that we’d have an endless series of wars unless we looked seriously into the reasons for the last or current one. This is the most important reason for Americans to remember what they call the Vietnam War, the fact that it was one conflict in a long line of horrific wars that came before it and after it.
For King, ‘the problem of racism, the problem of economic exploitation, and the problem of war are all tied together.’ The Vietnam War took place not only over there but also over here, because a war isn’t just about the shooting, but about the people who make and deliver and pay for the bullets. Though King refers to America, he may as well be gesturing to Vietnam, both revolutionary countries that haven’t lived up to their revolutions. For those of us who consider ourselves to be inheritors of one or both of these revolutions, or who’ve been influenced by them in some way, we have to know how we make memories and how we forget them so that we can beat their hearts back to life. That’s the project, or at least the hope, of this book.”
Nguyen goes on, “This is a book on war, memory, and identity. It proceeds from the idea that all wars are fought twice, the first time on the battlefield, the second time in memory. The pairing of war and memory is commonplace after the disasters of the 20th century, with tens of millions of dead crying out for commemoration, consecration, and even, if one believes in ghosts, consolation. The problem of war and memory is therefore first and foremost about how to remember the dead, who can’t speak for themselves.
How do we remember the nation and the people for whom the dead supposedly died? And how do we remember war itself, both war in general and the particular war that has shaped us? The problem of how to remember war is central to the identity of the nation, itself almost always founded on the violent conquest of territory and the subjugation of people. The battles that shaped the nation are most often remembered by the citizenry as defending the country, usually in the service of peace, justice, freedom, or other noble ideas. Dressed in this way, the wars of the past justify the wars of the present for which the citizen is willing to fight or at least pay taxes, wave flags, cast votes, and carry forth all the duties and rituals that affirm her or his identity as one with the nation.
Wars are as complex as individuals, but are remembered by names that tell us little. The Philippine-American War implies symmetry between two nations, yet it was Americans who seized the Philippines and instigated the carnage. The Korean War implies a conflict between Koreans, when China and the United States did most of the fighting. In the case of the Vietnam War, Americans invented the name – Vietnamese call it the American War, absolving themselves of what they did to one another and how they extended the war westwards into Cambodia and Laos. The North Vietnamese sent troops and materiel through Cambodia and Laos, and the U.S. bombing of these efforts, as well as the civil wars that flared up in both countries, killed approximately 400,000 in Laos and 700,000 in Cambodia. If we count what happened in a bomb-wrecked, politically destabilized Cambodia during the Khmer Rouge regime of 1975–1979, a postscript to the war, the number of dead would be an additional two million, or close to one-third of the population, although some estimates say the count was only 1.7 million, a quarter of the population. The body count in Vietnam for all sides was three million, a tenth of the population, while the American dead amounted to 0.035% of the U.S. population.
A call for war is usually accompanied by a demand that the citizenry remember a limited sense of identity and a narrow sense of the collective that extends only to family, tribe, and nation. Those against war call for a broader human identity, hoping that such expansiveness will reduce the chances of conflict. Those who resist war also call for remembering enemies and victims, the weak and the forgotten, the marginalized and the minor, the women and the children, the environment and the animals, all of whom suffer during war and most of whom are usually forgotten in nationalist memories of war.
Art is the artifact of the imagination, and the imagination is the best manifestation of immortality possessed by the human species, a collective tablet recording both human and inhuman deeds and desires. The powerful fear art’s potentially enduring quality and its influence on memory, and thus they seek to dismiss, co-opt, or suppress it. In this book I examine a spectrum of artistic work on war and memory, from those who endorse the values of the powerful to those who seek to subvert them. Even given how many artists are complicit with power, I remain optimistic that in the centuries yet to come, what people will remember of the Vietnam or any other war will most likely be a handful of outstanding works of art that resist power and war, as well as a history book or two.
Both memory and forgetting are subject not only to the fabrications of art, but also to the commodification of industry, which seeks to capture and domesticate art. An entire memory industry exists, ready to capitalize on history. Thus, memory amateurs fashion souvenirs and memorabilia; nostalgic hobbyists dress up in period costume and reenact battles; tourists visit battlefields, historical sites, and museums; and television channels air documentaries.
The Pentagon’s war of attrition in Vietnam was matched by Hollywood’s ‘Apocalypse Now’’s celluloid campaign to refight the war on global movie screens. The American wars in Iraq and Afghanistan have begun to receive the same propagandistic treatment in films like ‘Zero Dark Thirty’ and ‘American Sniper.’ ‘Zero Dark Thirty’ views CIA torture and the killing of Osama Bin Laden through the eyes of a CIA agent, encouraging the viewer to empathize with the CIA, while ‘American Sniper’ is about a soldier who killed 160 Iraqis, an experience seen not only through his eyes but through the scope of his rifle. No matter the horrors that Americans may see on their screens – the beheadings, the suicide bombings, the mass executions, the waves of refugees, the drone’s eye view of war – viewers who aren’t physically present at these events are anesthetized into resignation and watching the news as an awful form of entertainment. This is the ‘society of the spectacle’ of which theorist Guy Debord spoke, a society in which all horror is revealed and nothing is done on the part of the average citizen to resist it. If we look at a spectacular war movie such as ‘American Sniper’ in isolation, it appears to be part of a memory industry, but if we look at it as part of Hollywood, and Hollywood as a component of the military-industrial complex, we see that the ultimate goal of this industry is to reproduce power and inequality, as well as to fulfill the needs of the war machine.
Everyone participates in the production of memory, though not equally. One sign of this inequality is that while the United States lost the real war, it won the memory war on most of the world’s cultural fronts outside of Vietnam, dominating as it does moviemaking, book publishing, fine art, and the production of historical archives.
English-language products are more accessible than Vietnamese ones, or at least much more likely to be translated, while American memories are varnished with a kind of coolness that Vietnamese memories don’t yet possess. Even Korean memories of the war – South Korea having been America’s most important ally – travel more fluidly on the international circuitry of commodification and desirability. Vietnam, Laos, and Cambodia are much weaker powers, and as a result, their memories usually have, at best, local and national distribution and impact.
Acts of the imagination, the creation of memory works, and the entire artistic enterprise are crucial to just memory, but it can never be fulfilled solely through them, since art and ethical work without power are never enough to effect change. Just memory will only be possible when the weak, the poor, the marginalized, the different, and the demonized, or their advocates, can influence or even seize the industries of memory.
Whatever may be noble and heroic in war is found in us, and whatever is evil and horrific in war is in us too. A just memory demands that we recognize and see how the inhuman inhabits the human in each of us. Civilizations are built on forgotten barbarism toward others.
Beautiful, quiet war cemeteries mask the certainty, recorded in photographs, that these dead died in heaps, in fragments, in piles, in pieces, their limbs bent at impossible angles and their muddy clothes sometimes ripped from their bodies by the velocity of the manmade force that took their lives. We usually remember our own war dead as noble, virtuous, suffering, and sacrificial. If and when we can acknowledge they committed acts that can’t be reconciled with law and morality, we may excuse those acts and their agents by blaming extenuating circumstances, such as the stress of combat or the enemy acting immorally first. We continue to think of those from our side as human, demanding understanding and empathy as people endowed with complexities of feeling, experience, and perspective. Those of the other side, our enemies, or at least those unfriendly or alien to us, tend to lack those complexities.
Still, some works of art are more critical. Bao Ninh’s The Sorrow of War was a landmark novel that expressed for the first time how the noble war to liberate the fatherland was oftentimes horrific for the soldiers who fought in it. The novel begins in the months following the end of the war, with a team searching for the missing and the dead. Kien, the soldier at the novel’s center and the sole survivor of his platoon, vividly remembers the men and women he killed as well as his dead comrades. Still, he might have been able to bear these horrors but for the gangrenous disillusionment of the postwar years. ‘This kind of peace?’ says the driver of the truck bearing the dead. ‘People have unmasked themselves and revealed their true, horrible selves. So much blood, so many lives were sacrificed – for what?’ This is the universal question of the disillusioned soldier. In an effort to make sense of death and disillusionment, of being surrounded by the dead, Kien becomes a writer. He’s intent on imposing a plot on the past, ‘but relentlessly, his pen disobeyed him. Each page revived one story of death after another and gradually the stories swirled back deep into the primitive jungles of war, quietly re-stoking his horrible furnace of war memories.’ Gusts of images swirl from this furnace until they settle near the novel’s end, leaving him with two traumatic memories. The first is the fate of Hoa, a female guide who led his men toward the safety of Cambodia. When American troops hunt them, she stays behind as a decoy, killing their tracker dog. After they capture her, the Americans, black and white, take turns raping her. Kien watches from a distance, too afraid to save her. Remembering this horrible scene provokes Kien into recalling another scene that came before it. In the earlier event, a teenage Kien sets off to war, accompanied on the train by his beautiful girlfriend Phuong. He’s so devoted to her that he cannot bring himself to make love to her, despite her repeated invitations. On the train, however, he can’t protect her from fellow soldiers intent on gang-raping her. It was from that moment, when Phuong was violently taken from him, that the bloodshed truly began and his life entered into bloody suffering and failure.’ The novel traces Kien’s journey into the past, where war and love’s paper-thin abstractions are fed into memory’s hot furnace, the ashes revealing how the heady ideals of romance, purity, and patriotism devolve into rape, slaughter, and trauma. The war and the Communist Party may be condemned in the pages of this novel, but not the young people and true patriots who sacrificed themselves. Both an idealist in looking back and a cynic in looking at the present, Kien isn’t fit to live in a postwar society that only speaks about the glorious brightness of war. He, like many of the war’s survivors, men and women both, dwells in the crepuscular margins of melancholy, loss, and sorrow.
The greatest work of collective memory the defeated South Vietnamese have created isn’t a museum, memorial, or a work of fiction, but their archipelago of overseas communities, the largest and most famous of which is Little Saigon in Orange County, California. Little Saigon’s residents see it as the embodiment of the ‘American Dream in Vietnamese,’ where capitalism and free choice reign, a much belated strategic hamlet. On April 30th, the date of Saigon’s fall, which they call Black April, hundreds of veterans of the Republic of Vietnam’s military forces gather at the Vietnam War Monument in Freedom Park in Garden Grove, Orange County. A portable memorial showcases photographs of communist atrocities and ragged boat people. Commemorative wreaths decorate a shrine honoring dead soldiers. Speeches are given by local politicians and former generals and admirals, one of whom, during the memorial’s dedication in 2003, proclaimed the invasion of Iraq to be an extension of the Vietnam War. Once again, America was defending freedom, a claim with which no one disagreed. The national anthems of both the United States and the Republic of Vietnam play as honor guards march forth with the flags of both countries, parading before veterans displaying themselves in recreations of their old uniforms. The veterans are senior citizens, their supporters numbering in the several thousands at this dedication and in the several hundreds in subsequent years.
Vietnamese American culture, for better and for worse, foregrounds the adaptability of the Vietnamese and the promise of the American dream, albeit with some degree of ambivalence. American veterans have rebuffed the request of Vietnamese veterans to be included in their war memorials in places such as Kansas City, and no mention of Vietnamese veterans exists in the Vietnam Veterans Memorial of Washington, DC. Arlington National Cemetery would also presumably turn these veterans away if they asked to be buried there. This happened to another American ally, General Vang Pao, leader of the Hmong soldiers who fought for the CIA in Laos during the so-called Secret War. Good enough to die for American interests in vast numbers, good enough to lose their home to America’s enemies, these Hmong soldiers aren’t good enough to be buried alongside American soldiers.
Many things are seen at the Vietnam War Memorial in Washington, with the three most important being the names of the dead, the presence of others, and the reflection of oneself in the wall’s dark mirror. The names call forth to visitors, who themselves, as pilgrims and mourners, call on the names. This site, these names, and these visitors create a visible and sometimes audible communal experience of memory. Present in the black wall are redeemed American soldiers. Absent are the casualties who are easier to forget: the veterans who suffer from trauma, are homeless, or have committed suicide. Collectively, these postwar dead and wounded far outnumber the wartime deaths, but this nation, like other nations, has difficulty acknowledging them and their ills. Nations prefer that wars finish quickly, the wounds cauterized in memory through the conventionally understood ‘war story’ rather than remaining open and infected.
The wall’s power doesn’t come from its commitment to war and soldiers, but from its ambivalence about them. The black wall is a mirror, showing the figures and faces of visitors over the names of the dead, and a barrier separating the living from the dead. It foregrounds feelings of recognition, alienation, intimacy, and distance in its depiction of the relationship between the living and the dead. The dead belong to the living but are also irrevocably other. And yet that otherness – the mystery and terror of death – is one that will inevitably be shared by the living, who sense the otherness of their own inevitable mortality calling to them from behind the wall. What makes the wall powerful is its embodiment of remembering oneself as well as its evocation of otherness. Maya Lin’s reflections on the wall’s design suggest that the world around her and the memory of being both oneself and other shaped her aesthetic. ‘To some, I’m not really an American,’ she writes, reflecting on her childhood in the American Midwest and the controversy around her selection. Lin was a college student when she won the competition for the design of the memorial, and some viewed her selection as an affront. They couldn’t understand how a woman, a youth, and a Chinese American could design a memorial for men, soldiers, and Americans. The ‘feeling of being other has profoundly shaped my way of looking at the world as if from a distance, a third-person observer,’ Lin writes.” Nguyen reminds us that this “double consciousness” is a common, perhaps universal experience for racial minorities in America, first noted in W. E. B. DuBois’s The Souls of Black Folk (1903).
“While minorities may experience double consciousness regularly, even daily, the power of the black wall is that it conveys that sense to individuals who aren’t used to experiencing it. Visitors experience the double consciousness of seeing themselves and being seen by the dead, a moment of double consciousness reconciled for many by the commemorative, nationalist calls delivered by presidents, soldiers, and veterans around the wall.”
Nguyen goes on to the subject of “remembering others,” those on the other side, or somehow bucking the official version of events, as Vietnamese author Duong Thu Huong, “war veteran and one time member of the Communist Party,” did in her fiction. In The Paradise of the Blind, “she examined the land reforms of the 1950s, when the party sought to redistribute land from landowners to peasants and encouraged peasants to denounce landowners. The excesses led to the execution of even minor landowners and innocent peasants, targeted by their fellow peasants and zealous cadres. Thousands died and Ho Chi Minh apologized. Duong’s denunciation of the party grew more strident and more contemporary in Novel without a Name, in which she calls the party cadres of the postwar years ‘little yellow despots.’ The novel is also notable for its evocation of Vietnam’s imperialist history, its long march south to escape Chinese influence and to occupy the lands of numerous tribes and nations, including Cambodians and Cham. The hero of the novel visits the land of the Cham and dreams of his ancestor who fled from the barbarians from the north and bore arms against those who lived in the south. It was an unending circle of crimes…history is enmired in crime.’ The party denounced Duong, censored her, and placed her under house arrest for committing the crime of remembering those whom the party considered to be others and exposing the crimes committed by people of her own side. But while the party considered her a traitor, Western publishers and readers considered her to be a dissident who spoke for justice, a heroic author who couldn’t be contained by communism’s provincial ideology. Banned at home, her novels were published abroad, for the West likes to translate the enemies of its enemies.
We are never without identity and never without ideology, whether we like it or not, whether we acknowledge it or not.
My realization of my racialization arrived early in my adolescence, through jarring encounters with fictions, other people’s memories. At much too young an age, my preteen self read Larry Heinemann’s Close Quarters (1977) and watched Apocalypse Now (1979). I have never forgotten the scene in Close Quarters where American soldiers gang rape a toothless Vietnamese prostitute, holding a gun to her head and giving her the choice of either blowing them all or being blown away. Or the moment in Apocalypse Now when American sailors massacre a sampan full of civilians, the coup de grace delivered by Captain Willard when he executes the sole survivor – also a woman, since the Vietnamese woman is the ultimate gook, different from the American soldier through race, culture, language, and gender. She is the complete and threatening object of both rapacious desire and murderous fear, the embodiment of the whole mysterious, enticing, forbidding, and dangerous country of Vietnam. These accounts of rape and murder were only stories by an author and artist intent on showing, without compromise, the horror of war, but fictional stories are experiences as valid as historical ones, and they can obliterate as much as weapons can.
To be forgotten or to be disremembered – these are the choices left to the southeast Asians of the former Indochina in the discourse of the gook, as well as any other Asians unfortunate enough to be mistaken for such a creature. If Maya Lin’s body is invisible in the war memorial she created, so are all the bodies like it, those of southeast Asians whose names are nowhere to be found in it. The Vietnamese are conspicuously absent in their roles as collaborators, victims, enemies, or simply the people on whose land and over whom this war was fought. Within the nationalist context of the Washington Mall, the Vietnam Veterans Memorial must necessarily ‘forget’ the Vietnamese and cast the Vietnam veterans as the primary victims of the war. The memorial shows that remembering can be a form of forgetting, a mnemonic sleight of hand that in this case substitutes 58,000 American soldiers for three million Vietnamese. As the photographer Philip Jones Griffiths observes, ‘Everyone should know one simple statistic: the Washington, D.C., memorial to the American war dead is 150 yards long; if a similar monument were built with the same density of names of the Vietnamese who died, it would be nine miles long.’ But it isn’t only the Vietnamese who are invisible, forgettable, and unrecognized.
Southeast Asians from Cambodia and Laos haven’t forgotten their living and their dead, as the poet Mai Neng Moua shows in her poem ‘D.C.’ Moua asks for recognition and acknowledgment of the Hmong soldier as a Vietnam veteran, just as South Vietnamese soldiers in the United States have done. How can we recall the past in a way that does justice to the forgotten, the excluded, the oppressed, the dead, the ghosts? In his monumental Memory, History, Forgetting, Paul Ricoeur argues that justice is a virtue always ‘turned toward others…The duty of memory is the duty to do justice, through memories, to an other than the self.’ And: ‘moral priority belongs to the victims…The victim at issue here is the other victim, other than ourselves.’ In short, justice always resides with remembering the other. Ricoeur’s approach to memory is powerful and persuasive, at least for anyone invested in resistance against forgetting or the demands of subordinated people for justice. In a similar vein, critic Paul Gilroy calls for a ‘principled exposure to the claims of otherness.’ Gilroy, like Ricoeur and myself, advocates for the idea that victims shouldn’t be the only ones responsible for remembering and telling their stories, if only because that would encourage them to see themselves only in terms of victimization.
An ethics of recalling others is defined, paradoxically, by acknowledging that those we consider to be others are neither other nor ideal. As something is always being forgotten and strangers are always appearing, this mode of remembering others is a perpetual motion machine, oriented toward inclusion and reconciliation.
Recognition is intimately tied to memory. We remember those we recognize, and we recognize those we remember. Calls for remembering one’s own and remembering others are based on the urge to think of one’s own as human, and then, ultimately, to think of others as human, too. But even as tolerant, humanistic societies have called for equality and human rights, they’ve never found a shortage of inhuman others to justify war and violence. Identifying with the human and denying one’s inhumanity, and the inhumanity of one’s own, circulates through nationalism, capitalism, and racism, as well as through the humanities. Reminding ourselves that being human also means being inhuman is important because it’s so easy to forget our inhumanity or to displace it onto other humans. If we don’t recognize our capacity to victimize, then it would be difficult for us to prevent the victimization carried out on our behalf, or which we do ourselves. Likewise, the slogans to always remember and never forget, while seemingly inarguable on the surface, are sometimes, even often, tainted by piousness, sentimentality, or hypocrisy. When we say always remember and never forget, we usually mean to always remember and never forget what was done to us or to our friends and allies. Of the terrible things that we’ve done or condoned, the less said and the less remembered the better.
An ethics of recognition says that the other is both human and inhuman, as are we. When we recognize our capacity to do harm, we can reconcile with others who we feel have hurt us. This ethics of recognition might be more of an antidote to war and conflict than remembering others, for if we recognize that we can do damage, then perhaps we would go to war less readily and be more open to reconciliation in its aftermath. Refusing to recognize our capacity to inflict damage doesn’t preclude reconciliation with those who might have injured us, but it does encourage us to seek concessions and confessions from these others, who may want the same from us.
The way the global antiwar movement usually saw the Vietnamese – and often still does – is an archetypal case of treating the other as victim and the victim as other, freezing them in perpetual suffering and noble heroism. Thus the antiwar movement elevated Ho Chi Minh to iconic status, waved the flag of the National Liberation Front, praised the communist Vietnamese as heroic revolutionaries defying American imperialism, accepted communist propaganda that the South Vietnamese were traitors or puppets, and was mostly blind to the Stalinist direction of the Vietnamese Communist Party. Seeing the other only as a victim treats the other as an object of sympathy or pity, to be idealized or patronized. Existing as the object of or excuse for one’s theory or outrage, the other remains, at worst, unworthy of study, and, at best, beyond criticism.
To be a subject, rather than to be an other, means that one can be guilty, and such guilt can be and should be examined as fully as Western guilt. The kind of antiwar sentiment that keeps others in their (innocent) place also manages to keep the (guilty) West’s upper hand above the (pitiful) rest. This maneuver toward continued superiority, through being able to feel guilt, and made the center of attention, is staged through Western dramas of self-flagellation. Thus, much of the American artistic and cultural work about the Vietnam War, even as it engages in anti-American criticism, places Americans firmly and crudely at the story’s center. Exhibit one: Brian de Palma’s film, Casualties of War, which depicts the true story of American soldiers who kidnap, gang rape, and murder a young Vietnamese woman. The result, cinematically, is a horrific rendition of victimization, in which both the soldiers and de Palma brutalize the Vietnamese woman and silence her for good. He would go on to make Redacted, also based on a true story about American soldiers in Iraq who kidnap, gang rape, and kill an Iraqi girl. The movie not only repeats the graphic victimization, but also implies that the war in Iraq repeats the war in Vietnam. In both movies, the victim elicits pity and sympathy, but is silenced. Her lack of a voice allows Americans to talk on her behalf. She and others like her are transformed into perpetual victims interchangeable with their traumas, visible to Americans only when they stimulate American guilt. As victims, or as villains and revolutionary heroes, these others are never granted full subjectivity by the West,
To deal with actual others, we’d have to confront their lives, their cultures, their particularities, their names, and so on. In doing so, we’d see that they are, like ourselves, self-interested and susceptible to the messages of their societies, cultures, industries, states, and war machines. Man is ever and always implicated in power – no one is innocent except the infant and the most abject victim. Power must be used; the only question is whether it will be used ethically. Rather than retreat from our implication in power, we should consider exercising power as a necessary action in need of ethical principles that look beyond the idealizations of heroes and villains, good and bad, and us and them.
The Khmer Rouge regime led to the death, through murder, starvation, and illness, of approximately 1.7 million Cambodians out of a population of about 7 million. During this time, the Khmer Rouge created the faceless Angkar, or Organization, that ruled all of Cambodian society, mandating uniform haircuts and clothing, eliminating family relations and human affections, and transforming the entire population into a compulsory labor force. Khmer Rouge policies were retribution against the ‘new people,’ a population embodying Western influence and class inequality, in contrast to the ‘base people,’ the peasantry. Only the deaf, the dumb, and the mute would survive, becoming faceless parts of a revolutionary society, a utopia that would erase the unequal past and begin anew from Year Zero. This was the drive for totality of which philosopher Emmanuel Levinas speaks, the impulse to subsume everything, all difference, all others, into the same. Colonialism was also an expression of this drive for totality. What the French did to the Khmer foreshadowed the extermination that the Khmer would do to themselves.
The United Nations refuses to use genocide to describe what happened to the Cambodian people, reasoning that it was Khmer killing Khmer in most instances, while a genocide is one ethnic group singling out another. Rithy Panh refuses this bureaucratic interpretation when he, along with cowriter Christophe Bataille, says that ‘the invention of a group within a larger group, of a group of human beings considered different, dangerous, toxic, suitable for destruction – is that not the very definition of genocide?’ Panh calls this culling ‘the elimination,’ the title of his powerful, spare, unsentimental memoir of having survived the genocide as a teenager and ultimately confronting the only Khmer Rouge official convicted at that time of crimes against humanity, the commandant of S-21, Duch. The Elimination is a meditation on the effects of the genocide and the psychology of the perpetrators, represented by Duch, who allows Panh to interview him repeatedly, face to face. Duch tries to impress on Panh that he, too, would have done the same, an implication that Panh refuses. Panh tries to convince Duch that he must take responsibility for his actions.”
According to Wikipedia, “Kang Kek Iew, nom de guerre Comrade Duch, born November 17, 1942, is a prisoner, war criminal and former leader in the Khmer Rouge movement, which ruled Democratic Kampuchea from 1975 to 1979. As the head of the government’s internal security branch, he oversaw the Tuol Sleng (S-21) prison camp where thousands were held for interrogation and torture. (S-21, in the Cambodian capital Phnom Penh, is now the Tuol Sleng Genocide Museum. Tuol Sleng was just one of at least 150 execution centers established by the Khmer Rouge. According to Ben Kiernan, ‘all but seven of the 20,000 Tuol Sleng prisoners’ were executed.) The first Khmer Rouge leader to be tried by the Extraordinary Chambers in the Courts of Cambodia, Duch was convicted of crimes against humanity, murder, and torture and sentenced to 30 years’ imprisonment. On February 2, 2012, his sentence was extended to life imprisonment by the Extraordinary Chambers in the Courts of Cambodia.”
Nguyen writes: “Duch is both human, and someone outside the human community who can only reclaim his humanity through acknowledging what he’s done. Panh doesn’t urge this recognition only at the level of the individual, reminding us that Duch is also the face of the regime. He’s a unique perpetrator, and perhaps victim, but the catalog of horrors he oversaw, exceeding anything dreamed up by Hollywood, are an outcome of history and the species. Since the crimes committed by Democratic Kampuchea, and the intention behind them, were incontrovertibly human, they involved man in his universality, man in his entirety, man in history and in politics. No one can consider these crimes as a geographical peculiarity or historical oddity; on the contrary, the 20th century reached its fulfillment in that place. Panh hesitates on whether the genocide is the culmination of Western thinking, but not on demanding that we see how ‘the history of Cambodia is in the deepest sense our history, human history.’ The genocide was an expression of inhumanity – and therefore of humanity – like a number of horrific events before and since, as universal, in its abomination, as great art is in its beauty. ‘I believe in the universality of the Khmer Rouge’s crime,’ Panh says, ‘just as the Khmer Rouge believed in the universality of their utopia.’ Confronting this universality of the genocide and the simultaneous inhumanity and humanity of Duch, the Everyman of the Khmer Rouge, Panh doesn’t allow himself either retribution or resignation.
He creates art, his feature film The Missing Picture, to address Duch, the genocide, and his personal experience of survival and witnessing most of his family die from starvation and illness. In an unexpected gesture, Panh recreates the world of the Khmer Rouge era through the use of hand-carved figurines that stand in for himself and the people of whom he talks. The aesthetic decision is as persuasive and satisfying as Art Spiegelman’s turn to comics in Maus for addressing the Holocaust. He drew Nazis as cats and Jews as mice, and Panh, facing an equally incomprehensible death world, turned to inhuman figurines as a way to approach inhumanity. The immobilized faces of these figurines, carved by the artist Mang Satire, achieve an expressive, emotional transfiguration when fused with the film’s music, narration, and miniature mise-en-scènes, diorama-like recreations of the labor camps, fields, huts, and hospital where Panh’s family worked and died from starvation and illness. Artistic efforts such as Panh’s and Mang’s are the opposite of resignation, and they are not retributions. Instead, these artists seek to return to the scene of the crime in an effort to understand it. The Elimination and The Missing Picture are two of the finest works of art and memory to deal with the genocide, powerful partly because they abolish the sentimentality, the aesthetic weaknesses, and the fear of assigning responsibility to Western countries that limit so many works from other Cambodians. Panh confronts the difficult possibility that after thirty years, the Khmer Rouge remain victorious: the dead are dead; they’ve been erased from the face of the earth. His work doesn’t raise the dead, bring us rest, or mellow us. But it gives us back our humanity, our intelligence, our history. Sometime it even ennobles us. It makes us alive.
As he works to remember, Panh is concerned with ‘the faces of the torturers. Obviously I’ve met a number of them. Sometimes they laugh. Sometimes they’re arrogant. Sometimes they’re agitated. Often they seem insensible. Stubborn. Yes, torturers can be sad too.’ In his documentary S-21, Panh meets several of the prison’s guards and torturers and persuades them to recreate and repeat their daily actions, their acts of interrogation and torture, grown men recalling their lives as teenagers. From Panh’s point of view, these men are others, living embodiments of a mystery he seeks to understand – how did this genocide happen? How did people do this? Why is no one held responsible? These questions also interest filmmaker Socheata Poeuv. In her documentary New Year Baby, she brings her father from America back to Cambodia and surprises him by arranging a meeting with a former Khmer Rouge cadre. Her father, a survivor of the era, hates the Khmer Rouge and doesn’t want to meet the cadre, but Poeuv says, ‘I want to see his face.’ Like many others, ‘I didn’t understand how a whole country could suffer through this and not demand justice.’ But in a country divided into new people and base people, in which many were the active agents of death but many more were silent witnesses and complicit spectators who did nothing in order to survive, is it a surprise how difficult it is to achieve justice? Who’s responsible? While the United Nations and the Cambodian government are jointly involved in prosecuting the five highest-ranking Khmer Rouge leaders (of whom Duch, the lowest-ranking, was the first convicted), the legal effort to bring justice is at best symbolic, since thousands of real murderers won’t be prosecuted, and hundreds of thousands of complicit Khmer won’t be touched or named. Like some of the Khmer Rouge who have, more or less, confessed, Duch admits to certain actions, but deflects his responsibility by pointing to a force beyond him: Angkar, the Organization, whose faceless presence so terrified the victims of the Khmer Rouge. The Organization spoke through its cadres, but it was unclear to almost everyone, including most of the cadres, who the Organization was. To Cambodians, it seemed to be power itself, separated from any individual man?
The rest of the world looks with horror at Cambodia and the Khmer Rouge and wonders how the genocide happened, when the reality is that it could have happened anywhere with the right inhuman conditions. To speak of Cambodians in this way isn’t to deny history or power: the responsibility of the French in colonizing Cambodia, the Americans in bombing the country, the North Vietnamese in extending their war through the country, or the Chinese in supporting the Khmer Rouge even with knowledge of their atrocities. To speak of Cambodians as bearing widespread responsibility for the genocide doesn’t mean that they’re culturally unique in their ability to commit murder or allow it to happen. Panh points out that the Cambodian peasants invoked by the Khmer Rouge as the reason for their cause – peasants exploited by French colonization and Cambodian hierarchy, then bombed by American planes – are still poor. If they weren’t on the side of justice during the Khmer Rouge era, they’re also people for whom justice has not been done in the years afterward. Their situation is absurd, horrible, a low-level and continuous crime that’s lasted centuries.
The crimes recorded by these memorials weren’t committed by monsters and enemies of the state. They were committed by humans whose deeds would have been lionized if their state and side had triumphed. The Khmer Rouge believed they were on the side of justice, just as radical Islamists and Western states do today.
In the ethics of remembering one’s own, the simplest and most explicitly conservative mode, we remember our humanity and the inhumanity of others, while forgetting our inhumanity and the humanity of others. This is the ethical mode most conducive to war, patriotism, and jingoism, as it reduces our others to the flattest of enemies. The more complex ethics of remembering others operates in two registers – the liberal one where we remember our humanity and the radical one where we remember our inhumanity. In both registers, we remember the humanity of others and forget their inhumanity. The liberal register where we remember our humanity is also conducive to war, thoug usually carried out in humanitarian guises, as rescue operations for the good other (which may require us killing, with great regret, the bad other). The more radical version, where we remember our inhumanity, is the driving force behind antiwar feeling, as we worry about the terrible things we can do. And yet there is a level of deception in this radical register, too, for if we also see only the humanity of others, and not their inhumanity, we’re not seeing them in the same way we see ourselves.
To avoid simplifying the other, the ethics of recognition demands that we remember our humanity and inhumanity, and that we remember the humanity and inhumanity of others as well. As for what this ethics of recognition asks us to forget, it’s the idea that anyone or any nation or people has a unique claim to humanity, to suffering, to pain, to being the exceptional victim, a claim that almost certainly will lead us down a road to further vengeance enacted in the name of that victim. The fact of the matter is that however many millions may have died during our particular tragedy, millions more have died in other no less tragic events. Rithy Panh’s memoir and films foreground this ethics of recognition and make a daring claim: Cambodia belongs in the center of world history because of the humanity and the inhumanity of the Khmer. This is an important claim for two reasons. The first and most obvious reason is simply that it moves Cambodia and the Khmer people from margin to center. The more important reason is the assertion of inhumanity, for the other’s move from margin to center in Western discourse is most often premised on asserting the other’s humanity. By rejecting this sentimental, heartwarming reasoning, Panh’s work affirms the importance, and the difficulty, of grappling with inhumanity, both the inhumanity of the West and the inhumanity of its others (which is to say, from the perspectives of those others, us).
For artists, looking, remembering, and creating art are ways of recognizing the ambiguities of the human and inhuman. As Panh says toward the end of The Missing Picture, ‘There are many things that man shouldn’t see or know. Should he see them, he’d be better off dying. But should any of us see or know these things, we must live to tell of them…I make this picture. I look at it. I cherish it. I hold it in my hand like a beloved face. This is the picture I now hand over to you, so that it never ceases to seek us out.’
Sometimes there are intimate legacies bequeathed to us by families and friends who saw the war firsthand; other times, these memories are Hollywood fantasies, the archetype being Apocalypse Now, a modern-day Grimm’s fairy tale where napalm lights the dark forest. Many Americans, and people the world over, assume they know something of Vietnam from watching movies like this. For having paid the price of a movie ticket, they, too, can say, as Michael Herr did, ‘Vietnam, we’ve all been there.’ I think this is true even for those with only the faintest of secondhand memories. They’ve been to Vietnam in the sense that they’ve seen it burn on screen and in photos, since the war is the most chronicled, documented, reported, filmed, taped, and in all likelihood narrated war in history. People like my students are accustomed to seeing a burning monk on an album cover or an iconic photo from the war on a rock star’s wall. The camera of the show MTV Cribs dwells on the photo, blown up to cover the entire wall, as the rock star describes the scene. ‘This is a famous image from Life magazine. It’s a guy getting shot in the head. I put this here as a reminder of human suffering. I think when I see this every day, I kind of gain some gratitude for where my life is at.’
Our most vivid screen memories from Vietnam are: Phan Thi Kim Phuc, the naked, napalmed girl running down a road in Nick Ut’s 1972 photograph; Thich Quang Duc, the Buddhist monk immolating himself on a Saigon street corner in 1963 to protest President Ngo Dinh Diem’s treatment of Buddhists; and the picture on the rock star’s wall of Colonel Nguyen Ngoc Loan shooting Viet Cong suspect Nguyen Van Lem in the head during the Tet Offensive of 1968. These images are evidence not only of Vietnamese suffering, but of the power of the entire apparatus that delivers the images to us: the photographer, his equipment, the bureau that pays him, the machines that airlift his film from outside the war zone, etc. The suffering of these individuals is forever fixed, overshadowing or eradicating memories of other victims of this war. North Vietnamese photographers lived in the jungles, hoarded handfuls of film rolls, and dispatched their negatives over treacherous land routes to Hanoi via messengers who were often killed by bombardment. These circumstances limited what North Vietnamese eyes saw and limited the kinds of Vietnamese that the world recognized.
At best, a memory industry calls forth the professionalization of memory through the creation of museums, archives, festivals, documentaries, history channels, interviews, and so on. But the work that memory industries do is only part of an industry of memory. To mistake memory as just a commodity for sale, or information to be transmitted by experts, would be like considering a gun and its manufacturer, or a surveillance system and its designers, to be simply products of an arms industry. Arms industries are only the most visible parts of a war machine. In war machines, the bristling armaments are on display, but more important are the ideas, ideologies, fantasies, and words that justify war, the sacrifices of our side, and the death of others. Likewise, an industry of memory includes the material and ideological forces that determine how and why memories are produced and circulated, and who has access to, and control of, the memory industries.
The world pays attention to the feelings of the wealthy and the powerful, because the wealthy and the powerful make decisions that powerfully affect others. The feelings of the poor and the weak are much less visible. So it is with memory and an industry of memory, where the memories of the wealthy and the powerful exert more influence because they own the means of production. The blast radius of memory, like the blast radius of weaponry, is determined by industrial power, even if individual will shapes the act of memory itself. So while Thich Quang Duc showed indomitable belief and discipline while fire and smoke consumed his body, the global fallout of his act occurred because Western media seized on it. People have immolated themselves since then, during the war and after, in the country and outside of it, even in America, but those self-sacrifices didn’t achieve the same visibility. Those who speak up for themselves and others don’t determine the volume of their voice. Those who control the industry of memory, who allow them to speak, set that volume. Struggles for memory are thus inextricable from other struggles for voice, control, power, self-determination, and meanings.
Countries with massive war machines can not only inflict more damage on weaker countries, they can also justify that damage to the world. How America remembers this war and memory is to some extent how the world remembers it. By far the most powerful of its kind, the American industry of memory is on par with the American arms industry, just as Hollywood is the equal of the American armed forces.
In Michael Cimino’s 1978 film The Deer Hunter, Viet Cong torturers force American prisoners of war to play Russian roulette. Although no historical basis existed for the scene in which actor Christopher Walken presses the barrel of a .38 against his head, evoking one of the pictures mentioned above, there might have been an historical inspiration. Evokes and yet erases, for instead of Vietnamese shooting Vietnamese, the movie centers on an American about to shoot himself. Americans love to imagine the war as a conflict not between Americans and Vietnamese, but between Americans fighting a war for their nation’s soul. Russian roulette makes the solipsistic revision of the war a literal one, substituting American pain for Vietnamese pain.
The American tourist visiting the War Remnants Museum in Saigon is greeted by an exhibit titled ‘Aggression War Crimes.’ Most Americans believe it to be categorically impossible for an American to commit a war crime. But the museum primarily features the war crimes of Americans: massacres, torture, desecration of corpses, and the human effects of Agent Orange, captured in black-and-white photos by Western photographers during the war. Suddenly the American tourist becomes a semiotician, aware of how photographs don’t simply capture the truth, but are framed by their framers. When forced to look at these atrocities, a fairly typical American response is say we didn’t do this, or they did this too. This is the shock of misrecognition, seeing one’s reflection in a cracked mirror and confronting one’s disordered self. Recognition is more likely for American tourists who visit Son My, remembered by Americans as My Lai. The village is located many hundreds of miles north from Saigon and is so distant from the easiest tourist route on Highway 1A, that only the particularly knowledgeable and curious American tourists will visit. A museum is built on the remnants of the village, where trails of footprints in the cement pathways evoke the ghosts of absent villagers. American troops killed more than five hundred of them. Americans who make this pilgrimage to Son My already know of the massacre, and rather than being average tourists are more likely mourners come to pay respect. In these and other postwar American encounters with Vietnamese memories in Vietnam, Americans no longer have the comfort of sitting inside their war machine, protected from the recoil of its weaponry by a suspension system of ideology and fantasy. In the Vietnamese landscape, as tourists, they are disremembered others: murderers, invaders, villains, and ‘air pirates.’
Not used to being disremembered, many Americans feel that the entire war and their identities can’t be reduced to the atrocities commemorated all over the Vietnamese landscape. They regard the War Remnants Museum and the violent diorama at Son My as propaganda, which they certainly are. But these Americans are wrong in denying the truths found in propaganda, specifically that American soldiers committed atrocities in Vietnam and that the rest of America never fully grappled with its complicity in them. The war wasn’t one in which ‘the destruction was mutual,’ as President Jimmy Carter claimed and as many Americans of all political backgrounds want to believe. It’s ethical and just to confront the numbers, and the following realities: no massacres committed on American soil, no bombs dropped on American cities, no Americans forced to become sex workers, no Americans turned into refugees, and so on. It’s unethical and unjust to refuse to acknowledge these inequalities in the matters of death and damage, but it’s difficult to confront or acknowledge inequalities when the memories of these events are themselves unequal. Exposed only to their own memories, Americans who come across the memories of others often react with fury, denial, and countercharge. In this, they are not unique. Every nation’s people are accustomed to their own memories and will react the same way when confronted with other people’s memories.
Apocalypse Now depicts the conflation of sex and violence and conveys the lust for it to its viewer, the emblematic scene being the helicopter assault on a Viet Cong village, set to the soundtrack of ‘The Ride of the Valkyries.’ Director D. W. Griffiths also used this Wagnerian music in his Civil War and Reconstruction era epic ‘The Birth of a Nation,’ the score accompanying the Ku Klux Klan as they ride to rescue whites besieged by lascivious blacks. Perhaps Coppola was criticizing American culture by comparing American soldiers riding on helicopters to the Ku Klux Klan on their steeds, but the seductive power of his cinematic, airborne assault makes that critique hard to see. Vietnam war films are all pro-war, no matter what the supposed message, or what Kubrick or Coppola or Stone intended…Fight, rape, war, pillage, burn. Filmic images of death and carnage are pornography for the military man. It doesn’t matter how many Mr. and Mrs. Johnsons are antiwar – the actual killers who know to use the weapons are not. The supposedly anti-war films have failed. Now is my time to step into the newest combat zone. And as a young man raised on the films of the Vietnam War, I want ammunition and alcohol and dope. I want to screw some whores and kill some Iraqi motherfuckers. Politicians, generals, journalists, think tank wise men (and women) don’t deploy this language, but writers, artists, and filmmakers do. They recognize what can’t be said in polite company: war is pure sex, in addition to being politics by other means.
War movies are part of the war machinery, with the helicopter at the center of my war’s iconography. Material object and (sex) symbol, war machine and a star in the war machinery, bristling with machine guns and rocket pods, the helicopter gunship personifies America, both terrifying and seductive. The Vietnamese certainly recognized the helicopter’s symbolic star power and tried to counter it, most directly in the movie The Abandoned Field: Free Fire Zone, released in 1979, one year after Apocalypse Now. The screenwriter, Nguyen Quang Sang, survived American helicopter attacks and says they were ‘scarier than B-52 attacks because the bombers flew so high they couldn’t see you.’ Helicopter attacks were terrifying because they were so intimate, flying low enough that ‘I saw the face of the door gunner.’ The writer and former helicopter pilot Wayne Karlin imagined the situation in reverse after he met the Vietnamese writer Le Minh Khue, who had fought for the other side: ‘I pictured myself flying above the jungle canopy, transfixed with fear and hate and searching for her in order to shoot her, while she looked up, in hatred and fear also, searching for me.’
While the thought of such intimate violence sickens Karlin, Apocalypse Now revels in this proximity. The camera looks over the shoulder of a helicopter gunner through his gun sight, lined up on the back of a Vietnamese woman twenty or thirty feet below. ‘Look at those savages!’ says the pilot. Going into battle was venturing into ‘Indian country,’ an oft-repeated phrase among American soldiers that brought with it all the attendant sense of racial and technological superiority, as well as the mortal fear of being killed by savages. In Apocalypse Now, the Vietnamese woman targeted for death has just tossed a hand grenade into a helicopter. In The Abandoned Field, the Viet Cong heroine whose husband has been killed by an American helicopter shoots it down with an antique rifle, then walks away from the wreckage with gun in one hand and baby in the other. In these two films, it’s intentional that the most dangerous savage and the most heroic hero is a native woman. For a war machine exuding pure sex, she is the collective object of masculine desire, hatred and fear, especially for white men. People worldwide have watched Apocalypse Now and many accept its worldview, which isn’t merely that the other is a savage. The worldview is also that the self seeing the movie, as well as the self seeing the native in the crosshairs, is savage, and there isn’t much to be done about it, aside from giving in to the brutality or accepting that others do. So it is that the narrator of Apocalypse Now continues his fateful cruise up the river to confront his father figure, Kurtz, the white man who’s become king of the savages and who must be killed because he’s shown that the white man is no different than the savages. Of course, Apocalypse Now intends for the images of savages and Indians to be ironic, a knowing commentary on how the white man is also a brute. Such is the white man’s burden, turned into a monster himself as he attempts to save the savage from her savagery or kill her in the process. This ethical recognition of the white man’s inhumanity gives Apocalypse Now its kick as well as its controversy. Enduring works of memory like this movie force audiences to confront the simultaneity of inhumanity and humanity, rather than just one or the other.
Apocalypse Now deploys a limited ethical vision that offers insight into the white man’s heart of darkness, where he is both human and inhuman, but at the expense of keeping the other simply inhuman, as either savage threat or faceless victim. The
other remains other, despite acknowledging one’s own savagery. In Apocalypse Now the American knows he is a savage, but takes comfort in being at the center of his story, while the savage is only subject to the American story. The Vietnamese woman isn’t even a noble victim. This is the crucial difference between looking through the crosshairs or being caught in the crosshairs, being the first person shooter or being the person shot. The white man perfects the technology that depicts his imperfections and the technology that kills the savage in a spectacle to be enjoyed and regretted simultaneously. In the end, both the movie and the helicopter are more memorable to most of the world than the savages lined up in their sights.
Cinema has long collaborated with the war machine. Modern war depends on cinematic technology, and cinematic technology thrives on depicting war. The camera allows mobile vision, especially remotely and on high, which is better for artillery, missiles, smart bombs, surveillance planes, and now drones to see the enemy before killing them. Conversely, the camera records war, depicts war, and documents war’s damage. Whether as documentation or entertainment, cinema is critical in disremembering the enemy and remembering war.
Vietnam became a spectacle for Western audiences. Air America, released in 1990, is about two wild and crazy pilots for the CIA’s drug- and gun-smuggling airline, used to supply the Hmong army in Laos. Playing the loveable rogues are a handsome Mel Gibson and a young Robert Downey Jr. The airplane and the airline are the industrial symbols of America, and in the end, Air America – both airline and film – saves the Hmong rather than exploits them. The airplane is used not to smuggle guns and make illicit profits but to rescue Hmong refugees from Pathet Lao forces attacking their mountaintop base. As explosions and gunfire abound, Gibson and Downey argue over whether to abandon their cargo of contraband weaponry in order to make room for the Hmong. The Hmong say nothing, a crowd in the backdrop standing silent as bullets whiz by and their would-be saviors wrestle with their moral dilemma. In reality, the CIA air-rescued a few hundred of their Hmong allies from their Long Chieng mountain base in the waning days of the war and left thousands more behind. The gap between history and Hollywood is so vast it’s hardly necessary to belabor the point that Air America is naked propaganda clothed as entertainment, a silly atrocity about how Americans are neither quiet nor ugly, but decent and good, as well as good-looking.
Now the smart example: Gran Torino, a movie about the Hmong that expertly retouches history. This movie also adapts the mechanical motif of Air America, named as it is after an American muscle car and set in Detroit, aka Motor City, heart and soul of a waning industrial-era America. Clint Eastwood plays Walt, a gruff, terminally ill Korean War veteran unloved by his own family whose life changes after a Hmong family moves in next door. When the Hmong son tries to steal Walt’s Gran Torino with his gangster friends, Walt catches him and whips him into manly shape, in the process befriending the Hmong family. The boy forsakes his Hmong gang, the gangsters rape his sister as punishment, and Walt takes revenge by going to their lair and provoking them into shooting him dead. The movie enacts the basic ur-myth of European (and American) colonialism, as well as the foundational story of Hollywood: the legend of the white male savior. As the critic Gayatri Spivak put it, this is the tried-and-true epic of the white man saving the brown woman from the brown man (although red, black, or yellow can be substitute colors). But Gran Torino twists this epic, for the savior becomes a sacrificial figure. The old white man gives up his own life, but his fate is an example of what Yen Le Espiritu calls the ‘we win even when we lose’ syndrome that characterizes American memory of the war. Walt was already going to die, but now he dies quickly and heroically, bullet-riddled, on his back, his arms spread in crucifixion pose. When a Hmong American policeman arrives to restore order and arrest the gangsters, the moral and geopolitical allegories are clear: America has sacrificed itself to the bad Asians so that good Asians can live and prosper. More artful than Air America, more sympathetic to the Hmong by granting them speaking roles, Gran Torino is also the more dangerous film. A low-budget movie that became Eastwood’s biggest box-office success before his mega-hit American Sniper, it’s a small-tonnage smart bomb that hits its target.
Gran Torino illustrates the notion of writers Frank Chin and Jeffery Paul Chan that (white) America has ‘racist hate’ for uppity blacks and ‘racist love’ for docile Asians. Racist love is what Walt practices, following in a long tradition that includes Kurtz, the king of the natives, as well as his comic relief descendants in Air America. Flinging insults at people of every ethnicity, Walt exhibits a supposedly endearing and entertaining xenophobia. He may be a racist, but he’s an honest and paternal racist who loves his little friends so much he’ll die for them. Walt embodies white America at home and abroad, or at least the way it sees itself after the civil rights era. In this age, white Americans may or may not admit their racism, but they’ll insist that they defend the little guy, especially the poor and tired one from abroad. So it is that Walt wills his beloved Gran Torino not to his inattentive children and spoiled grandchildren but to the Hmong boy he’s taught to be a man.
This paternalistic American father figure who saves the southeast Asian child is a staple of American industrial memory. An early example is Samuel Fuller’s film China Gate (1957), which opens with a hungry Vietnamese man threatening the puppy of a Vietnamese boy. The boy eventually finds protection with an American serving in the French Foreign Legion, and the film’s final frame shows the American walking off with the boy he’s saved. John Wayne’s The Green Berets (1968) echoes this ending when the Duke puts a green beret on a little Vietnamese boy. When the boy asks what will happen to him, now that the soldier who’s worn the beret, his adoptive father figure, has been killed, the Duke tells him, ‘You let me worry about it, Green Beret. You’re what this is all about.’
While most of the Hmong refugees ended up in rural California and Wisconsin, in Gran Torino they arrive in Detroit, a city nearly dead from a heart attack induced by Japanese competition. This setting allows Gran Torino to sketch an outline of history that covers half a century of American involvement in Asia, beginning with Walt’s war experience in Korea, continuing through the allegory of the automobile to allude to Japan (whose industry was rebuilt from American bombing with American aid), and gesturing to southeast Asia with the Hmong. The movie isn’t really about the Hmong neighbors, for any Asian in need of help would have sufficed.
Shock and awe was born out of the lessons of my war for young American field officers, who ultimately saw the war’s strategy of attrition and its escalation of violence as futile. Immediate, overwhelming force was needed to win wars, a lesson these officers, who became generals, applied against Panama, Grenada, and Iraq. Cinema-like technologies filtered shock and awe for the American public and the world, the vividly detailed and highly censored 24–hour news feed that showed little of what happened to the enemy. As cinema conditioned audiences to see onscreen death and understand it as a simulation, so war now depended on audiences feeling that the death of others was neither real nor to be remembered. The industry of memory thus fulfilled its task of supporting the war machine by being its unofficial ministry of misinformation.
Three million Koreans died during the Korean War. Much of the country was laid waste by American bombing and by the fighting, and the war never officially ended. From the capitalist West’s perspective, contemporary South Korea is the success story of what capitalism can achieve. It may be hard to remember that ity was so devastated by the war that in the 1960s it was poorer than South Vietnam. When the United States offered to pay South Korea to use its army in South Vietnam, the impoverished nation agreed.
Before I learned of the forgotten Korean war in Vietnam, I knew of Korea through its remembered Korean War. As an adolescent, I read Martin Russ’s The Last Parallel and watched Rock Hudson starring in Battle Hymn and William Holden in The Bridges at Toko-Ri. Both actors played heroic Air Force pilots who helped save the country, the Air Force’s mass bombing of all of Korea was conveniently ignored.
The full presence of Korean immigrants in the United States would arrive for the American public in 1991, with the Los Angeles riots. Koreatown, located in the midst of largely black and Latino neighborhoods, was home to the largest Korean population outside of Korea. Unrest was provoked by two incidents: LA police officers beating a black man, their assault captured on video, and a Korean shopkeeper fatally shooting a black girl who’d shoplifted a bottle of juice. Juries had acquitted both the officers and the shopkeeper. For many African Americans and Latinos, these injustices were the culmination of a history of oppression by the police and economic exploitation by ethnic outsiders. Korean and other shopkeepers became scapegoats, and Koreatown burned.
A few years later, the reputation of Korea and Korean Americans began to change as Hyundai, Kia, LG, and Samsung stormed the ramparts of global capitalism. Millions of consumers owned a bit of Korea in their homes or their pockets, and some began driving Korean cars. Korean capital infused Koreatown and Los Angeles, and some immigrants who’d left a poverty-stricken Korea to come to America in the ‘60s found that their relatives in Korea had overtaken them. These immigrants had sacrificed their college degrees to become shopkeepers in ghettoes, all in the name of their American-born children, or so the narrative went in America’s model minority myth. In this myth, Asian immigrants and their American-born children appear as superhuman students and workers, with Koreans being the latest Asian immigrant population willing to discipline themselves and sacrifice their bodies and minds to achieve the American Dream. In doing so, they became the model for the rest of America’s ‘unsuccessful’ minorities and immigrants, at least in the narratives of the media, the politicians, and the pundits who argue that those who fail to achieve the American Dream have only themselves and the welfare state to blame.
Against these legacies of the Cold War and of hot racial relations, a Korean cultural wave rolled over Asia. Korean soap operas and pop music infiltrated Asian countries and diasporas, and Korean culture became the new cool, climaxing with the global video hit and dance craze of 2013, Gangnam Style. Youth all over Asia and Asian youth in America wore Korean fashion and Korean hairstyles. Koreans themselves developed a reputation, fair or not, for reworking themselves with plastic surgery.
From the remembered war to the forgotten war and on to the present, (South) Koreans have reinvented themselves through developing an industry of weaponized memory. They’re no longer the objects of pity or subjects of terror that people saw in the world’s newspapers during the years of obliteration. Instead they’ve become human, unlike those other (North) Koreans. The northerners can’t contest the stories told about them by the West and by the southerners, so for most of the world they remain alien.
The gigantic War Memorial of Korea in Seoul is mostly devoted to the Korean War, with professional-grade videos, dioramas, photos, placards, uniforms, and artifacts curated by a highly competent staff. Their effort shows the war to be a confrontation between a North Korea backed by the communist world and a South Korea backed by the free world of democratic and capitalist societies. The hero of the memorial is the Korean army and what scholar Sheila Miyoshi Jager calls its ‘martial manhood.’ In the words of the memorial’s promotional brochure, the purpose of the memorial is to ‘cherish the memory of deceased patriotic forefathers and war heroes’ who ‘devoted and sacrificed their life for the fatherland.’ A plaque in the courtyard sums up the price of heroism and patriotism that was paid by the army and its men: ‘Freedom Is Not Free.’ Human sacrifice is presumably required. While it may be expensive in terms of human life to guard and celebrate freedom, the memorial implies that freedom also rewards its defenders with material well-being.
The bulk of the War Memorial focuses on the south defending itself against the north, but a room after the main exhibits on the Korean War chronicles Korea’s ‘Expeditionary Forces.’ Vietnam is one of many countries that Korean troops have helped, including Japan, China, Kuwait, Somalia, Western Sahara, Georgia, India, Pakistan, Angola, and East Timor. The memorial’s narrative is clear: after a brutal Korean War in which United Nations forces helped Koreans, the Korean Army learned how to defend the freedom of others in Vietnam. In doing so, contemporary Korea became a full-fledged member of the world’s first-rank nations, enjoying what scholar Seungsook Moon calls ‘militarized modernity.’ Those impressive Korean armaments and vehicles, and the video screens that showed them, were manufactured by the Korean mega-corporations known as chaebol. The cumulative effect is the simultaneous expression of Korean military, capitalist, and fearsome weaponized memorial power.
The Expeditionary Forces room focuses mostly on the Korean war in Vietnam.
One enters through a hallway decorated with jungle foliage, the classic sign of the country and the war. Photographs, dioramas, maps, and mannequins provide a historical account of some of the war’s events, its participants, and Korean and National Liberation Front bases of operation. In the background a soundtrack of rotating helicopter blades hums. Unlike the Korean War exhibits that revel in human sacrifice, from the struggles of refugees to the heroic soldiers who volunteered for suicide attacks, the Vietnam exhibit is remarkably bloodless. The mannequins dressed in enemy uniforms pose stiffly, the illustrations of booby traps are only technical, and the dioramas of guerilla tunnels present the everyday life of the Viet Cong rather than gut-wrenching combat. The exhibits recount how, after participating in a number of skirmishes and battles, all described in dry language, South Korean soldiers ‘returned home in triumph.’
Two of the most notable efforts to counteract Korea’s weaponized memory are found in novels. The first is Hwang Suk-Yong’s The Shadow of Arms, published in two installments in 1985 and 1988. They appeared during two successive and repressive regimes led by presidents who served as army officers in Vietnam: Chun Doo Hwan and Roh Tae Woo. Given the political climate, the novel was daring, indicting the American presence in Vietnam as a source of utter corruption for all involved, including Koreans. The novel leaves no doubt that American-style capitalism and racism was at the heart of this war, waged not for a Pax Americana but for the American PX, the post exchange or military shopping mall. ‘What is a PX?’ the novel asks. ‘A place where they sell the commodities used daily by a nation that possesses the skill to shower more than one million steel fragments over an area one mile wide by a quarter mile long.’ What does the PX do? ‘The PX brings civilization to the filthy Asian slopeheads. It’s America’s most powerful new weapon.’ While the PX is the military-industrial complex’s legitimate face, the black market is its illegitimate face. The black market welcomes everyone, including communists and nationalists, and corrupts them with the benefits of a wartime economy inflated by American imports and dollars. Vietnamese middlemen, called ‘colonized colonizers’ by scholar Jinim Park, help both the Americans and, inadvertently, the Japanese, who supply many of the goods for sale.
The American subjugation of the Vietnamese reminds the Koreans of their own past treatment by Americans, one reason why Koreans are both drawn to and repulsed by the Vietnamese. As an American soldier tells Yong Kyu, an enlisted man at the center of the novel, the Vietnamese are ‘gooks. They’re really filthy. But you’re like us. We’re allies.’ When Yong Kyu recalls how Americans first used ‘gook’ in Korea, he understands that ‘it is the Vietnamese that I am like.’ The Koreans in the novel don’t commit atrocities against the Vietnamese, but Hwang implies they’re one step away from doing so, complicit as they are with a racist American military. What they definitely do is prostitute themselves, literally or through the black market. While the Vietnamese characters die or are imprisoned, Yong Kyu is alive and free at novel’s end, helping the prostitute Hae Jong ship illicit goods to her family in Korea, as many Korean soldiers did. With only minor regret, Yong Kyu obeys the hierarchy that men exploit women, whites subjugate Asians, and Koreans mistreat Vietnamese.
Han Kiju, the narrator of the other major Korean novel about this Korean war, Ahn Junghyo’s White Badge, is an intellectual, unlike Yong Kyu and most of the Korean men who volunteered for Vietnam. He is enthralled with Western, white culture, having read Homer, Remarque, Shakespeare, Hemingway, Montaigne, Dryden, and Coleridge. Befitting an intellectual, he’s a man whose masculinity is questioned by himself and others. After the war, he’s an ‘alien’ in Korean society, his literary knowledge useless, his career stalled, his adulterous wife having left him because of their inability to reproduce. A phone call from a former comrade, Pyon Chinsu, forces him to remember the war and to realize the cause of his malaise: the ‘blood money’ paid to soldiers who went to Vietnam. Privates who volunteered for Vietnam earned $40 a month when the average family’s annual income was $98. The United States paid about $1 billion for these Korean soldiers, or around $6.6 billion today. This money ‘fueled the modernization and development of the country. And owing to this contribution, the Republic of Korea, or at least a higher echelon of it, made a gigantic stride into the world market. Lives for sale. National mercenaries.’ In both these novels, the Koreans sell themselves to the United States, a ‘swaggering idol, a boastful giant.’ To Han Kiju’s observant eyes, if Americans are giants, then Koreans are dwarves, wearing American uniforms, eating American food, and using American weapons too large for them.
What Koreans do to the Vietnamese is what others did to Koreans: ‘what did we, or our parents, think when the UN forces, the Americans and the Turks swarmed into our village during the Korean War to liberate us from the Communists and then raped the village women at night?’ As if to avoid committing the same atrocity, Kiju takes a Vietnamese mistress, a virtuous but compromised woman named Hai. Figures like Hai are staples of foreign literature about Vietnam. With her, Kiju can be a man, but the illusion of this masculinity is revealed when she begs him to take her to Korea, which he can’t or won’t do. As the novel later shows, there are Vietnamese refugees living in poverty in postwar Seoul, including women abandoned by Korean lovers. This history continues today, as poor Vietnamese women come to Korea to be matched with Korean men whom no one else will marry, often farmers left behind by the modernization and urbanization of their country.
The real drama of White Badge isn’t between Koreans and Vietnamese, but between Koreans. Han Kiju’s former comrade, Pyon Chinsu, has contacted him in order to ask a final favor: shoot him and put him out of his postwar misery, which occurs against the backdrop of democratic struggles opposed to the military dictatorship of Chun Doo Hwan. The novel closes with the meeting between Pyon Chinsu, peasant, and Han Kiju, intellectual, without letting us know whether Kiju pulls the trigger. Either way is defeat for soldiers who are neither rewarded nor recognized by their fellow citizens, especially the businessmen that benefited most from the war. Unlike the War Memorial of Korea, White Badge shows the costs and myths of ‘martial manhood.’ Whether this manhood succeeds or fails is due in both cases to its submission to the American giant ‘who had never learned how to live outside his own world’ and who has demanded that Koreans live in his, via his capitalism, his literature, and his (white) war.
White Badge’s 1994 movie adaptation, the best-known Korean film about the war, retains the novel’s antiheroic, anti-American qualities, but eliminates most of its Vietnamese perspective. Han Kiju’s mistress vanishes and the Viet Cong woman whom the soldiers sexually humiliate becomes a suicide bomber. Without sympathetic Vietnamese women, the movie, even more than the novel, becomes a drama about and between Korean men. Their struggle isn’t so much about their own moral ambiguity in Vietnam but about their postwar relationship to a Korean society poised between dictatorship and democracy. For all its antiwar qualities, the movie was part of the ‘New Korean Cinema’ that was one more sign of Korea’s global competitiveness.
Koreans have returned to Vietnam as tourists, business owners, and students, and Korean influence is seen everywhere – in hairstyles, pop music, movies, and malls. For most Vietnamese, Korea and Koreans are images of a beckoning modernity, which for both Koreans and Vietnamese requires amnesia about their previous shared past. Thus, while Korean commodities can be seen everywhere, memories of the Korean war in Vietnam are hard to come by. When Vietnamese do recall Koreans, the memories are negative. At the Museum of the Son My (My Lai) Massacre, a plaque in English and Vietnamese remembers the ‘violently atrocious crimes of the American aggressor and the South Korean mercenaries.’ The South Vietnamese who fought alongside Korean soldiers didn’t care much for them either. Nguyen Cao Ky, air marshal and vice premier of the Republic of Vietnam, accused them of corruption and black marketeering, and average soldiers resented that American soldiers favored the Korean.
The Vietnamese civilian view of the Korean soldiers was worse, for some Vietnamese remember how, during World War II, when the country was under Japanese occupation, Korean soldiers were in charge of the prison camps. And, according to Le Ly Hayslip, a peasant girl caught in the ground war in central Vietnam, ‘More dangerous [than the Americans] were the Koreans who now patrolled the American sector. Because a child from our village once walked into their camp and exploded a Viet Cong bomb wired to his body, the Koreans took terrible retribution against the children. After the incident, some Korean soldiers went to a school, snatched up some boys, threw them in a well, and tossed a grenade in as an example to the others. To the villagers, these Koreans were like the Moroccans [who helped the French] – tougher and meaner than the white soldiers they supported. Like the Japanese of World War II, they seemed to have no conscience and went about their duties as ruthless killing machines.’
Killing is the weapon of the strong, and dying is the weapon of the weak. It isn’t that the weak can’t kill; it’s only that their greatest strength lies in their capacity to die in greater numbers than the strong. Thus, it didn’t matter, in terms of victory, that the United States only lost 58,000 or so men, or that Korea only lost 5,000, while the Vietnamese, Laotians, and Cambodians lost approximately four million people during the war’s official years. (Rounding American casualties in this way acknowledges what novelist Karen Tei Yamashita charged when it came to the death statistics for American boys versus everyone else involved in this war, namely that ‘numbers for Vietnam are rounded off to the nearest thousand. Numbers for our boys are exact.’) Americans couldn’t absorb their losses in the same way their enemies had to do. While the American public wouldn’t tolerate a casualty count in the thousands, knowing that the United States could always leave Vietnam, the Vietnamese were fighting for their country and had nowhere else to go.
Director Dang Nhat Minh’s 1984 film When the Tenth Month Comes is probably the best-known Vietnamese movie or work on war and memory. Set in the years after American involvement, when Vietnam fought border clashes with Cambodia, and then invaded it, the movie tells the story of a young woman whose husband dies in one of these conflicts. Living with her father-in-law and young son, she keeps his death a secret, unable to break their hearts as her own has been. The movie is intimate, tender, and focused on the consequences of war for a woman and her family. Many Vietnamese war movies, unlike American ones, foreground women and children, usually to emphasize their heroic, revolutionary spirit, like The Abandoned Field: Free Fire Zone. Unlike that film, in which a husband and wife fight off American helicopter attacks, heroism and noble sacrifice are absent in When the Tenth Month Comes. The prevalent mood is one of sorrow for the widow and her dead husband, who returns to her one night as a ghost. But no matter how pleasing or moving or full of human feeling, this is a black-and-white movie, the best that Vietnamese cinematic technology could do in 1984.
Except for the academic, the movie critic, the art house aficionado, and those with some deep abiding interest in this country, not many outside Vietnam watched When the Tenth Month Comes. In 2009, Dang Nhat Minh made a bid for a larger international audience with the full color Don’t Burn, an epic film based on the diary of a young North Vietnamese woman, an idealistic doctor who volunteered for war and was killed by American troops. Instead of telling only Dang Thuy Tram’s story, Dang Nhat Minh also depicted the story of the American officer who recovered her diary and brought it back to her family more than thirty years later. Don’t Burn met the ethical demand to recognize both one’s own and others, though it was flawed from my inhuman perspective. In standard biopic fashion, the film treated Dang Thuy Tram as a saint and cast amateurish white American actors, a move typical in Asian movies and television. Nevertheless, the movie deserved wider attention for doing what no other film had ever done – give equal screen time to Americans and Vietnamese. Unfortunately, the movie was released in Vietnam on the same weekend that Transformers 2 premiered. As the director noted ruefully, ‘We were crushed like a bicycle.’
Against the asymmetric warfare of an industrial giant deploying supersonic fighters, napalm, white phosphorous artillery shells, aircraft carriers, strategic bombers, herbicides, and helicopters equipped with guns that could fire 6,000 rounds per minute in a blaze of lightning and thunder, almost none of which the communist Vietnamese had, the Vietnamese deployed the asymmetric warfare of guerilla insurgency. Asymmetry manifests itself mnemonically as well, with the American industry of memory winning globally. People the world over may know the Vietnamese won the war, but they’re exposed to the texture of American memory and loss via projected American memories. The Vietnamese have a fighting chance only on their own landscape, where they control the memorial apparatus of museums, monuments, schools, cinema, and media. Against foreigners, overseas Vietnamese, and its own people, the state’s industry of memory engages in asymmetric war. The state demands that its citizens remember the dead and how they died.
My visit to the Plain of Jars in Laos was marked by the juncture between this memory industry and the war machine’s detritus. I flew into the small airport on a propeller-driven passenger plane carrying a multicultural contingent of U.S. Air Force medical volunteers on a humanitarian mission. Their forebears bombed this country, and the Plain of Jars in particular, with apocalyptic force. The enlisted man I mentioned this to didn’t want to talk about this history, while the clean-cut Air Force Academy graduate knew only some vague details. I wonder if they noticed the poster in the airport terminal advertising bracelets for peace made from the metal of munitions. Is there anything more asymmetrical than air war waged against those without an air force, or a people forced to make a living by selling the fragments of their bombs to those who bombed them?
The war machine seeks to banish ghosts or tame them, but unruly specters abound, if one looks carefully, if one recognizes that spirits exist to be seen by some and not by others. I encountered them in Laos, a country whose mere mention brought light to the eyes of many Vietnamese, who spoke of it as a paradise, so peaceful and calm. In some ways Laos appears to be a satellite of Vietnam, at least in the official Laotian industry of memory, which commemorates Vietnam as the country’s greatest ally. Prominent place is given to the Vietnamese flag and Ho Chi Minh in Vientiane’s museums, which follow much the same narrative as Vietnamese ones. Under the bright lights of industrial memory found in museums such as the Lao People’s Army History Museum, all white walls and chrome handrails, the presence of ghosts is weak. Their presence was likewise vague in the far caves of Vieng Xai in northwest Laos, at least in the daytime hours when I visited. The Pathet Lao took shelter here in a vast and impressive cave complex, greater than anything found in Vietnam, a subterranean metropolis replete with a massive amphitheater carved from rock. Under American bombardment, with the dust and earth falling on one’s head and electricity faltering, the caves must have been much less tranquil than they are now for the tourist, whose greatest challenge is adjusting his camera for dim lighting. Hewn from rock and fashioned into a tourist site, the Vieng Xai caves are industrial memory on a grand scale, a successful attempt to conquer the past, to banish the ghosts.
Many of us, wanting to forget the complexities and horrors of the past, prefer a clean, well-lit place that features the orderly kinds of memory offered in the temples of the state, where the line between good and evil is clear, where stories have discernible morals, and where we stand on humanity’s side, the caves within us brightly lit. But even as we memorialize the dead, perhaps what we want to forget most of all is death. We want to forget the ghosts we’ll become, we want to forget that the hosts of the dead outnumber the ranks of the living, and we want to forget that it was the living, just like us, who killed the dead. Against this asymmetry of the dead and the living, the industries of memory of countries large and small, of powers great and weak, strive against ghosts. These industries render them meaningful and understandable when possible through stories, eliminating them when necessary. In most cases, though, the industries of memory avoid them. The number of places where the living remember the dead must surely be outnumbered by the places where the dead are forgotten, where not even a stone marks history’s horrors, where there are, Ricoeur says, ‘witnesses who never encounter an audience capable of listening to them or hearing what they have to say.’ What draws our attention are those memorials and monuments, those obelisks and stelae, those parade grounds and battlefields, those movies and fictions, those anniversary days and moments of silence, those spaces where the living can command the dead.
Sometimes the ghosts assert their authority, in consecrated spaces of memory yet to be fully industrialized. I didn’t feel ghosts at Vieng Xai, but I did on my way to those caves, on the journey from Phonsavan, when my driver told me I should stop at Tham Phiu. Here, in another mountain cave, an American rocket strike had killed dozens of civilians. There was an exhibition hall, but fortunately I didn’t see it on my way to the cave. Missing the exhibit meant that I missed the official narrative that would try to tell me what to feel, and what it told me wasn’t surprising, about the innocent civilians and the heartless Americans. The stairs and the handrail were signs that the cave had been prepared for tourists, though I was the only one at the moment. The four schoolgirls I encountered on the way up the mountain weren’t tourists but locals, making their way leisurely, giggling and snapping pictures of themselves with their phones. I made it to the cave before them, a black mouth through which a truck could be driven. Daylight threw itself a few dozen feet into the recesses, where there was no artificial lighting. There were no steps, no rails, no ropes to guide me over the rough ground, unlike the killing caves of Battambang, in Cambodia. Nor, as in Battambang, was there a memorial or a shrine; nor pictures, photographs, placards, or memorials; nor a hungry boy asking to be a tour guide. At Tham Phiu, I was alone in a cave where the local industry of memory, already fragile, stopped at the threshold. I made my way to where light met its opposite and looked into the darkness. What had it been like with hundreds of people, the noise and the stench, the dimness and the terror? What was in the void now? I stood on the side of presence, facing an absence where the past lived, populated with ghosts, real or imagined, and in that moment I was afraid. Then I heard the laughter. The girls stood at the cave’s mouth, profiles outlined by sunlight, making sure the shadows didn’t touch even their toes. Turning my back on all that remained unseen behind me, I walked toward their silhouettes.
Remembering becomes imbued with the dead, freighted with their weight, a risky and burdened act. As Nguyen-Vo Thu-Huong says, ‘how shall we remember rather than just appropriate the dead for our own agendas, precluding what the dead can tell us?’ Memoirist Le Ly Hayslip recounts: ‘We found ourselves praying more often, trying to calm the outraged spirits of all the slain people around us. At night, my family would sit around the fire and tell stories about the dead. Consequently, I began to think of the supernatural – of the spirit world and the habits of ghosts – the way others might think of life in distant cities or in exotic lands across the sea. In this discovery, I would later find I was not alone.’ The appearance of ghosts like these becomes a matter of justice, according to the sociologist Avery Gordon. Their haunting demands that ‘we be accountable to people who seemingly have not counted in the historical and public record.’ But speaking of ghosts is a dangerous act, for the storyteller must confront these ghosts, or exploit them, or return to the fatal circumstances that made them.
The ethical considerations for storytellers who speak of the dead and ghosts are particularly burdensome for minorities, those smaller in numbers or power. Thinking of themselves as weak or weaker, minorities may be tempted to see themselves as victims. The majority may view the minority or the other as a victim, too, for that keeps the minority and the other in their places, their role to suffer and then to be saved by the powerful majority. Being a victim is a masked power that compels guilt on the part of the rescuer or the one who feels pity, but it’s also a trick played on the victim for the victim’s supposed benefit. To see oneself only as a victim simplifies power and excuses the victim from the obligations of ethical behavior in politics, warfare, love, and art. Being a victim also forecloses the chance to wield real power, which the majority isn’t inclined to grant the minority and the other, offering them instead victimization and voice, two doors into the same trap.
Ethics forces us to examine the power that we wield and the harm we can do, the dilemma being that when one acts or speaks, even in the service of ghosts, one can be victimizer and victim, guilty and innocent. Writers, artists, and critics can inflict various kinds of harm with the symbolic power they wield; so can minorities and their advocates. Harm is a consequence of holding power, and even minorities and artists have some measure of power. Raising the issue of how a minority can inflict harm acknowledges that a minority is a human and inhuman agent, not merely a powerless victim, a passive subject in history, or a romanticized hero. Thinking of minorities as being human and inhuman complicates the usual stances of a patronizing, guilt-ridden majority as well as many advocates for minorities, both of which prefer to see the minority just as human. So it is that when advocates for minorities speak of them taking up power, they often mean power being used as resistance against abusive power, an act with greatly reduced moral and ethical complication. The possibility of the minority possessing power with all of its confusing and contradictory implications, including the negative and the damaging, may be forgotten or overlooked. While a minority’s power isn’t equal to the majority’s power, the minority must claim responsibility for the power it does possess, the power it must have if it can resist and, ultimately, liberate itself. In the recent past, the Western Left, so keen on the cry for resistance and liberation, has had the luxury of not actually accomplishing revolution and therefore suspending the confrontation with what it means for the wretched of the Earth to have power. If there is one thing the revolutions in Indochina can teach the West, it’s that resistance and liberation have unforeseen consequences. Those who’ve been damaged can, when they come into power, damage others and make ghosts.
Vietnamese Americans offer a paradigmatic example of the problems of telling on and about ghosts. Of all the southeast Asians in America, they’ve written the most literature and have the longest literary tradition. French colonial policies encouraged this tradition, with the French favoring the Vietnamese over Cambodians and Laotians for the colonial bureaucracy, a practice that cultivated a literary class. The Vietnamese also benefitted from a more intense extraction of their frightened population at the end of the war, vastly outnumbering Cambodian and Laotian refugees. Both in terms of the superiority of numbers and literary education, the Vietnamese in America are a politically engineered demographic who possess much greater cultural capital than Cambodian and Laotian refugees. Their literary output can and should be judged, then, by the highest standards of ethics, politics, and aesthetics, for they’ve had some advantages to balance their war-born disadvantages.
In the realm of ethnic storytelling, the ethical and aesthetic reluctance to confront one’s power is manifested through not telling on one’s own side while reporting on the crimes of others and the crimes done to one’s own people. But only through telling how one’s own side has made ghosts can one stop being a victim and assume the full weight of humanity, which includes the burden of inhumanity. Telling on others and ourselves is perilous, not least for the artists who confront the victimization that would silence them and the lure of having a voice that promises to liberate them. Claiming a voice – that is to say, speaking up and speaking out – are fundamental to the American character, or so Americans like to believe. The immigrant, the refugee, the exile, and the stranger who comes to these new shores may already have a voice, but usually it speaks in a different language than the American lingua franca, English. As a result, the immigrant, the refugee, the exile, and the stranger can be heard in high volume only in their own homes and in the enclaves they carve out for themselves. Outside those ethnic walls, facing an indifferent America, the other struggles to speak. She clears her throat, hesitates and, most often, waits for the next generation raised or born on American soil to speak for her.
Vietnamese American literature written in English follows this ethnic cycle of silence to speech. In this way, Vietnamese American literature fulfills ethnic writing’s most basic function: to serve as proof that regardless of what brought these others to America, they or their children have become accepted, even if grudgingly, by other Americans. This move from silence to speech is the form of ethnic literature in America, the box that contains all sorts of troubling content. After all, what brought these so-called ethnics to America are usually difficult experiences, and more often than not terrible and traumatizing ones. We might say that the form or the box is ethnic, and its contents are racial. The ethnic is what America can assimilate, while the racial is what it can’t. In American mythology, one ethnic is the same, eventually, as any other ethnic: the Irish, the Chinese, the Mexican, and, eventually, hopefully, the black, who remains at the outer edge as the defining limit and the colored line of ethnic hope in America. But the racial continues to roil and disturb the American Dream, diverting the American Way from its road of progress. If form is ethnic and content is racial, then the box one opens in the hopes of finding something savory may yet contain that strange thing, foreign by way of sight and smell, which refuses to be consumed so easily: slavery, exploitation, and expropriation, as well as poverty, starvation, and persecution. In the case of Vietnamese American literature, the form has become aesthetically refined over the past fifty years, but the content – war – remains potentially troublesome and volatile. Race mattered in this war, but to what extent it mattered continues to cause disagreement among Americans and Vietnamese. One can draw a distinction here between the two faces of one country, the United States and America. If the United States is the reality and the infrastructure, then America is the mythology and the façade. Even the Vietnamese who fought against the Americans drew this line, appealing to the hearts and minds of the American people to oppose the policies of the United States and its un-American war. Americans, too, see this line, though what it means exactly is a subject of intense debate. Many Americans experienced and remember the war as an unjust, cruel one that betrayed the American character. But the number of Americans who think the war expressed a fundamental flaw in the American character, as a gut-level expression of genocidal white supremacy, is a minority. Vietnamese American literature is thus published in a country with no consensus on what to make of this war.
Any ethnically defined literature is bound up with that ethnic group’s history in America, because so-called ethnic literatures are forms of memory, saturated by ethical problems around the remembering of selves and others. For ethnic groups that can shed racial difference, such as the Irish who were once depicted in American media as being inassimilable, or the Jews once seen as beyond the pale, mere ethnicity becomes an option. Those ethnic groups that remain marked, or stained, by race, have choices, too, but they have no control about how others thrust their ethnicity on them. The choices made by racially defined people always conflict with the expectations of other Americans, a reality of the literary world. There, the box of form assumes the name of the ethnic group, such as Vietnamese American literature. In contrast, Irish American literature or Jewish American literature has less visibility, with John O’Hara, Mary McCarthy, Saul Bellow, and Philip Roth being American writers first and ethnic writers second, if at all. They have the choice to be white that racial minorities don’t. Minority writers know they’re most easily heard in America when they speak about the historical events that defined their populations. They can speak of something else, but they’re rewarded for speaking about their history and their race.
The most troubling tension runs throughout Vietnamese American literature. On the one hand, when the literature speaks of the war and the harm done to the Vietnamese, the Vietnamese are victims. On the other hand, the existence of the literature seems to prove that America ultimately fulfilled its promise of freedom, giving the Vietnamese a voice. These problematic scenarios of being a victim or having a voice place the ethnic author into an impossible situation.
The literary world hungers for secrets and calls on the ethnic author to work as tour guide, ambassador, translator, and insider, the all-purpose literary fixer who will hand over the exotic or mysterious unknown. But the ethnic population may want to keep its secrets or feel that its stories and its lives are being misused for the benefit of an author they see as a thief and a traitor.
While dominant Americans exist in an economy of narrative plenitude, ethnic and racial others live in an economy of narrative scarcity. Fewer stories exist about them, at least ones that leave their enclaves. In an economy of narrative scarcity and inequity, the ones with real power are the outsiders to the ethnic literature who are the insiders of the literary industry: agents, editors, publishers, reviewers, critics, and readers who demand that things be translated to them. The ethnic writer is the literary industry’s employee, a status shared with most American writers. To be an employee doesn’t say everything about the writer but it says a great deal, most importantly about the choice that all writers face: to see themselves as individuals working privately for art (even as that art becomes a commodity), or to see themselves as part of a larger community, imagining being in solidarity even if writing alone.
While translators serve both sides of the translating relationship, the most important side is the one that pays. How much, exactly, does the person asking for the translation really want to know? Does the translator soften the blow of the translation? Does the translator silence what doesn’t pay?
The majority of Vietnamese American literature engages endorses American self-regard, partially through what it depicts and more so through what it doesn’t. Most of it has given up on revolution, one of the most important ways of transcending victimization.
Vietnamese American literature’s political position on the American landscape as a literature of translation and affirmation might best be described as anticommunist liberalism. As Yen Le Espiritu says, ‘Otherwise absent in U.S. public discussions on Vietnam, Vietnamese refugees become most visible and intelligible to Americans as anticommunist witnesses, testifying to the communist Vietnamese government’s atrocities and failings.’ In the literature of these refugees or their descendants, there is faith in America as well as awareness that America needs protection from its worst instincts. There is sympathy for others, bred from the experience of being others. There is an awareness of history, because these authors are shaped by a history they can’t forget. There is an investment in the individual, in education, in free speech, and in the marketplace. All of these liberal gestures take place against the backdrop of anticommunism, not of the rabid, demagogic kind found on the streets of Little Saigon, but the reasonable, intellectual kind that allows for conversation with former enemies, for returns to the homeland, and, most importantly for American readers, the possibility of a reconciliation that will put their war to rest.
The movement from the homeland to the adopted land, as refugees and exiles, and finally the return and the reconciliation, marks much of the literature. This is the case in Andrew X. Pham’s Catfish and Mandala (2000), about a Viet Kieu [overseas Vietnamese] who returns to the homeland during the early, difficult years of economic reform in the 1990s, or Monique Truong’s The Book of Salt (2003), which follows the story of a young peasant in French colonial Vietnam who migrates to France to become the cook for Gertrude Stein and Alice B. Toklas. Or the literature is set in ethnic enclaves such as Little Saigon, as in Aimee Phan’s We Should Never Meet (2005), about orphans who have no choice in being moved to America. The literature overall is marked by the powerful stamp that says to America ‘we are here because you were there.’ This stamp’s implications are not to be disregarded, but anticommunist liberalism contains them by holding communism responsible for bringing America to Vietnam.
As Vietnamese American literature in English developed to meet this industrial standard, only one author emerged who wasn’t college-educated or from the political or military elites: Le Ly Hayslip. Her work may lack ‘competence’ as defined by the literary industrial standard, but it possesses great vision, whether or not one agrees with her vision of humanity and reconciliation, which so many literary works lack. Outside of oral histories and besides The Book of Salt, her book is also the only major work that focuses on the life of a peasant. Most of the literature centers on those from the political, merchant, military, mandarin, elite, or middle classes.
Authors of books risk exploiting people and communities through telling their stories, and betrayal is an omnipresent theme in Vietnamese American literature, though for more than formal and racial reasons. Betrayal is a part of Vietnamese history as well, particularly in the 20th-century era of war and revolution, when politics encouraged partisans to betray each other, to betray family members of different political stripes, or to betray certain sides or the entire nation.
In The Eaves of Heaven, Andrew X. Pham, writing in his father’s voice, depicts a man rarely seen in American literature: the southern Vietnamese soldier of a lost regime. He and his father also collaborated on the translation of Dang Thuy Tram’s diary into Last Night I Dreamed of Peace.
The literature can raise the troublesome past of war and even the difficult present of racial inequality, as long as it also promises or hopes for reconciliation and refuge. But signs of betrayal are scattered throughout the literature of loyal opposition, criticisms so serious that they threaten the ways that Americans like to see themselves. At times, the same work exhibits impulses toward both collaboration and betrayal, like The Lotus and the Storm by Lan Cao. The novel ends with reconciliation between Vietnamese and Americans, but it also indicts America for not learning from its war with Vietnam as it fights new wars in the Middle East. At other times, the betrayal is hinted at obliquely, through ruptures where the past cannot be forgotten, as in G.B. Tran’s graphic novel Vietnamerica. The frenetic, color-saturated narrative ends in the blackness of an airplane hold as the cargo doors shut on frightened refugees fleeing the fall of Saigon. Vietnamerica’s timeline continues past this point in the plot of the book, with the refugees fleeing to America, then eventually returning to Vietnam, but the book’s ending on this note of claustrophobic blackness suggests that the loss of their nation and American betrayal will always entrap Vietnamese refugees.
Feminist theorist and filmmaker Trinh T. Minh-ha has focused relentlessly on foregrounding the illusory power in having a voice. Her best-known work, the documentary Surname Viet, Given Name Nam, features the words of Vietnamese women who were interviewed about their wartime and postwar experiences. In the first half of the documentary, actresses perform those words, while the second half focuses on the actresses in their lives off camera. The documentary shows that these women are actresses and not the actual women in order to demonstrate that the stories of Vietnamese women are performances, not historical fact. Trinh’s book Woman Native Other elaborates her suspicion about the seductiveness of authentic voices. She points out how, for women of color, writing is an act of privilege tainted by the guilt of being dependent on other women’s labor, or speaking for other women. Writing should be a form of liberation for the writer and for all women, instead of only a form that seizes the stories of women who can’t tell their own. To enact this liberation, Trinh doesn’t rely on singular notions of ethnic identity in service of a literary industry, in being only Vietnamese, but instead reaches for solidarity with all women of color, drawing on their writings and emphasizing how there is a ‘Third World in the First, and vice versa.’ Following that insight, Linh Dinh’s Love like Hate is raw, sometimes rough, always impolite, as he depicts, satirizes, and criticizes both Vietnam and America unrelentingly. ‘Saigon is often squalid but it is never desolate,’ he writes. ‘Vietnam is a disaster, agreed, but it’s a socialized disaster, whereas America is – for many people, natives or not – a solitary nightmare.’ This double-edged writing cuts both ways in order to slice open the ethnic box, refusing to affirm either of the nations or their platitudes, as a more radical Vietnamese American or ethnic literature should.
One way to dispense with the ethnic is to engage in comparison and contrast across borders, illuminating the cross-border operations of power and its abuse, greed and its operations. Another way is to reveal the disturbing universality of a shared inhumanity, rather than only the heartwarming cliché of a shared humanity. Dinh’s writing carries out both of these strategies. His voice is abrasive and caustic, and his stereoscopic vision of his two countries is sordid, sad, and suicidal. While ethnic literature often turns to digestible metaphors of food and hybrid cuisine, and reviewers of ethnic literature often do the same, a reader of Dinh’s writing experiences the dirty metaphors of parallel roads – the raucous, lawless streets of Saigon and the underpasses and sidewalks of America. This is where Dinh finds evidence of the inhumanity of humanity, as recorded in his blog, Postcards from the End of America, words and photographs depicting the mundane horror of the American present: the wretched and the poor, ghost-like because we’re both afraid of them and refuse to see them.
The threatening voice that ethnic literature so often softens is heard loudly in poet Bao Phi’s Sông I Sing, in which he mixes lyricism with obscenity. His subjects of war, racism, and poverty are obscene, but his other subjects of refugees, people of color, and the working class receive lyrical treatment. In his ‘refugeography,’ war delivers the refugee to America, where he or she will encounter another, if subdued, war on the poor in the inner cities and dead zones of a necropolitical [having power over life and death] regime. Of Vietnamese refugees rendered homeless once again by Hurricane Katrina, he writes that ‘It’s like this country only allows us one grief at a time. Your people, you had that war thing. That’s all you get. Shut. The fuck. Up.’ His grief and rage are aimed not only outward toward America but inward toward those who’ve absorbed the racism and class warfare directed at them, internalizing it and siding with the powerful. What happens when you can no longer tell if you’re liberating yourself through expression or selling your oppression? This challenge can be leveled at any ethnic author in America.”
Nguyen doesn’t mention his own novel about the Vietnam war and its aftermath, The Sympathizers, published a year before Nothing Ever Dies (in the spring of 2015), a surprising omission, since it won the 2016 Pulitzer Prize for Fiction. In the New York Times review of the novel, Phil Caputo, author of a memoir about his experiences as a Marine in Vietnam, says that “Nguyen, born in Vietnam but raised in the United States, brings a distinct perspective to the war and its aftermath. His book fills a void in the literature, giving voice to the previously voiceless while it compels the rest of us to look at the events of 40 years ago in a new light.
But this tragicomic novel reaches beyond its historical context to illuminate more universal themes: the eternal misconceptions and misunderstandings between East and West, and the moral dilemma faced by people forced to choose not between right and wrong, but right and right. The nameless protagonist-narrator, a memorable character despite his anonymity, is an Americanized Vietnamese with a divided heart and mind. Duality is literally in the his blood, for he’s a half-caste, the illegitimate son of a teenage Vietnamese mother (whom he loves) and a French Catholic priest (whom he hates). Widening the split in his nature, he was educated in the United States, where he learned to speak English without an accent and developed another love-hate relationship with the country he feels has coined too many ‘super’ terms (supermarkets, superhighways, the Super Bowl, and so on) ‘from the federal bank of its narcissism.’ The narrator’s acrobatic ability to balance between two worlds is his strength and weakness, as he makes clear in his opening lines: ‘I am a spy, a sleeper, a spook, a man of two faces. Perhaps not surprisingly, I am also a man of two minds, able to see any issue from both sides. Sometimes I flatter myself that this is a talent, but a talent is something you use, not something that uses you. The talent you cannot not use, the talent that possesses you is a hazard.’
The protagonist’s narrative, which takes the form of a confession written to a man known as ‘the commandant,’ begins in the final days of the war, as Communist forces close in on Saigon. The narrator is aide-de-camp to ‘the general,’ chief of South Vietnam’s secret police. But he’s also a mole, a Communist undercover agent assigned to keep tabs on the general and the Special Branch’s activities. His closest friend is Bon, an assassin with the C.I.A.’s Phoenix program, ‘a genuine patriot’ who volunteered to fight after Communists murdered his father, a village chief. The narrator’s North Vietnamese handler, Man, is also an old friend. The narrator, Bon, and Man were high school classmates, who in their youth melodramatically swore allegiance to one another by becoming blood brothers.
Working through a C.I.A. spook named Claude, the narrator dispenses liberal bribes to engineer an air evacuation to the United States for the general, the general’s wife, and their extended family. Bon is also to be lifted out with his wife and child. The narrator wants to stay and take his place in a reunified Vietnam, but Man, convinced that the general and his cohort will plot a counterrevolution from abroad, orders him to go to America too. Nguyen presents a gripping picture of the fall of Saigon, as the narrator flees with the others under a storm of shellfire from his Viet Cong and North Vietnamese comrades. Bon’s wife and child are killed before their plane takes off.
From that brief, intense beginning we proceed to a picaresque account of the narrator’s experiences as a refugee-cum-spy in Los Angeles. He lands a clerical job with his former professor, has an affair with an older Japanese-American woman, and sends messages to Man via an intermediary in Paris. The narrator’s espionage activities lead him to make a foray into the movie business. He’s hired by a director, ‘the auteur’ (a stand-in for Francis Ford Coppola), to round up Vietnamese in a Philippine refugee camp to work as extras in his ‘Apocalypse Now’-like film. Nguyen adroitly handles the shifting tones of these episodes, now hilarious, now sad, as the narrator tries to do what Nguyen has done: de-Americanize the portrayal of the war. Unlike Nguyen, he fails.
The book’s mood darkens after this, as the narrator falls into a web of deceit and treachery spun by his dual role and the schisms in his soul. Man’s suspicions prove accurate: The general and some other die-hards, guilt-ridden for not fighting to the death and bored with their mediocre lives in the States, plot a counterrevolutionary invasion with the help of a right-wing congressman. The narrator assists in the planning, while sending reports to Man. To avoid having his cover blown, he’s compelled to take part in two assassinations. One victim is an ex-Special Branch officer, ‘the crapulent major,’ the other a Vietnamese journalist at a California newspaper. After these events, the narrator’s conscience becomes as torn as the rest of him.
The general assembles a ragtag army of former South Vietnamese soldiers, armed and funded by the Americans. Man, kept abreast of the scheme, orders the narrator to remain in the States as this army heads back to Asia, but he feels he must go to save Bon, his blood brother, from dying in what he’s sure will be a suicide mission. The two are captured and sent to communist prison camp. Under interrogation, the narrator sees that the revolution for which he’s sacrificed so much has betrayed him and everyone who fought for it. Even the people who call the shots admit that the fruits of victory are rotten. Still, ‘despite everything, in the face of nothing,’ he writes at the end of the ‘confession’ that is this book, ‘we still consider ourselves revolutionary. We remain that most hopeful of creatures, a revolutionary in search of a revolution, although we won’t dispute being called a dreamer doped by an illusion. We can’t be alone! Thousands more must be staring into darkness like us, gripped by scandalous thoughts, extravagant hopes, and forbidden plots. We lie in wait for the right moment and the just cause, which, at this moment, is simply wanting to live.’”
Looking back at what I’ve underlined in my own copy of The Sympathizer, I’m impressed with Nguyen’s humility in not quoting his novel in Nothing Ever Dies. There’s some good, strong stuff here…For example, the narrator’s friend Bon, while they’re still in America, says, “We’re not men anymore. Not after the Americans fucked us twice and made our wives and kids watch. First, they said we’ll save your yellow skins – just do what we say. Fight our way, take our money, give us your women, and you’ll be free. Things didn’t work out that way, did they? Then, after fucking us, they rescued us. They just didn’t tell us they’d cut off our balls and cut out our tongues along the way. If we were real men, we wouldn’t have let them do that…Don’t call me a man, or a soldier either. Call the guys who stayed behind men and soldiers. All dead or in prison, but at least they know they’re men.”
Later, the narrator tells his Japanese-American lover, “Wars never die. They just go to sleep.”
In Vietnam, after the narrator and Bon survive their mission near the Laotian border, Bon cried “for only the third time since I’ve known him,” because he’s still alive. In the prison camp, the commandant tells our hero that Bon and the others are prisoners, but that he’s “a special case, a guest of myself and the commissar. Perhaps a better term is ‘patient.’ You’ve traveled to strange lands and been exposed to dangerous ideas. It wouldn’t do to bring infectious ideas into a country unused to them. It’s necessary to quarantine you until we can cure you, even if it hurts us to see a revolutionary like yourself kept in such conditions.” He encourages the narrator to “take a side.” The commandant admits that the ill-fed prisoners doing hard labor are suffering. “But we all suffered, and we must all suffer still. The country is healing, and that takes longer than the war itself. But these prisoners focus only on their own suffering.”
Imprisoned for a year, the narrator asks himself, “What was I confessing to? I’d done nothing wrong, except for being Westernized. Nevertheless, the commandant was right. I was recalcitrant, and could have shortened my stay by writing what he wanted me to write. Long live the Party and the State. Follow Ho Chi Minh’s glorious example. Let’s build a beautiful and perfect society! I believed in these slogans, but I couldn’t bring myself to write them.”
When the narrator finally meets the literally faceless commissar who will complete his reeducation, it’s his friend Man, who says, “Didn’t I tell you not to come? Now, if you have any wish to leave this camp intact, we must play out our roles until the commandant is satisfied.” Man says the narrator will be released if he can say what’s “more precious than independence and freedom.” When the narrator says, “Nothing,” Man says, “Not quite.” He tells the narrator that it’s napalm that’s burned the skin off his face and body.
The narrator is kept awake to force him into confessing his real crime: allowing a female Vietnamese communist agent to be brutally raped and tortured. Finally, the commissar tells him, “the committees and the commissars don’t care about remaking these prisoners. Everyone knows this and no one will say it aloud. All the jargon that the cadres spout only hides an awful truth: Now that we are powerful, we don’t need the French or the Americans to fuck us over. We can fuck ourselves just fine.” He gives the narrator a pistol and asks him to shoot him, since he can no longer live with what he understands and with his physical pain. “How can a teacher live teaching something he doesn’t believe in? How do I live seeing you like this?” Then he apologizes. “That was selfish and weak of me. If I died, you and Bon would too.”
The narrator is released – along with Bon – when he finally screams out, really knowing, the answer to Man’s question – that nothing is literally more important than independence and freedom. Man’s bribed officials to ensure that they’ll be able to leave the country. “I embraced him and wept, knowing that while he was setting me free, he himself could never be free, unable or unwilling to leave this camp except through death.”
The novel concludes with the narrator saying, “We lie in wait for the right moment and the just cause, which at this moment is simply wanting to live. We swear to keep, on penalty of death, this one promise: We will live!
Back in Nothing Ever Dies, Nguyen asks, “Can a writer do more than intuit the problems in having a voice and speaking of one’s victimization? Trinh T. Minh-ha shows us one way, gesturing at the importance of suspicion (toward authenticity and voice) and solidarity (between women, natives, and others). Linh Dinh and Bao Phi show us another, pointing toward the simultaneity of the human and inhuman. Some other writers who aren’t Vietnamese provide a third way, invoking Vietnam and sharing their grief and rage. James Baldwin speaks of the Black Panthers, the Viet Cong, and America: ‘Nothing more thoroughly reveals the actual intentions of this country, domestically and globally, than the ferocity of the repression, the storm of fire and blood which the Panthers have been forced to undergo merely for declaring themselves as men who want “land, bread, housing, education, clothing, justice, and peace.” For Baldwin, the Panthers became ‘the native Vietcong, the ghetto became the village in which the Vietcong were hidden, and in the ensuing search and destroy operations, everyone in the village became suspect.’ Baldwin neither denies nor bemoans the histories of war and slavery that define the Vietnamese and African Americans in American eyes. He doesn’t simply inhabit the history given to him as a black man. He connects those histories, bringing two different spaces together so that the exercise of American power over there becomes the logical extension of American power over here – the Third World within the First, and vice versa. Victimization is shared, a point Susan Sontag makes when she criticizes how many victims privilege their suffering: ‘victims are interested in the representation of their own sufferings. But they want the suffering to be seen as unique.’ Even more, ‘it’s intolerable to have one’s own suffering twinned with anybody else’s.’ Sontag and Baldwin agree that victimization must be seen as more than an isolated or unique experience. Suffering can become solidarity through political consciousness and revolution, the only ways for the natives over there and over here to confront the global force of the American war machine. First the natives of a particular place must learn that they aren’t the only ones victimized, that there are others who share their grief; then they have to stop identifying themselves as only victims. So it is that Baldwin insists that war occurs not only on foreign soil, waged by soldiers against the enemy or villagers, but also on American soil, carried out by the police against blacks.
Oscar Zeta Acosta makes the same charge on behalf of Chicanos when he says, ‘We are the Viet Cong of America. Tooner Flats is Mylai…The Poverty Program of Johnson, the Welfare of Roosevelt, Truman, Eisenhower and Kennedy, the New Deal and the Old Deal, the New Frontier as well as Nixon’s American Revolution…these are further embellishments of the government’s pacification program.’ To be poor and black or Chicano was to suffer from a low-intensity counterinsurgency that occasionally erupted into all-out assault, as happened to the Panthers, who the state needed to put down because the Panthers had ceased to see themselves as only being victims and began to see themselves as revolutionaries. Writer Junot Díaz agrees that war, and the interpenetration of foreign wars and domestic tragedies, is central to American life: ‘Americans have a bad habit of invading other countries. American memory may forget the invasion of my country [the Dominican Republic], but that shouldn’t prevent us from seeing that the invasion of Vietnam wasn’t an aberration.’ Díaz tells his readers that his Dominican characters live on American soil because war brought them here. When we remember the wars that forced people to flee, oftentimes into the embrace of their colonizer or invader, then we can see that the immigrant story, staple of American culture, must actually be understood, in many cases, as a war story. Readers and writers often imagine damage, wound, and identity as the results of cultural conflict, being torn between two worlds, rather than what they often are, the calamitous consequences of war, colonization, and exploitation, conducted by foreign forces and domestic tyrants.
The writer marked as ethnic or racial, who’s categorized and looked down on for engaging in ‘identity politics,’ mustn’t simply accept or deny that pejorative. To do so is to be forced into accepting the impossible choice that a dominant society built on whiteness gives to its minorities: be a victim or have a voice, accept one’s lesser identity or strive to have no identity. To have no identity at all is the privilege of whiteness, which is the identity that pretends not to have an identity, that denies how it’s tied to capitalism, race, and war. Victimization and voice become the markers of difference and identity for minorities, while whiteness becomes unmarked alienation, manifest in the supposedly universal experiences of loneliness, divorce, ennui, and anomie, all of which are the cancerous costs of living in a capitalist society whose profits accrue to whiteness. Minorities must dissent from the terms that a regime of whiteness offers. They must call forth anger and rage, demand solidarity and revolution, critique whiteness, domination, power, and all the faces of the war machine. Southeast Asians must insist that the war that defines them in America isn’t only their war, but a war made by white people, a war that isn’t an aberration but a manifestation of a war machine that would prefer refugees to think of their stories as immigrant stories.
Ghosts are both inhuman and human and their appearance tells us that we are, too. To understand our fate and theirs, we must do more than tell ghost stories. We must also tell the war stories that made ghosts and made us ghosts, the war stories that brought us here. A true war story should tell not only of the soldier but also what happened to her or him after war’s end. A true war story should also tell of the civilian, the refugee, the enemy, and, most importantly, the war machine that encompasses them all.
War is so woven into society’s fabric that it’s almost impossible for a citizen not to be complicit. Thinking of war as an isolated action carried out by soldiers transforms the soldier into the face and body of war, when in truth he’s only its appendage.” Nguyen asks us to consider the prevalence of rape and banality in war. “Contemporary war is a bureaucratic and capitalistic enterprise that requires its bored clerks, soulless administrators, ignorant taxpayers, contradictory priests, and encouraging families. Critics and their sense of taste, beauty, and goodness are intertwined with the values and ideology of their dominant class. They don’t see that their aesthetic values, which they understand to be evidence of their humanity, are tainted and shaped by the inhumanity of the capitalist system and the war machine within which they live and whose profits and costs they take for granted. As critic Pankaj Mishra says, Westerners, including Western writers, routinely expect non-Western writers to decry the oppressive regimes under which they suffer. Not to protest seems like moral failure to them, but these same writers often don’t work up the same aesthetic outrage toward their own society’s crimes. They lack the imagination to see how their drab stories of unhappiness, divorce, cancer, etc. – the stuff of award-winning realism and the bad outcomes of white privilege over here – might be connected to, and made possible by, their society’s wars and capitalist exploitation over there.
As outsiders to communism, Westerners can easily see its hypocrisies and blind spots, the inhumanity at the heart of its ideology. The rebellious writer in Vietnam faces a system of power, prestige, and taste that defines what’s acceptable and what’s human or inhuman, and the Westerner demands a heroic response. But what’s obvious about Western values, when seen from the outside, is that they too reinforce propriety. This propriety prefers to deny the inhuman, the colonialism, imperialism, domination, warfare, and savagery found in the heart of whiteness. When this inhumanity is acknowledged, its connection to, and contamination of, Western humanity is often suppressed or disavowed by artists, readers, and critics, blind to their own hypocrisies and contradictions, their participation in inhumanity, and their lack of heroism when confronted with the lures of institutional reward.
A true war story ultimately challenges identity, because war radically challenges identity, from the soldier who must confront himself as well as the enemy on the battlefield to the civilian who discovers she’s less than human when she becomes a refugee. Blown up, dismembered, wasted bodies on the battlefield also fundamentally disturb human identity for those who killed them, witnessed their demise, or buried them. Those bodies also unsettle national identity when a country divides itself over a controversial war, or when the body politic persuades soldiers to kill others even if in so doing they bring their own humanity into question.
Not all soldiers who write make the grade, but they can, as O’Brien does, because the war story belongs to them. The difficult transformation from soldier to writer isn’t a change in her or his already granted humanity. But a refugee becoming a writer must go from being inhuman to human. Also, while the refugee who becomes a writer is given the license to tell a refugee story, he or she isn’t seen as writing an war story, at least not one given the same weight as a soldier’s.
Chang-Rae Lee has tried mightily to be the perfect student and has garnered his fair share of good grades, including being named a finalist for the Pulitzer Prize for The Surrendered, his novel of the Korean War. Like Kao Kalia Yang and myself, he’s caught in the struggle to tell the true war story while in the middle of a true war story: the one about how writers and critics who inherit the legacies of wars find themselves caught between being degraded and given the perfect grade, judged by an aesthetic system implicated in the war machine. This doesn’t mean that artists who struggle to tell true war stories can’t speak or can’t strive for a perfect grade; it does mean that they should question their own identities as artists as well as the identities of the forms they choose, since both these kinds of identities are part and parcel of the triad of war, memory, and identity.”
Nguyen says his “final chapter is on the need for a powerful memory to fight war and find peace. As fraught as engaging with power may be, one must confront it and hope that one can manage it, and oneself, ethically. Our use of power must be done with the full awareness of our humanity and inhumanity, our capacity for both good and bad.
I visited Dachau in 1998, a work of memory conducted from the higher ground, erected with the power of industrial memory. This work calls for sobriety, contemplation, reflection, and respect and reverence for the dead. It urges us to further our resolve never to allow this atrocity to be forgotten or repeated. But what I also took away from my visits to Germany’s memorial network was how horror can be framed in beautiful ways. What I saw in Tuol Sleng and Choeung Ek; in the killing caves of Battambang, and in the small stupas full of skulls and bones that rose here and there on the Cambodian landscape; in the unlit cavern of Tham Phiu in Laos; in the homes near the Plain of Jars that used the casings of American bombs and shells for décor; in the neglected village cemeteries of martyrs and unknown soldiers throughout Vietnam; and in the 2003 iteration of Saigon’s War Remnants Museum housed in a handful of small buildings that featured the bottled, deformed fetuses of Agent Orange victims was far from beautiful. I saw the poverty of memory found in poor countries, in small places. There were no vast expanses of marble and granite, no imposing sheets of glass, no precision-cut etchings, no grammatically perfect captions or commentaries. Absent were extensive historical documentation, perfectly shaded lighting, and a modulated ambiance of sound, sight, smell, and temperature. Also missing were fellow well-trained visitors who’d already been socialized, like returning churchgoers, into the customs and rituals of silent mnemonic worship. In mnemonic places of poverty, the mood isn’t one of horror, but of shabbiness and sadness, at least for someone like me, because of what’s shown and how. Sometimes one does confront the horror fully, as in the photographs of the dead with their eyes open at Tuol Sleng, or the thankfully blurry photograph of a grisly corpse on a torture bed exhibited in the same torture chamber where the prison’s Vietnamese liberators found it. These rough, crude, unfinished, imperfect, disturbing examples of a wretched aesthetics will change over time as poor places and poor people become wealthier and less wretched. This can be seen in the Vietnamese Women’s Museum of Hanoi, transformed from a provincial space of simply mounted exhibits during my first visit in 2003 into one of the most polished museums in the country by 2013, with the help of French curatorial collaborators who put into place many of the features of wealthy memory. Tuol Sleng, too, is changing, with the assistance of curators from the stunning Okinawa Prefectural Peace Museum, where Cambodian curators have trained. The Okinawa museum is one of those rare places that remembers the dead of all sides, military and civilian, in vast hallways and exhibition rooms and on memorial grounds at the edge of a cliff where the names of all those gone – some 200,000 in the battle for Okinawa during World War II – are engraved on massive blocks of stone facing the sea. Memory in southeast Asia will change, and people shouldn’t be denied their right to the trappings of wealthy memory, just as they shouldn’t be denied their right to own cars, refrigerators, luxury handbags, and all those other features of a consumer lifestyle that the wealthy already own, whose price tag is the destruction of the environment, the alienation of human beings from one another, and the perpetuation of a system of global inequality. But although the poor shouldn’t be denied what the wealthy possess, including their industries of memory, we should also be cognizant of what the costs are of the poor repeating the behavior of the rich, no matter where that occurs, including in the realm of memory. For while Tuol Sleng, Choeung Ek, and all the other places of the shadowy sublime disturbed me, they also imprinted themselves on me in physical, mental, and spiritual ways. These places were unrelenting in reminding me, and anyone else who stumbled across them, of inhumanity. They do so not just by telling horrible stories, but also by showing that horror, through the very roughness and bluntness of their wretched aesthetics of memory. This is memory that confronts and exhausts – a slap in the face rather than a sermon from the mount.
From low to high, from profane to divine, we need both kinds of memory work. But when do we need each, and in what proportion to the other? Let’s turn to some examples of powerful memory conducted from the high ground to try and answer that question. Le Ly Hayslip stakes her memoir on the moral high ground, speaking from what Paul Ricoeur calls ‘the height of forgiveness.’ In her prologue, she condemns the war machine but forgives its soldiers. Her memoir is framed by this ‘Dedication to Peace’ and an epilogue, the ‘Song of Enlightenment,’ whose purpose is ‘to break the chain of vengeance forever.’ The memoir offers conciliatory gestures to American soldiers and to the American nation, as when she says that she’s ‘honored to live in the United States and proud to be a U.S. citizen.’ But the memoir resolutely places Vietnamese peasants at the center of their own story. ‘We were what the war was all about,’ she writes. ‘We peasants survived – and still survive today – as both makers and victims of our war.’ As the filmmaker Rithy Panh does, she claims this war for her people, a direct rebuttal to the persistent American belief that it was all about Americans. As the people who helped make the war and became its victims, the peasants earned both moral responsibility and the right to forgive.
Photographer An-My Lê offers another take from the high ground, more clinical than spiritual. The MacArthur Foundation awarded her a grant that carries a prize of over half a million dollars, an amount for one individual that outstrips the budget of many a small museum in a small country. In her series ‘29 Palms,’ she embeds herself, in the Orwellian language of the American military and media, with U.S. Marines as they train at a desert base in California. One of the most striking shots, taken at night, shows a squadron of armored vehicles firing their weapons, the barrage of tracers an intense web of lightning and glare through the darkness. Photographed from on high, the armored vehicles assume the size of toy trucks and cars. Lê doesn’t have Hayslip’s moral weight of being a victim, of surviving intimate encounters with combat, rape, and torture. She can’t forgive, but through her lens, her aesthetic, she assumes another high ground, the related one of vision. Optics concern both war and ethics, and Lê’s camera shows both the soldiers and a glimpse of the war machine. While Tod Papageorge shoots the war machine from the civilian’s point of view, Lê shoots it from the military’s point of view. The individual soldier and his feelings matter less in this photograph and others in Lê’s series than the ensemble and the equipment, the war machinery’s collective presence and force. Depersonalized through uniforms, weapons, and armor, these individual humans transform into an inhuman mass seen from on high, the viewpoint of aerial reconnaissance, drones, satellites, and strategic vision. Generals and presidents make decisions based on the movement and placement of these mass units, to which the individual, the human, must be sacrificed. In her photograph, Lê captures the essentially inhuman face of the war machine, which transcends human beings and human bodies into something sublime, something seductive, in its man-made beauty
To confront the war machine and tell the true war story, the artist, the activist, and the concerned citizen, resident, alien, or victim, must climb to the high ground. This is an ethical and aesthetic move, a double gesture that involves both moral standing and strategic vision. Morally, one must be above the fray in order to renounce and to forgive the bloodletting, as well as to see the potential culpability of oneself and one’s allies in past, present, and future conflicts. Strategically, one must be able to see a vast landscape if one wants to comprehend the war machine in its totality and its mobility, as well as the war machine’s other, the movement for peace. This task requires, among others, the artist. To imagine and dream beyond being the citizen of a nation, to articulate the yearning for a citizenship of the imagination, that is the artist’s calling. Whereas the war machine wants acts of imagination to focus only on the human face of the soldier, the artist needs to imagine the war machine’s totality, collectivity, enormousness, sublimity, and inhumanity. The artist must refuse the identity that the war machine offers through the human soldier, whose dead, sacrificed body persuades the patriotic citizen to identify with the nation. The artist must instead show how the inhuman identity of the war machine incorporates the patriotic citizen and renders her or him inhuman as well. This is where art plays a crucial role in both antiwar movements and movements for peace, which aren’t the same. Antiwar movements oppose and react. They can repeat the logic of the war machine, when, for example, antiwar activists treat victims of the war machine solely as victims, taking away the full complexity of their flawed (in)humanity in the name of saving them. When a particular war ends, so may the antiwar movement opposed to it. Understanding that war is not a singular event but a perpetual one mobilizes a peace movement. This movement looks beyond reacting to the war machine’s binary logic of us versus them, victim versus victimizer, good versus bad, and even winning versus losing. Perpetual war no longer requires victory in warfare, as what happened in Korea, Vietnam, and now the Middle East shows. While victories would certainly be wonderful, the war machine’s primary interest is to justify its existence and growth, which perpetual war serves nicely. An endless war built on a series of proxy wars, small wars, distant wars, drone strikes, covert operations, and the like, means that the war machine need never go out of business or reduce its budget.
A peace movement is required to confront this inhuman reality. This peace movement is based not on a sentimental, utopian vision of everyone getting along because everyone is human, but on a sober, simultaneous vision that recognizes everyone’s unrealized humanity and latent inhumanity. The good artist must expand her scope of empathy and compassion to embrace as many and as much as she can, including the war machine’s participants. We need an art that celebrates the humanity of all sides and acknowledges the inhumanity of all sides, an art that enacts powerful memory, an art that speaks truth to power even when our side exercises and abuses that power. For this purpose, the problem is that empathy and compassion are tools, not solutions. They lead to no political, or even moral, certainty,
Narratives that ask readers to witness scenes of suffering, may purge them of the need to take political action. ‘Compassion is an unstable emotion,’ according to Susan Sontag, that ‘needs to be translated into action, or it withers.’ But while compassion may allow us to disavow our complicity, without compassion we could never move the far and the feared closer to our circle of the near and the dear. Such a move is crucial to art and fundamental to forgiveness and reconciliation, without which war will never cease. The artist Dinh Q. Lê, born in Vietnam but raised in the United States, exemplifies how compassion produces powerful, moving, and vulnerable art. In his series ‘Cambodia: Splendor and Darkness,’ Lê draws attention to Cambodian suffering. ‘Untitled Cambodia #4’ features his trademark technique of cutting images and weaving them together in order to fuse the splendor of Cambodia’s past with the darkness of Cambodia’s genocide. While remembering that past as splendorous is tempting, critic Holland Cotter points out that darkness overshadows its beauty, since Angkor Wat was built by the labor of many as a tribute to kings. Also, by turning the dead into a work of art, perhaps Lê runs the risk of being an accomplice, grave-robbing the dead and stealing their images. As Sontag points out, ‘the more remote or exotic the place, the more likely we are to have full frontal views of the dead and dying.’ The living can take the images of the dead because they are strong and the dead are weak. In so doing, the living also may allow themselves to forget the ugliness of the dead’s passing, which is the danger of powerful memory done from the high ground. Lê urges us to look at the dead again, past their victimization. Resurrected through art, the dead touch us, warning us against our latent inhumanity and telling us that the past can repeat if we do not remember. This art also shows us, in the words of Toni Morrison, that ‘nothing ever dies,’ an insight both terrifying and hopeful.
I conclude with an example of a mirror image that shows how the enemy feels as viscerally as we do, if we are Americans: Nhat Ky Dang Thuy Tram (The Diary of Dang Thuy Tram). Dang Thuy Tram was a 27-year-old North Vietnamese doctor serving in the south when U.S. troops killed her in 1970. The American officer who recovered her diary kept it for decades before returning it to Tram’s family in 2005. Published in Vietnam later that year, the diary sold some 430,000 copies. For the English version, Tram’s family and the publisher selected the title Last Night I Dreamed of Peace, a sentiment extracted from two occasions in the diary. Mostly, however, the diary is marked by ‘hatred as hot as the summer sun’ for the U.S. and South Vietnamese militaries. The diary’s power for American readers arises from this anger and Tram’s love for her comrades. She dreams of a peace that arises after the defeat of the enemy, the ‘vicious dogs’ and ‘bloodthirsty devils’ against whom she yearns for revenge. Reading Tram’s diary at the time of its publication, the English title may evoke a cosmopolitan feeling on the part of readers, a sense that we should reconcile with our current enemies and we can make peace with our former enemies. So while Last Night I Dreamed of Peace is inaccurate in foregrounding a relatively insignificant theme in Tram’s writing, it nevertheless signals a hope for a broader peace than the one Tram imagined.
Art, particularly narrative art, makes possible a ‘cosmopolitan education’ allowing us to see others empathetically and see ourselves from the perspective of the other. Cosmopolitan education helps limit the violence we inflict on those we see as closer to us on the human scale, but it can also justify us pouring torrents of violence on those not included in our curriculum. We can measure the degree to which we’ve been educated about others via our approach to bombing. How many bombs are we willing to drop? What kinds of bombs? Where, and on whom? The indiscriminate, massive American bombing of southeast Asia was possible because Americans considered its residents inhuman or less than human. Similarly, in The English Patient, the novelist Michael Ondaatje depicts the atomic bombing of Hiroshima from the perspective the Indian sapper Kip, a soldier in the British Army. When he hears of the atomic bomb’s detonation, Kip has a flash of understanding: white people would never drop the bomb on a white country.
Peace happens through confronting the war machine and taking over the industries that make it possible, which include the industries of memory. It’s no surprise, then, that peace seems so much harder to achieve than war, which offers us an immediate profit. Exploiting our fear and our greed, the cynical supporters of war can convert even powerful memory to weaponized memory, the kind that encourages patriotism, nationalism, and the heroic sacrifice of soldiers for the country. The strength of weaponized memory is why appeals from the high ground alone can’t stop war or realize peace. A need remains for memory that forces us to look at our inhumanity, which we might wish to deny. Recognizing our inhumanity, we begin remaking our identity so that it doesn’t belong to the war machine, which tells us that we are always and only human, and our enemies less so.
Too much remembering and too much forgetting are both fatal, certainly to ourselves, and perhaps to others. This is why demands to always remember and never forget eventually face calls to reconcile and forgive. The cycle works in reverse as well, when we respond to amnesia by calling for history. As Paul Ricoeur argues, there are unjust and just ways of forgetting, as there are unjust and just ways of remembering. Unjust ways of forgetting are much more common than just ones. They involve leaving behind a past that we haven’t dealt with in adequate ways. We ignore that past, we pretend it didn’t exist, or we write its history to serve a prejudicial agenda. Sometimes we even conduct these actions under the guise of reconciliation, as when former enemies agree on treaties that allow them to be friends without addressing their mutual history of violence. In regard to my war, all of these modes of unjust forgetting have happened or are happening.
Whether we’re winners or losers when it comes to war, the challenge of forgetting is inextricably tied to the question of forgiving. Winners may find it somewhat easier to be magnanimous and forgiving, while losers are perhaps easier to forgive, given their suffering. But most types of forgiveness are compromised, and a just forgetting won’t happen unless we meet the conditions of just memory or until we extend genuine forgiveness. Forgetting can be difficult when both war’s winners and losers attempt to portray themselves virtuously, as they usually do. Defeat aggravates this sentiment, as is the case in the community in which I was raised, the Vietnamese refugees in America who lost everything except their memories. They have valid reasons to remember their past, but they also tend to forget, particularly in public commemoration, the venality of the southern Vietnamese regime, the violence committed by their own soldiers, and how their sentiments may be viewed from elsewhere.
As I’ve argued throughout this book, just memory proceeds from three things. First, an ethical awareness of our simultaneous humanity and inhumanity, which leads to a more complex understanding of our identity, of what it means to be human and to be complicit in the deeds that our side, our kin, and we ourselves commit. Second, equal access to the industries of memory, both within countries and among countries, which won’t be possible without a radical transformation, even a revolution, in the distribution of wealth and power. And third, the ability to imagine a world where no one will be exiled from what we think of as the near and the dear to the distant realms of the far and the feared. I’ve foregrounded an imagination that thinks and sees beyond the nation because the nation dominates how we carry out our struggles over culture and race, over economy and territory, and over power and religion. The nation seduces us, particularly if we happen to be cast out of it as refugees, a population that now numbers at least sixty million, a floating, global archipelago of human dispossession.
When will we have a time of ethical awareness of our inhumanity, where the industries of memory are available to all, where the artistic will to claim the imagination is norm rather than exception? This is utopian. Yet, at one point, the human imagination had difficulty thinking beyond the light cast by the fire, then of the distance the tribe could walk, then the walls of the city-state. So why can’t we imagine a future where nations at war seem absurd? Novelist Doris Lessing puts it this way: ‘I’ve lived through Hitler, ranting and raving; Mussolini too; the Soviet Union, which we thought would last for all time; the British Empire, which seemed impregnable; the color bar in Rhodesia and elsewhere; the heyday of European empires. It was inconceivable to think these would disappear. They seemed permanent. Now not one of them remains, and I think that is a recipe for optimism.’ The impossible might yet be possible at some point in the future, which is again where art, among other agents, plays a guiding role. Sometimes art does so by imagining utopia, or, through negative lessons, dystopia. Sometimes it does so by offering us models for how to be more human or more ethical in our behavior to one another, or by demanding that we see how inhuman and unethical we can be.
While art can provoke the ethical awareness of our inhumanity that’s necessary for just memory, it can’t achieve just memory alone, not while the industries of memory remain unequal. Still, art’s potential for the individual points toward one way that solace can be achieved during times of unjust memory and unjust forgetting, like ours today. That solace is also found in forgiveness of the most genuine kind, what the philosopher Jacques Derrida called ‘pure’ forgiveness. For Derrida, pure forgiveness is distinct from the kinds of forgiveness tainted by political, legal, or economic considerations – acts of amnesty, excuse, regret, reparation, apology, therapy, and so on. Pure forgiveness arises from the paradox of forgiving the unforgivable. All other forms of forgiveness are conditional: I will forgive, if you give me something. The act of forgiving is compromised, as it is between Vietnam and America. Vietnam will forgive America, so long as America invests in it and offers protection against China. America will forgive Vietnam, so long as Vietnam allows itself to be invested in and permits the use of its territory for America’s fight against China. Americans who return to Vietnam and feel wonderstruck by how the Vietnamese seem to forgive them don’t understand that such forgiveness is conditional. While the Vietnamese surely extend some generosity of spirit to Americans, an undertone of profit exists, for Americans are walking wallets. Faced with how individuals and states compromise, abuse, and exploit forgiveness and reconciliation, its related term, Derrida argues that forgiveness ‘is not, and should not be, normal.’ Rather, ‘forgiveness must announce itself as impossibility itself,’ something not dependent on the repentance of the person or entity one might forgive. I must admit that on first encountering Derrida’s notion of forgiveness, I struggled with it. If something is unforgivable, how can it be forgiven? I can forgive, in the abstract, America and Vietnam – in all their factions and variations – for what they’ve done in the past. But I can’t forgive them for what they do in the present, because the present isn’t finished. The present, perhaps, is always unforgivable.
What about pragmatic moments of forgiveness that allow things such as reparations, returns, or recognitions to happen? Are they inconsequential? In the case of my war, even these pragmatic acts are rare. The United States pays a pittance to remove the tons of unexploded ordnance it dropped in Vietnam, Laos, and Cambodia. It refuses to admit that Agent Orange damaged and damages human beings and the land in southeast Asia. Many southeast Asian exiles and refugees continue to hate their communist enemies, don’t recognize the communist government, and are afraid or unwilling to return. The communists in Vietnam and Laos have never apologized for reeducation camps and the persecution of people who turned into refugees. The Cambodian government is reluctant to acknowledge the widespread complicity of many people, including its own politicians and leaders, in the Khmer Rouge. A list of sensible things that people and governments could do to admit to the errors and horrors of the past include: truth and reconciliation commissions to encourage face to face dialogue between enemies; trials of war criminals, or at least offers of amnesty which acknowledge that certain people committed criminal acts; returning the homes and property of refugees, which may now be owned by other victims; erecting memorials to dead refugees and dead soldiers of the other side; constructing a curriculum that acknowledges all sides; allowing a civil society that can dissent and discuss the past freely; and staging dramas of genuine and mutual apology, instead of the more typical dramas of grief and resentment. Any of these would be enormously difficult but would help to heal the wounds of the past and encourage people and governments to move forward without denying the past. Instead, we have well-intentioned if flawed efforts such as the United Nations–sponsored Extraordinary Chambers of the Courts of Cambodia, with its mandate to prosecute only five high-ranking individuals for the crimes of the Khmer Rouge. The trial has gone on for years and will go on for years, at least until all the aging defendants are dead, or, in the case of one, demented and beyond prosecution. This is literally political theater, one with the duration of a hit Broadway musical and much more expensive to produce. In a country where the average salary is hundreds of dollars per year, the cost of the trials runs into the tens of millions of dollars. While the court will mete out some kind of justice, this is also a show meant to assure Cambodians that their government is addressing the past, even when its efforts are weak. And it’s a show meant to assure the world that the United Nations carries out its mission of staunching the bleeding of the world’s injuries, even when it can’t do so. The guaranteed convictions that will result from this pseudo trial, while worthwhile, will only lead to a pseudo reconciliation with the past. The inequality and injustice that led to the rise of the Khmer Rouge still remain, thousands of Khmer Rouge still alive, many in power, and the governments of Vietnam, China, and the United States, won’t ask for forgiveness, even if they were on trial, which they aren’t.
We submit to the pragmatists, the profiteers, and the paranoiacs who insist that war is part of humanity, our identity. They’re half-right but all wrong in believing that we can’t convert the recognition of our inevitable inhumanity into a different kind of realism, a realism that believes we must imagine peace, no matter how impossible it may seem. It’s perpetual war that’s unrealistic and insane, engineered in the rational language of bureaucracy and the high-flown rhetoric of nationalism and sacrifice, operating through campaigns that can only lead to human extermination. This madness can only be matched by the logic of perpetual peace and the excessive, utopian commitment to a pure forgiveness, which the species needs to survive. If we wish to live, we need a realism of the impossible. Thich Nhat Hanh, who inspired Martin Luther King Jr., provides another perspective on ‘the situation of a country suffering war or any other situation of injustice.’ Rather than laying the blame on one side or another, he says, ‘ see every person involved in the conflict as a victim. See that the situation is possible because of the clinging to ideologies and to an unjust world economic system which is upheld by every person through ignorance or through lack of resolve to change it.’ Even more, the duality of conflict itself, the either-or of war and hatred, is illusory: ‘See that two sides in a conflict aren’t really opposing, but two aspects of the same reality. See that the most essential thing is life and that killing or oppressing one another won’t solve anything.’ What Jacques Derrida and Thich Nhat Hanh ask for is both simple and difficult: the need to challenge the story about war and violence that so many find easy to accept. This story says that we must resign ourselves to the necessity and even nobility of war. War and violence are currently part of human identity, but identity can change, if we tell another kind of story and seize the means of production to circulate it. This story foresees a just rather than unjust forgetting, pivoting on just memory and pure forgiveness.
Forgiving others and letting go of resentment is an act both for others and for oneself. Only through forgiveness of the pure kind, extended to others and ourselves, can we have a just forgetting and a hope for a new kind of story where we don’t constantly turn to the unjust past. This is why storytelling specifically and art in general inhabit such an important place. The moving documentary The Betrayal (Nerakhoon) makes explicit how storytelling addresses betrayal and resentment. Betrayal happens at least twice in this film about a Laotian family whose father fought with the royalists and the Americans during the war. First, the Americans betrayed their Laotian allies and abandoned them to the communists. The father is sent to reeducation and his family become refugees, forced to flee to a ghetto in New York. Second, the father betrays his family when, after being released from reeducation, he finds another wife. The dual betrayals nearly destroy his first wife and children emotionally, sending them into poverty and tearing the family apart. But the eldest son, Thavisouk Phrasavath, is befriended by a young filmmaker, Ellen Kuras, and together they film the family’s story. The ending of the story isn’t exactly happy. After Laotian gang members murder Thavisouk’s half-brother, the son of his father and his other wife, Thavisouk and his father begin a fragile reconciliation. The father acknowledges his culpability in the war, when his job was to call for American bombings. Thavisouk gets married, becomes a father, and visits Laos, where he reunites tearfully with two sisters left behind. ‘I run between what I remember and what is forgotten, searching for the story of our people whose truth has not been told,’ he says. ‘As we move further from the Laos of our past, we are travelers moving in and out of dreams and nightmares. What happens to people in our land, the place we call home?’ The Betrayal doesn’t heal all the wounds inflicted on the family because of the war, but the story gestures toward just memory and toward forgiveness between family members. Just as importantly, the film refuses the lure of the Hollywood spectacular or the vanity of auteurship. Instead, it was filmed over decades, a long and patient collaboration. The relationship between Phrasavath and Kuras required trust and giving, which, lest we forget, is a part of forgiving. The film and its makers worked actively to prevent the betrayal of memory, and this film is their gift to those who have seen it. Each time I encounter a meaningful work of art, I feel like I’ve received an unexpected gift, something to cherish.
While storytelling and art aren’t the only ways we can give and receive gifts, they are one form of the ultimate gift, the one that comes without expectation of reciprocity. This idea of gift giving prevails among the spiritual and religious, especially those we perceive to be martyrs who have given their lives, from Jesus Christ to Thich Quang Duc to Martin Luther King Jr. But gifts can be secular as well, and small, and this book has explored a myriad of such small gifts, each one a step toward just memory and just forgetting. Giving without expecting reciprocity.
The Christian gift of love and forgiveness serves as a model for the personal act of just forgetting, where one lets go of the past, of resentment, of hatred without expectation. Forgiveness is also at the heart of the Buddhist practice offered by Thich Nhat Hanh and, intriguingly, in the secular, artistic work offered by some war veterans. They visit their former enemy’s land or commune with those enemies through their writing, as is the case with American writers such as John Balaban (Remembering Heaven’s Face), W. D. Ehrhart (Going Back), Larry Heinemann (Black Virgin Mountain), Wayne Karlin (Wandering Souls), or Bruce Weigl (The Circle of Hanh). Forgiveness on the part of these veterans also involves letting go of the need to be remembered in terms of nationalism, which is implicitly built on an antagonism toward others. This is the hidden price of the memorials and the monuments erected toward a nation’s veterans. As Ehrhart writes, ‘I didn’t want a monument. What I wanted was an end to monuments.’ Evident in this model of giving and forgiving, of letting go and surrendering, is the gratifying picture of two enemies making peace, acting out the binary of giver and receiver. The model is laudable but vulnerable because the reciprocity of gift giving still implies indebtedness, the expectation of getting something in return for a gift, even if it’s love and friendship.
Giving without hope of reciprocity, including the gift of art, is a better model for pure forgiveness and just forgetting. Rather than think of giving as involving only two people or entities, imagine giving as part of a chain in which the gift circulates among many. The one who receives a gift need not return it but can instead give a gift to another. In this manner, the giver eliminates the problem of reciprocity and expectation. Critic Lewis Hyde proposes this when he discusses the work of art as a gift that the artist sends out into the world, to be passed along to others. For Hyde, art doesn’t organize parties, nor is it the servant or colleague of power. Rather, the work of art becomes a political force simply through the faithful representation of the spirit. It’s a political act to create an image of the self or of the collective. So long as the artist speaks the truth, he will, whenever the government is lying or has betrayed the people, become a political force whether he intends to or not.
Giving without expectation of return is a way of working toward a time when just forgetting and actual justice exist in all ways of life, including in memory. The work of art crafted in the spirit of truth is a sign of justice and points toward justice, even if it can’t completely escape the material and unjust world that can turn the gift into a thing to be bought and sold.
To all those who demand that we must forget even without justice if we wish to move on, forgetting at all costs will one day cost you or your descendants. The violence and injustice you wish to leave in the past will return, perhaps in the old guise or perhaps in a new and deceptive one that will only be another face of perpetual war. Just forgetting only happens as a consequence of just memory. Remembering in this manner remains a task that seems impossible, given the irony that many of us prefer to carry the burden of injustice instead of putting it down, a reluctance that makes us bound to our past and present. Until that impossible moment of just memory occurs for everyone, some can undertake the task of just forgetting by giving and forgiving, working alone or, preferably, in solidarity with others. Meanwhile, the future of memory remains unknown.
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To all the “Muslim Terrorists” and “Muslim Terrorist Organizations” who commit heinous crimes in the name of Islam.
Denunciation & Condemnation: Terrorists are “Fasiqun, “Kuffars” and comrades of “Shaytaan”
Submitted by: “A Concerned Group of Islamic scholars and researchers of the Quran.”
On behalf of: “Morally Conscious” and “God-Fearing” Muslims from all over the world.”
What went wrong?” a book by Bernard Lewis considered to be a highly eminent authority on Middle Eastern history in which he highlights the striking difference between the western and Middle Eastern cultures. Another two questions raised were, “What did we do wrong?” and “How do we put it right?” To answer the question, “What went wrong?” can be easily given by the miserable failure of the “People of Abrahamic Faiths for not being able to comprehend the most important commandment of God, “Thou Shall Not Kill.
What did we do wrong?” From the death chambers of concentration camps in Auschwitz to the suffocation camps in Gaza, there remain abundant failures of not being sincere in addressing the sufferings of humanity. People from across the world continue to pour their sentiments, “Never Again, yet the religious and political leaders of the three Abrahamic faiths have always displayed indifference towards resolving the root cause of the problem which encouraged so many to be on the warpath for so long. “Reconciliation is the best was the commandment given to Prophet of Islam, but the urge to sell the armaments only triggers more bloodshed in the Middle Eastern region. No doubt, evildoers must be punished, but not at the expense of innocent human beings.
How do we put it right?” This question should only be directed to the Muslims leaders across the globe. Prominent Islamic scholars, political leaders and media pundits in the Islamic world as well as the western world merely gives a grand lip service to idea of defeating the “Terrorist Ideology, but none dare confront the ground reality that there were three Muslim scholars, who were wholly and solely responsible for the shattering image of Islam. Namely, Sayyid Qutb, a leading theorist of violent Jihad, Ayatollah Rohullah Khomeni, one who lit the fires of hatred in the Islamic world, and Maulana Abul A’la Maududi, the grandfather of Political Islam.
Far too many have constantly raised one single question, “Where are the Moderate Muslims?” Unfortunately, voices of so many are heard less, and in turn, many Muslim leaders would rather stay aloof and not be bold enough to confront the stark reality of the consequences that the worst is yet to come, if the “Muslim Terrorists continue with their bloody rampage. It is also a proven fact that the spotlight has always remained on those who are busy portraying a false image of Islam. History has proven that it was the Iranian Revolution of 1979 lead by the Mullahs that initiated the downward spiral of Islam to such an extent that many in the western world are now questioning the Qur’an as downright evil book. Not quite so, as Richard Henry Drummond in his book, titled “Islam for the Western Mind, reminded the readers that “some of the finest theological writing of our generation has come from the pen of Anglican Bishop Kenneth Cragg, who writes of Islam – and of Muhammad – with a depth of sympathetic understanding and affection hardly to be equaled previously.” Having said this, we urge all those Muslim bashers to read two of Kenneth Cragg’s books, “The Mind of the Quran, and “The Event of the Quran.
“We The Moderate Muslims” are now compelled to bring to the attention of our fellow Muslims, this pointed reminder in the form of “Denunciation & Condemnation of Muslim Terrorist Organizations and Muslim Terrorists.” It is directed to all converted, fanatic, aggrieved, dispossessed, tyrannized or politically motivated Muslims, who may be targeted for radicalization. We are more so concerned about those “Muslim Youths, who may be exposed to the radical ideas or any misguiding literature on Islam, thereby lured by the notion of Jihad and martyrdom. With utmost sincerity, we urge such “Muslim Youths, however small in number, to seriously reflect and ponder over this denunciation, before giving in to the false call of “Holy War” and joining, supporting or having anything to do with any of the so-called “Muslim Terrorist Organizations, or contemplating to perpetrate a terrorist act either on his own or as part of a sleeping group or cell.
Terrorist activities, barbaric and arbitrary ways, and pan-Islamic political ambitions explicitly or implicitly conflict with the fundamental message of the Qur’an. Accordingly, any individual, splintered or organized groups, or sects, who claim to be the custodians of Islam, cannot take law in their own hands to declare and commit acts of terror under the pretext of the so-called “Holy War”Jihad. In Islam, war is not holy. Islamic tradition does not have a notion of “Holy War” (al-harb al mugaddash), an expression never to be found in the Qur’an. Thus, all sorts of terror attacks and heinous crimes perpetrated in the name of Islam are tailored to transmute the character of Islam from a religion of peace and enlightenment to a cult of terror and ignorance (jahilliyah) – a grand conspiracy to take Islam back to the “Pre-Islamic” era that is bound to fail as history’s clock cannot be set fourteen centuries backwards.
The truth of the matter is that terrorism is as antithetic to Islam as godlessness to the devout, treason to the patriot, arrogance to the humble and barbarism to the civilized. In short, the terrorists are: “Savages,” “Heathens,” “Brutes,” “Thugs,” “Kidnappers,” “Hoodlums,” “Murderers, and above all, “Merciless Killers and Ruthless Barbarians.
Hence, we warn the ideologues and leaders of all terror outfit that in our view, the campaign of terror viciously launched by the “Muslim Terrorist Organizations, which is unfolding in different forms from sectarian killing, suicide bombing at mosques and churches, blowing up girls schools, kidnapping school girls to killing the Christians and Yazidis, all dissident fellow Muslims, beheading of journalists and posting of this barbaric act on the Internet and storming airports, civil courts and Parliament houses for example constitute a “war against God and the Prophet,” the perpetrators of which were historically ‘slain or crucified or had their hands and feet amputated from opposite sides, or expelled from the land” (5:33-34).
“(It is but) a just recompense (jaza’) for those who wage war against God and
His Prophet, and storm about the earth causing corruption (fasad) that they are
slain, or crucified, or have their hands and feet amputated from opposite sides,
or expelled from the land. This has been their disgrace in this world, and a severe
punishment (awaits) them in the hereafter [5:33], except (for) those who repent
before you overpower them. (If so,) know that God is Most Forgiving and Merciful.”
Surah: Al-Ma’idah (The Table) – Chapter: 5 – Verse: 33-34
We will therefore like to say to the heads and ideologues of all the “Muslim Terrorist Organizations” that:
You and cohorts are indulging in “manifestly immoral act” (fahasha mubaiyanah) as obvious as murder before the eyes of the next of kin or public, a daylight robbery, deliberate ramming of car on little children waiting for school bus, pushing a guy from the roof of a high-rise building for fun – to give some simple examples. You and your cohorts are also sinning against your own souls – committing Zulm al-Nafs, that distorts your notion of right and wrong, piety and perversity, justice and injustice, compassion and tyranny. In fact, the most tragic thing is that all of you Ruthless Terrorists, take liberty in committing crimes against humanity with impunity in the name of Islam. What a shame and outrage.
Your blind and convoluted literalism in reading the Qur’an has turned you from a Muslim to a Monster, from a protector and venerator of women to predators and inveterate oppressors of women. No wonder your rage against women whom your “Pre-Islamic” ancestors buried alive at birth, drives you to kidnap, rape and traffic them in the name of God as sex slaves, though God has commanded you to heed them after heeding Him (4:1).
“O people! Heed your Lord, who created you from a single soul, and created from
it, its mate, and propagated from them many men and women. And revere God
whom you ask about (your mutual rights), and the wombs (that give you birth).
Surely, God is Watchful over you.”
Surah: Al-Nisa’ (Women) – Chapter: 4 – Verse: 1
We, the Morally-Conscious and God-Fearing Muslims from all over the world, unanimously declare you as inveterate criminal and most despicable like the “Kharijites” of early Islam – the first breakaway sect in Islam that justified killing of all non-Muslims as well as the Muslims who opposed them, including their own parents and caused “rivers of blood to flow in the first three centuries of Islam.” We strongly and unreservedly condemn you and warn you that unless you give up terror and seek peace, you are set to be destroyed as you have crossed the limits set by God and His Prophet (58:20) and have waged a war against God by perpetrating heinous crimes against humanity (5:32).
“That was why We laid it down for the Children of Israel that whoever killed a
human being – except as a punishment for murder or for spreading corruption
in the land – shall be regarded as having killed all mankind, and that whoever
commit excesses in the land.”
Surah: Al-Ma’idah (The Table) – Chapter: 5 – Verse: 32
The appropriation of terrorism in Islam by the terror outfits reflects a gross perversion of Islamic faith and has a host of other pernicious fallouts. It is therefore necessary to elaborate on it to get to the roots of so called Islamic terrorism – an expression which is an oxymoron as the Qur’anic message is vehemently opposed to terrorism that the Muslim terror outfits are perpetrating in the name of Islam.
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John George Bartholomew
From Wikipedia, the free encyclopedia
John G. Bartholomew (1860-1920)
Cartographer and Geographer
Born (1860-03-22)22 March 1860
Died 14 April 1920(1920-04-14) (aged 60)
Awards Victoria Medal (1905)
The memorial to J G Bartholomew, Dean Cemetery
The memorial to J G Bartholomew, Dean Cemetery
John George Bartholomew FRSE FRGS (22 March 1860 – 14 April 1920) was a British cartographer and geographer. As a holder of a royal warrant, he used the title "Cartographer to the King"; for this reason he was sometimes known by the epithet "the Prince of Cartography".[1]
Bartholomew's longest lasting legacy is arguably naming the continent of Antarctica,[2] which until his use of the term in 1890 had been largely ignored due to its lack of resources and harsh climate.
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• Dr James Brown -- Tribute to George Bartholomew, Reflections on Human Ecology
• Bartholomew Fair
• "Vision & Ministry of Ecumenical Patriarch Bartholomew", Dr. John Chryssavgis
Bartholomew came from a celebrated line of map-makers - he was the son of Annie McGregor (d.1872) and John Bartholomew Junior, and the grandson of the founder of John Bartholomew and Son Ltd.
He was educated at the Royal High School, Edinburgh.
Under his administration the family business became one of the top operations in its field. Bartholomew himself was not merely a specialist in production, but also a talented geographer and cartographer. It was he who introduced the use of coloured contour layer maps; he also anticipated the needs of late nineteenth and early 20-century travellers by publishing street maps of major cities, cycling maps, railway timetable maps, and road maps for automobiles.
He collaborated with major scientific figures and travelers of the period on projects involving their studies. Bartholomew's Atlas of Meteorology and Atlas of Zoogeography[3] were issues from a planned five-volume series that was never completed. Before he died he was able to plan out the first edition of the Times Survey Atlas of the World; this and its succeeding editions represent the most successful atlas project of the twentieth century. John was a great friend of geographer and writer John Francon Williams. Correspondence between the two friends is held in the Bartholomew Archive at the National Library of Scotland.[4] Williams also acted as a literary agent for Bartholomew in America.[5]
In 1889 he married Janet MacDonald.[6]
He handed the reins of the business on to his son John (Ian) Bartholomew (1890-1962).
A memorial to Bartholomew, sculpted by Pilkington Jackson, exists on the northern wall of the 20th century extension to Dean Cemetery in Edinburgh.
His wife, Jennie, sons, Hugh and Ian Bartholomew and grandson, John Christopher Bartholomew are buried at the monument.
His daughter Margaret married Philip Francis Hamilton-Grierson, grandson of Sir Philip James Hamilton-Grierson.
2. ^ "John George Bartholomew and the naming of Antarctica, CAIRT Issue 13". National Library of Scotland. 2008. ISSN 1477-4186., and also "The Bartholomew Archive".
3. ^ Bartholomew, J.G., Clarke, W.E., Grimshaw, P.H., 1911. Atlas of Zoogeography. John Bartholomew and Co., Edinburgh.
4. ^ "Bartholomew Archive". National Library of Scotland. Retrieved 2018-01-22.
5. ^ Bartholomew Archive, Inventory No. 975 - Williams, J.F. 1898-1900, 1906-7:
6. ^
External links
This page was last edited on 1 June 2018, at 15:37
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Beatrice of Nazareth
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Beatrice of Nazareth
Beatrijs de Nazareth.jpg
Blessed Beatrix
Born c. 1200
Tienen, Belgium
Died July 29, 1268
Venerated in Roman Catholic Church
Feast July 29
Blessed Beatrice of Nazareth or in Dutch Beatrijs van Nazareth (c. 1200 – 1268) was a Flemish Cistercian nun. She was the very first prose writer using an early Dutch language, a mystic, and the author of the notable Dutch prose dissertation known as the Seven Ways of Holy Love. She was also the first prioress of the Abbey of Our Lady of Nazareth in Nazareth near Lier in Brabant.
Evidence for her life comes from both her biography, published as Lilia Cistercii, the origins, lives and deeds of the holy virgins of Cîteaux, ed Chrysostomus Henriquez, (Douai 1633), and from her own work The Seven Ways of Holy Love (Seven Manieren van Heilige Minnen). The latter is a work of early mystic literature that describes seven stages of love, as it is purified and transformed, before it can return to God. It has a simple and balanced prose style,[1] and is associated with the emergence of the 'bridal mysticism' movement.
Beatrice was born in Tienen, Belgium, of a wealthy family. At the age of seven, her mother died, and she was sent to live with the Béguines in nearby Zoutleeuw, where she attended the local school. A little over a year later, her father arranged for her to return home.[2]
Wishing to join a monastery, her father took her to the Cistercian nuns at Bloemendaal/Florival, where at the age of ten, she became an oblate. She continued her education at the monastery in Florival.[2] At the age of fifteen, Beatrice asked to be allowed to enter the novitiate, and was initially refused due to her young age and delicate health. However, the following year she was admitted as a novice.[2]
Later, in 1236, she was sent to commence the new foundation at Nazareth, a hamlet near Lier, Belgium. She practised very severe austerities, wearing a girdle of thorns and compressing her body with cords. In her visions, Jesus is said to have appeared to her and to have pierced her heart with a fiery dart. Her devotion to the Eucharist resulted in bleeding and physical collapse.[3]
She died in 1268 and was buried at the convent of Nazareth. Legend says that after Nazareth was abandoned during a time of disturbance, the body of Beatrice was translated by angels to the city of Lier.
She is known as Blessed within the Roman Catholic church. Her feast day is 29 July.
1. ^ Miejer (1992:16-17).
2. ^ a b c Lindemann, Kate. "Beatrice of Nazareth 1200 - 1268 CE", Women-Philosophers
3. ^ Knuth, Elizabeth T. (1992). "The Beguines". Archived from the original on 5 April 2006. Retrieved 2006-04-10.
Further reading[edit]
Modern editions
• The Life of Beatrice of Nazareth, 1200-1268, trans Roger DeGanck, (Kalamazoo, MI: Cistercian Publications, 1991)
• Beatrice of Nazareth, Seven Ways of Holy Love, as translated by Wim van den Dungen, (1997, 1998, 2006)
Secondary sources
• Kloppenborg, Ria; Hanegraaff, Wouter J. (1995). Female Stereotypes in Religious Traditions. Leiden: E. J. Brill. pp. 77&ndash, 78. ISBN 90-04-10290-6.
• "Beatrice of Nazareth (1200-1268A.D.)". Archived from the original on 2006-02-06. Retrieved 2006-04-10.
• Meijer, Reinder, Literature of the Low Countries: A Short History of Dutch Literature in the Netherlands and Belgium. (New York: Twayne Publishers, Inc., 1971), pp16–17
External links[edit]
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Creating a Vision Board that Works
Creating a Vision Board that Works
The human brain tends to work continuously to achieve the statements being fed into the subconscious mind. If these mental statements are the images and declarations of your goals in life, then you will have better chances of achieving them.
A vision board is considered by many people as one of the most effective tools in improving their productivity and overall success. This excellent tool will serve as an image of your future – a visual manifestation of what you are going to be. It embodies your goals, your dreams and your idea of a perfect life.
Since the human mind reacts strongly to visual stimuli, you can greatly enhance your mental performance by regularly looking at things that you want to achieve in the future. In this particular situation, the old saying, “a picture paints a thousand words,” is certainly accurate.
If you already have a clear idea of what your goals are, it is time to present them using a visual board.
The Process
Look for pictures that show or represent the attitudes, possessions, and experiences you want to have in your life, and put them on your board. This activity may prove to be time-consuming so try to enjoy what you are doing. Use old photographs, cutouts from magazines, images from the internet – anything that can inspire you to become a better person. You should be creative in making your visual board. Aside from pictures, you can add other things (e.g. short notes, stickers, etc) that can motivate you to perform better.
Vision Board Cutout
You may want to include one of your pictures on the visual board. In this case, choose a picture that was taken while you were certainly happy and content with your life. You can also add your favorite quotes, inspirational words, affirmations and personal thoughts. Make sure that your chosen pictures and words inspire you.
You can use this board to show dreams and objectives in every area of your life, or for a particular aspect that you want to focus on. Keep your board neat, and be choosy about what you add onto your vision board. Since you don’t want your future to be chaotic, it would be best if you will avoid chaos in setting up your board.
Use only pictures and words that are relevant to your goals and dreams. If you want your board to be an effective motivational tool, you have to keep it simple and clear. Excessive images and information can be confusing. Instead of helping you achieve your objectives, a complicated visual board can actually distract you from what you should be doing in life.
How to Use It
Try to keep the vision board near your bed. Place it in an open position so you can easily look at it anytime you want. Spend a few minutes looking at your board every day. There are four things that you need to consistently do while staring at your board:
1. Visualize
2. Affirm
3. Believe
4. Internalize
Many people find it more beneficial to look at their visual boards during nighttime. This is because the images and ideas that exist in your mind before you sleep are usually the ones that will be imprinted into your subconscious. Once these positive thoughts are clearly etched on your mind, you will feel more energized to face the problems that you will encounter every day.
It is an excellent idea to set up a new board every year. As you grow older, your dreams and goals will continue to develop. You have to update your visual board to make sure that it still represents your ultimate goals in life.
Want more info about how to create an AWESOME Vision Board? Click here for more info!
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• ISO - International Organization .jpeg
• go_no_go_thread_rings.jpg
Adjustable Thread Ring Calibration
Posted by Phil Wiseman on Apr 23, 2018 4:35:44 PM
Phil Wiseman
Do I have to send in my master setting plug gage for you to calibrate my adjustable thread ring?
This is a fair and reasonable question. There is an impression that calibration companies have master setting plugs for every thread ring that is covered on their scope of accreditation. It would be extremely go no go gage calibration rings alliance calibration-4cost prohibitive for calibration companies to purchase master setting plugs for ALL possible thread rings that could be calibrated. In addition, the repetitive use of a master setting plug for numerous customers calibration would require frequent replacement due to wear and this would significantly drive up cost of operations. So, is there another option?
Direct Measurement of Adjustable Thread Rings
There are inherent problems when using direct measurement for the calibration of adjustable thread rings. Gage Crib published an excellent explanation of these problems in Ring Gage Calibration by Direct Measurement. We strongly encourage to read this article. They specifically mention the deficiencies of using a coordinate measuring machine -CMM in regards to helix offset and why a master setting plug is the preferred method.
thread_plugYou might also want to check out Thread Ring Realities in Quality Magazine- "The ASME standards to which these gages are made require them to be verified by their fit on an appropriate setting plug. There is no other option on the smaller sizes but different hardware for directly measuring pitch diameter is often used to get around the costs of a setting plug for non-stocked gages. Each method takes a different approach to the situation and because they are not the same from a metrology point of view, the ‘answers’ they produce are rarely the same either."
Indirect Measurement of Adjustable Thread Rings
This approach is very intriguing from a calibration point of view. Wouldn't it be great if you could somehow "look" at an adjustable thread ring and calibrate it! Visual measurement methods are used in a variety of manufacturing settings, but the current standard for thread rings does not support this approach. Larry Borowski has written an excellent article - Setting Adjustable Thread Rings- that explains why you really do need to send in your master setting plug when you have your adjustable thread rings for calibration.
Conclusion: Send in your master setting plug when you want your adjustable thread rings calibrated.
Want to know more about using threads? Check out these videos.
how to use a thread plu alliance calibrationhow yo use thread tings alliance calibrationhow yo use thread tings alliance calibration
Topics: adjustable thread ring calibration
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Legal Disclaimer:
In addition, you assume certain risks inherent in exercise and nutrition programs by using this system. You should not begin the program if you have a physical condition that makes intense exercise dangerous. In addition, The Lean Belly Now Program requires you to follow an eating plan and at times restricts the amount of calories you consume. You should not begin this eating plan if you have physical or psychological issues which make fat loss dangerous. The Lean Belly Now Program is an educational service that provides general health information. Meredith is not a doctor, and her advice is not a substitute for medical advice. Please consult a physician before beginning any exercise or diet program.
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Introduced in February and sampled at Natural Products Expo West in March, Golden Goodness cereal from Kashi Co., La Jolla, CA, is all-natural with no artificial sweeteners, flavors, colors or preservatives. The cereal is made with a combination of flakes and clusters sweetened with honey and molasses, and each 1¼-cup serving contains 43 g whole grains and 5 g fiber. Available now in grocery stores nationwide, a 14.7-oz package retails for $3.99.
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The Affects of Temperature on Amount of Oxygen, Mung Beans (Vigna Radiata) Consume During Cellular Respiration
1451 Words Mar 6th, 2013 6 Pages
Amount of Oxygen, Mung Beans (Vigna Radiata) Consume during Cellular Respiration
Cellular respiration is a catabolic reaction that refers to the process of converting chemical energy of organic molecules into a simplify form so it can be used immediately by organism. Glucose may be oxidized completely if sufficient oxygen is available, by the following equation:
C6H12O6 + 36 ADP + 36Pi + 6O2(g) 6 H2O + 6 CO2(g) + 38 ATP + heat
All organisms, including plants and animals, oxidize glucose for energy. Often, this energy is used to convert ADP and phosphate into ATP. The process of complete oxidation involves glycolysis, Krebs cycle and electron transport chain. Besides ATP, pyruvate molecules, NADH and FADH2 will be
…show more content…
The data taken from the lower end of the KOH column were recorded in a table. When the KOH in the control, shifted away from zero, the differences were recorded and adjusted in the data table. For accuracy purposes, the measure in the control tube, that had deviated from zero, was added and deducted, from the data of the Mung bean seeds. The syringe was then adjusted so that KOH was seated at zero, at all times (Daynk, 2012).
When the final readings were recorded, the stoppers were removed. The Mung beans seeds were carefully removed as well and weighed on the scale. All data from the 5-minute interval at 40 minutes total, were recorded. This included both treatments. The means of the data were taken down and plotted into a line graph. The slope of the lines were calculated and presented in figure 1.
Figure 1 shows 2 linear lines of best fit, with line y = .56 being treated with 200 c. Where as, line y = 0.29 was treated with 100 c. It shows a positive correlation between incubation time and the volume of oxygen consumption. The weight specific respiration for the germinating Mung bean seeds on the 200 c treatment was 116.28 ml h-1 kg -1. . Where as, with the 100 c treatment, the weight specific respiration was 60.98 ml h -1 kg -1. Line y = 0.56 has a steeper slope than line y = 0.29. A higher temperature treatment of 200 c has higher consumption of
Open Document
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Haley Tidd, Operations Manager
Cambridge, MA / 10 employees / Education
"It’s one less thing for us to have to worry about."
How the Bevi hydration station brought pure water and healthy flavors to the MIT VMS office
Venture Mentoring Service (VMS) at MIT provides free confidential entrepreneurial mentoring services for any and all MIT students. While their office is small, Haley, the Operations Manager at VMS, says that they have plenty of mentors and mentees passing through every day for meetings, making it difficult to predict how how often the hydration station should be stocked on a given day.
Before getting Bevi, VMS used a water jug delivery service, which Haley called “a nightmare.” It was a hassle to constantly replace the plastic water jugs and impossible to predict the supply and demand; often, their space was left without filtered drinking water.
In contrast, she said, “Bevi was a dream come true.” Because Bevi connects to a water line and filters tap water, VMS is never left without purified drinking water. Compared to the labor-intensive alternative, Bevi, a bottleless water dispenser, was a no brainer—the ability to dispense healthy flavored drinks and carbonated water made the decision even easier.
The Bevi water cooler in their hallway quickly became a hotspot for students and university staff in the area: students in the classroom next door come to fill up their reusable bottles, while gym goers make the trip from a separate floor just to get a pour of Bevi’s healthy drinks. One MIT policeman even carries his bike up the stairs to fill up at the bottleless hydration station.
Haley often overhears the students praising the hydration station: “This is the best thing ever; I wish I could have it in my dorm.” And students especially love the health aspect of the natural, fruit flavored beverages. “They feel good about what they’re drinking and it’s much better than a soda machine.”
Another one of Operations Manager Haley’s favorite things about the Bevi hydration station is the remote tracking of consumable levels and the proactive servicing. Since Bevi is internet-connected, Bevi technicians are able to replace water filters and flavors before they run out. “It’s one less thing for us to have to worry about.”
Want to learn more? Bevi is more than just a smart water cooler: learn more about our full line of Products, healthy Flavors and hassle-free Service here.
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Always By My Side
Publisher: Star Bright Books ISBN: 9781595725097
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Fountas Pinnell Guided Reading
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With a gentle kiss Mama Bear puts Baby Bear to bed. "I love you" turns into a sweet contest between Mama Bear and Baby Bear as they come up with many "I love you more" ideas.
Llego La Noche
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Publisher: Twin Sisters ISBN: 9781599228693
Desde la mamá oso y su cachorro hasta la madre y su niño, siga los pasos de la madres acostando a sus hijos. A los niños les encantará este dulce cuento con cálidas ilustraciones. (From the bear and cub to the woman and child, follow along as the mothers put their babies to bed. Children will love this sweet story with warm illustrations.)
Emma's Question
Publisher: Charlesbridge ISBN: 9781580891462
Why Do Families Change?
Publisher: Orca Book Publishers ISBN: 9781459809529
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Lululemon Is Getting Slammed By A rumour
Shares of yoga pants maker lululemon athletica are getting slammed this afternoon.
Benzinga is reporting that there’s a rumour circulating that David Einhorn of Greenlight Capital is shorting the stock.
Einhorn is famous for shorting companies like Lehman Brothers and Green Mountain Coffee Roasters before their stocks plummeted.
On separate occasions earlier this year, Einhorn words caused St. Joe’s Company, Martin Marietta Metals, and Herbalife to instantly tanked.
Photo: Google Finance
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Kelly Clarkson Skipped The 2016 Grammys Red Carpet For Another Important Commitment
It would've been her eighth time on the red carpet, but unfortunately Kelly Clarkson wasn't at the Grammy Awards. Instead, she appeared as a judge and performer on American Idol, but there's no doubt in my mind that she would've looked classic and timeless on the red carpet. With her soft meets edgy vibe, the singer shone bright for all her other nominations, so odds are she's looking great from wherever she's watching.
Clarkson normally sticks to all-black for the awards show, so there's a good chance that she would've rocked the color this year as well. She's had a lot on her plate lately with a new children's book coming out, but it turns out she just choose American Idol over the Grammys. Even though she's not there to celebrate with everyone else, the Grammy Darling is nominated for Best Pop Vocal Album and Best Pop Solo Performance this year.
The singer is no stranger to awards shows, so maybe she's just over getting all dressed up for red carpets. She's won two other Grammys in the past and even hilariously live-tweeted last year's show to perfection. Although she won't be performing this year — or even making an appearance — like she did in the past, here's some of her past looks to get an idea of what she would've worn.
Christopher Polk/Getty Images Entertainment/Getty Images
Clarkson rocked a black, sweetheart neckline with mesh sleeves at last year's awards show, where she won Best Pop Vocal Album.
Kevork Djansezian/Getty Images Entertainment/Getty Images
How gorgeous did she look?!
Kevin Winter/Getty Images Entertainment/Getty Images
She chose another all-black dress for the 2012 Grammy Awards.
Jason Merritt/Getty Images Entertainment/Getty Images
Switching up the color for the red carpet this year, Clarkson looked equally as fabulous as her all-black picks.
Kevin Winter/Getty Images Entertainment/Getty Images
She did change into her go-to color for her on-stage performance, though.
Stephen Shugerman/Getty Images Entertainment/Getty Images
Clarkson juggled double Grammys back in 2006 in her gorgeous black gown with tons of texture.
I think it's safe to say she would've stuck to her classic color palette if she would've been at this year's event.
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Game Corner - Borderlands 2: Wattle Gobbler DLC Review
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In case some of you haven't noticed, I'm a huge Borderlands fan. Today I'm taking a look at the newest Headhunter DLC Pack - The Ravenous Wattle Gobbler. You start off with an introduction by Mister Torgue(by far one of my favorite characters of any game ever) to the Torgue company's Tournament versus Wattle Gobbler the Invincible.
Adventurers are pitted against the Wattle Gobbler, yet all contestants fail to kill the monstrosity. After a short show put on by Mister Torgue to punish a contestant, he pulls you aside and tells you that the fight is rigged. Not wanting the Vault Hunters to be killed, he devises a plan to poison the Wattle Gobbler which will allow you to defeat it.
Mister Torgue makes this whole DLC worthwhile, with his quarky banter and outrageous character. Yes, there are explosions a plenty here. While it's a very small amount of content to be honest(it only took me about 30 minutes to finish the whole thing), there is value to this. It's only $3, and you definitely get a few laughs out of it. Not to mention it's a festive shout out to thanksgiving, complete with Grandma Flexington's endless rambling.
While some may complain that you spend almost the same amount of time listening to Mister Torgue's Grandma drone on and on about his childhood as you do playing the actual DLC, that's actually what made this whole DLC worthwhile to me. It develops the Torgue character beyond just a goofy in your face comedic relief character, and provides a lot of depth for potential later storyline.
All in all, I would give this DLC a definite buy if you play Borderlands 2 on any platform. It's only $3, it's all original content(even if it is short), and there is a lot of thought put into developing Mister Torgue as a character. The only thing left to say is AIR GUITAR SOLO!! SQUIBBLYBOWWMEEEDLYMEEDLYMOOOWMOOWMEEDLYMOWWWWWW!
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Have You Received Your Prophetic New Name?
In order to receive a new name, one must become born anew. (Unsplash/Ryan Moreno)
This week, Jewish communities will celebrate Simchat Torah (Joy of Torah) all over the world the Torah scrolls will be rolled back from the last reading of Deuteronomy to Genesis and the Torah cycle of readings will begin again with the first portion of Genesis. There is always a time of great rejoicing and dancing during this special service as we remember that Torah is never ending. The Word, as it says in Psalm 119:89 (CJB), "Forever, Adonai, Your word stands firm in the heavens."
And also in 1 Peter 1:23-25, "You have been born again—not from perishable seed but imperishable—through the living and enduring word of God. For, "All humanity is like grass, And all its glory like a wildflower. The grass withers, and the flower falls off, But the word of the Lord endures forever." And this is the word that was proclaimed as Good News to you.
So we are not actually starting over again, but circling back to the beginning in one continuous journey through the never-ending Torah. It is this continuous circling of Torah and time that allows us to see the recurring themes of Scripture, which are often referred to as types and shadows. These events help us to understand the concept spoken of in Isaiah 28:10, "['precept by precept, precept by precept, line by line, line by line, a little here, a little there"].
In order for us to understand the writings of the New Testament authors, we must have some understanding of the previous writings of the Scriptures. It is only by reading the Scripture in the circular way of the never-ending that we can get glimpses of the perfect intentionality of God's Word, which is only complete and understood when we realize every word is interconnected and interdependent.
One example of the interconnecting of Scripture is found hidden in plain sight within the second chapter of the Bible. Inside these very familiar words expressing the history of creation we read Genesis 2:19, "So from the ground Adonai, God, formed every wild animal and every bird that flies in the air, and he brought them to the person to see what he would call them. Whatever the person would call each living creature, that was to be its name."
While almost every believer knows that Adam was given the task of naming all living creatures, most do not read this verse as prophetic, nor do they see within these words the start of a promise fulfilled through Yeshua (Jesus) in reference to the redemption of mankind.
You may ask, "How is the naming of creation prophetic?"
In order to see how the idea of Adam giving names is fulfilled, let's start with 1 Corinthians 15:45-49:
In fact, the Tanakh says so: Adam, the first man, became a living human being; but the last "Adam" has become a life-giving Spirit. Note, however, that the body from the Spirit did not come first, but the ordinary human one; the one from the Spirit comes afterwards. The first man is from the earth, made of dust; the second man is from heaven. People born of dust are like the man of dust, and people born from heaven are like the man from heaven; and just as we have borne the image of the man of dust, so also we will bear the image of the man from heaven.
Notice that in these verses, we see Yeshua being referred to as the last Adam, who became life-giving. As a part of His role as the last Adam, according to Scripture in Revelation 2:17, Yeshua would give a new name: "Those who have ears, let them hear what the Spirit is saying to the Messianic communities. To him winning the victory I will give some of the hidden man. I will also give him a white stone, on which is written a new name that nobody knows except the one receiving it."
So, we see Adam named all creation, and now we read that Yeshua would give those who overcome a new name. But the prophecies don't end there. In Isaiah 56:5, we find, "In my house, within my walls, I will give them power and a name greater than sons and daughters; I will give him an everlasting name that will not be cut off."
And in Isaiah 62:2, "The nations will see your vindication and all kings your glory. Then you will be called by a new name which Adonai himself will pronounce, and also Isiah 65:15, "My chosen will use your name as a curse—May Adonai Elohim strike you dead!' But to his servants he will give another name."
So, we see that Adam named all creation and we see that the second Adam, Yeshua, would give believers a new name. How can this happen? The answer is found in 2 Corinthians 5:17: "Therefore, if anyone is united with the Messiah, he is a new creation—the old has passed; look, what has come is fresh and new!" (2 Cor. 5:17).
So, you see that the first Adam gave a name to all created beings and we see it was prophesied that a new name would be given to the chosen ones by G-D. We also see that in order for a new name to be given to mankind, he would have to become a new creation so the second Adam could give him a new name. In other words, in order to receive a new name, one must become born anew.
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Charisma Magazine — Empowering believers for life in the Spirit
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IBM Logo
IBM has announced an upgrade to its Classification Module, which automates the categorization of large volumes of enterprise information, integrating with the FileNet P8 CMS platform. The system is aimed at data stored in FileNet repositories. It automatically determines the importance of information, then stores and classifies it appropriately. Large amounts of previously unmanaged content can be processed, as can content already under management but in need of reclassification.The level of automation is customizable, so if your faith in IBM's algorithms is less than total, you can set the system up with as much oversight as you wish. This is done through configurable "confidence levels" and workflows designed from within the classification review interface. This review capability uses the Module's real-time learning to give the system feedback to improve accuracy in its classification process. Cloudmark, an IBM customer, provides anti-spam, anti-phishing and anti-virus solutions for ISPs, mobile operators, enterprises and consumers. Faced with mounting numbers of emails from customers (reaching 500 per day), the cost of processing redundant questions put a significant strain on the company's resources. Classification Module helped the company discover recurring themes in customer queries and determined which messages were most important, as well as helping with eDiscovery and records management issues for a growing mountain of data. “Our customers ask complex questions requiring specific information. The IBM Classification Module helps them get to the right answers more quickly,” said Kris Politopoulos, director, customer support, Cloudmark. “Using the IBM Classification Module, we achieve more than 90 percent accuracy in our automated responses. As a result, we have cut the number of tickets we receive in half and we can effectively support more products without adding support staff. Without the IBM Classification Module, we would have needed to double the size of our team to handle our growing customer base, which would have cost hundreds of thousands of dollars each year.” View a demo of IBM Classification Module here.
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Today's Bell Ringer, August 8, 2017
9:15 AM ET Tue, 8 Aug 2017
Today's bell ringers are Dale Francescon, chairman and co-CEO of Century Communities, celebrating its merger with UPC at the NYSE, and Steve Hoffman, Tyme Technologies CEO and chief science officer and Michael DeMurjian, Tyme Technologies COO, at the Nasdaq.
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Google brings Broad Institute's genome analysis kit to the cloud
The institute's software will be free for non-profits and academic researchers, but everyone will pay to use Google's cloud platform
Google's cloud platform is hosting the Broad Institute's DNA analysis software.
Google's cloud platform is hosting the Broad Institute's DNA analysis software.
Google has partnered with Broad Institute to offer the biomedical research organization's DNA analysis software as a service on the tech company's Cloud Platform.
The institute's Genome Analysis Toolkit will run in Google Genomics, the company's cloud service for life sciences research. Google positions the service as a platform for storing and analyzing the world's genomic data.
The hosted service is available now "to a limited set of users," Google said Wednesday. The company didn't immediately reply to a request asking how many researchers can initially use the service or when it would be available to more scientists.
The Broad Institute offers the software, which scientists use to analyze genomic data, for free to academic researchers and non-profits, while businesses are charged a licensing fee. This model will be applied to the cloud version of the software, although all users will have to pay to use Google's cloud. Google didn't provide pricing information for the service.
Analyzing the large data sets found in biomedical research requires robust computing power, said the Broad Institute, a Cambridge, Massachusetts, organization affiliated with Harvard University and the Massachusetts Institute of Technology. Placing the toolkit in Google's cloud gives researchers the necessary processing power without setting up the accompanying IT infrastructure, the organization said.
The data represented by one genome requires approximately 100GB of storage, according to researchers.
Approximately 20,000 scientists have used the institute's software to analyze genetic information, the organization said. The partnership between Google and the institute isn't exclusive, so the organization can work with other businesses.
Google isn't the only tech company applying cloud computing to health care and biomedical research. IBM is using its Watson artificial intelligence technology to study cancer treatments. Microsoft and Amazon are also promoting their clouds for storing and analyzing genetic data to combat disease, a market that analysts estimate could be worth US$1 billion by 2018.
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Summary: H.R.1645 — 103rd Congress (1993-1994)All Information (Except Text)
Bill summaries are authored by CRS.
Shown Here:
Passed House amended (11/21/1993)
Poverty Data Improvement Act of 1993 - Requires the Secretary of Commerce, to the extent feasible, to biennially produce and publish data relating to the incidence of poverty for each State, county, and local government (compiled from the most recent decennial census) and for each school district. Authorizes such data to be produced by means of sampling, estimation, or any other method that the Secretary determines will produce current, comprehensive, and reliable data.
Authorizes the Secretary to aggregate school districts if reliable data could not otherwise be produced for each school district, but only to the extent necessary to achieve reliability. Requires such data to be appropriately identified and accompanied by a detailed explanation as to how and why aggregation was used (including the measures taken to minimize any such aggregation).
Requires the Secretary, if unable to produce and publish such data for any area, to report to the President of the Senate and the Speaker of the House of Representatives on each government or school district excluded and the reasons therefor.
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Summary: H.R.6735 — 115th Congress (2017-2018)All Information (Except Text)
There is one summary for H.R.6735. Bill summaries are authored by CRS.
Shown Here:
Introduced in House (09/07/2018)
This bill directs the Department of Homeland Security (DHS) to: (1) establish a policy applicable to individuals and entities that reports security vulnerabilities on DHS public websites, (2) develop a process for mitigation or remediation of security vulnerabilities that are reported, (3) consult with specified federal departments and nongovernmental security researchers in developing the policy, and (4) submit the policy and the remediation process to Congress. DHS must make such policy publicly available.
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For me, learning is easier when I'm able to experiment. Given the ability to change a single variable, and watch the result, helps to break down complex subjectmatter. For this reason, I'm thrilled to showcase the Color Constructor software in today's video! Created by a colorblind videogame artist, this software aims to simulate the effect of light on colored objects. You're given what amounts to a 'color playground', where experimenting with light and its effects is a snap. Even better, the software only costs $7 - and is available on Gumroad. Give it a try!
To learn more about the software, this is a great 30 minute Q&A with the creator Murry Lancashire.
AuthorMatt Kohr
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Atheist Inspiration Ex
Benefit(s) The investigator can use her inspiration on saving throws against divine spells without expending uses of inspiration. This talent counts as the Divine Defiance feat for the purpose of meeting the prerequisites of other feats.
Section 15: Copyright Notice
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WORKMEN have unearthed a slice of Mold's social history.
Excavations on the banks of the River Alyn have revealed dozens of beer bottles dating back more than a century.
The find was made during work on a major project to prevent the river flooding in extreme weather.
More and more green bottles, once filled with ale from a number of old breweries - including Mathers of Mold - were discovered as the work progressed.
Site workers Rhys Jones and Kerry Jones were delighted with their finds. They have given some of the collectable glassware to Brenda Hughes, whose home overlooks the river.
'The bottles are extremely interesting,' said Brenda, of King Street whose home was swamped during flooding in Mold in November 2000.
'All the breweries have disappeared, so it's nice to have the bottles as a memento.'
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Thursday, September 5, 2013
Day 1431 - Brunettes have more fun
It's official - Aussie men rate brunettes sexier than blondes
Apparently gentlemen no longer prefer blondes, rating brunettes as not only the sexiest, but the most suitable to introduce to their parents. I'm in!
Proctor and Gamble commissioned a study of 1000 Aussies to explore the influence of hair care, colour and style on men and women. They have released their "Head and Shoulders for Men" collection so wanted to be sure men actually gave a shit about hair first. Apparently they do. Isn't that a relief?
Anyway, other stuff they discovered in the survey includes that over a third of Aussie men think blondes are most likely to cheat, 91% of people believe hair is key to a person's sex appeal and 64% of men and women found that dandruff is a big turn off.
Other interesting facts are that 84% of 18-44 year olds believe the way a person takes care of their hair is reflective of the way they take care of themselves, and 39% consider that the condition of a person's hair reflects how successful they are in their career. Interesting!
It seems our blokes (53% in fact) spend less than five minutes a day on their hair (I'm surprised it's only 53%) however hair is clearly important to our men because almost half are concerned with hair loss. Apparently Head & Shoulders has a remedy for that with their Hair Retain product that helps protect hair damage and fall.
So there you have it.
Brunettes are in; dandruff is out; washing your is a must; and Head & Shoulders is all about keeping men picture (and career) perfect in less than five minutes a day.
Too easy ...
I'm off to wash my hair.
Thank you Head & Shoulders for this very useful info.
From a very happy (and dandruff free) brunette.
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Four men apparently died of exposure when their Beechcraft Bonanza plane crashed into the Great Salt Lake north of Promontory Point Wednesday afternoon shortly after leaving the Ogden airport.
The four men were in Utah to attend a relative's funeral, a Box Elder dispatcher said.The Box Elder County sheriff's office said the victims were Vern Huss, 67, of Fair Oaks, Calif., and his son, Randy, 34, of Chico Way, Calif.; Vern's brother, Mack Huss, 58, Fair Oaks, Calif., and his son, Brad, 32, Durham, Calif.
The plane took off from the Ogden City Airport at 12:19 p.m., according to airport officials. About 12:45 p.m., the plane's pilot radioed the Salt Lake International Airport that he was in trouble. He told an air traffic controller that ice was forming on his wings. He said he planned to turn around and fly back to the Ogden airport.
At 12:46 p.m., the plane disappeared from the Salt Lake radar screen, according to the FAA's Regional Operations Center in Renton, Wash.
Although autopsy reports have not yet been released, early reports suggest the men got out of the plane safely and died of exposure in the icy water.
"The bodies were all intact," said AirMed pilot Shannon Hall. Hall located the four bodies on the lake. There was no floating debris to suggest the plane broke up when it hit the lake, he said.
"The pilot probably did a good job of ditching the aircraft and they all got off alive. The water is 30 feet deep out there. The plane probably sank immediately."
If the men had been killed by the impact and trapped in an intact plane, they would have sunk with it, he said.
Two Civil Air Patrol planes and three helicopters - Airmed, Lifeflight and the Utah Highway Patrol helicopter - assisted in the search for the downed plane.
An air patrol plane flying 1,000 feet above the lake spotted something orange in the water at 2 p.m., said Capt. Jerry Wellman, Civil Air Patrol spokesman.
The air patrol asked Hall to fly his helicopter in for a closer look. He reached the area a few minutes later. Hovering 100 feet above the lake, he located the four bodies.
"We discovered two really closetogether - probably within 100 feet of each other. The third was discovered 200 yards south of the first two, and we found the fourth about 600 yards north of the first two. All four bodies were in a straight line," he said.
Searchers found the four men 11/2 hours after their plane crashed into the lake.
All appeared dead when Hall discovered them. "There was no movement at all. Water was lapping over their faces," he said.
The wind was blowing about 12 miles an hour out of the northwest, and he was told lake temperature was about 34 degrees, Hall said.
Shrimp boats commandeered by the sheriff's department reached the bodies about 3 p.m.
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[pree-sesh-uh n]
See more synonyms for precession on
1. the act or fact of preceding; precedence.
2. Mechanics. the motion of the rotation axis of a rigid body, as a spinning top, when a disturbing torque is applied while the body is rotating such that the rotation axis describes a cone, with the vertical through the vertex of the body as axis of the cone, and the motion of the rotating body is perpendicular to the direction of the torque.
3. Astronomy.
1. the slow, conical motion of the earth's axis of rotation, caused by the gravitational attraction of the sun and moon, and, to a smaller extent, of the planets, on the equatorial bulge of the earth.
2. precession of the equinoxes.
Origin of precession
1300–50; < Late Latin praecessiōn- (stem of praecessiō) a going before, advance, equivalent to Latin praecess(us) (past participle of praecēdere to precede) + -iōn- -ion; see cession
Related formspre·ces·sion·al, adjective Unabridged Based on the Random House Unabridged Dictionary, © Random House, Inc. 2018
Examples from the Web for precession
Historical Examples of precession
• It is as much outside 97 our control as the precession of the equinoxes.
Waiting for Daylight
Henry Major Tomlinson
• If the earth were a perfect sphere, precession would be inexplicable.
The Story of the Heavens
Robert Stawell Ball
• In fact he had discovered the physical cause of that precession.
• Of these the principal are devoted to the effect of precession.
The Royal Observatory Greenwich
E. Walter (Edwared Walter) Maunder
• Its movement we see in the heavens in the precession of the equinoxes.
Everyday Objects
W. H. Davenport Adams
British Dictionary definitions for precession
1. the act of preceding
2. See precession of the equinoxes
Derived Formsprecessional, adjectiveprecessionally, adverb
Word Origin for precession
Word Origin and History for precession
1590s, from Late Latin praecissionem (nominative praecissio) "a coming before," from past participle stem of Latin praecedere "to go before" (see precede). Originally used in reference to calculations of the equinoxes, which come slightly earlier each year.
Online Etymology Dictionary, © 2010 Douglas Harper
precession in Science
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How to Connect Twin Mattresses How to Connect Twin Mattresses
What You'll Need
A bed bridge designed specifically for twin mattresses
A commercial mattress cleaning spray
A clean rag
A king-sized mattress cover
Plenty of rope
A tape measure
Connecting twin mattresses is a task that the typical household handyman is liable to find somewhat intimidating. But fear not, connecting twin mattresses is a very simple procedure that virtually anyone can complete in a timely and stress-free fashion. Furthermore, it's a lot more cost effective than splurging and purchasing a new mattress. So if you've been thinking about combining twin mattresses in your bedroom, read on to learn everything you'll need to know.
Step 1 - Prep Your Mattresses
Before your mattresses can be combined, they must first be stripped of any mattress covers, sheets or comforters. After all, you'll be using king-sized mattress accessories from now on. Once your mattresses have been completely stripped, lightly spray them with a commercial mattress cleaning spray and vigorously wipe them down with a clean rag. Remember, you're essentially getting a new mattress, so it's in your best interest that it be nice and clean. After your freshly cleaned mattresses have had ample time to dry, push them together and proceed with the next step.
Step 2 - Take Your Preliminary Measurements
Before you can begin connecting your mattresses, you must first push both mattresses together and take some preparatory measurements. Although you can perform this step with the aid of a tape measure, it is generally recommended that you use a long rope, as the rope is able to be wrapped around both mattresses at once. Once you've measured the width of the combined mattresses, you'll be ready to position the bed bridge.
Step 3 - Apply the Bed Bridge
Having performed your measurements, you're ready to apply your bed bridge. Before you apply the bridge, you should confirm that it is a bridge designed specifically for twin mattresses. Using the wrong kind of bridge is sure to result in improperly combined mattresses. After making sure that your bed bridge is nice and flat, carefully position it between your mattresses. Make sure that the bridge is firmly in place before proceeding with the next step.
Step 4 - Tie Your Mattresses Together
Now that you've determined the width of the combined mattresses and properly positioned your bed bridge, use your rope to firmly tie the mattresses' ends together. Make sure to tie them as tightly as possible, as this will help prevent them from unexpectedly coming apart in the future. Once the mattresses have been tied together, get on top of them and gently move around. This will confirm whether or not your mattresses were successfully combined. If your movement fails to separate the mattresses, you're all finished. Adorn your new mattress with a cover and some sheets and enjoy a comfortable night's sleep.
Got a New Project You're Proud of?
Post it on Your Projects!
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Tutorial Home Lessons from the Prisoner's Dilemma
Some Further Reading
These are increasing in difficulty from top to bottom.
Another Interactive Prisoner's Dilemma
Online at http://serendip.brynmawr.edu/playground/pd.html
This is provided by the Serendip online community at Bryn Mawr College, USA. It should be easy to work out which strategy the computer is playing.
Hinde, K. (2001) The Prisoner's Dilemma Game
This 22-minute lecture is available as a streaming slide show with audio. It makes clear the relevance of PD to economic questions of co-operation. Kevin Hinde is an Economics lecturer at the University of Northumbria at Newcastle.
Crawford, S. (2002) The Prisoner's Dilemma In Detail
Online at: http://www.open2.net/trust/dilemma/dilemma_detail1.htm
This introduction to the game by a philosopher is presented by the BBC and the Open University and comes with its own interactive Flash game which is appropriately set in a prison.
Poundstone, W. (1993) Prisoner's Dilemma: John Von Neumann, Game Theory and the Puzzle of the Bomb. Anchor Books
This is an enthralling paperback which alternates episodes from the life of "celebrity mathematician" John von Neumann (and the role he played in the Cold War) with an introduction to game theory. It explains the Prisoner's Dilemma in depth, along with variations such as the Stag Hunt and Chicken. As well as his foundational role in game theory, von Neumann was one of the inventors of the modern computer.
Axelrod, R. (1990) The Evolution of Co-operation. Penguin books
This is the tale of the computer simulation in which many different strategies fought to the death in a multi-way Prisoner's Dilemma. Co-operative but forgiving strategies - including Tit for Tat - did surprisingly well. Axelrod provides real-life examples of the evolution of co-operation, even including the trenches of World War I. (This 1990 edition is the UK edition: the US edition dates from 1984)
Binmore, K. (1998) Review of R. Axelrod, "The Complexity of Cooperation: Agent-Based Models of Competition and Collaboration", Journal of Artificial Societies and Social Simulation, 1998
Online at: http://jasss.soc.surrey.ac.uk/1/1/review1.html
Ken Binmore is an eminent game-theorist. His critical review of Axelrod's work shows that the key findings about the emergence of co-operation did not originate with him, but were worked out by economists decades earlier. However, Binmore says, Axelrod has made a contribution by introducing an evolutionary dimension to our thinking about co-operation.
Kuhn, S. (2001) "Prisoner's Dilemma" entry in the Stanford Encyclopedia of Philosophy
Online at http://plato.stanford.edu/entries/prisoner-dilemma/
This technical survey gives an absolute mass of references to the literature, and is a starting point for a serious examination of the Dilemma.
Creative Commons License
This tutorial is licensed under a Creative Commons Attribution License.
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You are here: Home Basque culture Basque Country
Basque Country
Straddling two states, the Basque Country today has approximately 3,000,000 inhabitants including 262.000 on the French side (Northern Basque Country).
Basque Country
Basque Country
The Basque language "euskara" is a link between all Basques, although it does not enjoy the same status on both sides of the Pyrenees.
In the Southern Basque Country (Spanish side), it has been co-official with Castilian since 1979 in the Basque Autonomous Region and since 1982 in part of Navarre. In the Northern Basque Country, at present it is not officially recognised. A Basque Language Commission is currently being set up.
The Basque Country 7 historic provinces :
The Basque Country 7 historic provinces and their capitals
• French side or Northern Basque Country: Labourd (Lapurdi), Lower Navarre (Baxe Nafarroa) and Soule (Xiberoa) are part of the Pyrénées Atlantiques département (which it shares with the Béarn region).
• Spanish side or Southern Basque Country: Biscay (Bizkaia), Guipúzcoa (Gipuzkoa) and Álava (Araba) make up the Basque Autonomous Region whose administrative capital is Vitoria-Gasteiz.
The Basque Country is located in the south-west of Europe, lying between rivers Aturri to the north and the Ebro to the south.
It can be divided into two great watersheds: the Atlantic and the Mediterranean. The mountain chains of the Pyrenees, Aralar, Aizkorri and Gorbeia form a dividing line between the two.
Basque (Euskara) is one of the oldest languages in Western Europe, preceding the Indo-European tongues. Various scholars claim that there exist nexus between Basque and Iberian, Berber or some of the languages found around the Caucasus, but the origins of Euskara remain a mystery.
Further details
So you think you know the Basque Country?
Iparraldea XXIProduced on the initiative of the Basque Cultural Institute, the documentary "Iparraldea XXI" shows the opposite of the usual cliché images of the Northern Basque Country (French Basque Country), plunging you into the contemporary cultural reality of this territory. See full documentary
Basque worlds: online exhibition
Basque Worlds
44 videos | 120 photos | 40 sounds
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Translating does not just mean converting a text word for word into the target language. It means reflecting the tone and content of the original text using natural fluid language in the final product.
In certain situations, a translation must be rather literal (for example a legal text), in others, however, transferring the meaning of the text is far more important. Sometimes, it is only with translation that it becomes clear that the context in the source language is not very clearly formulated. There are many situations in which it is worth employing an experienced translator.
I would be delighted to translate your conference documents, such as presentations and minutes, brochures, records and much more besides, from English into German or from German into English.
Revision (proofreading)
Mistakes find their way into all kinds of texts and as authors of a text we quickly become blind to our own mistakes, as we of course know what the text should say.
Often a word can have multiple different meanings and working out which word to use in the context is something which even a very proficient language user will not always be able to do. The necessary specialist vocabulary is also often lacking.
I will gladly help you to remove mistakes from a (translated) German text or polish passages of text.
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How To Get Over Someone Who Is Amazing At Sex
It's really, really, really hard to get over someone who's annoyingly awesome in bed.
I know firsthand.
A few years ago, I found myself sitting in a tiny, cob web-adorned stairwell on the Lower East Side of Manhattan, crying my eyes out.
I was hiding away from the masses at this overcrowded, hipster, trust fund baby party I had made the mistake of attending.
"I just don't think I'll ever get over her," I mumbled to my friend, Logan, an endless stream of hot tears running down my mascara-streaked face. I stared at a lone crushed beer can someone had recklessly tossed in the corner.
"What is it that you even like about her, Zara? She's a wildly narcissistic fuckgirl who isn't even remotely charming."
Logan's voice was dead, and his usually glittery eyes looked flat like cardboard. But there was no denying Logan was right. She was a wildly narcissistic fuckgirl who wasn't a lick of charming.
I felt myself becoming irrationally enraged at Logan. "Logan, I don't know. Sometimes, love doesn't make sense!" You removed, soulless little bitch, I added inside my head as the blood began to boil in my frigid, it's-December-in-New-York-but-I'm-too-chic -for-a-puff-coat-so-I'm-wearing-a-thin-leather-jacket body.
Logan rolled his dead eyes. He looked like a bored teenager. "You don't love her. You're addicted to the sex."
And with that, he peeled his skinny body off the floor, and strutted away in his black, leather short shorts, leaving me alone to marinate in my own angst.
You don't love them. You're addicted to the sex.
Seconds after Logan delicately dropped that bomb on me, I realized he was infuriatingly spot on in his assessment of my heartbreak.
I didn't love this wildly narcissistic fuckgirl, I just couldn't get over her because she knew exactly how to get me off.
But you know what? Once I realized why I was hanging onto this dead-end relationship, I was able to cut my losses and move forward.
Here's how you can get over someone who's great in bed, too:
1. Ask yourself, "Would I still hang out with this person if I was never going to have sex with them again?"
Until I had incredible, mind-blowing sex with the ex I couldn't get over, I had no idea sex was such a powerful force. I didn't realize it can drive people to do really stupid, illogical things.
And because sex is so intimate, it's easy to confuse an amazing sexual connection with an amazing love connection.
So the first gem I'm going to toss at you is to challenge you to separate the two. Put sex in one box, and love in another. Break out your number 2 pencil and check off the sex box. Keep the love box blank.
Get real with yourself, baby. Imagine if you were never allowed to have sex with this monster you can't get over ever again. Would you still be into them? Probably not.
When I closed my eyes and imagined the wildly narcissistic fuckgirl, and really imagined hanging out with her without the possibility of sex, she didn't sound appealing. In fact, she sounded like a punishment.
She didn't have anything interesting to say. We never had deep, soulful conversations about what the meaning of this cruel, cold life was. And she couldn't make even make me laugh.
I was clearly in it for the sex. And sex is not enough. Sex is important, but it's not enough.
Love is made up of many components: respect, shared sense of humor, intellectual connection, cohesive lifestyle. Sex is just one in a sea of many.
2. Do not lose your sexuality.
I can't stress this enough: When you're trying to get over someone who is really fantastic in bed, do not lose your sexuality in the process.
When I was getting over the narcissistic ex, I thought there was no one else who would ever satisfy me again.
"No one will ever make me cum like that," I would think to myself, feeling doomed and hopeless inside. I put her sexual skills on a shining pedestal.
I stopped getting myself off. And when we stop get ourselves off, we lose our sexuality, kittens.
And it's very dangerous when a woman loses her sexuality. Because when you lose your sexuality, I swear, you lose a tiny bit of your soul, too.
And you walk around with this big, empty space inside of you, you think your ex is what's missing.
But girl, look me in the eye. Imagine me shaking your shoulders as I repeat, "It's NOT your EX you're missing... it's your SEXUALITY."
So, how do you hold onto your sexuality, you ask? Girl, get yourself off every single night.
Now is the time to buy a vibrator (I recommend The Magic Wand) that will make you orgasm in a way no person ever could.
People can't vibrate; machines can. And machines won't break your heart.
3. Find a hook up buddy.
Controversial, I know, but as your big sister, I refuse to sugarcoat the harsh realities of the world to you.
Plus, come on, kittens, what did you expect? Did you expect me to give you a flowery answer about loving yourself and not needing sex?
Save that for Hallmark, baby.
Listen up, this is serious: You need to score a hookup buddy straight away.
They don't have to be smart. They don't have to be interesting. They don't have to be anything except ~hot~, honey.
You don't even need to have sex with them — you just need to be able to kiss them for hours and hours and hours. It's majorly meditative, will get you out of your head and keep the sexuality flourishing inside of you.
It's the ultimate distraction from the most dangerous STD of all: confusing a person who is killer at sex with a person you love.
4. Vow to never sleep with them again, and tell all of your friends.
The dumbest thing in the world you could possibly do is have sex with that cruel, little person you can't get over, especially if the very thing you can't shake is their sexuality.
Look, back in her day, yours truly was one sneaky bitch. I was like a sex junkie. I would lie, cheat and steal to have sex with my ex.
I would tell my friends I wasn't "feeling well" and leave, telling the taxi driver to take me to my ex's house. And every time we had sex, I became more and more attached to her.
Our hormones linked up; it was like she was in my blood.
I never got caught because I'm a pretty good actress, but I also learned a pivotal life lesson: Quitting a person is like quitting smoking.
Quitting a person is like quitting smoking.
There is no such thing as "just one more cigarette," and there is no such thing as "just one more romp!" either, babe. Each time you do fuck them, it will be a severe setback in your healing process.
You will wake up next to them the morning after and feel more vulnerable than you ever thought possible. You will feel powerless, and feeling powerless is what keeps you attached.
You'll spend the next day having shame shudders steeped in a pool of regret, but the next night, you'll be coming back for more.
This is how addiction works.
So go cold-turkey, and don't be a fool like me.
Tell all of your friends you're quitting ex sex, so at the end of the night when you coyly attempt to sneak away, they can pull you out of your madness, shake you and say, "I know what you're doing, and I'm not going to let it happen."
5. Block them on social media.
This is extreme, but we're dealing with extremes here, kittens.
Getting over someone is no joke. And you sitting pretty in your bedroom, staring at their hot, sexy pictures on Instagram is bound to send you spiraling into a relapse.
So, block them. Pretend they don't exist. And keep just one picture of them on your nightstand (in the drawer so people don't find out how crazy you are). Just make sure your picture of them has a demon photoshopped over their head.
This will make you see them as they are and stop sexualizing this toxic person you just can't GET OVER.
Because anyone (even if they're nice) you can't get over is toxic. They're toxic because they're holding you back from living a healthy life and meeting someone amazing and NEW.
If you miss the sex with your ex, message me. I'm so passionate about people getting over their exes, and I'll do whatever I can to help you, too, babe.
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Additions to the Tagalog Alphabet How to Spell Borrowed Words
2. Added Letters to the Tagalog/Filipino Alphabet
2.1 Use the letters F, J, V and Z for newly borrowed words and spell in Filipino. Example: forum, futbol, (from Spanish), jet, javelin, visa, varayti, ziper, zigzag
2.1. 1 Use the letters F, J, V, and Z when spelling indigenous Filipino words which carries these sounds. Example: Ifugao, Ivatan, Laji, vihud, zakat [old Tagalog alphabet focused on the Tagalog region]
2.1. 2 There's no need to use the letters F, J, V, and Z for words which have long been spelled using the 20 letters of the original alphabet (abakada). Example: alpabeto (Alfabeto), bapor (vapor), baso (vaso), birhen (virgin), bisyon (vision), dyaket (jacket), dyambol (jump ball), dyanitor (janitor), dyip (jeep), dyunyor (junior), opisyal (oficial), piyansa (fianza), pondo (fondo), pormal (formal), sapatos (zapatos), sapiro (zafiro), sarsuwela (zarzuela). Important guides for words spelled using the original abakada are the dictionaries written by Jose Villa Panganiban and Vicassan.
2.1. 3 There's no need to use the letters F, J, V and Z [in new Tagalog Alphabet] for derivative words or words which have come from a long-borrowed word. Example: rebisyon (revision), because this only sprung from the word "bisyon", pormalismo (formalismo) which is from "porma" / "pormal"
2.2 Use J only for newly borrowed words that has this letter and sound (dyey). Example: jam, jar, judo, juniper, jinggel (jingle), jornal (journal), jakpat (jackpot), hayjak (hijack)
2.2. 1 J is not used in words borrowed from Spanish which has the letter J, but has the sound of H. Example: kahon (cajon), hardin (jardin), hawla (jaula), hepe (jepe), heringgilya (jeringuilla), hustisya (justicia)[old Tagalog alphabet accomodated these sounds]
2.2. 2 J is not used in words borrowed from English which has the letter G, but has the sound of J. Instead, use DY based on the former abakada-rule in such cases. Example: adyenda (agenda), badyet (budget), dyenereytor (generator), dyin (gin), madyik (magic), mardyin (margin). When in doubt, one alternative is to use a synonym derived from Spanish. Example: use "heneral" (from the Spanish word "general" for "Heneral Garcia" instead of "dyeneral" (sounds like the English word general; use the Spanish "henerico" (generico) instead of "dyinerik" (English-generic); use the Spanish "heograpiya (geografia) or "heolohiya" (geologia) instead of "dyiyografi" (as in the English geography, or "dyiyolodyi" (geology)
2.3 Use C, Q, N (ene) and X [in New Tagalog Alphabet] for borrowed words that does not need a change in spelling. Example: cable, cinema, El Nino, exit, cono, manana, nina bonita, quarter, quartz, queen, status quo, tax, taxi, techno, telex, x-ray.
2.3 1 When the borrowed words are spelled in Filipino, C becomes S or K, based on how this is pronounced in the language [using the old Tagalog alphabet]. Example, kontrol (control), kontemporari (contemporary), korni (corny), korona (corona), korporal (corporal), kudeta (coup d'etat), asido (acido), saykel (cycle), sigarilyo (cigarillo), silinder (cylinder), sinico (cinico), sipres (cypress), sirko (circo), siyudad (ciudad).
2.3. 2 When the borrowed words are spelled in Filipino, the letter Q becomes KW (KUW) or K based on how it is pronounced in the language. Example: eskema (esquema), keso (queso), kerida (querida), kilo (quillo), kimika (quimica) kinse (quince), kinta (quinta), kinteto (quinteto), kwintuplet (quintuplet), iskuwad (squad), iskuwirel (squirrel)
2.3. 3 The letter N (ene) [old Tagalalog alphabet has this letter] becomes NY when the borrowed word is spelled in Filipino. Example: banyo (bano), kanyon (canon), donya (dona), pinya (pina), senyora (senora).
2.3. 4 The letter X becomes KS when the borrowed word is spelled in Filipino. Example: boksing (from the Spanish Boxear), eksibit (exhibit), eksodo (exodo), ekspedisyon (expidicion), eksperimento (experimento), eksperyensiya (experiencia), ekspres (express), ekstra (extra), leksikograpiya (lexicograpia), mikser (mixer), taksonomiya (taxonomia), teksbuk (textbook), teksto (text), seks (sex), seksuwal (sexual)
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Triceps Dip (bent knees between benches)
Triceps Dip (bent knees between benches)
Utility: Basic
Mechanics: Compound
Force: Push
Stand between ends of two benches. Place hands on ends of benches with fingers off ends of benches. Grip should be somewhat narrow. Position feet in front with legs bent and torso upright.
Lower body by bending arms, allowing elbows to point back. When slight stretch is felt in chest or shoulders, push body up until arms are straight. Repeat.
In above clip, hands are positioned at ends of main segments of benches with fingers between gaps. On standard benches, hands should be placed near ends of benches. Perform on higher benches if slight stretch is not felt. Also see Bench Dip (bent knee) and Chest Dip (bent knees between benches).
Bend knees more to decrease difficulty.
Straightening knees will make the exercise more challenging.
Exercise Directory | Workout Templates
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global_01_local_1_shard_00001926_processed.jsonl/33595
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Make Your Way In
View Lyrics
Madeline Fendrick: vocals, improv vocals, mandolin, sleigh bells
Brian Peck: vocals, acoustic guitar, electric guitar, electric bass, fiddle, tenor banjo, mandolin
Additional musicians:
Marc Anderson: hand percussion
Jim Anton: electric bass, fretless electric bass
Dean Magraw: lead acoustic guitar, slide acoutic guitar, electric bass
John Munson: upright bass
Joe Savage: pedal steel guitar
Jeff Victor: piano, B3 organ, Wurlitzer, musette
Room Voices: Carrie, Tim, Esther, and Svea Frantzich, Allison Fendrick, and Giovanni Gonzalez
Produced by Brother Timothy
Engineered, mixed, and mastered by Rob Genadek
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global_01_local_1_shard_00001926_processed.jsonl/33607
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Cover Intake Fluval Canistef How Do I
Discussion in 'Filters and Filtration' started by Esli, Jun 18, 2018.
1. Esli
EsliValued MemberMember
Hi guys, I had a bad experience with hatchets getting stuck on one of my marineland filters a while back ago, but I now have a new tank with 2 Fluval 406 canisters.
I don't think they make anything to cover the tips on the intake. Does anyone have any recommendations?
I dont want any of my fish to ever get stuck like that again.
Will I be okay ? I know many people say fish should generally never get stuck unless they're sick and weak.
2. AquaticJ
AquaticJFishlore VIPMember
pre-filter sponges.
3. 83jaseValued MemberMember
I've been looking as well looks like a home made job due to size of the inlet cage
4. Rikel1
Rikel1New MemberMember
I took an air filter sponge and cut it to size. Then attached it with zip ties.
5. 83jaseValued MemberMember
I was thinking pond pre filter as it very course won't block flow but won't suck up any critters and trim it to suit shape and size. Can you post a pic for idea for op and myself thanks
6. OP
EsliValued MemberMember
Thanks guys! Hopefully I find one that fits the intake if not a DIY it is.
7. 83jaseValued MemberMember
In Australia esli I've had no luck so far other filters no problems can find me filters looking like a DIY job
8. Rikel1
Rikel1New MemberMember
I have these on the intake of all my filters.
Attached Files:
9. 83jaseValued MemberMember
Ah yes I'm with you now looks like a good easy option for esli and myself thanks alot
10. OP
EsliValued MemberMember
Going to try that! Thanks!!
11. 83jaseValued MemberMember
Yep I'm onto that aswell was hoping for a neat fit that's made to go there but fluval falls we don't need it. But if it's works why not. another thought wonder if we could get the foam use super glue of another fish safe solvent won't melt the foam to form perfect shape all else fails zip ties for the win :)
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global_01_local_1_shard_00001926_processed.jsonl/33616
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General Question
2davidc8's avatar
Is there a Shazam-like app that can transcribe music? (Details inside)
Asked by 2davidc8 (9204points) June 22nd, 2018
As you may know, there are apps out there that can turn audio into text. As an example, there are apps that can transcribe a voicemail message (audio) into text.
And then there are apps like Shazam on a smart phone where you can point the phone at a song playing on the radio and it can tell you the name of the song.
I’m looking for an app or software that is sort of a combination of the two. The app should be able to “listen” to a song and transcribe it into musical notes that I can save and print out.
Is there such an app? If not, and if you’re good at coding and have the time, would you give it a shot to code such an app? (Not for my sake, but because you agree it would make a good app and you might make money from it.)
Observing members: 0 Composing members: 0
6 Answers
Response moderated (Spam)
Mount_Fuji's avatar
Hi David, how and where do you think this would be useful?
Strauss's avatar
@2davidc8 I think Hum On might be what you’re looking for. I haven’t tried it, but your Q caused me to google, and this looks like one that might work well. In addition to the transcription, it has a full editing (to remove extraneous notes, adjust note placement and length, etc).
@Mount_Fuji Welcome to Fluther. As a songwriter, arranger, and teacher, I can see a thousand uses for this type of transcription softward.
2davidc8's avatar
@Strauss Thank you for your reply. I’ll look into it.
@Mount_Fuji Welcome to Fluther! There are many times when I hear a song, either on audio or on YouTube, and I wonder what the actual musical notes are like. Mozart was reputed to be able to hear a piece for the first time, and having the genius memory that he did, he could reproduce it accurately immediately afterward. Well, I’m no Mozart, so I need help. With computers becoming “smarter” and smarter and able to do things like translate what you’re saying by voice immediately into another language, I thought that we might be approaching the time when computers will be able to do what I’m asking for in my OP. Maybe we’re there already.
2davidc8's avatar
@Mount_Fuji Another example where this software might be useful would be to scour websites for instances of copyright violations or “plagiarism”, especially when it’s your music that is being violated.
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global_01_local_1_shard_00001926_processed.jsonl/33619
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What happened
Shares of SodaStream International (NASDAQ:SODA) have been bubbling higher as the DIY soda machine company continues to top Wall Street estimates with blowout earnings growth. According to data from S&P Global Market Intelligence, the stock has gained 34% so far this year.
A sample of SodaStream beverages
Image source: SodaStream.
As the chart below shows, SodaStream shares have climbed fairly steadily as momentum from last year's comeback continues.
SODA Chart
SODA data by YCharts
So what
SodaStream stock soared 142% last year as the company's countertop soda-makers made a surprising sales comeback, and the gains have continued this year as the company continues to beat expectations.
In its fourth-quarter report, which came out in February, SodaStream showed off 17% revenue growth of $131.8 million, which led to earnings per share more than tripling to $0.71 thanks to the operating leverage in the company's "razor and blades" model, as well as efficiencies from its new factory. The stock jumped 5% on the report as the bottom-line result nearly doubled the consensus expectation of $0.36 per share, and the company also beat revenue estimates of $124.8 million.
Momentum kept pushing the stock higher in the following months, but it pulled back after SodaStream's Q1 earnings report in May. Despite strong results -- revenue rose 14% to $115.3 million, and earnings per share more than doubled to $0.66 -- the market was cool to management's guidance. The company forecast that its growth rates in the coming quarters would slow as comparisons become more difficult, projecting full-year revenue growth of 7% and operating income growth in the low 20% range.
Now what
The key summer selling season is heating up, and SodaStream's Q2 earnings report is less than a month away. The next round of results should shed light on whether the company's strong growth will continue. SodaStream has historically given conservative guidance, so I wouldn't be surprised to see it again fly past analysts' estimates.
The stock is trading at a modest P/E of 21. If the company can continue to beat its own guidance, the stock will surely rev higher again.
Jeremy Bowman owns shares of SodaStream. The Motley Fool owns shares of SodaStream. The Motley Fool has a disclosure policy.
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global_01_local_1_shard_00001926_processed.jsonl/33621
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The Federal Reserve has implemented three interest-rate increases in the past seven months, which has allowed banks to charge consumers higher rates on loans. However, this hasn't yet translated to higher interest rates on savings accounts and CDs at most financial institutions. Here's a look at the effects of this rate-increase cycle so far, and what to do if you want a slightly higher yield on your savings.
Federal Reserve rate increases usually mean better savings interest rates for consumers
Historically speaking, the federal funds rate has been a good predictor of rates on banking deposit products. While consumer deposit rates, such as savings account interest rates, aren't officially tied to the federal funds rate, an increase or decrease by the Fed has typically led to an increase or decrease in deposit interest rates.
On a tabletop outdoors, a jar with a label that reads "savings" is filled to the brim with coins.
Image source: Getty Images.
The Fed has raised rates by 1% so far. What has it meant for consumers?
Since the middle of 2015, the Federal Reserve has increased interest rates four times, including, as mentioned, three rate increases in the past seven months alone. In all, the federal funds target has increased from a range of 0.00%-0.25% to a range of 1.00%-1.25%.
US Target Federal Funds Rate Chart
US Target Federal Funds Rate data by YCharts
So you might expect that rates on deposit products would have risen by 1%, or close to it, since the Fed started raising rates in mid-2015, but that hasn't happened. In fact, the rates you can expect on savings accounts, money market accounts, and CDs have barely moved.
June 15, 2015 (Fed Target 0.00%-0.25%)
January 3, 2017 (0.50%-0.75%)
July 24, 2017 (Fed Target 1.00%-1.25%)
Savings account
Money market account
Three-month CD
12-month CD
60-month CD
Data source: FDIC.
Why haven't banks passed the rate incresaes along to customers?
There are a couple of potential reasons banks haven't increased the rates they pay on deposit products in line with the Fed's rate increases.
First, many banks have excessive deposits, relative to the demand for loans. Since banks finance their lending activity mainly through consumer deposits, if they have enough deposits to meet their needs at low interest rates, what incentive do they have to pay more?
Second, it's important to note that the low-interest environment of the past several years has been unprecedented. Interest rates on loan products such as mortgages have been remarkably low, and since banks can't realistically lower their deposit interest rates below zero, the result has been historically low interest-rate spreads. So banks might be allowing their margins to reinflate to historically normal levels before raising the interest rates on their deposit products.
Exceptions to the rule
The data in the table is based on national averages and is not a universal rule. There are some banks, especially those that operate primarily online, that have been increasing their interest rates.
In fact, according to Greg McBride, CFA,'s chief financial analyst, there is an "arms race" among the top-paying banks, and consumers can take advantage of it. "Everybody needs an emergency savings account, and the top-yielding, nationally available accounts with little or no minimum deposit are the place to look," says McBride.
Because of the intense competition, these rates could change at any time, but as of this writing, there are savings accounts listed on Bankrate offering interest rates as high as 1.40%, many of which don't have any minimum deposit requirement. Twelve-month CDs are available with rates as high as 1.60%, and three-year CDs can be found that pay as much as 2%, all of which are federally insured.
The bottom line is that if you're going to keep cash in an emergency fund, or set aside for a rainy day, there's no reason to earn virtually no interest on that money while there are better options on the table.
The Motley Fool has a disclosure policy.
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Copyright Policy
The terms of this disclaimer (hereinafter referred to as ‘Disclaimer’) apply to this web site of Frictape Net Oy, P.O.Box 130, 01801 Klaukkala, FINLAND (‘Frictape’). Please read this Disclaimer carefully. By accessing this web site and or using the information provided on or via this web site you agree to be bound by this Disclaimer. In the event of any conflict between the terms and conditions of specific products and services and this Disclaimer, the conditions specific to such products and services shall prevail.
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The information provided on or via this web site should not be used as a substitute for any form of advice. Decisions based on this information are for your own account and risk. Although Frictape attempts to provide accurate, complete and up-to-date information, which has been obtained from sources that are considered reliable, Frictape makes no warranties or representations, express or implied, as to whether information provided on or via this web site is accurate, complete or up-to-date. Frictape controls and maintains this web site from Finland and makes no representation that the information provided on or via this web site is appropriate or available for use in other locations. If you use this web site from other locations, you are responsible for compliance with applicable local laws. Frictape does not represent or warrant that this web site functions without error or interruption. Use of this web site that may hinder the use of other Internet users, that can endanger/jeopardize the functioning of this web site and/or affect the information provided on or via this web site or the underlying software, is not permitted.
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global_01_local_1_shard_00001926_processed.jsonl/33687
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Elementary Technical Mathematics
Published by Brooks Cole
ISBN 10: 1285199197
ISBN 13: 978-1-28519-919-1
Chapter 1 - Section 1.1 - Review of Basic Operations - Exercise - Page 9: 19
Input exceeds output by $500\ cm^3$.
Work Step by Step
$I=300+550+150+75+150+450+250=1925$ $O=325+150+525+250+175=1425$ $I-O=1925-1425=500$
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global_01_local_1_shard_00001926_processed.jsonl/33688
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Microbiology: A Systems Approach 4th Edition
Published by McGraw-Hill Education
ISBN 10: 0073402435
ISBN 13: 978-0-07340-243-7
Chapter 1 - The Main Themes of Microbiology - 1.5 The General Characteristics of Microorganisms - 1.5 Learning Outcomes-Assess Your Progress - Page 10: 8
Work Step by Step
Pg. 9 Figure 1.5 (b)
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global_01_local_1_shard_00001926_processed.jsonl/33689
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Chemistry and Chemical Reactivity (9th Edition)
Published by Cengage Learning
ISBN 10: 1133949649
ISBN 13: 978-1-13394-964-0
Chapter 7 The Structure of Atoms and Periodic Trends - Study Questions - Page 281: 6
See the answer below.
Work Step by Step
In order to create the noble gas configuration, look for the noble gas that comes before the given element. Then, starting at that element, write the correct electron configuration. a) Sr, group 2, period 5: $[Kr]\ 4s^2$ b) Zr, group 4, period 5: $[Kr]\ 3d^2\ 4s^2$ c) Rh, group 9, period 5: $[Kr]\ 3d^{7}\ 4s^2$. d) Sn, group 14, period 5: $[Kr]\ 3d^{10}\ 4s^2\ 4p^2$
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global_01_local_1_shard_00001926_processed.jsonl/33701
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Summer’s First Fruits
Here in New England the blossoms of spring are "still hanging in there" on the fruit trees. They are not only very beautiful, but they are a promise of the harvest to come. The first fruits of summer will soon be here!
Christians are a kind of first fruits. Verse 18 of our Scripture tells us that God brought us forth by His Word to be first fruits among His creatures. That is, God planted the good seed of His Word in the responsive ground of our hearts; He saw that seed take root in our lives; He carefully watered and cultivated us; He watched us blossom in the spring-time of our new life in Christ; and now He desires "that we might be" first fruits of the summer harvest.
We are the first fruits because the harvest has only begun. The Word of God makes certain that some day all creation will be subject to the Lord Jesus Christ (Romans 8:18-23). Every growing Christian is a first fruit of this great harvest. In the Old Testament (Leviticus 23:10) the first fruits of the summer harvest were presented to the Lord as a sacrifice in gratitude for His goodness and in recognition of His faithfulness. So we have the idea of dedication also in the term first fruits. (See Romans 12:1 and the concept of presenting ourselves as a living sacrifice.)
The rest of our passage speaks about hearing, receiving, and doing the Word of God. What does this have to do with the first fruits? Just this! If the seed which brought forth the first fruits was the Word of God, then certainly the Word of God should characterize the first fruits. When you plant an apple seed you expect the fruit to be apples, not grapes! "Like seed, like fruit," is what God is teaching us. How then, as first fruits, can we be characterized by the Word of God, the very seed which begot us? Answer: hear and receive God's Word--verses 19-21; hear and obey God's Word--verses 22-25.
In verses 19-21 we are told to make a deliberate effort to split from sin and then to receive the implanted Word. Implanted means it is already there! Well, no wonder--it is the very seed planted by God which resulted in our new birth. (See 1 Peter 1:23.) But now we are to hear and receive the Word. A Christian hasn't really received a particular portion of God's Word until it begins to transform his life. For example, you haven't received the 23rd Psalm if you are still "wanting." To want your own way, to be frustrated about your future, or to be uptight about your lot in life is to deny and not receive "the Lord is my Shepherd, I shall not want..." Read the whole Psalm and see if you've received it. We are to receive the Word in humility or with meekness (verse 21). This means we must be willing to submit and yield and let God change us through His Word. In this way the Word "saves our souls." That is, God uses His Word not only to save our souls from eternaldamnation, but from present damage as well. Our ticket to heaven was good the day the seed was implanted. Now as we continually receive God's word and submit to it we are preserved from "tubing it" in our present Christian life.
In verses 22-25 we are told to be doers of the Word. Obedience to God's Word! Remember, if we are first fruits, we are to be characterized by the Word of God inside and outside. To hear and receive is to be characterized internally and subjectively by the Word. To hear and obey is to be characterized externally and objectively by the Word. Take the great commission, for example, in Matthew 28:18-20. We could memorize this Scripture or go through seminary and know all "about" this Scripture, but still it may be "in one ear and out the other." Hearing only! When we begin to hear and receive the words of the great commission, such as, "All authority is given unto Me" and "Lo, I am with you always," our lives begin to be transformed from the inside out. How can we possibly be up tight and frustrated when we've really received these truths?
But now there is also a command to obey. "Go therefore and make disciples of all nations, baptizing them in the name of the Father, and the Son and the Holy Spirit, teaching them to observe all that I commanded you." We may be really "digging" the Word of God, but until we begin to verbalize the gospel to our roommate or neighbors, and until we're actively involved in discipling and teaching someone, we are not hearing and obeying the Word of God--in fact we are deceiving ourselves (verse 22). Only when our external lifestyle begins to change for the cause of Christ can we consider ourselves obedient to the Word. Until that point we are like someone who hurries past a mirror (verses 23-24). How can a brief look at a two-dimensional reflection possibly change us? But when welook intently (verse 25) into God's perfect Word and obey it, then our lives themselves begin to reflect the glory of God. And that's where the blessing is too! The end of verse 25 tells us that we are blessed when we do; not when we merely hear. Do you want to know the love and blessing and joy of God in your life? Then stop wishing and start obeying! This is exactly what the Lord Jesus tells us in John 15:10-11. "If you keep my commandments you will abide in My love: just as I have kept My Father's commandments and abide in His love. These things I have spoken unto you, that my joy may be in you, and that your joy may be made full."
Soon we will see the summer first fruits in the grain fields and fruit orchards all over this country. In your travels this summer, let the sight of the fulfillment of nature remind you that we too are first fruits for our Lord. Let us be characterized by His holy Word inside and out. What a disappointment it must be to God if, after a beautiful blossom, the fruit turns out to be spoiled and marred.
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global_01_local_1_shard_00001926_processed.jsonl/33707
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John Fitzgerald Kennedy - 35th President of the United States Content from the guide to life, the universe and everything
John Fitzgerald Kennedy - 35th President of the United States
2 Conversations
Presidents of the USA
Jefferson Davis | Ulysses S Grant | William Howard Taft
Dwight D Eisenhower - Early Life | President Dwight D Eisenhower
John F Kennedy. Picture courtesy National Archives and Records.
John F Kennedy (nicknamed 'JFK' or 'Jack') came from a long line of Boston and New England politicians, and he would rise to be the most prominent of the men from the Kennedy Family Political Dynasty. JFK would become one of the most important and famous presidents that the United States would ever see. In his short presidency, he witnessed triumph, controversy and a stunning end. Kennedy governed the US through one of its most dangerous times.
Of course, it all has to start somewhere...
The Kennedy Family
JFK was born on 29 May, 1917, to Rose and Joseph Kennedy in Brookline, Massachusetts. The house that he was born in is now a National Historic Site. John was born into an Irish, Democratic, Roman Catholic1 family with a strong history in politics.
The Kennedy Family is a fascinating and famous political family in America. They are, in the opinion of some, the closest thing to royalty in the US and John F Kennedy is of course the best known of the Kennedys. The family has produced countless numbers of politicians who have been elected to or have served in public office. Because of this, they are considered to be one of the most powerful political dynasties in the US.
The Kennedys have strong roots in New England, and many have accents from the region (ie Boston accents). They have some Irish roots, but mostly political ones. The family's political dynasty was started by Patrick Joseph Kennedy (born 14 January, 1858) who was elected to the Massachusetts State Senate in 1892 as a Democrat. Patrick would become one of the most powerful political figures in Boston, especially when his son Joseph Patrick Kennedy2 married Rose, the daughter of John Francis Fitzgerald (mayor of Boston).
Joseph became a multi-millionaire and familiar with the stock market - eventually becoming one of the richest men in America. Not long after the crash of 1929, Joseph was appointed as the first chairman of the Securities and Exchange Commission by Franklin Delano Roosevelt. In 1937, Joseph was appointed ambassador to the United Kingdom, but resigned in 1940. Joseph and his wife Rose would have nine children:
• Joseph Patrick was the eldest son, and enlisted in the Navy for World War II, but died in combat.
• John Fitzgerald also enlisted in the military, but served well and returned alive. He would go on to become the most prominent of all the Kennedys. He would marry the fashionable Jacqueline Lee Bouvier and would have three children:
• Caroline Bouvier
• John Fitzgerald Jr
• Patrick Bouvier
• Rosemary was born mentally retarded, and the family was long ashamed of her.
• Kathleen served for the Red Cross in World War II, and died in France in an airplane crash.
• Eunice Mary was one of the most graceful Kennedy women. She married Robert Sargent Shriver Jr and had five children:
• Robert Sargent
• Maria Owings
• Timothy Perry
• Mark Kennedy
• Anthony Paul
• Patricia had four children with her husband, 'Ratpack' actor Peter Lawford:
• Christopher Kennedy
• Sydney Maleia
• Victoria Francis
• Robin Elizabeth
• Robert Francis was among the most famous and powerful of the Kennedys and had 11 children:
• Kathleen Hartington
• Joseph Patrick
• Robert Francis
• David Anthony
• Mary Courtney
• Michael LeMoyne
• Mary Kerry
• Christopher George
• Matthew Maxwell Taylor
• Douglas Harriman
• Rory Elizabeth Katherine
• Jean Ann had four children with Stephen Edward Smith:
• Stephen Edward
• William Kennedy
• Amanda Mary
• Kym Marie
• Edward Moore, also known as Ted Kennedy, enlisted in the navy during WWII and was the longest-surviving Kennedy Brother until his death in 2009. He had three children:
• Kara Ann
• Edward Moore
• Patrick Joseph
Early Life
Before John, Joseph Kennedy Jr was born, and was JFK's older brother. Joe and John competed constantly, because their father had taught them that it was important to win. The two would get in fistfights as children. As adults, they still shared a rivalry.
When he was 13 years old, John was sent to the Canterbury School, but was transferred to the Choate school the next year, where he and his brother Joe would continue their rivalry. John was an average student, and finished 64th of a class of 112 in 1935. Joe received a trophy for his academic and athletic achievements. However, his classmates voted John Most Likely to Succeed.
The Kennedy clan traditionally went to Harvard, which is among the most prestigious Universities in the US, and it was the route of Joe, but partly to avoid competition with his older brother, John decided to go to Princeton. During the summer before he began school, he went to England, where he contracted jaundice. John had to put off going to Princeton right away, and because the jaundice kept interrupting his education, decided to drop out around Christmas.
John went back to Harvard. For most of his time there, he was a C-Student, but did very well in his later years.
John took off the second semester of his senior year to go travelling in Europe. His father had been appointed by FDR as ambassador to Britain at this time, so John would be able to see people and places he might not normally have seen. Near the end of his trip, World War II began, and Kennedy went to Scotland to help American survivors of the attacked British ship Athenia.
After he left Europe, John wrote his senior thesis on how Allied Forces tolerated Hitler early on. It would be published (with the help of John's father) and become a best seller, under the title of Why England Slept. He would later say:
I was always interested in writing. I wanted to teach for a while. So that if it hadn't been for what happened3... I suppose I would have gone on with my original plans.
In fact, many in Kennedy's family originally thought he would eventually become a writer or a teacher, not a politician. Kennedy graduated from Harvard in 1940 as Cum Laude. John went to Stanford Business school for about six months, and then dropped out, opting to be in the Navy instead.
In the Navy...
Kennedy used his father's political connections to get him an officer position in the Navy during World War II4. 26-year-old Kennedy was a junior grade Lieutenant serving in the South Pacific, as captain of PT-109. The ship had 13 crew aboard.
After midnight on August 2, 1943, PT-109 broke away from a formation of PT boats who were doing a sweep of the area. Suddenly, an enemy Japanese ship, the Amagiri was spotted. Just after someone shouted 'Ship at two o'clock', it slammed into the boat, which instantly killed two people from a gasoline tank explosion. Kennedy was thrown against the cockpit wall from the tremendous force. Patrick McMahon - aged 39 (the oldest aboard) - was severely burnt in the engine room. Another man, George Ross, nearly drowned. The rest of the surviving crew were not seriously injured.
As the stern of the ship sunk, Kennedy instructed his men and helped bring survivors to the floating part. He then ordered his men to swim to a small, nearby island. They kept together by paddling on a wooden plank5. Within about four hours of paddling, the men reached the small island.
By 4 August, Kennedy and the men of PT-109 were starving. The men were moved to another, larger island in search of food. They arrived at that island in much the same way that they had gone to the original island. From there, Kennedy and George Ross swam to another island in search of food again, and found a case of candy near a wrecked Japanese ship. By the time Ross and Kennedy rejoined the men, he found that they had met natives who were friendly to Allied Forces of WWII. The natives sent a message to Allied Forces, and guided survivors to Gomu Island. They were soon rescued there.
Many labelled Kennedy as a hero for his actions at the wreck of PT-109. It would certainly help him in his later political years, where being a war hero would be a definite asset.
John was taken back to the US four months after the PT-109 incident. He contracted malaria. He also had aggravated a back injury he had picked up in college from playing football. Eventually, he had to have an operation performed on his back at Chelsea Naval Hospital, outside of Boston, during of recovery of which is when John learned of his brother's death. This would be the beginning of back problems that would continue to require surgery and plague him for the rest of his life.
Kennedy would reveal to a friend of his later that he would indeed be trying to use his distinguished war service to give him a political advantage. JFK could use the PT-109 incident to be considered a war hero. Indeed, he proved this was possible, when old Navy friends would help campaign for him later on.
Medical Problems
It was revealed in 2002 that Kennedy also suffered from Addison's Disease and some problems with his digestion that resulted from his treatment of colitis with steroids. The general public would remain unaware of these until well after his death.
They didn't know that some days he couldn't lean forward and didn't know that he had been given last rites three times in his life before becoming President.
The worst of his problems was his back, though. An injury from playing a football game in college (as well as his injuries from the Navy) created to his back problems. Kennedy's first operation was in October 1954, when a risky spinal fusion surgery was performed. Kennedy understood the risk, but knew that the surgery was necessary. Throwing down his crutches, he once said 'I'd rather die than spend the rest of my life on these things!'. After the operation, he nearly did die on two occasions, and found that the surgery was not successful.
Again, in February 1955, Kennedy had a back operation. While recovering in Florida, he wrote Profiles in Courage - a collection of biographies on politicians who use principle to make decisions. Many think that it was during this time that Kennedy decided to run for President.
Early Political Career
As is the tradition of Kennedy men, JFK went into politics early on as a Democrat. He was partially convinced into doing this by his father. Many now consider this destiny.
In Early 1946, Kennedy announced his candidacy for Representative of the 11th district in Massachusetts - which is East Boston. His family campaigned for him heavily. Friends from the Navy and from College also campaigned for him. Joe Kennedy paid for a very large advertising budget - though he was accused of buying votes. John won the Democratic primary 2-1 over the second most vote-getting opponent. The 11th district was heavily Democratic, so his victory was assured even before the election, as he was the favoured party's nominee.
Kennedy was one of the most eligible bachelors in politics, until 1951. He met a George Washington University Student named Jacqueline Lee Bouvier (known as 'Jackie') at a dinner party. She was the daughter of John Bouvier III, a wealthy financial broker. On 12 September, 1953, Kennedy wed Jackie. She became a fashionable wife and helped Kennedy gain popularity.
He held the office for several years, winning again in 1948 and 1950. He advanced to the US Senate in the 1952 election, upsetting popular Republican Senator Henry Cabot Lodge, Jr by 70,637 votes, and by this time was a very popular and important figure in Washington DC. Partially because of his association with the powerful Kennedy family and their wealth, John became a major figure in the Democratic Party. His family was valuable in his elections, by paying for advertisements, leading campaigns and raising funds.
As a Senator, Kennedy attempted to help industries in his native Massachusetts, such as fishing and watchmaking. Kennedy was initially a member of the Senate Labor Committee and the Government Operations Committee (led by the infamous Joe McCarthy6). JFK's brother Robert Kennedy was chief counsel for this committee.
In 1957, Kennedy got a place on the Senate Foreign Relations Committee, an important role. He was also on a committee that investigated corruption in Labour Unions. JFK's brother, Robert Kennedy was chief counsel of this committee.
Getting Nominated
Kennedy realised that he wanted to run for President in 1956, but Adlai Stevenson seemed the obvious choice for the Democratic nomination. However, Stevenson left the choice of his running mate up to the Democratic National Convention. Kennedy campaigned heavily, and was a strong candidate for the Vice President office. The first vote of delegates at the convention had Kennedy tied with Senator Estes Kefauver for Vice Presidential Nominee. The second vote was again a tie. On the third vote, Kefauver won by only two votes. Stevenson and Kefauver went on to lose to Dwight D Eisenhower that year.
In 1960, Kennedy was again a very strong candidate for the office of Vice President. However, Kennedy had made up his mind that he would run for President. Kennedy's main opponents for the 1960 nomination were Hubert Humphrey and Lyndon B Johnson. Humphrey was his more serious competition, as Johnson, as Senate Majority Leader, was too busy to campaign. JFK announced his candidacy on January 2, 1960. He won the first primary in New Hampshire. On April 5, Kennedy won 56% of the vote in the Wisconsin Primary. On May 10, he won the West Virginia primary7 with 61%, which basically won Kennedy the nomination. Humphrey withdrew his candidacy, but a significant minority still opposed him in the Democratic National Convention.
Notably, some politicians questioned Kennedy because of his age, but he argued that he was a very senior Senator and had plenty of experience in politics. Kennedy managed to win the Democratic nomination (with 806 votes where 761 votes were needed) after some extensive campaigning, and quickly offered Lyndon Johnson the chance to be his running mate. JFK didn't expect Johnson to take the offer, but he accepted it. Lyndon Johnson was supposed to bring votes from Southerners, who might be opposed to the Northerner, Catholic Kennedy, but might like the Southerner, Protestant, Conservative Vice President Johnson.
The Presidential Election of 1960 and the Great Debates
I have just received the following wire from my generous daddy, 'Dear Jack - Don't buy a single vote more than is necessary - I'll be damned if I'm going to pay for a landslide.'
John F Kennedy and an American flag.
In 1960, there were two major candidates for President Richard M Nixon and running mate Henry Cabot Lodge, Jr had managed to gain the Republican nomination and of course John F Kennedy and running mate Lyndon Johnson held the Democratic nomination.
The most important part of this election was the 'Great Debates', which were the very first televised Presidential Debates. They pitted Nixon against Kennedy for the entire country to see. In them, Kennedy showed his natural charisma and intelligence, while Nixon (while certainly not unintelligent) was sweaty and nervous throughout the debates. In fact, he refused to wear makeup and felt sick throughout the first broadcast. Kennedy was more lively, spontaneous and funny.
Research would clearly show that the people who watched the debate on TV would support Kennedy, but radio listeners had no preference. This showed the power of television to shape the perception of the public in politics. Kennedy had realised this, and would later write about TV as 'a force that has changed the political scene' for TV Guide Magazine on 14 November, 1959.
The wonders of science and technology have revolutionized the modern American political campaign...
It is your power to perceive deception, to shut off gimmickry, to reward honesty, to demand legislation where need. Without your approval, no TV show is worthwhile and no politician can exist.
These four debates occurred on 26 September, 7 October, 13 October and 21 October, 1960. Many people think that the results of the 1960 election would have been dramatically different if not for the Great Debates.
The election was held on 8 November. It was a very close election, and many people went to sleep that day without knowing who was President. In the end, Kennedy, of course, triumphed8 against Nixon and Lodge9. and Kennedy won the electoral college by 303 votes to 21910, but narrowly winning the popular vote by 34,227,096 to 34,107,646. Nixon lost by only 114,673 votes, and by 84 electoral votes, even though Nixon won 26 states and Kennedy only won 22.
He was inaugurated on 20 January, 1961, and the oath of office was read by Chief Justice Earl Warren at the Capitol Building, making him the youngest person to be elected President at the age of 4311. He was not the youngest person to serve in the office of President, though, as Theodore Roosevelt succeeded William McKinley after he died in office, at the age of 42. In his inaugural address, Kennedy said to America what is possibly his most famous quote:
His cabinet would be appointed as:
• Secretary of State
Dean Rusk
• Secretary of the Treasury
C Douglas Dillon
• Secretary of Defense
Robert S McNamara
• Attorney General
Robert F Kennedy12
• Postmaster General
J Edward Day
• Secretary of the Interior
Stewart L Udall
• Secretary of Agriculture
Orville L Freeman
• Secretary of Commerce
Luther H Hodges
• Secretary of Labor
Arthur J Goldberg
• Secretary of Health, Education, and Welfare
Abraham A Ribicoff
H2G2 Links
Photograph courtesy of the National Archives and Records.
1He would, in fact, become the first Roman Catholic President.2Whose middle and first name are really just switched with his father's names.3This referred to the death of his brother Joe, which made John the eldest Kennedy man and more likely to go into politics.4This was unusual, as many rich children might use their father's connections to get them a job away from danger.5Except the burnt McMahon who was unable to paddle. Kennedy guided him by holding onto McMahon's life preserver with his teeth and keeping him afloat as he pulled him.6Kennedy was criticized in 1954 for not voting to condemn McCarthy. He probably would have, as he thought the Senator was abusing his power, but he was ill and away from the Senate at the time.7Which was a difficult place for him to win, as his wealth, religion and Northern appearance were not exactly considered good qualities in West Virginia.8Although it has been widely speculated that Chicago Mayor Richard J Daley stole votes that helped Kennedy win (if not won him) the election.9This was the second time that Kennedy defeated Henry Cabot Lodge, Jr. He had won a US Senate Seat against Lodge in 1952.10Additionally, candidate Harry Byrd won 15 Electoral Votes.11Some suggest that Kennedy wanted to become President early because he did not expect to live into the years that men usually become President - because of his assorted medical problems.12JFK's brother. He would become JFK's closest ally and advisor in the White House.
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How to use the Calendar control in ASP.NET page in VB.NET
You can use this control to create a functionally rich calendar box which shows one month at a time. The end user can move from month to month, select a date, and select a range of days when the multiple selections are allowed. You can change almost every part of the Calendar control by using its properties. The Calendar also provides events that enable you to react when the user changes the current month (VisibleMonthChanged), when the user selects a date (SelectionChanged), and when the Calendar is about to render a day (DayRender).
In the next example Calendar tag sets a few basic properties:
<asp:Calendar runat=”server” ID=”Calendar1″ ForeColor=”yellow” BackColor=”blue” />
SelectionChanged is the most important Calendar event. It fires every time a user clicks a date. The next example shows a basic event handler that responds to the SelectionChanged event and displays the selected date:
Protected Sub Calendar1_SelectionChanged(sender as Object , e as EventArgs) Handles Calendar1.SelectionChanged
LblDates.Text = “You selected: ” + Calendar1.SelectedDate.ToLongDateString()
End Sub
Important notes:
1. The Calendar does not use the AutoPostBack property.
2. You can react to the selection event immediately, because every user interaction with the calendar triggers a postback.
3. You can allow users to select entire weeks or months, or you can render the control as a static calendar that does not allow selection.
4. If you allow month selection, the user can also select a single week or a day.
5. If you allow week selection, the user can also select a single day.
In case when you set Calendar.SelectionMode to something other than a Day, you should examine the SelectedDates property instead of the SelectedDate property. The next example shows how you can examine SelectedDate property:
Protected Sub Calendar1_SelectionChanged(sender As Object, e As EventArgs) Handles Calendar1.SelectionChanged
LblDates.Text = “You selected these dates:<br />”
For Each Dt As DateTime In Calendar1.SelectedDates
LblDates.Text = LblDates.Text + Dt.ToLongDateString() + “<br />”
End Sub
The Calendar control exposes many more formatting-related properties, many of which map to the underlying HTML table representation (such as CellSpacing, CellPadding, Caption, and CaptionAlign). Additionally, you can individually tweak portions of the controls through grouped formatting settings called styles (which expose color, font, and alignment options). Example properties include DayHeaderStyle, DayStyle, NextPrevStyle, OtherMonthDayStyle, SelectedDayStyle, TitleStyle, TodayDayStyle, and WeekendDayStyle. You can change the sub-properties for all of these styles using the Properties window.
You can completely change the appearance of the cell being rendered by handling the DayRender event. This event allows you to tailor what dates are selectable and to configure the cell where the date is located through the e.Cell property. The next example shows how you can use the event to change the background and foreground colors of the weekend days and also to make them non-clickable for the user:
Protected Sub Calendar1_DayRender(sender As Object, e As System.Web.UI.WebControls.DayRenderEventArgs) Handles Calendar1.DayRender
If e.Day.IsWeekend Then
e.Cell.BackColor = System.Drawing.Color.Black
e.Cell.ForeColor = System.Drawing.Color.White
e.Day.IsSelectable = False
End If
End Sub
The next picture shows the result:
The Calendar control in action in VB.NET
The Calendar control in action in VB.NET
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Online Documentation
Change Log
Adding a full-featured SMS functionality to your own product can be a tough job. Of course, you can always send direct queries to some Web-to-SMS gateway, but they do not always work properly, or don’t support certain options you may need.
Inetlab.SMPP is a .NET library working via SMPP v3.4 protocol. With it you can build SMS sending functions into your own .NET application with minimum efforts. Now you don’t have to spend hours trying to figure out the protocols; instead you can develop a ready-made application with Inetlab.SMPP library.
The library supports developing both SMPP client and SMPP server applications capable of sending thousands of SMS messages per minute, working in both directions (that is, sending and receiving messages). Inetlab.SMPP library provides a simple way to implement all standard SMS functions, starting from concatenated messages and flash SMS to immediate SMS delivery via asynchronous multi-thread sending and the support for keeping an SMSC connection alive with EnquireLink.
A server-side application made with Inetlab.SMPP supports multiple client connections, works flawlessly thanks to multi-threading and provides 100% safety by means of a secure SSL connection.
Inetlab.SMPP is available both as a .NET library and in source codes.
Inetlab.SMPP features:
• Supports concatenated messages in full
• Sends and receives SMS messages
• Works with any language including Arabic, Chinese, Hebrew, Russian, Greek. Also supports Unicode messages.
• Supports Flash SMS and WAP Push messages in full
• Reliable bulk SMS-sending – up to 500 messages per second
• Keeps a connection to SMSC server alive via EnquireLink
• Works via SSL connection
• Server-side application supports multiple client connections
SmppClient Demo Application Inetlab.SMPP.SmppClient Sample Application
SmppServer Demo Application Inetlab.SMPP.SmppServer Sample Application
Inetlab.SMPP for .NET Standard, .NET Core. Trial Version [2726.38 Kb] 9/9/2018 v.2.5.3
Inetlab.SMPP for .NET Framework 2.0 - 4.7.1 and Mono. Trial Version
(including SmppClient and SmppServer demo applications) [2254.23 Kb] 8/6/2018 v.
Trial Version adds "[TRIAL]" to the message text
Discuss Inetlab.SMPP on the forum
SMPP v.3.4 Specification
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Support & Contact
Updated on October 18 2018
If you're having issues with the website that aren't covered here please feel free to email our support address, [email protected] and we'll do our best to help as soon as possible.
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If you're reading this we can assume your username/password is in good order. Should you ever be locked out of the members area while your subscription is still active please contact us. First make sure you aren't mistyping your username or password, both are case sensitive, so make sure your caps key is off. In almost all cases the reason your username/password no longer works is that it's been compromised by password crackers and our security software has detected multiple users logged in simultaneously with your username/password combination. Don't worry that your computer, or our website, or our payment processors have been hacked. They haven't. Password crackers use software that guesses username/password combinations and occassionally they get lucky. It's amazing how many people use simple dictionary words as their logins to even highly sensitive sites like Paypal. You should use a mix of letters in both upper and lower case with some numbers mixed in to avoid your login being cracked.
Technical Issues, Site Bugs and Stuff Like That
We'd appreciate it if you find something broken or missing on a page to let us know. Servers burp, scripts break, lots of little things and sometimes big things can cause things to go away.
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Report Stolen Johnny Dark Content
The widespread theft of copyrighted material distributed through file lockers and 'user generated' tube sites is literally killing the adult industry. It's only honest people like you who are keeping the remaining producers and performers, as well as amateurs, going. People make all kinds of rationalizations for downloading stolen content but of course none of them are valid. It's theft. We do police our content and send out DMCA complaints almost around the clock but the Internet is vast so we know we can't find everything that's out there. If you see the content you've paid for available in places it shouldn't be we'd appreciate it if you'd let us know.
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Gospel of GraceGrace GemsInside-Out LivingPursuing Love Book Excerpts
Are You Drinking This Poison?
A refusal to forgive someone usually begins with an event where another person either purposely or unknowingly causes us pain.
Whether we realize it or not, we make a choice soon after the wounding occurs.
We either decide to lock the person up in an imagined debtor’s prison until he or she apologizes and/or we stop feeling hurt (a common response), or we immediately release the person from the debt owed to us by offering him or her the gift of forgiveness (an uncommon response).
If we don’t quickly forgive our offender, it will ultimately manifest in anger, bitterness, and resentment toward him or her.
Drinking from this multilayered cup of flesh is like drinking poison and expecting the one who wounded us to get sick.
As long as we justify our refusal to forgive the one who wounded us, we will remain in our misery.
It isn’t someone else’s sin against us that makes us miserable; it’s our own sin of refusing to forgive that person.
(If you are like me, you made need to read that again.)
Getting a revelation of this one truth will cause us to take full responsibility for our self–inflicted misery and resolutely choose to forgive our offender.
If we live long enough, we will have many opportunities to forgive others, so we might as well make up our minds right now to be quick forgivers and enjoy our lives, regardless of what other people may or may not do.
You may be thinking, But you don’t know what this person did to me. He [or she] doesn’t deserve my forgiveness!
You’re right; I don’t know, but God does, and He has forgiven you for the sins of your entire lifetime.
And you didn’t deserve it either.
None of us deserves His forgiveness.
That’s why grace made its grand entrance into this world in the person of Jesus Christ.
Even if you don’t think any of your sins are as bad as the ones committed against you, granting forgiveness to your offender is still necessary if you would like to consistently live a Christ-glorifying life.
God commands us to forgive others in the same way He has forgiven us—completely:
Many people wrongly believe (as I did) that they have to feel like forgiving someone who has wronged them before they can actually do it.
This lie from the pit of hell will enslave us if we believe it.
Forgiveness is not a feeling; it is a determined decision of the will.
We can choose to forgive because we are in union with the ultimate Forgiver, and we can do all things through Him who gives us strength (Phil. 4:13).
Before concluding the topic of forgiveness, I would be remiss if I did not address the rampant epidemic of refusing to forgive ourselves for the things we have done wrong.
Plain and simple, when we refuse to forgive ourselves for something Jesus has freely and completely forgiven, we are saying that we know better than He does.
In effect, we are devaluing the shed blood of Christ that secured our complete forgiveness forever.
In my own life, when I began to realize and own the totality of my forgiveness in Christ, I found it much easier to forgive myself and others.
When you think about it, how can we offer anyone what we ourselves have refused to experience?
Until you own Christ’s complete forgiveness, I daresay you will find it difficult to freely forgive yourself and others who have wounded you.
There is no time like the present to stop drinking the poison that is making you sick and miserable.
Obey Christ by first releasing yourself from your imagined debtor’s prison.
Then, release everyone else you are keeping locked up.
Dear reader, I would love to interact with you concerning its content by asking you a few questions:
1. Are you currently choosing to drink the poison of unforgiveness toward yourself or someone else who has wounded you?
2. If your answer to question 1 is yes, would you like to stop wasting the precious time you have left on this earth poisoning your insides?
3. If your answer to question 2 is yes, ask the ultimate Forgiver who lives in you to empower you to release yourself and/or your offender from your imaginary debtor’s prison.
Until next time,
Live Christ—Live Happy!
Kim K. Francis
P.O. Box 357
Perryton, TX 79070
TWITTER: @KimKFrancis 64
FACEBOOK: Kim K Francis
2 thoughts on “Are You Drinking This Poison?
1. Thank you for this beautifully written post, Kim! To answer your questions.
I do not intentionally harbor unforgiveness, but I do find circumstances where I realize I have been sipping at the poison. More often than not, it’s myself I’m struggling to forgive….. often for minor hurts.
As someone who had been greatly hurt by those who should have protected me, I understand the prison an unforgiving heart can put you in. I spent many years there, and have no desire to return, but old habits die hard.
1. Thank you, Dawn, for your transparent comments. I completely relate, and I’m sure every other human being on the face of this earth can, too! Emotions are such strong motivators and “the head (where all of those self-sufficient patterns are stored)” always wants to justify, figure out, protect, and so on…All the while, Christ, in our heart, is saying, “Just let it go…cast your care, your yuck, your ugly, everything that is weighing you down…on Me. I’m the only One strong enough and wise enough to handle it…Apart from Him, we cannot let go … But thank God we are never apart from Him. He is always there in our hearts, saying, “Just give it to me … I’ve got this … enjoy the life I’ve gifted you with … The time on this earth is too short and too precious to waste.”
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Learn Telugu: Free Online Telugu Courses
Start learning Telugu for free with the Live Lingua
The free Live Lingua online Telugu courses are here to make language learning accessible to everybody. Our Telugu material contain 1 Telugu courses, 1 ebooks and 0 audios. Just select the course you want to use and enjoy!
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Get help from best doctors, anonymously
Common Specialities
Common Issues
Common Treatments
Hello, I want to know about my father. He is 62 years old. in 2011 he was attached with brain stroke. Now he is taking tablet" telvas am "for controlling bp. But now a days bp is 103/61. So can you please tell me is it harmful for him in future or not? Thanks,
1 Doctor Answered
Hi, brain stroke patients have poor autoregulation mechanism. So it's necessary to keep the BP in a range. Although controlling high BP is important, keeping at too low may be harmful also. I will be comfortable if it's in a range of 110 to 130 systolic. You may consult your doctor to adjust his medication accordingly.
8 people found this helpful
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A+, Mr. Cheeks Boyz 2 Men cover
Boyz 2 Men
by &
Boyz 2 Men Lyrics
Song Meaning
Verse 1
[Mr. Cheeks]
Basically, LB Fam to the motherfuckin' death
Park side, Queen's niggaz represent
Long Isle, how we do? They knew our style
Represent niggaz in and out the P now
Yo, I could do this mother shit for a while
I don't give a fuck, my rap style be true, yo
Verse 2
Hey, yo, well back on my South Side Jamaica part of town
Where us real niggas love to get down
Where you only hear G and P finessin' tracks up on the tape
We stuck in Queens, and I'm not tryin to escape
Yo, I'm havin cess', drinkin; I'm kickin raps and Emceein'
LB for life, kid, my way of bein'
Its time to set up shops; wild in this game and got props
And fuck cops; we puffin' lah wit' windows up in drop tops
Nothin' stops my crew from gettin' it; we learn from the past
Puffin' on this ounce of weed, I got this drink in my glass
Conversatin' with myself; what does my future hold?
Niggaz is dyin', will I make it past thirty years old?
I can't run; I guess I gots to hold it down till I'm done
What the fuck's the deal? I been doin' this here from day one
Official Queen's nigga; be a Lost Boy till my death
Until I breathe my mothafuckin' last breath
Verse 3
[Chorus x 2]
Eh, yo, from boyz to men
We're strictly Fam, no longer friends
Let's keep it thorough; I hold it down till it's on again
Until we meet again, yo, I'm back up on the street again
I'm tryin' to make it; throw out my nine, but pack the heat again
Verse 4
Check this out
Yo, yo
My mind is reachin' twice that size than it only did last year
Three times it's likely to feel clear
A+, I transform into a super emcee
With super vocals, quicker than Superman can find a phone booth
The whole truth, nothin' but the whole truth, I roast you
Thermonuclear vocals get hotter than in Shanobal
The double O, just abide nuclear explosions
Exposin' radiation like a vulcan
I'm the only guy that knows why the golden eye
Was stolen by five Soviet spies
They told me to lie; they don't want to hear the god spit
Chop my hands off at the armpits, but I regenerate limbs
Like star fish, comin' at you with the hard shit
Lyrical arson rush the planet like a million martians committin' arson
Walkin' the tarpits in India with snake charmers that place all the weight
Verse 5
Yo, A+, fuck the nonsense
I got the reinforcements
To crush any enemies offense with a hundred thousand horsemen
And the hardest muthafucka on the market right here
I'll complete in a minute what would take you a light year
Extra-terrestrial biological entities with infinite energy
Battling for world supremecy
Who want to get touched?
The Can-i-bus will crush you
With hard jigsaw puzzles and strong jaw muscles
Ambushin' emcees, jumpin' out the trees
Like Vietnamese in fatigues, covered with leaves
Interrogatin' you whack emcees like MIB's with dark glasses
Askin' you to tell me exactly where that alien craft landed
By flashing bright light in your eyes with those silver gamas
So when you revive, you can't recall or understand it
That's how the Canibus keeps tabs on the planet
I use amnesia to neutralize public panic
And take advantage of opportunites to do damage
I pierce your heart with evil thoughts
With the jaws of a great white shark, I rip you apart
My state-of-the art lyrical lasers is razor sharp
Splatter the brain matter of my enemies
With the same bullet trajectory that murdered John Kennedy
In the back of his cranial cavity, which is actually
What happens to any motherfucker for tryin' to battle me
Verse 6
[Chorus x 2]
Lyrics Licensed & Provided by LyricFind
What's Your Interpretation?
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Los Angeles Times
SWMS: Who's Up and Who's Down on the Techmeme Leaderboard
Which well-known tech titles are on the rise? Which are falling? What are the hot new sites? A great way to find out is to analyze the Techmeme Leaderboard, a list of 100 tech web sites compiled by Silicon Valley entrepreneur Gabe Rivera and his team.
Mon, 2015-03-09 09:07
Wed, 2014-10-29 05:56
Tue, 2014-10-28 05:03
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global_01_local_1_shard_00001926_processed.jsonl/33949
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Cameras' Firmware Change Log of Version XX.6.0.57
Published Time : [2017/7/28] Read : [1260]
Milesight releases the upgraded version XX.6.0.57 of Network Cameras, which will bring better user experience for customers.
Xiamen, China(July 28th, 2017)-Milesight, the leader of IP-based video surveillance solutions, is pleased to announce the release of the new firmware version XX.6.0.57 of the Network Cameras. This updated release includes the optimizations, bug fixes and new features as below.
1) Improve the image quality of the 5MP Network Camera Series.
2) Optimize the focus performance of Motorized Zoom lens when working under low light environment.
3) Optimize ONVIF Audio Backchannel which can be compatible with Arteco VMS.
4) Optimize the ONVIF function of PTZ Network Cameras to set the speed of pan and tilt separately.
5) Optimize the Audio quality through using new hardware of codec.
6) Optimize the PTZ Series.
7) Update the CGI.
Bug Fixes:
1) Fix the problem that the HLC setting doesn't take effect in Image Scheduling.
2) Fix the limit of using the character "\" when inputting DDNS URL.
3) Fix the problem that the first two numbers of Port can't be saved when selecting Direct IP Call of Phone Type on the "Sip Alarm Phone List" page.
4) Fix the problem that the zoom cannot be auto-focusing with 3D Positioning.
5) Use AD value to judge the switching of day and night mode in manual exposure mode.
New Features:
1) Support the 4K Network Camera.
2) Support to use Milesight Network Keyboard to control the PTZ Series.
3) Add a new URL to control clipping range of zoom.
4) Support to display lens parameter information of the Mini PTZ Bullet Network Camera and Speed Dome Network Camera on the web interface.
5) Support to schedule the White Balance on the Network Cameras.
6) The primary stream supports up to 30fps when selecting MJPEG codec on the web interface.
7) The Network Camera with Sony sensor IMX185 supports the High Frame Rate.
8) Support Digital Image Stabilisation function for 4MP Network Cameras.
For the detailed release note, please log in the "Partner" section on Milesight's web page.
For the new version, download directly from Milesight website: or contact your sales representative for more information.
About Milesight
[Print] [Top] [Back]
Contact Us
Better inside,more in sight
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global_01_local_1_shard_00001926_processed.jsonl/33959
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Welcome to the
MIRATECH Solutions Guide
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1. Gas Compression
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10. Industrial Marine
Engine Type
1. Bi-Fuel Diesel and Natural Gas
2. Diesel
3. Natural Gas Lean Burn
4. Natural Gas Rich Burn
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Engine Size
1. 20 to 200 hp
2. 200 to 1350 hp
3. 1350 to 10,000 hp
4. 10,000 hp and above
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Thank You!
25th Annual GLOBALCON
MIRATECH will be at the GLOBALCON conference and Expo, April 9 – 10 in Atlantic City at the Atlantic City Convention Center Hall B. GLOBALCON 2014, presented by the Association of Energy Engineers, is designed specifically to facilitate those seeking to expand their knowledge of fast-moving developments in the energy field, explore promising new technologies, compare energy supply options, and learn about innovative and cost-conscious project implementation strategies. To visit onsite with MIRATECH at this show, click on the SCHEDULE AN APPOINTMENT link below.
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global_01_local_1_shard_00001926_processed.jsonl/33972
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Mum hilariously shows the difference between Mum and Dad hangovers
funny stuff 04/08/2017
A Mum's cheeky Facebook post has A LOT of mums siding with her. In the picture she highlights the difference between a 'mum hangover' and a 'dad hangover'.
"Dad hangover vs. Mum hangover." she begins.
"He 'looked after the kids' / put the TV on for them, then fell asleep five minutes into Minions - while I made a family sized Lasagna (from scratch, may I add) and cracked on with life."
"All very familiar. At least he got up to switch the TV on," another mum wrote.
"What sort of mad woman cooks lasagne from scratch with a hangover? Impressive but crazy!!" wrote another
The pic has been seen thousands of times online.
Source: Mama Mia
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Kim Possible
Mind Games - S1-E8
Question: Right after the brain switch Kim (in Ron's body) picks up Ron (in Kim's body) and proceeds to fight Shego. During the fight she kicks Shego rather hard. As her shoe comes straight toward the camera we see there is something written on her shoe. What does this say?
Chosen answer: Club Bananna, the clothes store from the show.
Join the mailing list
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global_01_local_1_shard_00001926_processed.jsonl/34016
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With the large number of Resident Evil games out there I didn't realize this was a the 6th iteration of the series so, when I saw the logo, I just saw a weird, webbed symbol, kind like Skyrim and Oblivion uses.
It took me a while to realize they are talking about Resident Evil 6 and the weird melted symbol / giraffe thing was a number. Yeah, now I know it is simple but, really, I just saw a weird thing initially.
Better that way, zombie giraffes are scary man.
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Filing for Bankruptcy in Utah
Here's the basic information you need to file for bankruptcy in Utah.
Are you a resident of Utah and thinking of filing for Chapter 7 or Chapter 13 bankruptcy? If so, you will have to participate in credit counseling before you file, complete the bankruptcy petition and other required forms, and file those forms in the Utah bankruptcy court. After filing, you must complete debtor counseling before receiving your discharge.
Although most of bankruptcy (including the filing process) is governed by federal law, there is some Utah-specific information you will need to know before filing. Much of this information you can get online. Here's how.
Pre-Bankruptcy Credit Counseling and Pre-Discharge Debtor Education in Utah
You can find the list of approved Utah credit counseling agencies here.
You can find the list of approved Utah debtor education agencies here.
Utah Bankruptcy Exemptions
Some states allow debtors to choose between the state exemption system and a set of federal bankruptcy exemptions –but Utah is not one of them. In Utah, you must use the state exemptions. (To learn about the federal exemptions, see The Federal Bankruptcy Exemptions.).
To learn about Utah’s exemptions for your home and car, see The Homestead Exemption in Utah and The Motor Vehicle Exemption in Utah. To find other Utah exemptions and to learn more about exemptions and how they work, visit our Bankruptcy Exemptions area.
Completing the Bankruptcy Forms in Utah
Getting and Completing the Official Bankruptcy Forms
Finding Means Test Information for Utah
When you file for bankruptcy in Utah, you must compare your income to the median income for a household of your size in Utah. If your income is less than the median, you will be eligible to file for Chapter 7 and, if you choose to file for Chapter 13, you can use a three-year repayment plan (rather than five years). This is called the means test.
Here’s how to find Utah’s specific figures for these means test forms:
Utah median income figures. For a two-person household in Utah, the median income is $55,555. For a family of four, the Utah median income is $64,780. For larger families, add $7,500 for each individual in excess of four. These figures change periodically. You can find the most current figures for each household size here.
Example. Jim’s annual income is $50,000. He lives with his wife. He will automatically pass the means test because his income is below $55,555.
Standard deductions. Forms 22A and 22C have a comprehensive list of expense categories, such as housing, transportation, food, and childcare. For some of those categories (like childcare), you provide the actual amount you spend. For others, you plug in a predetermined amount -- sometimes that figure is standard for the whole country, other times it varies by county or region. For example, national standards have been established for food, clothing, and several other expenses. However, housing and utilities are based on a local standard while transportation costs are based on a region-specific standard.
You can find all of the national and Utah-specific figures you’ll need for Forms 22A and 22C on the U.S. Trustee’s website at Click on “Bankruptcy Reform” and then “Means Testing Information.”
Example. In Utah, the standard amount you list on your bankruptcy papers for housing varies by county. For example, if you live in Salt Lake County, your mortgage or rent deduction is $1,418 for a four-person household. You can find housing expense standards for each Utah county here. You can also find Utah’s allowable transportation expenses here.
Getting Local Bankruptcy Forms
Filing in the Utah Bankruptcy Courts
Since there is only one judicial district in Utah, you don’t need to worry about the rules for filing in the correct judicial district.
You can use the Court Locator tool on the U.S. Trustee’s website to find bankruptcy court locations and websites. The Utah Bankruptcy Court website is
The main office is in Salt Lake City, but there are also offices in St. George and Ogden.
Talk to a Bankruptcy Lawyer
Need professional help? Start here.
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2. Provide your contact information
3. Choose attorneys to contact you
Get debt relief now.
We've helped 205 clients find attorneys today.
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3. Choose attorneys to contact you
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global_01_local_1_shard_00001926_processed.jsonl/34052
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Why Have I Been Exiled?
The Illegal Immigration Reform and Immigrant Responsibility Act of 1996 (IIRIRA) has exiled Americans like me who are living abroad with their non-American families. What exactly is our crime?
Under US immigration laws, the non-American spouse and children of an American citizen are entitled to live in the United States. This is called family-based immigration.
Like all would-be immigrants to the United States, the spouse and children of an American citizen must first satisfy the Immigration and Naturalization Service (INS) that they are genuinely related to the American citizen and that the family has the financial means to support itself.
From 17 December 1997, the IIRIRA has required the American citizen of an immigrant family to sign an Affidavit of Support which is a legally-binding promise that s/he will support the immigrant relatives for up to ten years, or until they obtain American citizenship. This is to ensure that the immigrants are not a burden to the American welfare system into which they have not paid.
That's fair enough. The American welfare system needs to be protected, and other countries (Great Britain, for example) expect their immigrants to make the same kind of pledge. But here's the catch:
The American citizen who sponsors his/her family must be domiciled in the United States.
Why is this a problem? Well, consider the case of an American citizen who is living abroad and who meets and marries a non-American. Suppose that after several years, the couple decide to move to the United States. In the eyes of the US Government, the American partner is not domiciled in the United States and so s/he cannot sign the Affidavit of Support, even though s/he may meet all the other requirements.
The American partner has been exiled for the "crime" of living abroad and marrying a non-American.
The Story Continues
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Last modified on 1 June 2007
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global_01_local_1_shard_00001926_processed.jsonl/34068
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Skip to content
Forgotten your password?
You can change your password online. You will need certain account details to complete your request.
Forgot password
What details would you like to use to retrieve your password?
Your username, which is often your email, and answer to your secret question and a choice between full Opal card number including the card security code or account PIN which is the number you chose when you set up your account.
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global_01_local_1_shard_00001926_processed.jsonl/34069
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Information for "Codefest"
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Display titleCodefest
Default sort keyCodefest
Page length (in bytes)1,038
Page ID357
Page content languageen - English
Page content modelwikitext
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Page creatorPeter (talk)
Date of page creation15:16, 30 July 2013
Latest editorChapmanb (talk | contribs)
Date of latest edit19:13, 5 August 2018
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global_01_local_1_shard_00001926_processed.jsonl/34114
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The Ultimate New Cat Shopping List
Cat Care >
Did you recently bring home a new kitten or adopt a cat? Congratulation! Cats make excellent pets, and you have plenty of wonderful times ahead of your with your new cat. Raising a cat will require you to take on the responsibility of doing so. You’ll need to give your cat plenty of love, take it to the vet to make she’s she’s healthy and up-to-date on vaccinations, litter train and keep the litter box clean and make sure you’re not overfeeding him.
Some of these responsibilities are going to require you’re making a trip to the pet store. To help you out, we decided to compile this ultimate shopping list so that your new kitten has everything she’ll need to make the transition to living at your home. Let’s get started.
Selecting Cat Food
Selecting wet food vs. dry food is a long held debate amongst cat owners. There’s pro and cons to each, and there isn’t a right or wrong answer. Different cats should have different foods and you should always consult your vet about which type of food is best for your pet. Sometimes the answer is to try a bit of both and see how your new cat enjoys and reacts to each. To get you started on the pro’s of con’s of each, here’s a brief look.
Pros of Dry Cat Food:
• Convenient: Dry cat food is unequivocally more convenient on pet owners than wet cat food. Dry cat food doesn’t spoil at the rate that wet food does, which offers cat owners a more flexibility when feeding their cat.
• Economical: The long shelf live of dry food also allows for it to be sold at a cheaper rate per serving than wet food. The price of dry food can fluctuate quite a bit based on the ingredients of the food. Typically, the more carbohydrates mixed into the food the cheaper it will be.
• Storage Friendly: Storing dry cat food is an easier task than storing wet canned food, which needs to be refrigerated quickly after it’s opened.. You can find size-friendly container to dump your large bag of dry cat food into. So long as the lid seals tight, you’ll have no concern with the dry food getting wet and spoiling.
Cons of Dry Pet Food:
• Empty Calories: Dry food contains a heavy amount of carbohydrates that lead to a high energy density. Due to this, each portion of dry cat food that a cat eats will have more calories than a portion of wet food. This might be an issue for your cat if he/she doesn’t get enough activity during the day. With your new kitten, this is less of an issue. Kittens, as you’ll soon see, have an abundance of energy.
• Difficult for Older Cats: The sense of smell can waver as cats get older. Because of this, the dry cat food may not smell, therefore taste, very appetizing for them, which could cause them to not eat enough food. If you brought home an older cat and not a kitten, this is something to consider.
Pro’s For Wet Food:
• Hydrating: Some cats fail to drink the appropriate amount of water during the day. Your new cat may have this issue if they’re taking awhile to adjust to living in a new environment. Wet food will hydrate your new cat.
• Taste: You know why cats go crazy when you open up a can of tuna? It’s the smell. Wet cat food possess a richer scent than dry cat food. Because of this, cats will usually prefer the taste of wet cat food. The sense of smell and taste are closely aligned, especially with cats.
Cons for Wet Food:
• Expensive: There are a lot of attractive pro’s when it comes to feeding your cat wet food. They do come at cost, however. The high cost is part the high protein contents of the wet food and part the aluminum can packaging wet food comes in. There are brands of wet food that come in sealed plastic packaging that can help mitigate the cost that you can find at your local pet store.
• Convenience: Once you open a can of wet food, its short-life clock starts to tick rapidly. You’ll want to immediately place the wet food into a sealed container and into the refrigerator after open it. The speed in which is spoils leaves cat owners with fewer feeding options than dry food.
Cat Litter and Litter Box
There are lots of types of cat litter to choose from as well as sizes of litter boxes. One of the easier types of litters is clumping litter. It makes it much easy for your new cat to cover up her remains, and is easier for you to scoop out when you change her litter. There are some litters that are scented to mitigate the smell, if this is your first cat that might be a nice option as you get used to the smell of cat litter being in your home.
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global_01_local_1_shard_00001926_processed.jsonl/34116
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Dismiss Notice
Join Physics Forums Today!
Homework Help: Electric field distribution
1. Jan 24, 2005 #1
i'm having problem to understand th electric field distribution. I have to produce a visualization tools to display the electric field due to point charges, line charges, surface charges and volume charges which are interact with each other using Matlab. So anyone have any idea how to do it?
is it just adding the electric fields due to point charges,line charges, surface charges and volume charges together?
HELP!!! :rofl:
Last edited: Jan 24, 2005
2. jcsd
3. Jan 24, 2005 #2
User Avatar
Science Advisor
Homework Helper
What do you mean by "distribution"??WWwwhat about "visualizing"??YYYou mean you can't draw electric field lines??Basically for every shape of the "source" you can find the electric field and therefore draw the electric field vectors tangent to the field lines...
4. Jan 24, 2005 #3
so, do u have any idea how to draw the electric field line as shown in th eattachment using matlab command? For example, i'm going to insert a point charge, a line charge and a surface charge, how can all these charges interact with each other?
i had tried to used 'quiver' but the result shown is not too gd?i'm wondering do i need to enclosed the electriec field potentiol formula to produce the line??
Attached Files:
5. Jan 24, 2005 #4
If you talk about line charges then the electric field is the sum of all the vector components in the X and Y direction. You'll have to integrate (sum up all the little distributions) to solve suhc kind of questions. You will have to use linear charge density in these kind of questions.
FOr surfaces such as spheres the electric field (by Gauss' Law) is liek that of a point charge.
For things a little more complex than that such as cylinders, cones(argh!), and so on you have to use Gauss Law and understand that the charge is distribtued evenly over the surface and it is only on the outer surface of the shape in question. Thus there is NO electric field inside an object such a cylinder or a sphere or blah blah blah.
Oh and the electric field always points perpendicular to the surface.
Hoe you found this helpful.
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global_01_local_1_shard_00001926_processed.jsonl/34123
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Is it normal for milk to come out of your breast when your not pregnant?
There are a number of reasons why you could be experiencing a milky discharge from one or both nipples. It could come from stimulation of the nipples, certain medications, or a hormonal imbalance.
Although this is usually nothing to worry about, you may want to contact your local Planned Parenthood for a breast examination.
Tags: breasts
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