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# Glossary
This is list of platform-specific terminology, and their meanings. Most are simply more approachable names for technical database terms.
Admin / Administrator
Database Abstraction
Files & Assets
Junction Collections
Multitenancy
Primary Key (PK)
Storage Adapters
Title Formatter
# Admin / Administrator
An "Administrators" Role (with Admin access enabled) is included when you first install the platform. All admin roles bypass the permissions check, providing unrestricted access to all data within the App and API. Additionally, only roles with the admin option enabled can manage Settings within the app.
# Alias
Fields that do not map directly to an actual database column are called "alias" fields. For example, presentation fields (such as dividers and groups) and certain relational types that display data stored elsewhere (such as One-to-Many (O2M) and Many-to-Many (M2M)).
# API
The Application Programming Interface (API) provided by the platform is how you can programmatically connect your project's content, files, and system information to external code (like a website) or with other third-party services.
# App
An intuitive no-code application for managing database content. Powered by the API, the modular and highly extensible App is written in Vue.js (opens new window).
Activity is a log of all events that take place within the platform. Used for accountability, each activity record tracks the event type, user, timestamp, IP address, user-agent, and any associated revision data.
# Collections
Collections are containers for specific types of Items and contain any number of fields. Each collection represents a table in your database. By default, the title formatter is used to display any existing database table names as human-readable collection titles. There are also "folder" collections that are exclusively used for organizational purposes, and don't hold any data themselves.
Collections can be organized in any way that is appropriate for your project. You can architect them platform-specific (eg: pages of a website), or in a more platform-agnostic way (eg: raw customers of your business). While there's no right or wrong way to structure your data-model, we recommend keeping your data as agnostic as possible so it is easier to repurpose in the future. In short, learn to see your data as its own asset — not only through the lens of your immediate project needs.
The only requirement of a collection is that it must contain a Primary Key field. This field stores a unique value that is used to reference the Collection's items throughout the database/platform.
# Relevant Guides
Creating a Collection
Configuring a Collection
Deleting a Collection
Adjusting a Collection Layout
# Dashboards
Dashboards within the Insights module organize different Panels into an at-a-glance view. They can be used to group data based on department, objective, business process or anything you choose.
# Database Abstraction
Directus supports mirroring all the most widely used SQL databases, including PostgreSQL, MySQL, Microsoft SQL Server, SQLite, OracleDB, MariaDB, and other variants. Each vendor has subtle (and sometimes not so subtle) differences in how they function, so Directus includes an abstraction layer that helps it avoid writing different code for each type.
This means there is also the possibility of supporting other datastores in the future, such as NoSQL options like MongoDB, or even third-party data services like Firebase or Heroku. However these options are fundamentally different from the relational SQL databases we currently support, and so more research is needed.
# Displays
Displays are the smaller, read-only counterpart to Interfaces, defining how a field's data will be displayed inline throughout the App.
For example, you may have a "Status" field that uses a Dropdown Interface on the Item Detail page, and a smaller Badge Display when the field is referenced throughout the rest of the App. Directus includes many Displays out-of-the-box, below are the some key examples:
Raw — The exact value, straight from the API
Formatted Value — Provides options for string formatting
Boolean — Customizable True/False icons
Color — A color swatch preview
DateTime — Formatted or relative datetimes
Image — Thumbnail previews
Labels — Small, custom colored badges
Rating — Customizable stars
Related Values — Displays relational display titles
User — Avatar and name of a system user
In addition to the included core displays, custom displays allow for creating new and/or proprietary ways to view or represent field data. For example, you could create progress indicators, tooltips for relational data, specific formatting styles, or anything else.
Creating a Custom Display
# Environments
Environments (eg: dev, staging, prod) are tracked as separate Project instances. You can then use schema/content migrations to promote data between them.
# Extensions
The platform has been built to be modular and extensible. This helps keep the core codebase simple and clean (see the 80/20 Rule), while allowing the flexibility needed to satisfy all use-cases... no matter how complex. There are many different types of supported extensions, each offering a way to deeply customize, override, or extend the core platform. Learn more about Extensions.
# Fields
Fields are a specific type of value within a Collection, storing the data of your item's content. Each field represents a column in your database. For example, an articles Collection might have title, body, author, and date_published field. Fields mirror the characteristics of their associated column, including its name, type, default, length, allow_null, etc.
Duplicating Fields
Adjusting Field Layout
Deleting Fields
# Files & Assets
As you might have guessed, files includes images, videos, PDFs, text documents, or anything else. While files can technically be stored as code in the database, it is far more common to manage them as individual assets on a "drive". The platform supports many options for uploading, storing, transforming, and retrieving different types of files, and it an excellent Digital Asset Management system.
# Icons
# Material Icons
Full list of icons can be found here (opens new window). Directus currently supports both filled & outlined variants of Material icons. When you intend to use outlined variant of account_circle, you can use account_circle_outline.
# Social Icons
They are Font Awesome 5's brands icons. Full list of icons can be found here (opens new window). When using them as one of the auth provider icons, make sure to use underscores, such as blogger_b for blogger-b (opens new window) icon.
# Interfaces
Interfaces determine how you view or interact with a field. In most cases, they offer some sort of input tailored to managing data of a specific type, but can also be used exclusively for presentation. Examples include text inputs, toggles, WYSIWYG editors, dropdowns, sliders, image galleries, and more.
In addition to the many core interfaces included out-of-the-box, custom interfaces allow for creating more tailored or proprietary options, such as seating charts, QR codes, or Stripe customer info.
Creating a Custom Interface
# Items
Item are objects within a Collection which contain values for one or more fields. Each collection represents a record in your database.
Items are the primary building blocks of your project content. Similar to a "row" within a spreadsheet, all data within the platform is accessed via these "atomic" data units. Items themselves are fairly straightforward, however their real power comes from the complexity that begins to form when items are relationally connected to each other.
Items are referenced (both individually and relationally) by their unique primary key.
Creating an Item
Archiving an Item
Manually Sorting Items
Deleting an Item
# Junction Collections
The platform allows you to group Items within different Collections. But often times it is important to "link" items across different collections (such as relating recipes and ingredients) — this is called a relationship. There are several different types of relationships, but only some (M2M and M2A) require an additional collection to properly connect data. For instance, if you have a recipes collection and an ingredients collection, you would also need a recipe_ingredients junction collection to sit between and connect the two.
# Layouts
Layouts determine how you view or interact with a Collection. In most cases, they offer a way to browse items based on a specific type of data, but can also be used to visualize or interact with data. Directus includes several Layout options out-of-the-box, each with different features and configuration options.
Table — Works with any type of data, showing items as rows and their fields as columns.
Cards — Ideal for image data, this layout shows items as a grid of image cards.
Calendar — Ideal for "temporal" data that is sorted by date or datetime.
Map — Ideal for "geospatial" data that is shown on a world map.
In addition to these core layouts, custom layouts allow for creating more tailored or proprietary ways to experience data within the App, such as Gantt charts, seating maps, or spreadsheets.
Creating a Custom Layout
# Modules
Modules are the highest and broadest level of organization within the App. There are several modules included out-of-the-box, however you can also add your own.
The Module Bar lists all available Modules and allows you to switch between them. Each module also controls its own navigation bar to provide tailored access to sub-pages. All core functionality within the App can be bucketed into one of the following modules:
Content — The primary way to view and interact with database content
User Directory — A dedicated section for the platform's system Users
File Library — An aggregate of all files uploaded and managed within the platform
Insights — Access to infinitely customizable data dashboards
App Guide — A tailored, in-app portal for the platform's concepts, guides, and reference
Settings — An admin-only section for configuring the project and system settings
In addition to these core modules, custom modules offer a blank canvas for creating altogether new/different experiences within the App, such as proprietary dashboards, compound datasets, or third-party integrations (eg: a Stripe Payments Console).
Creating a Custom Module
# Multitenancy
Multitenancy is an architecture that allows multiple tenants (eg: customers) to be managed by the platform. There are two main ways to achieve multitenancy:
Project Scoping — Creating a super-admin layer that provisions new tenant projects has been made easier by the Cloud-native model of Directus 9+. This method involves developing custom code that can dynamically spin up/down projects, but is also the most flexible, supporting scoped extensions and differentiated project settings.
Role Scoping — In this method, you create one Role per tenant, and configure their permissions to properly scope them within a single project. This direction allows for tenants to share a single schema using item scoped permissions, or different schemas by using collection scoped permissions.
# Panels
Panels are modular units of data visualization that exist within the Insights module. Each panel exists within a Dashboard and can be positioned and resized as needed.
Creating a Custom Panel
# Permissions
Permissions are attached directly to a Role, defining what a user can can create, read, update, and delete within the platform. Extremely granular, these filter-based permissions control access for the entire system.
# Presets
Presets store the exact state of a collection page. They are used to set layout defaults for a user, or to define bookmarks that can be used to quickly recall specific datasets.
Creating a Preset
Deleting a Preset
# Primary Key (PK)
When we're trying to view or reference a specific Item within a Collection, you need some sort of unique identifier to know exactly where to look. Much like an address for a house, the primary key field provides the location of an item within its collection. For that reason, every collection must have a primary key field, and so they are configured when you create the collection. There are different types of identifiers you can use, but the field is often called id.
# Projects
A Project is a complete instance of the platform. Each project represents a Database, but also encapsulates a config file, asset storage, and any custom extensions. Projects are the highest level of organization in Directus.
Configuring a Project
Adjusting Project Settings
Upgrading a Project
Backing-up a Project
Migrating a Project
Deleting a Project
# Relationships
The platform allows you to group Items within different Collections. But often times it is important to "link" items across different collections (such as relating recipes and ingredients) — this is called a relationship, a crucial concept within any relational database. There are several different types of relationships, each serving a specific purpose. Learn more about Relationships.
# Revisions
Revisions are created whenever an Item is updated. These alternate versions are tracked so that previous states can be recovered. Every change made to items in Directus is stored as a complete versioned snapshot and a set of specific changes made (the delta). The revisions system is tightly coupled to the activity logs system, with each revision linked to the activity event where it was created.
# Roles
Roles define a specific set of access permissions, and are the primary organizational structure for Users within the platform. You can create an unlimited number of roles, so organize your users in whatever way feels most appropriate.
During the installation process, Directus automatically creates an "Administrators" Role, which is used to provide the initial admin user with full platform access. However this is just a normal role, and so it can still be updated, renamed, or even deleted. Keep in mind that your project must maintain at least one role with Admin Access at all times.
There is also a "Public" role that determines access for unauthenticated access.
Creating a Role
Configuring a Role
Configuring Role Permissions
Configuring System Permissions
Deleting a Role
# Storage Adapters
Storage adapters allow project files to be stored in different locations or services. By default, Directus includes the following drivers:
Local Filesystem — The default, any filesystem location or network-attached storage
S3 or Equivalent — Including AWS S3, DigitalOcean Spaces, Alibaba OSS, and others
Google Cloud Storage — A RESTful web service on the Google Cloud Platform
Azure Blob Storage — Azure storage account containers
# Title Formatter
Special Casing — If you are trying to update the specific casing (uppercase/lowercase) for a word (eg: Dna to DNA) you will want to add the edge-case to the Format Title package (opens new window). If you feel the case passes our 80/20 rule (opens new window) you should submit a Pull Request to the codebase, otherwise you can update this in your instance.
# Translations
The platform supports internationalization across its entire Admin App. Many languages are currently supported, with more being added all the time. Anyone can add or refine any languages through the integration with CrowdIn (opens new window).
In addition to the App itself being multilingual, the platform allows translating your schema too. By default, collections and field names come from the database's naming, but you can override this in different languages.
The platform also includes different ways to manage multilingual content. The built-in translation interface supports authoring content in any number of languages, side-by-side reference editing, and mixing in language agnostic content (such as dates or toggles).
# Types
The "type" defines how field content is stored in the database and how it is returned by the API. Often called a data-type, these are important in ensuring field values are saved in a standardized format. Changing a field's type can cause data loss, so types are locked within the platform after a field is created.
# Data Type Superset
Directus uses its built-in database abstraction to properly support all the different SQL vendors. However, these vendors do not share support for the same datatypes, instead, each SQL vendor maintains their own list. To standardize all of these differences, Directus has a single superset of types that map to the vendor-specific ones.
String — A shorter set of characters with a configurable max length
Text — A longer set of characters with no real-world max length
Boolean — A True or False value
Binary — The data of a binary file
Integer — A number without a decimal point
Big Integer — A larger number without a decimal point
Float — A less exact number with a floating decimal point
Decimal — A higher precision, exact decimal number often used in finances
Timestamp — A date, time, and timezone saved in ISO 8601 format
DateTime — A date and time saved in the database vendor's format
Date — A date saved in the database vendor's format
Time — A time saved in the database vendor's format
JSON — A value nested in JavaScript Object Notation
CSV — A comma-separated value, returned as an array of strings
UUID — A universally unique identifier saved in UUIDv4 format
Hash — A string hashed using argon2 cryptographic hash algorithm
Alias — For fields that do not have a database column Learn More
# Users
An active User is required to access a project. Each user is assigned to a Role that determines what they have access to see and do. This means that the experience of users may vary significantly depending on their role's permissions.
Last Updated: 12/9/2021, 11:17:35 PM
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text:
Next Society, Politics & Psychology
Next Psychology
Next Child & Developmental Psychology
Child & Developmental Psychology 9780865718760-01-000 9780865718760-01-000 9780865718760
https://www.whsmith.co.uk/products/cracking-the-boy-code-how-to-understand-and-talk-with-boys/adam-j-cox/paperback/9780865718760-01-000.html
Cracking the Boy Code: How to Understand and Talk with Boys
By Adam J. Cox (Author)
https://www.whsmith.co.uk/products/cracking-the-boy-code-how-to-understand-and-talk-with-boys/adam-j-cox/paperback/9780865718760-01-000.html £9.79 rrp £13.99 Save £4.20 (30%)
Learn the secret language of boys and how to reconnect All too quickly, talkative, affectionate young boys seem to slip away. Adolescents may be transformed overnight into reclusive, seemingly impenetrable young people who open up only to their friends and spend more time on devices than with family. How do you penetrate this shell before they are lost to you? Drawing on decades of experience garnered through thousands of hours of therapy with boys, Cracking the Boy Code explains how the key to communicating with boys is understanding their universal psychological needs and using specific, straightforward communication techniques. Coverage includes: Why it's important to understand the psychological needs of boys How to talk to be heard, and listen to understand The crucial role of non-verbal cues Learning the universal tone that helps boys listen Motivating boys to become their authentic selves Using purposeful work to teach boys self-respect and confidence Reducing stress and creating greater closeness between boys and caregivers. Essential reading for parents, caregivers, teachers, youth workers, coaches, and others who want to make a real connection with the boys in their lives.
Adam J. Cox , Ph.D is a clinical psychologist whose work includes thousands of hours interviewing children. His research includes a multi-year global research project, Locating Significance in the Lives of Boys , for the International Boys' Schools Coalition, during which he interviewed students and teachers in the US, Canada, UK, Singapore, South Africa, New Zealand, and Australia, from a wide variety of social and educational backgrounds. A sought-after therapist and frequent speaker on the psychology of boys, he is author of the acclaimed books On Purpose Before Twenty , Boys of Few Words and No Mind Left Behind . Cox lives in Rhode Island and shares his wisdom in his newsletter Family Matters at DrAdamCox.com.
Contributor: Adam J. Cox
Imprint: New Society Publishers
Publisher: New Society Publishers
Biography: Adam J. Cox , Ph.D is a clinical psychologist whose work includes thousands of hours interviewing children. His research includes a multi-year global research project, Locating Significance in the Lives of Boys , for the International Boys' Schools Coalition, during which he interviewed students and teachers in the US, Canada, UK, Singapore, South Africa, New Zealand, and Australia, from a wide variety of social and educational backgrounds. A sought-after therapist and frequent speaker on the psychology of boys, he is author of the acclaimed books On Purpose Before Twenty , Boys of Few Words and No Mind Left Behind . Cox lives in Rhode Island and shares his wisdom in his newsletter Family Matters at DrAdamCox.com.
Adam J. Cox
https://www.whsmith.co.uk/products/cracking-the-boy-code-how-to-understand-and-talk-with-boys/adam-j-cox/paperback/9780865718760.html £9.79 rrp £13.99 Save £4.20 (30%)

redpajama_set_name: RedPajamaCommonCrawl


text:
Genomic applications in Medicine & Health
The Genomic Medicine Foundation (UK) is a registered non-profit corporate organization providing up to date and evidence-based information on all aspects of OMICS and Genomics relevant to the contemporary practice in clinical and preventive medicine and healthcare. The Foundation undertakes a number of professional activities including publishing books & journals, organizing dedicated educational conferences, seminars and symposia on genetics & genomics, advise and consultancy on genomic research projects and providing information to the lay public, press and media. The Foundation shares its objectives and works in partnership with several international genomics and biotechnological organizations for improving the global health and enhancing the socio-economic progress in many developing and less developed nations.
Genomics and Molecular Cardiology
International Open Access Journal of Genetic, Genomic and Molecular Cardiovascular Medicine and Surgery
'Genomic and Molecular Cardiology' (GMC) is the open-access online journal publishing original research, meta-analyses, reviews, case commentaries and independent reports on recent developments focusing on genetic, genomic and molecular aspects of wide ranging diverse cardiovascular conditions. The journal particularly focuses on, but not limited to, the delineation of clinical phenotypes related to new genes & mutations, pathogenic evidence for genomic variants, gene-molecular families; genotype-phenotype correlations; basic and clinically applied molecular genetics; advances in next generation sequencing and new cardiac therapeutic and interventional developments.
The GMC journal encourages original OMICS related cardiovascular research (proteomics, transcriptomics, metabolomics, functional genomics and systomics etc.), molecular basis of the clinical cardiology practice and new therapeutic advances including clinical trials in the burgeoning field of pharmacogenomics and personalized/ stratified precision medicine related to cardiovascular medicine and surgery. The journal also features current and comprehensive reviews in the areas of recent advances in cardiovascular development, Mendelian cardiovascular disorders, polygenic/ multifactorial complex diseases (hypertension and ischemic heart disease etc.), new diagnostic and therapeutic progress, and controversies in molecular cardiovascular medicine and surgery. A dedicated news section summarizes the new developments highlighting articles and reports likely to impact the management of cardiovascular disorders. Other features include clinical case reports and studies, book reviews, and letters to the editor.
The following categories (not restricted to) of original papers and articles are published in 'Genomic & Molecular Cardiology'–
Genomic and molecular aspects of Cardiovascular development
Congenital heart disease including the adult Congenital heart disease
Inherited cardiomyopathies: Hypertrophic cardiomyopathy (HCM), Dilated cardiomyopathy, Arryhthmogenic right ventricular cardiomyopathy (ARVC) and left ventricular non-compaction (LVNC)
Cardiovascular 'gene-molecule' groups: – Sarcomere, cytoskeletal, junctional, nuclear envelope, notch signaling, RAS_MAPK, ion channel proteins and many others
Inherited arrhythmias- Long QT Syndrome (LQTS); Short QT Syndrome, Brugada syndrome, Catecholaminergic polymorphic ventricular tachycardia (CPVT) and Early Repolarisation syndrome.
Inherited vascular/ connective diseases: Marfan syndrome, Loeys-Dietz syndrome, Ehlers-Danlos syndrome and other connective tissue diseases with cardiovascular phenotypes
Hypertension- systemic and pulmonary arterial
Inherited metabolic disease with cardiovascular phenotypes
Sudden unexplained/cardiac death (infant and adult)
Inherited neuromuscular disorders with cardiovascular phenotypes
Complex cardiovascular disease (coronary artery disease; hypertension)
Chronic inflammatory and auto-immune cardiovascular conditions
Molecular cardiology- diagnostic, experimental, applied and translational
Cardiovascular pharmacogenetics & pharmacogenomics
Cardiovascular personalized and precision medicine
Bio-banking and cardiovascular genomic/ molecular databases
Gene, Stem cell and somatic cell therapy in cardiovascular diseases
Surgical and non-invasive therapy for inherited cardiovascular conditions
Education and training in cardiovascular genetics and molecular medicine
Ethical, legal, social issues related to genetic and molecular practice of cardiovascular medicine and surgery
Editor in Chief: Professor Dhavendra Kumar, MD DSc FRCP FACMG
Institute of Medical Genetics, University Hospital of Wales, Cardiff University School of Medicine, Cardiff, UK
Professor Perry Elliott, MD FRCP FACC
Director/ Hon. Consultant- Inherited Heart Diseases Unit, St. Bart's Hospital, London School of Medicine & Dentistry, Queen Mary University of London & Director- Centre for Cardiovascular Genetics, University College London, UK
Dr. Dan E Arking, Professor, Nathan-Mckusick Institute of Genetic Medicine, Johns Hopkins, Baltimore, USA
Professor Ajay Bahl, Department of Cardiology, Postgraduate Institute of Medical and Research, Chandigarh, India
Professor Silvia G. Priori, MD
Professor of Medicine, New York University School of Medicine; Director, Cardiovascular Genetics Program; Professor of Cardiology, University of Pavia (Italy)
Professor Arthur Wilde, Director- Molecular Cardiology laboratory, Academic Medical Center, Amsterdam, The Netherlands
Professor Julie de Backer, Consultant and Head of Medical Genetics, University Hospital of Ghent, University of Ghent, Belgium
Professor Bart Loeys, Director- Cardiovascular Genetics, University of Antwerp, Belgium
Dr. Elijah Behr, Department of Cardiovascular Medicine, St George's Hospital Medical School, London, UK
Professor Pier Lambiase, Hon. Consultant- Inherited Heart Diseases Unit, St. Bart's Hospital, London School of Medicine & Dentistry, Queen Mary University of London & Centre for Cardiovascular Genetics, University College London, UK
Professor Kate Bushby, Institute of Human Genetics & Life, Newcastle upon Tyne, UK
Professor Robert Hinton, Department of Pediatric Cardiology, Indiana University Medical Center, Cincinnati, USA
Dr. Lorenzo Monserrat, HealthinCode, Coruna University Hospital, La Coruna, Spain
Professor Madhu Khullar, Department of Experimental Medicine and Biotechnology, Postgraduate Institute of Medical Education & Research, Chandigarh, India.
Dr. Ramon Brugada, Department of Cardiology, University of Girona, Spain; New York, USA
Professor Clifford Garratt, Department of Cardiology, University of Manchester, UK
Dr. Duncan Cole, Department of Laboratory Medicine, University Hospital of Wales, Cardiff, UK
Dr. Sarah Bowdin, Department of Genetics, Hospital for Sick Kids, Toronto, Canada
Dr. Matthew Daniels, Department of Cardiovascular Medicine, University of Oxford, UK
Professor Michael Christiansen, Statens Serum Institute, Copenhagen, Denmark
Professor Sanjay Sharma, Department of Cardiovascular Medicine, St George's Hospital Medical School, London, UK
Professor Eloisa Arbustini, Centre for Inherited Cardiovascular Diseases and Molecular Genetic Laboratory, IRCCS Policlinico San Matteo, Pavia, Italy
Professor Mary Sheppard, Department of Cardiovascular Pathology, Cardiovascular Science Centre, St George's Hospitla Medical School, London, UK
Ms. Sharon Jenkins, Sr. Genetic Counsellor- Inherited Heart Diseases Unit, St. Bart's Hospital, London School of Medicine & Dentistry, Queen Mary University of London, UK
Professor Ulrich von Oppel, Department of Cardiothoracic Surgery, University Hospital of Wales, Cardiff, Wales, UK
Dr. Zahurul Alam Bhuiyan, Director Molecular Genetics Laboratory, Lausanne, Switzerland
Dr. Anne Mieke Aartsma-Rus, Department of Human Genetics, Center for Human and Clinical Genetics, Leiden University Medical Center, The Netherlands
Professor Viji Samuel, Department of Cardiology, Christian Medical College, Vellore, Tamil Nadu, India
Professor Zaheer Yousef, Department of Cardiology, University Hospital of Wales, Cardiff University School of Medicine, Cardiff, UK
Submission of manuscripts:
Manuscripts of original research papers, review articles, commentaries and opinions and conference reports are invited for publication in Genomic and Molecular Cardiology. All manuscripts should be submitted online as an email attachment to JournalGMC@genomicmedicine.org. Only commonly used word processing software should be used for example Microsoft Word, Adobe, Rich Text etc.
All manuscripts should follow the usual format and include: the title, authors, institute affiliations, name/address of the corresponding author, selection of search engine key words (not more than 10), name/ address of relevant ethical approval authority, declaration on conflict of interest, statement on commercial/ financial benefits and copyright authorization for any illustrations, tables or part of the text included in the manuscript. References should be cited in the text with author and year; use suffix et al for more than 2 authors in the reference cited. All references should be listed in alphabetical order. Name of the soft ware reference manager should be indicated in the manuscript.
All manuscripts are independently peer-reviewed and final decision is made by the editor in chief reflecting views of the lead- editor (usually a member of the editorial board or a guest editor) and external reviewers. One of the following decisions will be notified to the corresponding author-
Accept; Accept subject to major revision; Accept subject to minor revision; Reject without peer review; Reject following peer review
All accepted manuscripts are published online subject to copyright agreement with the publisher and payment of open access charge, advised with the copyright instructions. The open-access may be waived on the recommendation of the editor in chief. The open access tariff is available on request, however the specific amount will be advised on acceptance of the manuscript. All open access paid published material will become globally accessible. However, an individual reader, organization or Institution may access the non-paid publication subject to a small downloading fee advised at the time of consumer registration.
'Genomic and Molecular Cardiology' is published by The Genomic Medicine Foundation (UK) Ltd, a not-for-profit company registered in England and Wales (Registered Number 8749919). The publisher holds all legal rights and acquires all financial or any other benefits of any published material in the journal. For all enquiries and information please visit www.genomicmedicine.org or contact direct the Editor in Chief (JournalGMC@genomicmedicine.org).
Genomic and Molecular Cardiology
Editorial board | Journal information | Call for Papers | Recent Papers
Editor in Chief: Professor Dhavendra Kumar, MD FRCP FRCPC FACMG
Seminars in Genomic and Precision Medicine
The practice of Medicine and Healthcare delivery are dynamic and interdependent horizons that are subject to change in the light of scientific and technological advances. However, few core values and expectations remain on board. These include the Medicine and Healthcare directed at very personal level and focused to the needs of those who might most benefit. In order to deliver and meet these objectives, all medical and healthcare professionals require to be equipped with most up to date knowledge and evidence to sustain quality and effective healthcare delivery. Thus the approach for delivering the 'evidence-based medical and healthcare' remains at the center for personalized medicine. The personalized medicine is part of the dogma that includes other parameters notably the medicine to be precise, preemptive, participatory, predictive and preventive. There is no doubt that the scientific and clinical precision is the core requirement for the '6 Ps' driven clinical medicine practice and healthcare delivery. learn more
Copyright © 2015 The Genomic Medicine Foundation (UK) Ltd (8749919) trading as The Genomic Medicine Foundation


It was in the early 1990's when I first heard that roughly 10% of the population has an addiction problem. "That might be true for the general population, but certainly not for professionals," was my immediate reaction. It took me a while to get the facts, but I now believe that, if anything, 10% may be a low estimate.
I was a member of the State Board of Examiners at the time. My specific task was to create a committee that would deal with addicted licensed professionals. The committee would direct affected licensees to appropriate treatment centers, 12 step and other recovery programs, and provide sponsors who had similar backgrounds. The committee would make case specific recommendations to the Board, which has the power to suspend licenses and order the licensee to treatment. The committee consisted of professionals with many years of recovery and addiction treatment specialists. We identified the appropriate committee members, and got started.
It didn't take me long to learn that I was the least knowledgeable member of the committee. I still thought of alcoholics as obviously impaired and perhaps there might be a couple of our licensees that fit the description, but certainly only a few. Wrong again. Now, I do not want to give the impression that professionals are all impaired. However, they are humans, and subject to the same stresses at home and work as anyone else……..in fact, probably more so. So, the committee was formed and put into action.
Professionals came to the committee in one of two ways, either voluntarily or through a formal complaint. The voluntary group was counseled, directed to appropriate therapy and maintenance, and monitored by the committee. The licensees who came through the complaint process were dealt with through the administrative law process of the Board. These men and women went through a formal evaluation by addiction professionals. A course of action was proposed to the Board and legal action was taken. The actions ranged from local treatment and monitoring with probation, to license suspension and in-house treatment for up to 6 months, followed by closely supervised monitoring for years, usually including unannounced bodily fluid collections.
Over the next few years, we saw the committee's activities grow. They successfully helped many professionals improve their lives and also remove a potential danger to the public. As a Board member, we dealt with addictions to alcohol, prescription drugs, anesthetic agents, methamphetamine, nitrous oxide and also some behaviorally addictions.
The lessons I learned? There are more addicts out there than you realize, and these programs work.


San Diego, October 2–6, 2011, Teradata will be demonstrating the neutrinoBI self-service search tool at its Partners User Group Conference and Expo.
The tool is being shown as part of the companies bid to help partners and users to overcome BI complexity.
NeutrinoBI (www.neutrinobi.com) was set up in 2007 with a technology that has been developed from the ground-up to deliver the breakthrough in true self-service business intelligence search and discover capability that so many have been waiting for. The first ever freeform search tool, NeutrinoBI takes users from raw data to discovery in minutes, accelerating decision making for agile businesses looking to develop a competitive-edge.
It agile BI at its agile best.
Teradata Corporation (NYSE: TDC) is the world's leading analytic data solutions company focused on integrated data warehousing, big data analytics, and business applications. Teradata's (teradata.com) innovative products and services deliver integration and insight to empower organizations to achieve competitive advantage.


Plastic is shred, washed, dried, densified, extruded and finally, pelletized and bagged.
At the heart of Arch Polymers is the core ethic that every kilogram of plastic recycled is a kilogram kept out of landfill sites.
Furthermore, our production process is continually evaluated and refined in order to minimize the inevitable carbon footprint associated with any manufacturing process.
We also recognize water as a precious natural resource and wherever possible, all water used is harvested, filtered, recycled and re-used.
Arch Polymers has the vision to become a leader within the recycling industry in terms of its success as a model for environmentally responsible business sustainability and a minimum possible carbon footprint within its industry.


text:
The Castle of Ollada (1795)
Francis Lathom, Edited by James D. Jenkins
In The Castle of Ollada, young Altador seeks to solve the mystery of the ancient Castle of Ollada and win the love of the beautiful Matilda. Why does his uncle, the Baron Garcia, refuse to inhabit the castle? And what is the bloodstained spectre that the servants have seen haunting its ruined halls?
An immediate success when first published in 1795, The Castle of Ollada was the first novel by celebrated Gothic writer Francis Lathom, who wrote it at age twenty.
This edition includes the unabridged text of the 1831 edition, as well as a new introduction revealing never before published information on the life and works of Francis Lathom. The complete text of two contemporary reviews is also included to illustrate the novel's reception when first published.
SEE THE COMPLETE LIST OF TITLES HERE
Francis Lathom (1774-1832) was born in July 1774 at Rotterdam to Henry and Sarah Lathom. Henry Lathom was a Norwich merchant engaged in business with the East India Company in Holland. Around 1777, the family returned to the vicinity of Norwich, and in the 1790s Lathom began to pen plays for the Theatre Royal Norwich, including the comedies All in a Bustle (1795) and The Dash of the Day (1800), the latter of which was acted to "universal applause" and ran into at least four editions. In 1795, Lathom published his first novel, The Castle of Ollada, a Gothic romance indebted to Ann Radcliffe's The Mysteries of Udolpho (1794) and Walpole's The Castle of Otranto (1764).
In 1797, Lathom married Diana Ganning, daughter of Daniel Ganning, a wealthy lawyer and landowner, with whom he had three children, Henry Daniel (b. 1799), Frederick (b. 1800), and Jessy Ann (b. 1803). The following year, he published what became his most famous novel, The Midnight Bell (1798), which was mentioned in Jane Austen'sNorthanger Abbey (1818) and which was the only of Lathom's novels reprinted in the 20th century. He followed this success with the satire Men and Manners (1799), described by critic Montague Summers as Lathom's masterpiece and worthy of a young Dickens, and Mystery (1800), a curious mixture of the Gothic with epistolary domestic romance.
Around 1802 or 1803, under circumstances not yet known, Lathom left Norwich, perhaps for Scotland. Lathom's father's will provided him an annuity of £200 per year, provided that he relinquish custody of his children to Diana and have nothing more to do with them. Summers posited that Lathom's removal from Norwich may have stemmed from a gay love affair, which, while not substantiated, may nonetheless be true.
Between 1802 and 1809, Lathom was extremely prolific, publishing the novels Astonishment!!! (1802), The Impenetrable Secret, Find it Out! (1805), The Mysterious Freebooter (1806), Human Beings (1807), The Fatal Vow (1807), The Unknown (1808), London, or, Truth Without Treason (1809), and The Romance of the Hebrides, or, Wonders Never Cease (1809). After 1809, he disappeared from the publishing scene and apparently travelled to America, where he visited New York and lived for a time in Philadelphia.
In 1820, Lathom returned to publishing, releasing Italian Mysteries and the collection The One-Pound Note and Other Tales. He continued to write throughout the remainder of the decade; these later works include Live and Learn (1823), in which the friendship between the two male characters was felt by Summers to be "clearly" queer in nature, as well as two additional collections of short stories and the novels Young John Bull (1828) andMystic Events (1830). Lathom is said to have died in Fyvie, Aberdeenshire, Scotland in 1832.


text:
package com.redhat.ceylon.compiler.typechecker.io.impl;

import java.io.InputStream;
import java.util.ArrayList;
import java.util.Collections;
import java.util.List;

import com.redhat.ceylon.compiler.typechecker.io.VirtualFile;

/**
 * @author Emmanuel Bernard <emmanuel@hibernate.org>
 */
class ZipFolderVirtualFile implements VirtualFile {

    private final String name;
    private final String path;
    private final String entryName;
    private final List<VirtualFile> children = new ArrayList<VirtualFile>();

    public ZipFolderVirtualFile(String entryName, String rootPath) {
        this.name = Helper.getSimpleName(entryName);
        this.entryName = entryName;
        String tempPath = rootPath + "!/" + entryName;
        this.path = tempPath.endsWith("/") ? tempPath.substring(0, tempPath.length() - 1 ) : tempPath;
    }

    @Override
    public boolean exists() {
        return true;
    }

    @Override
    public boolean isFolder() {
        return true;
    }

    @Override
    public String getName() {
        return name;
    }

    @Override
    public String getPath() {
        return path;
    }

    @Override
    public InputStream getInputStream() {
        throw new IllegalStateException("Cannot call getInputStream() on a directory: " + getPath() );
    }

    @Override
    public List<VirtualFile> getChildren() {
        return Collections.unmodifiableList( children );
    }

    public void addChild(VirtualFile file) {
        children.add(file);
    }

    public String getEntryName() {
        return entryName;
    }

    @Override
    public String toString() {
        final StringBuilder sb = new StringBuilder();
        sb.append("ZipFolderVirtualFile");
        sb.append("{name='").append(name).append('\'');
        sb.append('}');
        return sb.toString();
    }

    @Override
    public int hashCode() {
        return getPath().hashCode();
    }

    @Override
    public boolean equals(Object obj) {
        if (obj instanceof VirtualFile) {
            return ((VirtualFile) obj).getPath().equals(getPath());
        }
        else {
            return super.equals(obj);
        }
    }

    @Override
    public int compareTo(VirtualFile o) {
        return getPath().compareTo(o.getPath());
    }
}

redpajama_set_name: RedPajamaGithub


text:
About Us » Sustainability
Nicholas & Company's Initiatives
Nicholas & Company was founded in 1939 by Nicholas William Mouskondis and is now under the stewardship of its third generation with Peter Mouskondis at the helm. The family's vision and commitment incorporate integrity, honesty, and opportunity for all associates and team members, while standing as the guidepost in moving the business forward. Sustainability in the company's facility, operations, and products is a key factor to its continued success and validates its promise to be a good corporate citizen.
Nicholas & Company has partnered with the SWCA Environmental Performance Group to perform a carbon footprint analysis of its operations. The company is now developing a plan to reduce its impact on the environment by implementing operational changes to minimize that footprint. Nicholas & Company employs more than 500 team members and services more than 3,500 customers in a six-state area, and the company takes its impact on the communities and families it touches seriously.
In the fall of 2008, Nicholas & Company's facility was expanded and upgraded to maximize efficiencies, utilizing sustainable practices and products. The company provides customers with many options for local, sustainable, and green products in all of the categories it stocks. Nicholas & Company is also committed to sustainable operations in its warehouse, office, and with its delivery fleet.
Nicholas & Company is proud of what it has accomplished toward being a sustainable business and a responsible member of the Utah economy, where the company is headquartered. The company is excited about its continued development in these areas and knows that by definition, sustainability is an ongoing, ever-changing process.
Sustainable Products and Tools
Nicholas & Company is committed to sourcing realistic options for the environmentally conscious foodservice operator, making it easier for customers to green their operations. The Envirable™ collection of products represents recycled, recyclable, and compostable options to traditional paper products, disposables, take-out containers, and more. Nicholas & Company is a member of Utah's Own and supports many local companies and distributes many local products.
Full line of Envirable™ products in stock.
Locally grown seasonal produce including: apples, mushrooms, cherries, cucumbers, lettuce, arugula, melons, squash, peaches, nectarines, apricots, pears, corn, berries, beets, beans, zucchini, tomatoes, herbs, cabbage, peppers, green onions, and peas.
Local, organic, natural, and/or sustainable products in all categories including honey, cakes, flour and baking mixes, bread, meat, poultry, cheese, ice cream, prepared Greek and Mexican items, BBQ sauce, and water, among others.
Operational tools for customers:
Sustainability definitions and explanations.
Steps to "greening" restaurants.
Reduce-Reuse-Recycle Guide.
Product location assistance.
Operational review for sustainable ideas.
Sustainable Facility
Motion sensor conserve-a-watt lighting in office and warehouse.
Low-energy/high-lumen light bulbs.
Recycled insulation in thicker cooler/freezer walls.
Light-reflective roofing material.
Renewable carpeting.
UV-reflective film on windows.
Winter/summer office temperature management.
Reflective, recycled roof membrane.
Reflective, low VOC exterior paint.
Water-efficient faucets in bathrooms.
Nicholas & Company recycles all cardboard, about 16,000 pounds per week.
All equipment in the warehouse is electric, emitting no fumes or exhaust.
The company fuels tractors and trailers at night allowing for less evaporation and fewer fumes going into the atmosphere.
All new trailers have 4-inch insulated walls compared to the industry standard of 2½-inch. The additional thickness requires less energy to maintain the cold chain.
Nicholas & Company purchased smaller engines with better fuel economy for its delivery vehicles.
The company recaps tires four times and then recycles.
Office paper recycling.
Employee bike racks.
Reserved parking stalls for energy-efficient vehicles.


After the historical Obergefell vs. Hodges decision of the US Supreme Court one thing is abundantly clear: The tide has turned for the public status of Christianity and Judaism in the US. A new powerful tool has been created that will not be left unused by the Obama administration to pursue its diabolical agenda of destroying the Judeo-Christian foundations of Western civilization.
The long-term consequences of this decision seem ominous enough. Jews and Christians upholding traditional biblical values about marriage and sexual morality will face public vilification, and their organizations loss of government's grants and religious tax exemptions.
The LBGT movement has given enough signs that it is of a neo-fascist totalitarian mindset, determined to destroy the rights of traditional religious minorities in the name of 'respect' for their perverted lifestyle.
My prediction is that within this generation Orthodox Jews will have to leave America and that traditional Christianity will face serious persecution. If things really go wrong they'll become economic and social outlaws and be treated like racists, no longer tolerated in any 'decent' setting or company.
The often heard opinion that the constitutional liberties and protections for these groups will stay, independent of the general mindset of the majority of the population isn't plausible. These liberties can only exist in the context of a democratic culture dominated by the Judeo-Christian heritage. When this heritage loses its dominance, the days of tolerance will be gone.
A curious coincidence is that while the LBGT activists and the US Supreme Court were busy to catastrophically redefine marriage the official leader of Western Christianity, the Pope, looked away from waging the cultural battle and was finishing and promoting his Encyclical on climate change. One wonders whether the combat against against air polution is more important now for Church leaders than the spiritual warfare "against the prince of the power of the air, the spirit that worketh in the children of disobedience"? Whatever may be the reason for this dereliction of duty, the Pope has missed an excellent occasion to give a dire warning to the destroyers of Catholicism and biblical morality.
This reminds us of the fact that an important aspect of the LBGT victories is that the traditional leaders of Christianity — such as the Pope and the Bishop of Canterbury — seem to have almost completely lost their courage and stamina. They fear public opinion more than the verdict of Heaven and have become politically correct weazels. This doesn't bode well.
The distinction between the Lord's Supper (or Eucharist) and the Passover Seder is of theological significance. These two meals should not be identified, because they have a different function and meaning. The Passover Seder is a national celebration of all Israel; the Supper of the Lord is an exclusive celebration of Yeshua's Assembly, his mystical body. The Passover Seder is basically tied to the Temple. Its main ingredient is the Passover lamb or Korban Pesach, which can only lawfully be eaten within the boundaries of Jerusalem in a state of levitical purity; the Supper of Yeshua requires no Levitical purity and can be held anywhere.
The Passover is held only once a year. The lamb is to be slaughtered on the 14th of Nisan shortly before sundown and it is to be consumed in the night immediately following. The Lord's Supper is not tied to particular dates. The Passover Seder is celebrated since its establishment in Egypt until the end of the world, as an everlasting statute of HaShem. The Lord's Supper is celebrated since its establishment in the night when Yeshua was betrayed (I Cor. 11:23) until the day of his Second Coming (I Cor. 11:26). In the Kingdom of the Millennium this Supper will no longer be observed, the Passover Seder, however, will. It will be fully restored, and the Passover lambs will again be slaughtered in the Temple court (cf. Ez. 45:21).
The Lord's Supper or Eucharist is thus a distinctive celebration of the Assembly of Messiah, the mystical body. National Israel as a whole is never called the Body of Messiah.
Some messianic congregations have the custom to commemorate the institution of the Lord's Supper, which is also called Eucharist (i.e. thanksgiving), on the evening of Bedikat Chametz, which starts on 14 Nisan — or 13 Nisan, if the 14th falls on a Shabbat. This is the evening prior to the Seder. Others celebrate the institution of this Supper at the Passover Seder. Although choosing between these two liturgical and calendrical options may seem complicated, because there's an ongoing scholarly debate on the question whether the Last Supper was a Passover Seder or not, yet I think that the problem of the commemoration of its institution can be easily solved if one considers the liturgical context of Passover, the feast of the Unleavened Bread (Chag HaMazot) and the Omer count.
While the custom to celebrate the institution of the Lord's Supper isn't based on a direct commandment of Yeshua or the Apostles, it well fits in the entire observance of Passover, and the memorial of our Lord's death and resurrection which is closely connected to it. On the 10th of Nisan — or the 11th if the 10th happens to be a Shabbat — we remember Yeshua's entry into Jerusalem by waiving palm branches during Shacharit. A few days later follows the evening of Bedikat Chametz, which is full of deep messianic symbolism.
At the beginning of halachic 'night', we search for chametz by the light of a candle (symbol of the Torah or the word of G'd). We wipe the last crumbs with a dove's feather (symbol of the Holy Spirit (Ruach HaKodesh)) on a wooden spoon (symbol of the Cross), binding them together in a linen cloth (symbolizing Yeshua's priesthood) and set it aside for the ceremonial burning of chametz (Biur Chametz), the next morning. It seems thus very fitting and reasonable to celebrate the institution of the Supper of Yeshua during or after the Maariv service of this evening.
The next morning, after Shacharit, the collected chametz from the previous night is burned (Biur Chametz, symbol of the crucifixion). The commemoration of Yeshua's passion, death and burial are concluded with the Minchah service of that same day. Shortly thereafter the solemn celebration of Passover starts with Kabbalat Yom Tov and the Maariv service, which anticipate the Seder.
During the Seder Messiah's death and passion are mainly considered or remembered for their redemptive results or effects.
This short outline shows that the celebration of the institution of Yeshua's Supper fits entirely into the observances immediately preceding and anticipating the Passover Seder.
The remembrance of Yeshua's resurrection is closely connected to this liturgical schedule and starts with an extended Havdalah ceremony after the weekly Shabbat of the Passover week. The day of the resurrection thus always falls on the first Sunday after the 14th of Nisan. That day is the starting point of the Omer count, which lasts until the Feast of Weeks (Shavuot) and marks a festive period of fifty consecutive days.
By reason of these considerations the commemoration of the Last Supper should be properly distinguished from the Seder. It simply doesn't fit liturgically to celebrate its institution during the Seder night, and this is an important indication that it wasn't instituted in that night, but probably in the night preceding. This in accordance with the chronology of the Gospel of John, which says that Yeshua was crucified on the Preparation Day of the Passover, the day the Passover lambs were slaughtered.
Congregations which celebrate the institution of the Lord's Supper at the Passover Seder face the awkward consequence that they have to commemorate Yeshua's passion and death on 15 Nisan, the feast day of the Unleavened Bread. Doing so, however, heavily conflicts with the mood of this day, which celebrates the Exodus from Egypt and thus the end of Israel's sufferings. This is an important reason why it should also liturgically mark the end of Messiah's sufferings. It should be considered incompatible with its atmosphere to commemorate Yeshua's suffering and death during the Shacharit and Minchah services of the feast day itself. A feast day is not a proper occasion to display a mood of mourning or affliction (cf. Nehemiah 8:9).
If you want to keep up your good spirits in the midst of all the hurry of preparing for Passover and learn how to clean and kasher in an efficient manner, view the following video from The Jewish Press. It is fun.
Het bidden in de richting van Jeruzalem beschouw ik als een bijbelse verplichting, die ook in acht genomen moet worden als een messiasbelijdende gemeente nog geen functionerende synagoge met Arke en Bimah heeft, of als iemand de dienst alleen thuis bidt.
Deze praktijk heeft duidelijke bijbelse grondslagen en is geworteld in de Torah zelf. Een eerste manifestatie ervan vinden we in Ex. 33:8-10.
Hier zien we dat het heiligdom als plaats van de goddelijke aanwezigheid eer bewezen wordt. Wanneer de Tempel wordt gebouwd en ingewijd, zien we dat koning Salomo het als een vanzelfsprekendheid beschouwt dat ook in omstandigheden waarin men niet in de Tempel kan bidden, men althans bidt "in de richting van deze stad die Gij verkoren hebt, en van het huis dat ik voor uw naam gebouwd heb" (II Kronieken 6:34). Profetisch breidt Salomo dit uit tot de situatie van een toekomstige ballingschap (in II Kr. 6:38). Tijdens de babylonische ballingschap nam de profeet Daniel deze gebedsrichting zelfs in acht toen het heiligdom verwoest was (zie Daniel 6:11). Want de plaats waar de Tempel stond had zijn intrinsieke heiligheid niet verloren. Het was de plaats waaraan HaSjeem zijn aanwezigheid verbonden had en waar de Tempel eens herbouwd zou worden.
Wat dit betreft verschilt onze situatie niet van die van de Israelieten in de babylonische ballingschap, of van de Joden na de verwoesting van de tweede Tempel. Ook wij verwachten de herbouw van de Tempel, en bovendien de terugkeer van Jesjoea. De Wederkomst zal plaatsvinden te Jerusalem, op de Olijfberg. Het spreekt daarom min of meer vanzelf dat gelovigen in Jesjoea de orientatie van de gebedsrichting, zoals deze in het Jodendom bestaat, in acht nemen.
De orientatie van de gebedsrichting op Jeruzalem leidt vanzelfsprekend tot dezelfde orientatie van ook de gebouwen die nu onze gebedshuizen zijn, de synagoges. De synagoge is, op een weliswaar beperkte manier en als een 'klein heiligdom', een weerspiegeling van de aardse Tempel, zoals de aardse Tempel op zijn beurt een weerspiegeling is van de hemelse Tempel. Daarom hoort zowel de orientatie van de synagoge als de indeling ervan en de plaats en diversiteit van degenen die deelnemen aan de eredienst — zoals mannen, vrouwen, rabbijnen, oudsten en andere ambtsdragers — tijdens de dienst in overeenstemming te zijn met hun functie in de gemeente.
In het bijzonder volgt hieruit dat degene die voorgaat tijdens de dienst (de Chazzan) zich dus niet moet opstellen tegenover de gemeente, d.w.z. met het aangezicht naar de gemeente gekeerd. De voorganger hoort tijdens de dienst met de rug naar de gemeente te staan, in de richting van de heilige Arke, die een afbeelding is van het Allerheiligste. Door deze opstelling wordt het theocentrische karakter van de dienst uitgedrukt en de blijvende betrekking op de Tempel. In een traditionele synagoge staat de voorganger in de tussenruimte tussen de Bimah en de Arke, dus met zijn rug naar de Bimah en zijn aangezicht naar de Arke. Ook de Torahlezing, die op de Bimah plaatsvindt, geschiedt in de richting van de Arke. Er wordt dus voorgelezen met de rug naar de gemeente en het aangezicht naar de Arke. De enige uitzondering hierop is de derasja of prediking. In een dienst waarin een predikatie plaatsvindt, keert de rabbijn of degene die de predikatie verricht zich naar de gemeente.
Als een plaatselijke gemeente zich deze algemene beginselen van decorum en orde tijdens de dienst eigen gemaakt heeft, zal het veel gemakkelijker zijn voor de leiding om ook de overige vereisten van de bijbelse etiquette, bijvoorbeeld voor hoofdbedekking en/of haarbedekking, te handhaven. Het gaat dan niet enkel om het geisoleerde punt van een hoofdoekje of een bepaald type haardracht voor de vrouwen en een hoed of keppel voor de mannen, maar om een algemeen iets dat de verschillende rollen en functies binnen de gemeente raakt. Er bestaat dan ook veel minder gevaar voor allerlei onoirbare moderne fratsen — zoals vrouwen die een talliet of keppel willen dragen en daarmee het onderscheid tussen mannen en vrouwen willen verdoezelen. Wanneer de rollen en functies van iedereen, ook de onderscheiden tussen de leidinggevenden en de andere gemeenteleden, duidelijk zijn en duidelijk gehandhaafd worden, heeft iedere groep zijn eigen eer en identiteit.
Veel ergernis en onnodige discussie op dit gebied kan voorkomen kan worden indien de leiding slechts een ferm standpunt inneemt en vooral het onderscheid in zitplaatsen voor mannen en vrouwen handhaaft. Een synogoge is nu eenmaal geen huiskamer en een dienst is geen familie-bijeenkomst.
Een van de moeilijkheden bij het wennen aan de synagogale dienst is dat veel Messianics afkomstig zijn uit evangelicale of protestantse groepen en denominaties met maar een zeer rudimentair liturgisch en ritueel leven. In het Protestantisme is de cultus vrijwel vervangen door een soort leer- of predik-dienst, wat vanuit joods perspectief een misvatting is. Leren of studeren doe je weliswaar óók in sjoel, maar niet primair tijdens de dienst. De rabbinale preek of derasja heeft dan ook lang niet altijd een sterk leergehalte en is meestal maar kort. Bovendien wordt ook niet in alle orthodoxe gemeenten regelmatig gepreekt. In sommige synagoges, zo heb ik mij laten vertellen, is dit alleen gebruikelijk in verband met instructies voor naderende feestdagen, zoals Pesach en de Hoge Feestdagen.
Het reciteren van de Torah tijdens de diensten heeft primair een cultische strekking en geschiedt daarom, net als de gebeden, georiënteerd op Jeruzalem. Messianics die vroeger traditoneel of conservatief katholiek geweest zijn, hebben dit merkwaardigerwijze veel beter in de gaten dan Protestanten. Zij gingen naar de Mis waar de priester celebreerde met de rug naar het volk en gekeerd naar het altaar, zoals de Chazzan gekeerd staat naar de Arke. Ongetwijfeld is dit katholieke gebruik uit het vroegere joodse ontstaan, net zoals de G'dslamp in de katholieke kerk is ontstaan uit het eeuwige licht (Ner Tamid) dat voor de Arke hangt. Vanuit dit cultische perspectief is de protestantse wijze van doen beslist een achteruitgang en een teken van secularisatie. Hier staat de instructie van de gelovigen centraal in plaats van het vereren van G'd. Niet dat ik wil zeggen dat die instructie onbelangrijk is, maar zij moet niet worden verward met het uitvoeren van een cultische dienst. In de Tempel was er zelfs helemaal geen preekgestoelte.
Wie heden ten dage een messiaanse dienst bezoekt treft meestal een liturgische opstelling aan die noch tradioneel protestants, noch traditioneel joods is, en die welbeschouwd niet eens liturgisch functioneel is, maar typisch uit de evangelicale wereld stamt, waar men met alle oude kerkelijke en synagogale tradities gebroken heeft. Een 'worship-team', zoals het genoemd wordt, staat op een verhoging of podium vóórin, met allerlei muziekinstrumenten, en leidt de dienst, en de gemeente vult eenvoudig de zaal zonder enige indeling in mannen en vrouwen — of anderzins volgens liturgische normen en functies.
Dit is een opstelling die stamt uit de wereld van het theater en het entertainment en niets met liturgie en eredienst uitstaande heeft. Veel Messianics hebben hier echter geen enkele moeite mee en argumenteren rondweg dat de oude katholieke christelijke traditie óf verkeerd óf althans niet gezaghebbend en dus irrelevant is. Zij zijn hierin echter slachtoffer van een groot misverstand en hebben volstrekt niet door dat veel oude liturgische principes nu juist uit het Jodendom stammen, en dat men in dit opzicht meer kan leren van het oude katholieke verleden dan van het evangelicale Christendom dat uit de XIXde eeuw stamt. Ze hebben niet door dat hun eigen terugkeer naar de Torah en de joodse levenswijze zich niet verdraagt met de evangelicale wijze van eredienst, die naar traditioneel joods liturgisch besef een vorm van ongehoorde nieuwlichterij is.
Deze in de evangelicale wereld gegroeide en op het theater geënte liturgische gebruiken staan op gespannen voet met zowel de wereld van het traditionele Jodendom als die van het traditionele Christendom, en leiden ertoe dat de sfeer van eerbied en ontzag verloren gaat. In de synagoge hoort men zich eerbiedig te gedragen. In veel sjoels staat boven de Arke de spreuk: "Weet voor Wiens Aangezicht gij staat". Die sfeer van intense devotie dient gekoesterd en beschermd te worden door de indeling van de ruimte, door kleding en haardracht overeenkomstig bijbelse normen en door een bepaalde traditionele etiquette aangaande hoe men zich in een G-dshuis gedraagt. Zoals ik reeds zei, hebben ouderwetse katholieken daar beter oog voor dan de meeste protestanten. Het gaat immers om die devotie en die eerbied: die is het doel. Niet allerlei oppervlakkig enthousiasme en moderne zgn. spontaneïteit.
Op de een of andere idiote wijze is zelfs het chassidische gebruik om bij bepaalde gelegenheden te dansen opgepikt door moderne Messianics, en vervolgens totaal verhaspeld en verknipt en aan de man gebracht als zgn. 'messianic dance' of 'davidic dance' die tijdens de sjoeldienst wordt opgevoerd. Mannen en vrouwen dansen dan veelal met elkaar en door elkaar heen, wat in het licht van Bijbel uiterst bedenkelijk is en zeker geen historische wortels heeft. Dansen in de synagoge werd beslist niet gedaan in het Jodendom in de tijd van Jesjoea en de Apostelen.
Ik vermeld deze dingen in verband met het vraagstuk van de gebedsrichting en de inrichting en orientatie van de synagoge omdat het een met het ander in verband staat. Dit zijn overigens allemaal dingen die men zich niet onmiddellijk eigen kan maken maar waar men bereid moet zijn om in te groeien en de tijd voor dient te nemen. Als men als messiasbelijdende gemeenschap traditionele liturgische normen en principes gaat toepassen, zal het een tijd duren vóórdat, op persoonlijk niveau, alles goed aanvoelt. Net zoals het ritme van het joodse jaar moet wennen als men uit de christelijke kalender stapt, zo moeten ook deze dingen wennen en het duurt een tijd voordat ze een hechting krijgen met het gevoelsleven.
Eén van de belangrijkste dingen is hier het laten doordringen van het besef dat het in de synagogale dienst niet om subjectieve expressie gaat, maar dat de dienst een objectieve status heeft als officiële daad van het volk van G-d. In het verrichten van het openbare gebed neem ik eenvoudig mijn functie op me als lid van het volk van HaSjeem, en bid ik uitsluitend als vertegenwoordiger en deel van dit volk, van deze Gemeente, zonder eigen inbreng. Dit is óók het geval als ik het gebed alléén verricht, bijvoorbeeld op doordeweekse dagen. Het gaat daarbij niet in de eerste plaats om mijn persoonlijke intenties en devoties, maar om de inschakeling van deze laatste in de objectieve gebedsintentie van de Gemeente, het Lichaam van de Messias. Daarom is het gebed en het synagoge-ritueel vastgelegd in liturgische rubrieken, zodat het niet ten offer valt aan de willekeur van het individu. Het Lichaam van de Messias is immers het objectieve instrument dat de Messias in deze wereld heeft. De liturgie dient dit te weerspiegelen en uit te drukken. De dienst hier op aarde is daarom steeds een participatie aan en een uitwerking van de dienst die de Messias zelf als Hoofd van de Gemeente in het hemels heiligdom uitvoert. Zij is een werk van de Messias zelf.
Een daaraan gerelateerd belang van de objectiviteit van traditie en continuïteit is bovendien dat deze op de duur allerlei slordige, ondoordachte, of ook overdreven trekken in onze persoonlijke devotie uitzuivert en ons leidt ons uit de sfeer van eigenbelang en persoonlijke preoccupaties.
De staande joodse traditie is naar mijn opvatting hier steeds de default optie. Niet in de zin dat zij de enig zaligmakend is — de H.Schrift is en blijft de hoogste gezagsinstantie — maar in de zin dat zij de eerste halachische en praktische optie is omdat zij een lange ervaring in zich bergt. Alternatieven verstrikken zich hier vaker dan men denkt in halachische fouten die dan later weer gecorrigeerd moeten worden. Bovendien, wat is de status van een alternatief als dit iets is wat iemand zomaar op een ogenblik bedacht heeft? Wat voor geestelijk gehalte heeft zo'n bedenksel en waarom zouden anderen er acht op slaan en zich voegen naar zo'n subjectief inzicht in plaats van bij de continuiteit van een grote traditie te rade te gaan?
Praying toward Jerusalem I consider to be a biblical obligation for a Messianic congregation, even in a case when it is without a functioning synagogue with Ark and Bimah, and even if a person says the service alone at home.
This practice has clear biblical principles and is rooted in the Torah itself. The first manifestation of it is found in Ex. 33: 8-10.
And it came to pass, when Moshe went out unto the tabernacle, that all the people rose up, and stood at his tent door, and looked after Moshe, until he was gone into the tabernacle. And it came to pass, as Moshe entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and HaShem spoke with Moshe. And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door.
Here we see homage paid to the national Shrine as the place of the Divine Presence. When the Temple is built and dedicated, we see that King Solomon perceives it as a matter of course that even in circumstances where one is unable to pray in the Temple, one can at least pray "toward this city which thou hast chosen, and the house I have built for thy name" (II Chr. 6:34). Prophetically, he extends this to the situation of a future exile (in 6:38). During the Babylonian exile, the prophet Daniel preserved this prayer direction even when the national Shrine was destroyed (see Dan. 6:11). For the place of the Sanctuary had not lost its intrinsic holiness. It was the place to which HaShem had promised his lasting Presence and where the Temple would be rebuilt.
In this respect, our situation is not much different from that of the Israelites in the Babylonian exile, or that of the Jews after the destruction of the second Temple. We too expect the rebuilding of the Temple, and in addition to this the return of Messiah Yeshua. The Second Coming will take place in Jerusalem on the Mount of Olives. Therefore, it is more or less obvious that believers in Yeshua should observe the direction of prayer, as it exists in Judaism.
The orientation of prayer toward Jerusalem obviously leads to a similar orientation of the buildings which nowadays are our houses of worship, the synagogues. The synagogue is, in an admittedly limited way, a small shrine, a reflection of the earthly Temple, as the earthly Temple, in turn, is a reflection of the heavenly Temple. Hence it is convenient that the orientation of the synagogue toward Jerusalem as well as its internal layout and the collocation of the diverse groups of worshippers in it — men, women, rabbis, elders and other officers — is in agreement with their position and function in the congregation during the service.
In particular it follows from the foregoing that the person who leads the service (Chazzan) shouldn't be stationed over against the congregation, i.e. with his face turned towards them. The service leader is supposed to stand in the direction of the Holy Ark, which is an image of the Holy of Holies of the Temple. The Holy Ark is always in the direction of Jerusalem. During the service the Chazzan should thus turn his back to the congregation and his face toward the Holy Ark. By this arrangement, the theocentric nature of the service will be adequately expressed. In a traditional synagogue, the Chazzan stands in the space between the Ark and the Bimah, with his back to the Bimah and his face toward the Ark. During the Torah Reading, which occurs at the Bimah, the reading too is done facing the Ark. The reader stands with his back to the congregation and faces the Ark. The only exception here is the derasha or sermon. During a sermon, the Rabbi or preacher faces the congregation.
When a local congregation internalizes these general principles of decorum and order during the service, it will be much easier for the leadership to ensure that other requirements of biblical etiquette, such as headcoverings or coverings of female hair, are effectively maintained. These include not only a number of isolated matters such as proper types of hairstyle and proper haircovering for women and hats or skullcaps for men, but a general sense of what is appropriate and which touches all the different roles and functions within the congregation. There is much less danger for all kinds of improper modern cultural frills and fads — for instance women wearing a tallit or kippah — that obscure created distinctions, when the roles and functions of everyone, including the important distinction between the leadership and the other congregational members, are clearly defined and enforced. Each particular group thus has its own identity and honour.
Much annoyance and unnecessary discussion about these things can be avoided if only the leadership takes a firm stance and maintains distinctive seating for men and women. A synagoge is not a living room and a liturgical service is not a family gathering.
One of the difficulties in getting used to the synagogue service format for many Messianics is their Evangelical or Protestant upbringing in denominations with only a very rudimentary liturgical and ritual life. In Protestantism, the liturgy is virtually absent and replaced by a kind of teaching or preaching service, which from a Jewish perspective is a misconception. Learning and studying are part of the Shul activities, no doubt about that, but not primarily so during the divine service. The rabbinical sermon or derasha doesn't always have a strong teaching content and is usually short. Moreover, it seems that not all Orthodox congregations have a weekly sermon on a regular basis at all. In some synagogues, so I've been told, sermons are only given in connection with instructions for approaching holidays, such as Passover and the High Holidays.
Reciting the Torah during the service thus primarily has the function of liturgical worship and for that reason it takes place in the same manner as the prayers, oriented toward Jerusalem. Messianics from a traditonal or conservative Catholic background are far better aware of this than those who come from Protestantism. The Catholic Mass was traditionally celebrated with the priest turning his back to the people and facing the altar, which was placed against the eastern wall of the church, the same place as is reserved for the Holy Ark in a synagogue. No doubt this Catholic practice has its origin in the earlier Jewish practice, in a similar way as the altar-light in the Catholic Church arose from the Ner Tamid hanging before the curtain of the Ark. From this liturgical perspective, the Protestant way of doing things certainly marks a decline and a sign of secularization. Here the instruction of the faithful instead of the worship of G'd has become the central concern. Not that I want to say that instruction is unimportant, but it should not be confused with the execution of liturgical service. In the Temple there was no pulpit at all.
Today's visitors of a messianic service usually find themselves in a liturgical arrangement which is neither traditional Protestant nor traditional Jewish, and which, all things considered, is not even liturgically functional, but typically comes from the evangelical world, where all the old church and synagogue traditions were abolished or revolutionized. A "worship team", as it is called, stands on a platform or stage front, with all kinds of musical instruments, and leads the service, and the congregants simply fill the venue without any division into men and women for instance — or otherwise, in accordance with liturgical norms and functions.
This is an arrangement that has its origins in the world of theater and entertainment and has nothing to do with liturgy properly so called. Many Messianics have no qualms about this, however, and judge that the old Catholic Christian tradition is either wrong or non-authoritative and irrelevant. In this they are victims of a huge misunderstanding and have utterly failed to comprehend that many of these old liturgical principles stem from Judaism and that in this matter one can learn more from the ancient Catholic past than from Evangelical Christianity which dates from the XIX century. They don't seem to realize that their own practice of returning to Torah and Jewish life is incompatible with evangelical-style worship, which to any traditional Jewish liturgical sense is a form of unheard modernism, and should be termed liturgical vandalism.
The liturgical practices evolved in the evangelical world and rooted in the theater are at odds with both worlds of traditional Judaism and traditional Christianity and are conducive to loosing the atmosphere of reverence and awe. In shul we should behave reverently. In many synagogues we find above the Ark the admonition written: "Know before Whom you stand". This admonition evokes an atmosphere of intense devotion that should be cherished and protected by the layout of the room, by clothing and hairstyles according to biblical standards and by a certain traditional etiquette regarding how one behaves in a shrine. As I said, old-fashioned Catholics often have a better eye for this than most Protestants. These things are so important because instilling devotion to and reverence for HaShem are part of the very purpose of our worship. We don't worship in order to cultivate superficial enthusiasm and modern-style spontaneity.
In some crazy way, even the Hasidic custom of dancing at certain occasions is picked up by modern Messianics. Re-packed in a totally distorted and mutilated form it is now selled as so-called "Messianic dance" or "Davidic dance" and performed during the synagogue service. Men and women dance together, often interchangeably, which in the light of Scripture and from a moral viewpoint is extremely questionable and certainly without historical Jewish roots. Dancing in the synagogue was certainly not part of Judaism in the time of Yeshua and the Apostles.
I mention these things in connection with the issue of the direction of prayer and the layout and orientation of the synagogue because all these matters of style, decorum and etiquette are strongly related to one another. Naturally, these items of biblical and traditional culture cannot be fully appreciated at once. One should be able to grow in them and this takes time. When a Messianic community starts to apply traditional liturgical norms and principles, it will take some time before, on a personal level, everything feels right. Just as one has to get used to the rhythm of the Jewish year if one steps out of the Christian calendar, these things too have to get used to and it takes a while before they get a bond with the emotional life.
One of the most important things here is to realize that the synagoge service is not about subjective expression. This service has an objective status as an official act of the people of G'd. In the conduct of public prayer, I simply exercise my function as a member of the people of HaShem, and I pray only as a representative and part of this people without any input of my own. This remains true if I pray alone, as is often the case for most of us on weekdays. These prayers are not primarily about my personal intentions and devotions but about their integration in the objective prayer intentions of the Assembly, the Body of Messiah. In order not to fall prey to the caprices of the individual the prayers and the synagogue rituals are recorded in liturgical rubrics. The Body of Messiah is the objective instrument of Messiah in this world and the liturgy should reflect and express this fact. Our divine service here on earth is thus a participation and an extension of the service that Messiah himself performs as the head of his Assembly in the heavenly Sanctuary. The liturgy is a work of Messiah himself.
A secondary purpose of the objectivity of tradition and continuity is also to purify all kinds of sloppy, thoughtless, or exaggerated features of our personal devotion and to lead us out of the sphere of narrow self-interest and personal preoccupation.
The default option here is, in my view, to follow the standing Jewish tradition. Not in the sense that it is the 'only salvific' one — Sacred Scripture is and remains the highest authority — but in the sense that it is the first halachic and practical option, since it harbours such a longstanding experience. Alternatives ensnare themselves more often than one is inclined to think in halachic errors, which in their turn require corrections later on. Moreover, what is the status of an alternative if it is something just conconcted at random by an individual? What spiritual content has such a concoction and why should others take heed of it and comply with this individual's subjective understanding rather than with the continuity of a great tradition?
Yom HaZikaron ceremonies in Israel are generally not perceived as religious observances, but they are part of Israel's national and civil culture. Yet many observant Jews on this day say prayers for the souls of fallen soldiers. Although it is clear that as Messianics and as adherents to the theological position of Conditional Immortality we are unable to follow this practice, we still can recite prayers in commemoration of the fallen for the State of Israel. We can for instance observe the custom of reciting the Mourners' Kaddish, since this doesn't imply the notion of praying for the dead. And we can add some special commemoration prayers. The following Collects are intended as a messianic expression of our commitment to the State. They can be recited during the daily prayers of Yom HaZikaron. Their contents and formulations are in accordance with the biblical demands of not praying to or for the dead.
We give thee thanks, O HaShem, our God, for all who have died that others may live, for all who endured pain that others might know joy, for all who made sacrifices that others might have plenty, for all who suffered imprisonment that others might know freedom. Turn our mourning into determination, and our determination into deed, that as men and women of the State of Israel died for peace, we all may live for peace for the sake of the Prince of Peace, even Yeshua HaMashiach our Lord.
Almighty God, our Refuge and our Rock: Defend and protect the soldiers of the State of Israel who fall victim to the forces of evil, and as we remember this day those who endured depredation and death because of who they were, not because of what they had done or failed to do, give to the Armed Forces the courage to defend the State of Israel against all aggression, hatred and oppression, and to seek the dignity and well-being of all. This we beg for Yeshua the Messiah's sake, our Saviour and Defender.
O Lord God Almighty, who hath made all peoples of the earth for thy glory, to serve you in freedom and peace: Grant to thy nation, the House of Israel, a zeal for justice and the strength of forbearance, that they may use their liberty in accordance with thy gracious will; through Yeshua HaMashiach our Lord, who liveth and reigeth with thee in the unity of the Ruach HaKodesh, now and throughout all ages, world without end.


Antonio Casilli is a professor at Télécom ParisTech. He has written, among other books, Qu'est-ce que le digital labor? Editions de l'INA in 2015 together with D. Cardon; Stop Mobbing (DeriveApprodi, 2000); and La Fabbrica Libertina (Manifestolibri, 1997).
Antonio Casilli, a professor at Télécom ParisTech, is considered one of the leading experts in the capitalism of digital platforms. He was interviewed by Roberto Ciccarelli.


text:
B'Tselem demands investigation into Gen Gallant's responsibility for Gaza War
The Israeli human rights organisation, B'Tselem, has expressed its objections to Israeli Security Minister, Ehud Barak's appointment of General Yoav Gallant to the position of Chief of Staff in...
OIC report highlights plight of orphans in Gaza
The Organisation of Islamic Cooperation (OIC) has highlighted the plight of the growing number of orphans in the Gaza Strip. The situation has been noted in the OIC's latest...
Absence of accountability encourages Israeli soldiers to kill Palestinians
An Israeli human rights group has concluded that the absence of accountability "encourages soldiers to kill Palestinian civilians". In its annual report published this week, the Israeli Information Centre...
A million Israeli landmines planted in occupied Palestinian West Bank
About a million landmines have been planted by the Israeli occupation in occupied Palestinian West Bank, official Palestinian data has shown. The Commissioner General of the Palestinian Liberation Organisation...
Tawakkul Karman faced death threats from Egyptian coup supporters
Yemeni activist and Nobel Peace Laureate, Tawakkul Karman, said that she had received several death threats from supporters of the Egyptian coup and pro-coup journalists, prior to her visit...
Published in: Africa, News
January 25, 2014 | Ramona Wadi
Financing humanitarian and human rights abuses
The popular dissemination that UNRWA provides 'assistance and protection' to Palestinian refugees helping them 'to achieve their full potential in human development, pending a just solution to their plight'...
January 24, 2014 | Samira Shackle
Israel rejoining the UNHCR is meaningless if it isn't held accountable for human rights abuses
After 18 months, Israel is to rejoin the United Nations Human Rights Council (UNHRC). Last March, it became the first country to sever all ties with the international body,...


George Kennan (1904–2005) was one of the most distinguished American diplomats of the twentieth century, and his article "The Sources of Soviet Conduct" (1947) is one of the most influential documents in American diplomatic history. As chargé d'affaires in the American embassy in Moscow, he was singularly well placed to observe and assess the Soviet leadership, particularly because he had served in a variety of foreign service positions in Europe since 1927. From 1947 to 1950, he worked in the State Department in high-level planning and advisory roles. He was ambassador to Moscow briefly in 1952. It is hard to overestimate his impact on American Cold War foreign policy. Possessed of a unique combination of knowledge of Russian history, the ability to synthesize and communicate insights based on that knowledge, and the authority within the foreign policy community of the United States to ensure that his opinions would be heard and heeded, Kennan left a deep imprint on America's view of the Soviet Union.
In "The Sources of Soviet Conduct," Kennan elaborated on the ideas that he had addressed in his famous "long telegram" of February 1946. This had come just six months after the surrender of Japan had marked the effective end of World War II. The main purpose of both of Kennan's documents was to present the essential elements of the Russo-Soviet historical experience, worldview, and political system in order that the United States could formulate effective, well-grounded policies consistent with its own traditions, experiences, and values. His conclusions provided the framework for a set of policies that have become known as "containment," which shaped American cold war strategy for at least four decades and articulated America's self-perception in its struggle against the forces of Communism.
X [George F. Kennan], "The Sources of Soviet Conduct," Foreign Affairs 25 (July 1947): 566–78, 580–82.


He doesn't look like he's crying and he seems to be carrying something in his hand, something wet as it is running down his arm. I would love to know the actual story behind the picture; which is a great shot btw.
thank you for asking! this boy was walking directly ahead of us at a street fair and kept whining/crying for his dad to look at his boo-boo – his finger seemed to be hurting him. he turned around and when my dad smiled at him, he extended his hurting finger, and my dad said, "uh-oh!" and gave it a kiss. then, Dad gave him an ice cube to hold. he immediately stopped whining (smile).


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Q: authenticate Azure AD with Node.js via oauth2 I want to authenticate users in Azure active directory with node js (I'm really new in azure and active directory), I read a lot of documentation, there exists two ways for doing it.
first: my web request authenticate through a form that Microsoft provides me, then user log-in and this redirect to a URL of mine <--- this way I don't need
second: (this is the way I need) I'm using Oauth2, with
var BearerStrategy = require('passport-azure-ad').BearerStrategy for authenticate, I have my client id, tenanId, client_Secret  etc.
As a first step I need get an Acces_token which I get send request to this URL via postman:
https://login.microsoftonline.com/My_alias_tenan/oauth2/token
I send these params on my body:
{grant_type: client_credentials, client_id:  1f7bbc3e-19ed-4ae5-b16d..., client_secret: 98ijhi7tuf..., resource: https://management.azure.com/, .... }
I just follow this blog: https://blog.jongallant.com/2017/11/azure-rest-apis-postman/
I received a token like this:
"token_type": "Bearer",
    "expires_in": "3600",
    "ext_expires_in": "3600",
    "expires_on": "1570045543",
    "not_before": "1570041643",
    "resource": "https://management.azure.com/",
    "access_token": "eyJ0eXAiOiJKV

which I enter in the header for my next request which is pointing to my localhost: because is here where I have my options to send the authenticate, and are this:
      identityMetadata: 'https://login.microsoftonline.com/alias_tenan/v2.0/.well-known/openid-configuration',
      clientID: process.env.AD_CLIENT_ID,
      audience : 'https://management.azure.com/',
      validateIssuer: false,
      passReqToCallback: true,
      isB2C: false,
      allowMultiAudiencesInToken: false,
      issuer:null,
      loggingLevel: 'info',
      loggingNoPII: false,
      responseMode: query

I have my code like this:
    return passport.authenticate('oauth-bearer', function(req, token, done) {
        console.log(token)
        res.status(200).json({'name': 'name'});
    }
    )(req, res, next)

but always received this message:
    {"name":"AzureAD: Bearer Strategy","hostname":"DESKTOP-U0R9GTV","pid":1168,"level":30,"msg":"authentication failed due to: error: invalid_token","time":"2019-10-02T22:54:04.782Z","v":0}

Has anyone done this successfully? thanks in advance
and I hope anyone can help me.

A: Make use of any npm packages, I use https://www.npmjs.com/package/react-aad-msal for single signon.
Another package that would be useful is https://www.npmjs.com/package/@kdpw/msal-b2c-react
Any package relies on MSAL.

redpajama_set_name: RedPajamaStackExchange


Presented by Maddie Vertenten."We'll discuss self-care, the cost of not practicing self-care (including cultural barriers and personal resistance), and how to overcome our resistance to self-care. Explore dimensions of self-care that resonate most for you."
Learn about women and diabetes while you enjoy a complimentary heart healthy dinner.
Ira Mandel, MD, MPH, medical director of Pen Bay Healthcare's Hospice and Palliative Care Program, will discuss the field of palliative medicine.
This conference is the first of many efforts to inform the business community and others of the challenges that Maine is facing in caring for its elder citizens. A full line up of speakers who will cover a wide variety of topics, e.g., The Workforce Impact of the Silver Tsunami; The Impact of Eldercare on Your Workplace and Your Bottom Line; Where Will the Next Generation of Direct Care Workers Come From? and What Alzheimer's Families Need to Know About Law and Money.
See more upcoming events on the Catching Health Calendar and Be Sure to Submit Your Own Events.


YES, We can repair liquid to air heat exchanger coils that froze with water in them.
It may not be all that pretty, but we have been functionally able to repair heat exchanger coils from air handlers where water got in them and they froze, resulting in loss of liquid integrity. There typically is a slight loss of efficiency do to a reduction in number of tubes or loss of fin area. However, the degree of loss is generally insignificant and it is cheaper/faster than getting a new replacement coil that exactly fits the space.
This page contains a single entry by Cavlon News published on October 18, 2012 2:22 PM.
Unusual Devices--SkidCar van & truck extreme driving training wheels was the previous entry in this blog.
Curious Bobcat is the next entry in this blog.


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Performance [268] 14-Oct-2017 (Festival)
Austin City Limits (week 2)
Zilker Park
Austin, Texas - USA
This was the second of two weekends where Grace performed at ACL.
She's 13. And she may be the breakout star of this year's ACL Fest
VanderWaal simultaneously impressed the crowd with her natural talent and charmed them with her youthful wonder. You've heard the line before about singers with such great voices that they could sing the phone book and it would be worthwhile. For VanderWaal, the parallel is perhaps "Happy Birthday." It's almost impossible to make that chestnut sound anything more than an obligation to get through quickly, so when she accepted the request from three fans in the crowd, it seemed perhaps unwise. But VanderWaal made the dedication to Kevin, Emma and Mary sound first musically magnificent and then uproariously fun. (Peter Blackstock, Austin 360, Oct .14, 2017)
"One of the fest's biggest breakout acts was 13-year-old Grace VanderWaal, a ukulele-playing alumnus of the TV show "America's Got Talent" whose soaring voice and sweet pop songs charmed large early afternoon crowds." (The Statesman Oct. 15, 2017)
Radio station Spirit 105.9 wrote: "Saturday afternoon our team walked towards the HomeAway stage where she was playing and instantly realized that there was a large crowd waiting for her there. Many were families with young girls waiting in anticipation for a role model they wanted to be just like. Grace walked onto the stage with cat ears on to the roar of a crowd. Sweetly waving with ukulele in hand she began her first song. As the set rolled on we began to realize that every song not only had an uplifting message but they were catchy and easy to sing along to. Most music that our kids want to listen to can get really old, really fast. But this was something that you could enjoy yourself, no matter your age. Grace casually would stop in the middle of a song to welcome the breeze on this very hot day or talk to her guitar player. She was candid and had a fun personality. We loved watching her be herself and simply shine. She's a great example for all that when you show who you truly are, people are ready to support you." (Spirit 105.9, Oct. 17, 2017)
The Austin City Limits (ACL) Music Festival is an annual music festival, founded in 2020 and held in Zilker Park in Austin, Texas on two consecutive three-day weekends. It is the biggest annual music festival in Texas and one of the largest in America,
The Festival has eight stages where musical groups from genres including rock, indie, country, folk, electronic and hip hop perform for fans. The concerts continue from 10 AM to 10 PM on Friday, Saturday, and Sunday during the festival with various stages spread out in the park. Approximately 450,000 people attend the festival each year. (Wikipedia)
(Grace Vanderwaal on Twitter)
Grace Vanderwaal - Ukulele, vocals
Destiny Petrell - Guitar, vocals
Gabe Rudner - Keyboards
Ben Masters - Percussion
1. Moonlight
2. Florets
3. So Much More Than This
4. City Song
5. Escape My Mind
6. A Better Life
7. Sick of Being Told Part of (1m43s)
8. Light The Sky
9. Clay
10?. Gossip Girl
11?. Home (Edward Sharpe and the Magnetic Zeros - Cover)
12?. Happy Birthday (Cover)
13?. Talk Good
14. I Don't Know My Name
Performance related Social mediaclips
Review (Austin Music Source) (Not available in the EU)
Review (Austin 360) ACL Fest 2017: 13-year-old Grace VanderWaal draws huge crowd at autograph tent
Review (The Statesman) She's 13. And she may be the breakout star of this year's ACL Fest.
Grace has performed: 2 times at this event, 2 times at this venue, 3 times in this city, 10 times in this state, 409 times in this country
Comments for Austin City Limits (week 2)


UM Records head for the balearic heat with its debut album bringing together a sun-kissed line up of fresh new producers true to the founding spirit of the label to bring listeners the best and newest deeper house talent. Of the more established artists Ruben F (iRecords, Oh So Coy), Nico Mendez (Hutman, UM), Anthony Mea (Savoir Faire, Seta), Karmine Rosciano (Spring Tube, Relux) and P-Mayer (shelving Music, Deep Site) are names the discerning deep house heads might have been enjoying of late. Partia Ansari hailing from Iran captures the essence of the album - breaking convention and the boundaries of a nation that has banned dance music to bring his music to a global audience. Portofino Sunrise (Soul Departure), Oilver Svenzun, Daniel Jef are all artists that have had previous releases but remain relatively unknown and hugely under-exposed. Vernon McCarthy and Michael Wardemann complete the line up and for both this is their debut release, something we're hugely proud to continue to do for hot new deep house talent.


German duo Spiedkiks are hailing from Cologne and Stuttgart. Their album is loaded with excellent Big Beat, Funk, Boogie and Hip Hop. And heavy Scratching and some other extraordinary soundings, too.
Thanks to rec72 for the tip.


There are many motivations for a person's charitable giving as there are people. Giving your resources and time to help others is one of the most personal acts you can make. Most giving stories are unique, but they likely share one or more of the following motivations: compassion for those in need, religious and spiritual commitment, perpetuation of one's beliefs, values and ideals; support for the arts, sciences and education; a desire to share one's good fortune with others. Whatever the reasons, the U.S. tax law is designed to encourage these gifts. Some prefer to make outright gifts of cash or other valuable assets to their favorite charities and other individuals wait until they die to transfer assets to a charity through a will or trust.