Xinomavro is an indigenous grape variety that grows in Northern Greece and is anything but common. Wines made from this variety lack primary fruit on the nose; instead one finds an intriguing combination of olives and tomatoes.
But on the palate, raspberry flavours typically shine through. The colour is often pale and relatively unstable, and can evolve quickly into a tawny colour in the glass. The rim often looks mature even in young wines.
In the vineyard, Xinomavro is difficult to grow, as it is sensitive to a number of diseases. In addition, it is one of the few grape varieties in Greece that is very susceptible to vintage variation.
Poorly made Xinomavro is an undrinkable, sour liquid. It is no mistake its name translates to "black acid." It takes more than average winemaking talent to soften the harsh tannin structure. But the best winemakers are able to craft stunningly rich and concentrated wines that are truly world-class, able to develop and mature over many decades.
It is a sublime pleasure to taste matured bottles of top Xinomavro. Its vegetal character increases over time, and the harsh tannic structure that Xinomavro often exhibits when young softens considerably, transforming the wine into a velvety pleasure. These wines gain a lot of elegance over time, losing all their roughness. Xinomavro pairs well with strongly flavoured meat like steak, duck, and venison, and also can be a surprise success with spicy food.
Xinomavro grapes are planted widely all over Northern Greece and are included in numerous TO (regional wine designation) regions. The lenient regulations for TO designation have led many winemakers to experiment with successful blending combinations of Xinomavro. This has led to some exciting new finds; for example a blend of Xinomavro, Syrah, and Cabernet Sauvignon currently looks quite promising.
In Greece, the designation OPAP indicates wines with appellation of superior quality. There are four Xinomavro OPAP zones in Northern Greece—three in Macedonia and one in Thessaly.
Macedonia is the largest geographical region in Greece and forms the crossroad between the Aegean and the Balkans. It borders Albania and the former Yugoslav Republic of Macedonia, with Bulgaria to the north. In contrast to the other wine regions in Greece, the climate is quite variable and often more Continental than Mediterranean.
The Florina prefecture is one of the coldest wine-producing regions in Greece. Only Xinomavro is allowed in the OPAP Amyndeo. The wines produced here are elegant in style with soft tannins, impressively expressing the cool climate. Vineyards are located mainly at altitudes between 1,800 and 2,500 feet. The Alpha Estate was established in the late 1990s and has since become one of Greece's top wineries.
Imathia, in central Macedonia, includes the well-known OPAP of Naoussa, which is also dedicated purely to Xinomavro. Some of the finest wines of the country are to be found here. They can be immensely concentrated with a complex structure and spicy, vegetal aromas. The tannins can be very firm, and the wines have enormous ageing potential. Many vineyards lie at altitudes between 650 and 1,200 feet, and Naoussa is blessed with complex terroir. Some of the best producers include Argatia, Boutari, Dalamara, Karyda, Kir Yianni, and Thimiopoulos.
Most of Kilkis is at sea level and the OPAP appellation of Goumenissa lies in the western portion. The law here requires that Xinomavro be blended with at least 20% Negoska, a deep coloured grape with soft tannins. Vineyards are located at low altitudes between 550 and 850 feet. The producer Boutari has been active since the 1970s, and Aidarini and Tatsis are small family producers that are also well worth seeking out.
Thessaly forms the heart of mainland Greece, but the OPAP appellation of Rapsani is located just south of Macedonia, on the lower foothills of Mount Olympus. Here, Xinomavro, Stavroto, and Krassato must be blended in equal amounts. The vineyards reach from 300 up to 2,300 feet. The large pioneering producer Tsantali started to focus on Rapsani in the early 1990s and is widely credited for its commercial success.
Xinomavro grapes are also used to produce excellent still and sparkling rosés, as well as very interesting blanc de noir wines, which are typically still, not sparkling. To me, it is the reds that set this variety apart. The currently released 2007 vintage has resulted in truly stunning wines. I have tasted the '07 vintage from all four regions and they are delightful. The best winemakers took the gift given by nature and crafted rich and concentrated wines that will give the consumer great pleasure over the next two decades.
Markus Stolz, a German, lives with his Greek wife and their four children in Athens, where the wines of Greece first captivated him. He holds the advanced certificate of the WSET, and authors Elloinos, a blog that shares his passion for Greek wines and Greek culture. He can be found on twitter @elloinos.
Beautiful piece, Markus. I can't believe that I have gone a lifetime without tasting Xinomavro. There is a marvelous Greek restaurant in Los Gatos, not far from where I live, and I will make sure to have a bottle there the next time I go.
Evan, thank you very much – Xinomavro wines are not your typical crowd pleasers. They do require attention and offer more than just a simple drinking experience. They can be extremely rewarding if well made, and are able to truly capture attention. They should be decanted for a couple of hours, it is fascinating how the wines tend to open up once exposed to air. I enjoy wines that offer distinctive character, and the Xinomavro variety is unique.
Randall, how exciting that you might soon no longer be a Xinomavro maiden. I hope that the Greek restaurant in Los Gatos stores wines from good producers. As in Burgundy, it can be a bit of a minefield to find the really stunning wines. I have the feeling that the US importers should add some growers for distribution.
I didn't taste much Xinomavro when in Greece as I was in the Peloponese and thus spent time sampling much of the local Agiorgitiko and some lovely Mavrodaphne. That said, I've tried one but look forward to trying more. Thanks for the post Markus!


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And the reason for it must be that the Hinayana version of Buddhism with which alone it is probable that James was at all fully acquainted, is generally regarded as atheistic and also without any such concept as the Absolute.
1. Is there any set of characteristics which is common to all mystical experiences, and distinguishes them from other kinds of experience, and thus constitutes their universal core?
2. If there is such a universal core, is the argument for objectivity which has been based upon it a valid argument?
I shall devote this chapter to the first problem, and the following chapter to the second, discussing also in that chapter any other arguments for objectivity which may present themselves, and endeavoring to reach a conclusion on that matter.
Thus we can hardly expect much light from past writers whose statements have plainly been more or less haphazard. We shall have to tackle the problem ab initio. There is only one way of doing this. We must quote a number of representative descriptions of their experiences which have been given by mystics, taking them from all historical times, places, and cultures, as widely separated as possible; and by an examination of these descriptions we must try to arrive inductively at their common characteristics, if there are any.
The diagram is perhaps oversymmetrical in that there are probably not two distinct sets of family resemblance groups one at each end. This feature of the diagram is meant merely to emphasize the centrality, or essentiality, of the nucleus. For it will be seen that, in the situation described, the central core of mystical experiences is of far more importance to our argument than the family resemblance groups.
Let us begin by excluding from the class of mystical states certain experiences which popular opinion may perhaps tend to regard as mystical, but which are not genuinely so.
The introvertive kind of mystical states are, according to all the accounts we have of them, entirely devoid of all imagery. Extrovertive experiences may indeed be called sensuous, since they consist in a transfiguration of actual sense perception, but even this is not imagery but is direct perception by the eyes. Extrovertive experience, there is some reason to think, is no more than a stepping stone to the higher introvertive state, and in any case is of less importance. These assertions will, of course, be fully explained and documented in the proper place. Introvertive experience is alleged by the experients of it to be void of content and formless. Eckhart and Ruysbroeck and many other mystics warn us that sensuous imagery must be forcibly extruded by a mind which seeks the goal of the mystic.
St. Teresa frequently saw visions. She was not an intellectual as Eckhart was, and not capable of much analytical or philosophical thinking. Yet she was aware that her visions, or at least some of them, were hallucinations.
As you practice meditation you may, see in vision forms resembling snow, crystal, wind, smoke, fire, lightning, fireflies. the sun, the moon. These are signs that you are on the way to the revelation of Brahman.
In the characteristic phraseology of Christian mysticism "rapture" is a semitechnical term which includes not only extreme joy, as in the popular meaning of the word, but also certain violent and abnormal bodily changes. According to St. Teresa "rapture" and "trance" are two different words for the same thing.
For six months I remained in that state from which ordinary men can never return; generally the body falls away after three weeks. . . . I was not conscious of day or night. Flies would enter my mouth and nostrils just as they do a dead body's but I did not feel them.
St. Teresa (17) describes herself in one passage as "beside myself, drunk with love." This excessive emotionalism of some saints and mystics is, according to this writer's taste, an unpalatable characteristic, tending to show lack of balance and of good judgment and critical ability.
That mystical experience brings blessedness, bliss, joy, and peace is the common statement of those who have it, and such words obviously express the emotional side of it. But these emotions may be - and in the highest instances are - calm, serene, and unexcited. Hence, they are a source of power, whereas hysterical emotionalism is a source of weakness.
Our task in this chapter is essentially psychological. We have to examine the psychological or phenomenological characteristics of the mystical consciousness. But most of the great mystics lived before the rise of science or of scientific habits of thought, and especially before even the beginnings of a science of psychology. They had therefore little or no sense of the importance of attempting to make their introspective descriptions as accurate. and precise as possible. In this respect their descriptions may often be vastly inferior to those of quite minor mystics of our own time. Accordingly, we shail sometimes find it a useful technique to quote the descriptions which contemporary persons have given of their mystical experiences.
A distinction should also be made between those mystical states which have come to men unsought, without any effort on their part, and often quite unexpectedly, and those which, on the other hand, have been preceded by deliberate exercises, disciplines, or techniques, which have sometimes involved long periods of sustained effort. The former may be called "spontaneous," the latter - for lack of a better label - "acquired."
Spontaneous experiences are usually of the extrovertive type, though not invariably. Those which are acquired are usually introvertive, because there are special techniques of introversion - which differ only slightly and superficially in different cultures. So far as I know there are no corresponding techniques of extroversion. The man to whom a brief spontaneous extrovertive experience comes may never have such an experience again. Or he may have a series of such experiences. But he can as a rule neither induce nor control them. By a single such experience of only a few moments' duration a man's life may be revolutionized. He may previously have found life meaningless and worthless, whereas now he feels that it has acquired meaning, value, and direction, or his attitude to life may sometimes be radically and permanently changed.
The acquired introvertive experiences, once achieved, can as a rule be thereafter induced almost at will at least over long periods of life, but there also tend to come periods of "dryness" and "darkness" when nothing which the subject can do will induce them. Although introvertive mystical states are usually intermittent and of relatively brief duration, there are rare cases in which the mystical consciousness is believed to become permanent, running concurrently with, and in some way fused and integrated with, the normal or common consciousness. In the Christian tradition this state is technically known as "deification:' It is also sometimes referred to as "spiritual marriage," or as the "unitive life." It was apparently reached by St. Teresa, Ruysbroeck, and some others. According to tradition the Buddha also reached a permanent enlightenment consciousness. This is the meaning of the Buddhist assertion that it is possible to attain nirvana in this life and in the body, and that the Buddha, and no doubt others, did so. For nirvana simply is the final condition of a permanent mystical consciousness. Such an achievement is rare, whether in the East or the West, but it is believed by mystics to be the supreme summit of the mystical life.
introvertive mystic, on the contrary, seeks by deliberately shutting off the senses, by obliterating from consciousness the entire multiplicity of sensations, images, and thoughts, to plunge into the depths of his own ego. There, in that darkness and silence, he alleges that he perceives the One - and is united with it - not as a Unity seen through a multiplicity (as in the extrovertive experience), but as the wholly naked One devoid of any plurality whatever. In the next few sections we shall begin examining the detailed evidence for these remarkable assertions.
Meanwhile, the fact that there exist two such very different types of consciousness, to both of which the one adjective "mystical" is nevertheless applied, should not be considered inconsistent with the alleged existence of a universal common core of all mysticism. For (1) the two types have important characteristics which are common to both. Indeed, this is evident even from the brief remarks which have already been made, since both, as we noted, culminate in the perception of, and union with, a Unity or One, though this end is reached through different means in the two cases. Nor is this the only thing they have in common, as we shall see. And (2) there is good evidence that both types are universal in the sense that both exist and have existed alike in all times, ages, and cultures. If this were not so - if, for example, one type occurred only in the East and the other only in the West - this might tend somewhat to undermine our confidence in a universal core, though not wholly so, since even then we could point to the important set of characteristics which are common to both types.
...whereas the literature of introvertive mysticism is vast and the number of recorded cases enormous, the literature of the less important and influential extrovertive type is comparatively scanty and the number of recorded cases not so numerous.
Any writer who is honest about mysticism, as well as familiar with it, will know that it is utterly irreconcilable with all the ordinary rules of human thinking, that it blatantly breaches the laws of logic at every turn. Many writers will attempt to explain this away, to soften the shocks, to round off the angles, to make the subject palatable to what they call common sense, and thus to reduce it all to the level of the common-place. But to do this is to falsify the whole matter, and nothing of the sort will be countenanced here.
Mystics in general do not distinguish between the introvertive One and the extrovertive One. It obviously never occurred to Eckhart, who plainly was subject to both kinds of experience, to raise any question of their identity or difference. There is no reason at all to suggest that the external One to which he refers in the passage on which we are now commenting was not thought of by him as God or the Godhead. And it is an essential and explicit part of the message of many mystics that the external and the internal unity are identical.
The experienced unity is called by Plotinus the One, and also the Good. In ancient Hindu mysticism, as expounded in the Upanishads, it is Brahman, the One without a second, or the Universal Self. By the modern Hindu mystic Ramakrishna it is sometimes conceived as Brahman, but more often as the goddess Kali. By contemporary western mystics such as Bucke and "N. M." - who will be quoted later - it is not usually given any theological interpretation.
If a religious interpretation is given, then since the formula of the extrovertive type of experience is "all things are One," this necessarily becomes "all things are God" and so gives rise to pantheism.
Nor need the fact that the incident of (Boehme) gazing at the polished disc makes us think of self-hypnotism in any way disturb us or make us doubt the value of Boehme's experience. We are concerned with what the experience in itself was, not what produced it. And the mystical state is not in the least like the hypnotic state, although they both might share similar causal backgrounds.
Follows the account of the (extrovertive) mystical experience of N. M. after ingesting mescalin.
N. M.'s suggestion that one who knows what really exists will be wholly satisfied with what exists, this of course lays itself open to the age-old argument of the theologians and moralists that pantheism can make no distinction between good and evil, or else that it has to deny that evil "really" exists at all, since it regards all that exists as good and divine. But it is doubtful whether atheism can make any better showing with the problem of evil than pantheism can.
My next example is from the famous nineteenth century Hindu mystic Sri Ramakrishna. He was at one time priest in charge of a temple of Kali, the Divnne Mother. His extraordinary doings caused much embarrassment to the temple authorities.
This gives us the paradox of the essential identity and oneness of all things, It implies the sense of objectivity. But it does not mention the ernotional element or the inner subjectivity of the oneness.
Finally I quote R. M. Bucke's description of his experience - which came to him only once and was never repeated. But it carried with it such an overwhelming conviction of its objective reality and such a high feeling of beatitude that the memory of it was sufficient to reorient his life and thought.
I had spent the evening in a great city, with two friends reading and discussing poetry and philosophy. . . . I had a long drive home in a hansom cab to my lodging. My mind . . . was calm and peaceful. . . . All at once, without warning of any kind, I found myself wrapped in a flame-coloured cloud. For an instant I thought of fire . . . somewhere . . . in that great city; in the next I knew that the fire was in rnyself. Directly afterward there came upon me a sense of exaltation, of immense joyousness accompanied or immediately followed by an intellectual illumination impossible to describe. Among other things I did not merely come to believe but I saw that the universe is not composed of dead matter, but is, on the contrary, a living Presence. I became conscious in myself of eternal life. . . , I saw that the cosmic order is such that without any peradventure all things work together for the good of each and all; that the foundation of the world . . . is . . . love. . . . The vision lasted a few seconds and was gone, but the memory of it and the sense of reality it left has remained during the quarter of a century which has since elapsed, I knew that what the vision showed was true. . . . That conviction . . . has never been lost.
1. The unifying vision, expressod abstractly by the formula "All is One." The One is, in extrovertive mysticism, perceived through the physical senses, in or through the multiplicity of objects.
2. The more concrete apprehension of the One as being an inner subjectivity in all things, described variously as life, or consciousness, or a living Presence. The discovery that nothing is "really" dead.
3. Sense of objectivity or reality.
4. Feeling of blessedness, joy, happiness, satisfaction, etc.
5. Feeling that what is apprehended is holy, or sacred, or divine. This is the quality which gives rise to the interpretation of the experience as being an experience of "God." It is the specifically religious element in the experience. It is closely intertwined with, but not identical with, the previously listed characteristic of blessedness and joy.
Another characteristic may be mentioned with reservations, namely, 7. Alleged by mystics to be ineffable, incapable of being described in words, etc.
This has not been specifically brought out in our analysis of our sample cases. But it is universally affirmed by mystics. Bucke speaks of his illurnination as "impossible to describe." Such phrases as "inexpressible," "unutterable," "beyond all expression" bespatter the writings of mystics all over the world. Nevertheless, as is evident, they do describe their experiences in words. What is rneant by this alleged ineffability is not clear at present. There is some difficu!ty about verbalization, but what it is we do not yet know. The problem will be investigated in our chapter "Mysticism and Language." I do not therefore simply list "ineffability" as a common characteristic, as has been done by William ]ames and others. I list only "alleged by mystics to be ineffable."
British poet John Masefield. At a certain period, he explains, he was in despair about his creative work. His inspiration seemed to have dried up. His spirit was barren, and he could produce nothing valuable. One day, on a country walk, he relates: I said to myself: "Now I will make a poem about a blackguard who becomes converted." Instantly the poem appeared to me in its complete form, with every detail distinct!
Entirely unexpectedly (for I had never dreamed of such a thing) my eyes were opened and for the first time in my life I caught a glimpse of the ecstatic beauty of reality . . . its unspeakable joy, beauty, and importance. . . I saw no new thing but I saw all the usual things in a miraculous new light - in what I believe is their true light. . . . I saw . . . how wildly beautiful and joyous, beyond any words of mine to describe, is the whole of life. Every human being moving across that porch, every sparrow that flew, every branch tossing in the wind was caught in and was part of the whole mad ecstasy of loveliness, of joy, of importance, of intoxication of life. . . . I saw the actual loveliness which was always there. . . . My heart melted out of me in a rapture of love and delight . . . Once out of all the grey days of my life I have looked into the heart of reality; I have witnessed the truth.
5uppose that, after having got rid of all sensations, one should go on to exclude from consciousness all sensuous images, and then all abstract thoughts, reasoning processes, volitions, and other particular mental contents; what would there then be left of consciousness? There would be no mental content whatever but rather a complete emptiness, vacuum, void. One would suppose a priori that consciousness would then entirely lapse and one would fall asleep or become unconscious. But the introvertive mystics - thousands of them all over the world - unanimously assert that they have attained to this complete vacuum of particular mental contents, but that what then happens is quite different from a lapse into unconsciousness. On the contrary, what emerges is a state of pure consciousness - "pure" in the sense that it is not the consciousness of any empirical content. It has no content except itself.
One may also say that the mystic gets rid of the empirical ego whereupon the pure ego, normally hidden, emerges into the light. The empirical ego is the stream of consciousness. The pure ego is the unity which holds the manifold of the stream together. This undifferentiated unity is the essence of the introvertive mystical experience.
...what the mystic is affirming is the ego in the sense of what Kant called "the transcendental unity of apperception."
How is it possible to reach this extraordinary psychological condition which the mystic thus describes? Methods and techniques for attaining it had apparently been discovered and worked out in great detail in India before the age of the Upanishads. They constitute the various practices and kinds of Yoga.
In the nature of the case, the introvertive type of mystical consciousness is usually acquired, often only after long years of effort, and does not come spontaneously as does the extrovertive kind of experience. Nevertheless, spontaneous and unsought introvertive experiences do occasionally occur, one of them being that of J. A. Symonds to be quoted below.
I will now begin the presentation of examples of this kind of experience selected from the literatures of as wide a spread of cultures, ages, and lands as possible with a view to discovering their common characteristics.
The Fourth, say the wise . . . is not the knowledge of the senses, nor is it relative knowledge, nor yet inferential knowledge. Beyond the senses, beyond the understanding, beyond all expression, is the Fourth. It is pure unitary consciousness wherein awareness of the world and of multiplicity is completely obliterated. It is ineffable peace. It is the Supreme Good. It is One without a second. It is the Self.
But the word "self" as thus used in the Upanishads - and the passage quoted is typical and not exceptional - is systematically double meaninged. It is in the first instance the individual self. It is I who have reached my pure I-ness. But it is also the Universal or Cosmic Self, which is the absolute or ultimate reality of the world.
...according to the advaita (i.e., nondualistic) Vedantic interpretation of the experience, the individual self and the Universal Self are not two existences but are identical. I am the Universal I. This identity of my pure ego with the pure ego of the Universe, which is discovered in the mystical consciousness, is the Upanishadic equivalent of the Christian mystic's belief that he has in the mystical experience achieved "union with God." The Christian interpretation of the introvertive experience as union with God and the Hindu interpretation of it as identity with the Universal Self are not identical interpretations. They are, however, very closely equivalent or correspondent to each other.


Millions of people suffer from clinical depression. Most people suffering from chronic depression feel so utterly unlovable that they cannot bear the pain of even trying to experience love in a relationship with either God or man. They feel like a failure and that anyone who disagrees with that assessment just doesn't know them very well. Even if you are not suffering from chronic depression, you may experience feelings like this from time to time—most people do.


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Posted on January 17, 2019 May 24, 2019 by bandsaboutmovies
You may — or may not — have noticed that for all the Argento films I've reviewed, I've never spoken about 1977's Suspiria. This supernatural horror — not giallo — movie is hard for me to write about because it's above reproach. It is, as I've mentioned about other films, an absolute movie, one whose kaleidoscopic and sonic assault — courtesy of Goblin — blast you from the moment the film begins. I can't really say anything new or add anything that hasn't been said and I doubt anyone wants to read me gushing about the colors or murders in the film ad nauseam. If you haven't seen it, do so. Please watch it instead of this movie.
That's the hardest part of this article. I am predisposed to hate this movie. And I've tried to be objective and open-minded, because in the past, I've hated movies before I even had the chance to watch them. I didn't want this to be the case. I wanted to not be taken in by the hype or other reviews and watch this on its own merits. But I'll be honest: it really has none. If it were a movie by any other name, no one would care about it.
Life is short and there isn't enough time to tell people how much you love them or to enjoy all the magical art and fun there is in the world, so wasting two hours and thirty-two minutes on this meandering slop has me a little peeved. And that's when I remember the indulgent reviews and the top movies of the year list that this topped. Have the standards for what makes a great movie really slipped so much in the last decade or two? Of course, they have. That's a rhetorical question.
Now, I could raise issues like the fact that at no time did I know or care about the characters and their motivations, but in truth, the original has the same problems. It's kind of patently ridiculous to complain about narrative structure when you're discussing a film inspired by Argento.
Maybe I never danced. Maybe I don't speak enough German. Or French. Maybe I don't appreciate winter colors. These are the questions that, well, pirouetted through my head as I endured this movie. It had that dreaded moment where I paused the film, sure that this had to be the conclusion of the proceedings, only to discover I still had fifty-one minutes of pain left, minutes that would feel like the hand on the stove versus the time spent with a beautiful woman.
Let me see if I can summarize this: Susie Bannion (Dakota Johnson, who has darkened my screen way too many times recently and yet I give her chance after chance, perhaps because her dad was the voice of Chuckles in GI Joe: The Movie and her mom was both Cherry 2000 and Holly Body) is a Mennonite from Ohio who gets into the Markos Dance Academy in West Berlin. The school is still recovering from the loss of another student, Patricia (Chloë Grace Moretz) who disappeared after she told her therapist Josef Klemperer that all of her teachers are witches.
Just a moment here to let you know that Tilda Swinton as Madame Blanc, Mother Helena Markos and Dr. Josef Klemperer (which she is credited for as Lutz Ebersdorf, with Eber meaning boar/swine and dorf meaning town, hence the last name is Swinton). You won't be snowed by this stunt casting. In fact, you'll notice it and keep wondering about it and it will make you escape the flimsy plot and wonder when you can put another movie in your blu ray player. It's amazing to see Swinton in what manages to be an Eddie Murphy role, ala Nutty Professor II: The Klumps, where you keep saying, "Look, there she is. She's in a man costume. Now she's herself. Now she's an old woman! Wow!" Except you don't really say wow. There's no moment that I uttered those three letters and I had plenty of running time to get them out of my mouth.
The truth is that the Three Mothers — Mater Tenebrarum, Mater Lachrymarum, and Mother Suspiriorum — are running things. Susie will be their instrument of taking out others, like Olga, who is basically turned inside out by dance. Supposedly this scene upset people so badly that they left. I have no idea why. I mean, it's certainly gross, but nothing that blew my mind as was promised.
Also: why is there so much pee in this movie?
The witches all have an argument about who is in charge and decide that Mother Markos, an ancient crone who has controlled the coven for as long as anyone can remember, will remain in control and get a new body. All of the witches taunt a cop who comes to investigate and also have knives that look like rib bones.
All sorts of exploration — by another student named Sara — leads to her leg being broken and her switching eyes with Susie, then they all dance this performance called Volk. Sara dances robotically, controlled by the slowly giving in to evil person who we've been led to believe is our heroine. The dancing nearly kills everyone, because like fashion, dance is danger. As Klemperer escapes the performance, he meets up with his wife (original star Jessica Harper) who he thought long dead. In truth, she leads him back to the school.
I have no idea how to put together the end of all this, but damn, I'm gonna try. Susie renounces her mother, who dies somewhere in Ohio, just as that old woman — who has been on her deathbed for the entire movie — mentions that her daughter is the stain that she let loose on the world. That's because everyone else is a false mother and Susie really is Mother Suspiriorum. Nearly everyone dies by being danced to death. There's also so much red light in this scene that it becomes difficult to watch. This aspires to high art, one assumes. I could also be totally off and there's some intricate meaning that I haven't grasp, but I also compared this movie to an Eddie Murphy fart movie a few paragraphs ago.
Somehow, Blanc and Klemperer survive. Then, Susie comes to his bedside and explains how his wife died in a concentration camp before erasing his memories. Actually, I had no idea that that was what happened and Wikipedia was my friend, so there you go.
After the credits, Susie breaks the wall of reality and erases the audience's memories, which is an awesome idea, because then they can forget the sheer boring snail race that they just crawled through. Sadly, I shut the movie off before this happened so I will have to always live with the Bataan Death March-like pain of this inept piece of offal.
Other than that, Mr. Lincoln, did you enjoy the play?
Before Luca Guadagnino directed this, David Gordon Green was attached, in his bid to ruin every auteur horror film that I have ever loved. He had to settle for last year's Halloween, another movie I hope I never have to see ever again. Then again, seeing as how my wife just bought the DVD, all hope is gone.
I also have no idea what the Red Army Faction and Lufthansa Flight 181 subplot had to do with any of this. Maybe I'm on the side of Richard Brody from the New Yorker, who said that this movie "…has nothing to say about women's history, feminist politics, civil violence, the Holocaust, the Cold War, or German culture. Instead, Guadagnino thrusts some thusly labeled trinkets at viewers and suggests that they try to assemble them. The result is sordid, flimsy Holocaust kitsch, fanatical chic, with all the actual political substance of a designer Che T-shirt."
Suspiria desperately wants to be about something, anything, to appear to be a movie that matters. It is, to use that hoary old chestnut, full of sound and fury, signifying nothing. As much as I like Radiohead, that sound here is blah. As much as I like drone, it doesn't work here, as the soundtrack is bleats and blips against a grey canvas that does not inspire.
It might be about women. It might be about 1977. It might be about witches. But ultimately, it is a film about nothing. It has convinced some of the filmgoing public that it has deep and meaningful things to say. I've always seen the original as a haunted house on film — a bewildering odyssey into colors, noise and terror. It ends just like a real-life scarehouse — Jessica Harper's Suzy is running away from the burning school, a smile on her face, breathlessly alive despite all she has witnessed. It's the exhilarating thrill of someone working as hard as they can to scare you and the release that comes from that. None of those feelings were conjured here. The only one I received was relief that I could finally turn this off as the credits ran.
Plus, there's also the issue of the film being sued for copyright infringement by the estate of artist Ana Mendieta, with a total of ten images being mentioned as direct lifts of the artist's work. A settlement has been reached, but I guess true art still steals?
Guadagnino has mentioned making prequels and sequels to this film. There are no films I look forward to watching less, unless someone forces me to watch this again.
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Suspiria (1977) – B&S About Movies	 May 24, 20199:04 am	 Reply
[…] with staccato blasts of violence, neon and Goblin's never topped soundtrack. It took the remake of the film to get me to write down my feelings on this […]

redpajama_set_name: RedPajamaCommonCrawl


I'm looking at storing images in a MySQL database and I had a few questions for others that have done this.
what are the upload_max_filesize , max_execution_time and post_max_size parameters for Dreamhost's PHP configuration.
I'm sorry that this is not a direct reply.
Our site has many images that are pulled from mySQL, but we simply put the link in mySQL. The graphic itself is loaded onto our site normally. This is very quick, and keeps the database clean and quick.
I'd have to agree with Jeff. It's actually much more efficient to store the images in a special directory somewhere, and reference them by ID, etc.
It gets slightly more troublesome when you have images that you don't necessarily want users to be able to "browse" under your DocumentRoot. I ran into that problem myself, where I want to restrict access to the images, but don't want to store them in the database either. I'm not sure how to resolve this issue without writing some kind of simple client-server app to supply the images upon valid requests. Any suggestions?
First of all, you can turn off directory indexing for the images directory (or just put a blank index.html file in there).
and then store the encrypted names in your database.
You can't of course stop people from downloading any image you show them on a web page (they have to download it to see it!), but this should stop people from getting any images you haven't explicitly displayed to them!
You could also use mod_rewrite to restrict access to those images to requests referred from your site.
This is a bit tricky though.


text:
Plasma triglycerides as predictors of platelet responsiveness to aspirin in patients after first ischemic stroke
Vadim Karepov, Galina Tolpina, Wiktor Kuliczkowski, Victor Serebruany
Background: Although aspirin (ASA) remains the most popular and accepted agent for secondary stroke prevention, its efficacy does not exceed 25%. Platelet function monitoring in ASA users suggests that some individuals exhibit a reduced or even absent antiplatelet response after ASA. This phenomenon, also known as 'resistance', is prevalent in stroke survivors. We sought to evaluate the blood lipid profile in poststroke ASA users dependent on their antiplatelet response to ASA. Methods: Ninety-six consecutive ASA users after first-ever ischemic stroke confirmed by imaging were prospectively enrolled. The platelet function analyzer (PFA-100, Dade Behring, USA) was utilized to assess the response after ASA. The lipid profile (total cholesterol, high-density lipoprotein, low-density lipoprotein and triglycerides) was measured using the Cardiochek instrument (Polymer Technology, USA) from the autologuos blood samples. Results: The poststroke duration was 3-26 months, and all patients were treated with ASA for at least 3 months. The allowed daily ASA doses were from 75 up to 325 mg, with a mean of 158 mg. The mean age of the patients was 71 years, almost 60% were women, and over 85% of the patients were treated with statins. Thirty-seven patients were identified as low ASA responders, while 59 patients exhibited an adequate response. There were no differences between ASA responders and nonresponders with regard to demographics, clinical characteristics, risk factors and concomitant medications. The lipid profile biomarkers were similar between groups with the exception of triglycerides, which were significantly increased in the patients with ASA resistance, compared with ASA responders. Conclusion: The fact that hypertriglyceridemia affects platelet response to ASA has potential practical implications in light of growing evidence that ASA may exert antiplatelet properties beyond the cyclooxygenase pathway. The mechanism of such an association is unclear but may be related to the diminished platelet membrane fluidity and inability of ASA to downregulate such 'strong' protected platelets.
Dive into the research topics of 'Plasma triglycerides as predictors of platelet responsiveness to aspirin in patients after first ischemic stroke'. Together they form a unique fingerprint.
Aspirin Medicine & Life Sciences 100%
Triglycerides Medicine & Life Sciences 87%
Blood Platelets Medicine & Life Sciences 84%
Membrane Fluidity Medicine & Life Sciences 23%
low density lipoprotein triglyceride Medicine & Life Sciences 21%
Hypertriglyceridemia Medicine & Life Sciences 20%
Karepov, V., Tolpina, G., Kuliczkowski, W., & Serebruany, V. (2008). Plasma triglycerides as predictors of platelet responsiveness to aspirin in patients after first ischemic stroke. Cerebrovascular Diseases, 26(3), 272-276. https://doi.org/10.1159/000147455
Plasma triglycerides as predictors of platelet responsiveness to aspirin in patients after first ischemic stroke. / Karepov, Vadim; Tolpina, Galina; Kuliczkowski, Wiktor et al.
In: Cerebrovascular Diseases, Vol. 26, No. 3, 09.2008, p. 272-276.
Karepov, V, Tolpina, G, Kuliczkowski, W & Serebruany, V 2008, 'Plasma triglycerides as predictors of platelet responsiveness to aspirin in patients after first ischemic stroke', Cerebrovascular Diseases, vol. 26, no. 3, pp. 272-276. https://doi.org/10.1159/000147455
Karepov V, Tolpina G, Kuliczkowski W, Serebruany V. Plasma triglycerides as predictors of platelet responsiveness to aspirin in patients after first ischemic stroke. Cerebrovascular Diseases. 2008 Sep;26(3):272-276. doi: 10.1159/000147455
Karepov, Vadim ; Tolpina, Galina ; Kuliczkowski, Wiktor et al. / Plasma triglycerides as predictors of platelet responsiveness to aspirin in patients after first ischemic stroke. In: Cerebrovascular Diseases. 2008 ; Vol. 26, No. 3. pp. 272-276.
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title = "Plasma triglycerides as predictors of platelet responsiveness to aspirin in patients after first ischemic stroke",
abstract = "Background: Although aspirin (ASA) remains the most popular and accepted agent for secondary stroke prevention, its efficacy does not exceed 25%. Platelet function monitoring in ASA users suggests that some individuals exhibit a reduced or even absent antiplatelet response after ASA. This phenomenon, also known as 'resistance', is prevalent in stroke survivors. We sought to evaluate the blood lipid profile in poststroke ASA users dependent on their antiplatelet response to ASA. Methods: Ninety-six consecutive ASA users after first-ever ischemic stroke confirmed by imaging were prospectively enrolled. The platelet function analyzer (PFA-100, Dade Behring, USA) was utilized to assess the response after ASA. The lipid profile (total cholesterol, high-density lipoprotein, low-density lipoprotein and triglycerides) was measured using the Cardiochek instrument (Polymer Technology, USA) from the autologuos blood samples. Results: The poststroke duration was 3-26 months, and all patients were treated with ASA for at least 3 months. The allowed daily ASA doses were from 75 up to 325 mg, with a mean of 158 mg. The mean age of the patients was 71 years, almost 60% were women, and over 85% of the patients were treated with statins. Thirty-seven patients were identified as low ASA responders, while 59 patients exhibited an adequate response. There were no differences between ASA responders and nonresponders with regard to demographics, clinical characteristics, risk factors and concomitant medications. The lipid profile biomarkers were similar between groups with the exception of triglycerides, which were significantly increased in the patients with ASA resistance, compared with ASA responders. Conclusion: The fact that hypertriglyceridemia affects platelet response to ASA has potential practical implications in light of growing evidence that ASA may exert antiplatelet properties beyond the cyclooxygenase pathway. The mechanism of such an association is unclear but may be related to the diminished platelet membrane fluidity and inability of ASA to downregulate such 'strong' protected platelets.",
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AU - Karepov, Vadim
AU - Tolpina, Galina
AU - Kuliczkowski, Wiktor
AU - Serebruany, Victor
N2 - Background: Although aspirin (ASA) remains the most popular and accepted agent for secondary stroke prevention, its efficacy does not exceed 25%. Platelet function monitoring in ASA users suggests that some individuals exhibit a reduced or even absent antiplatelet response after ASA. This phenomenon, also known as 'resistance', is prevalent in stroke survivors. We sought to evaluate the blood lipid profile in poststroke ASA users dependent on their antiplatelet response to ASA. Methods: Ninety-six consecutive ASA users after first-ever ischemic stroke confirmed by imaging were prospectively enrolled. The platelet function analyzer (PFA-100, Dade Behring, USA) was utilized to assess the response after ASA. The lipid profile (total cholesterol, high-density lipoprotein, low-density lipoprotein and triglycerides) was measured using the Cardiochek instrument (Polymer Technology, USA) from the autologuos blood samples. Results: The poststroke duration was 3-26 months, and all patients were treated with ASA for at least 3 months. The allowed daily ASA doses were from 75 up to 325 mg, with a mean of 158 mg. The mean age of the patients was 71 years, almost 60% were women, and over 85% of the patients were treated with statins. Thirty-seven patients were identified as low ASA responders, while 59 patients exhibited an adequate response. There were no differences between ASA responders and nonresponders with regard to demographics, clinical characteristics, risk factors and concomitant medications. The lipid profile biomarkers were similar between groups with the exception of triglycerides, which were significantly increased in the patients with ASA resistance, compared with ASA responders. Conclusion: The fact that hypertriglyceridemia affects platelet response to ASA has potential practical implications in light of growing evidence that ASA may exert antiplatelet properties beyond the cyclooxygenase pathway. The mechanism of such an association is unclear but may be related to the diminished platelet membrane fluidity and inability of ASA to downregulate such 'strong' protected platelets.
AB - Background: Although aspirin (ASA) remains the most popular and accepted agent for secondary stroke prevention, its efficacy does not exceed 25%. Platelet function monitoring in ASA users suggests that some individuals exhibit a reduced or even absent antiplatelet response after ASA. This phenomenon, also known as 'resistance', is prevalent in stroke survivors. We sought to evaluate the blood lipid profile in poststroke ASA users dependent on their antiplatelet response to ASA. Methods: Ninety-six consecutive ASA users after first-ever ischemic stroke confirmed by imaging were prospectively enrolled. The platelet function analyzer (PFA-100, Dade Behring, USA) was utilized to assess the response after ASA. The lipid profile (total cholesterol, high-density lipoprotein, low-density lipoprotein and triglycerides) was measured using the Cardiochek instrument (Polymer Technology, USA) from the autologuos blood samples. Results: The poststroke duration was 3-26 months, and all patients were treated with ASA for at least 3 months. The allowed daily ASA doses were from 75 up to 325 mg, with a mean of 158 mg. The mean age of the patients was 71 years, almost 60% were women, and over 85% of the patients were treated with statins. Thirty-seven patients were identified as low ASA responders, while 59 patients exhibited an adequate response. There were no differences between ASA responders and nonresponders with regard to demographics, clinical characteristics, risk factors and concomitant medications. The lipid profile biomarkers were similar between groups with the exception of triglycerides, which were significantly increased in the patients with ASA resistance, compared with ASA responders. Conclusion: The fact that hypertriglyceridemia affects platelet response to ASA has potential practical implications in light of growing evidence that ASA may exert antiplatelet properties beyond the cyclooxygenase pathway. The mechanism of such an association is unclear but may be related to the diminished platelet membrane fluidity and inability of ASA to downregulate such 'strong' protected platelets.
KW - Aspirin
KW - Platelets
U2 - 10.1159/000147455
DO - 10.1159/000147455
JO - Cerebrovascular Diseases
JF - Cerebrovascular Diseases


ORICA-GreenEDGE will chase stage wins over six days of high altitude racing at the Larry H. Miller Tour of Utah. Billed as 'America's Toughest Stage Race', the six day American tour covers 943 kilometres and a lung-busting 13,000 metres of climbing. The peloton will take in some of the state's most beautiful terrain as it races through national parks and urban corridors and tackles the epic peaks of the Wasatch Range.
Matthews notched a stage win last year in Salt Lake City. He spent the majority of stage three in a break and after being swept up by his chasers, he won the field sprint from a reduced bunch. Wilson hopes he can repeat the feat.
Sulzberger and Howson provide less obvious options for stage wins. Each has shown strong form in races over the last two months and could look to win out of a breakaway or a reduced bunch.
Without race radios, Cooke's role as road captain becomes crucial to the team's strategy. He recognises the team's ability to make an impact on the race and knows they must ride as a cohesive unit to fulfill their potential.
Wilson raced Tour of Utah with Team Type 1 five years ago. Now back as a Sport Director, he's discussed the challenges that lie ahead with his young squad.
"Beyond stage wins, the main objective for the week is to get in good training at some super high altitude," Wilson continued. "The entire team has spent time at altitude before this race - all at least two weeks; several of them even longer. I'm hoping the guys will adapt well and get a lot out of the week because of this."
Tour of Utah is promoting three live race coverage options.


A breath of fresh air and a Bondi beach vibe have swept DWA Media's new Sydney office.
The use of our white Keywork workstations paired with natural tones tops and pops of aqua throughout the offices have transformed this North Sydney office into a trendy coastal hangout.
The modern and functional open offices feature our Space chairs, Globe mobile pedestals and Trak Screens and Planters while the boardroom and meeting room house our Dart and Halo tables.
Neutral colours were also chosen in the breakout areas with the use of grey Tang, Cali and Zorro chairs and stools accentuated by the wave-like blue Lani lounge chair in the reception area.
Brilliantly designed by RBG, these stunning offices are the place to be.


text:
HOOFARTIKELS
STYL & BON VIVANT
KOS & WYN
REIS & KUIER
BOEKE & KULTUUR
Ancient DNA is revealing the origins of livestock herding in Africa
Livestock, like these goats in the Rift Valley of Tanzania, are critical to household economies in East Africa.
Katherine Grillo, CC BY-ND
Mary Prendergast, Saint Louis University – Madrid and Elizabeth Sawchuk, Stony Brook University (The State University of New York)
Visitors to East Africa are often amazed by massive herds of cattle with a gorgeous array of horn, hump and coat patterns. Pastoralism – a way of life centered around herding – is a central part of many Africans' identity. It's also a key economic strategy that is now threatened by climate change, rising demands for meat, urban sprawl and land conflicts.
Pastoralism's roots could hold clues to help solve these modern challenges. Studies suggest that traditional ways of managing livestock – moving around and exchanging with other herders – enabled herders to cope with environmental instability and economic change over the past several thousand years. Research is also helping scientists understand how millennia of herding – and livestock dung – have shaped East Africa's savannas and wildlife diversity.
So how did pastoralism get started in Africa? Currently most archaeologists think wild ancestors of today's domestic cattle, sheep and goats were first domesticated in the "Fertile Crescent" of the Middle East. Archaeological research shows herding began to appear in and spread from what is now Egypt around 8,000 years ago. By 5,000 years ago, herders were burying their dead in elaborate monumental cemeteries near a lakeshore in Kenya. Two millennia later, pastoralist settlements were present across a wide part of East Africa and by at least 2,000 years ago, livestock appear in South Africa.
Large herds of cattle graze near Lake Manyara in Tanzania, where they've been a key part of the economy for 3,000 years.
Mary Prendergast, CC BY-ND
Much remains unanswered: Did animals spread mostly through exchange, just like cash circulates widely while people mostly stay put? Were people moving long distances with their herds, traversing the continent generation by generation? Were there many separate migrations or few, and what happened when immigrant herders met indigenous foragers? We decided to ask these questions using ancient DNA from archaeological skeletons from across East Africa.
Piecing together the genetic history of herders
Archaeologists study ancient people's trash – broken clay pots, abandoned jewelry, leftover meals, even feces – but we also study the people themselves. Bioarchaeologists examine human bones and teeth as indicators of health, lifestyle and identity.
Now it's also possible to sequence ancient DNA to look at genetic ancestry. Until recently, though, Africa has been on the sidelines of the "ancient DNA revolution" for a variety of reasons. Advances in DNA sequencing have created new opportunities to study African population history.
In our new research, our team sequenced the genomes of 41 people buried at archaeological sites in Kenya and Tanzania, more than doubling the number of ancient individuals with genome-wide data from sub-Saharan Africa. We obtained radiocarbon dates from the bones of 35 of these people – important because direct dates on human remains are virtually nonexistent in East Africa. Working as a team meant forging partnerships among curators, archaeologists and geneticists, despite our different work cultures and specialized vocabularies.
The people we studied were buried with a wide variety of archaeological evidence linking them to foraging, pastoralism and, in one case, farming. These associations are not airtight – people may have shifted between foraging and herding – but we rely on cultural traditions, artifact types and food remains to try to understand how people were getting their meals.
Red dots are archaeological sites in the authors' study. Gray dots mark selected Rift Valley sites. Prettejohn's Gully geological survey, marked by a black star, produced the oldest ancient DNA in Kenya.
Elizabeth Sawchuk, CC BY-ND
After we grouped individuals based on the lifestyles we inferred from associated archaeological evidence, we compared their ancient genomes to those of hundreds of living people, and a few dozen ancient people from across Africa and the adjacent Middle East. We were looking for patterns of genetic relatedness.
Some of our ancient samples did not resemble other known groups. Despite major efforts to document the vast genetic variation in Africa, there's a long way to go. There are still gaps in modern data, and no ancient data at all for much of the continent. Although we can identify groups that share genetic similarities with the ancient herders, this picture no doubt will become clearer as more data become available.
Herding expanded in stages
So far we can tell that herding spread via a complex, multi-step process. The first step involved a "ghost population" – one for which we don't have direct genetic evidence yet. These people drew about half of their ancestry from groups who lived in either the Middle East or presumably northeastern Africa (a region for which we have no relevant aDNA) or both, and about half from Sudanese groups. As this group spread southward – likely with livestock – they interacted and genetically integrated with foragers already living in East Africa. This period of interaction lasted from perhaps around 4,500-3,500 years ago.
After this occurred, it appears that ancient herders genetically kept to themselves. Methods that let us estimate the average date of admixture – that is, gene flow between previously isolated groups – indicate integration largely stopped by around 3,500 years ago. This suggests there were social barriers that kept herders and foragers from having children together, even if they interacted in plenty of other ways. Alternatively, there may have been far fewer foragers than herders, so that gene flow among these communities didn't have a big demographic impact.
By around 1,200 years ago, we document new arrivals of people related to recent Sudanese and – for the first time – West African groups, associated with early iron-working and farming. After this point, a social mosaic made up of farmers, herders and foragers became typical of East Africa, and remains so today.
One interesting question is how early pastoralists used their herds. For instance, were they drinking milk? Although many East Africans today carry a genetic mutation that helps them digest milk into adulthood, this may be a recent development. We were able to test eight individuals for the genetic variant responsible for lactase persistence in many East African pastoralists today. Just one man, who lived in Tanzania 2,000 years ago, carried this variant. Maybe dairying was rare, but it's also possible people found creative culinary solutions – for example, fermented milk or yogurt – to avoid indigestion.
Cultural and biological diversity are not the same
Archaeologists have a saying that "pots are not people." Particular artifact styles are not assumed to reflect concrete identities – just as we wouldn't assume today that the choice of kilts versus lederhosen is determined by DNA.
Pottery is the Tupperware of the past – durable and ubiquitous on archaeological sites. But there isn't always a link between styles and ancestral identities. We compared burials associated with two distinctive artifact traditions – Savanna Pastoral Neolithic (A) and Elmenteitan (B) – and found no genetic differences.
Steven Goldstein at the National Museum of Kenya, CC BY-NC-ND
In Kenya and Tanzania, archaeologists had previously identified two early herder cultural traditions distinguished by different pottery styles, stone tool sources, settlement patterns and burial practices. The people who created these cultures lived at roughly the same time and in the same area. Some scholars hypothesized that they spoke different languages and had different "ethnic" identities.
Our recent study found no evidence for genetic differentiation among people associated with these different cultures; in fact, we were struck by how closely related they were. Now archaeologists can ask a different question: Why did distinct cultures emerge among such closely related neighbors?
Ancient DNA is shedding new light on the history of key areas for early herding, like the East African Rift Valley.
(Re)discovering lost places and people
Some of our most exciting findings came from unexpected places. Museum shelves are full of potentially game-changing collections that have yet to be studied or published. In a back corner of one storeroom, we found a tray containing two fragmentary human skeletons uncovered during a Rift Valley geological expedition at Prettejohn's Gully in the 1960s. There was little contextual information, but with encouragement from curators we sampled the remains to see if we could at least determine their age.
We were shocked to learn that these 4,000-year-old burials provided the oldest DNA from Kenya, and that the man and woman buried at that site may have been some of the earliest herders in East Africa. Thanks to them, we can show that the spread of herding in Kenya involved several separate movements of ancestrally distinct groups. We have much to learn from older collections, and archaeologists don't always need to dig to make new discoveries.
Archives are a key part of ancient DNA research, which sometimes leads to rediscovery of long-forgotten archaeological collections.
Elizabeth Sawchuk at the National Museum of Kenya, CC BY-NC-ND
Ancient DNA research doesn't just answer questions about our shared past. It also raises new ones that must be answered by other fields. Our results don't tell us what migration and admixture mean in social terms. What prompted people to move with livestock? What happened when people with radically different lifestyles met? What became of the foragers who were living across East Africa throughout the past, and whose descendants are few and far between today?
Ultimately, we hope that by studying pastoralism in the past – and demonstrating the resilience of this way of life – we can contribute in some way to understanding the challenges facing herders today.
Mary Prendergast, Professor of Anthropology, Saint Louis University – Madrid and Elizabeth Sawchuk, Postdoctoral Fellow and Research Assistant Professor of Anthropology, Stony Brook University (The State University of New York)
By DEKAT|2019-06-03T11:55:00+02:00June 3rd, 2019|Hoofartikels|
Deel dié storie
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ek sal spieëls voor die ruite hang – francis grobler
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text:
Die Rückkehr des verlorenen Sohnes () ist eine Erzählung von André Gide, die 1907 erschien.

Der verlorene Sohn, in der Fremde an seiner Schwäche gescheitert, erblickt – als reuiger Sünder heimgekehrt – unverhofft doch noch einen Weg in die Freiheit, auf dem es weitergehen könnte.

Inhalt
Der verlorene Sohn, zerlumpt, halb verhungert, kehrt zaudernd heim, wird vom Vater köstlich bewirtet und mit einem kostbaren Ring beschenkt.

Der Verweis des Vaters. Gegangen war der Sohn einstmals, weil er sich in dem Vaterhaus eingeschlossen fühlte. Der Vater, der das Haus doch für die Söhne erbaut hatte, kann seinen Sohn nicht verstehen.

Der Verweis des älteren Bruders. Der ältere Bruder macht dem Zurückgekehrten ernsthaftere Vorhaltungen als der zur Milde geneigte Vater. Was würde werden, wenn er, der ältere Bruder, auch das Haus verließe? Geplündert werden würde es! Der Ausreißer entgegnet, er habe seinerzeit andere Güter im Sinn gehabt als Grundbesitz.

Die Mutter, die jeden Tag auf die Rückkehr des verlorenen Sohnes gehofft und dafür gebetet hatte, möchte – wie der Vater – wissen, was der Sohn draußen gesucht hat. Die Antwort lautet:  Die Mutter sorgt sich um ihren jüngeren Sohn. Der könnte in die Fußstapfen des Zurückgekehrten treten. So bittet die Mutter den zurückgekehrten Sohn um Hilfe.

Das Zwiegespräch mit dem jüngeren Bruder. Der Junge empfängt in seiner Kammer den Heimgekehrten trotzig, weil der Vater den Flüchtling bei seiner Rückkehr auch noch mit Ruhm bedeckt, ihm einen Ring geschenkt, hat. Der Rückkehrer, eingedenk der Bitte der besorgten Mutter, stellt seine Flucht als Sünde hin. Von dem Jungen nach dem Warum seiner Rückkehr befragt, muss er zugeben, draußen wäre er nicht frei geworden. In seiner Schwäche habe er in der Fremde dann Anschluss gesucht, jedoch nicht gefunden.

Da gesteht ihm der Junge, dass er am kommenden Morgen gehen wolle. Der Rückkehrer bestärkt den jüngeren Bruder in seiner Absicht und gibt ihm mit auf den Weg:

Selbstzeugnis
Tagebuch vom 16. März 1907:

Rezeption
Klaus Mann charakterisiert die Geschichte als  Renée Lang geht auf den fünfteiligen Bau der Erzählung ein. In jedem Teil  kommt ein Familienmitglied zu Wort.  scheine  Der verlorene Sohn könne  Auch Claude Martin geht auf die Schwäche des zurückgekehrten und die Stärke des jüngeren, im Aufbruch begriffenen Sohnes ein. Raimund Theis bemerkt in seinem Nachwort in der Quelle, das kleine Werk sei eine formal geschlossene, vollendete Dichtung. Die Schrift sei wohl dank Gides Einfühlungsvermögen in Jugendliche  geworden. Insbesondere die letzten beiden Teile (Mutter, jüngerer Bruder) seien in dieser Hinsicht künstlerisch gelungen.

Deutsche Ausgaben
Quelle
Raimund Theis (Hrsg.), Peter Schnyder (Hrsg.): André Gide: Die Rückkehr des verlorenen Sohnes. Aus dem Französischen übertragen von Rainer Maria Rilke. S. 483–506. Grundlage der Übersetzung war eine Ausgabe aus dem Jahr 1912. Mit einem Nachwort von Raimund Theis: "Zu Die Rückkehr des verlorenen Sohnes". S. 575–580. Gesammelte Werke in zwölf Bänden. Band VII/1, Deutsche Verlags-Anstalt Stuttgart 1991. 587 Seiten, ISBN 3-421-06467-9
Deutschsprachige Erstausgabe
André Gide: Die Rückkehr des verlorenen Sohnes. Übertragen von Rainer Maria Rilke. Insel Verlag Leipzig 1914. Insel-Bücherei Nr. 143. 37 Seiten. Original Pappband
Weitere Übersetzungen
André Gide: Die Heimkehr des verlorenen Sohnes. Neue Übertragung von Ferdinand Hardekopf. Deutsche Verlags-Anstalt, Stuttgart 1951. 49 Seiten. Fester Pappband
Sekundärliteratur
Renée Lang: André Gide und der deutsche Geist (frz.: André Gide et la Pensée Allemande). Übersetzung: Friedrich Hagen. Deutsche Verlags-Anstalt Stuttgart 1953. 266 Seiten
Claude Martin: André Gide. Aus dem Französischen übertragen von Ingeborg Esterer. Rowohlt 1963 (Aufl. Juli 1987). 176 Seiten, ISBN 3-499-50089-2
Hans Hinterhäuser (Hrsg.), Peter Schnyder (Hrsg.), Raimund Theis (Hrsg.): André Gide: Tagebuch 1903 - 1922. Aus dem Französischen übertragen von Maria Schäfer-Rümelin. Gesammelte Werke in zwölf Bänden. Band II/2. Deutsche Verlags-Anstalt Stuttgart 1990. 813 Seiten, ISBN 3-421-06462-8

Siehe auch
 Die Bibel, Neues Testament, Lukas, Kapitel 15, Vers 11 bis 32 : Das Gleichnis vom verlorenen Sohn.

Einzelnachweise

Werk von André Gide
Literarisches Werk
Literatur (20. Jahrhundert)
Literatur (Französisch)
Literatur (Frankreich)
Erzählung
Verlorener Sohn

redpajama_set_name: RedPajamaWikipedia


Buy tickets for Alcorn State Braves at USM Golden Eagles at MM Roberts Stadium in Hattiesburg, MS on August 31, 2019 TBA local time. There are currently 8 USM Golden Eagles Football games available for sale.
The University of Southern Mississippi Golden Eagles have one of the most exciting football programs in the country. The Golden Eagles compete in Conference USA against many of the rising programs in college football. Southern Miss has been playing football since 1912, and has amassed over 545 wins. The school in Hattiesburg has also played in over 20 bowl games and won 8 conference titles.
From 2002-2011, the Golden Eagles appeared in 10 straight bowl games and enjoyed one of the most successful eras in school history. This success has made the game day atmosphere at M. M. Robert's Stadium electric. The Pride of Mississippi Marching Band is one of the best in the South and uses creative ways to fire up the Golden Eagles faithful. Fans attending games should be sure to know all of the words to "Southern Mississippi to the Top" as it is sung proudly and often. Score with TicketCity - the place to go for Southern Miss Golden Eagles football tickets.
What time do gates open prior to a Southern Miss game?
Southern Miss home games are played at MM Roberts Stadium. Info on what time the gates open prior to the game is listed here on our site.
Does my child need a ticket to attend a Southern Miss game?
Most games require all fans to have a ticket, but there are some exceptions for young children. To learn what age a child is required to have their own ticket to attend a Southern Miss game is shared here on our site.
What is the bag policy for a Southern Miss games?
Many venues only allow clear, or tiny, purses to be brought in to games. The USM Golden Eagles Football policy on what bags they allow fans to bring into MM Roberts Stadium is listed here on our site.
TicketCity provides access to tickets for all Southern Miss postseason games, including conference championship game tickets, bowl game tickets and CFP tickets. To buy USM Golden Eagles Football tickets, select the game you need from the list on our USM Golden Eagles Football page.
The seller of the tickets sets the price for seats listed for sale on TicketCity. If you are looking for discounts or cheap Southern Miss football tickets – we suggest you join our email list to receive our specials and promotions.
What events are available in addition to USM Golden Eagles Football tickets?


Euphoria returns to the 49th State Brewery for Summer Solstice!
Flamingosis (the name comes from a freestyle Frisbee move that his father invented) is an electronic music producer, beatboxer and entertainer. Gathering influences from other beat makers, such as Flying Lotus, J Dilla and Madlib, Aaron is able to take these sources of inspiration in order to come up with his own unique style.
The Deadphish Orchestra is a quartet of Colorado musicians who, above all, are close friends who have played music together for many years. They had played Grateful Dead songs together, and they had played Phish songs together. But they got to wondering what would happen if they tried to merge the music of these two bands. Boom DeadPhish was born!
Willgood is from Amarillo Texas and resides in Austin,Texas where he works & deejay's. He started collecting & playing vinyl in middle school where he'd special order LPs from the local hastings. His roots are in hip hop & house but always play's to the crowd. Most of the time you can catch him performing with Jay Fresh!
Longtime DJ and producer, and co-founder of Spectrum Music & Arts Festival. Purveyor of psychedelic sounds and hypnotic visual stimuli. With versatility and audial prose, he curates visceral andgenre-bending sets that tell stories, inspiring the listener to engage and reflect. To feel and move. He manages a playful exchange of energy back-and-forth, sharing in the delivery and reception of an experience that is woven by both himself and his audience.
Haunted Surfer (aka Samuel Sease) is a Producer and DJ based out of Anchorage, AK. He has been forging his own icy sound, taking a new approach to deep house and bass house. Although he is relatively new to the scene, he has a natural ear for creating beautiful haunting melodies. Haunted Surfer has developed a unique style, forging colorful compositions with creatively manipulated samples. He creates tracks to purvey thought and feeling, striving to evoke vicarious emotion in the crowd, regardless of the venue.
Zay is a singer/songwriter from Stillwater, OK. He's spent the past 10 summer's working in Denali National Park & draw's inspirations from the surroundings. He also is an extremely talented artist with multiple publishings & coloring books!


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Lot 609: Kokura Arsenal Type 99 Light Machine Gun
Kokura Arsenal Type 99 Light Machine Gun, Class III/NFA C&R Fully Transferable Machine Gun
Manufacturer: Nagoya
Model: Type 99
Type: Machine gun
Gauge: 7.7 mm Japanese
Stock: hardwood
Item Views: 1125
Class: Class III
Manufactured in July of 1941 (Showa 16.7). The Type 99 Machine Gun was designed to replace the earlier Type 96, chambered in the smaller 6.5mm with the new improved/heavier 7.7mm cartridge, while also making other improvements. Blade front and knob adjustable peep rear sights, with a fixed carry handle on the ribbed barrel, bipod and bayonet lug fitted to the gas system, and the Showa date on the right side of the receiver below the serial number. The grip is ribbed hardwood, with a smooth buttstock and integral folding steel monopod. Included with the gun is one magazine and a brown leather sling.
Very fine, with 80% of the original blue finish, showing areas of brown patina, edge wear and mild handling marks. The wood is good, with a number of scuffs, dents and chips. Mechanically fine. NOTE: This weapon is a National Firearms Act (NFA), fully transferable Class 3, which is registered with the Bureau of Alcohol, Tobacco, Firearms and Explosives, (BATFE) that is classified as a "Curios or Relic" as defined in 27 CFR, 478.11. These weapons are still subject to the provisions of 18 U.S.C. Chapter 44 and 27 CFR part 478.
Lot #2528: Four Japanese Type 99 Bolt Action Rifles with Bayonets
Lot #541: Five Japanese Type 99 Bolt Action Rifles
Lot #540: Six Military Bolt Action Rifles
Lot #480: Seven Military Bolt Action Longarms
Lot #2535: German MG3 Machine Gun Tripod with Scope
Lot #4400: Five Japanese Military Type 99 Bolt Action Rifles with Bayonets


The United Nations Office for the Coordination of Humanitarian Affairs [OCHA] in the Occupied Palestinian Territories, published a report for the period of January 15 -28, 2019, finding an increase in attacks by Israeli settlers against Palestinian civilians.
During the two-week period covered by the report, 3 Palestinians were shot and killed by Israeli forces, in 3 separate incidents in the West Bank, one of whom was a 16 year old boy. Another Palestinian man, whose body is being withheld by Israeli forces, was shot by Israeli forces, after allegedly attempting to stab an Israeli soldier.
Armed Israeli settlers shot a Palestinian man in the back, killing him, in addition to injuring 9 more, when the illegal colonists stormed a village near Ramallah, central West Bank. An additional 6 more Palestinians were injured when Israeli forces arrived on the scene.
Four more settler attacks were documented this past week alone, 2 incidents of vandalizing olive trees, and 2 incidents of settlers throwing stones at Palestinians, injuring three people, including a boy.
115 Palestinians (including 10 children) were injured by Israeli forces, during approximately 150 "search and arrest operations" carried out by Israeli forces.
Israeli forces attacked the inmates in the Israeli Ofer Prison in Ramallah, resulting in the injury of 150 Palestinian prisoners, and 6 members of the Israeli forces.
In the reporting period, in the Gaza Strip, Israeli forces killed one Palestinian civilian and wounded 703 during the 'Great march of Return' demonstrations.
Israeli forces also carried out the demolition of 20 buildings belonging to Palestinians, 19 of which were due to the lack of permit, while the 20th was the home of Palestinian prisoner, accused of stabbing an Israeli settler.
During the reporting period, the Rafah Crossing between Egypt and Gaza, Egyptian authorities allowed 1485 people to enter Gaza, however it remained closed for exit out of the besieged Gaza Strip.


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Time to Reflect - Farewell 2020
What a year it has been. Within all the ups and downs it is time to take a little breather and to reflect, to see how we can further our vision to normalize diversity and to create vulnerable cultures.
Words can't even describe how grateful and at the same time overwhelmed we feel. We want to thank all of our partners for having the faith in us and for investing in social sustainability. After all, we should not fight against each other as we are fighting for the survival of the planet as a whole. The fight is much bigger than you, I, or we - but we believe that together we can build a sustainable future. Moving from rapid growth to steady development. We also want to bow to all the people who have supported us on this journey - personal and business-wise. Without you all, we would not be where we are now. As they say "it takes a village to raise a child" but it also takes a village to survive through life. So thank you.
Over the break, we will work on clarifying our vision and plan what concrete steps we can take to help the world become more equal. A world in which we do not only tolerate our differences but embrace and celebrate them. Above all, when we talk about diversity and inclusion we should not talk about our and their differences, but about our differences as humans and as part of the biodiversity.
But any further do, we want to wish you all the most joyful and peaceful holiday season. We hope you take some time for yourself, surround yourself with your loved ones (in the limits of the corona). Stay safe peeps! Sending much love and good energy your way.
Impact Podcast - Diversity, Inclusion & Equity
Power, Accountability & Liberation
In marketing and in the world, there must be space and opportunities for all kinds of women
© 2022 ATAÁ AGENCY
info@ataa-agency.com


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Denver's Capitol Hill Neighborhood Residents Upset Homeless Camps Remain After Sanctioned Camps Opened
By Michael Abeyta December 31, 2020 at 11:11 pm
Filed Under:Denver News
DENVER (CBS4)– In Denver's Capitol Hill neighborhood, neighbors say that when the Safe Outdoor Space moved in, they hoped the city would crack down on some of the unsanctioned camping. Instead, they feel like so far that hasn't happened.
People who live there miss the way their neighborhood was just a few years ago.
"It used to be a great place to go to the restaurants and kind of walk the town and the neighborhood," says one neighbor who wished to remain anonymous.
He says that isn't what it looks like today, "It's very disappointing. We're seeing an uptick in homelessness and trash on the streets."
A new sanctioned camping site opened just weeks ago near 16th and Pearl across the street from one that was unsanctioned. It was supposed to clean up the area but so far neighbors are disappointed with the results. "I'm not really seeing the effectiveness of this," says the neighbor.
RELATED: Capitol Hill Residents Question Safety Of Sanctioned Homeless Camp Near Site With Tents, Garbage
There still are unsanctioned camp sites popping up around the district and the ones that were there have taken a while to clean up.
"The community's expectation I think, is that there wouldn't be any unsanctioned camping anywhere in District 10 as a result of us hosting this site and that it wouldn't take weeks and weeks to clean up camps that aren't sanctioned," says the neighbor.
The City of Denver did clean up the site at 16th and Pearl. Department of Transportation and Infrastructure crews spent several hours at the location this week cleaning up trash and offering people the ability to store personal belongings. Outreach workers have also been working to connect people to shelter and services. Still, neighbors feel frustrated and like their voices aren't being heard.
"These organizations and these interest groups have just been really driving it," says a neighbor.
They say they think the city should just keep cleaning up camps so that they can have their neighborhood back.
"I think we simply just have to enforce that there will be no unsanctioned camping in the district."
Neighbors say they are willing to work with the city going forward to try to find a solution, but they want to be able to share their opinions and not just rely on neighborhood organizations and interest groups to speak on their behalf.
Michael Abeyta
Michael Abeyta is a 4th generation Coloradan and a Multimedia Journalist for CBS4. His stories can be seen on CBS4 News at 5 & 6.More from Michael Abeyta


text:
<?php

namespace FOS\RestBundle\Serializer;

use FOS\RestBundle\Util\ExceptionWrapper;
use JMS\Serializer\Context;
use JMS\Serializer\GraphNavigator;
use JMS\Serializer\Handler\SubscribingHandlerInterface;
use JMS\Serializer\JsonSerializationVisitor;
use JMS\Serializer\XmlSerializationVisitor;

class ExceptionWrapperSerializeHandler implements SubscribingHandlerInterface
{
    /**
     * @return array
     */
    public static function getSubscribingMethods()
    {
        return array(
            array(
                'direction' => GraphNavigator::DIRECTION_SERIALIZATION,
                'format' => 'json',
                'type' => 'FOS\\RestBundle\\Util\\ExceptionWrapper',
                'method' => 'serializeToJson',
            ),
            array(
                'direction' => GraphNavigator::DIRECTION_SERIALIZATION,
                'format' => 'xml',
                'type' => 'FOS\\RestBundle\\Util\\ExceptionWrapper',
                'method' => 'serializeToXml',
            ),
        );
    }

    /**
     * @param JsonSerializationVisitor $visitor
     * @param ExceptionWrapper         $wrapper
     * @param array                    $type
     * @param Context                  $context
     *
     * @return array
     */
    public function serializeToJson(
        JsonSerializationVisitor $visitor,
        ExceptionWrapper $wrapper,
        array $type,
        Context $context
    ) {
        $data = $this->convertToArray($wrapper);

        return $visitor->visitArray($data, $type, $context);
    }

    /**
     * @param XmlSerializationVisitor $visitor
     * @param ExceptionWrapper        $wrapper
     * @param array                   $type
     * @param Context                 $context
     */
    public function serializeToXml(
        XmlSerializationVisitor $visitor,
        ExceptionWrapper $wrapper,
        array $type,
        Context $context
    ) {
        $data = $this->convertToArray($wrapper);

        if (null === $visitor->document) {
            $visitor->document = $visitor->createDocument(null, null, true);
        }

        foreach ($data as $key => $value) {
            $entryNode = $visitor->document->createElement($key);
            $visitor->getCurrentNode()->appendChild($entryNode);
            $visitor->setCurrentNode($entryNode);

            $node = $context->getNavigator()->accept($value, null, $context);
            if (null !== $node) {
                $visitor->getCurrentNode()->appendChild($node);
            }

            $visitor->revertCurrentNode();
        }
    }

    /**
     * @param ExceptionWrapper $exceptionWrapper
     *
     * @return array
     */
    protected function convertToArray(ExceptionWrapper $exceptionWrapper)
    {
        return array(
            'code' => $exceptionWrapper->getCode(),
            'message' => $exceptionWrapper->getMessage(),
            'errors' => $exceptionWrapper->getErrors(),
        );
    }
}

redpajama_set_name: RedPajamaGithub


text:
L E T T E R from Jac – Always Going For Truth And Honesty
I really enjoyed Jill Soloway's book She Wants It, and so highly recommend it. In particular, her honesty was so refreshing. Where she had fallen down, where she had been misaligned, where her ego had hindered her. Also her joys and delights in the creative process, family life, being a working woman. She artfully and succinctly is very honest without being self-indulgent. She seems comfortable with being uncomfortable. And that unto itself is inspiring. The path of honesty and truth is sometimes uncomfortable, and is about being honest and truthful within that discomfort, about that discomfort too.
I studied with one of my teachers Sri M over the weekend, just been in London. Sri M said that people who said they had absolutely no ego, were definitely speaking from their ego! He said in essence, that he was always conscious of his ego, and keeping it in check, and he was being so genuine and was also a little uncomfortable in this admission. There was a little ripple through the audience of laughter as you could feel everyone had the same fear, that our egos would overtake us. Sri M being so honest about his own dealings with his ego made him so relatable, and the questions that came from the audience, therefore, were really genuine. He wasn't faking it so no one else felt the need either. Because this is the thing about honesty – it inspires more honesty. In the same way, being untruthful makes others feel doubt, and also then dishonesty.
If we want to be true leaders, we must start with the truth delivered with clarity and discernment. It is the way to authenticity and integrity. So we can in every moment ask, can I be truthful and honest here, in a way that doesn't hurt others? As Sri M said in response to one of the questions asked by a woman about her need to be honest with others; if at the moment you're being honest, even when well-intentioned will cause hurt, then it is better to be silent. Being truly honest means also being really honest with ourselves.


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Mississippi VIN CheckAnne Reyes2018-12-27T15:46:18+00:00
Vehicle inspections in Mississippi are only required if the vehicle has tinted windows or for vehicles used to transport public school children. Vehicle owners must visit a vehicle safety inspection facility to complete the safety test prior to registering a vehicle. Lookup over 840 thousand cars registered in the state of Mississippi:
VinCheck.info gathers information on thefts, accidents, sales, titles, specifications, and more from official US government sources across the country into a database to provide free vehicle history to the public. Search based on the 17-digit VIN or the license plate number.
Mississippi Title Request
Run a vehicle title check through Records Inquiry at the official Mississippi Department of Revenue Motor Vehicle e-Services website.
Enter a VIN or a title number to retrieve title information. This is a fee-based service that requires a $95 annual fee for subscribers and a $6 per-record fee for non-subscribers.
Mississippi Resources for Car Drivers/Owners
Mississippi is a state located in the southern region of the United States. It is the 32nd most populous state, with a population of approximately 2,988,726 people. The Capital of Mississippi is Jackson, and the state is divided among 82 counties spanning 48,430 square miles. Mississippi was the 20th state to join union in December 10, 1817. The largest cities in Mississippi are Jackson, Gulfport, Southaven, Hattiesburg, Biloxi, Meridian, Tupelo, Olive Branch, Horn Lake, and Pearl.
Statistics on Accidents, Theft and Disasters:
Mississippi Highway Safety Office's recent Annual Report stated there were a total of 543 fatal crashes in 2014 alone.
Total fatalities decreased from 613 in 2013 to 607 in 2014.
Accidents which resulted in injuries totaled to 25,357.
There were a total of 279 alcohol impaired driving fatalities.
Speeding-related fatalities decreased from 113 in FY13 to 96 in FY15.
There were a total of 279 unrestrained seatbelt fatalities. (45%).
The motor vehicle theft rate for Mississippi in 2016 was 144.7 thefts for every 100,000 inhabitants. On average, there were 11.8 motor vehicles stolen per day.
The likelihood of natural disasters in Mississippi is quite high as the climate and location is susceptible to weather related disasters such as hurricanes, tornadoes, and flooding.
1. Mississippi Department of Motor Vehicles
2. Emissions and Safety Inspection Locations
3. Vehicle Safety Ratings
4. Vehicle Recalls by VIN
5. Automotive Market Values
6. Automotive Reviews
Why should I run a Mississippi VIN Check?
Check for accidents. Every year, approximately 6.0 million automobile accidents are reported by the National Highway Traffic Safety Administration.
Check for title brands. Flood, hail-damage, and salvage titles are examples of critical title brands.
Check for thefts. Lookup a VIN to check for an active theft or previously recovered theft record.
Run a Mississippi VIN Check to uncover the full-story of your next vehicle.


A few weeks ago we reviewed the Communist Party's unique approach to PR damage control; today we observe the ways in which the Party ensures positive coverage in foreign media outlets.
In short: they pay for it.
An investigation by ProPublica, a research organization dedicated to facilitating "Journalism in the Public Interest", found that Ketchum planted these complimentary pieces in order to improve Western perceptions of two-time Russian President Vladamir Putin's government and the nation's business culture. Ketchum, one of the world's largest PR firms and PRWeek's 2012 agency of the year, has represented the Kremlin since 2006.
Ketchum's filings with the US Justice Department reveal that, while the company's employees did not write the stories themselves, they did reach out to the authors and arrange for the placement of their op-eds on prominent websites in order to encourage "foreign investments" in Russian companies.
These actions don't violate the outlets' policies regarding guest content, and a Ketchum spokeswoman told ProPublica that all company representatives "clearly state that we represent the Russian Federation" when corresponding with members of the media. The origin of these stories, however, would be news to the vast majority of those who read them–note that nothing on this page or this page hints at the fact that Ketchum commissioned or promoted the articles or that they were written with the interests of the Russian government in mind. An email pitching the second piece to the editors of the Huffington Post did not reveal the fact that the government is a Ketchum client.
Of course, the firm isn't only interested in blog posts; Modern Russia, for example, is "an online forum that examines the economic and social modernization of Russia", and supports the firm's central message: Russia is no longer the Cold War land that American pop culture taught us to fear, and Western entrepreneurs should not let the politics of the past prevent them from investing in Russian businesses.
What do we think? Is Ketchum toeing an ethical line by soliciting articles on behalf of the Russian government and not revealing the nature of the relationship within the pieces themselves? Should the media outlets in question be expected to disclose this information, or is Ketchum simply performing brand journalism on its client's behalf?