text:
Making Magic — 15.75
2014-03-02 Derek Pearcygirls, hackers, win Leave a comment
There'd been a young, auburn-haired woman on the plane, right across the aisle and behind us, who'd spent the flight deep in concentration on a book. She was reading quickly, occasionally pausing to underline a word with sharp deliberation.
When the printer's rep let us stop at our hotel to check in before heading to the facility, we ended up in line for the front desk just behind the girl from the airplane.
"'Scuse me," I said.
She turned and let me see her smile.
"You were on the plane with us," I said.
She nodded.
"Sorry for asking, but I noticed you were doing a lot of underlining while you were reading."
She nodded again. "Every time I hit a word I didn't know," she'd told me, "I marked it. I flew out here for an interview, but when I have some time to myself tonight, I'll look them all up to be sure I'm getting everything."
"Wow," I said.
"What are you here for?"
"Press check," I said. Then, knowing full well the risk of ridicule, I said, "Have you ever heard of Magic: The Gathering?"
"I think so," she said, eyes narrow.
"We're doing one of the first games like it."
"Secret conspiracies trying to take over the world." I wasn't sure where to go from there. "It's pretty cool."
"It sounds cool," she said. "You're staying here?"
"Yeah," I said, wondering why she was asking. Of course I was staying there. That's why I was in line to check in. All I could think to say back was, "You?"
"Yes," she said. "They got me a room here on my own, so I'm just hanging out."
"Oh," I said. We exchanged names; I don't remember hers. "I don't know when we'll be back from the printer. It may be late, but I hope it won't be too late. If you're around in the hotel restaurant later, I'll look for you there."
"Okay," she said, still smiling. Then it was her turn to check in.
As she walked away, keys in hand, she glanced back at me. She had green eyes, and she was still smiling.
Touring the printer's facilities was a slideshow of impressive views. They couldn't possibly have afforded enough space any closer to an urban center. There were warehouse floors with two and three rows of gigantic, German-made, multi-color presses, larger and more aggressive-looking than an armored tank scaled to the size of a bus. There were barrels of ink that would intimidate Donkey Kong. There were many palettes of unprinted paper and card stock.
"How many cards are we actually printing?" I asked Andy as we walked from one enormous, bright, airplane hanger-scale warehouse to another.
"You didn't hear?"
"I heard that the numbers were high, but that with the new game some distributors were changing their orders." A collectible card game based on Star Trek was hitting stores in something like a week, and it looked great. We were worried about two things: getting the game out before the company ran out of money, which would put most of us out of work, and getting the game out before too many of the oncoming competitors made it onto the market.
There were only so many people who were going to be interested in collectible card games, we figured, and it wouldn't take too many games to saturate the market.
"They changed their numbers," Andy said. "They raised them. You really didn't hear? The sales on the Star Trek game is going so well that the stores raised their orders to the distributors. So we're printing twenty-three million cards."
I wanted to stop walking but I figured I had to act like nothing was wrong, even though I knew full well that retailers had been suffering terrible shortages of Magic shipments to the point that they'd started ordering far too many just to get a minimum amount. The Star Trek game wasn't going to keep us out of the market. It was giving the stores enough cash and confidence to boost their orders for our game. They may be ordering four or five times as many as they can actually sell, presuming that supply will be a problem.
The distributors had the option to send back what they didn't think they could sell.
"Oh my God," I said quietly to him. "We don't have to push it to the stores — it's getting it out of the stores that'll be the problem. That means the game has to actually be good."
"It is good," Andy said. "It's going to be fine."
And the press check itself was fine. Your basic Twentieth-Century color printing was a careful balance between four colors: Cyan, a kind of light electric blue; Magenta, a neon hot pink; plus Yellow and Black. We only had to make a couple of tweaks to the flow of magenta on one of the card-back sheets, and that was it.
But I knew what I was probably passing up as I was asking a guy with a black beard to tweak the flow of hot pink fluid on his massive, German-born press.
A couple of guys at the printer offered to take the time to crudely cut out a partial set of cards for us. It only took another twenty minutes or so.
"The final ones will have reliably straight cuts and rounded corners and everything," said the guy with the black beard. "Hopefully these'll do you for now."
"They're fine," I'd said, transfixed by actual cards in my hands. "They really are fine." And they were. Andy and I would take turns pawing them back in our room.
They looked at least good enough.
We got back to our hotel before midnight, fifteen minutes after the restaurant closed but while room service was still available.
There weren't a lot of video-watching options in Holland, Michigan, near the end of 1994, but Conan The Barbarian was on, so we watched Arnold Schwarzenegger chew his script as we ate room-service burgers.
Early on, he is asked, "Conan, what is best in life?" And he delivers his famous answer: "To crush your enemies, see them driven before you, and to hear the lamentation of their women."
For some reason, that had both of us laughing like eight-year-olds, howling with relief. It was the deep laugh of people who were for a moment in the same place at the same time, who trusted each other like everyone should have someone to trust, who were free.
When Andy and I were done laughing, I said, "Wonder what happened to that girl."
"She's lamenting," Andy said.
"Hope not," I said. She didn't seem like a lamenter. "Hope she did well on her interview."
"Hey," he said. "Hey, Derek, man: what the hell was it you did at the airport? That was bad ass."
"Just a hack, a little trick that in most cities doesn't even work any more. To tell the phone company that money has been put into a pay phone, it sends up a little signal, and if you can reproduce that signal then you can fake having put money into the phone. That's all I did. Who knows, maybe by next year it won't work at all. But it worked today."
"That is fucking bad ass. I knew that Mentor knew about all of that stuff, but I never actually saw someone do it, like right there, right in front of me." He frowned a little. "So you used to be a serious computer guy?"
"Yeah, I was a programmer, a while back."
"And you're a designer now? Why'd you stop?"
"Oh, I knew I'd never be that good. And I figured that there was something else out there that wasn't programming but wasn't sitting in front of a green-screen doing data entry."
"And what was that?"
I fumbled to explain myself. It'd been years since I'd even thought about it.
"People look at computers and they have no idea what they're actually capable of doing," I said. "But the truth is that computers are extremely limited. People get frustrated with computers because they don't know how limited they actually are. They figure they should be able to do whatever they want to do, and while they know that computers are getting faster and whatever, outside of being able to play Doom or not being able to play games at all, I don't think most people truly understand what a computer can do. It's either a really fancy abacus, or it's magic."
"But in the space between what a computer normally does and what it will never be able to do, there's a boundary. And the more you know about that boundary, the better you can press on it. And if you can press on it just enough, you can carve out a little pocket, and that's where you find magic — the only real magic you're going find in this world."
As we turned our attention back to the film, in the back of my head I realized I'd finally actually done it — we had done exactly what I was telling Andy. We'd pushed our tech and ourselves far further than was reasonable. In a little over two months, we had made magic. I also realized I was wrong, and that it was far from the only magic in the world. If I could come out of the other side of where my head had gone and trust someone, anyone, I don't know what else to call it other than magic.
On the plane the next morning, I couldn't put down the samples. This is real, I kept telling myself, touching one card after another. From the nothingness of insanity I'd summoned up something really, really real.
I had done a cover story in Pyramid Magazine for the game, but suddenly that didn't seem like enough promotion. Every quarter, we put out a quarterly newsletter to our retailers called "Where We're Going," which ended up being passed along to customers in small numbers, but we'd produced Illuminati: New World Order so quickly that it would hardly be promotion enough.
We needed a way to speak not only to retailers, like the newsletter, but to our customers, like Pyramid — not only for this game, but for everything, as much as possible. It couldn't be at our invitation — meaning, we weren't going to send people email every day to promote the game. The fans would have to drive the interaction.
On the plane, on the way home, the heavens parted and the sun shined down and an idea came upon me. I set down the cards and stared off into space, reveling in the joy of being given such a gift.
Back in Austin the next day, as Steve was looking over the sample cards himself, I shared my thought with him.
He listened carefully. "That," he said, "is an excellent idea." He pointed downstairs. "Do it."
"Okay," I said.
You won't believe what it was.
→ Making Magic — 16
← Making Magic — 15.5


The piece is full of imprecisions–it refers to Bei Dao as "Dao" throughout, misattributes poems translated by Bonnie McDougall, and spells his current translator Eliot Weinberger's name as "Wineberger"–but it's broadly accurate in its outlines.
But even in exile, Dao did not lose his calm. After years of being away from Beijing, he believed that something good would spring up from it. He still questioned authority with serenity, equating his exile to a crusade where someone was needed to be "away from home, suffer a little" so they could gain some understanding of the world and how everything functions. He wrote, "To a certain extent, it's a historical crusade, but the intention of the crusade is not to conquer the enemy, but for the person to conquer him/herself." A voice like his is seldom experienced. From the choice of words, to the forms of expression and dissent, Bei Dao will go down in history as an exemplary figure who redefined the poetry of resistance.
We sat down in a very bright, medium-sized lecture hall that looked like it was modeled after a circa-1985 computer case. It filled up quickly with Chinese students. As much as their elders may complain about the '90s generation, here they were—listening, taking notes, and asking questions. I looked around and noticed a couple of local poets in the audience. Bei Dao and Eliot Weinberger (along with an interpreter for Bei Dao whose name I didn't catch) were introduced, read passages from his recent memoir, City Gate, Open Up, and launched into a discussion about the organization of the book (it was written in installments for a financial magazine) and the difficulty remembering the details necessary for its writing (photographs were needed).
Weinberger would ask a question in English, Bei Dao would look at him and say something brief in English—and then look at the interpreter for a translation of Weinberger's comments. Bei Dao would reply in Chinese, Weinberger would look at the interpreter, and so on… Given that it was not billed as a Chinese-language event, the English was necessary—even if 95% of the audience understood Chinese.
Bei Dao (in English): I will tell you how my parents met, and how they made me.
Weinberger: You'll tell me how they made meat?!?
This lightened the mood of the talk, which focused on Bei Dao's childhood and youth during the Great Leap Forward and the Cultural Revolution. And Bei Dao made dark jokes about not having enough to eat and about missing exams because the schools were closed. To deflect some of the more pointed questions about Chinese history, he repeatedly insisted that the history of China during the period in question was tai fuza: too complex for easy summary or simple statement of fact. Bei Dao did not discuss the traumas of the Cultural Revolution (he goes into detail in his book), but emphasized the free travel for students unbound by the demands of a structured education. The period opened the door for its survivors to discover and reinvent themselves.
One person asked (paraphrasing): What do you think of the poetry written in China today, and what is your relationship to it.
Bei Dao: Tai fuza! Next!
Another person asked (paraphrasing): When you wrote your book, did you try to reconstruct the city you grew up in, or did you try to make it into a new home?
Bei Dao (paraphrasing): It would be impossible to reconstruct the city, as it's changed beyond recognition. And whenever I travel through China I notice the cities now all look the same, which is the problem of modernization in China.
Afterwards, I was nervous about talking with Bei Dao. When we met, I forgot all the Chinese I had just rehearsed in my mind. I gave him a magazine with my review of him memoir in it. He seemed very happy about this, and signed my book. We stumbled through. Next!
Some of the art of classical Chinese poetry must simply be set aside as untranslatable … Weinberger knows all of this and sensibly begins his inquiry at step two—after all the untranslatables have been set aside. Now the question becomes: How can one make another poem from the twenty bundles of meaning that the Chinese characters offer? Weinberger criticizes, astutely if sometimes unkindly, almost every translator he cites … Although he is critical of nearly everyone's translation in Nineteen Ways, Weinberger wisely adopts the position that "quite a few possible readings" can all be "equally 'correct.'" Dilemmas about translation do not have definitive right answers (although there can be unambiguously wrong ones if misreadings of the original are involved). Any translation (except machine translation, a different case) must pass through the mind of a translator, and that mind inevitably contains its own store of perceptions, memories, and values.
Click the image above for the (paywalled) review in full.
The article is also now available on ChinaFile for free.


2019 is coming up fast, and while we've already heard a lot about the phones we should expect to see next year there's still a lot we don't know. But with 2018s releases out of the way, and the days inching closer to inevitable release dates, more information is hitting the net. The latest piece of early information comes in the form of renders for Huawei's P30 and P30 Pro.
The renders come from case maker Olixar (via retailer Mobile Fun) and show off two devices (obviously) each packing the same teardop notch as the regular Mate 20. The P30 also seems to have three camera lenses, positioned like the P20 Pro with the flash below, while the P30 Pro has a four-lens system with the flash bumped up to the side.
Obviously it's way to early to say how accurate these are. As TechRadar points out everything we've heard so far suggests the P30 Pro was set to have three cameras, just like its predecessor, with little word on the possibility of a four camera phone. Huawei has expressed interest, but nothing concrete has been confirmed anywhere. That said it would make some sense to increase the number of cameras, since other companies are rumoured to be doing exactly that and they all love to copy each other.
It's also a little odd that Huawei would stick with the notched design after making a big deal about releasing phones with camera-holes punched into the screen.


text:
The Story of the Intel® 4004
Intel's First Microprocessor
Its invention, introduction, and lasting influence
1969: The assignment
In 1969, Nippon Calculating Machine Corporation approached Intel to design 12 custom chips for its new Busicom 141-PF* printing calculator. Intel engineers suggested a family of just four chips, including one that could be programmed for use in a variety of products, setting in motion an engineering feat that dramatically altered the course of electronics.
The Intel solution
Intel designed a set of four chips known as the MCS-4. It included a central processing unit (CPU) chip—the 4004—as well as a supporting read-only memory (ROM) chip for the custom applications programs, a random-access memory (RAM) chip for processing data, and a shift-register chip for the input/output (I/O) port.
1971: Era of integrated electronics
Intel purchased the rights from Nippon Calculating Machine Corporation and launched the Intel® 4004 processor and its chipset with an advertisement in the November 15, 1971, issue of Electronic News: "Announcing A New Era In Integrated Electronics."
That's when the Intel® 4004 became the first general-purpose programmable processor on the market—a "building block" that engineers could purchase and then customize with software to perform different functions in a wide variety of electronic devices.
Powerfully small, even in 1971
This revolutionary microprocessor, the size of a little fingernail, delivered the same computing power as the first electronic computer built in 1946, which filled an entire room.
Early manufacturing
The first Intel® 4004 microprocessor was produced on two-inch wafers compared to the 12-inch wafers commonly used for today's products. The Intel 4004 microprocessor is unique in that it is one of the smallest microprocessor designs that ever went into commercial production.
Initial transistor count
In 1971, the Intel® 4004 processor held 2,300 transistors. By 2010, an Intel® Core™ processor with a 32 nm processing die and second-generation high-k metal gate silicon technology held 560 million transistors.
Slimmer than a human hair
The Intel® 4004 microprocessor circuit line width was 10 microns, or 10,000 nanometers. Today, the circuit features of Intel® microprocessors range between 45 and 32 nanometers. By comparison, an average human hair is 100,000 nanometers wide.
Explore other online exhibits
If you can't make it to the Intel Museum, you can still enjoy a tour of Intel history with these online versions of the exhibits.
Robert Noyce
Intel's co-founder and the co-inventor of the integrated circuit, he made numerous contributions to the advancement of technology.
Meet Intel's co-founder and see how his bold prediction set the pace for ongoing innovation.
Making Silicon Chips
From purified silicon to technology that powers your everyday life, discover the making of silicon chips—the most complex devices ever manufactured.
Learn More About Intel History
Explore the events that made news and advanced the world of technology.
Intel Annual Reports and Anniversary Publications
Relive the Intel journey that started in 1968.
Talk the Talk
Terms used every day at Intel.
Robert Noyce: Man Behind the Microchip (7:37)
Biography and historical still collection of Robert Noyce, inventor of the first practical microchip.
Intel Celebrates 40 Years (9:33)
A driving force behind the global technology revolution, Intel shapes the future today.

redpajama_set_name: RedPajamaCommonCrawl


We are committed to improving the physical and psychological health of our patients and providing continuity of care. We provide care based on evidence-based medicine, using treatments that are proven to work in a scientific way.
Our role is to diagnose and treat general medical problems with reference to specialists where needed.
We promote a healthy lifestyle through advice and medical checkups.
Safe pre-pregnancy planning is vital to a healthy pregnancy and we provide advice and examinations relating to prenatal care.
Vaccination schedules and anti-malarial advice is offered to all travellers.
Children's medicine from simple ear, nose and throat symptoms to diagnosis of unexplained symptoms and giving childhood vaccinations.
English GPs are trained and experienced in the management of gynaecological, obstetric and paediatric problems.
Dr Jolly and Dr Gunoy are designated physicians for the Canadian Immigration service. They carry out the required medical examination for visa applications and immigration.
Dr Jolly and Dr Gunoy are designated physicians for the US Immigration service. They carry out the required medical examination for visa applications and immigration.


Fantasy master Raymond E. Feist uses food when writing fantasy in many ways, one of the most common of which is to build his characters.
In real life, Ray is not overly experimental, despite having great foodie friends whom he keenly observes for inspiration. He proclaims himself a steak and potatoes man, can describe in detail the art of creating the perfect grill, and says his favourite meal is cajun steak. He is adamant that it must be served with sauce.
So we opted for the following Cajun steak recipe from www.carlsbadcravings.com because it had a glaze which we were fairly sure would count as sauce. And after cooking it, we have to agree with Raymond. It is delicious. And fairly easy. If you don't want to make your own cajun rub, you can buy Cajun spice mix and use that to save time.
Spice rub/marinade: In a medium bowl, whisk together the Cajun spice mix/rub. Add 2 tablespoons to a freezer size plastic bag along with all of the marinade ingredients. Whisk together. Pierce steak all over with a fork and add to marinade. Massage marinade into steak and seal bag. Marinate 8-24 hours, turning bag occasionally. Store remaining reserved Cajun spice mix in a sealed container/bag.
When ready to grill, remove 1 teaspoon of the reserved Cajun spice mix and add it to a small saucepan for your apricot orange glaze. Whisk all remaining Cajun spice mix with 3 tablespoons olive oil and rub all over steak while it comes to room temperature – 30-60 minutes.
Grill: Grease and preheat grill to 200 degrees Celsius. Sear roast for 3-5 minutes per side, cover, and turn heat down to 175 degrees Celsius. Grill for 15 minutes, flip, cover, and cook an additional 10-20 minutes, depending on the size of your steak cut and how well done you want your steak. Watch closely that your temperature stays around 175 degrees Celsius.
Check for "doneness" with a meat thermometer inserted right in the middle of the steak. Thermometer should read: 57 degrees Celsius for medium rare and 63 degrees Celsius for medium. The outside of the roast will get quite dark with a charred crust.
Remove steak from grill, cover loosely with foil and rest 10 minutes before slicing thinly across the grain. Serve with the apricot orange glaze (recipe follows).
Sarah's notes: If you have no apricot jam, orange marmalade will suffice. A tablespoon of white vinegar can also provide some acidity in the glaze.


Skirt Hermes skin buff with a chain on the front decoration. The skirt is lined and closes on the side. It has two side pockets and is about mid-calf length. This piece is in good condition and is better suited to a 38 though it is noted 40.


text:
Small transrectal ultrasound volume predicts clinically significant Gleason score upgrading after radical prostatectomy: Results from the SEARCH database
Ryan S. Turley, Robert J. Hamilton, Martha K. Terris, Christopher J. Kane, William J. Aronson, Joseph C. Presti, Christopher L. Amling, Stephen J. Freedland
Purpose: Needle biopsy Gleason scores are often upgraded after pathological examination of the prostate following radical prostatectomy. It has been suggested that larger prostates would be associated with a greater risk of upgrading since a smaller percentage of the gland is sampled and, thus, the highest grade disease would more likely be missed, assuming an equal number of cores is taken from similar locations. We examined the likelihood of clinically relevant upgrading after radical prostatectomy as a function of transrectal ultrasound volume. Materials and Methods: We examined the association between transrectal ultrasound volume and upgrading (higher Gleason score category in the radical prostatectomy specimen than in the biopsy) in 586 men treated with radical prostatectomy between 1995 and 2006 in the SEARCH database who underwent at least a sextant biopsy using multivariate logistic regression. Transrectal ultrasound volume was categorized as 20 or less (in 71), 21 to 40 (in 334), 41 to 60 (in 123) and greater than 60 cm3 (in 58). Gleason score was examined as a categorical variable of 2-6, 3 + 4 and 4 + 3 or greater. Results: Overall 138 cases (24%) were upgraded, 80 (14%) were downgraded, and 368 (62%) had identical biopsy and pathological Gleason sum groups. Larger transrectal ultrasound volume was significantly associated with decreased likelihood of upgrading (p trend <0.001). For transrectal ultrasound volumes greater than 60, 41 to 60, 21 to 40 and 20 cm3 or less, the estimated multivariate adjusted probability of upgrading was 12.6%, 27.5%, 36.4% and 45.5% for Gleason 2-6 tumors, and 6.1%, 8.5%, 18.9% and 20.9% for Gleason 3+4 tumors, respectively. Conclusions: Larger transrectal ultrasound volumes were at decreased risk for clinically significant upgrading after radical prostatectomy. This fact should be kept in mind when deciding on treatment decisions for men with apparently low grade prostate cancer on biopsy.
https://doi.org/10.1016/j.juro.2007.09.078
Biopsy, needle
Prostatectomy
10.1016/j.juro.2007.09.078
Dive into the research topics of 'Small transrectal ultrasound volume predicts clinically significant Gleason score upgrading after radical prostatectomy: Results from the SEARCH database'. Together they form a unique fingerprint.
Neoplasm Grading Medicine & Life Sciences 100%
Prostatectomy Medicine & Life Sciences 91%
Biopsy Medicine & Life Sciences 43%
Prostate Medicine & Life Sciences 29%
Needle Biopsy Medicine & Life Sciences 19%
Prostatic Neoplasms Medicine & Life Sciences 14%
Turley, R. S., Hamilton, R. J., Terris, M. K., Kane, C. J., Aronson, W. J., Presti, J. C., Amling, C. L., & Freedland, S. J. (2008). Small transrectal ultrasound volume predicts clinically significant Gleason score upgrading after radical prostatectomy: Results from the SEARCH database. Journal of Urology, 179(2), 523-528. https://doi.org/10.1016/j.juro.2007.09.078
Small transrectal ultrasound volume predicts clinically significant Gleason score upgrading after radical prostatectomy : Results from the SEARCH database. / Turley, Ryan S.; Hamilton, Robert J.; Terris, Martha K. et al.
In: Journal of Urology, Vol. 179, No. 2, 02.2008, p. 523-528.
Turley, RS, Hamilton, RJ, Terris, MK, Kane, CJ, Aronson, WJ, Presti, JC, Amling, CL & Freedland, SJ 2008, 'Small transrectal ultrasound volume predicts clinically significant Gleason score upgrading after radical prostatectomy: Results from the SEARCH database', Journal of Urology, vol. 179, no. 2, pp. 523-528. https://doi.org/10.1016/j.juro.2007.09.078
Turley RS, Hamilton RJ, Terris MK, Kane CJ, Aronson WJ, Presti JC et al. Small transrectal ultrasound volume predicts clinically significant Gleason score upgrading after radical prostatectomy: Results from the SEARCH database. Journal of Urology. 2008 Feb;179(2):523-528. doi: 10.1016/j.juro.2007.09.078
Turley, Ryan S. ; Hamilton, Robert J. ; Terris, Martha K. et al. / Small transrectal ultrasound volume predicts clinically significant Gleason score upgrading after radical prostatectomy : Results from the SEARCH database. In: Journal of Urology. 2008 ; Vol. 179, No. 2. pp. 523-528.
@article{9581cb9bff7d498e87b97502b24febd7,
title = "Small transrectal ultrasound volume predicts clinically significant Gleason score upgrading after radical prostatectomy: Results from the SEARCH database",
abstract = "Purpose: Needle biopsy Gleason scores are often upgraded after pathological examination of the prostate following radical prostatectomy. It has been suggested that larger prostates would be associated with a greater risk of upgrading since a smaller percentage of the gland is sampled and, thus, the highest grade disease would more likely be missed, assuming an equal number of cores is taken from similar locations. We examined the likelihood of clinically relevant upgrading after radical prostatectomy as a function of transrectal ultrasound volume. Materials and Methods: We examined the association between transrectal ultrasound volume and upgrading (higher Gleason score category in the radical prostatectomy specimen than in the biopsy) in 586 men treated with radical prostatectomy between 1995 and 2006 in the SEARCH database who underwent at least a sextant biopsy using multivariate logistic regression. Transrectal ultrasound volume was categorized as 20 or less (in 71), 21 to 40 (in 334), 41 to 60 (in 123) and greater than 60 cm3 (in 58). Gleason score was examined as a categorical variable of 2-6, 3 + 4 and 4 + 3 or greater. Results: Overall 138 cases (24%) were upgraded, 80 (14%) were downgraded, and 368 (62%) had identical biopsy and pathological Gleason sum groups. Larger transrectal ultrasound volume was significantly associated with decreased likelihood of upgrading (p trend <0.001). For transrectal ultrasound volumes greater than 60, 41 to 60, 21 to 40 and 20 cm3 or less, the estimated multivariate adjusted probability of upgrading was 12.6%, 27.5%, 36.4% and 45.5% for Gleason 2-6 tumors, and 6.1%, 8.5%, 18.9% and 20.9% for Gleason 3+4 tumors, respectively. Conclusions: Larger transrectal ultrasound volumes were at decreased risk for clinically significant upgrading after radical prostatectomy. This fact should be kept in mind when deciding on treatment decisions for men with apparently low grade prostate cancer on biopsy.",
keywords = "Biopsy, needle, Prostate, Prostatectomy, Prostatic neoplasms",
author = "Turley, {Ryan S.} and Hamilton, {Robert J.} and Terris, {Martha K.} and Kane, {Christopher J.} and Aronson, {William J.} and Presti, {Joseph C.} and Amling, {Christopher L.} and Freedland, {Stephen J.}",
doi = "10.1016/j.juro.2007.09.078",
journal = "Investigative Urology",
T1 - Small transrectal ultrasound volume predicts clinically significant Gleason score upgrading after radical prostatectomy
T2 - Results from the SEARCH database
AU - Turley, Ryan S.
AU - Hamilton, Robert J.
AU - Terris, Martha K.
AU - Kane, Christopher J.
AU - Aronson, William J.
AU - Presti, Joseph C.
AU - Amling, Christopher L.
AU - Freedland, Stephen J.
N2 - Purpose: Needle biopsy Gleason scores are often upgraded after pathological examination of the prostate following radical prostatectomy. It has been suggested that larger prostates would be associated with a greater risk of upgrading since a smaller percentage of the gland is sampled and, thus, the highest grade disease would more likely be missed, assuming an equal number of cores is taken from similar locations. We examined the likelihood of clinically relevant upgrading after radical prostatectomy as a function of transrectal ultrasound volume. Materials and Methods: We examined the association between transrectal ultrasound volume and upgrading (higher Gleason score category in the radical prostatectomy specimen than in the biopsy) in 586 men treated with radical prostatectomy between 1995 and 2006 in the SEARCH database who underwent at least a sextant biopsy using multivariate logistic regression. Transrectal ultrasound volume was categorized as 20 or less (in 71), 21 to 40 (in 334), 41 to 60 (in 123) and greater than 60 cm3 (in 58). Gleason score was examined as a categorical variable of 2-6, 3 + 4 and 4 + 3 or greater. Results: Overall 138 cases (24%) were upgraded, 80 (14%) were downgraded, and 368 (62%) had identical biopsy and pathological Gleason sum groups. Larger transrectal ultrasound volume was significantly associated with decreased likelihood of upgrading (p trend <0.001). For transrectal ultrasound volumes greater than 60, 41 to 60, 21 to 40 and 20 cm3 or less, the estimated multivariate adjusted probability of upgrading was 12.6%, 27.5%, 36.4% and 45.5% for Gleason 2-6 tumors, and 6.1%, 8.5%, 18.9% and 20.9% for Gleason 3+4 tumors, respectively. Conclusions: Larger transrectal ultrasound volumes were at decreased risk for clinically significant upgrading after radical prostatectomy. This fact should be kept in mind when deciding on treatment decisions for men with apparently low grade prostate cancer on biopsy.
AB - Purpose: Needle biopsy Gleason scores are often upgraded after pathological examination of the prostate following radical prostatectomy. It has been suggested that larger prostates would be associated with a greater risk of upgrading since a smaller percentage of the gland is sampled and, thus, the highest grade disease would more likely be missed, assuming an equal number of cores is taken from similar locations. We examined the likelihood of clinically relevant upgrading after radical prostatectomy as a function of transrectal ultrasound volume. Materials and Methods: We examined the association between transrectal ultrasound volume and upgrading (higher Gleason score category in the radical prostatectomy specimen than in the biopsy) in 586 men treated with radical prostatectomy between 1995 and 2006 in the SEARCH database who underwent at least a sextant biopsy using multivariate logistic regression. Transrectal ultrasound volume was categorized as 20 or less (in 71), 21 to 40 (in 334), 41 to 60 (in 123) and greater than 60 cm3 (in 58). Gleason score was examined as a categorical variable of 2-6, 3 + 4 and 4 + 3 or greater. Results: Overall 138 cases (24%) were upgraded, 80 (14%) were downgraded, and 368 (62%) had identical biopsy and pathological Gleason sum groups. Larger transrectal ultrasound volume was significantly associated with decreased likelihood of upgrading (p trend <0.001). For transrectal ultrasound volumes greater than 60, 41 to 60, 21 to 40 and 20 cm3 or less, the estimated multivariate adjusted probability of upgrading was 12.6%, 27.5%, 36.4% and 45.5% for Gleason 2-6 tumors, and 6.1%, 8.5%, 18.9% and 20.9% for Gleason 3+4 tumors, respectively. Conclusions: Larger transrectal ultrasound volumes were at decreased risk for clinically significant upgrading after radical prostatectomy. This fact should be kept in mind when deciding on treatment decisions for men with apparently low grade prostate cancer on biopsy.
KW - Biopsy, needle
KW - Prostate
KW - Prostatectomy
KW - Prostatic neoplasms
U2 - 10.1016/j.juro.2007.09.078
DO - 10.1016/j.juro.2007.09.078
JO - Investigative Urology
JF - Investigative Urology


text:
<?php

namespace Base\Transport\Entities\Extensions;

use Base\Transport\Entities\AtcoCode;

class FavouriteStopsTest extends \PHPUnit_Framework_TestCase
{
    protected $extension;
    protected $serializer;

    public function setUp()
    {
        $this->extension = new FavouriteStops();
        $this->serializer = new \Symfony\Component\Serializer\Serializer();
    }

    public function testKey()
    {
        $this->assertInternalType('string', $this->extension->getKey());
    }

    public function testNormalization()
    {
        $object = [new AtcoCode('3390Y4'), new AtcoCode('3390Y3')];
        $data = $this->extension->normalize($this->serializer, $object);
        $this->assertEquals($this->getNormalized(), $data);
    }

    public function testDenormalization()
    {
        $object = $this->extension->denormalize($this->serializer, $this->getNormalized());
        $this->assertInternalType('array', $object);
        $this->assertContainsOnlyInstancesOf(AtcoCode::class, $object);
    }

    private function getNormalized()
    {
        return ['3390Y4', '3390Y3'];
    }
}

redpajama_set_name: RedPajamaGithub


text:
Ailing airlines
IAG's baggage
Ailing Iberian airlines
by M.R.
GROUND staff and cabin crew at Iberia, Spain's flag carrier, have announced 15 days of strikes in February and March. The walkouts are in response to attempts by International Airlines Group (IAG), the parent company of Iberia and British Airways (BA), to push through swingeing cuts at the loss-making carrier. Willie Walsh, IAG's chief executive, orginally called for 4,500 job cuts and salary reductions of up to 35% in November. He moderated this slightly last month, suggesting that 3,147 job losses and 23% pay cuts would do the trick. Trade unions rejected the proposal.
Mr Walsh has already squared up to unions at BA, where he succeeded in pushing through painful restructuring plans. He told Bloomberg recently, "I've done it before and I'll do it again." The issue is Iberia's weak performance. It lost €262m ($350m) in the first nine months of 2012, all but cancelling out BA's €286m profit. Traffic is down too. In January, it declined by 10.3% compared with the previous year. BA's traffic grew by 5.1% in the same period.
Part of Mr Walsh's strategy includes shrinking the fleet size and transferring staff, aircraft and short-haul European routes over to Iberia Express, a new low-cost subsidiary. Pilots, who are unhappy at the lower wages and more stringent working conditions at Iberia Express, have so far held 18 days of strikes in protest.
Iberia's losses can be attributed partly to weak demand during the ongoing euro-zone crisis. In 2010, before the European sovereign-debt crisis escalated, Mr Walsh boasted that he had a shortlist of 12 takeover candidates for IAG to consider. Only two have come to fruition: the acquisition of BMI, which was purchased mainly for its landing slots at Heathrow; and a proposed takeover of Vueling, in which Iberia already holds a 46% stake.
TAP Portugal was one of the front-runners for IAG membership until last year, when Mr Walsh admitted that the economic climate was making acquisitions problematic. The state-owned Portuguese flag carrier is undergoing privatisation as a condition of the government's €78bn bail-out package from the European Union and the International Monetary Fund. Like Iberia, TAP has floundered amid the competitive onslaught by Europe's new breed of low-cost carriers. It has posted losses in three of the past four financial years, and broke even in the other.
Fernando Pinto, TAP's boss, says he is cautiously optimistic of breaking even again in 2012. He emphasises that Portugal's flag carrier has witnessed more resilient demand and healthier margins than its competitors: "We've been growing non-stop every year, but our costs have basically stayed the same."
The Portuguese government's rejection of an offer for TAP by Synergy Group, the parent company of Avianca-Taca, a Colombian-Salvadoran airline group, derailed Mr Pinto's privatisation plans in December. But the deal only came unstuck due to the "fine details", he says, and the process will resume shortly. Although Mr Walsh insists he is no longer eyeing up TAP, Mr Pinto hints that the two companies remain "a good fit" strategically. Like most of Europe's legacy carriers, Iberia and TAP come with a lot of baggage. IAG must decide how much it can carry at once.
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AN EMISSIONS trading scheme could cost Australia up to $6 billion a year from 2012, according to a report that also predicts a rise in inflation in the bid to combat climate change.
Credit Suisse's report on the effects of climate change suggests the impact on business will be minimal, with households having to bear most of the costs of emissions trading.
Prime Minister John Howard has pledged to establish an emissions trading scheme by 2012 but has not yet committed to a targeted reduction or indicated what price will be set on carbon.
Credit Suisse research analyst Adnan Kucukalic said in a scenario under which carbon was priced at $20 a tonne, an emissions trading scheme would cost Australia $6 billion or 0.6 per cent of gross domestic product every year. He said it was impossible to determine exactly the impacts of an emissions trading scheme on the economy and business before the fine details were worked out.
"It is not a question of being able to afford it or not," he said. "Everyone in the world is going to have to do a similar sort of arrangement, so we are just going to have to move into greener energy or use less of it. Affording it is not an approach that people can take."
Mr Kucukalic said energy companies such as AGL and Origin Energy were well placed to capitalise on an emissions trading scheme but that households would pay higher prices.
"It seems that businesses will be somewhat compensated while households won't," he said. "It looks like households will be taking 100 per cent and business taking a very little increase."


Mouthguards- are they really that important?
Yes! Each year on average 1/3 of kids experience serious mouth injury due to dental trauma. More than 5 million teeth are knocked out with over $500 million spent on replacing teeth due to sports activities. At Ivy Lane Dentistry we encourage kids to play and have fun, we also know it's vital to protect their growing teeth and gums.
So how do you pick the right one?
Obtaining a mouthguard is an easy process. Most athletic and drug stores carry pre-made devices that come ready to wear. Another type of guard can be customized at home by softening it in hot water and biting, resulting in a more personalized fit.
At Ivy Lane Dentistry, we prefer a customized mouthguard created by your dentist specifically for your teeth and jaw. This fit ensures that the guard surrounds your teeth and fits your jaw securely. It will also be more comfortable to wear.
For more information on mouthguards or to participate in Ivy Lane Dentistry's discounted youth mouthguard program please call our office.
2019 © Ivy Lane Dentistry. All rights reserved.


Salt Nicotine Variety Pack Available now!
On a hot Summer day what treat do you crave the most. Most people would say a frozen treat. Well our orange creamsicle popsicle vape juice can fulfill those cravings. It's not iced, but it's creamy, orangey, and just plain delicious. Who wouldn't want to try a flavor like this? We vape this on a regular and enjoy the different flavor notes that leave the room smelling amazing and us with a big bright smile. You won't want to miss out on this one. It's packed with juicy flavor that can go for days. Leave it in your tank to have a convenient, high quality vapor liquid whenever you need it.


text:
Alfons-Jordan, Alfons I z Tuluzy (ur. 1103, zm. 1148) - hrabia Tuluzy 1112–1148, hrabia Trypolisu 1105–1109.

Był synem Rajmunda z Tuluzy i jego trzeciej żony Elwiry Kastylijskiej. Urodził się na zamku Mont-Pelerin na terenie obecnego Libanu i został ochrzczony w Jordanie (stąd jego drugie imię). Jego ojciec zmarł w 1105, gdy Alfons miał 2 lata, więc opiekę nad nim przejął kuzyn William. W 1109 został zabrany do Europy. Jego brat Bertrand przekazał mu hrabstwo Rouergue. W 1112 po śmierci brata odziedziczył również Tuluzę.

W 1125 poślubił Fajdiwę, córkę Rajmunda, pana Posquières i Uzès. Para miała razem co najmniej troje dzieci:
 Rajmunda V (1134-1194), hrabiego Tuluzy,
 Alfonsa (wspomnianego w źródłach w 1155 i 1177),
 Fajdiwę (zm. 1154), od 1151 żonę Humberta III Błogosławionego, hrabiego Sabaudii.

W pierwszej połowie lat 40. XII wieku działał na terenie hrabstwa, być może za cichym przyzwoleniem Alfonsa-Jordana, znany herezjarcha Piotr Mnich. Spowodowało to przybycie w 1145 do Tuluzy samego Bernarda z Clairvaux. Alfons-Jordan brał udział w drugiej wyprawy krzyżowej i podczas drogi do Ziemi Świętej narobił sobie licznych wrogów. Zmarł otruty prawdopodobnie przez królową Melisandę lub Eleonorę Akwitańską. Zmarł w Cezarei, a swojemu najstarszemu synowi i następcy zostawił państwo obejmujące obszar całej obecnej południowej Francji.

Władcy Trypolisu
Władcy Tuluzy
Uczestnicy drugiej wyprawy krzyżowej
Urodzeni w 1103
Zmarli w 1148

redpajama_set_name: RedPajamaWikipedia


text:
Larbre Debuts Glow In The Dark Corvette C7.R For Le Mans
— Jun 2, 2017
French Corvette Racing arm Larbre Competition has debuted their new C7.R art car for the 2017 24 Hours of Le Mans.
The glow-in-the-dark livery was painted on by hand by French street and pop artist Ramzi Adek. Dubbed 'Animal!' it features bright comic book inspired graphics laid over a black base. The graphics glow-in-the-dark as well, which should help the eccentric C7.R standout in the night portions of the race.
Larbre is running a shortened FIA World Endurance Championship campaign this year, electing to only run in the GTE Am class at the 24 hours of Le Mans as it prepares a GTE Pro entry for 2018. If the plan comes to fruition, it would be Larbre and Corvette's first ever foray into the WEC's competitive Pro category on a full-season basis.
The 'Animal' Corvette C7.R will take to the track for the first time this weekend for the annual Le Mans test, in which it will be driven by Fernando Rees, Christian Philippon and Romain Brandela. More photos of the car are available at this link.
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text:
satmu satmu.com
Home / slovakia / Čaputová Jan Kraus's show: In any case, it's written, if successful, I have to give up. "If you only come with your partner, there is no husband, it's strange," said the cheerleader
Čaputová Jan Kraus's show: In any case, it's written, if successful, I have to give up. "If you only come with your partner, there is no husband, it's strange," said the cheerleader
slovakia February 28, 2019 slovakia
Bratislava, February 28, 2019 (HSP / Photo: TASR-screen photo YouTube)
The director of the Čaputová presidential candidate was Jana Krausa Show, who also attended the presidential campaign.
Image of Zuzana Čaputová
Kraus, in his presentation, presented Zuzana Capek with the "hot presidency" candidate, with more priorities, but " He emphasizes the need to know how we should know how the surveys "have to make a reservation".
After resigning Robert Mistrik, Kraus Čaputova will be the future president of Slovakia: "You will be president, not" Zuzana Čaputová will decide on the first round of elections on March 16.
"It's important to survive, in a sense or success, on March 16," he said. Kraus replied: "16. Take an initial brushstroke to advance." The captain said the opponent "Lord Directorate".
Ceaputova says Maroš Šefčovic is "not an easy opponent" and he respects it.
Kraus Moderator went to the Txekiar Voice viewer, Pezinok, who had been illegal for many years, landed.
"I'm a Pezinka, I'm a lawyer and a petitioner. Pezinok was having a landfill with dangerous and large waste and a dwelling place – it was a risk of creating 11 more football fields – a powerful conversation with party parties (a business company)," explained Čaputova , in which case the decision of the Supreme Court was a different meaning.
As a result, the debate was about the Liberal orientation of Čaputov. Kraus began discussing, "When a person is homosexual, God is homosexual." And, in his opinion, two homosexual "homosexual" thought to be somewhere else.
As Čaputová says, these issues in Slovakia are more difficult to have a similar opinion as Kraus and tries to get closer to the people.
Political opponents can not succeed because they are a woman. "You could succeed in balancing the woman elsewhere," said Jan Kraus. Txaputov reminded his people that they remember the failure of Iveta Radičová in the fight against Ivan Gašparovič.
According to him, Čaputov says that there will be anti-champagne some of the first and second rounds. Kraus says that they are doing very personal things in those anti-champagne. "How are you?" He asked the candidates.
"I'm really convinced," Caputova said. He was divorced and had two daughters, and he was very happy.
Kraus had a partner in the process. "No, I do not think this boulevard should be tackled," says Caputova. "But if that happens, they want to make a future …" Kraus added.
PS party candidate said that children from 15 to 18 were also advised to decide on candidates. Kraus said that younger people would not ask for a view of the city of Cabo. However, Captut has explained that the youngest daughter is interested in public affairs and may be a politician in the future.
"When he was 15 years old he was interested in politics, he would be more radical, more radical …", Kraus wrote the provocative. "We will see, but I do not think it," said Caput. "He also thinks he looks very self-conscious about how he perceives things".
Jan Kraus said he could become president if he could give up. "He did not do it, he's not written anywhere," he said. According to Kraus, however, it is normal for President to attend international meetings. president and husband
According to Caput, this is not a rule. Kraus adds "No, but it's strange". He later explained to solve this issue.
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This Chinese sentence can be used as an encouragement to someone who is about to go down a steep ladder or staircases, or as a description of the way to a lower place, e.g. a destination downhill. In such context we can say "It is (pretty) easy to go down there."
"下去" actually can also mean "to continue to" do something. Then in such context it would not necessary mean there is a different in altitude. "走" is also often used in a metaphorical way to say to lead the way of life. It is better to ignore these meanings first, given the constant lack of context in Duo.
Agreed. While you're most likely to hear this sentence in a metaphorical sense, as in "the path ahead/what to do next within a given situation or project/continuing or completing a plan or method" being easy, on Duolingo it's generally good practice to use the most literal translation.
Walking down? What does that even mean?
I think there's an implied "there" here as there was in previous direction complement exercises and therefore "Walking down there is easy." should be permitted.
I think they mean something like walking down stairs or down a hill.
It could. "stepping down" is also possible.
So no more 'walked and went down' situation? Would 走下来 be translated the same way?


text:
Bible Affirming Truth
Phenomenon of Amazing Detail
Restoration of the Jewish Remnant who will be leading Gentiles to Christ.
Israel is declared an independent nation in 1948 at a site that is preserved as a museum, known as Independence Hall. This passage is engraved on the wall indicating a belief by the present Israel, that this is a prophecy fulfilled. Evidence shows that this is correct.
Summaries of relevant background for related passages.
1. Book of Amos: The theme of Amos is a rebuke to the Northern Kingdom Israel at about 760 BC. They are to hate evil and love good, that they may live (KV 5:14-15). In the book Israel is strongly rebuked, ending in 9:10 that all sinners will be destroyed. Sadly the Northern Kingdom is eliminated at 722 BC but the preservation of the house of Jacob is promised in 9:8 and a future restoration of Israel in the last five verses (9:11-15). 2. Acts 15: 13-19: The 1st Church Council is among Jewish believers, deliberating on the issue of gentiles led to Christ by Jews. Chairman James concludes that this is acceptable as Peter is led by God to do it (14) and then quotes this very passage for support (16-17).
Explaining the Passage:
Amos 9:11-15 and evidence for fulfillment (verse by verse):
V11. Usually passages on the restoration after God's severe judgments on Israel will depict the Millennium when Christ will return (e.g. Jer. 32:36-44; Mi. 4:1-4). But Amos is different for he speaks of simply raising David's fallen booth. In Hebrew it is "sukkah" which is really a temporary shelter, such as those build to last a week for the Feast of the Tabernacle. Final fulfilment always use grand words such as "throne" or "kingdom" (e.g. 2Sam. 7:16). Yet "sukkah" is appropriate if it is referring to the present restoration as Israel will be laid waste again (Mi. 5:11-12; Rev. 11:2). Incredibly Independence Hall is such a site, made up in just one day for the ceremony and hence "sukkah" is an apt term. V12. In the Millennium, Palestine will be allotted only for the Jews by tribes as depicted in Eze. 47:13 to 48:29. As shown in Fig. 1, no allocations are given to gentiles. Yet v12 speaks of possessing Edom's remnant and other nations who are called. But this is true in Israel today for 75% of the populace are Jews while the rest are gentiles under their rule or "possession". More crucial is James quoting v11-12 to confirm that it is fulfilled in this age. The text in Acts is from the Septuagint (LXX), the Greek translation of the OT done in the 3rd Century BC. These are all hand-written and so minor variances are expected but here, there are only two key differences. In LXX, Edom (אדום ) is translated adam (אדם ) or mankind and "yarash" (ירשׁ ) or possess is "darash" (דרשׁ ) or seek. So Acts 15:17 reads "so the rest (or remnant) of mankind (adam) may seek (darash) the Lord". The LXX is most likely correct for Obad. 18 prophecies that Edom will have no survivors. James quotes it to show that Jews will be leading gentiles to Christ. But the Messianic Jews are actually doing it today, leading especially the Arabs to Christ to fulfill this prophecy. This cannot occur in the Millennium for by then the whole world will know Him (Zech. 14:9). V13. Israel's farms are today effectively mechanized and agricultural activities continue all year round with four harvests each year. This verse is surely fulfilled in modern Israel. V14. Israel today is truly a restoration of Jewish captives returning from all the world, rebuilding ruined cities and planting vineyards. So v14 is engraved in Independence Hall. V15. It is crucial to note that the promise here is never to be rooted out, although for 3½ years, Jerusalem will be given to the gentiles and the antichrist (Rev. 11:1-3). But Zech. 14:2 promises that half of the city will not be cut off and thus they are not rooted out. Then Christ will return in Zech. 14:3-4 to rescue them and begin His millennial rule.
But He replied to them, "When it is evening, you say, 'It will be fair weather, for the sky is red.' And in the morning, 'There will be a storm today, for the sky is red and threatening.' Do you know how to discern the appearance of the sky, but cannot discern the signs of the times?
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There are 4 Ethernet ports available on the MACCHIATObin board. In order to update the MAC addresses for these Ethernet interfaces, you can setup proper variables under U-Boot and save them to SPI flash, then the new addresses will be picked up by Linux automatically.
The table below shows the mapping of the U-Boot variable to Ethernet interface under Linux. When you assign a MAC address to one of the variable, this MAC address will be used on its corresponding Ethernet port in the table.
To ensure the MAC address mapping is done correctly, please setup ALL the ethXaddr variables under the U-Boot, even for the unused eth1addr and eth2addr. The future versions of the U-Boot will remove this constraint.
After the MAC addresses are saved in the U-Boot, boot to Linux and use ifconfig -a to confirm the addresses being picked up by the eth devices accordingly.


text:
Israel State and Society
Hebräische Universität von Jerusalem
12.000 Teilnehmer angemeldet
Israel is a country that draws a lot of public attention around the globe. Nevertheless, both those who support Israel and those who are critical of its geopolitical standing and policies, usually have a very limited knowledge about the Israeli society and its political system. This course presents Israel from multiple perspectives - political, social, economic and cultural - in an attempt to expose the learners to a cutting edge academic research on the country. Each of the 13 sessions is focused on one aspect of the Israeli society. Every session starts with a general introduction of the issue at hand, hosting one expert or more, who share their most recent studies and insights on that specific field. Every 15 minutes, or so, the students are asked to answer an informative quiz of comprised of a single question. Upon the completion of each class, an online chat will be opened. Students studying for credit are expected to participate in it, ask relevant questions and answer questions about the required readings for this class. Students will graduate from this course with a better understanding of the Israeli society, better knowledge of the Israeli history, politics and economy, and better acquaintance with the varying groups of which the Israeli society is comprised.
Very informative, and engaging, videos. There are however no links to useable reading texts, which is a shame. But the content of the videos are of incredible value.
I came into the class already knowing a lot about Israel from both living in it and books. However, it was great seeing a college level discussion on the topic.
Building a nation, constructing a memory: on sacred time and space in the Israeli society
Zionism has brought together Jews from different countries, all over the world; Jews who have lived in this territory for generations, and the Arab inhabitants of the land. These groups have differed in their history, national narratives, and vision for the future of the country. They spoke different languages, and told their children different stories about the things that connect them to the land. This class tells the story of the nation building process and the (partially) successful quest to construct a national identity in this divided society.
Michal Frenkel
Sprache wählenArabischer RaumEnglischFranzösischHebräischJavanesischRussischSpanischptPt
[MUSIC] Welcome back. In our first class, we learned about the ideas that has given birth to the state of Israel, and some of the processes that have translated this idea into actual political institutions that have constituted Israel's state in society as we know it today. Today's class takes us a step further asking how a modern nation is built. As we already know Zionism has brought together Jews from different countries in Europe and around the Middle-East. Jews who lived in this territory for generations and Arab inhabitants of the land. Each of these groups had a different history, a different national narrative, a different vision for the future of this country. They spoke different languages and told their children different stories about the things that tied them to the land. The founding fathers and mothers of Zionism, those who envisioned the future Israel is taking society as a modern and homogenous society. How to come with a plan that would bring these different groups together. A ditto by reviving an ancient language, Hebrew, and by attempting to reconstruct a cohesive collective memory and national identity. Professor Vered Vinitzky-Seroussi is from the Department of Sociology and Anthropology here at the Hebrew University. Her major academic interest evolved around issues of collective memory and commemoration, and specifically the ways in which society cope with their difficult pasts and shameful histories. Her most recent book is Yitzhak Rabin's Assassination, and the dilemma of commemoration. She has just completed four years term at the dean of the Social Sciences. She's also a faculty fellow of the Center of Cultural Studies at Hebrew University. >> Hello, my name is Vered Vinitzky-Seroussi and I'm a Sociologist. This class takes place on Mount Scopus, where the Hebrew University is. We will return to it later on as this mountain is part of what I will be teaching about today. The class is about some of the constitutive moments of nation building and about the official sacred time and space of Zionism. One has to start from the mainstream, from the official hegemonic voice if one wishes to understand the structure and content of social protest and struggles here in Israel. If one wishes to understand which structure in social challenges and the counterculture. If one wishes to inquire about inequality and recognition, humiliating moments, and simply upsetting sins. We have to understand something about a society's official story if we wish to understand those who insist on spitting on its memorial during its sacred moments of silence. Take a moment to think about your own societies. What are your national moments. Who protects against them and in what way? Do you feel angry or insulted when you watch such acts on television or on social media? When I speak about these state sacred collective time and space, I'm not talking about private commemorations. I'm talking about state rituals and ceremonies and about the construction of the national's officially collective memory. Pay also attention to the roles that Jewish religion and tradition plays in those state ceremonies. Many of the battles over symbolism in Israel involve the men for special days in the official national calendar. Many of the struggles, special recognition involves request for monument on Mount Herzl in Jerusalem, despite the fact that placing a monument at the center of Tel Aviv might be more convenient. Why do the bereaved families of terrorist attack victims insist on having memorials placed on Mount Herzl which we will visit later on. Why do they insist on having the loved ones and fallen soldiers share the same memorial day. They do so because they understand something about the official heart of this nation and they want to be part of it. We will start indoors with a short introduction and a discussion of sacred time. Then we will stroll to see the pantheon is Zionism as Don Haldeman calls it. We will return to class to conclude with a discussion of whether Israel has a shared holiday an Israeli holןday. If it does what is it? If it is not what does that mean? How do you know that you are a member of a nation? How do you know that for example French, Moroccan or Russian? Do you wake in the morning and feel American? Do you go to sleep and feel Argentinian? Well, you may not think much about these issues on a daily basis. Most of you, probably all of you are well aware of your citizenship and of your national belonging. In which moments do you feel your nation? Think about it. Is it when you pay your taxes? When you go to vote on election day or when you wish to visit other places and need to carry a special document, we call it a passport? When you sing your national anthem or participate in a state ceremony? You're also being reminded that you are a member of a unit that is larger than yourself or other groups you belong to such as your family, or your football team. Here in Israel, on memorial days whether for the holocaust or for the fallen soldiers, we hear a siren and we're all expected to respect it and to stand still in the public space. I always ask my Israeli students during my classes how many of them stand still when they hear the siren while they are alone at home, really alone. Not accompanied by children or friends and not on the street where one has to show some respect to social norms. How many of them would stand still while alone at home? How many of you would do that? Would you like to guess my student response? They all look at me with some amazement and say that they stand still when they are alone at home. In fact they were pretty surprised that I even dared to ask them such a provocative question. What am I trying to say? I'm trying to show you the power of state rituals that are inscribing our bodies and souls from a very young age. Most Israelis stand at least twice a year before graduating high school. This is very powerful, this is how we discipline body and soul and this is part of the way in which Israelis feel part of the nation And it all start with the work done by the state, the mandatory ceremonies and rituals, textbook, the media and much more. If you think that ceremonies and rituals are of interest only to elitist communities, then you're wrong. Rituals and holidays are the keystones of every society. American sociologist, Robert Bellah aptly coined the phrase, civil religion to describe this phenomena. We need to enunciate very clearly that no modern nation came into being without an active civil religion. Without a kind of elitist loyalty to unify the population, even when that society is fundamentally non religious. Why should the modern state need civil religion? After all, the modern state came into being when the dimension of religion had begun to shrink. The answer is that the modern state cannot survive without the civil religion because the concept of the state is abstract and people needs something probable. Civil religion provides this moreover, nationality as Benedict Anderson remind us is neither something that we were born with nor the product of a social contract or common economy. Nationality is indeed a community but it is not direct and tangible community that one is born into such as a family that shares a household. The state is an imagined community imagined, not because it is virtual, which is not in the slightest but because most members of the national entity don't know or even know anything about one another. This is true even in the tiniest of nations. Take Israel as an example as it's small enough about the size of a small town in China, maybe even smaller. Nevertheless every member of this nation is conscious of belonging to the same community. That's something that needs to be worked on. For the past 200 years ever since the concept of nation emerged this camaraderieship has made it possible for millions of people to be not only willing to kill for that entity but also to die for it. That's quite something. Civil religion is whom we mentioned before reminded us is the set of beliefs, practices and symbol that the nation perceives and maintains as sacred. This includes a series of rites and ceremonies Such as standing silently when the national anthem is played. Watching national events on television and cheering your country's mediocre single in a European song contest. It also includes respecting the flag which is perceived the sacred and onto whoever fails to respect it, for he or she shall be publicly punished. These ceremonies are performed and held dear by societies who perceive themselves as quite modern, advanced, high tech and certainly not religious. Obviously those who want to harm the nation may try to step on the flag, particularly on Independence Day, or jog when the siren goes off on Memorial Day, particularly in front of television cameras. After all what point is there in doing something harmful if it's not in the right time, in the right place, and in front of television cameras. The Israeli nation like any other nation needed its civil religion. What will Israel do to create it? We will start by discussing the construction of sacred time and then we will discuss sacred place. In the period before the state was formed, and it was formed in 1948, the Zionist leadership of the Jewish community in what was then Palestine, and first the Turks, and then from 1917 under the British mandate, understood the effort that needed to be invested in creating nationality and community. Thus the new Jewish immigrants to this area climbed Masada. You may wish to read Nahman Ben Yehuda's book and Yael Zrobavel's books on that. And then they turn the anniversary of the death of Yosef Trumpeldur and the other defenders of the Jewish settlement Tel Hai into a national memorial day. As early as 1903, the Jewish community is pretty small here. The Jewish Teachers association converted the minor festival of Tu BiShvat into a key holiday around which grade school children could rally, plant trees and so on. Still, a well organized yishuv, pre-state community as impressive as it might be and it was pretty impressive. Can't compare with the strength of a sovereign state, which can enact clause send official minister directives to school and decide on official days of rest. So when the state of Israel was established as James Yang explains admitted the new calendar. A new time map that would emphasize its Jewishness, help build a nation, construct its memory, and act as a common denominator for Jews who immigrated here from 24 different nations. This was not an easy task, thus the Jewish religious calendar which include many holidays that you may be familiar with such as Passover, Chanukah and Rosh HaShanah was appropriated and nationalized becoming the state of Israel's official calendar. Almost every holiday on the Jewish calendar is a statutory holiday, a bank day, with its own special events, food, television programs and holiday newspaper supplements, which are printed in blue and white, the colors of the Israel's flag. Perhaps transportation ceases on these days and throughout the public space, you can see signs indicating the distinction between the sacred and the profane. Of course, this isn't really enough to build a new society. And thus, in the course of its 68 eight years of its existence, the Jewish state has added six new special days to its calendar. As soon as the war of independence came to an end in 1949 and national independence day was declared immediately afterwards. Efforts were instituted to establish memorial day to honor the fallen soldiers of the Israel Defense Forces and the ensuing process culminated in the unique Israeli model which was fixed in 1951 of linking the new memorial day with independence day and forever after in meshing mourning and celebration. Memorial Day always preceded Independence Day, sacrifice comes before glory and joy. Some of the bereaved families were not filled about this order of things. Who can attend the memorial ceremony for one sun in the morning and celebrate in the evening. However, David Ben Gurion the founding father of the state and a very dominant Prime Minister wanted this combination and probably believed In both its educational power and its message more generally. That solution has been with us ever since. Bereaved parents are not the only ones who can not celebrate, however, as Ben Amos and Beit El points out in their research. Due to these unique combination, the day before Independence Day is coupled with memorial ceremonies in most Jewish schools. So those schools do not have any time to celebrate the independence of their nation. As the Israeli state deeply believes In its responsibility to shape its future citizens, the student's lack of ability to celebrate, testifies to a deep undercut in the creating of the nation. Often prefer the public commemoration of death over the public celebration of life. Also in 1951, Yom HaShoah memorial day for the Holocaust was established to commemorate the 6 million Jews who were murdered in the Holocaust. Rather than select a date when a death camp was liberated or when a racist law was imposed, Israel opted to specifically commemorate the Warsaw Ghetto Uprising because that event exhibited what Israel perceived as the time to be a noble form of reason. An uprising in the midst of horrible times. Memorial Day was established in Israel in the 1950s just a few short years after the Holocaust and the formation of the state. At that time, the society was looking for a heroism and not just any kind of heroism but the type that becomes, but the type that comes from fighting the Warsaw Ghetto Uprising, which took place from April 19 to May 16, 1943. And this uprising constituted the right sort of event, and it was the most significant Jewish uprising. Only later on, following the 1961 Eichmann time, and the 1973 Yom Kippur War did Israel start to look for different kinds of heroism, understanding that just surviving Nazi Germany and the war constituted a form of heroism. And the terror is more generally has new answers. As we can see major events had to take place in Israel before the nation change its perception towards the Holocaust and its survivors. Has an interesting book on this topic as do Meyers, Sandberg and Nigel. Very briefly, in the 50s, even in the 60s, I can still remember those who were only Holocaust survivors and who could not narrate the parties and story were better off keeping publicly silent. Seven days divide Memorial Day for the Holocaust and Memorial Day for the fallen soldiers and Independence Day. The number seven carries deep symbolism in Judaism. The seventh day is the Sabbath. The biblical menorah has seven lamps. And of course, the Jewish mourning period, the Shiva is composed of seven days. Thus Jewish Israelis are supposed to experience a symbolic Shiva from the valley of death to redemption. From the two memorial days, this is the sacred narrative of Zionism in its temporal depiction. We will shortly see its topographical depiction. There is another layer here, however. The public feels Zionism, despite its ideology and myth, is far from being secular. After 1967 Six-Day War, Jerusalem Day was added. In 1997, two years after Prime Minister Yitzhak Rabin was assassinated by an Orthodox Jew, another day was established, an official memorial day for Rabin, and this is the fifth new day on the calendar. In 2005, four years after minister of tourism Rehavam Ze'evi was murdered by a Palestinian, another official day was established. Another official memorial day was established. This is the sixth new day on the calendar. Let me get back to the official ceremony of the Memorial Day for the fallen soldiers, because it sets a standard here. It start at 8 PM on the eve of the day, starting a holy day on its eve is a Jewish tradition. At the Wailing Wall in the Old city of Jerusalem. A one minute siren is heard all over the country and a candle lit at the Wailing Wall. The national flag is placed in half-mast position and all the state officials are present. On the following day, most state schools conduct a ceremony which starts at 11 AM with yet another siren. This one marking the beginning of state ceremonies that take place in military cemeteries all over the country. A short note about memorial sirens in Israel is in order. Each siren begins a minute of silence when every Israeli is supposed to unify heart the routine and discipline their bodies. The idea of having a siren was imported from the British, and it is not perceived as being a Jewish tradition. And in fact it serves as the basis for the refusal of ultra-Orthodox Jews here which comprise 8-10% of the population not to respect the holiday, the ritual. We can talk, of course, about a specific groups choice to disrespect other groups sacred moments. But for the moment, suffice to say that most ultra-Orthodox Jews would not publicly disrespect a siren. They may try similar to Israeli Arabs. They may try to avoid the public sphere when the siren is heard. A few of course, would use this sacred moment for Zionism to protest in an attempt to make sure that their protest is aired on television. The issue of the siren also reveals yet another take on Israeli society, the hierarchy of death. At the top, one can find military death. Memorial Day for the fallen soldiers has two sirens. One at the beginning and one at the following day, to mark the beginning of the ceremonies at the cemeteries, as I mentioned before. Then comes the memorial day for the Holocaust with one siren. Which is held at 10 AM, enabling schools to have a unified frame for their ceremonies. Indeed, most start their public ceremonies at that time. In the past when memorial day for the fallen soldiers had three sirens, memorial day for the Holocaust had two. Other memorial days have no sirens. Finally, I wish to make a general note about the Israeli national calendar. What does it say about Israeli society if four or perhaps even five out of the six new days are official memorial days. Is that the case in your country? We can learn a lot about the society by looking at its national kind there. We can learn about the groups that are included and those that are excluded, or neglected, or who feel that they are excluded or neglected. No less important, we can look at the role that memory plays in the nation public sphere. Now that we know something about the sacred Zionist time, what can we learn about the sacred Zionist space? I'm not sure that the Zionist movement in it's first stages, had Jerusalem as its fantasy. It thought instead of Tel Aviv altneuland. The old cemetery of Tel Aviv which was open in 1902, following an epidemic, housed the intellectual elite of the Zionist movement. Including the first Hebrew authors and poets, Zionist leaders, heads of the Haganah, the biggest labor party underground operating here in the pre-state years. The second prime minister, Moshe Sharett, and many others. David Ben-Gurion declared the founding of state in Tel Aviv, but he had to, as Jerusalem was under siege at the time during the 1948 war. Despite the wishes of the Zionist movement to create something fresh and new, Tel Aviv, if you wish, the capital of the state became Jerusalem. And the sacred space of Zionism was placed on Mount Herzl. We will get there shortly. Before we get to Mount Herzl and the topographical narrative it holds, I would like to talk about two other mountains here in Jerusalem that competed for the heart of the nation. Each failed for different reasons. The first is Mount Scopus. Well, in 1925 the Hebrew University was established. Not long after that, a botanical garden was planned right here. At the center of which was the cave of Nicanor found in 1903. Nicanor is believed to have built the doors to the second temple. In 1934 the remains of Leon Pinsker, a Zionist activist, were brought from Odessa, where he had passed away and buried in the cave of Nicanor. The idea of burying Pinsker right here on mount Scopus was that of Menachem Ussishkin, who was also a Zionist leader. Ussishkin had a vision that was larger than that. He wanted a Zionist Pantheon here on Mount Scopus. This could well connect with the all Jewish cemetery located on Mount Olive over looking the old city of Jerusalem. However, the only persons who are buried here on Mount Scopus are Pinsker and Ussishkin himself, who died in 1941. Seven years before the state was born. Since 1948 Mount Scopus was no longer been an option. While the mountain itself was at the hands of Israel after the war, it was an enclave in a territory ruled by Jordan. Thus in 1949 the state of Israel decided to place its national heart on the west side of the city on Mount Hertzl. If you ask yourself what happened to the Hebrew University, the answer is that it also moved to the western part of the city. Following the 1967 Six Day War, it returned to Mount Scopus, but the Pantheon of Zionism stayed in the west of the city. The second mountain is Mount Zion. On this site, according to the Jewish tradition, King David was buried. Mount Zion, by the way, is also very important to Christianity. But this is beyond he scope of this lecture. The importance of Mount Zion lies in the fact that it was the only site that was part of the traditional topography of Jewish sacredness. And was left in the hands of Israel after the 1948 war. During the first years of the state, there was an attempt to make Mount Zion the ritual center of Memorial Day for the fallen soldiers. At the time, this day did not yet have its sacred space. However, these attempts failed fairly quickly, as the suggested ceremony was not conceived as being statused enough. It was infused with nationalistic religious ideology, and thus, did not appeal to many at that time. In fact, until 1969, the opening state ceremony for the fallen soldiers had no sacred space. In 1969, following the 1967 Six Day War, the ceremony settled at the location right in front of the Western Wall, the Wailing Wall in the old city of Jerusalem. Here again, we can see the entanglement of state and religion. Cautiously, I would say that if supporters of Mount Zion would try today to provide the kind of direction they offered in the 1950's, it would be accepted. Take a look at the works of Yagil Levy on the operatization of the Israeli Army. Welcome to Mount Herzl. Mount Herzl was named after the state visionary, Theodore Herzl, about whom you heard in the previous class from Professor Avineri. His grave site is not far from here. The remains of Herzl were brought to Israel and to the mountain in 1949. It goes without saying that the individual grave site is sacred. But, the symbolic power is generated from the whole ensemble of graves, rituals, ceremonies. Including the central stage, the eternal flame, the ceremony that is held on all major television channels. The unique and beautiful garden here, the sacred Zionist space. The symbolic topography of the Israeli State is placed here on Mount Herzl, and stretches from Yad Vashem, Israel official memorial to the victims of the Holocaust, to the plot in which the greatst of the nation are buried, which is right here. Including the central military cemetery and the monument. From the lower point of the Jewish people, the Shoah, the value of death to redemption, the establishment of the state involved a heavy price, the falling soldiers. And you can see the grave site later. On the connecting path between Yad Vashem and Mount Hertzl we can find the ultimate monument, which is dedicated to the last of kin, the ultimate sacrifice. Holocaust survivors who died in the 1948 War and were the only members of the family to survive the Holocaust. Take a look at Ulman's creation, the shattered and reversed home. At the plot of the greats of the nation, where we are here, you can see the graves of presidents, prime ministers, chairs of the Parliament, and Zionist leaders. Let's take a look at the site. All of the grave sites are identical, except the one that is behind me for Rabin. Who was killed by a right-wing Jewish orthodox assassin in 1995. Some of the dignitaries who could have been buried here, requested otherwise. For example, the first president Professor Haim Weitsman, is buried in the Weizmann Institute in Rehovot, where he lived. Ben-Gurion, the first prime minister, is buried in Kibbutz Sde Boker, facing the desert transferring a message. Prime Minister Menachem Begin asked to be buried on Mount Olive in the east part of Jerusalem, where the old Jewish cemetery is. To symbolize the connection between all the new eras of the Jewish existence in the area. When we continue our stroll, and I highly recommend reading more about this issue in ezriahu's book on state cults we encounter the central military cemetery and some of its major monuments. It feels that if you are not here, you are not part of the center of this nation. Some would say that you are nonexistent. Let's take a look at some of the monument and pay attention to the effect that Jewish tradition has here on the mountain in terms of the design of the monuments. They are all abstract, in accordance with the biblical command, thy shall not make for yourself an idol nor any image of anything, Lo taasa lech kol pesel vetmuna. The first monuments that were erected on the mountain were the ones commemorating Jewish soldiers who fought in the British Army during World War II and for the soldiers missing in action during the 1948 war. Many other monuments were added later. For example, for the former Soviet Union veterans from World War II and for the victims of terrorist attacks. The lack of which was a result of a struggle as the family members of these victims also wanted to be included in the memorial day for the following soldiers, and succeeded but with a twist. Here, you can see one of the latest monuments, the one that commemorates the Ethiopian Jews who died on the way to Israel, on the way to Jerusalem. This monument is also a result of a bitter struggle led by the Ethiopian community, which rejected the monument that the state erected in 1989 in Kibbutz Ramat Rachel. Ramat Rachel is not far from Jerusalem, but it is not Jerusalem, and it is certainly not Mount Herzl. The new monument ended up being erected in 2007. The struggle of the Ethiopian community and its success stands for many things including the perceived symbolic power of the mountain. It is interesting to note that the opening ceremony on the eve of memorial day for the fallen soldiers take place and the Wailing Wall. Near where Jews believed the temple used to stand. But the end of the day is marked On Mount Herzl, near the tomb of Hertzl, the one who envisioned the state. Again, the dialogue between religion and state is played out in the mountain in here Jerusalem. These are the sacred time and spaces of Zionist Israel when groups wish to join the mainstream so their deeds and sacrifices will be publicly recognized. More often than not, they want both a place here on Mount Herzl in an officially mnemonic time. Thus, it is no wonder that there have been so many struggles around inclusion and exclusion, around memory and forgetfulness here in terms of sacred times and sacred spaces. Let me end our class with an intriguing question, which you may have an answer for by now. Does Israel have a holiday that includes all of its citizen? If Israel does not have such a holiday, how can we explain that? Can you think of a holiday in your country that includes all citizens? You're probably familiar with the period leading up to a big holiday. During which, only one question is asked. Where will you be spending the holiday? That question incorporates the issue of place. Where will you be spending the holiday? As well as the issue of the collective. Where will you be spending the holiday? Who is that you, and what collective is being discussed? And who are you celebrating this holiday with? The traditional several ceremony on the Eve of Passover is an excellent example, as are Christmas Eve and Ramadan. Since most of you are still young, you may be busy with planning your travel arrangements for the holiday. But some of you are parents who will be busy counting the guests that you expect to show up. Some of you will be planning your escape trying to go as far as possible away from where you are, because you don't like the holiday. Some of you may attend an alternative feast, but you'll be careful to do this at precisely the same time as the real event, like that alternative torch lighting ceremony on the eve of Independence Day here in Jerusalem. So what is in a holiday, and why is it even important? And is there an Israeli holiday? Holidays, and those ceremonies and symbols, come first of all from the religious world. There is no religion, as Emile Durkheim would remind us, without some expenses or event that brings together all the senses. And holidays are important markers on the religious calendar, because they constitute moments of emotional preparation and elation. There is no holiday without a ceremony in which body and soul converge, a ceremony that strengthen the faithful, the community, and its practices. Never mind the identity of that community, or the faith, or practice. What is very important is that everyone takes part, preferably at the same time. And whether we fast or feast, whether we dress in white or in black, it is crucial that we think and act the same as those who are like us and very differently from those who are not. So we have Passover as opposed to Easter, and in this way, we create and strengthen the collective, maintaining the distinction and the boundary between us and them, as states. So how can we know who we are as individual and as a collective if we are not placed in opposition to the other. The other side of this code is obviously the demolition of walls between groups and the creation of something shared, which I will return to a bit later. A holiday is a very important thing, and its absence impairs cohesion, including the prospect of creating community and the likelihood of creating something shared. Is there a holiday for everyone in the Israeli space? We have elaborated on the Israeli calendar. Does any part of this belong to all of us? Well, that's the thing. There's nothing. The Jewish religious calendar that is the basis of the Israeli calendar works only for Jews and not for the 20% of Israeli citizens who are Arabs. Let's look at the new days as well. Independence Day isn't particularly celebrated or even recognized in some sectors in the ultra-orthodox Jewish community, which before, we mentioned, defend that they comprised of 8-10% of the population, not a small group. The Messiah hasn't arrived, so it is complicated, because we're still waiting for him. Even more complicated is the fact that for the 20% of the population, this day of festivity is also a day of tragedy, of catastrophe. On this day, they remembered the 1948 Nakba When they lost the war, land, homes, and so much else with countless number of refugees. This is not quite the recipe for a shared holiday. Jerusalem Day, which marks for the Jews the unification of the two sides of Jerusalem, suffers from the same problem. Memorial Day, for the fallen soldiers which is sacred to Zionism, can link religious Zionist and secular Zionist, but that's where it ends. Again, the ultra-Orthodox and Palestinians are out. Memorial day for the Holocaust, well, that's another complicated one. The ultra-Orthodox cannot stand the siren, because it's a non-Jewish practice, not to mention the fact that the date chosen is problematic for them. Maybe we could take Holocaust day and move it in the direction of commemorating all human rights violations. And the meaning of racism without in any way omitting the Jewish angle. However, I'm not at all sure that Israeli Jews have reached a point where such universal discourse could take place. Nor am I certain that a collective should be built on such foundations of death, destruction, and race laws. Maybe we can find some common content, some common understanding, but it is not a holiday and it certainly isn't a celebration. Equally complex is the day commemorating the assassination of Prime Minister Yitzhak Rabin. A not inconsiderable segment of the Jewish population would rather not be reminded of the event. And this group is doing its best to have the day removed from the educational curriculum altogether. I'm talking about some sectors within religious Zionism, some of ultra-Orthodox Jews, and for other reasons, some of the Arab population, as well. Beyond that, using the memory of an assassination is not how you build a collective. Perhaps in another 50 or 60 years, when the generation that experienced the murder is gone, another image of Rabin can emerge as a kind of father of the nation. Then all of Israeli society will proceed what American society is now in relation to Abraham Lincoln. The day honoring the assassinated minister of tourism Rehavam Ze'evi is even worse. Ze'evi was known for his extremely right wing views, including his idea about transferring of Arab citizens. Moreover recently on a television news magazine, there were allegations that Ze'evi killed unarmed prisoners of war and raped female soldiers who were under his command. At the moment, there are calls to cut the funding for his commemoration altogether. It is not clear what the fate of his memorial day will be, what is clear is that it cannot and should not serve as a holiday for all. Sociologists, and I'm a sociologist, don't believe in coincidence. If there is no shared holiday, someone doesn't want there to be a shared holiday. Where there is so much emphasis on holidays and symbols, the question must be asked. Why is there is no holiday shared by the entire population? The fact that there is no holiday that encompasses all of us living in Israel, is a stark statement about divisions between groups. About the lack of sociopolitical impetus to find a connection, and about the fear that perhaps all groups here will find a common language after all, yes. All the tribes that share this space called the Israeli state, and about which you will be learning in this course. The early leaders of the fledgling state of Israel were worried that the thousands of Jewish immigrants who were arriving would not be able to perceive themselves as a single unit, but that concern is long behind us. We can afford to broaden and open the internal border a bit, as a way to break down the walls. We won't be alone on the map of nations that have made sure to establish a holiday for everyone in the country. You are more than welcome to look this up for your home country. The presence or absence of a shared platform is a telling comment about any society that we wish to understand. I hope that our journey into the symbolic processes of nation building in Israel. A journey that took you through the sacred time and sacred space of Zionist Israel, will enable you to better understand the conventions of this society, its mainstream, its boundaries, and its sensitive cause. And no less important, the nature of its struggles, its identity politics, inequalities, culture, collective identity, and recognition. Moreover, you may wish to pay attention to the role both religion and memory play in the public sphere. Thank you, and enjoy the rest of the course. >> Thank you, Vered. In her lecture, Professor Vintsky Serrousi has pointed out the attempt made by the Zionist institutions before statehood and by the Israeli state thereafter. To construct a coherent Israeli identity and a shared collective memory as part of the process of state building. At the same time, she emphasized that this attempt has been only partially successful. Several groups like the ultra-Orthodox Jews and the Palestinian citizens of Israel were left out of the national narrative. And some groups only partially identify with this national narrative. In our next class, we will learn more about the different groups that constitute Israeli society. Their demographic characteristics and the transformation of Israel demography more generally.


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