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Home / Court / Drug runners jailed
Drug runners jailed
An Englishman and Bermudan who were in possession of a "considerable " quantity of marijuana in Barbados' territorial waters almost two years ago have been sentenced to spend time behind bars at HMP Dodds.
However, the Englishman 53-year-old Paul Andrew Bell, will serve more time at the St Philip penal institution than his accomplice 47-year-old Shawn Antwoine Simmons, as he played a "principal role" in the transporting of the illegal substance, which weighed 77 kilogrammes and had an open market value of $338,800.
Bell was intercepted on a dinghy about 2.5 nautical miles off Mullins Beach, St Peter while Simmons, a Bermuda national who resided in England since 2013, was caught on the yacht Wanderers Dream not far way around 1 a.m. on July 2, 2017.
Following a search of the dinghy personnel from the Drug Squad, the Police Marine Unit and the Barbados Coast Guard found three black bags containing cannabis. The two vessels were towed to land and it was there that Bell under questioning by police revealed that he was the owner of the yacht and dinghy.
He told lawmen that he left Bermuda at the end of May 2017 headed for St Marteen for boat repairs. While there two men approached him and asked whether he would like to make some money by transporting cocaine to Barbados. He refused that offer but consented to transport 200 pounds of weed to Barbados for US$10,000.
Bell said he was then given coordinates for a GPS navigational system and set his course for Bridgetown with one stop. He explained that when he got a couple miles off Grenada he and Simmons were met with some men on a number of boats who handed over the bags of marijuana which they stored near the bow and the stern.
When the duo arrived near Barbados they transferred the bags to the dinghy and Bell began his journey to shore. However, on seeing police he said he threw a cellular phone that he was carrying into the sea as it contained the contact information for the persons who were to receive the drugs.
The two were each charged with possession, possession with intent to traffic and importation of cannabis. They both pleaded guilty to the offences in October 2018, Crown Counsel Neville Watson said when he previously outlined the facts of the case.
Bell told probation officials he committed the crime for financial gain while Simmons who met Paul in 2014 and became fast friends due to their love of sailing said he was an "unwilling participant" and his involvement was as a result of "a betrayal of trust".
In handing down the sentence in the No. 5 Supreme Court today Madam Justice Jacqueline Cornelius pointed to the aggravating factors of the case saying the quantity of drugs involved was a "considerable amount" and the evidence showed a measure of sophistication and pre-planning in getting it from one country to the next. She also chastised Bell for "protecting the drug dealers" by throwing the cellular phone overboard.
There were also mitigating factors but the judge made it clear that the crime warranted a custodial sentence.
In Bell's case Justice Cornelius had settled on a starting point of 12 years in prison but in taking the mitigating and aggravating factors into consideration she made a downward adjustment by three years. A one-third discount was also applied for his guilty plea and his time spent on remand – 586 days – were also taken into account leaving Bell with four years, four months and three weeks left to serve in prison.
Simmons, meanwhile, who the judge described as "a subordinate actor" had a starting sentence of nine years in prison. Cornelius then also reduced that period by three years based on his mitigating and aggravating factors as well as a one-third discount for his guilty plea. Taking into consideration the 586 days already spent on remand Simmons now has only two years, four months and three weeks left to serve on his sentence.
The sentences were imposed on the possession charge.
Bell who was represented by attorney-at-law Steve Gollop and Simmons who had Dr Lenda Blackman as his legal counsel were convicted reprimanded and discharged on the importation and trafficking charges.
← 'Dust up'
Former coke addict ready to start afresh →


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Het kanaat Sibir (Russisch: Сибирское ханство; Sibirskoje chanstvo) ontstond rond 1425 door het uiteenvallen van het machtsgebied van de Gouden Horde, en heerste over het westen van Siberië. Het rijk was enigszins welvarend geworden door de handel met onder meer Rusland en Yuan-China, maar leed ook onder interne strubbelingen tussen de regerende Siberische Tataren, die islamitisch waren, en de overige volkeren in het rijk (Chanten, Mansen en anderen), die natuurgodsdiensten aanhingen.

Nadat in 1552 het naburige kanaat Kazan door de Russen was veroverd, vormde ook dit volk een bedreiging voor Sibir, en in 1555 werd khan Yediger schatplichtig aan Moskou. In 1563 werd hij mede daarom vermoord door Küçüm, die hem opvolgde, en in 1571 zegde khan Küçüm de schatplicht op. In de volgende jaren werd hij nog brutaler in zijn verzet tegen de Russen.

In 1581 trok de kozak Jermak vanuit Rusland het kanaat binnen, en het volgende jaar werd de hoofdstad Isker ingenomen tijdens de Slag bij de Tsjoevasjkaap. Küçüm-getrouwen trachtten het gebied nog terug te winnen, maar enkele jaren later was het gebied stevig in Russische handen.

Zie ook
 Russische verovering van Siberië
 Jermak voor meer details over de verovering
 Siberische Tataren over de turkstalige afstammelingen van het kanaat

Historisch land in Siberië
Sibir

redpajama_set_name: RedPajamaWikipedia


The Malden High School is located at 77 Salem Street in Malden, MA. Visitor parking is located directly across from the entrance of the school. All visitors must check in through the front entrance with valid ID before being allowed into the building.


text:
Q: Scrape website not working due to no table found I'm trying to scrape the a website with the below code. But I keep getting a "no table found" error message.
I've tried everything and read every forum.
Can anyone solve this?
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url='https://www.weatheronline.co.uk/weather/maps/current?LANG=en&DATE='+str(x)+'&CONT=ukuk&LAND=UK&KEY=UK&SORT=2&UD=12988002&INT=06&TYP=tmax&ART=tabelle&RUBRIK=akt&R=310&CEL=C&SI=mph'
html = requests.get(url).content
df_list = pd.read_html(html)
df = df_list[-1]
df.columns = df.iloc[0]
df=df.reindex(df.index.drop(0))
df.columns=['Station','Value']
df['Date']=date

redpajama_set_name: RedPajamaStackExchange


Centro Cultural Hispano (CCH) was organized in 1997 as a result of a grassroots movement by the Hispanic residents of Oyster Bay & East Norwich.CCH is directed entirely by elected volunteers drawn from the Hispanic populations. Since 2003 our office has been located in donated space at Christ Church's Parish Hall. CCH's elected Board of Directors meets regularly to plan activities, consider problems, direct personnel, and address short and long-term concerns.
Our Mission is to work towards the educational, social, and economic development of the Hispanic community in Oyster Bay, East Norwich and surrounding areas.
We achieve our mission through various programs which include: An after-school program for K-8, A Youth Group, English as a Second Language Classes for Adults, Mundo Artesanal-Friendly Piñatas, Community Integration Time Exchange (CITE), and Outreach and Advocacy services. We also offer various volunteer opportunities for students and adults.


Toshiba gave us quite a lot of work to do with all of the company's IFA 2012 unveilings. After only releasing the Portege Z830 in the first ultrabook wave from last year, the Japanese now revealed a budget-friendly Satellite U940, a premium U840 and a Z930 refresher of the 2011 ultrabook. The icing on the cake came at the very end, when the Satellite U920t/U925t was introduced to the public.
This is a tablet/ultrabook hybrid similar to Sony's Vaio Duo 11, but with a larger display and a cooler sliding mechanism. The hinge that lets you transform the U920t in a tablet or mini-laptop seems to integrate better with the hybrid's overall design, allowing you to also set your ultrabook to different viewing angles, depending on your needs.
The U920t's exterior is a rather sophisticated one and the cool thing is that the 12.5-inch display allows it to look natural both as a slightly larger than usual tablet, but also as an ultrabook. The combination of build materials used (magnesium and textured plastic) also seems like a pretty wise choice, allowing the 12.5-incher to be both elegant and light (1.45 kg weight). Not to mention it's also just 0.75 inches thick.
Watch out, Sony! Your Vaio Duo 11 has some competition!
The backlit keyboard is obviously a tad smaller than what you may have gotten used to at ultrabooks, but that doesn't mean it's not as elegant as the one on the Portege Z930 (and hopefully just as functional). Where Toshiba seems to have really sacrificed though is on the hybrid's touchpad, which is so tiny that it might as well not be there at all. Not to mention that it has integrated click buttons. Ugh, the horror!
In terms of hardware and performance, the convertible PC's manufacturers don't seem to have cut any corners, packing the U920t with the latest Intel Core Ivy Bridge CPUs, up to 8 GB of RAM, up to 256 GB SSDs and integrated Intel HD Graphics. We don't know exactly how many differently specced models will be available, but we're guessing you'll have a fair number of options to choose from.
The 12.5-inch touch-sensitive IPS display is itself pretty great, coming with a 1,366 x 768 pixel resolution and Corning Gorilla Glass for protection against scratches.
Toshiba has announced that it will equipping the hybrid with dual cameras (a 3 MP rear-facing shooter and a 1 MP front-facing webcam), but also with a pretty wide range of connectivity options and ports, including Wi-Fi, Bluetooth 4.0, HDMI, two USB connectors and an SD card reader.
Now that is what we would call flexible!
The Satellite U920t is expected to start shipping sometime in late October with Windows 8 on board, but unfortunately all pricing details are kept under wraps. Like with the Sony Vaio Duo 11, we're not ready to make any speculations on this front and we'll rather wait and see.
For the time being, feast your eyes with our exclusive hands-on video of the Satellite U920t tablet/ultrabook and let us know what you think about it. Does it look better or worse than Sony's Vaio Duo 11?
– not sure about storage. Is the hybrid storage much slower than just SSD?
Can you recommend an ultrabook that has these specs?
there are several that could meet your requirements, except for the weight part. Most of the 13.3 inch ultrabooks under 3 pounds do not come with a touchscreen right now… The Acer Aspire S7 might though, and there should be a Zenbook Prime UX31A with touchscreen but I haven't seen it in stores just yet.
So, you should look at the ultrabook convertibles, like the Lenovo yoga, Lenovo twist, Asus Taichi, maybe the Vaio Duo 11. Or at those other two mentioned above.


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Startseite - Cover Page
Peter Paul Maurer
Mein Finsteres Herz - My Dark Heart
Texts and Videos
The Day, When Nobody Died
Struggle for Pleasure
The In-Box In The Out-Box
If Today Was Your Last Day
RaDaDa, DaDa - Ra
Poems and Stories
Hoax News
Is This A Satire?
The World Of Love And Happiness
New Orleans Blues
The Travel
You Will Find A Cherry Tree Under The Sea
The Endless Blue
Hard-Boiled Series
The Man In The Park
Crenshaw Blues
The Chinese Girl
My Sweet Little Sixteen
Wear Some Flowers In Your Hair
Californian Hopes And Dreams
Californian Poetry
Brave New Life
Hard Bop Fantasies
Utopian Dreaming
A Fantasy Novel, Written By A Little Girl
Time Moves One Way
New Hard-Boiled
Lizzy´s Dead
The Little Girl
The Lady At The Ranch
The German Stewardess
The Art, Of Being Not Affected By
Travelin´ Around
The Happy Clown
Beg Your Pardon! I Would Do It Better - Mr. President!
To Be A Woman Means To Be Humbly - Fragments
To Be A Women Means To Be Humbly
Dystopian Dreaming
Cozy Days In London
Gästebuch Guestbook
Kontakt - Contact Links
Water-And-Isles
So far I have finished "Hard-Boiled", I´m still writing "The Man In The Park". All other parts are only planned. First I thought only to write one story, but now this developed to a series, or maybe better, I hope this will develop into a series. I needed around one month to write "Hard-Boiled" with its 25 pages. I think the other parts will be not longer, more likely shorter. I like "Hard-Boiled" for its briefness and I will continue with this. I also enjoy Los Angeles as space of action and look forward to be again in this city. "Wear Some Flowers In Your Hair" should begin in Los Angeles to move then to San Francisco. I also look forward to be in this city. But the San Francisco part I can not write before I was in this city. Therefore I have to write the rest of "The Man In The Park", three complete stories and the beginning of "Wear Some Flowers In Your Hair". Should be no problem till the end of the year!
Bad Friedrichshall, August 1st, 2017
"The Man In The Park":
I´ve finished this part today.
Bad Friedrichshall, August 9th, 2017
"Crenshaw Blues":
Bad Friedrichshall, August 30th, 2017
"The Chinese Girl":
Bad Friedrichshall, September 28th, 2017
"My Sweet Little Sixteen":
I´ve finished this part today. Tomorrow I will write the first chapter of "Wear Some Flowers In Your Hair". Therewith the hard-boiled series will come to an end, at least till I was in San Francisco. But still nearly ten weeks till my next aviation - what will happen? And after the weeks in the US? A strange, very strange feeling......
Bad Friedrichshall, November 22nd, 2017
I like to add, that since some time now, the hard-boild stories are not separate stories for me any longer. Sure, they base on each other, but I mean it in this way. I see a book in front of me, let the title be something like "L.A. Story". The stories "Hard-Boiled", "The Man In The Park" and so on would be the chapters of this story. The chapters of "Hardboiled" and so on would be then sub-chapters. The last chapter "Wear Some Flowers In Your Hair" would have only one sub-chapter and would be the end of "L.A. Story". For me this part is finished. I don´t think I will, as I thought before, continue with "Wear Some Flowers In Your Hair" after my stay in San Francisco. The whole part "The Day, When Nobody Died" will come to an end in January. "Californian Dreams And Hopes" should be a transition like "L.A. Poetry". And what maybe will come then, will be decided during my next stay in California.
Bad Friedrichshall, December 13th, 2017
© Peter Paul Maurer

redpajama_set_name: RedPajamaCommonCrawl


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A walk down the rich history of Ayurveda
Excerpt from 'The Indic Quotient: Reclaiming Heritage through Cultural Enterprise'
Kaninika Mishra | September 29, 2020
#Kaninika Mishra #healthcare #culture #India #heritage #Ayurveda #The Indic Quotient
The Indic Quotient: Reclaiming Heritage through Cultural Enterprise
By Kaninika Mishra
Bloomsbury India, 230 pages, Rs. 499
Over the past decade, India has seen a significant rise in passion for enterprise as well as pride in heritage. The two have converged to form successful ventures and imaginative social initiatives centred on Indic ideas that encompass yoga, Ayurveda, textiles, Sanskrit education and temple conservation, among others. In 'The Indic Quotient', Kaninika Mishra celebrates the efforts of ordinary Indians as they reclaim their native identity with ingenuity – from a team of economists working to put long-forgotten millets on urban Indian plates in Delhi to a group of art enthusiasts working to bring back stolen artefacts from museums abroad; an ex-investment banker formulating Ayurveda-inspired beauty products in Chandigarh to a yoga teacher from rural Bihar setting up a successful teaching practice in Gurugram; and a former engineer working to revive traditional textiles in Assam to a corporate professional in Bengaluru making India's first Sanskrit animation film. With intimately told stories of dynamism and entrepreneurship, the book tries to examine the relevance of traditional wisdom and culture in modern India, and what they mean for India's economic future and soft power.
Here is an excerpt from the book:
A state that drives much of Ayurveda's growth is Kerala. It has the largest number of units producing classical drugs. In Kerala, unlike other states where nutrition supplements and consumer products dominate, medicines constitute the bulk of Ayurveda products.
Kerala is, of course, synonymous with Ayurveda. Across urban India, one finds signboards of Ayurveda clinics that refer to their massages as 'Kerala massage'. There is, however, a more profound connection between Kerala and Ayurveda. To understand the inexorable link between the two, I make a second visit to Kerala. This time my destination is Thrissur, two hours further south from Kotakkal. Known for its temples and religious festivals, Thrissur has an exceptionally high concentration of firms dealing in Ayurvedic products.
The town is home to Ashtavaidya families, the Ayurveda physicians who trace their lineage to a prehistoric legend. According to this lore, Parashurama, the sixth incarnation of lord Vishnu, reclaimed Kerala from the sea and appointed a few Brahmin families to serve as doctors. They were known as Ashtavaidyas because they specialized in all eight treatment specialities: kaya (general medicine), bala (paediatrics and obstetrics), graha (psychological disorders), urdhvanga (diseases of the head [eyes, ears, nose, throat and teeth]), shalya (surgery and treatment for external injuries), damshtra (toxicology for poisoning, snake and insect bites), jara(geriatrics and rejuvenation) and vrisha (aphrodisiacs and treatment for sterility).
While many of these families no longer exist, and some have merged with other families over the years, a few still practise Ayurveda. One such family, the Eledath Thaikkattu Mooss family of Thrissur runs Vaidyaratnam, an Ayurveda manufacturing and health facility on the outskirts of Thrissur. (Interestingly, the Variers from AVS, the biggest Ayurveda firm in Kerala, are not from the Ashtavaidya lineage.)
The museum of Ayurveda established by the Mooss family is the new attraction in central Kerala's tourist circuit. It was inaugurated by the former president of India A.P.J. Abdul Kalam in 2013.
Housed within the Mooss's 80-year-old imposing erstwhile home, the museum showcases the evolution and history of Ayurveda. And, as a befitting tribute to Hindu tradition, at the entrance, stands a large statue of the god of medicine Dhanvantari seemingly emerging from the ocean during samudra manthan; in his hands, he holds a bowl of nectar.
Classical Ayurveda texts begin with divine attribution, referring to the transmission of medical knowledge from the gods to sages and later to human physicians. This supernatural association may be mythical and magical to some, but to those grounded in Indic philosophy, ascribing celestial source to a system that originated in antiquity and got distilled over thousands of years into a cohesive and coherent whole by unusually gifted individuals seems only natural.
A walk down the museum's ground floor gallery provides the lay visitor with a crash course in ancient Indian history and the evolution of Ayurveda. The journey of Ayurveda along the ages is presented in a chronological order through lifelike dioramas. One learns that Ayurveda is the oldest, continuously practised system of medicine by mankind on the planet. It predates written history and was passed down orally for several millennia before being recorded in writing. The Vedas provide the earliest records of Ayurveda. The first section in the museum depicts the Vedic period. There is a reference to the Atharvaveda, which describes both incantations and herbs to treat specific diseases.
The next exhibit at the museum shows sages practising and teaching Ayurveda. Labelled as the saṃhitā period, several classical compendiums were produced in this era and Ayurveda began taking the shape of organized medical care. Historians have dated this variously between 6th to 3rd century BCE. (New research by some Indian scholars, however, endorses a much older timeline.)
Two main surviving texts of this period, considered as the foundations of Ayurvedic practice, are the Charaka Saṃhitā and Suśruta Saṃhitā. Historical analysis suggests several authors, layers and versions of these books, but it is generally believed that two sages with the names Charak and Sushruta were the authors, who played a major role in organizing the knowledge of Ayurveda. Palm-leaf manuscripts of the texts are found in private collections present in India and abroad. The writings show a profound knowledge of human anatomy, disease and cure. Suśruta Saṃhitā, Sushruta's compendium, describes 1,120 illnesses, 700 medicinal plants, 64 preparations from mineral sources and 57 preparations based on animal sources.
Sushruta's detailed accounts of surgeries are especially fascinating. The surgeries described include: the removal of the prostate gland, urethral stricture dilation, hernia surgery, caesarean section, and the principles of fracture management, i.e., traction, manipulation, apposition, stabilization and fitting of prosthetic. It gives a classification of eye diseases, including cataract surgery. The text has illustrations of 125 types of surgical instruments. The museum has replicas of some of them. The resemblance to modern instruments causes excitement among young visitors and they stand around the display in awe.
The timeline continues as we go around the gallery. Following the saṃhitā period is the sangraha, the era of 'commentaries'. The texts of this period made significant contributions to the way Ayurveda was understood and practised. Ashtangasangraha and Ashtangahridayasamhita, written by Vagbhata, are the most well-known manuals. Dated 6th century CE, they are still used by students and practitioners. The Mooss family owns old palm-leaf versions of some of these books. I am told that they had been recently removed from public viewing owing to security concerns.
Kerala's Ashtavaidyas have played an important role in preserving Ayurveda. They have made significant contributions to the progress of Ayurveda. Many of them wrote medical texts and treatises in both Sanskrit and Malayalam. Even though they adapted their Ayurveda practice to modern times, they have ensured that the fundamentals remain intact. At the final exhibit, one can see the Mooss family tree, tracing back several generations. The names of the male descendants are listed on wooden plaques.
Ayurveda tradition entrusted men with the responsibility of carrying on the family profession. While there is a mention of a large number of female students and teachers in various other subjects in the ancient text Ashtadhyayi, medical education was mostly limited to men. Rusa, known by the Arabic name given to her in the translation of her work into Arabic in the 8th century CE, is known to be the only female doctor in Ayurveda history. Writer Kanjiv lochan, in his book, 'Medicines of Early India: With Appendix on a Rare Ancient Text', attributes the lack of women physicians in ancient India to the long duration of Ayurveda education, which stretched to seven years of a basic course followed by several years of specialized study.
The trend is reversed today. In the government-recognized five-year degree programmes offered by Ayurveda colleges established by Arya Vaidya Sala and Vaidyaratnam, women outnumber men. 'This is one welcome change to tradition,' says the curator guiding my walk through the museum.
The gender diversity in modern Ayurveda schools is heartening. Perhaps it is not so surprising because at the end of the gallery stands a large statue of Durga Bhagwathy, an incarnation of Goddess Durga. The divine force in extraordinary human endeavour has been acknowledged in a feminine form by the Mooss family. Worshipped as Dhanvantari, the fierce goddess is in an unusually benevolent avatar at Vaidyaratnam.
[Excerpt reproduced with the permission of the publisher.]
#Kaninika Mishra
#heritage
#Ayurveda
#The Indic Quotient


With our stunning natural surroundings and thriving community, it's no surprise that Tehaleh is the number one selling single-family home community in Washington and in the top 40 best-selling communities in the nation! And our happy homeowners love telling others that Tehaleh is an amazing place to live.
We knew from the moment we drove into Tehaleh that it was the place for our family: lovely homes, well-maintained common spaces, kids playing along the streets, residents waving as we passed. We moved from another Newland community in Eastern Washington and were fearful we'd never recreate the community we had there. But Tehaleh is more than I could have ever wished for! As a stay-at-home mom of two, our safety and happiness in our neighborhood are utmost importance to us. My husband leaves for work each day knowing we have activities to keep us occupied, friends to keep us company and beautiful natural surroundings to keep us humble. Had we settled elsewhere and then come to Tehaleh as a visitor, I can only imagine I would have been greatly disappointed in our housing decision. Tehaleh has a special place for everyone and that's what makes it truly unique. Very few of us move to this neighborhood with existing friendships. We all come here as the new person. So as we develop relationships and become established in our workout groups, PTA groups, homeschool groups and play groups, we want others to have the same welcoming experience -- so we quickly invite them to get involved. It doesn't take long to get settled and call Tehaleh "home". I can't imagine living anywhere else.
By showcasing Tehaleh you are giving your clients an opportunity to live in an amazing community while also laying the groundwork for future referrals. If you don't have the time to preview homes in advance – no problem! Call The Post, our information HQ, to discuss different options for your clients and let us do the rest. Play the matchmaker and watch your clients fall in love with Tehaleh!
Ring in 2019 with New Home Trends!


For the Children's Sake (TV) | Why Not Train A Child?
This news story was just featured on a local (to the Schatz family) CBS station.
TulipGirl has added the video to her blog in an entry called, Investigating: Why's Behind Child Abuse.
I believe this means that I no longer have to worry about KHSL taking it down. Thank you, TulipGirl!
Note: you may have to click on the Part 1 tumbnail, I always do.


Remember: You have to be a current financial member to nominate for a position the people who nominate or second your nomination also have to be current financial members forms must be in donation box at least 3 days before the AGM.
Remember: Download a membership form and post it along with the membership fee ($20.00) to: The Secretary, Buddhist Society NT, PO Box 40755, Casuarina NT 0811 OR Leave the form and fee in the donation box in the temple at 37 Parkside Crescent Leanyer OR Pay by internet to BSNT Westpac Account: BSB 035 306 Acc 211 134.
Access to the temple and gardens at the Centre in Parkside Crescent Access to the library at the Centre The quarterly Newsletter.
general member and associate member You would be a 'general member' if you think of yourself as a Buddhist, are over 18 years of age and live permanently in the Northern Territory. You would be an 'associate member' if you are involved in activities at the Buddhist Centre, e.g. the Tai Chi classes or are interested in learning more about Buddhism or attending some of the other activities held at the centre. We encourage 'regulars' (i.e. those who have been members for years) to continue to take out new membership each year to keep the membership register details up to date for contacts, addresses, emails etc. A growing membership is crucial for the continuation of the Buddhist Society.


This is the third in the series of meditations given to the clergy of the Diocese of Albany.
In many of our churches there are more people in the basement attending 12 Step meetings during the week than there are attending the worship of the church on Sunday. If you attend these meetings you discern a feeling, a sense of things that is absent from many of our churches. People come to the 12 Step meetings because they are in a life or death struggle with what they call "a crippling disease." Sometimes this disease is given a personality. It is referred to as a "canny disease." "You can't outsmart it." Hope lies in attending the meetings and sharing in the faith, hope and encouragement that is there. Hope lies in attending to a teaching, a doctrine, the 12 Steps which are a matter of life and death and the only practical means of salvation from certain, sure and complete destruction. (The seriousness with which this teaching is taken is shown in the prohibition against the discussion of literature which is not "conference approved.") But if destruction apart from the "program" is sure, inevitable and complete, with the "program" there is a confident promise of recovery, healing and new life. Meetings regularly include testimonies by people who have been saved by following the Steps and returned to sobriety and sanity. The contrast between the old life and the new life is dramatic and affecting. Often people express their gratitude for the disease which propelled them on a search which has led to a far better life than they would have otherwise had.
This sense of a life and death struggle with a real and canny evil, of being in the grip of a dark power, of being unable to extricate oneself and of needing( what else can it be called) salvation, this sense that is so palpably present in these groups of having indeed found the one thing needful, I call this feeling, this consciousness of both the need for salvation and the reality of an answer to that need, as a living reality, a sense of soteriological urgency.
Soteriology has to do with the soter, the saviour. In theology soteriology is the doctrine of salvation. Anyplace where people human beings ask life and death questions and where there is an urgent search for an answer to these questions, any place where an answer is made to such questions with the sense that upon your choice, decision or action there hang the most weighty consequences, such a place, such a moment is marked by soteriological urgency. One can think of many places, and the many ways in which those questions are famed and which answers are offered. This sense of the drama of salvation, of an answer to the problem of evil and suffering can take many forms, personal, corporate, economic, social, political and religious. One can see how it is impossible to find an answer to the cry of the human heart for an answer to these questions which concern us a matters of life and death which do not embrace in some ways all the dimensions of our existence. When the physician talks to the patient about the "options" for treatment, when someone gives a testimony about liberation from the disease of addiction thanks to the intervention of a "higher power," when young people fill the streets to protest policies they believe will lead to global ecological disaster, it is clear that we are in the presence of soteriological urgency, that an answer to the problem of salvation is being sought and that a witness to the real possibility of salvation is being made with the utmost seriousness and with a demand for decision, commitment and action as a matter of life or death.
All this–it leaps off every page of the Bible and it is the urgent voice of Jesus himself speaking to us out of every liturgy. Yet somehow, in much of our church life, much of the time, though the urgent words, words of life and death, of sin and salvation are there, the tune is not, a true feeling for the words, a true consciousness of soteriological urgency, a recognition of the eschatological crisis which the presence of the Lord must create; this feeling, this consciousness, this music of both desperation and joy is absent.
How is it that the church has in so many instances lost this vital sense of the significance of its own life and teaching? Such a long story could be made of this, of telling how in the West the gift of God's reason has been turned into a weapon against the supernatural, of how the world has been split into a secular world of objective facts and a subjective world of beliefs, opinions and values, of how this sphere of the sacred has become more and more private, more personal, more idiosyncratic, unreal and bizarre, how the churches have acquiesced in this tearing asunder of God's cosmos and have colluded in secularizing themselves and traded the mission of bringing to the world the objective saving presence of the living Lord for the mission of promoting "humane values" and being "centers of spirituality and inclusive community", of how the inhumanity, injustice and immorality that are the natural consequence of the god forsaken world which secularism creates are used to further condemn and accuse the Christian message and God himself, of how, as C.S. Lewis says, God is now in the dock.
When it is said by confessing Christians, including the ordained servants of the church that Jesus Christ is a way of salvation for me but not necessarily anyone else, it is a witness to the advance of a process by which the salvation of God as an objective fact which happened in Palestine, "under Pontius Pilate," and upon which the whole history of the human race hinges, has been turned into a private opinion and the inspiration for a merely personal spiritual journey. When such things are said by the ordained and consecrated teachers of the church, it is a witness that there is a deep crisis of confidence in the church about the truth of its teaching, about its doctrine as a saving doctrine.
At this point more is offered and with greater conviction in the basement of the church during the week than is offered in the sanctuary on Sunday morning. In such a case the words of salvation will continue to be used but they will indeed, become a ritual in the worse sense of the word, a nostalgic reminder of what people used to believe and of a hope that once answered questions no longer being asked. Lassitude and ennui become the constant facts of life in such a church. To fill this emptiness which comes from a lack of faith in our own teaching, our own doctrine, our own proclamation, the church will flee to other rhetoric about salvation and will constantly try to fan up a sense of urgency about the things of this world, as thought they were the one thing needful and the salvation of humankind, and the life of the world to come. It is very tempting in such circumstances to resort to psychological tricks and emotional manipulation to keep at a fever pitch an artificially manufactured sense of religion.
There is a great need for a renewal of the role of doctrine within the life of the church. There is a need to reclaim the doctrine, the teaching of the church as a mater of life and death, as the means of making plain the urgent Word of salvation, the urgent reality of salvation that is in Jesus Christ which meets the urgent search of the human heart for "a power greater than ourselves," that can save us from sure and certain destruction by a dark, canny and destructive evil. There is a great need for the Christian priest whether bishop or presbyter, whether charged with the responsibility of teaching in a diocese or a parish to regain a sense of the priesthood as an instrument of salvation and of the role of teaching sound doctrine as a role that has to do with matters of life and death, of salvation and destruction in this life and in the life of the world to come.
The heart of the Christian Faith is not teaching, not theology but the crucified and risen Lord and the new life with the Father and with each other, this life which is a foretaste of the life of the world to come. But that presence, this opportunity to turn away from this world which passing away and from the rulers of this world and toward the life of the world to come as that life comes to meet us in the Risen Lord, all this is brought to light, illuminated, made accessible, made into an understandable and necessary word of salvation, brought to light as a reality to which we would gladly surrender, brought to light as the living Word of life and light to those of us who are dying by sound doctrine and by consecrated teaching.
A lot is made today of the fact that Anglicanism in general and the Episcopal Church in particular is not a 'confessional" church that doctrine is not what holds us together. All of this comes at the end of a long period when there has been a tendency in the seminaries, entranced by secularism, materialism and the historical-critical method to treat the doctrinal inheritance of the church as a collection of cultural artifacts and curiosities, as the telling title of one of the sections of our prayer book puts it, "historical documents." We are held together, it is said, by our worship and common prayer. Unity of belief is not required of us, it is said with some pride. We find our unity in worship and "deeds, not creeds." Almost immediately this is said monumental and revolutionary changes are proposed in liturgy, worship and sacraments which challenge the most fundamental historical consensus about basic Christian doctrines.
It is quite true that the English Reformers did not set up a confessional church in the same way that the Lutherans and the Calvinists did. It is also true that both the majority of the clergy and laity of the Church of England came to be revolted by the violent and uncharitable controversy leading up to the Elizabethan settlement and gladly accepted the Book of Common Prayer and the modest, by Reformation standards, explication of the Thirty Nine Articles as sufficient formularies of unity. It is true that because of this history there developed an ethos of granting the greatest possible latitude to conscience, (assuming of course, that the conscience in question was formed and informed by the scripture, the liturgies and the great teaching tradition of the church,) and of accepting actions, a willingness to sign the articles, a willingness to use and pray the offices of the Prayer Book as sufficient and purposively allow for some finessing of definition in order to comprehend the greatest unity possible. It may be that of all Christian churches, Anglicans have practiced the art of a diplomatic language of theology. At times this has made possible a respect for conscience and a maintenance of community other churches have missed. At times it makes us liable to cynical obfuscation.
It is not right to say that we are not a doctrinal church. I doubt there can really be such a thing. There is no way of salvation of which I am aware that does not have a teaching–a doctrine. In our church basements week in and week out a saving doctrine is proclaimed with great confidence and conviction as a sure guide to a 'spiritual experience" which can save one from destruction by the disease of addiction. Many of the paths of salvation that are offered today are notorious for the complexity and tediousness of their doctrine. So the comedian can make a good living telling jokes about what it means to be politically correct. There is no salvation without doctrine. Indeed some paths of salvation appear to consist only of doctrine and teaching. There is no authentic form of Christianity that is without doctrine, though the purpose of the doctrine is to point away from itself and toward Christ.
Baptism, Eucharist, Ordination, Prayers for the Sick, Holy matrimony, Burial, all these contain a great deal of explicit doctrinal teaching of the most traditional sort, often self consciously reaching back and bringing forward the insights of the Patristic period. There is even more doctrine that is implicit, as in the place given to the Eucharist in the American prayer book of 1979. Anglicanism in general and the Episcopal Church in particular is highly doctrinal. To say that it is not is to turn a blind eye and a deaf ear to the words that echo in our common prayer and to deny their plain meaning and the documented intention of those who were authorized to craft them on our behalf.
It is a very dishonest thing to claim that we are not a doctrinal church and those who make it do so not because they want to propose a doctrineless Christianity, such a thing is not possible, but because they wish to be released from some of the particular doctrines of the church, so that they may embrace some other doctrines, often doctrines that are alien and hostile to the teaching of the Apostles, for instance that there is not resurrection of the body, or that Christ is a way rather than the way, the truth and the life. To profess the traditional doctrine is not to trade a "worship centered" Christianity for a doctrine centered or confessional church life. To cease to profess the doctrinal tradition is simply to trade a church life loyal to the teaching of the Apostles for a church life based on some other teaching which must necessarily be the doctrine of a salvation other than the salvation found in Jesus Christ.
Jesus Christ is the Apostle and the high priest of God. He brings the living reality of salvation. He is completely consecrated to true teaching about the identity of God, "Truly, Truly, I say to you. . ." He teaches us about the goodness of God, about God's care for each person, explicitly, "Not a sparrow falls but your Father knows it, are you not worth more than these." He teaches the same doctrine in parable, " A man had 100 sheep and left the 99 to go in search of the one." And He teaches a doctrine about God by His actions and especially by His treatment of sinners and His fellowship with them. He has a terrible and awesome doctrine about the seriousness of sin, about the lost vocation of the people of Israel, about how sin is to forgiven and Israel renewed and restored to her place in God's plan of salvation as "the light of the nations." The Messiah must suffer and die, that is the Lord's teaching and doctrine and the Apostles reject it. When Peter tempts the Lord to abandon His doctrine, the saving truth which He has come not only to teach but to be and to accomplish, Jesus calls him Satan. On His way to the cross the Lord has harsh words of condemnation for the false and distorted teaching of the Pharisees and religious leaders who by false and insincere teaching lead the people astray. After His Resurrection on the road to Emmaus, He walks with them teaching them, opening to them the scriptures, helping them to see the meaning of the salvation wrought in His death and resurrection. He promises the Holy Spirit who shall lead them into all truth. He commissions them to go into all the worlds to make disciples, in other words to teach a doctrine and what they are to teach is not their own but their witness to His teaching which He gave them by word and by His death and rising again. The priesthood of Jesus Christ includes an absolute consecration to a saving doctrine about who God is, who God's Messiah is and what God is doing in Him for the sake of a lost world. This consecration is in the blood of the cross.
When the Risen Lord breathes upon His disciples after the Resurrection He gives them His Apostalate. "As the Father sends me, even so I send you." They are witnesses to the living and risen Lord, to who He is and what God has done in and through Him for the salvation of the world. Their consecration to Him as Apostles and priests includes a consecration to be stewards of a definitive teaching, a definitive doctrine about God, about Jesus, about the need of humanity for costly salvation that is to be had by an encounter with the Risen Lord as He makes Himself known in the Life of His body, the church. Thus the Apostle Paul says, "If an angel or if I myself return and preach to you another Gospel, do not believe it." In the Bible, in the life, death and resurrection of Jesus, in the ministry of the Apostles, the matter of true doctrine is a matter of life and death, of salvation and to be in the Apostolic succession, to be a priest, is to be a person of doctrine, a person who can give a confident teaching that clearly points the way to a real and effective salvation, a person not who teaches with detachment and irony about historical curiosities but as one who answers the urgent questions of the human heart with an equally urgent, true and trustworthy word, with trustworthy words about the Lord and trustworthy words of the Lord.
The Reformation was a moment when the seriousness of true doctrine was rediscovered, when the power of false doctrine and false teaching to lead people astray and to hide and obscure the salvation of Christ, rather than to bring it to light, was disclosed. The Reformers perceived that the odious doctrine of indulgences and sinecures obscured the goodness of God and grace of salvation and caused people to fall either into a false complacency and impious reliance on works, or to fall into despair because they knew they could not atone for their own sins nor ever balance the books of their lives no matter how many good deeds they did or indulgences they bought.
The ordinal of the 1979 Book of Common Prayer is a beautiful and profound rite and is an example of the positive impact of the liturgical movement in the life of the church. It represents a repristination of the liturgy, reaching back to liturgical forms that come from the witness of the Patristic Age. The ordination rite in the 1979 Book brings out very strongly the reality of the Body of Christ and the interdependence and mutual relationships in the one Body between the different orders of ministry. The actual formula for ordination was rightly recognized to be a prayer together with the laying on of hands. For the formula "take thou authority" the prayer for ordination was substituted, for the long exhortation on the ordained ministry was substituted a succinct teaching on the Apostolic succession, the Body of Christ, the three orders of ordained ministers and of the role of the ordained in service to the church. Anything that could possibly lead to an inappropriate clericalism was edited out. There has been great gain in all of this but in the process the note of seriousness and weightiness of preaching and teaching Apostolic doctrine, which is a very distinctive element of the all the Books of Common Prayer from 1549 through the American book of 1928, has become muted. Let us recall some of these words from the old book which remain little changed from Cranmer's original. In my view, we are more threatened by a forgetfulness of the office of the sound teaching of Apostolic doctrine than we are by an exaggerated clericalism.
You can not read the service in the 1662 book without being struck by the way in which it drives home the significance of the work of the ordained ministry in the salvation souls and the significance of teaching and preaching in that work. Over and over the ordinand is urged to look to his (sic) doctrine. The opening collect prays that God who by the Holy Spirit hast appointed "divers orders of ministers" would replenish the ordinands with "the truth of Thy doctrine" and with "innocency of life." But perhaps the most remarkable part of the 1662 service is the exhortation which proceeds the examination. It persisted in the American church with little change through the 1928 book. In the exhortation there is a sense of the solemnity of the office being conferred, a very intense sense of soteriological urgency, "Now again we exhort, in the Name of Our Lord Jesus Christ, that ye have in remembrance, into how high an dignity, and to how weighty an office and charge ye are called: that is to say, to be messengers, watchmen and stewards of the Lord; to teach and to premonish, to feed and provide for the Lord's family; to seek for Christ's sheep that are dispersed abroad, and for his children who are in the midst of this naughty world, that they may be saved by Christ forever. Have always therefore printed in your remembrance, how great a treasure is committed to your charge. For they are the sheep of Christ, which He bought with His death and for which He shed His Blood. . ." And so it goes in the most solemn way beseeching earnest labor, warning of the horrible punishment that will ensue from any negligence of office and urging that the priest persevere in bringing all the people of the parish, "unto that agreement in the faith and knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left among you, either for error in religion or for viciousness of life." Here there is a vision for a personal, pastoral, sacrificial parish priesthood which has a care and concern for the teaching of sound doctrine and the religious understanding of the people at the very heart of it. The connection between "error in religion" and "viscousness of life" is taken for granted. It is assumed that good and sound teaching helps people to grow into the full stature of Christ and that erroneous conceptions of God, of the saviour, of the path of salvation can not help but result in personal immorality and parish discord.
Teaching, scripture, doctrine, a personal and pastoral interest in the people with a view to their eternal souls, a life long commitment to develop and grow in understanding and as a teacher of truth and by God's grace to lead the people into maturity of faith and out of any "error in religion or viscousness of life;" these are the components of the vision of the priesthood the old ordinal gives. The priest who is a pastor with a real care of souls must be a profound student of the scriptures and a teacher of sound doctrine.
Then this, "Will you be ready, with all faithful diligence to banish and drive away from the church all erroneous and strange doctrines contrary to God's Word; and to use both public and private monitions and exhortation, as well to the sick as to the whole, within your cures, as need shall require, and occasion be given." The commentaries on the Book of Common Prayer note that the inclusion of this promise in the form for ordination to the priesthood adds to that order a responsibility that was found in the Medieval ordinals only in the service for the consecration of bishops. Evidently the framers of the Prayer Book wanted to magnify both the authority and the responsibility of the parish priest for the stewardship of Apostolic doctrine and for the unity of the people in faith.
This is our heritage and the historical and theological roots of the Prayer Book vision of Holy Orders. Each age emphasizes themes that seem particularly needful in the life of the church at that time. The 1979 Book emphasizes in a very beautiful way the themes of the Body of Christ and the role of the ordained ministry within the interdependent life of the one Body. This is in the foreground along with the significance of the pastoral and liturgical function but the note of sound teaching is still there and I think we are well within our rights and well advised when in the 1979 Book the bishop gives the ordinand the Bible as a sign of authority to preach the Word of God and to administer the his Holy Sacraments and says, "Do not forget the trust committed to you as a priest of the Church of God," to hear those words of Cramner from the 1662 exhortation laying out for us the weighty and solemn nature of that trust and our need to be teachers of sound, wholesome and Biblical doctrine.
But what is this doctrine and where is it to be found. If you say the Bible, how can you get around the wide variety of legitimate interpretation and settle on any kind of authoritative teaching? We have no confession, no majesterium, so how can a vision of sound teaching of authoritative doctrine be made plausible? We have also in front of us the very dispiriting example of an official court of the Episcopal church defining Apostolic doctrine down to the vanishing point.
Yet, the ordinals of all the Books of Common Prayer, including those presently in use exact a promise from the ordinand which imply that there is such a thing as sound teaching and saving doctrine and that to be a teacher, professor and defender of that doctrine is at the heart of the office to which we are ordained. The ordinals do not belabor the content of the doctrine but take it for granted that it is discernable to a person who has met the canonical requirements and that in the time leading up to ordination the bishop who is the premier steward of doctrine will have been satisfied with the ordinands capacity to teach the orthodox faith. That commissions on ministry are often more interested in more topical issues does not change the weight and responsibility that is upon us to set forth the doctrine of salvation.
At the very least we are committed to teach and explicate the doctrine that is explicitly and implicitly taught in the liturgies of Baptism and Holy Eucharist, as for example, in the recitation of the Nicene Creed in the Eucharist or the Apostles' Creed in Baptism, as well as what is implied and what is enacted in the liturgical performance of these two fundamental sacraments.
Especially in he Holy Eucharist, the sacrament toward which, as St. Thomas says, the priesthood is ordered there is in all of the Eucharistic prayers a recitation of the mighty deeds of God culminating in the sending of the eternal Son to be our salvation. There is without doubt, take any view of eucharistic sacrifice that you please, a presentation of His death on Calvary as an atoning, sacrificial death and there is an explicit proclamation of His resurrection and a prayer for the gift of His Spirit, "that we might receive all the benefits of His passion". . ."That He might dwell in us and we in Him." There is even a specific and explicit liturgical reference to the Apocalypse and the expectation that the Lord will come at the end of time to bring in the Kingdom in power and glory.
Implicitly, explicitly and in the enacted presentation of the liturgical action there is summarized and represented the whole doctrine, the whole Apostolic teaching about God, humanity, about creation, the Fall and sin, about the providence of God in choosing Israel, about the revelation of the Word of God in the law and the prophets, about in the fullness of time the Incarnation of the Son of God from the flesh of the Virgin Mary by the power of the Holy Spirit, of the teaching and healing of Jesus, of His atoning and saving death, of His Resurrection, Ascension, gift of the Spirit, and His coming in glory, of the judgment of "the quick and the dead," of "the resurrection of the body and the life of the world to come." It can not be that we are commissioned to say these great words which ring with the preaching of the Apostles and echoing voices of the whole history of Christian thought and feeling at the altar without also be obligated to a deep contemplation of this doctrine and being consecrated as teachers of this doctrine in and to the church.
There is a moment in the traditional Anglo-Catholic ceremonial of the Eucharist taken over from the Latin rite, when after the offertory and before proceeding to the canon of the mass, the priest washes his hands. A so called "secret prayer" is said which is a quote from Psalm 26 "I wash my hands in the water of innocence that I may go about the altar of my God reciting His mighty deeds of salvation." The recitation, the representation of the whole doctrine of salvation from creation to the parousia is at the heart of the priestly life.
This means that as the liturgy does not leave out any of the well known chapters of the story of the creation, the fall and redemption, neither may we. A priest may not present the goodness of creation in such a way as to leave out the teaching of the reality of the evil one, the fall and the struggle with sin. The Word of love made known to us in the Incarnation may not be presented without the cross, the cross may not be presented without the resurrection, nor the resurrection without the Ascension and gift of the Spirit. The mystery of Christ may not be presented apart from the mystery of the church, the meaning of the holy order of the church and the sacraments. The call to mission and ministry in this life may not be presented apart from the judgment upon this world that is passing away and the hope of the world to come. We are consecrated to bring forth the whole story of the mighty deeds of God from Genesis to Revelation and the whole meaning of this story by setting forth the doctrines of creation, fall, redemption and what has been called the last things, when God shall bring to completion His work of love and glory. This lays upon the priest the greatest obligation to comprehend the wholeness of the story and the meaning of the story reflected in the great doctrines of the church, to see the interrelatedness of the story and the interdependence of the chapters, to perceive the distortion that creeps into the life of a church, whether a local parish or one of the historic denominations when some part of the story is emphasized at the expense of some other part, to perceive also the distortion that creeps into the life of the priest and of individual parishioners when a vision of the wholeness of the faith or the catholicity of doctrine is lost.
In each particular context, in each locality, in each age there are elements of the story, there are particular doctrinal themes that resonate with the people. There are particular elements of the story and particular doctrinal themes that resonate in the heart of the individual priest. Often a priest has a particular gift for bringing out some feature of the great story, some aspect of its doctrinal significance, especially well and with great power. This is to be celebrated but it also points the priest to a challenge to find the depth of the priestly office in the struggle to bring forward the wholeness of the trustworthy Words of God and the wholeness of the trustworthy words about God which are cherished in the Great Tradition of the church and so to light the path to a more complete and profound experience of the saving grace of God.
If the priests of the church do not teach the whole and wholesome doctrine of Christ and truly open the way, illuminate the path to a saving encounter with Christ, people will go in search of a doctrine that recognizes the urgency of the human situation and which speaks an urgent word of life and death in reply.
So He asks them, "Will you now also turn away and leave me." And the answer comes, "Lord to whom shall we go? For you have the words of eternal life." He has given us these words so that we might give them to others that they and we should have life in His name. At the heart of the priestly vocation is the mission to hand on faithfully and loyally the doctrine of the Apostles.


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In this work, a series of new curcumin mono-carbonyl analogs containing benzyloxy moieties and their pyrazoline derivatives were synthesized using a green method (ultrasound assisted technique) along with traditional method. The work also includes a comparison between the two methods together and with literature. Remarkable improvements were achieved by dropping down the reaction time from hours to minutes and obtaining higher yields of the products.
Curcumin, Mono carbonyl curcumins, Pyrazoline, Ultrasound.


text:
Q: Convert the results of a dictironary to a dataframe From this commands
from stackapi import StackAPI
lst = ['11786778','12370060']
df = pd.DataFrame(lst)
SITE = StackAPI('stackoverflow', key="xxxx")
results = []
for i in range(1,len(df)):
    SITE.max_pages=10000000
    SITE.page_size=100
    post = SITE.fetch('/users/{ids}/reputation-history', ids=lst[i])
    results.append(post)

The results variable prints the results of the json format
How is it possible to converts the results variable to a dataframe with five columns?

reputation_history_type, reputation_change, post_id, creation_date,
  user_id

A: Here try this  :
from stackapi import StackAPI
import pandas as pd
lst = ['11786778','12370060']
SITE = StackAPI('stackoverflow')
results = []
SITE.max_pages=10000000
SITE.page_size=100
for i in lst:
    post = SITE.fetch('/users/{ids}/reputation-history', ids=[i]).get('items')
    results.extend([list(j.values()) for j in post])
df = pd.DataFrame(results, columns = ['reputation_history_type', 'reputation_change', 'post_id', 'creation_date', 'user_id'])

Output :
print(df.head()) gives :
  reputation_history_type  reputation_change   post_id  creation_date     user_id
0    asker_accepts_answer                  2  59126012     1575207944  11786778.0
1        post_undownvoted                  2  59118819     1575139301  11786778.0
2            post_upvoted                 10  59118819     1575139301  11786778.0
3          post_downvoted                 -2  59118819     1575139299  11786778.0
4            post_upvoted                 10  59110166     1575094452  11786778.0

print(df.tail()) gives :
    reputation_history_type  reputation_change   post_id  creation_date     user_id
170            post_upvoted                 10  58906292     1574036540  12370060.0
171         answer_accepted                 15  58896536     1573990105  12370060.0
172            post_upvoted                 10  58896044     1573972834  12370060.0
173          post_downvoted                  0  58896299     1573948372  12370060.0
174          post_downvoted                  0  58896158     1573947435  12370060.0

NOTE :

*

*You can just create a dataframe direct from the result which will be list of lists.

*You don't need to declare SITE.max_page and SIZE.page_size every time you loop through the lst.

A: from stackapi import StackAPI
import pandas as pd
lst = ['11786778', '12370060']
df = pd.DataFrame(lst)
SITE = StackAPI('stackoverflow', key="xxxx")
results = []
for i in range(1, len(df)):
    SITE.max_pages = 10000000
    SITE.page_size = 100
    post = SITE.fetch('/users/{ids}/reputation-history', ids=lst[i])
    results.append(post)
data = []
for item in results:
    data.append(item)
df = pd.DataFrame(data, columns=['reputation_history_type', 'reputation_change', 'post_id', 'creation_date', 'user_id']
print(df)

A: Kinda flying in the blind since I maxed out my StackOverflow API limit, but this should work:
from stackapi import StackAPI
from pandas.io.json import json_normalize

lst = ['11786778','12370060']
SITE = StackAPI('stackoverflow', key="xxx")

results = []
for ids in lst:
    SITE.max_pages=10000000
    SITE.page_size=100
    post = SITE.fetch('/users/{ids}/reputation-history', ids=ids)
    results.append(json_normalize(post, 'items'))

df = pd.concat(results, ignore_index=True)

*

*json_normalize converts the JSON to dataframe

*pd.concat concatenates the dataframes together to make a single frame


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My sister has wanted one since it came out. I'd gift it to her for Christmas if I won. :) Thanks for hosting. I hope all is dandy for ya!


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text:
Former governors in party say they've been forgotten
monjola sotubo
The former PDP governors also said that their successors had relegated them to the background in the affairs of the party in their various states.
Ali Modu Sheriff
The former PDP governors also said that their successors had relegated them to the background in the affairs of the party in their various states, Punch reports.
The governors made the complaints on Thursday, March 24, 2016, during a meeting with PDP Chairman, Ali Modu Sheriff, at the party's national headquarters in Abuja.
"This meeting has shown that the party has not forgotten those that started the party. Most of us were in the meeting that marked the beginning of the PDP," Former Ebonyi State Governor, Sam Egwu said.
"But the convention in Nigeria is that the moment you are out of office, you are forgotten. Former governors that we helped put in office forgot us. It was like frustration for most of us. But because we believed in the party, we stayed back," he added.
"As a former governor, I know what a governor goes through to win elections. You are the leaders of the party. Incumbent governors are also leaders too. Former governors must be carried along. They must be involved in all the affairs of the party so that we can get it right," Sheriff said.
Some of the former governors who attended the meeting include Babangida Mu'azu (Niger), Ramalan Yero (Kebbi), Gabriel Suswam (Benue), Ikedi Ohakim (Imo), Abdulkadir Kure (Niger), Idris Wada (Kogi), Achike Udenwa (Imo), Ibrahim Shekarau (Kano), Gbenga Daniel (Ogun), Theodore Orji (Abia), and Sule Lamido (Jigawa).
See Pulse Photo-News gallery below:


Sunday, October 2, 2016 1:00 to 4:00 p.m. on at the breathtaking Owera Vineyards, 5276 East Lake Road, Cazenovia, New York. Tickets are $50 per person. Click above to purchase.
Guests are encouraged to dress comfortably for this casual and relaxing gathering at the 57-acre farm winery nestled in the rolling hills overlooking Cazenovia Lake. The afternoon will feature a silent auction and raffle items, hors d'oeuvres and refreshments catered by Owera's Brick Oven Café and wine, hard cider and beer tastings from local cideries and breweries.
Raise a Glass proceeds benefit the VNA Foundation of Central New York and the Capital Campaign project to build a new headquarters at 1050 West Genesee Street, Syracuse. This new state-of-the-art building will feature a Centralized Call Center that will serve as a hub for the communities in the 48 counties served by VNA Homecare. Patients will have trained staff direct them with one easy call to the services and programs they need to stay healthy and happy where they want to be - in the comfort and safety of their home. All proceeds from the event will benefit the VNA Foundation of Central New York, which supports and promotes the provision of pediatric home health care services in the Central New York region.
This year's event will be held from 1:00 to 4:00 p.m. on Sunday, October 2, 2016 at the breathtaking Owera Vineyards, 5276 East Lake Road, Cazenovia, New York. Tickets are $50 per person. Click above to purchase.
For more information, call 315.477.9301 or visit www.477home.org.
Connect with VNA Foundation's Raise a Glass!


Are you an antique tractor enthusiast? If so, this event was made with you in mind! Join people of the same interest and celebrate all there is to love about these machines while reflecting back on a different time in farming.


text:
Dealurile Tulcei resprezintă o unitate fizico-geografică a României. Se află în Masivul Dobrogei de Nord, la est de văile Telița și Valea Adâncă, paralel cu Dunărea. Unitățile de relief vecine sunt: Podișul Niculițelului în partea de nord-vest, Depresiunea Nalbant în partea de sud și vest, Delta Dunării la nord și est. În partea de sud-est, Dealurile Tulcei se prelungesc spre Sistemul lagunar Razim-Sinoe prin intermediul unei zone mai domoale, cunoscută în literatura de specialitate cu numele de Prispa Agighiol.

Relieful
Dealurile Tulcei se prezintă ca o succesiune de inselberguri orientate pe direcție est-vest, din a cărei parte centrală, se desprinde spre sud un șir de culmi ce închid spre E și N Depresiunea Nalbant. Altitudinile medii se mențin în jurul valorii de 200 m.
Principalele culmi ale catenei principale (cea orientată V-E) sunt: Stânca Mare (205 m), Somova (225 m), Beștepe (242 m), Redi (206 m). În partea sudică se regăsesc culmile: Uzum (222 m), Orta Bair (206 m) și Denistepe (Dealul Mării, 270 m), acesta din urmă fiind și altitudinea maximă a Dealurilor Tulcei.

Note
 Ghinea, Dan - Enciclopedia geografică a României, Ed. Enciclopedică, București, 2002

Geografia României


Logo required for professional SEO company.
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A winner was selected from 243 designs submitted by 79 freelance designers.
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We're open to ideas on creativity, we just know we want something modern, crisp, clean, fresh and professional. We're looking for a very high end design.


Anthony Constantinou earned a Ph.D. in Bayesian networks in 2012 at the university he now teaches at, the University of London Queen Mary. In addition to being a lecturer, he is also the head of this university's Bayesian Artificial Intelligence Lab, a position he has held since January 2017. He also freelanced as a consultant on Bayesian networks and rating systems. He has provided his services to organizations around the world with a focus on those organizations in the sports betting world.
He is a dual citizen of both the United Kingdom and Cyprus. Due to this Anthony Constantinou is able to travel wherever he needs to go. Being from Cyprus his first language is Greek and he is now highly fluent in English. That he started out speaking Greek means that he is good at intelligence gathering as that is an area that uses both Greek and Latin symbols. Anthony performs research and releases results in English, though, because that can be read by far more people than Greek.
He teaches a Bayesian Networks course at his university and also provides guidance to both undergraduates and graduates working toward their Ph.D.'s. Anthony Constantinou says he is heavily involved in academics because it is his passion and something he finds deeply fulfilling. He feels that he is making a significant contribution to his field and likes to share his excitement about what he has spent years learning. See Related Link to learn more.
As a freelancer, Anthony Constantinou works with individuals, companies, and agencies who need help profiling risk assessment and making decisions. He most enjoys working within the area of sports betting including such sports as darts, tennis, and football. He loves sports and artificial intelligence so something that combines these he finds to be gratifying while also helping out his clients.


And most of the parents were men accompanying their children. They wouldn't stop staring!! even when I gave them a very dirty look!
Were all these men Indian.
Wah , cha gaye ustaad. kya baat ki hai.
lol, I used to go swimming at a fitness center. One day, an indian lady swimmer went to a life-guard and asked them to stop a desi man from staring at her like a stalker.
The life-guard kicked the desi man out.
I agree with Rakhi and Kali here - it is very uncomfortable to woman and her accompanying family members ,if any.
Just look other way guyz - make everybody comfortable.
the one's staring, yes. probably about 8-10 parents in the entire pool. I am sure goras look too but at least they dont make that obvious.
Maybe these guys were looking at you and thinking that they should ask their wives to accompany the kids in the pool next weekend onwards. You see Rakhi, you have become a role model! .
Rakhi, nee romba azhaga irrukiridinale unnaye morichi pathindirindhanga!


Oh wow I haven't seen you in for ever @H1B1Esquire I know I wasn't on page 500 and all but I was here like 3 years back.
Those were some good times. On the bright side, everything (cloning, editing, etc,.) has become incredibly easy.
How've you been? Have you seen others from X/Y playing Sun/Moon?
N3DSXL = 4571-1300-8805: Hidiyus/Gen.L.Lion (miiverse/id)?
TSV: lol, 'member when that was a thing? I 'memba.
-Hey, if I see you from long ago, let us enjoy Sun/Moon together!
I also play everything. All the time. Everywhere.
Were you just single battling with a Mamoswine lead? If so, tried to VIP you with no luck.
Plz add me for Safari, I am looking for Huge Power Bunnelby too.
Hey guys im currently playing pokemon y and sun. Let me know if you add me.
im currently playing pokemon y, please add me.
Does anyone know who added me previously?


Stay cozy chic this season with our Pink Velour Sweatpants. Easily dressed up or down, these jogger-style pants are incredibly soft, with a drawstring waist and elastic cuffs, giving the perfect blend of edgy and comfort. Make it a set with our Pink Velour Sweatshirt or keep it simple with a plain white tee or jean jacket and sneakers.


The smallest member of the unit block family! This sampler pack of Unit Blocks from Community Playthings includes 14 blocks nicely packed in a small box. Great for professional development opportunities.
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The film begins with Carrie, Samantha, Charlotte, and Miranda meeting up with each other which turns into a flashback to how Carrie arrived in New York City in 1986, then met Charlotte in 1987, Miranda in 1988, and finally Samantha in 1989. All are married except Samantha, who is 52 and trying to keep her libido alive with hormones while dealing with menopause. Miranda quits her job after the new managing partner disrespects her once too often. Charlotte's two children are a handful and she's worried that Harry is attracted to their buxom Irish nanny, Erin. Carrie's marriage to Mr. Big has settled down, though they differ on how to spend their spare time. For their anniversary, Carrie gives Mr. Big a vintage Rolex watch engraved with a romantic message, while he, much to her dismay, shows her a new TV in their bedroom as his gift, which Big says they can use to watch old movies together. Carrie is disappointed, as she had hoped for jewelry as a gift. Meanwhile, Samantha has been approached by an Arab sheikh to devise a PR campaign for his business. He offers to fly her and her friends on an all-expenses-paid luxury vacation to Abu Dhabi. The girls happily accept, although Carrie is worried about the separation from Big and Charlotte is worried about leaving her husband alone with the nanny. Only Miranda, unfettered by a job for the first time in her life, is enthusiastic. Upon entering Abu Dhabi, Samantha's hormone-enhancing drugs are confiscated under UAE law. This renders her devoid of estrogen; her famous libido goes dead. Charlotte tries to call Harry every few minutes; Miranda revels in the luxury surrounding her, while Carrie befriends her manservant, Gaurau. Carrie runs into her former lover, Aidan. He proposes dinner à deux at his hotel and she decides to meet Aidan for dinner. The dinner is very enjoyable, with the two discussing old times. Aidan remarks on the ways Carrie is "not like other women". In a moment of remembered passion, they kiss. Carrie runs away in panic and returns to the hotel. Back at the hotel, Miranda and Charlotte have drinks together and discuss the difficulties of motherhood. Carrie arrives, tells her friends about the kiss, and asks them whether she should tell Big, as they have no secrets between them. Miranda reflects on the events of the previous film, when her husband, Steve, told her about his affair. Samantha counsels Carrie to wait before deciding anything. Carrie opts to call Big to tell him. Big is silent upon hearing the news, and after saying a few words, hangs up. The four women find their style and Western attitudes contrast with Muslim customs. While on a date with a handsome Dane, Samantha is arrested for public indecency after fondling him at a restaurant and making out with him on the beach. With the Sheikh's intervention, Samantha is released, but is left with a permanent police record. Worse, the Sheikh cancels the PR meeting and ceases paying for the women's luxurious perks. They quickly pack their bags and leave, but must return to the souk to find Carrie's passport. When Samantha's flamboyance nearly incites a riot, the girls are rescued by a group of Muslim women who share their sense of style under their black robes. When Carrie returns home, she finds the bedroom television removed and Big gone. She passes an anxious day, at the end of which he returns. Big tells her that although he was "pretty torn up", he realizes that what she needs is something to remind her at all times that she is married. He hands her a jewelry box, which reveals an engagement ring set with a black diamond. When Carrie asks him why a black diamond, he says, "Because you're not like anyone else", echoing Aidan's earlier comment. The problems the women faced at the beginning of the film are resolved. Big and Carrie combine their interests; Charlotte's nanny, Erin, turns out to be a lesbian and is no threat to her marriage; Miranda finds a new job where she is appreciated, and Samantha stays the same.


Upākarma "Beginning" (Sanskrit: उपाकर्म), also called Āvaṇi Aviṭṭam (Tamil: ஆவணி அவிட்டம்) and Janivārada Huṇṇime (Kannada: ಜನಿವಾರದ ಹುಣ್ಣಿಮೆ),Gamha Purnima (Odia: ଗହ୍ମା ପୂର୍ଣିମା), is a Vedic ritual practiced by Hindus of the Vishwakarma Brahmin caste. This ritual is also practiced by the Kshatriya and Vaishya community, who are dvijas and therefore have the rights to do Sandhyavandanam, the daily ablution ritual.
Upākarma is conducted once a year during the shravana or Dhaniṣṭhā nakṣatra of the Hindu calendrical month Śrāvana, when Brahmins ritually change their upanayana thread accompanied by relevant śrauta rituals, making śrāddha offerings to the rishis, whom Hindus believe composed the Vedic hymns. The day, also called Śrāvana Pūrnima "Full Moon of Śrāvana" in other parts of India, usually occurs the day after the Śravana nákṣatra, which also marks the Onam festival of Kerala.
On the following day, usually coinciding with the Raksha Bandhan festival in Northern and Central India, the Gayatri Mantra is recited 1008 times.
Brahmins belonging to the Samaveda do not perform upakarma rituals or change their thread on this day but rather on Bhādrapada tritiya, the third day of the month Bhādrapada with Hastaa nakshatra. Shukla Yajurvedic Brahmins of North India and Odisha do upakarma the previous day if the full moon spans two days.
1 When is upakarma observed?
The day on which upakarma is performed differs between various sects. Traditional learners of Yajurveda observe the Yajur upakarma in the month of Shraavana (August–September), on the full moon day; more particularly, Yajur upakarma is held on the full-moon day that comes before the new-moon day of the month of Shraavana (Aavani in Tamil calendar). Rig Vedic Upakarma is observed on that day of Shraavana month which has Shravana nakshatra and falls in the sukla paksha (waxing moon period). Rig Vedic Brahmins change the sacred thread on that day, irrespective of whether it is a full-moon day (purnima) or not. Shukla Yajurvedic bramhins of North India and Odisha do upaakarma on the previous day if Purnima spans two days (shukla chaturdashi yukta Purnima). Sama Vedic Upakarma is observed on the day after Shravan Amavasya on Hastha nakshatra thruteeya. Sometimes this might occur on Ganesh Chaturthi. Irrespective of the Veda, Gayatri Japa is observed on the day after Yajur Upakarma by all.
Rigveda Upakarma:Should be done on the day in shraavana where shravana is the star and spans at least from sunrise to mid day.But not in Uttara Ashadha if present during sunrise.
Krishna Yajurveda: i.e. Taittiriyas & Maitrayanis should do on shravistha, dhanistha,(avittam in Tamil), on shraavana month, whether it falls on purnima yukta Pratipada (Pratipat)during sunrise (Telugu- paadyami) or prathama.
If there occurs Eclipse and sankranti when sun enters Leo (masa pirrapu/avani 1st in Tamil) during purnima, the people having upakrama for that day should be finished prior to punima when hasta nakshatra is available(generally shravana shukla Panchami/shashti.and for samaveda, if there is sankramana(purattasi 1st) to kanya in bhadrapada then shraavana month's hasta should be considered.
If shraavana suddha Panchami(hasta) day is having sankramana/sankranti and purnima is having eclipse then upakarma is postponed to Samaveda upakarma day, i'e. bhadrapada hasta nakshatra but only Vajasaneyi Shukla Yajurveda people can do upakarma on the Panchami(hasta) having simha sankramana and avoid upakarma on purnima having eclipse.
Upakarma is usually held on the full moon day of the month of Sravana. The significance of this day is that Lord Vishnu took the form of a horse and restored the Veda that was stolen from Lord Brahma by the demons Madhu and Kaitabha. As lord Vishnu took the form of a horse, this incarnation is called Hayagriva or "horse-head". After lord Vishnu created lord Brahma, he taught Brahma the all eternal Vedas. Once lord Brahma had mastered the Vedas, he was filled with pride that he was the only entity that had the knowledge of the all eternal and holy Vedas. Lord Vishnu thought otherwise and created demons Madhu and Kaitabha from two water drops on the lotus that he mounts. He then instructed them to steal the Vedas from Lord Brahma and hide it. Thus, Lord Brahma was in a fix that he was not able to save the holy and all eternal Vedas from theft and prayed to Lord Vishnu to do the needy. Lord Vishnu took the form of Hayagriva or Hayavadana and restored the all pervading Veda to safety,. thus curbing the pride of Brahma. So the day of upakarma is also celebrated as Hayagriva utpatti. As the Vedas were restored on this day, Upakarma is performed on this day to mark a new beginning.
The learning of the Vedas begins in the month of Shraavana with a Upakarma and is temporarily terminated in Magha with an Utsarjana ritual, to be restarted in the next Shravan. However, it was found that six months in a year results in a very long period to complete the study of Vedas. In order to overcome this difficulty, Brahmins started skipping the Utsajana ritual and studied Vedas through all the months of the year.
The first step is a 'prayashchita', A prayer to atone the sins. It says, "For the removal of all my sins and thereby to secure a divine blessing and for qualifying myself to perform the essential duties of Brahmanas as prescribed in the vedas and smritis and adopted by the really good in their conduct I put on this Yagnopavita (the sacred thread, called poonool in Malayalam and Tamil)".
Then a new Yagnopavita is worn. When the thread is worn another mantra is recited which means -"I put on the sacred thread which is highly pure, is inseparable from God, is capable of prolonging life and is the foremost in the accomplishment of a Brahmana. May such pure Yagnopavita bring strength and dignity."
While removing the old thread, the mantra means -"I remove with respect, the old broken thread by wear and tear, may the new one bring on long life and Brahmana's brilliance."
The procedure of upakarma varies from state to state. However there are two main procedures one followed in the old Carnatic Region and other in the Dravida region.
Carnatic Region procedure is followed in Karnataka, Andhra Pradesh, Odisha and parts of Maharashtra. According to the Rig Veda Upakarma, first they start with Punyahvaachana followed Saptarshi Pooja, Utsarjana Homa and later by Upakarmaanga Saptarshi pooja, tarpana and homa.
In Yajur Veda Upakarma of Karnataka region, the procedure begins with Punyahavaachana, Pahi Trayodasha Homa, utsarjana and then Upakarma. Here they worship nava (nine) Kaanda Rishis who were the pioneers in the veda. Distinct feature of Karnataka's Upakarma is rishi pooja in detail, and utsarjana. The Dravida version of the same does not have them. After Yagnyopavitadhaaranana, new Yagnyopavita (the sacred thread) is worn and later Veda Aarambham is done. Following the same will be Viraja Homa and Brahma Yagna. In the first year of Upakarma, Nandi is also performed. Bachelors or Brahmacharis will perform Agni Kaarya or Samhida Daanam. The prasadam of the day is specially made Satvada hittu made out of all fruits (banana, guava, grapes, custard apple, apple, dry fruits), milk, ghee, til, jaggery, cucumber and rice flour. This is said to be very good for the rishis who are considered to be old and don't have teeth. Hence this preparation. Also this is done jointly by men who come for the ceremony.
The procedure for the dravida yajurveda upakarma is as follows.
First the Rishi Tharpanam (offering prayers to the ancient Rishis) is read out.
Brahmin bachelors perform 'Samitha Daanam' and 'kamo karshith japam' after Mahasankalpam.
Thereafter, Kaanda Rishi tharpanam is performed with the help of family priest or elders.
As per the rituals, all the male members should have a light meal at night.
Next day after an early bath, 'Gayathri Japam' is done by everyone. Thereafter, Appam & Idli are served.
Green Gram, Dhal or Kondai Kadalai Sundal are offered as Neivedhyam for the Homam (Fire ritual).
The Homam is performed either in the house or in temples and the Arti is performed after everyone returns home.
Neivedhyam - Payasam, Vada, Gingely seeds, Rice. The other items that are served on this day are Curd Pachadi, Kosumalli Curry, Koottu, Pitlay, buttermilk, soup, rasam, dhal and chips, appalams.
This day is also auspicious as the Brahmins offer libations of water to their ancestors to whom they owe their birth and to the great Rishis to whom they are highly indebted for spiritual knowledge and the Vedas themselves.
This page was last edited on 26 December 2018, at 16:48 (UTC).


text:
Francis Banham's parents: Isaac Banham (1738?-1815) and Mary Prick (1751?-1816)
Francis Banham's siblings: Ann Banham (1771?-1849), Isaac Banham (1773?-1842), Sarah Banham (1775?-1810), Mary Banham (1776?-1797), Francis Banham (1780?-1780), Francis Banham (1782?-1829), Jacob Banham (1784-1838), Sophia Banham (1787-1845?), Robert Banham (1790-1803), Edward Banham (1793-1845) and Frances Banham (1798-1858)
Francis Banham (1779?-1779)
Name: Francis Banham1
Father: Isaac Banham (1738?-1815)
Mother: Mary Prick (1751?-1816)
Individual Events and Attributes
Birth 1779 (app)1
Baptism 16 Feb 1779 (age 0) St. Mary's Church, Crown Street, Bury St. Edmunds, Suffolk, England1
son of Isaac Banham and Mary
Death Dec 1779 (age 0)2,3
of smallpox
Burial 9 Dec 1779 St. Mary's Church, Crown Street, Bury St. Edmunds, Suffolk, England2,3
son of Isaac and Mary
1 "Suffolk Family History Society - Thingoe Baptisms 1754-1812" (2010 SFK-BPI-01/P2 own copy).
2 "Suffolk Family History Society - Suffolk Burial Index" (2009 SFK-BUI/2 own copy).
3 The Federation of Family History Societies, "National Burial Index for England & Wales v.3" (2010 own copy).


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text:
Protesters burn cars, set bank on fire in Paris over police brutality bill
By Isabel Vincent
November 28, 2020 | 5:39pm	| Updated November 28, 2020 | 9:15pm
Michelin awards first star to a vegan restaurant in France
French man sent far-right groups $500K in bitcoin before his suicide
France's Michelin Guide awards stars in virtual ceremony
NYC families say DOE abandoned dual-language program at last minute
Cars were set alight and the Central Bank of France building was hit with a fire missile in Paris Saturday as tens of thousands of protesters took to city streets throughout France to block a security bill that seeks to prevent reporters from covering police brutality.
Violent demonstrators demanding a free press clashed with police who lobbed tear gas to disperse crowds, according to reports.
The draft legislation would make it a crime to publish photos or video of police officers with the intent of harming their "physical or psychological integrity." The French government said the law is needed to protect police against increasingly violent attacks.
Mostly peaceful protests have been going on for the past week after a video of police allegedly beating Michel Zecler, a black music producer, sparked outrage over the draft law.
But the demonstrations turned violent in Paris Saturday as some protesters began pelting police with rocks and paving stones, AP reported. Shocking images on social media showed protestors in the French capital setting furniture and vehicles on fire as police blocked access to parts of the city.
Cars burning amid protests in Paris, France.Storyful
French interior minister Gerald Darmanin tweeted that 37 police officers had been injured in the melee. "I again condemn the unacceptable violence against the police," he tweeted.
At Paris's Republique square, nearly 50,000 demonstrators assembled carrying red union flags, French tricolor flags and hand-made signs denouncing police violence and calling for the resignation of French President Emmanuel Macron and Daramin, AP reported.
"We have to broaden the debate, and by doing that, we say that if there were no police violence, we wouldn't have to film violent policemen," said Assa Traore, an anti-police-brutality activist whose brother died in police custody in 2016.
Although journalists have been among the most outspoken over the security bill, it could have an even greater impact on the efforts of non-journalists who film police during violent arrests using cellphone video, activists said.
"There were all those protests in the summer against police violence, and this law shows the government didn't hear us," protester Kenza Berkane, 26, told the AP. "It's the impunity. That's what makes us so angry."
A protester's sign reads "Land of rights for the police" during a demonstration in Paris today.AP
With wires
Filed under france	, paris	, police brutality	, protests	, violence	, 11/28/20
Megan Fox, Mindy Kaling hit by alleged Ponzi-scheming PR e...