text:
The Beauty of Short Horror Films
Short horror films use a bare bones approach to storytelling to craft films to send chills down your spine.
Parker J. Cole on Mar 31, 2021
Looking for something to entertain me horror-wise, I traveled to YouTube. Finally, I found what I was looking for.
Unlike their big budget or low budget longer counterparts, short horror films work very quickly to tell a story. The story doesn't have to be completely flushed out, but you need to get the gist of what's happening. Some of the short films are anywhere from three minutes to ten. Some a little longer like twenty minutes.
The movies I've listed below are on YouTube. If you decide to click on them, the thumbnail will reveal the scary image of the film. This is to attract viewers to the channel and entice potential subscribers.
Simple storylines.
In the short film titled, Polaroid, which is only three minutes long, we follow a young man who just moved into an apartment. He finds an old polaroid camera. Bemused, he takes a picture with it. And what he sees starts his journey in horror.
Within the first maybe five or ten seconds, without any dialogue, you pick up on these cues. The director staged everything so well that even the most passive viewer can see it.
Plot driven acts.
In these short films, it's not necessary to know about the characters' entire personal history. Depending on the type of story it is, we only need to know enough to follow their path. The purpose is to build tension within a short time frame. In She Knows, a five-minute film, we don't know much about the main character. We only see the results of his actions as he hides the body…and what happens after that.
Sound effects, lighting, and space.
I think sound effects in these short films can really amp up the creepiness. Hearing a maniacal laughter in the background, crying, the creaking and cracking of bones, wind shrieking, a timid voice, a deep growl, all of those bring forth visceral reactions. In Reflection, another three minutes short, we have no idea who the woman is brushing her teeth. We don't care. All we do care about as she's doing something completely innocuous, we see the edge of something strange behind her in the mirror. Throughout the short is this weird laugh throughout that adds another level to strange to it.
The lighting and spacing in the movie created a claustrophobic feel. Evoking that sense brought you deep into the film. Tight spaces, darkness, and shadows are a recipe for creepiness.
Jump scares are a stable of horror films. Something jumps out at you when you least expect it. This technique can be overused to the point you no longer feel the impact of the scare.
Interpretative.
Due to the limited nature, some shorts have the capacity to craft a well-rounded story that leaves the viewer to guess what it means. This ambiguous aspect adds to the tension but in a more subtle way. "Make Me a Sandwich" explores domestic abuse and its psychological effects on the victim. The special effects weren't the greatest, but the acting really made the film standout. As we follow our abused wife as she hurriedly answers her husband's constant calls for another sandwich, we start to wonder at the happenings between this couple. The disgust factor in this three-minute film adds that weirdness to it. the husband chomps, and chomps, and chomps on the sandwich – no matter what's in it. When we arrive at the end of this film, we find ourselves wondering about our own state of mind.
In "Lili", an excellent eight minute film, it's entirely dominated by two people. A man who remains mostly off-camera and a woman, an actress auditioning for a role. Her acting skills are phenomenal to anyone listening and watching her…but the guy behind the camera wants her to do a bit more. Echoing sentiments of the MeToo movement along with feminine empowerment, when we get to the end, it's not what you think.
Predictability.
These films are predictable – that's why we like them! We know someone's going to get it. We know something dreadful is going to happen. We want to be the ones safely ensconced behind our monitors or our TVs in the living room and holler at the screen. "Don't go in there!" "Don't open the door!" "Stay away from the ancient demonic artifact!"
When you look in the comment section on YouTube, the commentary can get hilarious. In Lights Out, the not-even-three-minute film that became a full-length feature that grossed 150 million dollars, we're screaming at the lady to 'Keep the lights on!' She does that. Then we heard creaking footsteps and we're like, "Get out of the room!"
But we know she's going to stay there. Ultimately, we really don't want her to get out the room. We need to see the monster, the goblin, the ghost, the alien what have you.
This doesn't mean that all short horror films are good. Due to the limits some are pretty bad. But why spoil it for you?
Looking through these short horror films, I noticed something a few things about them. There are more knowledgeable people about the film industry than me so please take these below ideas in a general sense of someone on the outside looking in.
Many of them were amateur movie makers. The makers weren't well-known directors or had thousands of dollars at their disposal. They had a vision and worked at executing it.
Many of them used what was available. This means they called in friends, used their own vehicles, houses, borrowed clothes, and other favors. Many of them are scaled back in production design.
Those moviemakers who continued to make movies got better at making movies. Practice makes perfect. With the kind of technology out there, some of it free to download, use, share, and connect, more people are going at it.
Movies is an art form, not just entertainment. Most like to tell stories.
There is a community working together.
The Advantages and Examples of Horror Writing through a Christian worldview.
Mike Duran got into a lot of trouble about advocating for this, but I contend that he's right. Horror is an excellent vehicle that depicts the human condition, and the need for salvation vs. survival. I am reminded of Frank Peretti's The Oath, a thoroughly enjoyable book that took a literal and symbolic view of sin and Satan in the form of a dragon and black goo.
Most people think of horror as gore. It's not. Horror has many sub-genres like any other. Sometimes it's psychological, mysterious, comical.
I've seen Christians bully Christian writers out of exploring in this genre because of their own dislike for it. Well, admittedly, not just this genre but any speculative fiction genre. Folks have a knee-jerk reaction and because they don't like it, you shouldn't either.
The best book I've read in a long time is Nate Allen's Death is not the End, Daddy. This psychological thriller explores the story of two men – a young girl's father and the serial killer who kidnaps his daughter. Through dark storytelling, Nate Allen explores themes of sin, spiritual warfare, forgiveness, and possible redemption through a Christian lens. I told Nate it's the best book I've read. I've enjoyed many, many books and it's hard to pick 'the best' but I picked it because it's a powerful piece of fiction looking at God's grace through the eyes of someone the rest of us would give up on.
Another dark novel I've enjoyed is Jess Hanna's Bright Lights, Dark Skies. Exploring the nature of alien abductions and speculating if they are extra-terrestrial or something much darker. When you listen to the stories of victims of alien abductions, they're quite frightening. They aren't first contact with a Klingon. They aren't aliens asking for you to 'Take me to your leader.'
There's something sinister beneath these incidences.
In Deborah Alten's Mrs. Shackles, this short collection of flash fiction pieces is reminiscent of the Twilight Zone with the recurring character of Mrs. Shackles. I told Deborah I wanted to see more of this woman who acts as judge, jury, and executioner. By the time you're finished reading it, you begin to wonder why Mrs. Shackles is the way she is.
I wouldn't call the book horror, but it does have somber, moodier stories. Hopefully, she continues to write more.
I sense there are those in the community of Christian speculative fiction writers who want to explore topics in this genre. Why not? It's not always about demonic entities but psychological thrillers, cover-ups, manipulations and so much more. In fact, forget the demonic forces at large. What people do to each other can be quite frightening. Maybe you don't want to go the spiritual or monster route. You don't have to. The creep factor is what you make of it.
Horror is an excellent canvas to explore good vs. evil, light vs. dark, survival vs. salvation and a whole host of themes. I think it would be even better written within the context of a Christian worldview.
Parker J. Cole
Parker J. Cole is an author, speaker, and radio show host with a fanatical obsession with the Lord, Star Trek, K-dramas, anime, romance books, old movies, speculative fiction, and knitting. An off-and-on Mountain Dew and marshmallows addict, she writes to fill the void the sugar left behind. To follow her on social media, visit her website at ParkerJCole.com.
Website · Facebook · Twitter
notleia says:
Welp, this post has been sitting awhile with nothing, so I'm not going to feel very bad about hijacking it.
I had two unrelated topics I could blather about: the anime Youjo Senki, or the phenomenon of unchurched believers. I suppose I will take pity on my audience and talk about unchurched believers.
Unchurched believers is a subject that a lot of church leaders have FEELINGS about, yet TBH it's the logical end result of Protestantism in general. As I see it, the main benefit of corporate worship is because humans are social creatures and we like doing stuff in social situations. It absolutely baffles me that church leaders INSIST that corporate church is NOT about fulfilling the congregation's social needs, because then why would you bother if you could just stay home and do some Sola Scriptura by yourself?
In my opinion, corporate church-ness had always been at least somewhat about fulfilling the needs of the congregation. It's just a matter of what those needs were and how they've shifted in the last decade or so. It used to be that your status as a respectable person was maintained by church attendance, no matter if you were fervent or just lukewarm or cultural, you parked your butt in a pew. One way to get access to rich/powerful people was to attend the same church. In college I attended the same church as the dean of the liberal arts college of my university. We pretty much never talked, both being introverts, but he was at least aware of who I was. But now church is not the only ways and means to have a social life or have social clout or even maintain your veneer of respectability, so if corporate church isn't meeting SOME kind of need for the individual, of course they're going to opt out. And I don't think that's even a bad thing, because you cannot give out of an empty pot. People function better when they get their needs met. In fact, a lot of harm comes from people having no legitimate outlet to get their needs fulfilled and end up doing it by hook or crook. So in conclusion, I support people's right to vote with their feet and leave congregations that don't suit them, and the people who get their shorts in a wad over it should stuff it. It's pretty rare to be able to change a dysfunctional system from inside, and even when it is possible, it takes a hella lot of emotional labor to accomplish it.
Audie Thacker says:
From what I've seen, both by personal experience and from what others have themselves experienced, the church nowadays is little more than a show, and that's frustrating to me. I've seen it in, for example, preachers who say certain things in order to get responses from their listeners, even essentially begging for such responses with statements like "Can I get an "amen"?" or "Ya'll need to get excited about that, you know!" There're also the churches that appeal strongly to emotions, trying to get people worked up, dancing around, or running to the altar to pray loud and long. These are just a couple of ways I've seen it, with a bit of thought I think I could bore people with even more examples.
The social aspect of church is one I'll admit I'm very weak at. Even in the early church in Acts, it seems to have been there in some way–the church did more than have weekly meetings, they also cared for each other and had some measure of fellowship in each other's houses. But I'm not sure the church is doing that so much now, though I can hope I'm being unfair in thinking that. What I see is a church that, for example, wants people to tithe so they can not only pay the bills and keep the doors open, but also create elaborate stage sets, set up multi-site campi here and there and everywhere, and basically just make the church more and more of a show, or a product to be consumed.
There was a time I attended a church that had liturgical services, and I think there is a lot to be said for such services. There was more participation from the people attending, they weren't just there to sit in the seats, listen while the praise band had their mini-concert, then listen further to an amateurish motivational speech/comedy routine. They could pray along with the prayers, the scripture readings may have been responsive, they could participate when it came time for the Lord's Table. There was overall a certain dignity to the service that is missing in the fun and games church of today.
I read this article a few days ago, and it seems to be about what you're writing about.
https://www.firstthings.com/article/2021/05/breakfast-at-kims
It's about what's called "third places", places that are neither home nor work, but other places where people gather and interact. I don't remember if churches are mentioned, but if so, it still doesn't focus on them.
I'm not sure if the church would fit well in the category of "third places". It may in some ways, but it's also very different. The church isn't a restaurant, a library, or a coffee house. But fellowship is a part of church, the church is in some way a family, even if it's often one with more than its share of problems.
I have a difficult time seeing the church as a social gathering, or a place where we go to meet people and make contacts and connections. I'll not say there is no social aspect, though, or that it is unimportant.
Hold on, my pinko tendencies are getting the better of me and I'm trying to suppress a screed about how capitalism is ruining third places because there are very few places where you can go and spend time in a public place without being expected to purchase something.
Coffeehouses mostly get a pass because the ratio of purchase to time spent at that place is veeeerrry forgiving. Like, it is frowned upon to buy a Big Mac and then chill out at Mickey D's for three hours using the wi-fi, but no one is side-eying you for the potential sin of homelessness if you do it at the coffeeshop.
Not so long ago, new content was put up here at Spec Faith almost every weekday. That's changed, and a lot.
I'd guess the focus is moving from Spec Faith to Lorehaven, or maybe that Spec Faith is now a part of Lorehaven. That's fine, thing's like that change, but the Spec Faith side of things does appear to be overlooked of late.
If Spec Faith is being phased out or somehow absorbed into Lorehaven, maybe it's best to just go ahead and end it or absorb it. As it is now, Spec Faith feels like what was once a nice little bustling old-west community that had now become a ghost town, or maybe even worse the slum to a shine new city.
Heyyyyyy fellow weeb :), this is all the excuse I need to also talk about Youjo Senki. I don't like using the English title/subtitle "The Saga of Tanya the Evil," because that's too loaded but it also prompts the question of what about Tanya is evil, exactly.
spoilersspoilersspoilerspoilers
It's pretty reductive to say that he/she/aitsu is evil, because they're written more like a clinical psychopath. Also, how do you feel about Kami-sama being written as a manipulative villain, even against a psychopathic antihero? I mean, Kami-sama should be aware that psychopaths are born, not made, but how does that butt up against your feelings on who you root for (besides waifu-bait Sergeant Visha)?
Afraid I know very little about Tanya, sorry. Haven't watch any of it.
Outside of keeping up with Re:Zero last season and with MHA this season, I've been working through an older series, Last Exile. A series that started this season that I'm anticipating is 86, I've been reading the light novels, and if the series can adapt the first few volumes it should be well worth a shot.
86 looks less funny than Full Metal Panic (dunno if that's a recommendation b/c I couldn't get into FMP either), but at least it's a seinen. I'm just not that interested in shounen at this point in my life (signs I am becoming a common Old).
Shonen's a mixed bag. A lot of it comes off as same-old-same-old. I've enjoy MHA quite a bit, though. In the manga, they've very recently had a huge tonal shift, almost like it's going from a Superman type of story to a Batman type.
Yeah, at least at first, 86 isn't a very humorous story. In the novels, it does have some lighter moments later on, but initially it's pretty heavy.
Think I started FMP once, didn't get far into it. Nothing against it, maybe I just wasn't in the mood for humor at that time. Outside of something like Tonari no Seki-kun, though, I guess I haven't gotten much into comedic anime.


The Carroll County Chamber of Commerce is a non-profit organization working for business, community and economic development through the investment and involvement of its members. Whether you have thousands of employees, are a sole proprietor, or are a building entrepreneur, when you join the Carroll County Chamber of Commerce, your company will be in great company. More than 700 members strong, we invite you to become a part of this growing and evolving organization.
Check out the electronic membership brochure! It is packed with information about all that Chamber membership has to offer. Start enjoying the benefits of membership today. Joining is easy!
Fill out and submit the online application or complete and return the printable application. The application calls for a business category. Choose from our business category list. These ensure your business can be found in our online business directory.
As a member, you become part of an organization with a strong credible voice that speaks out on behalf of business and industry. A Chamber membership can boost your community image and increase your sales. Through your membership, you can take advantage of our events, networking, marketing, and various seminars and workshops, all of which can help your business grow and prosper.
Being active in the local Chamber of Commerce is an effective business strategy. It communicates to a consumer that a company uses good business practices, is reputable, cares about its customers and is involved in its community-- according to a study by the Atlanta based organization -- The Shapiro Group.
We encourage you also to check out this article by Betsy Demitropoulos, senior business editor with the online magazine- "The TJE American Business Magazine." She makes a strong case for why all businesses should join their local Chamber of Commerce and we have to agree.


rdesktop MYIP is working and i can see my windows 7 pc now what should i do next?
in addition i got some hash password and username of database so how i will get in?
related to an answer for: How to hack Sql Server DBMS databases.
How to enable or open the RDP on the target machine? For this purpose will i send some shell upload or what?
Yes i would like to access RDP of the other server but how i will do that i am asking that sir. The commands which you gave me that is working but now how i will access to other server RDP.
Can i buy bitcoins with my electorneum coins ?
And how to check the system that one has already installed malware or not?
How to find that our computer system or wifi is hacked??


The daughter of first-generation Swedish immigrants, Ruth Petersson was born in Massachusetts, but moved to Berkeley, California when her father landed a professorship at UC Berkeley. Of her childhood, she said, "I spent a lot of time wandering around and also over into Wildcat Canyon, just looking at the wildflowers and I think that's what started me in the interest of wildflowers…" Although Ruth originally studied architecture as one of the only women in the program at UC Berkeley, the Great Depression hit and so for the sake of job security, she switched her career to education. It was during her time as a teacher of home economics in Merced that she met Philip Bancroft, Jr., the grandson of Hubert Howe Bancroft, whose 60,000-volume book collection began the Bancroft Library. After they married, the couple moved onto the Bancroft Farm in the East Bay. The Bancroft family sold much of their land to the city of Walnut Creek as it expanded over the years. Later, in 1971, Philip Bancroft, Jr. gave the last 3-acre plot of walnut orchards to his wife in order to house her extensive collection of succulents.
Over the years, Bancroft also had many helpers that contributed to the development of her impressive creation, such as Lester Hawkins, who created the original design of the garden, and her husband Philip. Roderick recalls, "Phil Bancroft just adored Ruth, and he wanted her to have anything she wanted. He did everything he could to help her. I don't think Phil thought about the garden continuing, but he certainly was there to make sure she got what she wanted for the place. He was a farmer-type, but he enjoyed seeing the garden, and he was willing to get in and help." Later, her garden would inspire fellow gardener Francis Cabot to create the Garden Conservancy, of which the Ruth Bancroft Garden became the first of many private gardens to be preserved for the public.
The Ruth Bancroft Garden will hold a public, all-day celebration of Bancroft's life on February 17th, 2018.
The world of firefighting is much more than masked people in uniforms running into burning buildings and rescuing scared cats from trees. While the bravery of firefighters can't be overestimated, they also work in a complex system that requires constant training and education, a cohesive partnership with local government, extensive procedures and protocols, managerial oversight, effective communication within departments and to the public, acute familiarity with the local and regional environment, and a whole lot of administrative work. The San Francisco Fire Department (SFFD) is a shining example of how people make a civil service operation run and keep people safe. All of these elements, as well as the historic and cultural aspects of the department, are why we chose it as our focus for our California Fire Departments Oral History Project.
The project was originally conceived by Sarah Wheelock, an independent researcher. She wanted to explore several major thematic areas of firefighting in California and she worked with the Oral History Center to do just that. With great sadness we learned that Sarah passed away in 2014 and thus she was unable to see the project through to completion. Taking over the project in 2016, I wanted to honor her original plan and cover the themes that she had outlined. So, I decided to embark on interviews within one department – the SFFD – to document the ways in which they have handled urban fire, climate change, diversity, technological change, and changing demographics.
The SFFD was founded in 1849 and was run by volunteers. It became a paid department, officially integrated into city government, in 1866. The 150th anniversary of the paid department was in 2016, when I was conducting interviews. Given my budget for the project, I was able to interview six people who worked with the SFFD in different capacities. I wanted to include multiple perspectives to understand the organizational, cultural, geographic, economic, and political systems of one of the oldest departments in the country.
The individuals who I interviewed were able to illustrate many of the themes that I wanted to document, and much more. Among the six people I interviewed were Chief Robert Demmons (the first and only African American chief of the SFFD who instrumental in integrating more more women and people of color into the SFFD), Bill Koenig (longtime firefighter and co-founder of Guardians of the City and the SFFD Museum), Jim Lee (also a longtime firefighter and co-founder of Guardians of the City and the SFFD Museum), Steve Nakajo (member of the SFFD Fire Commission), Lt. Anne Young (one of the first females hired), and Jonathan Baxter (longtime paramedic and current Public Information Officer).
These interviews work in concert to illustrate day-to-day operations in the stations, administrative duties, how the city of San Francisco and the department work together, the relationship between paramedics and the department, training, equipment, fire science school, the role of unions, the challenges and triumphs of integrating the departments, the public perception of the department, the role of innovation and changing technology, cultural changes in the department, challenges in fire safety particular to the geography of San Francisco, and the hopes for the future of the SFFD.
It is with great excitement that we present the California / San Francisco Fire Departments Oral History Project. I want to give a special thanks to all of the narrators for sharing their stories with me and helping me to document one of the most historically significant fire departments in our country.
This project is dedicated to the memory of Sarah Wheelock. Her California Firefighter oral histories from the 2000s will be released in early 2018.
This map from a 2012 report titled Print Management at "Mega-scale": A Regional Perspective on Print Book Collections in North America indirectly relates to books and journals in the Romance languages but I thought it might be educational to share since so much of our daily cooperative collection building decisions fit into this framework. It visualizes how shared research library collections coincide with the emergence of mega-regions, or geographical regions defined on the basis of economic integration and other forms of interdependence. For those of us who work in the library, it reinforces the role that research libraries like UCB, UCD, UCSC and Stanford play at the national level and how paramount it is for us to continue to strive together for robust and comprehensive regional collections so that we can support the current and future research and teaching needs at one another's campuses and beyond.
The Kitab Futuh al-buldan by Ahmad b. Yahya al-Baladhuri (d. c. 892 CE), edited by M.J. de Goeje and originally titled Liber expugnationis regionum (Leiden, 1866), offers an account of the early conquests of the Islamic polity. It has the form of a geographical survey of the Caliphate's territories, describing how each location came under Muslim rule.
The Origins of the Islamic State is the English translation of Kitab Futuh al-buldan, written by Ahmad b. Yahya al-Baladhuri (d. c. 892 CE). The work offers an account of the early conquests of the Islamic polity. It has the form of a geographical survey of the Caliphate's territories, describing how each location came under Muslim rule. It was translated into English by Philip Khûri Hitti (volume I: 1916) and Francis Clark Murgotten (volume II: 1924).
Ibn al-Faqih was the Iranian author of a Geography in Arabic entitled Kitab al-buldan written around the year 903. The original work is lost, but the abridged version, possibly composed around 1022, has survived in a handful of manuscripts. Only three manuscripts were known during De Goeje's life and he used them all for his edition, which was originally published in 1885. Its introduction includes a summary of Ibn Faqih's life on the basis of the classical sources by De Goeje. Ibn al-Faqih's Kitab al-buldan offers geographical and historical details not found in other sources, and it was in itself an important source for later works, for example by Muqaddasi and Yaqut.
Please send comments and feedback to Shayee Khanaka.
ACI Digital Library. Journals, conference papers, and symposium publications from the American Concrete Institute.
ASME Digital Library. Journal articles and conference papers from the American Society of Mechanical Engineers.
ChemKnowledge from RightAnswer. Environmental, hazard, and medical information to facilitate the safe management and handling of chemicals.
ETDE World Energy Base. Technical reports, conference papers, journal articles, and books on energy-related topics including research and development, policy and planning, renewable energy technologies, and more.
Geological Society of America Publications. Journal and e-book archives of the Geological Society of America.
ICE Virtual Library. Journals and proceedings of the Institution of Civil Engineers.
International Nuclear Information System. Scientific literature published worldwide on the peaceful uses of nuclear science and technology.
Lyell Collection. Journals and book series from the Geological Society of London.
MIT Press eBooks Library. e-Books in the fields of computer science and engineering technologies.
MRS Online Proceedings Library. Peer-reviewed papers presented at Materials Research Society (MRS) Meetings.
National Service Center for Environmental Publications (NSCEP). Reports and other documents from the US Environmental Protection Agency.
NTRS: NASA Technical Report Server. An index to technical reports, conference papers, journal articles, and other publications sponsored by the National Aeronautics and Space Administration (NASA) and its predecessor, the National Advisory Committee for Aeronautics (NACA).
Quakeline. Indexes journal articles, conference papers, technical reports, and other materials about earthquakes, earthquake engineering, natural hazard mitigation, and related topics.
Royal Society of Chemistry eBook Collection. Chemical science books published by the Royal Society of Chemistry.
ETHXWeb. An index to materials relating to bioethics and professional ethics.
OneSource. Information on public and private companies in the United States, Canada, and rest of the world.
Statista. A statistics portal that integrates data from reliable sources on thousands of topics.
Statistical Abstract of the World. A collection of the statistical abstracts from many countries.
Encyclopedia of Aesthetics. Essays and articles on major concepts, thinkers, and debates about the meaning, uses, and value of all the arts.
Sixth National Population Census of China Database. Official data released by the Statistics Bureau of China following the sixth decennial census in 2010, including population data for the whole country, 31 provinces and centrally administered municipalities, and 2872 counties.
Supplementum Epigraphicum Graecum. Bibliography of books and articles on aspects of Greek epigraphy, as well as summaries of Greek inscriptions.
JSTOR Global Plants. A community-contributed database of high resolution plant type specimen images and other foundational materials from the collections of hundreds of herbaria around the world.
SafetyLit: Injury Prevention Literature Update & Archive Database. Weekly updates of injury research and prevention literature and a searchable archive of items published beginning in the mid-17th century.
Opera in Video is a comprehensive collection of operatic performances covering the most commonly studied operas in music history, opera literature, and performance classes. The collection contains 500 hours of video comprising nearly 300 operatic works.
For more information about the content of this resource, visit this page.
We have a free trial to this resource through October 11, 2014.
Please send comments to John Shepard.
Art Source. Covers a broad range of related subjects, from fine, decorative and commercial art, to various areas of architecture and architectural design.
British Online Archives. Multiple archival collections relating to the politics and history of Britain and its colonized territories.
Dictionary of American Regional English. Discover the full panoply of American regional words, phrases, and pronunciations with DARE.
Editoria Italiana Online (EIO). Full text collection of Italian e-books and e-journals, mostly in the humanities and social sciences.
Encyclopedia of Ancient History. Covers the entire ancient Mediterranean world, including the Near East and Egypt. Extensively illustrated with photographs, figures, and maps.
Foreign Office Files for India, Pakistan and Afghanistan, 1947-1971. British Government documents on South Asia for the period between 1947 and 1971.
GeoScienceWorld. A portal to journals and conferences in the geosciences; integrated with GeoRef.
Getty Publications Virtual Library. Getty's collection catalogues, translations of art historical research, exhibition catalogues, journals, and material on conservation published since 1966.
International Newsstand. Articles from hundreds of newspapers worldwide, plus reports from media monitoring organizations which include broadcast and wire service content. Article content is full text, displayed in ASCII format, not page-image.
Jewish Theater under Stalinism – Moscow. Sources on the history of Soviet culture and theater, Jewish avant-garde art, and the Kremlin's policy toward Jewish society and culture from 1919 until 1949.
Leo S. Olschki Collections. The publications of Italian publisher Leo S. Olschki are among the most widely held Italian publications across the Berkeley Library. This online collection comprises nearly 1,200 e-books in the social sciences and humanities and the complete backfiles to six journals.
OnePetro. Includes the full text of papers published by the Society of Petroleum Engineers, American Petroleum Institute, NACE International, ISOPE, and more.
Oxford Bibliographies Linguistics. A detailed guide to and expert commentary on linguistics scholarship.
Oxford Dictionary of Psychology. Authoritative definitions for terms used in all branches of psychology, including psychoanalysis, psychiatry, criminology, neuroscience, and statistics.
The Arabidopsis Information Resource (TAIR). Database of genetic and molecular biology data for the model higher plant Arabidopsis thaliana.
Verfasser-Datenbank. Articles on literary authors in the German-speaking world from the Middle Ages to the present.
Library of Congress Subject Headings can serve as social commentary, as historical milestones, or sometimes, as entertainment. Following are a few that have academic or everyday uses. We hope you enjoy them.
Berkeley's Harrassowitz representative Kasia Stasik will be visiting campus on Thursday November 14th. A presentation on Harrassowitz's online selection tool OttoEditions will take place from 1pm to 3pm in 303 Doe. Time will also be reserved for selector questions related to their current profiles and other services Harrasssowitz offers.
For more information, contact Jason Schultz.


text:
Home Features Features The Importance of Stonewall
The Importance of Stonewall
Sheri Elfman
The annual Stonewall Festival and Parade is the oldest ongoing gay pride parade in South Florida. The legendary street fest was inspired by the events that occured in 1969 in New York City at The Stonewall Riots.
The History Behind the Annual Event
The Stonewall Riots are considered by many to be the birth of the gay rights movement. They were a spontaneous series of demonstrations against unfair police raids and many other injustices that were done to the GLBT community and occurred at the Stonewall Inn in the Greenwich Village neighborhood of New York City in the early morning hours of June 28, 1969.
Back then, the police departments kept lists of known homosexuals, their favorite establishments, and their friends; bars catering to homosexuals were shut down and homosexual bar customers were arrested and exposed in newspapers; and cities performed sweeps to rid neighborhoods, parks, bars and beaches of gays.
The Stonewall Inn was owned by the mafia and catered to an eclectic group of people including transvestites, hustlers, effeminate young men and homeless youth. For several nights after the raid there were protests and within weeks activist groups were organized to establish places where the GLBT community could be open about their sexual orientation without the fear of being harassed or arrested. One year later, on June 28, 1970, the first gay pride marches took place in Los Angeles and in New York City commemorating the anniversary of the riots.
Today, over 40 years later, gay pride events are held all over the country. Whereas a lot of them are celebrated in June, you can find gay pride events in every month of the year.
Our very own Stonewall Street Festival & Parade is in its 12th year. The event takes place June 19 from 4 to 9 p.m. Thousands will gather on Wilton Drive to celebrate their pride and freedom. The event will be made even more special by the participation of West Hollywood Mayor John Doran who will be a guest. Doran is in talks with Ellen Wedner, of Wedner & Friends, who is running the festival to have West Hollywood and Wilton Manors become sister cities. Other important politicians will also be apart of this important event including Debbie Wasserman Schultz and several commissioners from Oakland Park.
Hotspots has a schedule for you to help you navigate through the Pride Weekend and the Stonewall Street Festival. We hope to see you there at this momentous occasion.
Stonewall Street Festival & Parade Kick-Off Party
Scandals Saloon, 3073 NE 6th Avenue, Wilton Manors
"Pride Perfected" GLAAD Pool Party
W Hotel Fort Lauderdale
Stonewall Street Festival & Parade
6 a.m.- Wilton Drive closes to traffic
4 p.m.- Festival opens
6:30 p.m. Parade begins
9 p.m. Festival ends
Stonewall Street Festival
June 19 at 4-9 p.m
From 5 Points to NE 20th Street
www.stonewallwiltonmanors.com
Previous articleAmazing Alegria
Next articleLightning Boltz
Bianca Del Rio Saves 2021 in Voss Events' New Drive 'N Drag Production
On TV, the Hero Is a Black Transman
Equality Garden Club Delays Annual 'A Tropical Plant Fair'
Politics, Religion, Sexuality: Creating Change 2021 Workshops and Events Announced
Build Your Biceps
Win the Battle against Fatigue
Dolly Parton on How Her LGBTQ-Inclusive Netflix Series is Rooted in the 'Golden Rule'
Chris Azzopardi - January 15, 2020 0

redpajama_set_name: RedPajamaCommonCrawl


text:
Master Smith and the Angel
WE HAVE SEEN many instances in which religious agitation and revivalism were associated with the UFO phenomenon:
the Hebrew rebellions in Egypt under Moses
the Christian agitations under Jesus
the Islamic militancy under Mohammed
the religious activism during the UFO-plagued years of the Black Death
In the early 20th century, a particularly interesting bout of intense religious fever overtook some communities in British Wales. This incident is known as the Welsh Revival of 1904-1905, in which a preacher driven by "inner voices" electrified the countryside with his sermons. People were reporting all manner of unusual phenomena during the Revival years, including bright moving lights in the sky that we would today label UFOs.
For example, we read the following personal eyewitness accounts gathered by the Society for Psychical Research (SPR) and published in its Proceedings of 1905:*
First of all my attention was drawn to it by a person in the crowd, and I looked and saw a block of fire as it was rising from the mountain side, and it followed along the mountain side for about 200 to 300 yards, before it gradually rose to heaven. Then a star, as it were, shot out to meet it, and they clapped together and formed a ball of fire. It also grew brighter as it rose higher, and then it seemed to sway about a lot; then it seemed to form into something like the helm of a ship. The size of it at this time would be about the size of the moon, but very much brighter, and lasted about a quarter of an hour.1
. . . the star appeared, like a ball of fire in the sky, glittering and sparkling, and as it went up it seemed to be bubbling over. This continued for about 20minutes . . .2
Firstly, there appeared in the heavens a very large and bright ball of fire. It was of a much more brilliant lustre than an ordinary star—very much the colour of a piece of iron white-heated. It had two brilliant arms which protruded towards the earth. Between these arms there appeared a further light or lights resembling a cluster of stars, which seemed to be quivering with varying brightness ___ It lasted for ten minutes or more.3
It is interesting that in some regions of Wales, the lights arrived at the very same time as the Revival. The Proceedings report:
"For the SPR's complete report on the Welsh Revival, please see "Psychological Aspects of the Welsh Revival" by A. T. Fryer, which was published in the Society for Psychological Research, Proceedings, 19:80, 1905. A copy of the complete article may be ordered from The Sourcebook Project.
In reply to questions about his experiences, Mr. M. stated that he had never seen such lights before the Revival, nor before he had heard of others seeing them. . . . They [the lights] were seen "high up in the sky, where no houses or anything else could lead us to make any mistake" (i.e. to mistake ordinary lights for them); they were seen both on very dark nights and also when the moon and stars were visible.4
The lights were seen at least once near a chapel, and also leaving an area where a prominent preacher lived, thereby hinting at a direct UFO involvement with some of those people who were responsible for the Revival:
We happened to reach Llanfair about 9:15 P.M. It was a rather dark and damp evening. In nearing the chapel, which can be seen from a distance, we saw balls of light, deep red, ascending from one side of the chapel, the side which is in a field. There was nothing in this field to cause this phenomenon—i.e. no houses, etc. After that we walked to and fro on the main road for nearly two hours without seeing any light except from a distance in the direction of Llanbedr. This time it appeared brilliant, ascending high into the sky from amongst the trees where lives the well-known Rev. C. E.
The distance between us and the light which appeared this time was about a mile. Then about eleven o'clock, when the service which Mrs. Jones conducted was brought to a close, two balls of light ascended from the same place and of similar appearance to those we saw first. In a few minutes afterwards Mrs. Jones was passing us home in her carriage, and in a few seconds after she passed, on the main road, and within a yard of us, there appeared a brilliant light twice, tinged with blue. In two or three seconds after this disappeared, on our right hand, within 150 or 200 yards, there appeared twice very huge balls of similar appearance as that which appeared on the road.
It was so brilliant and powerful this time that we were dazed for a second or two. Then immediately there appeared a brilliant light ascending from the woods where the Rev. C. E. lives. It appeared twice this time. On the other side of the main road, close by, there appeared, ascending from a field high into the sky, three balls of light, deep red. Two of these appeared to split up, whilst the middle one remained unchanged. Then we left for home, having been watching these last phenomena for a quarter of an hour.5
Included among the Welsh aerial phenomena were music and sound effects coming from out of the sky. It seems that the sound effects were designed to more firmly implant the Revivalist message in people by making them believe that they were witnessing visitations from heaven:
E. B., on Wednesday previous, heard about four o'clock what appeared to him to be a thunder clap, followed by lovely singing in the air.
E. E., on Saturday evening, between seven and eight, while returning home from his work, heard some strange music, similar to the vibration caused by telegraph wires, only much louder, on an eminence, the hill being far from any trees and wires of any kind, and it was more or less a still evening.
J. P. heard some lovely singing on the road, about half a mile from his home, on Saturday evening, three weeks ago, which frightened him very much.6
It is interesting that these UFO phenomena were debunked in 1905 in an identical way that modern UFOs are debunked today, revealing that debunking is by no means a late 20th century phenomenon. One investigator, in his report of February 21, 1905, dismissed all of the Welsh phenomena as farm lanterns, marsh gas, the planet Venus, and "phantasies of overwrought brains." Such explanations were no more helpful in 1905 than they are today in shedding light on some genuinely remarkable phenomena.
The Welsh Revival was not an isolated event. It followed a similar occurrence in New York state almost a century earlier. The events in New York included a vision leading to the founding of the Mormon Church by a teenaged youth named Joseph Smith. His story is worth looking at.
Joseph Smith described it as a beautiful clear day in the spring of 1820. Master Joseph was 14 or 15 years of age and his mind was in a state of confusion. In his hometown of Manchester, New York, intense quarreling had broken out between various Christian sects, all of which were vying for members. To sort out the controversies in his mind, Joseph climbed a lonely hill near his home, prayed aloud, and hoped that God would answer him. What happened next was probably more than he had bargained for:
.. . immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction.
JOSEPH SMITH 2:15*
*The words of Joseph Smith are quoted from the book, Pearl of Great Price.
Just as Joseph was about to give in to despair, he saw:
. . . a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me.
It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spoke unto me, calling me by name, and said, pointing to the other—This is My Beloved Son. Hear Him!
JOSEPH SMITH 2:16-17
So began a series of appearances by an "angel" whose reported dictates and pronouncements are the foundation of the Church of Jesus Christ of Latter Day Saints, also known as the Mormon Church. This church is, without doubt, an important institution. Its membership in 1985 totaled approximately 5.8 million people and the Church has extensive business and land holdings. Beginning with a teenaged boy on a hill in New York State, the Church has grown to influence the lives of many people.
Joseph's vision on the hill was the first of several visits that he would receive from his "angel" friend. The second visit occurred three and a half years after the first. Joseph Smith had just gone to bed, was in the act of praying, when:
I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not
touch the floor. He had on a loose robe of most exquisite whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant.
The figure in Joseph's room had naked hands, wrists, feet and ankles. It also had a bare head, neck and exposed chest. The figure introduced itself as Moroni, the angel of a man who had lived centuries earlier. The resurrected "Moroni" imparted a message to Joseph consisting of quotes from Final Judgment prophecies in the Old Testament. Moroni stated that the prophecies were about to be fulfilled. Moroni also informed Joseph about the existence of ancient metal plates which contained some of the history of the early North American continent.
Joseph was told that he must later dig up the plates, have them translated, and present the translation to the world. After this message, the image of Moroni vanished in a unique way:
. . . I saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so until the room was again left dark, except just around him; when, instantly I saw, as it were, a conduit open right up into heaven, and he ascended till he entirely disappeared . ..
JOSEPH SMITH 2:43
Joseph did not have long to ponder the curious phenomenon. The mysterious light and visitor soon re-entered his room. Of this second visit that night, Joseph relates:
He [the angel] commenced, and again related the very same things which he had done at his first visit, without the least variation; which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence; and that these grievous judgments would come on the earth in this [Joseph Smith's] generation. Having related these things, he again ascended as he had done before.
The apparition in Joseph's bedroom came and went repeatedly the full night. On the following day, while he was out in the field, the exhausted young Smith abruptly lost his strength while trying to climb a fence and he fell unconscious to the ground. Upon regaining awareness, Joseph observed above him the same angel repeating the same message. A new postscript had been added, however: the angel instructed Joseph to tell his father of the visions.
Some critics dispute the accuracy of Joseph Smith's stories, pointing out that Smith did not record his first vision on paper until nineteen years after it had happened. Under the circumstances at the time, this delay is understandable when we consider Joseph's youth and minimal education.
To the degree Smith's accounts are accurate, they are worth looking at. Did he have a true religious vision as his followers believe, or was he, as others suggest, a victim of UFO tampering?
Joseph's angel, Moroni, was different than the angels described by Ezekiel and John in the Bible. Smith's angel did not wear items that could be interpreted as a helmet and boots. Moroni was a figure in a true robe. However, Joseph appears to have been looking at a recorded image projected through the window into his room. The clue to this lies in Joseph's words that Moroni had repeated the second message "without the least variation." This suggests a recorded message. The manner in which Moroni disappeared indicates a projected light image from a source in the sky outside the house. When Moroni returned for a third time that same night, Smith,
"heard him rehearse or repeat over again . .. the same things—as before...." (Joseph Smith 2:48-49).
If Smith's account is accurate and UFO-related, there would be tremendous humor in it. Today we can go to Disneyland and marvel at remarkable, lifelike, projected images of talking heads in the Haunted House ride. A similar projection viewed by a young country bumpkin in the 19th century would no doubt be considered nothing less than a true vision from God. Certainly young Smith's narrative resembles earlier Custodial encounters in many respects: a bright light descends from the sky followed by the appearance of "angels." Joseph's testimony that he felt seized and unable to move is identical to several modern UFO close encounters in which eyewitnesses report being immobilized, especially before an abduction.
Other Mormon writings also tend to support the likelihood that Joseph Smith had had a UFO encounter. The Mormon doctrines revealed by Smith state that there are many inhabited planets in the universe. This was quite a daring idea for an uneducated man of the nineteenth century. Smith added that God inhabits a human flesh-and-bones body (see, e.g., Doctrines and Covenants 130:22) and that God lives near a star called Kolob (see Abraham 3:1-3). In other words, God is a humanlike extraterrestrial living on another planet. What we seem to clearly have in Joseph Smith's experience is another appearance of our Custodial friends pretending that they are God and meddling in human affairs by implanting yet another apocalyptic religion on Earth.
Harsh criticism is often aimed at the "bible" of Smith's religion: the Book of Mormon. The Book of Mormon is said to be a translation of the ancient metal plates that Smith had dug up at the command of his angel. The stories contained in the Book of Mormon are remarkable, and to many, unbelievable.
The Book of Mormon is written in a style of prose resembling the Old Testament. It ties the history of ancient North America to the history described in the Old Testament. According to Mormon, people from Palestine were transported in saucer like submarines to the Americas under the guidance of "God " in the year 600 B.C. "God " was sending them to the New World largely because of the Tower of Babel incident. Somewhere in the Americas (perhaps Mexico or Central America) the refugees built magnificent cities rivaling those of the Old World. They fought wars and were obedient to the same "God " and "angels" worshipped in the Middle East. The Book of Mormon tells of regular visits by "angels" and of their deep involvement in the affairs of ancient America. The angels encouraged their human servants to practice important virtues, the foremost being, of course, obedience.
The Book of Mormon tells us that many other remarkable events took place in ancient America as time went by. In the first century A.D., Jesus Christ reportedly made an appearance in the Americas immediately following his crucifixion on the other side of the world. The Christ vision described in Mormon is complete with glorious rays of light in the sky from which Jesus emerged.
Although many scholars take the Old Testament seriously as an historical record, little such deference is given the Book of Mormon. Mormon stories seem so outrageous, and the manner in which Joseph Smith reportedly obtained and translated the plates appears so suspect, that scant academic heed is paid to them. The question is: should the Book of Mormon be dismissed out of hand?
In truth, the Book of Mormon may well be one of the most significant historical records to come out of the Custodial religions. Based upon all that we have already studied in this book, the history of ancient America as told in Mormon is precisely the type of history we would expect. Earth is small. We would anticipate that an "ancient astronaut" (i.e., the Custodial) race would rule human society in the same fashion everywhere, on every continent. We would expect them to exhibit the same brutality and to promote identical religious fictions.
The dates extrapolated from the Book of Mormon for the arrival of the Palestinians to America are especially interesting because they coincide with the dates that historians have assigned to the emergence of the ancient civilizations of Mexico and Central America. The Book of Mormon might therefore explain why those civilizations abruptly arose in North and Central America so long after similar civilizations had already come and gone on the opposite side of the world.
This still leaves a puzzle unsolved.
If Mormon is at least partially true, where are the ruins of the cities it names? Many magnificent American ruins have been found, of course, but not all of the key cities identified in the Book of Mormon. Mormon offers a chilling answer: some were utterly destroyed by "God" in a frightening cataclysm.
As elsewhere, it was very difficult for humans in ancient America to please their Custodial masters. Mormon tells us that some ancient Americans did an especially poor job of it. As a result, a massive punishment was inflicted upon a large American region reportedly around the year 34 A.D., coincident with the crucifixion of Jesus on the other side of the world. The Mormon account of this American cataclysm is extraordinary.
It accurately describes a nuclear holocaust:
.-. . in the thirty and fourth year, in the first month,
on the fourth day of the month, there arose a great
storm, such an—one as never had been known in all
the land.
And there was also a great and terrible tempest [violent wind];
and there was terrible thunder, insomuch
that it did shake the whole earth as if it was about to
divide asunder.
And there were exceeding sharp lightnings, such as
never had been known in all the land.
And the city of Zarahemla did take fire:
And the city of Moroni did sink into the depths of the
sea, and—inhabitants thereof were drowned.
And the earth was carried up upon the city of
Moronihah that in the place of the city there became
a great mountain.
And there was a great and terrible destruction in the land southward.
But behold here was more great and terrible destruction
in the land northward; for behold, the whole face of the land was changed, because of the tempest and the whirlwinds and the thunderings and the lightnings, and the exceeding great quaking of the whole earth;
And the highways were broken up, and the level roads were spoiled, and many smooth places became rough.'
And many great and notable cities were sunk, and many were burned, and many were shaken till the buildings thereof had fallen to the earth, and the inhabitants thereof were slain, and the places were left desolate.
And there were some cities which remained; but the damage thereof was exceeding great, and there were many of them who were slain.
And there were some who were carried away in the whirlwind; and whither they went no man knoweth, save they know that they were carried away.
And thus the face of the whole earth became deformed, and because of the tempests, and the thunderings, and the lightnings, and the quaking of the earth.
And behold, the rocks were rent in twain; they were broken up upon the face of the whole earth, insomuch that they were found in broken fragments, and in seams and in cracks, upon all the face of the land.
And it came to pass that when the thunderings, and the lightnings, and the storm, and the tempest, and the quakings of the earth did cease—for behold, they did last for about the space of three hours;
and it was said by some that the time was. greater; nevertheless, all these great and terrible things were done in about the space of three hours—and then behold, there was a darkness upon the face of the land.
And it came to pass that there was thick darkness upon all the face of the land, insomuch that the inhabitants thereof who had not fallen [died] could feel the vapor of darkness;
And there could be no light, because of the darkness, neither candles, neither torches; neither could there be fire kindled with their fine and exceedingly dry wood, so that there could not be any light at all;
And there was not any light seen, neither fire, nor glimmer, neither the sun, nor the moon, nor the stars, for so great were the mists of darkness which whereupon the face of the land.
And it came to pass that it did last for the space of three days that there was no light seen; and there was great mourning and howling and weeping among all the people continually; yea, great were the groaning of the people, because of the darkness and the great destruction which had come upon them.
3 NEPHI 8:5-23,
The rumblings, flashes of lightning, rapid incineration of cities, all within three hours, followed by three days of thick heavy darkness combine to accurately depict a nuclear strike followed by the inevitable thick lingering cloud of soot and debris. The above passage is especially remarkable when we remember that it was first published over a century ago—long before nuclear weapons were developed by man. It gives added credence to the Mormon Church's claim that Joseph Smith had not invented the Book of Mormon as some critics have charged. It is highly unlikely that any person in Smith's day could have accidentally imagined an event so closely mirroring a nuclear holocaust.
Some Mormons stress that the spiritual teachings found in Mormon texts are more important than the historical information. Mormon spiritual beliefs are indeed significant because they are quite forthright about Custodial intentions.
The basic spiritual beliefs of the Mormon Church can be summarized as follows:
Humans are immortal spiritual beings occupying human bodies. The spirit is the true source of intelligence and personality, not the body. As spiritual beings, we existed before birth and will continue to exist after death. The true goal of life is to improve spiritually, and everyone can eventually achieve a rehabilitated spiritual state that mirrors the state of a Supreme Being. Ethics are an important step to achieving such a state. Everyone is endowed with free will.
These beliefs sound like the teachings of a maverick religion. We can at once understand why so many people are drawn to Mormonism and remain devoted adherents. Members are told important truths. When we read further into Mormon works, however, we find that the above truths are given many fatal twists which actually prevent people from ever attaining their spiritual salvation.
Mormon texts state that people are actually immortal spirit bodies which inhabit human bodies. Spirit bodies are made of matter and look just like human bodies. Joseph Smith said that "spirit is a substance; that it is material, but that it is more pure, elastic and refined matter than the body." (HC, IV. p. 575.) A Supreme Being (God) is said to be a similar material being who inhabits a perfect and immortal flesh-and-bones body.
The ultimate goal of Mormonism is to achieve the same state as "God " and dwell in a perfect immortal human body for the rest of eternity. Mormon teachings, which are alleged to have come from ancient plates and Custodial "angels," therefore encourage humans to welcome the grim fate of endless entrapment inhuman bodies. The Book of Mormon expresses that objective this way:
The spirit and the body shall be reunited again in its perfect form;. . . their spirits united with their bodies, never to be divided;. . .
ALMA 11:43, 45
Ancient Mesopotamian texts told us that mankind's Custodial "Gods" wanted to permanently join spiritual beings to human bodies so that the Custodians would have a slave race. Maverick religions have argued that a spirit's enmeshment in a human body is the primary cause of suffering. To counteract this maverick teaching and to promote Custodial aims, Mormonism falsely declares that a spiritual being can only achieve ultimate happiness and Godliness when it has been permanently joined to matter:
For man is spirit. The elements are eternal, and spirit
and element, inseparably connected, receive a fullness
of joy;
And when separated, man cannot receive a fullness
of joy.
DOCTRINES AND COVENANTS 93:33-34
Only where true spiritual understanding has been lost can such a teaching take hold, as it has on a widespread scale on Earth.
Mormonism teaches that everyone lived with the Heavenly Father (God) before coming to Earth. As part of God's grand plan, people are sent to Earth in order to learn right from wrong, and to demonstrate to God that they prefer doing good over evil. However, something is done to all spiritual beings who are sent to Earth: they are induced with amnesia about their prebirth existences. According to a pamphlet published by the Mormon Church:
. . . though we might sometimes sense intimations of our premortal existence [spiritual existence before taking on a body] as "through a glass darkly" [vaguely], it would be effectively blocked from our memory.7
This is a remarkable claim, for it suggests that memory of pure spiritual existence is in some way deliberately blocked from human memories by the Custodial society as part of its effort to weld spiritual beings to human bodies. The Custodial society does seem to have effective methods for occluding memory, as demonstrated in modern UFO abduction cases where human victims are apparently caused to suffer almost complete amnesia regarding their abduction experiences.
The forced amnesia described in Mormon had several purported purposes, one of which was:
. . . to ensure that our choice of good or evil would reflect our earthly desires and will, rather than the remembered influence of our All-Good Heavenly Father.8
This is also an astonishing admission. It alleges that spiritual memory is dimmed so that people will base their actions on their concerns as material beings rather than upon their knowledge and remembrance of spiritual existence. This can only hamper the ability of individuals to attain a high level of ethics because true ethics must ultimately take into account a person's spiritual nature when confronted with an ethical dilemma.
By reducing all questions of ethics to strictly earthly concerns, people are prevented from fully resolving those ethical questions that will start them on the road to full spiritual recovery. This restriction is precisely what the Custodians wanted, as revealed in the Old Testament:
"God " did not want Adam and Eve to "eat" from the "tree of knowledge of good and evil" because it would lead to knowledge of how to regain spiritual immortality.
The above passage further suggests that there exists a Custodial intention to block human remembrance of a Supreme Being. The implication is that people not only have buried memories of prior spiritual existence, but they also hold hidden recollections of contact with a Supreme Being. If such memory exists, we can at once understand why the Custodians would try to veil it. By blocking such memory, the Custodial society further deepens spiritual ignorance and is better able to promote its religious pretenses and fictions.
This is not to say that the Custodial society would alone be guilty of causing spiritual deterioration and amnesia. Such deterioration would have probably begun long before the formation of the Custodial civilization. Mormon writings would only suggest that Custodians took advantage of such deterioration and hastened it to suit their own ends.
We have noted the use of breeding war as a Custodial tool for maintaining control over the human population. According to the Book of Mormon, this tool was used in the ancient American civilizations where "God " was held responsible for the outbreak of many wars:
And it came to pass that I beheld that the wrath of God was poured out upon the great and abominable church [Satan's church], insomuch that there were wars and rumors of wars among all the nations and kindreds [families] of the earth.
Mormon states that wars would continue to be bred over the generations as "God's" tool for maintaining control:
Yea, as one generation passeth to another there shall be bloodsheds, and great visitations [disasters] among them; wherefore, my sons, I would that ye would remember; yea, I would that ye would hearken to my words.
2 NEPHI 1:12-13
In light of the above, it is not surprising to discover that Mormonism is another branch of the Brotherhood network, even though the Mormon Church has traditionally been opposed to other secret societies, such as Freemasonry. Mormon opposition to Freemasonry is based upon passages in the Book of Mormon which seem to suggest that God opposes secret societies.
For example, we read in 2 Nephi 26:22-23:
And there are also secret combinations, even as in times of old, according to the combinations of the devil, for he is the foundation of all these things . . .
Many people object to interpreting the above passage as being directed against societies like Freemasonry. After all, did not Joseph Smith himself create a multileveled priesthood patterned after Freemasonry, complete with secret ceremonies and a ceremonial apron?
The Mormon priesthood is divided into two sections:
the Priesthood of Aaron (named after Moses' brother)
the High Priesthood, better known as the Priesthood of Melchizedek (named after the Biblical king Melchizedek)
According to Alma 13:1-14, the Mormon high priesthood is precisely the same one over which Melchizedek had reigned many centuries earlier.
The Mormon Priesthood today continues to follow the step-by-step initiation process of other Brotherhood organizations. Its highest ceremonies are performed in secret and initiates are required to take vows of silence. During such ceremonies, initiates often wear ceremonial aprons as various "mysteries" are revealed to them through the use of symbols and allegory.
Joseph Smith claimed that he patterned the Mormon priesthood according to the dictates of an angel. He did not rely entirely on his extraterrestrial friend, however. Smith also became a Freemason for a short period of time in order to borrow from the Craft.
According to Thomas F. O'Dea, writing in his book, The Mormons:
Joseph went to Masonry to borrow many elements of ceremony. These he reformed, explaining to his followers that the Masonic ritual was a corrupted form of an ancient priesthood ceremonial that was now being restored.9
Joseph Smith was made a Master Mason on March 16, 1842 at a lodge in Illinois. That same lodge was joined by other top Mormons. Perhaps the most famous Mormon Freemason was Brigham Young—the man who led the Mormon exodus across America to Utah and established the headquarters of the Church in that state, where it remains today.
The above facts do not mean that Mormonism was a branch of Freemasonry. Organizational ties between the Mormon Church and Freemasonry were severed quite early on. Smith and the early Mormons went to Freemasonry to borrow, not truly to join. The Mormon Church was but another faction at war with other Brotherhood factions. Mormons were told that their religion was,
"the only true and living church upon the face of the whole earth, with which I, the Lord, am well pleased. ..."
(Doctrines and Covenants 1:30.)
This proclamation naturally conflicts with every other Custodial religion which declares the same thing, thereby setting in motion more senseless "religious" disputes to keep people fighting and disunited. Some people are still fighting the Mormons now. Joseph Smith suffered for it when he was murdered by an angry mob in 1844.
Throughout the Church's embattled history, Mormons have found solace in the future Judgment Day promised by Smith's angel. Smith's writings clearly indicated that the Judgment Day was to arrive during his own generation. Perhaps the predicted Great Conflagration did arrive: the American Civil War broke out in 1861. Many of Smith's personal followers were still alive to witness that brutal conflict which must have seemed like an Armageddon to many Americans.*
* Interestingly, the Southern secessionist and pro-slavery movements which had caused the Confederacy to split from the Union, and thereby set the stage for the Civil War, were greatly influenced by the Brotherhood network. We see this, for instance, in two of the many proposed flag designs for the new Confederacy: the designs prominently feature the Brotherhood's "All-Seeing Eye" of God. Before the outbreak of the War, a group of Southerners had created an influential pro-slavery secret society called the Knights of the Golden Circle.
Those fraternal Knights were committed to the preservation of slavery in the lands bordering the Caribbean Sea—the so-called "Golden Circle." The seal of the Knights featured a cross similar to the Maltese cross used by the old Knights of Malta. The Knights of the Golden Circle eventually vanished and were replaced by the Knights of the Ku Klux Klan. The Klan was a crude Brotherhood-style secret society which arose in the turbulence of the postwar South. Reportedly founded as a joke, the Klan quickly grew and became a powerful social and political force in the South. Klan teachings are deeply racist and rooted in Aryanism.
As always, the promised millennium of peace and spiritual salvation did not follow that Armageddon, so Mormons did what so many other apocalyptic religions have done: they reinterpreted their Judgment Day prophecy to keep it alive even though it had clearly failed.
One great project of the Mormon Church today is the maintenance of a vast genealogical library—the world's largest. "Genealogy" is the study of family lineage and ancestry. It tells who gave birth to whom, as well as the racial and social characteristics of a person's family tree.
The Mormon genealogical vaults are housed in a mountain in the Rocky Mountains about twenty miles south of Salt Lake City. The vaults are protected by 700-foot thick mountain granite and a 14-ton steel door. The library is clearly meant to survive almost anything. According to a Mormon pamphlet, ongoing record collection produces more than 60,000 rolls of microfilm each year containing data from deeds, marriage licenses, family Bibles, registers, cemetery lists, and other sources.
This remarkable activity began during the first half of the twentieth century. It is ostensibly carried out because Mormons believe that families go on forever. Mormons are taught that they need to trace family lines so that all those who lived and died in the past can be blessed in ceremonies performed in the present by modern Mormons. The Mormons, however, do not limit their genealogical research to just Mormon families. Their goal is to "perform the necessary genealogical research so that all those now or ever in the spirit world can be vicariously baptized."10 Since every human being who has ever lived fits the above category, we must conclude that the Mormon objective is a complete genealogical record of the entire human race!
According to the Mormon Church, that is precisely the goal of the project, to the degree that it can be accomplished.
This activity understandably concerns some people. Many individuals living today witnessed the racial madness of the German Nazis and might shudder at the devastating impact that the Mormon genealogical collection could have in the hands of racists. This unease is increased by early Mormon doctrines which had placed dark-skinned people in a greatly inferior position to whites. Aryanism was an important element of early Mormon philosophy.
In 2 Nephi 5:21-24, we read that dark skin was created by "God " as a punishment for sin:
. . . wherefore, as they (those being punished) were white, and exceeding fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them.
And thus saiih the Lord God: I will cause that they shall be loathsome unto my people, save they shall repent of their iniquities.
And cursed shall be the seed [sperm] of him that mixeth with their seed; for they shall be cursed even with the same cursing. And the Lord spake it, and it was done.
And because of their cursing which was upon them they did become an idle people, full of mischief and subtlety, and did seek in the wilderness for beasts of prey.
Much to their credit, Mormons have recently dropped these racist beliefs and now admit black people to the priesthood. Mormons must nevertheless be alert to ensuring that their genealogical records are never permitted to fall into the hands of those who might desire them for racial "purification" purposes.
Modern Mormon activities do exhibit many humanitarian leanings. The Church, for example, encourages strong family units. In 1982,1 was gratified to see a television advertisement produced by the Mormon Church that expresses the importance of not ignoring a child's accomplishments.
This brings up a very important point: No individual or organization is purely good or purely bad.
In our crazy universe, "absolute" good and "absolute" evil just do not appear to exist. In the worst of people one will always find a tiny ember of good {e.g., the psychopath Adolph Hitler was kind to children), and in the best of individuals there is always at least one thing that should change.
The majority of people who join a group or follow a leader do so for the right reasons: they have heard an element of truth or they seek the solution to a genuine problem. The real trick in judging a person or group is to determine whether more good is being done than bad, and how the bad may be corrected without destroying whatever good there might be.
The task is not usually an easy one. Mormon writings declare that "God " (i.e., Earth's Custodial management) intends to eventually eliminate the "spiritworld" entirely as part of "God's" great Utopian plan for mankind. In other words, nothing but the material universe is to ever exist as far as the people of Earth are concerned. This can be translated to mean total spiritual entrapment in physical matter.
Such intentions would require that philosophies of strict materialism be created and imposed upon the human race so that humans do not look beyond the material universe. Such philosophies would teach that there is no spiritual reality and that all life, thought, and creation arise solely out of physical processes. Such ideas have become very fashionable and they are, sadly, helping to push the human race into an ever-deepening spiritual sleep.
Leading this trend for many years was a political philosophy which had gained its initial momentum in 19th-century Germany. I am speaking, of course, of "communism"— that ever-so-curious mix of apocalypticism, materialism, and Protestant work ethic which was such a significant force in the 20th century.


Emergency services were called to Chellaston earlier today to deal with what police described as a "medical incident".
East Midlands Ambulance Service paramedics were on the scene alongside a heavy Derbyshire police presence in a residential street.
They had been called to a private address just before 11.30am this morning.
An air ambulance was also dispatched.
A spokesperson from Derbyshire police said: "We were called by colleagues at EMAS to an address in Chellaston at around 11.20am today.
A spokesperson from East Midlands Ambulance Service said: "We received a call at 11.14am on 19 March to a private address in Chellaston, Derby.
No further details have so far been released.


text:
Behavior::Behavior(Network *network, int length, Random *randomizer)
{
   int i, j;

   vector<float> sensors;
   vector<float> motors;

   sensors.resize(network->numSensors);
   motors.resize(network->numMotors);
   for (i = 0; i < length; i++)
   {
      for (j = 0; j < network->numSensors; j++)
      {
         sensors[j] = (float)randomizer->RAND_PROB();
#ifdef NEVER
         if ((j % 2) == (i % 2))
         {
            sensors[j] = 1.0f;
         }
         else
         {
            sensors[j] = 0.0f;
         }
#endif
         network->neurons[j]->bias = sensors[j];
      }
      sensorSequence.push_back(sensors);
      network->step();
      for (j = 0; j < network->numMotors; j++)
      {
         motors[j] = network->neurons[network->numSensors + j]->activation;
      }
      motorSequence.push_back(motors);
   }
}

// Construct from given sensor sequence.
Behavior::Behavior(Network *network, vector<vector<float> >& sensorSequence)
{
   int i, j;

   vector<float> sensors;
   vector<float> motors;

   sensors.resize(network->numSensors);
   motors.resize(network->numMotors);
   network->clear();
   for (i = 0; i < (int)sensorSequence.size(); i++)
   {
      assert(network->numSensors == (int)sensorSequence[i].size());
      for (j = 0; j < network->numSensors; j++)
      {
         sensors[j] = sensorSequence[i][j];
         network->neurons[j]->bias = sensors[j];
      }
      this->sensorSequence.push_back(sensors);
      network->step();
      for (j = 0; j < network->numMotors; j++)
      {
         motors[j] = network->neurons[network->numSensors + j]->activation;
      }
      this->motorSequence.push_back(motors);
   }
}

Behavior::Behavior(FilePointer *fp)
{
   load(fp);
}

// Behavior destructor.
Behavior::~Behavior()
{
   sensorSequence.clear();
   motorSequence.clear();
}

// Load behavior.
void Behavior::load(FilePointer *fp)
{
   int   i, j, n, numSensors, numMotors;
   float f;

   FREAD_INT(&n, fp);
   sensorSequence.resize(n);
   motorSequence.resize(n);
   FREAD_INT(&numSensors, fp);
   FREAD_INT(&numMotors, fp);
   for (i = 0; i < n; i++)
   {
      sensorSequence[i].resize(numSensors);
      for (j = 0; j < numSensors; j++)
      {
         FREAD_FLOAT(&f, fp);
         sensorSequence[i][j] = f;
      }
      motorSequence[i].resize(numMotors);
      for (j = 0; j < numMotors; j++)
      {
         FREAD_FLOAT(&f, fp);
         motorSequence[i][j] = f;
      }
   }
}

// Save behavior.
void Behavior::save(FilePointer *fp)
{
   int   i, j, n, numSensors, numMotors;
   float f;

   n = (int)sensorSequence.size();
   FWRITE_INT(&n, fp);
   if (n == 0)
   {
      return;
   }
   numSensors = (int)sensorSequence[0].size();
   FWRITE_INT(&numSensors, fp);
   numMotors = (int)motorSequence[0].size();
   FWRITE_INT(&numMotors, fp);
   for (i = 0; i < n; i++)
   {
      for (j = 0; j < numSensors; j++)
      {
         f = sensorSequence[i][j];
         FWRITE_FLOAT(&f, fp);
      }
      for (j = 0; j < numMotors; j++)
      {
         f = motorSequence[i][j];
         FWRITE_FLOAT(&f, fp);
      }
   }
}

// Print sequence.
void Behavior::print()
{
   int i, j;

   printf("Sensory-motor sequence:\n");
   printf("sensors:\n");
   for (i = 0; i < (int)sensorSequence.size(); i++)
   {
      printf("           ");
      for (j = 0; j < (int)sensorSequence[i].size(); j++)
      {
         printf("%0.2f ", sensorSequence[i][j]);
      }
      printf("\n");
   }
   printf("motors:\n");
   for (i = 0; i < (int)motorSequence.size(); i++)
   {
      printf("           ");
      for (j = 0; j < (int)motorSequence[i].size(); j++)
      {
         printf("%0.2f ", motorSequence[i][j]);
      }
      printf("\n");
   }
}

// Print motor deltas.
void Behavior::printMotorDeltas(Behavior *behavior, float tolerance)
{
   int   i, j;
   float delta;

   printf("Motor deltas (tolerance=%0.2f):\n", tolerance);
   assert(motorSequence.size() == behavior->motorSequence.size());
   for (i = 0; i < (int)motorSequence.size(); i++)
   {
      assert(motorSequence[i].size() == behavior->motorSequence[i].size());
      printf("           ");
      for (j = 0; j < (int)motorSequence[i].size(); j++)
      {
         delta = fabs(motorSequence[i][j] - behavior->motorSequence[i][j]);
         if (delta >= tolerance)
         {
            printf("%0.2f ", delta);
         }
         else
         {
            printf("     ");
         }
      }
      printf("\n");
   }
}

// Load behaviors from file.
bool Behavior::loadBehaviors(vector<Behavior *>& behaviors, char *filename, bool binary)
{
   int i, n;

   FilePointer *fp = FOPEN_READ(filename, binary);

   if (fp == NULL)
   {
      return(false);
   }
   if (FREAD_INT(&n, fp) != 1)
   {
      return(false);
   }
   behaviors.clear();
   for (i = 0; i < n; i++)
   {
      Behavior *behavior = new Behavior(fp);
      assert(behavior != NULL);
      behaviors.push_back(behavior);
   }
   FCLOSE(fp);
   return(true);
}

// Save behaviors to file.
bool Behavior::saveBehaviors(vector<Behavior *>& behaviors, char *filename, bool binary)
{
   int i, n;

   FilePointer *fp = FOPEN_WRITE(filename, binary);

   if (fp == NULL)
   {
      return(false);
   }
   n = (int)behaviors.size();
   FWRITE_INT(&n, fp);
   for (i = 0; i < n; i++)
   {
      behaviors[i]->save(fp);
   }
   FCLOSE(fp);
   return(true);
}

redpajama_set_name: RedPajamaGithub


For those of you who are already in halls and wish to stay, or even those of you who are currently in privately rented accommodation, but wish to move into halls next year, here is all the information you need to know.
Enjoy a hassle free year living in good, safe accommodation with all bills and services included and no risk of ongoing landlord disputes over maintenance or deposits.
Please be aware that spaces for returning students in our accommodation may be limited.
If you want to live with your friends next year, it's important that you all first apply individually then email the Accommodation Team with your request.
Read our useful Guide to Smart House Hunting for tips and guidance on how to go about securing suitable accommodation for next year.


text:
A szenegáli paradicsom-légyvadász (Terpsiphone rufiventer) a madarak osztályának verébalakúak (Passeriformes)  rendjébe és a császárlégykapó-félék (Monarchidae) családjába tartozó faj.

Rendszerezése
A fajt William John Swainson angol ornitológus írta le 1837-ben, a  Muscipeta nembe  Muscipeta rufiventer néven.

Alfajai
Terpsiphone rufiventer emini Reichenow, 1893
Terpsiphone rufiventer fagani (Bannerman, 1921)
Terpsiphone rufiventer ignea (Reichenow, 1901)
Terpsiphone rufiventer mayombe (Chapin, 1932)
Terpsiphone rufiventer neumanni Stresemann, 1924
Terpsiphone rufiventer nigriceps (Hartlaub, 1855)
Terpsiphone rufiventer rufiventer (Swainson, 1837)
Terpsiphone rufiventer schubotzi (Reichenow, 1911)
Terpsiphone rufiventer somereni Chapin, 1948
Terpsiphone rufiventer tricolor (Fraser, 1843)

Előfordulása
Angola, Benin, Bissau-Guinea, Burkina Faso, Egyenlítői-Guinea, Elefántcsontpart, Gabon, Gambia, Ghána, Guinea, Kamerun, Kenya, a Kongói Köztársaság, a Kongói Demokratikus Köztársaság, a Közép-afrikai Köztársaság, Libéria, Mali, Nigéria, Szenegál, Sierra Leone, Tanzánia, Togo, Uganda és Zambia területén honos.

Természetes élőhelyei a szubtrópusi és trópusi síkvidéki és hegyi esőerdők, mangroveerdők, száraz erdők, szavannák és cserjések, valamint ültetvények és vidéki kertek. Állandó, nem vonuló faj.

Megjelenése
Testhossza 21 centiméter.

Természetvédelmi helyzete
Az elterjedési területe rendkívül nagy, egyedszáma viszont csökken, de még nem éri el a kritikus szintet. A Természetvédelmi Világszövetség Vörös listáján nem fenyegetett fajként szerepel.

Jegyzetek

Források

További információk
Képek az interneten a fajról

Terpsiphone
Madárfajok
Angola madarai
Benin madarai
Bissau-Guinea madarai
Burkina Faso madarai
Egyenlítői-Guinea madarai
Elefántcsontpart madarai
Gabon madarai
Gambia madarai
Ghána madarai
Guinea madarai
Kamerun madarai
Kenya madarai
A Kongói Köztársaság madarai
A Kongói Demokratikus Köztársaság madarai
A Közép-afrikai Köztársaság madarai
Libéria madarai
Mali madarai
Nigéria madarai
Szenegál madarai
Sierra Leone madarai
Tanzánia madarai
Togo madarai
Uganda madarai
Zambia madarai

redpajama_set_name: RedPajamaWikipedia


text:
package workbench.db.report;

import workbench.util.NumberStringCache;

/**
 *
 * @author  Thomas Kellerer
 */
public class ColumnReference
{
	public static final String TAG_REFERENCE = "references";
	public static final String TAG_CONSTRAINT_NAME = "constraint-name";
	public static final String TAG_UPDATE_RULE = "update-rule";
	public static final String TAG_DELETE_RULE = "delete-rule";
	public static final String TAG_DEFER_RULE = "deferrable";

	private ForeignKeyDefinition fkDefinition;
	private String foreignColumn;
	private TagWriter tagWriter = new TagWriter();

	public ColumnReference(ForeignKeyDefinition fk)
	{
		this.fkDefinition = fk;
	}

	public String getFkName()
	{
		return fkDefinition.getFkName();
	}

	public void setCompareFKRule(boolean flag)
	{
		if (this.fkDefinition != null) fkDefinition.setCompareFKRules(flag);
	}

	public ReportTable getForeignTable()
	{
		return fkDefinition.getForeignTable();
	}

	public String getDeleteRule()
	{
		return fkDefinition.getDeleteRule();
	}

	public String getUpdateRule()
	{
		return fkDefinition.getUpdateRule();
	}

	public void setForeignColumn(String col)
	{
		this.foreignColumn = col;
	}

	public String getForeignColumn()
	{
		return foreignColumn;
	}

	@Override
	public String toString()
	{
		return this.getFkName();
	}

	public StringBuilder getXml(StringBuilder indent)
	{
		StringBuilder result = new StringBuilder(250);
		StringBuilder myindent = new StringBuilder(indent);
		myindent.append("  ");
		tagWriter.appendOpenTag(result, indent, TAG_REFERENCE);
		result.append('\n');

		result.append(getInnerXml(myindent));

		tagWriter.appendCloseTag(result, indent, TAG_REFERENCE);

		return result;
	}

	public StringBuilder getInnerXml(StringBuilder indent)
	{
		StringBuilder result = new StringBuilder(250);
		this.fkDefinition.getForeignTable().appendTableNameXml(result, indent);
		tagWriter.appendTag(result, indent, ReportColumn.TAG_COLUMN_NAME, this.foreignColumn);
		tagWriter.appendTag(result, indent, TAG_CONSTRAINT_NAME, this.getFkName());

		tagWriter.appendTag(result, indent, TAG_DELETE_RULE, this.fkDefinition.getDeleteRule(), "jdbcValue", NumberStringCache.getNumberString(this.fkDefinition.getDeleteRuleValue()));
		tagWriter.appendTag(result, indent, TAG_UPDATE_RULE, this.fkDefinition.getUpdateRule(), "jdbcValue", NumberStringCache.getNumberString(this.fkDefinition.getUpdateRuleValue()));
		tagWriter.appendTag(result, indent, TAG_DEFER_RULE, this.fkDefinition.getDeferRule(), "jdbcValue", NumberStringCache.getNumberString(this.fkDefinition.getDeferrableRuleValue()));
		return result;
	}

	@Override
	public int hashCode() {
		int hash = 3;
		hash = 83 * hash + (this.fkDefinition != null ? this.fkDefinition.hashCode() : 0);
		hash = 83 * hash + (this.foreignColumn != null ? this.foreignColumn.hashCode() : 0);
		return hash;
	}

	@Override
	public boolean equals(Object o)
	{
		if (o == null) return false;
		if (o instanceof ColumnReference) return equals((ColumnReference)o);
		return false;
	}

	public boolean isColumnEqual(ColumnReference ref)
	{
		return this.foreignColumn.equalsIgnoreCase(ref.foreignColumn);
	}

	public boolean isFkNameEqual(ColumnReference ref)
	{
		return this.fkDefinition.isNameEqual(ref.fkDefinition);
	}

	public boolean isFkDefinitionEqual(ColumnReference ref)
	{
		return this.fkDefinition.isDefinitionEqual(ref.fkDefinition);
	}

}


text:
Tags: trump | interviews | books | writers
Trump: Interviews Granted for Books About My Presidency Were 'Total Waste of Time'
Former President Donald Trump speaks during a rally on July 3, 2021, in Sarasota, Florida. (Eva Marie Uzcategui/Getty Images)
By Charlie McCarthy | Friday, 09 July 2021 11:13 AM EDT
Former President Donald Trump said Friday that granting interviews in recent months for forthcoming books about his administration was "a total waste of time," The Washington Post reported.
Trump released a statement that took aim at writers producing what he called "pure fiction," according to the Post.
"It seems to me that meeting with authors of the ridiculous number of books being written about my very successful Administration, or me, is a total waste of time," Trump said.
"These writers are often bad people who write whatever comes to their mind or fits their agenda. It has nothing to do with facts or reality."
Trump singled out Michael Bender, senior White House reporter for The Wall Street Journal.
In a Thursday WSJ essay on his forthcoming book, Bender recounted a 2018 incident in which Trump and then-Vice President Mike Pence allegedly sparred over the hiring of Trump advisor Corey Lewandowski by Pence's PAC.
Bender wrote that Trump told Pence the move to hire Lewandowski was "disloyal," and threw a crumpled newspaper article at the vice president.
Pence reportedly then tossed the article at Trump, and said hiring Lewandowski was done at the suggestion of Trump's son-in-law, Jared Kushner.
The Post said that Trump, in a separate statement released through his Save America political action committee Friday, called Bender a "third-rate reporter" and said it was "totally false" he and Pence had a fight over Lewandowski.
Bender took to Twitter to defend himself while sharing Trump's statement.
"I stand by my reporting. The fight happened in front of others and multiple sources confirmed. It is correct — and just one of many revealing details in the excerpt and still unreported in the book," Bender tweeted Friday morning.
Late last month, Axios reported Trump had granted at least 22 interviews for 17 different books since leaving office, with discussions mostly on the record for use when the books are published.
Trump has given authors many "nuggets" that "will definitely make news" during interviews at Mar-a-Lago in Palm Beach, Florida, according to Axios sources. Although the former president makes every interrogator feel like he or she is getting something new, the report said there's "quite a bit of overlap in the 'scoops.'"
Axios said New York Times Washington correspondent Maggie Haberman's book, due next year, is the book many Trump insiders are awaiting most eagerly.
Bender was among five authors given two interviews each, according to Axios. The others included Haberman, Michael Wolff, former Trump counselor Kellyanne Conway, and The Federalist's Mollie Hemingway, whose "Rigged" is due Sept. 21.
Trump Announces Class-Action Suits Against Tech Giants Twitter, Facebook, Google
Ruddy: A Dangerous Moment With Trump Indictments
Former President Donald Trump said Friday that granting interviews in recent months for forthcoming books about his administration was "a total waste of time." Trump released a statement that took aim...
trump, interviews, books, writers
Friday, 09 July 2021 11:13 AM


2.Social promoting is also a excellent way to increase site visitors and acquire far more customers. By joining social marketing and advertising web-sites will you be in a position to expand your target marketplace. Joining forums and writing articles that will market your web page and the products you sell will absolutely aid in your affiliate marketing campaign considering the fact that you?re catering to thousands of active readers.
three.Lastly, you can also incorporate net tools and applications that optimize the good quality and relevance of your web page. Applying Seo or search engine optimization will not only bring your site?s rankings up but it will generate visitors at a tremendous rate. Joining spend per click programs as a way of advertising your site will also assistance you in recruiting members and shoppers in just a couple of months.
1.Just before something else, you need to make a decision which niche or specialty you want to go into. This will assistance you focus on the merchandise you will be promoting to your buyers. This is also essential considering the fact that you need to have to have enough knowledge to be able to sell your goods properly. Marketers who present their items but have little knowledge about it generally don?t succeed right away.
Lue Jean Seo – The very same goes with affiliate marketing considering the fact that everyone will likely make blunders at 1st, but as lengthy as you fix them, it is no large deal.


text:
Economic Concepts
Resource Efficiency & Circular Economy
Energy, Technology & Transport
International Climate Policy
Key Terms & Agreements
Urban Policies
Environmental Internships
The Faces of Tomorrow
The Faces of Tomorrow shares inspiring stories about individuals' sustainable journeys from all over the world in order to raise awareness on environmental challenges and educate people on the climate crisis. We believe that these stories could motivate people to implement environmentally friendly habits and engage in their social responsibilities for a better society. The team consists of a group of like-minded people from a variety of different backgrounds that are united by the motivation to prompt positive change in our society.
Deepika is currently a Ph.D. student at the Centre of Earth System Research and Sustainability (CEN), Institute of Geography, University of Hamburg, Germany. Her research focus is on climate change adaptation through sustainable livelihoods of marginalized communities in the Himalayas.
Julia studied Sustainable Food Systems in Uppsala, Sweden and just started to work for a start up in Berlin, focusing on nutrition and sustainability.
Diana is currently completing a Master in Climate Change in Copenhagen.
Giorgia studied Politics in London and is interested in climate change policies, the geopolitics of energy and energy transitions.
Karan is working as a Web Developer at MOIA, a German ride-sharing company with its own electric fleet and a mission to offset carbon. He believes in exploring the linkages between his area of expertise and the societal role he can play towards protecting the environment.
The Faces of Tomorrow is a digital story-telling platform that was created during the European Institute of Technology Climate-KIC Journey, Europe's largest climate innovation summer school. This six-week programme runs every summer with the objective of uniting hundreds of motivated international students, researchers and entrepreneurs to develop innovative solutions to pressing environmental issues. One of the many projects that emerged from this cross-collaboration was the Faces of Tomorrow – an Instagram page created to raise environmental awareness on sustainable practices and to improve effective climate communication. It was developed to promote a positive and proactive approach to sustainability through storytelling.
By sharing initiatives and tips from inspiring individuals that take an active role in creating a sustainable future, The Faces of Tomorrow aims to connect and empower people to catalyse climate action. Whether it is a small positive impact or a big project, The Faces of Tomorrow values each step that is taken to create a more climate-resilient society. The platform gives people an opportunity to engage in continuous learning, share ideas, raise awareness on climate issues and support each other towards a sustainable journey.
Given the positive response of this platform, it has now expanded to include an official website, where individuals can share inspiring stories about their eco-friendly lifestyle changes. Furthermore, The Faces of Tomorrow's long-term vision is to collaborate and partner with NGOs, schools and student unions at various Universities to organise stewardship events such as clean-up drives and workshops. By engaging in community awareness and youth empowerment, The Faces of Tomorrow hopes to drive accountability at the individual level.
Categories Projects and Initiatives
Tell us what you think!	Cancel reply
Voiz: Gen-Zs Demanding a Shift into Corporate Sustainability
ClimaTalk Team
Voiz is a sustainability venture founded in 2020 by Yvonne Espinosa, Diego Espinosa, and Victoria
BAYLI: The Bay Area Youth Lobbying Initiative
BAYLI, the Bay Area Youth Lobbying Initiative, aims to galvanise students into getting involved in
Climate Leader for Future: How Taiwanese Youth Advocates for Climate Change in a Curricular-Oriented Way
The Taiwan Youth Climate Coalition was inspired by Greta Thunberg's school strike for climate, but
🇪🇺 ReFuelEU Aviation 🛩
🌿 Introducing Tom 🌿
Have you ever wondered about the interconnection between climate and biodiversity ? 🤔
📌Back in November, we hosted an event on postgraduate university courses related to sustainability
office[at]climatalk.org
Copyright © 2022 ClimaTalk