text:
Les Démocrates de gauche (en italien, Democratici di sinistra, DS) était un parti politique italien fondé en 1998.

Héritier indirect du Parti communiste italien (PCI), - deuxième force politique italienne entre 1946 et 1991 - et fondé directement à partir du Parti démocrate de la gauche (PDS), il défendait  des positions sociales-démocrates. Principale force de la gauche italienne, il a participé aux alliances électorales de centre gauche depuis 1998. À partir de 2004, les Démocrates de Gauche se sont fédérés avec La Marguerite et le Mouvement des républicains européens (MRE) dans L'Olivier, présentant généralement leurs candidats dans des listes communes portant ce nom. Un rassemblement formel des trois partis dans un nouveau sujet appelé Parti démocrate a été initié en 2006 et a vu le jour en octobre 2007.

Les Démocrates de Gauche étaient le principal parti politique de L'Union guidée par Romano Prodi. Le , ils sont présents dans le gouvernement italien avec un vice-président du Conseil et dix ministres.

Les Démocrates de gauche participaient à l'Internationale socialiste et au Parti socialiste européen. La couleur du parti était le rouge et le symbole du parti un chêne.

Histoire
Le parti est issu du Parti communiste italien (PCI) fondé en 1921 par Antonio Gramsci.

Parti démocrate de la gauche (PDS)

En , à la suite de la dissolution de l'Union soviétique et aux transitions politiques en Europe centrale et orientale, le parti décide d'abandonner définitivement toute référence au communisme et change son nom en Parti démocrate de la gauche (Partito democratico della Sinistra, PDS).

En avril 1994, le parti guide l'alliance de Gauche plurielle « Les Progressistes », qui subit une défaite face au « Pôle des libertés » guidé par Silvio Berlusconi. Le secrétaire Achille Occhetto démissionne à la suite des mauvais résultats aux élections européennes tenues deux mois après.

L'Olivier
En 1995, à la suite de l'initiative de Romano Prodi de rassembler la Gauche avec la composante progressiste de l'ancienne Démocratie chrétienne, le parti guidé par Massimo D'Alema participe à la fondation de l'Olivier, dont il sera la principale force politique.

Grâce à ce rassemblement, des alliances de centre gauche réussissent à obtenir d'excellents résultats aux élections régionales de 1995 et en  l'alliance, guidée par Romano Prodi, remporte les élections législatives. Pour la première fois depuis 1948 l'ancien Parti communiste est représenté au gouvernement et s'affirme comme premier parti du pays.

Le premier gouvernement de Romano Prodi gouverne le Pays jusqu'en . Entretemps, le parti est dirigé par le secrétaire Massimo D'Alema qui poursuit une double stratégie : le parti reste loyal à l'alliance de centre gauche mais tente au même temps de se transformer en grande force social-démocrate par l'abandon de tout lien avec son passé communiste et l'élargissement de l'électorat vers la droite. Cette stratégie mène à la création des Démocrates de Gauche par l'incorporation  du Mouvement des communistes unitaires, issu du Parti de la refondation communiste, de la Fédération travailliste issue du PSI, des Chrétiens sociaux issus de la Démocratie chrétienne et de la Gauche républicaine issue du PRI. À cette occasion, le nom du parti est changé en Démocrates de gauche.

En , à la suite de la décision du Parti de la refondation communiste de retirer son appui au gouvernement Prodi, Massimo D'Alema est chargé de former un gouvernement auquel participent également le Parti des communistes italiens (PdCI) et l'Union démocratique pour la République (UDR). La référence à L'Olivier est suspendue.

Walter Veltroni, vice-premier ministre de Prodi, accède au secrétariat du parti. La devise I care choisie par le nouveau secrétaire marque une ouverture du parti à la société civile et aux mouvements ainsi qu'une concentration de l'attention aux problématiques de la société contemporaine.

Cependant, l'impopularité des gouvernements de centre gauche entraîne un enchainement de défaites électorales et en 2000 Massimo D'Alema est contraint d'abandonner la tête du gouvernement au profit du socialiste Giuliano Amato. Le parti sort affaibli par l'échec de Massimo D'Alema et renonce à présenter un candidat issu de ses rangs pour guider la coalition de centre gauche.

Vers le Parti démocrate
Les élections législatives de 2002 marquent un double échec pour les Démocrates de gauche: la coalition de l'Olivier, re-constituée sous la direction de Francesco Rutelli est défaite par la Maison des libertés de Silvio Berlusconi. À leur tour, les Démocrates de gauche sont largement dépassés par Forza Italia dans le classement des partis. Dans l'Olivier ils sont dévancés dans plusieurs circonscriptions par leur allié du centre La Marguerite.

Après son élection à la mairie de Rome, Walter Veltroni abandonne ses fonctions de secrétaire. Son successeur est Piero Fassino, un proche de Massimo D'Alema fidèle à la ligne social-démocrate et pour certains aspects libérale des dernières années. Les membres proches de Walter Veltroni préfèrent se rassembler avec la minorité du parti qui revendique une ligne politique plus ancrée aux valeurs traditionnelles de la gauche dans le Correntone, représenté par Giovanni Berlinguer, frère d'Enrico Berlinguer, le secrétaire du PCI qui a théorisé l'eurocommunisme.

L'action de Piero Fassino se concentre surtout sur le rassemblement politique durable du centre gauche au sein de deux organisations :

 L'Olivier, fédération entre les Démocrates de Gauche et la Marguerite, destinée à devenir la force politique de référence à gauche et à se transformer en 2007 en Parti démocrate ;
 L'Union, alliance électorale entre l'Olivier et des partis de gauche minoritaires.

Les listes de l'Olivier - associées à la personnalité de Romano Prodi - arrivent en tête aux élections européennes de 2004, aux élections régionales de 2005 et de justesse aux législatives de 2006. Toutefois, le choix de présenter des listes communes entre les deux partis ne fait pas l'unanimité, surtout dans les régions du Mezzogiorno où les différences entre les deux partis sont plus marquées.

Élections de 2006
En , les partis de l'Union organisent des élections primaires pour désigner le candidat de la coalition pour les élections législatives de 2006. Les Démocrates de Gauche soutiennent la candidature de Romano Prodi qui recueille 74,1 % des votes.

Une liste commune entre les Démocrates de Gauche et la Marguerite avec le symbole de l'Olivier doit soutenir la candidature de Prodi à la Chambre des Députés. En revanche, les candidats au Sénat sont regroupés dans des listes propres au parti.
La liste de l'Olivier arrive première en assurant à l'Union une victoire de très courte marge. La liste des Démocrates de Gauche au Sénat (17,2 %) est devancée par celle de Forza Italia. La liste unique présentée à la Chambre des Députés rassemble plus de voix que l'addition des suffrages recueillis par les deux listes au Sénat.

Après cinq ans passés à l'opposition les Démocrates de Gauche sont à nouveau le premier parti de la majorité parlementaire. Au moment de l'assignation des charges institutionnelles et des fonctions ministerielles, le parti réclame sa part. Or, la candidature de leur président Massimo D'Alema, d'abord à la présidence de la Chambre des députés et ensuite à la présidence de la République est rejetée par les autres partis. Cependant, les Démocrates de Gauche  parviennent à faire élire Giorgio Napolitano, l'une des personnalités les plus éminentes du parti, à la présidence de la République, fonction à laquelle aucun communiste ou post-communiste avait jamais accédé auparavant.

Parti démocrate
Depuis le succès relatif de la liste de l'Olivier et l'insuccès constant des listes des Démocrates de gauche, la direction du parti soutient officiellement la fusion avec La Marguerite dans un Parti démocrate.
Ce projet rencontre des vives résistances dans les deux formations et laisse des questions ouvertes :
 La direction: le rôle du premier chef du parti démocrate est essentiel pour déterminer son succès. Cependant, aucune personnalité à l'exception de Prodi semble aujourd'hui créer un large consensus au sein des deux partis.
 La structure: Les Démocrates de Gauche disposent d'une structure très articulée et hiérarchisée, héritage du parti communiste. Une partie de la Marguerite craint les risques d'être absorbée de facto par les démocrates de Gauche.
 L'idéologie: Après la chute du communisme le parti s'est privé de son principal fondement idéologique. Cependant, beaucoup de membres regardent avec scepticisme la fusion d'un parti issu de la classe ouvrière avec un parti de tradition bourgeoise et catholique.
 Socialiste ou Démocrate ? Les Démocrates de Gauche sont parmi les  membres les plus actifs du Parti socialiste européen, appartenance qui est mise en évidence dans le symbole. Francesco Rutelli, en revanche, a fondé avec François Bayrou le Parti démocrate européen dont la Marguerite est la principale force avec l'Union pour la démocratie française (UDF). Cependant, la création du parti de la Gauche démocrate par les membres des Démocrates de gauche qui veulent continuer à faire partie du Parti socialiste européen, pourrait résoudre la difficulté.

Affaire Unipol
En été 2005, le président-directeur général de Unipol, une compagnie d'assurances contrôlée par un réseau de coopératives proches des Démocrates de Gauche, est impliqué dans une affaire liée à une offre publique d'achat lancé par son groupe sur la Banca Nazionale del Lavoro (BNL).

Le secrétaire Piero Fassino a publiquement soutenu l'opération et des organes de presse ont publié des enregistrements téléphoniques des autorités judiciaires de conversations qu'il a entretenu avec Giovanni Consorte.

L'affaire a soulevé la problématique du rôle du parti dans la gestion d'un réseau de coopératives agricoles et de consommateurs particulièrement développé dans les régions traditionnellement administrées par le parti (Émilie-Romagne, Toscane, Marques et Ombrie).

Dissolution
Lors du congrès des Démocrates de gauche (DS), du 19 au  à Florence, les DS ont voté leur dissolution pour former avec les centristes de gauche de La Marguerite un nouveau parti. Fabio Mussi, chef de file d'un courant d'environ 15 % des militants (dit il Correntone), a pris acte de « la faillite politique du défi né avec la fin du PCI » et annoncé une scission, celle de la Gauche démocrate ; Gavino Angius a lui aussi annoncé son départ.

Positions politiques
Les Démocrates de Gauche se reconnaissent dans les principes du socialisme européen. Ils adhèrent désormais à  l'Internationale socialiste et au Parti socialiste européen. Néanmoins, le terme "socialiste" n'est évoqué que dans une dimension européenne ou internationale. Les militants et les électeurs du parti ressentent tendent à associer le terme à la tradition du Parti socialiste italien (PSI) ou à une abnégation du passé communiste.
Malgré ses résultats électoraux en baisse les Démocrates de Gauche continuent à être au centre d'un réseau d'acteurs économiques et sociaux très ancrés dans les régions où le parti est dominant : La Confédération générale italienne du travail (Confederazione generale italiana del lavoro, CGIL) et la Ligue des coopératives.
La présence de ce réseau explique à la fois le pragmatisme et l'ancrage dans le territoire du parti, caractéristiques qu'il partage avec le Parti travailliste britannique et le Parti social-démocrate d'Allemagne.

Congrès de Rome de 2005
Au troisième congrès des Démocrates de Gauche tenu au PalaLottomatica à Rome, trois motions ont été présentées :
 Pour gagner, l'Italie qui unit (Motion Fassino) (79,1 %) : Soutenue par le président du parti Massimo D'Alema, la motion de la "droite" du parti est favorable au rapprochement du parti avec la Marguerite et au leadership de Romano Prodi.
 Une gauche forte. Une grande alliance démocratique (Motion Mussi - Berlinguer) (14,6 %) : Référence de la "gauche de la gauche" elle  propose un renforcement des thématiques de la gauche traditionnelle ainsi qu'un rapprochement avec les mouvements altermondialistes. La motion rejette toute proposition de fusion avec la Marguerite et privilégie un rapprochement des partis de gauche.
 À gauche, pour le Socialisme (Motion Salvi) (4 %) : La motion propose que le parti privilégie un renforcement des structures actuelles pour retourner à constituer le noyau du rassemblement de la gauche.
 L'écologie fait du bien à l'Italie et à la Gauche (Motion écologiste) (2,4 %): Favorable à l'union avec la Marguerite et autres partis de la gauche modérée et propose d'élaborer un programme politique alternatif fondé sur l'écologie.

Symbole
Son symbole, en forme de cercle (comme la plupart des symboles électoraux italiens sur lesquels les électeurs cochent pour voter) sur fond blanc, représente un arbre avec un feuillage vert foncé et un tronc marron, planté sur un terrain vert clair. Le tronc se fond dans le feuillage avec quatre branches. Dans la partie supérieure, autour du feuillage, est écrit en rouge DEMOCRATICI DI SINISTRA. Près du tronc repose une rose rouge avec une tige verte. Dans la partie inférieure, en blanc sur fond vert, est écrit PARTITO DEL SOCIALISMO EUROPEO.

Notes et références

Voir aussi

Liens externes

  Site officiel des DS au Parlement européen

Parti politique fondé en 1998
Parti politique disparu en 2007


HUGE TRAFFIC...what to do now?
forgive me about my english.
I have solo guitar youtube video that get more than 100.000 views every month.
I'v searched in clickbank but i didn't found new guitar products only old ones.
Try joining adsense so you can get paid on the views when they display related ads. That may be a quick and easy way of monetizing the video assuming you can get accepted to adsense.
Why don't you check out Cj.com and see if there are some guitar affiliate or go with Amazon.
I would put a related CPA link on your description. Or better yet have a landing page with a free report and start making your list.
You don't need to focus on specifically guitar related products. Try to spread out just a little bit, and see what else might interest a musician.
These Aren't Your Average Kind. Click Here Now!
First off 100,000 views in adsense revenue is maybe 20 to 30 a month if your lucky.
Your best bet is to monetize that yourself or to build a list from it.
You can try adsense all you want but Google will not pay anything they stopped paying well years ago. We get maybe 2 to 6 percent of the income we bring in for them. The numbers are unknown but I am sure it is even less than that.
Only if you are doing something very wrong or have traffic from bad countries.
Actually youtubers make around $1 - $5 per 1,000 views. Being a youtube partner is different from traditional adsense programs. The average is around $3 per 1,000 views. So he would make around $300 per month. Still not a lot but it's something.
The first thing I would do is start monetizing your video. You can instantly make decent amounts of money. Then I would start thinking about CPA marketing and/or building your list. Just make sure it complies with the Youtube partner program TOS!
What else could these guitar tuition visitors be interested in?
1. Do they need to be able to pay for more lessons?
2. If so would they be interested in making some extra cash online?
keep in contact with them.
may be interested in rather than just letting them go.
You now know that huge traffic isn't the same as huge money. When I started I had millions of visitors and not many ways to monetize them... there were almost no affiliate programs.
Until you find a good program make sure you get their info on Facebook, Twitter, and even your own mailing list, don't rely on Youtube alone.
www.yWorld.com has many answers for your questions to do with trafficking.
Try to search some guitar-related affiliate programs in the internet. For example, if there's a course about playing guitar and they offer affiliate program, try to join and promote it on your Youtube video. Of course, you need a landing page in order to promote your affiliate link, not on the Youtube video directly.
Create a killer report on guitar solos and build a squeeze page... then drive all those youtube views to your free report. Put a link under the video, something like "click here to learn the best techniques ever to play guitar solos" whatever.
Start building your list asap.
1. Link to some sort of "how to play guitar" tutorials so that you get paid commissions when there are sales made.
2. Add Adsense to your videos so that you get paid from your visitors.
3. Link to songs that your viewers might want to purchase.
Just a few ideas for you. Definitely get adsense if nothing else, so that you can make at least some money from it.
Are U Cassano Luca on youtube..
Type "guitar player affiliate program" into Google. You'll get a lot of programs to promote.
Find out who your viewers are (demographics) and what things are they interested in. Put up a survey link in return for a custom solo video for a randomly chosen winner.
Once you know about your viewers and what they want, you can start offering things to them.
Physical products sell. Get an Amazon Associates affiliate ID, send traffic to a webpage filled with new guitars from Amazon that they could buy.
Why does it have to be new products? Have they changed the way guitar lessons are taught or something? Just because you know the products are "old" doesn't mean the people watching your video will know. Chances are they don't even know the products exist period.
Another example of people creating problems where there are none. Think about it....how much are you making by promoting nothing? You have nothing to lose by promoting one of those "old" courses while you're trying to think of something better to promote.
Set up a squeeze page and collect emails by linking them to your Video.
You should build an email list, but if your English is not good enough you have to pay someone to write email messages on your behalf, so that they may be convincing.
There are numerous products for musicians online, but what really matters is how you will promote them. Just by building an email list you won't make money.


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Scott Stapp has lots to be thankful for this Thanksgiving!
ET confirms that on Thursday at 4:30 p.m., the Creed frontman and his wife, Jaclyn, welcomed a baby boy, Anthony Issa. Jaclyn gave birth to the couple's son at Williamson Medical Center in Franklin, Tennessee, and the newborn weighed 8 lbs., 8 oz. and measured 21 inches.
"We are so overwhelmed with gratitude and happiness," the couple tells ET. "This has been a truly divine moment for our entire family. We feel so blessed!"
MORE: Ali Fedotowsky Is Pregnant With Second Child -- See Her Sweet Announcement and Baby Bump!
ET can also confirm that Mom, Dad and baby are doing fine, and are anticipating spending the holidays together.
Anthony will also have some siblings looking out for him! Scott and Jaclyn have a 7-year-old son, Daniel, and a 10-year-old daughter, Milán. The 44-year-old singer also has a teenage son, Jagger, from his previous marriage to Hillaree Burns.
MORE: Olympian Misty May-Treanor Welcomes Twins: Pic!
While Scott and Jaclyn are excited to celebrate their newborn's first holiday season, Kate Middleton will be eating for two this Thanksgiving.
Kate Middleton and Prince William Announce Baby No. 3!


text:
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Källor

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loebli

redpajama_set_name: RedPajamaWikipedia


text:
Incredibly shrinking: Putin's 'Russian world' in the post-Soviet space
Image: Denis Abramov/TASS
2015/12/21 - 18:47 • International, More
Even as Vladimir Putin continues to talk about "Russian world" and the importance of reuniting it after the demise of the Soviet Union, the number and share of ethnic Russians in all former Soviet republics and occupied Baltic countries have declined, in many cases precipitously and with no sign that those trends are going to change.
On the "Svobodnaya pressa" portal, Moscow journalist Sergey Ryazanov provides a quick survey of this decline and some explanations for why it has been happening and why in many places Russian ethnic identity is now a much less important category than that of "Russian speakers."
Kazakhstan – In 1989, there were six million ethnic Russians who formed 37.4 percent of the population. Now, there are 3.6 million ethnic Russians who form 21 percent of the total.
Kyrgyzstan – In 1989, there were 916,600 ethnic Russians who formed 21.5 percent of the population. As of 2009, those figures had fallen to 419,000 and 6.4 percent.
Tajikistan – In 1989, there were 388,500 ethnic Russians who formed 7.6 percent. As of 2010, there were 35,000 who formed 0.3 percent of the population.
Turkmenistan – In 1989, there were 333,900 ethnic Russians who formed 9.5 percent of the population. In 2001, the Russian foreign ministry estimates there to be 180,000 Russians who formed 3.6 percent of the total.
Uzbekistan – In 1989, there were 1.6 million ethnic Russians who formed 8.3 percent of the population. As of 2013, those figures had fallen to 809,000 and 2.8 percent.
Armenia – In 1989, there were 51,600 ethnic Russians who formed two percent of the population. In 2001, there were 14,600 who formed half of one percent.
Azerbaijan – In 1989, there were 392,000 ethnic Russians who formed 5.6 percent of the population. In 2009, there were 119,000 who formed 1.2 percent.
Georgia – In 1989, there were 341,200 ethnic Russians who formed 6.3 percent of the population; In 2015, there were 30,000 who formed 0.8 percent.
Former Soviet West
Belarus – In 1989, there were 1.34 million ethnic Russians who formed 13.2 percent of the population. In 2009, there were 785,000 who formed 8.26 percent.
Moldova – In 1989, there were 562,100 ethnic Russians who formed 13 percent of the total. In 2015, there were 300,000 who formed 8.5 percent of the total.
Ukraine – In 1989, there were 11.3 million ethnic Russians in Ukraine who formed 22.07 percent of the population. In 2001, excluding Russia-occupied Crimea, there were 7.1 million who formed 14.7 percent of the total.
Estonia – In 1989, there were 474,800 ethnic Russians who formed 30.3 percent of the population. In 2011, there were 321,000 who formed 24.8 percent of the total.
Latvia — In 1989, there were 905,500 ethnic Russians who formed 34 percent of the total. In 2014, there were 512,000 who formed 25.8 percent of the population.
Lithuania – In 1989, there were 344,000 ethnic Russians who formed 9.4 percent of the population. In 2011, there were 200,000 of them who formed 6.5 percent.
In all cases, there has been outmigration and demographic losses through natural deaths. In others, especially in Ukraine and Belarus, there has also been ethnic re-identification with many who had called themselves Russians in the past now calling themselves Belarusians or Ukrainians.
And also in all cases, the decline in the share of the Russian population is leading to a decline in Russian-language institutions, including schools; and that in turn means, Ryzanov suggests, that outmigration will continue or even accelerate as ethnic Russians feel themselves less "at home" than before.
At the same time, he says, the category of "ethnic Russians" is now being used less widely in many of these countries than that of "Russian speakers," one that includes non-Russians from within the Russian Federation or from the other former Soviet republics or occupied Baltic countries who speak Russian.
That substitution or sleight of hand allows Moscow to understate the impact of the outflow of ethnic Russians from these countries and thus to downplay the clear evidence of the rapid shrinking of what Putin calls "the Russian world" on the territory of what was once the Soviet Union.
Edited by: A. N.
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Tags: international, Putin, Russia, Russian World
Dirk Smith says:
2015/12/21 - 21:54 at 21:54
Great news for the civilized world!!
Dagwood Bumstead says:
It would be interesting to know if there are similar figures for the Crimea alone. The last Ukrainian census of 2001 showed about 56% ethnic Russians, about 25% ethnic Ukrainians, about 13% Crimean Tatars and the remaining percentage a mix of Jews, ethnic Greeks and other small minorities. Are there more recent figures pre- invasion and annexation, and what do they show? A downward trend for ethnic Russians?
About the Source
Paul A. Goble
Paul Goble is a longtime specialist on ethnic and religious questions in Eurasia. He has served as director of research and publications at the Azerbaijan Diplomatic Academy, vice dean for the social sciences and humanities at Audentes University in Tallinn, and a senior research associate at the EuroCollege of the University of Tartu in Estonia. Earlier he has served in various capacities in the U.S. State Department, the Central Intelligence Agency and the International Broadcasting Bureau as well as at the Voice of America and Radio Free Europe/Radio Liberty and at the Carnegie Endowment for International Peace. Euromaidan Press republishes the work of Paul Goble with permission from his blog Windows on Eurasia.
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redpajama_set_name: RedPajamaCommonCrawl


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In addition to running JATAJ Wealth Management, I am the author of the book, Finding Financial Fulfillment for a Life Filled With Money and Meaning.
I am also the owner of a complimentary business by the name of Corporate Hostage, No More! where I offer coaching/mentoring services, Akashic Record readings, and energy healing sessions (I have a Bachelor's Degree in Metaphysics). Through this business I host a weekly podcast show, also named Corporate Hostage, No More! which is available on the website and at iTunes and Stitcher Radio.
Even after decades in this industry, I am more passionate about my work than I have ever been and have no plans for retirement. I mean, why would I want to stop doing something I enjoy so much that brings so much meaning to my life?
I also mentor young advisors pro-bono through the Financial Planning Association as they begin their careers and build businesses of their own. I find this work very rewarding.
But my work is not all consuming. I also enjoy hobbies that include singing and playing the piano, knitting, reading, jewelry making, traveling and dining out.
My husband and I relocated from Wisconsin to the beautiful Land of Enchantment (New Mexico) in 2015 and are living the life of our dreams. It would be my honor to help you do the same.
If you wish to learn more or get any questions you may have answered, sign up for a complimentary one-hour "Live the Life You Were Meant To Live" consultation by filling out the form in the upper right-hand corner. I look forward to speaking with you soon.


This past weekend marked the third annual KCON New York, the East Coast branch of the world's biggest convention dedicated to Korean pop culture.
Every year, fans across the US make their pilgrimage to KCON (whether in Los Angeles, New York, or, as of this year, Mexico City) where they can unabashedly geek out over Korean culture and, most importantly, see their favorite K-pop acts perform in person.
It's a very joyous occasion where a group of people, many of whom are young women, with a very niche interest can enjoy all the aspects of Korean culture they enjoy and of course see their "biases"—that is, their preferred K-pop stars.
But on Saturday morning, fans came together for a panel called "Cross Cultural Clashes in Hallyu" ("Hallyu" refers to the Korean pop culture wave) that addressed something a bit more serious: the problematic racial politics of K-pop. The issue has created a lot of emotional labor for American fans, particularly fans of color who have to reconcile their own identity, opinions, and fandom with K-pop's ignorance of America's particular racial landscape.
K-pop's burgeoning success in the U.S. is not all that surprising, considering that much of it is a reflection and repackaging of the global behemoth that is American music. But there are often a few cultural missteps that happen in this cross-pollination, especially when it comes to rap and black culture.
It can seem like some kind of racism or appropriation scandal is almost a rite of passage of sorts when it comes to K-pop stars. "I feel like it happens to every idol," Lai Frances, a journalist and producer who moderated the panel, told me.
Stars like CL, Keith Ape, and the group 4Minute have all been accused of appropriating black style and imagery. Artists like Zico, Bobby, Jay Park, and others have been called out for sporting dreadlocks. Earlier this year, Mamamoo apologized for wearing both brownface and blackface makeup to recreate Bruno Mars' "Uptown Funk" video. Jackson Wang, a Hong Kong member of K-pop band GOT 7, also came under intense fire for posting a picture of himself in blackface.
Frances and others attribute K-pop's frequent racial blunders to the lack of cultural context and understanding in South Korea. As one of the most ethnically homogenous places in the world, the country operates in a unique cultural vacuum that separates exported images from their legacies. If your understanding of American culture has no connection to American history, then you probably wouldn't see a problem in wearing a jacket with the Confederate flag—as Zico did in his music video for "Tough Cookie"—especially when Kanye West wore a very similar jacket in 2013.
All of this puts an extra, complex burden on fans of color. It's easier to forgive a K-pop star's missteps than, say, those of Katy Perry. They're in a much bigger cultural bubble, engaging with a market that wasn't built for them. But that doesn't make the offense any less real. Fans of color not only have to deal with other fans about what went wrong. They must grapple with themselves as well, asking if this is the thing that tips the scales, if they can still support an artist who either made a mistake or just doesn't care (or both). For something manufactured to be so easy to consume, actually enjoying K-pop can be very complicated.
Marbury and Thomas understand this all too well, having made a name for themselves not only as major K-pop fans but as black K-pop fans. They described the responsibility they felt in educating Korean idols on the boundaries of American culture. "It can sometimes feel like you're yelling in an empty room," Marbury said.
Given the general messiness and intensity of the internet, the situation can get sticky very quickly. Marbury and Thomas have both been the targets of enraged fans accusing them of "being mean" to their favorite idol.
Still, progress can be made—a woman who described herself as "a privileged white woman" approached Thomas after the panel to thank her for showing her how people of color actually felt about appropriation—and Marbury and Thomas said their work is ultimately rewarding.
"The best part of being a fan of color and a YouTuber is fans connecting with us and saying 'You made me feel like it's okay to be a fan of color and like this music,'" Thomas said.
Overall, K-pop fans do seem more lenient than others when it comes to cultural appropriation. Often an apology is enough to quell the anger of the fans, who are quick to deem whatever transgression a mistake—so long as it's never repeated.
"I think it works with fans when they call them out on social media," Frances told me. "Idols tend to sympathize once they get called out, and they realize what they're doing." If the idols express remorse, the fans forgive them, demonstrating a nuanced understanding of how a culture inundated with American images might make some mistakes in replicating that culture. Although I suspect it probably speaks more to the power of dreamy boys who can sing and dance well.


Tried Mel's Diners' hopkins burger as a late lunch/early dinner. The burger was great and I am happy I stopped by this place. The place is furnished in a cool old fashioned american style.
American style burger, you won't leve hungry! As a local I had the time to test almost every burger and they are all awesome!
I am a burger guy so I always want high quality when I eat burgers and here it is great 👍 nice atmosphere also.
The restaurant is decoreted with US artifacts from the 1950-70ies. There is a good range of different burgers to chose from. Drinks are included in the price. A fun place in the outskirts of Visby.
Really nice burgers for a good price! A classic American restaurant with very cool furnishing! Great staff!
Very creative and tasty hamburgers and rock n'roll to the details such as interior, coffee mugs and even in the bathrooms! I will give 100/100 points to this place. We will definitely go there again next time we visit Gotland.
Get quick answers from Mels Diner staff and past visitors.


text:
Tracy classes learn about gases
Hayward helicopter crash
Damon Jackson, a physicist at Lawrence Livermore Laboratory in Livermore, performed science experiments for 6th and 8th grade science students at Tracy's North School today. Here, student Frank Guzman, 13 ( left) helps Mr. Jackson to show that outside air pressure is strong enough to crush a can when the can's interior air pressure is removed.
Here, Mr. Jackson watches at right as students Mark Meza, left, 14, and Frank Guzman, 13, have a friendly tug-of-war with two plates held together by air pressure ( the air inside the plates was removed, and the strength of outside air pressure holds them together).
By Aaron Swarts | East Bay Times, Bay Area News Group
PUBLISHED: February 10, 2006 at 8:51 am | UPDATED: August 17, 2016 at 7:04 am
TRACY — During a typical day on the job, scientist Damon Jackson rarely hears the phrase, "That was so cool, do it again, do it again …"
Of course, Thursday wasn't a typical day. The Livermore Lab physicist was making a special visit to North School to lead students through some extremely "cool" experiments involving liquid nitrogen and different forms of gases.
"We are having some fun with gasses today. Cooling things down with liquid nitrogen and looking at different phases of matter from solids to liquids and gases," Jackson said. "It is important for students to understand the properties of the world around them."
State curriculum calls for sixth- and eighth-grade students to focus on physical sciences, so teacher Marie Smolensky decided to make use of one of the nation's largest scientific facilities.
"It is a great opportunity to see an actual scientist doing different things dealing with various chemicals," she said. "It is also good for them to see a different person up here occasionally."
Smolensky also noted that Jackson is able to bring a lot more to the table than a typical science teacher.
"He can bring in materials that we can't really get our hands on," she said. "And that gives the lesson a little extra bang."
Student Jordan Bykonen, 14, said he particularly enjoyed Jackson submerging a balloon in liquid nitrogen.
"That was really cool," he said. "Much better than normal science class."
Franklin Alvarado, 14, echoed those thoughts.
"I thought the demonstration was fun," he said. "I liked it because sometimes science can be boring."
Jackson said the demonstration at North School was part of the Lab's ongoing outreach programs, which feature 10 to 20 scientists each making three or four trips to Bay Area schools.
Aaron Swarts
Richmond: Person killed while walking on I580
Legendary Flint's Barbecue coming back to Oakland
NASA Ames memories: He jumped out of a plane the day Neil Armstrong set foot on the moon
NASA Ames researchers from Apollo 11 "all went on to do other things, but it doesn't have the power that people now say, 'What an important thing — where were you 50 years ago?'"


I'm a Dietitian and I Let My Kids Have Junk Food. Here's Why.
By News89 on Sep 2, 2015 Comments Off on I'm a Dietitian and I Let My Kids Have Junk Food. Here's Why.
I recently blogged about my vacation food philosophy for Parents magazine (read the full post here). Though most readers who commented said they were similarly easygoing while on vacay, there were some who disagreed with my approach. They felt that treating sugary cereal as vacation food elevated it to reward status, and that letting kids have junk food on vacation could undermine healthy messages and habits at home.
I hope for kids who understand that it's okay to have junk food occasionally, who don't worry that junk food will poison them, but who also understand that there's a reason we eat oatmeal WAY more often than Lucky Charms, snack on fresh fruit WAY more often candy and drink water and milk WAY more often than soda.
I hope for kids who aren't obsessive about junk food, who don't feel they have to hide candy in their rooms or gorge on chips at friends' houses because they've been denied those things.
I hope for readers who don't feel ashamed because their kid likes the taste of Fruity Pebbles or Cheetos or Kool-Aid and who don't feel like bad parents or failures because they allow their kids to have these things on occasion.
How do YOU handle junk food in your child's life?
This post originally appeared on Real Mom Nutrition.
Follow Sally Kuzemchak, MS, RD on Twitter and Facebook.


This week's 10th International Conference on Community-Based Adaptation to Climate Change (CBA10) focuses on enhancing urban community resilience. Follow the conference below, with day-by-day updates.
The focus of the 10th International Conference on Community-Based Adaptation (CBA10) to climate change, which takes place in Dhaka, Bangladesh from 21-28 April, is 'enhancing urban community resilience'.
IIED is providing substantial coverage of the conference, including daily video updates by senior fellow Saleemul Huq on IIED's YouTube channel and below. Full details of the coverage can be found below.
We'll be providing regular coverage from the conference on IIED's Twitter account from around 8am-6pm each day (Dhaka-time, which is five hours ahead of the UK). Use the #CBA10 hashtag to engage with the discussions.
This entry was posted in Climate Change, English / Tiếng Anh, Urban resilience and tagged CBA10, climate change, community-based management adaptation, urban community resilience. Bookmark the permalink.


text:
Q: How I can change eslint resolve settings I have project where I use webpack, eslint. Through webpack.config I set to resolve index and Index files. Everything works, except that eslint throws errors import/no-unresolved and import/extensions, it doesn't know, that beside of index, now it should resolve Index files too (import Index from ./components, where in ./components have file Index.jsx). My settings below.

// .eslintrc
{
  "extends": "airbnb",
  "env": { "browser": true },
  "rules": {
    "no-restricted-syntax": "off",
    "no-continue": "off",
    "no-plusplus": "off",
    "react/prop-types": "off",
    "no-underscore-dangle": "off",
    "no-param-reassign": "off",
    "class-methods-use-this": "off"
  }
}

// package.json
// ...
 "devDependencies": {
    // ...
    "eslint": "^4.19.1",
    "eslint-config-airbnb": "^16.1.0",
    "eslint-plugin-import": "^2.10.0",
    "eslint-plugin-jsx-a11y": "^6.0.3",
    "eslint-plugin-react": "^7.7.0",
    // ...
 }
// ...

A: Try installing eslint-import-resolver-webpack and adding this to your .eslintrc:
"settings": {
  "import/resolver": "webpack"
}

Or adding the source folder from which it will resolve the dependencies; something like this:
settings: {
    'import/resolver': {
        node: {
            paths: [path.resolve(__dirname, 'src')],
        },
    },
}

Resolver documentation: https://github.com/benmosher/eslint-plugin-import/blob/master/README.md#resolvers

redpajama_set_name: RedPajamaStackExchange


Editorial: Was Jesus a Jewish theologian?
The writer is founder and director of Christian Educational Ministries.
TYLER, Texas--That Jesus was a Jew is a given. That He grew up in a Jewish society, that He attended synagogue on the Sabbath, that He received a Jewish education, that He spoke Hebrew and Aramaic and taught in the thought patterns of Jewish culture, all these things are a given.
But to take another step, as Brad Young does in Jesus the Jewish Theologian (Hendrickson, 1995), and to consider Jesus a Jewish theologian not at all unlike other Jewish theologians of His day, is another matter altogether. Most Christians will immediately object that Jesus is not just another rabbi but the very Son of God.
But that is not entirely the point. What Mr. Young is driving at is that Jesus is best understood in a Jewish context, not through any limitations of His own, but through the limitations of his audience.
This makes sense. Any good communicator, and Jesus certainly was that, will consider his audience carefully before he opens his mouth, and, if his goal is to communicate, he will expound in terms his audience will understand.
It is plain that Jesus did this (though not at all times), so His illustrations, His logical constructs, His explanations and His citations of sources are all much in harmony with the Jewish culture of Palestine in the first century.
His audience might, in many ways, have understood him differently from the way we would have taken Him, and that is what Brad Young wants us to think about. If we are to understand Jesus correctly, we need to sit in the audience with the people in His original audience and listen from their point of view.
This leads Mr. Young to some interesting and helpful conclusions in relation to Jesus' teachings, although I hasten to add that many of his conclusions are quite discernible in the English Bible if one can shed one's Western presuppositions.
In other words, one need not study first-century Judaic culture to understand the Bible. But that study may be helpful in breaking the bands of Western thought habits that keep leading us to wrong conclusions.
This, in part, is the idea behind Jesus the Jewish Theologian.
The difficulty I had in reading the book is that it is clearly directed at changing the minds of mainstream Christians. For anyone not in that audience, therefore, we find ourselves struggling with Mr. Young in areas where we are probably not that far apart. It is a problem not unlike modern man trying to understand Jesus from a Protestant perspective.
Take the idea of Judaism, for example. Brad Young uses the term Judaism in the broadest sense to refer to the religion of the Bible from beginning to end. I use the term Judaism in a more limited sense to refer to the response of the Jewish people to the revelation of God.
The religion of the Old Testament, to me, is not Judaism. I am not even comfortable calling it Yahwism. I don't consider the worship of the one true God as an -ism of any kind. But this leaves me quibbling with Mr. Young, and I don't want to do that.
Nevertheless, there is the potential for misunderstanding. Nowadays most people have placed at least the entire Old Testament under the rubric of Judaism. Someone even called Abraham the first Jew.
He was not, of course. A careful reader of the Bible will know that the Jews are the descendants of Judah, one of the 12 sons of Jacob (Israel), who was the grandson of Abraham, the Hebrew. In the united kingdom of Saul, David and Solomon, the worship of God would never have been called Judaism, because Judah was only one tribe of 12. The tabernacle and temple would reside in Judah, which tended to make Judah the center of worship, but it would have been an affront to the other tribes (if not to God) to call the religion of the first temple Judaism.
Once the kingdom was divided north and south, with 10 tribes in the north and Judah, Benjamin and Levi in the south, the worship of God was even more centered in Judah, but it does not seem to have been called Judaism in those days. It was only after Judah was carried into captivity and then returned to restore worship in Jerusalem that the foundations of Judaism per se were laid.
Even then I wonder if the returning Jews would have termed their faith Judaism. It is the sort of name others give you, not the sort you take for yourself.
Brad Young says forthrightly that Jesus should be viewed as an integral part of Judaism during His day. Unfortunately, this will lead many readers to ask, Which Judaism do you mean? Do you mean Pharisaic Judaism, the Judaism of the Sadducees, the Judaism of the Essenes? But keep in mind that Mr. Young uses this term in the broadest possible sense. Insofar as Judaism was also a many-faceted culture, then, yes, Jesus swam in that ocean.
But neither Jesus Himself nor any of the evangelists uses the term Judaism. This is not to say that Jesus never addressed Judaism, because He did. But, speaking from within a Jewish culture, He would not have used that term.
It is Paul, writing to gentiles, who identifies what the reader would recognize as Judaism: "For ye have heard of my conversation in time past in the Jews' religion [Greek ioudaismos], how that beyond measure I persecuted the church of God, and wasted it: And profited in the Jews' religion above many of my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers" (Galatians 1:13,14).
This is the only use of the term Judaism in the Bible, and this passage suggests two surprising things. One is that Paul places Judaism firmly in his past. Second, he identifies Judaism with the "traditions of the fathers." This is in keeping with the understanding of the Jews about their own religion.
Adin Steinsaltz has this to say about the Talmud, the repository of the traditions of Judaism: "If the Bible is the cornerstone of Judaism, then the Talmud is the central pillar . . . In many ways the Talmud is the most important book in the Jewish culture" (The Essential Talmud, by Adin Steinsaltz, translated from the Hebrew by Chaya Galai, Best Books, 1976. p. 3).
In the New Testament no mention is made of the Jewish Talmud, the Mishnah or even the oral law. But Jesus spoke often of the traditions of the elders, which seems to be His expression for the oral law, and He did not always speak of it in complimentary terms. Presumably the oral law finds expression in the traditions of the fathers or traditions of the elders of Judah and forms the "central pillar" of what we call Judaism.
But that is not what Brad Young means when he speaks of Judaism: "For Jesus, Judaism was a vibrant belief in the true God." Yet that is not what Paul means by the term, and it is not what most English readers mean either. Judaism, both as religion and culture, is a late development. What do you call the pre-Judaism faith in the one true God? The Bible gives no name to it.
In his introduction Mr. Young cites A.J. Heschel: "The Christian message, which in its origins intended to be an affirmation and culmination of Judaism, became very early diverted into a repudiation and negation of Judaism; obsolescence and abrogation of Jewish faith became conviction and doctrine; the new covenant was conceived not as a new phase of disclosure, but as abolition and replacement of the ancient one; theological thinking fashioned its terms in a spirit of antitheses to Judaism."
Mr. Young's best motives in the book probably lead him to his weakest conclusions. He is at some pains to bridge this age-old gap between Christian and Jew, to clarify old misunderstandings and misconceptions, to lower barriers, to eliminate the perception of Jews as "Christ killers" and to make everyone aware of the unjust persecution of Jews by Christians. In all this, his cause is just.
He is anxious to acquit the Jews in general and the Pharisees in particular relative to the death of Jesus, and he ardently wants to substitute a better reputation for the Pharisees, who have long been painted in villainous tones by Christian theologians. The Pharisees, he tells us, were the good guys. The Sadducees were bad, and the Romans were the real villains.
A part of me wants to agree with him. For much too long, Christianity has indulged itself in anti-Judaic actions and polemics and has ignored important teachings of Jesus that are reflected in Judaism. Mr. Young wants us to think better of the Pharisees and Jewish people, and he is right. But, in his efforts to set the record straight, I think he goes beyond the record and gets it wrong.
Here is what he has to say about Jesus and the Pharisees: "Mistakenly it has been taught that Jesus' theological teachings challenged the Pharisees, and, therefore, they wanted him to die. This popular approach has deep roots in Christian hostility toward ancient Jewish thought and ignores the great similarity between the teachings of Jesus and those of the Pharisees. The theology of Jesus was almost identical to that of the Pharisees . . . While Jesus criticized the hypocritical practices of some Pharisees, he never uttered a negative word about the teachings of the Pharisees" (p. 228).
I regret that I have to disagree, because the record demands it. In the Sermon on the Mount alone, Jesus disagreed with prevailing Jewish tradition on the commandments against murder and adultery, swearing oaths, revenge and retaliation, loving one's enemies and prayer (Matthew 5-7). Later He casts the Jews' tradition, which in their eyes formed part of the oral law, as a direct transgression of the commandment of God (Matthew 15:3).
The issue was corban, by which a man could declare himself free of the obligation to support aging parents, thus negating the Fifth Commandment. Jesus then cites Isaiah as a prophecy against the Pharisees: "Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men" (verses 7-9).
This is a plain rejection of the doctrines, the teachings, of the Pharisees--not merely the doctrine on corban, but their doctrines in general.
Later He will tell His disciples to beware of the leaven of the Pharisees. His disciples, puzzled at first, finally realize He is warning them against the doctrines of the Pharisees (Matthew 16:6,12).
On another occasion Jesus calls the Pharisees "blind leaders of the blind," saying that those who followed them would end up in the ditch with them (Matthew 15:12). And the Pharisees were in adamant disagreement with Jesus on questions of how to observe the Sabbath day.
I find it hard to agree with Brad Young that Jesus "never uttered a negative word about the teachings of the Pharisees." To say with him that "the theology of Jesus was almost identical to that of the Pharisees" is simply something I cannot do.
But did that mean the Pharisees wanted Jesus dead?
According to Mr. Young, it was the Romans who killed Christ, not the Jews. "Pilate gave out the death sentence," he concludes. "Roman soldiers carried it out" (p. 236).
True enough. But is that enough to exculpate the Jews in general and the Pharisees in particular?
Mr. Young is dead right about the reprehensible behavior of Christians toward Jews. He is right in reminding us that the death of Jesus was a necessary part of God's plan. But nobody is innocent: neither Jew nor Roman nor Pharisee.
The Pharisees did want Jesus dead. Jesus developed a parable about a householder (God) who planted a vineyard and let it out to husbandmen (the Jewish leaders including the Pharisees). When the harvest came, the householder (God) sent servants (prophets) to get his share of the crop.
"And the husbandmen took his servants, and beat one, and killed another, and stoned another" (Matthew 21:35).
Then the householder said, "I will send them my Son [Jesus]; they will reverence my son."
But, no, when the husbandmen (the Jewish leaders and Pharisees) saw the son (Jesus), "they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him" (verse 39).
In this parable Jesus Himself identifies those who would eventually kill Him, and they were not the Romans.
In the end the Jewish leaders knew who Jesus was talking about: "And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet" (v. 45).
One of the most dramatic encounters Jesus had with the Pharisees took place in a synagogue on the Sabbath. There was in the synagogue a man with a withered hand, and the Pharisees watched Jesus closely to see whether he would heal the man on the Sabbath day. They taught that it was wrong to heal on the Sabbath.
Jesus asked them: "Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill?"
They wouldn't answer. Jesus looked at them in anger and then told the man to stretch out his hand. When he did, it was restored like the other. Were the Pharisees thrilled at the miracle? Hardly.
"The Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him" (Mark 3:6).
Yes, Pilate condemned Jesus, and the Roman soldiers carried out the condemnation. But who arrested Jesus?
Mr. Young seems to want to blame the Sadducean leadership. But John has a different view.
"Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons" (John 18:3).
In Mr. Young's view, the Pharisees were friends of Jesus who tried to protect Him from the wicked rulers of the Jews who toadied to the Romans. John doesn't see it that way.
"Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue" (John 12:42).
Who delivered Jesus to Pilate on false charges? When Pilate tried to let Jesus go, who demanded he release Barabbas instead?
Mr. Young notes that on one occasion the Pharisees were so concerned about Jesus' well-being that they warned Him of a death threat: "The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee" (Luke 13:31, KJV).
In view of what has gone before, this can be described only as a form of intimidation designed to get Jesus to go away. The Pharisees were no friends of Jesus.
Jesus seems, at least superficially, to offer a kind of endorsement of the Pharisees' teachings right at the beginning of His most scathing indictment of their hypocrisy: "Then spake Jesus to the multitude, and to his disciples, Saying, The scribes and the Pharisees sit in Moses' seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not" (Matthew 23:1-3).
It would be strange indeed if, in the face of what we have read before, Jesus were endorsing the doctrines and teachings of the Pharisees. No one in Jesus' audience would have imagined for a moment that He was establishing the Pharisees as the normative authority for Judaism, much less for His church.
Why not? Well, first of all it was because everyone in Jesus' audience was well aware of the debates that raged from Moses' seat in the synagogue.
I had previously thought that "Moses' seat" was a seat of judgment from which the Pharisees heard and dispensed legal decisions that had binding force for those who had come before the court. I am indebted to Brad Young for correcting that misapprehension of the concept. He points out that the "Jewish culture of the period encouraged free thinking, creativity, and innovative methods of studying the deep meaning of Torah" (p. 185).
Adin Steinsaltz observes that "the Talmud is perhaps the only sacred book in all of world culture that permits and even encourages the student to question it" (The Essential Talmud, p. 5).
The seat of Moses in the synagogue was the seat from which the law of Moses was taught. The law of Moses was normative for Judaism and would remain normative for the church, but in the synagogue great debates raged from the seat of Moses as rabbis differed on the interpretation of Moses.
It is a measure of how Roman we have become in our thought processes that we think of the seat of Moses as a seat of authority that must be obeyed as opposed to a seat of learning. Roman thought encouraged obedience while Jewish thought encouraged dialogue, rational thought and disagreements.
Not every Pharisee who sat in the seat of Moses taught the same thing. Members of Jesus' audience knew this well enough, and they understood Jesus to be drawing a distinction between what people taught and what they practiced.
The teachings from Moses' seat were to be heeded, but the behavior of those doing the teachings was another matter. Jesus was not establishing the Pharisees as the authority for the practice of Judaism. He was condemning their hypocrisy.
I do not think of Judaism--that is, the post-exile Judaism that Jesus came into--as a revealed religion. I think of it as the response of the Jewish people to the revelation of God. To whatever extent Judaism is a faithful response, it deserves our respect. No people has ever given the reverence and careful thought to the revealed law of God that the Jewish sages have given it. For the Jews, the oral law is just as important as the written law, though not for the reasons that some Western thinkers might suppose.
Oral law works in Judaism because it does not carry an external binding force. Adin Steinsaltz says: "And although the Talmud is, to this day, the primary source of Jewish law, it cannot be cited as an authority for the purposes of ruling" (The Essential Talmud, p. 4). This is even though he argues that the oral law is as ancient and significant as the written law. It is, in a strange sort of way, authoritative, but not controlling.
One of the revealing sections in Steinsaltz's presentation is the explanation of the need for an oral law. "It is clear in principle that every written code of law must be accompanied by an oral tradition" (p. 11).
One example he cites is that the oral tradition maintains the meaning of words. Even the names of some animals were unknown to early Jewish sages, which inspired study and research. Then there are simple words like those found in the Fourth Commandment. How is work to be defined? In the Feast of Booths, how is booth to be defined? The purpose of the oral law, then, was to maintain the meaning of the written text.
The oral law is summarized in the Talmud. According to Steinsaltz: "The formal definition of the Talmud is the summary of oral law that evolved after centuries of scholarly effort by sages who lived in Palestine and Babylonia until the beginning of the middle ages" (pp. 3-4).
Furthermore: "If the Bible is the cornerstone of Judaism, then the Talmud is the central pillar . . . In many ways the Talmud is the most important book in the Jewish culture."
Again: "The Talmud is the repository of thousands of years of Jewish wisdom, and the oral law, which is as ancient and significant as the written law (the Torah), finds expression therein."
Some Jews believe God handed down the oral law from Mount Sinai at the same time He gave the written law. Other Jews do not believe that, but in any case the claim is made that the Mishnah and Talmud only contain the oral law, not that they are the oral law.
It is also helpful if we keep in mind the synonym for the oral law most commonly used: tradition. It is the word Jesus used to describe it (and the word used in Fiddler on the Roof). In English, tradition is the more accurate term for the oral law.
The oral law is teaching, and teachers are often contradictory and sometimes wrong. I said that, to whatever extent Judaism is a faithful response, it deserves our respect. To whatever extent we believe it is wrong, we have an obligation to argue with it--which is, after all, in the best tradition of Judaism.
Judaism is not a religion in which someone rules and everyone else follows. In Judaism, intelligent and well-read scholars talk about the revealed Word of God and its application in the real world. For them Torah is not merely the written law; it embodies the ongoing discussion including the tradition of the fathers.
One of the greatest historical controversies was that between the methods of the houses (schools) of Shammai and Hillel. It was eventually resolved in the famous dictum: "Both are the words of the living God, and the decision is in accordance with the house of Hillel."
For the Western mind this is an intolerable contradiction. For the Jewish mind it is tradition.
Steinsaltz is right when he says any written law requires an oral law. But the oral law is not written because it must adapt to changing times and circumstances. You might conclude that the Jews made a break with tradition when they allowed the oral law to be written down, but you would be wrong. The Mishnah and Talmud are not the oral law, but they are entirely about the oral law. That is why they can be internally contradictory without offending Jewish sensibilities in the least.
One of the strongest contributions made by Brad Young is the distinction between the Eastern, Jewish mind-set and that of the West. It will be the hardest for many of us to accept because we think West, not East.
"The two great commandments," Mr. Young says, " 'You shall love the Lord your God with all your heart' and 'You shall love your neighbor as yourself,' characterize the primary Jewish theological orientation to a living faith tradition . . . Judaism has no creed, but Torah is the fact of divine revelation. So the theology of many Jewish scholars is not to have a theology."
I can imagine how hard that would be for a Christian theologian. But, in truth, one finds no "creed" in the Old Testament, nor does one find Jesus stating a creed or Paul publishing a doctrinal statement. Why should it be so?
"God is too vast," observes Mr. Young. "Mystery and wonder must pervade human perception of God's goodness. Contradictions and inconsistencies are part and parcel of God and His mysteries. One learns by doing. The Eastern mind loves riddles and is fond of mystery. The Western theologian explains much and understands little."
I know people who will strenuously disagree with Brad Young at this point, but the last sentence is undoubtedly true. The Eastern mind accepts mystery. The Western mind has an explanation for everything. But that does not mean he understands it any better than the man who leaves a mystery as a mystery. Mr. Young is undoubtedly correct when he says: "All attempts to systematize God will fall short. Stand in amazement. Wonder in awe."
There is a natural ambivalence in allegory, and I think that is the reason Jesus and the rabbis used parables. As Mr. Young says, the Western theologian explains everything and understands little. A parable is intended to be ambiguous because, when you explain too much, you close out the question and block out the possibility of deeper understanding.
Western thought, once it has discovered Judaism and the Hebrew roots of Christianity, still has a hard time getting it right. We fail to get it right because we try to apply it in Western terms. Christians who adopt Jewish culture including yarmulkes and prayer shawls are a caricature of Judaism. Real Jews are not impressed by such efforts, for they realize that Judaism is for Jews. As Christians, we have no obligation to imitate Jewish custom and culture, only to learn from it.
Mr. Young notes that the massive influx of gentiles in the last half of the first century and beyond swamped the infant church. Rather, it swamped the Judaism in the church. As the church moved west, it lost touch with the ancient religion of the Bible and, in a reaction against Judaism, divorced itself from the Old Testament at the same time.
Samuele Bacchiocchi arrives at much the same conclusion in his landmark work From Sabbath to Sunday. As the Jews began to be increasingly persecuted by Rome, the Roman church began to separate itself more and more from things Jewish, including the Sabbath. They were getting things Jewish out of the church.
Then, when Constantine endowed the Roman church with wealth and power, the church became a clone of Imperial Rome. Later the Protestant Reformation, while objecting to Roman abuse of power, still thought in Roman patterns. To this day even the Sabbatarian churches still think and follow the pattern of the Reformation and Rome. This is why, when turning to the law of God at last, Western Christians also turn to legalistic and literalistic interpretations of Scripture. This explains in large part why Christians have so much trouble with Paul.
"Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved" (Matthew 9:17).
Jesus brought a new tradition, a new interpretation of the law of Moses, that stood in striking conflict with existing tradition. One of the examples of this concerns fasting. Jesus and His disciples were not following the custom of frequent fasting as epitomized by the Pharisee who boasted, "I fast twice in the week."
When they challenged him on it, Jesus replied: "Can ye make the children of the bride chamber fast, while the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days" (Luke 5:34).
Then Jesus gave a parable to the Pharisees concerning things old and new: "No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. But new wine must be put into new bottles; and both are preserved. No man also having drunk old wine straightway desireth new: for he saith, The old is better" (Luke 5:36-39).
Brad Young's interpretation of this parable was new to me. He sees the old wine as emblematic of the old practices, the old ways of the law of Moses, with a fast only on the Day of Atonement. The new wine, he concludes, was the new fasts introduced by various sects in an attempt to become more spiritual. Jesus, he concluded, wanted people to revitalize their faith in God.
"New fast days," Mr. Young said, "may not be the best way to pursue the path leading back to the old wine. [Jesus] wanted to see fresh wineskins for old wine." He quotes Jesus as saying, "The old wine is better."
I have to disagree with Mr. Young on this in that Jesus did not suggest new wineskins for old wine, although that would fit better with Mr. Young's thesis. What Jesus said doesn't fit it at all. Jesus said, "New wine must be put into new bottles; and both are preserved."
A rereading of the account makes it plain enough that the Pharisees were challenging Jesus because His disciples were not following the old tradition. The old wine and the old wineskins have to represent Jewish tradition.
Although Jesus and His disciples followed the law of Moses well enough, Jesus brought an entirely new interpretation of that law. We can argue that it was a restoration of the right approach to the law, but it was certainly new to the Pharisees. Jesus' teaching was new wine, and it would surely burst the old wineskins of Pharisaic tradition.
Mr. Young quotes Jesus directly, though, as saying, "The old wine is better." But Jesus does not quite say that. Here is the quote: "No man also having drunk old wine straightway desireth new: for he saith, The old is better."
Jesus' point in the parable is not the relative quality of wine but the obvious fact that we do not change our tastes readily.
"I understand," Jesus said, "that you are not going to initially prefer the new wine. It won't taste like the old wine, and it can't be put in your old wineskins. We have to make a fresh start."
Brad Young makes an important contribution when he says we need to break with the Western mind-set and listen to the words of Jesus in a Jewish context. Some light can be shed on the Gospels from understanding Jewish tradition and culture, and there is no doubt that the law of Moses formed the basis for all of Jesus' teaching.
But Jesus did not found his teachings on Jewish tradition. Jewish tradition, the oral law of the first century, was old wine in old wineskins. Jesus brought new wine and new wineskins, an entirely new tradition for applying the law of God to life.


text:
default:
	# Use either "make th" or "make regular"

th:
	ghci -XOverloadedStrings -Wall ExampleTH

regular:
	ghci -XOverloadedStrings -Wall ExampleRegular

clean:
	cabal clean

configure:
	cabal configure

docs: configure
	cabal haddock

install:
	cabal install

opendocs: docs
	open dist/doc/html/Zwaluw/index.html

redpajama_set_name: RedPajamaGithub


text:
What game made you cry?
By PC Gamer 06 April 2019
Spoilers and sadness ahead.
THE PCG Q&A
Find all previous editions of the PCG Q&A here. Some highlights:
- What's the best game you ever received as a holiday gift?
- What's your favorite line of dialogue in a game?
- Which 2018 game is still on your pile of shame?
We're all friends here. You can admit it. Sometimes, games are sad. Plenty of games succeed at scaring us, thrilling us, or making us laugh, and sometimes they make us cry too. Maybe that unexpected twist in Final Fantasy 7 got to you as a kid. Maybe it was a classic tearjerker like To the Moon, or Rakuen, or Brothers: A Tale of Two Sons.
Our PCG Q&A this weekend is: What game made you cry? Let us know in the comments below.
Joanna Nelius: What Remains of Edith Finch
What Remains of Edith Finch helped me grieve after my grandmother passed away because of some eerie similarities I share with the game. I can visit nearly all my ancestors on my mom's side of the family in a single cemetery, and I've been visiting them ever since I was two years old. It's how I learned stories about family members I never met. My grandma is now buried among all of them, and she was to me the same way Grandma Edie was to Edith. One day my mother will be buried there as well, per her wishes. I'll take my future children there to visit the graves and tell them stories about their ancestors, like how Edith told the stories of her family to her son. I've only played What Remains of Edith Finch completely through twice, but it's the kind of game I play when I need a cathartic moment.
Wesley Fenlon: Bastion
I don't remember a game ever making me cry, honestly. I did once cry because of an episode of Baywatch, but I was a child and it was pretty dramatic. Anyway, that's a story for another time. I probably got misty at least one of the times I finished Final Fantasy 9, a game near and dear to my heart. But the most vivid memory that comes to mind is the finale of Bastion, when I chose to save Zulf. I don't want to ruin the moment for anyone who hasn't played Bastion, but I remember being stunned and overwhelmed by the power of that moment, how all the narration and music in the game culminated in that sequence—and then had the restraint to pull back and be quiet. My heart was full.
Christopher Livingston: None of them
A game has never made me cry, which I find a bit odd since movies, novels, short stories, and television dramas all have. Television comedies too, sometimes. The end of pretty much every episode of Great British Bake-Off has me welling up. And even commercials have made me shed some tears. Remember that eBay commercial where the kid loses his toy boat and then finds it on eBay and he's like a middle-aged man now? Damn it.
Not games, though. I think it may just be that I find games unconvincing. Often—not always, but very often—the writing, voice acting, and animation simply don't transport me to a place where I can even come close to forgetting it's a game. Maybe it has something to do with the fact that I'm participating in the game instead of just bearing witness as I am with a movie? I tend to not be in great touch with my emotions in real life, so maybe I bring that along with me when I play. In other forms of media I'm not involved so I can completely get swept up in whatever it makes me feel.
Jody Macgregor: The Walking Dead
The first game that made me cry was The Walking Dead. It was also the most recent to make me cry, because I just finished The Walking Dead: The Final Season and those floodgates reopened. Other games make me blink and sniffle a bit, like the Mordin scene in Mass Effect 3 or the part of Bastion Wes referenced, but The Walking Dead makes me actually sob. Something about substitute parental figures making sacrifices for adoptive children gets me.
What's great about playing all of The Walking Dead is you get to experience that as Clem's pretend father Lee in the first season, then by The Final Season you're playing an older Clem struggling to fill the same position for her sort-of-son AJ. It was a classic dad game and by the end it evolved into a classic mom game (with a weird third season where it was about being an uncle).
Samuel Roberts: Also none of them
A game has never made me cry either, but then I haven't cried at a piece of media since the Futurama episode with the dog (which tries so hard to make you cry it might as well be spraying citric acid in your eyes). Plenty of games have moved me, though, like Gone Home, parts of Fallout 3, Edith Finch, the original Mafia, and even Final Fantasy X, though I was a teenager when I played the latter. Mass Effect 3's Liara mind meld also brought me pretty close, but even that wasn't enough to make me drop my tough guy facade.
Hey folks, beloved mascot Coconut Monkey here representing the collective PC Gamer editorial team, who worked together to write this article!
PCG Q&A


Four Each Day: Whatcha Thinking?
I'm walking back from the subway after work, the same route I always take, thinking about dinner. Katie made a lot of food for the Super Bowl, so I'm thinking maybe I can have a couple of fried eggs on the leftover pizza we've got.
Suddenly my thoughts stop, though I continue walking past the puddles of melting snow, and the podcast I'm playing continues to yammer in my ears. Is this what my life has become? I think to myself, without breaking stride.


'Dive in China' is a program sponsored by SmileGate and Gyeonggi Creative Economy Innovation Center. It supports start-ups aiming to advance into China through 12-week China-based accelerating process. Start-ups selected for this program will have the opportunity to attract the necessary investment partners, business partners as well as Chinese market entry partnerships. ulalaLAB has joined the program with its self-developed Smart Factory platform called WimFactory that utilizes Industrial IoT and Big data technologies for small and medium manufacturing companies. Since August, ulalaLAB Beijing office will be officially open, marking the beginning of its operations in Chinese market. We look forward to expanding our WimFactory operations in this country's smart factory market and most eager to succeed. Please continue to support ulalaLAB and WimFactory Platform.
← News Letter : ulalaLAB selected as one of the Top10 best startups at Hello Tomorrow Korea.


text:
Ritz Paris Opening Creates Buzz after $450 million upgrade
Posted on July 11, 2016 (October 21, 2020)
Luxury and glamour are synonymous with The Ritz Paris. When an establishment inspires a song like 'Puttin' On the Ritz' and a household term like 'ritzy', you know we're talking about something really special so it's no surprise that the re-opening of The Ritz Paris hotel on the 6th of June created a lot of buzz in the media.
After four years of having its doors closed for the first time since opening them in 1898, and a reported $450 million worth in renovations, the iconic Ritz hotel on Paris' trendy Place Vendôme has opened its doors once more. With brand new features and restored touches, we're sure you'll agree that the revamp was worth the wait.
In with the new, update the old
Acclaimed architect, Thierry W. Despont, spearheaded the resplendent interior Ritz renovation that has brought the legendary hotel up to date with modern technology whilst retaining its old-world splendour. General Manager for The Ritz, Christian Boyens, told The Australian, that one of the major reasons for its refurbishment is plumbing. So now every suite has a separate bath and shower with underfloor heating whilst daylight flood the bathrooms, providing natural light in-keeping with the hotel's commitment to energy saving. But you'll still feel relics of days of old when you press a peach-coloured towel to your face – a legacy of founder, Cesar Ritz, who believed the colour flattering to the face in the morning light (if you're a morning person).
Suite Coco Chanel – Ritz Paris
What's glitz and glamour without proper pampering to get you to that state of vivaciousness? A major addition is the Ritz Club fitness centre and the world's first Chanel spa, Chanel au Ritz Paris – a tribute to the hotel's resident of 30 years, Coco Chanel. After a day of romancing Paris, set a date with your body by indulging in a Chanel skin care treatment in a private room in the signature spa or take a swim in the neoclassical indoor pool.
Indoor Pool – Ritz Paris
The Ritz Paris has an unparalleled guest list made up of some of the World's richest and most famous, from Ernest Hemingway and Marcel Proust to Beyonce and Kate Moss. The addition of a private underground tunnel and entryway ensures the utmost privacy from unwanted attention (namely that of the paparazzi) and, who knows, perhaps this added measure may have come in handy in Princess Diana's day, who spent her last evening at The Ritz Paris.
How to best tell the world of the momentous occasion of The Ritz Paris reopening? Make a film about it of course! Behind the Door is a short film released on YouTube on the same day the hotel reopened, creating the desirable buzz that would remind the world that the grand dame has opened its doors once more.
The film, directed by American director, Zoe Cassavetes, encompasses everything the hotel and Paris is about; glamour, mystery, excitement but most of all, romance. It features French actress, Ana Girardot and Spanish actor and model, Andrés Velencoso.
The video begins with Velencoso arriving at the Ritz Paris with a gold key then suddenly spying Girardot and the chase begins. He follows her to a secret, mirrored door that bears a keyhole which matches his key. Within the doors he is transported to a world of feathers and sparkle, candelabras and splendour. The pursuit continues up a magnificent staircase which leads to several rooms entertaining resplendent parties reminiscent of Ernest Hemingway's days in Paris. In one room, a gold clock ticks backwards; Velencoso has indeed entered a timeless era.
At the bar, he is served a drink by the (actual) Ritz barman, Colin Field and no sooner has he taken a sip, he is blinded by the light of the film projector where Girardot beckons with a gesture of her hand. So what's a guy to do but follow? And follow her he does, where next he finds himself at a tailor, played by Gen Shimoaka. He gets all spruced up in a tuxedo and is suddenly walking through foliage that leads to yet another party; this one is decadent with strings of pearls decorating overhead, fine dinnerware gracing the long, rose-edged table and the guests dressed in 1920s style but with a modern edge.
'Puttin' On The Ritz' begins to play, the revelry gets underway and it is here the lovers finally unite. They place their keys on a dish presented by the (actual) director of the hotel, Frank J Klein, and the pair, under a shower of gold glitter, walk outdoors. The film concludes with the couple on a bridge gazing across the River Seine as the sun rises behind the Ritz Paris Hotel – perhaps the perfect metaphor that the sun has indeed risen once again on one of Paris' most iconic cultural cachets.
Scene from "Behind the Door"


text:
package fs

import (
	"bytes"
	"io/ioutil"
	"os"
	"path/filepath"

	"github.com/moby/sys/mountinfo"
	"github.com/opencontainers/runc/libcontainer/cgroups"
	"github.com/opencontainers/runc/libcontainer/cgroups/fscommon"
	"github.com/opencontainers/runc/libcontainer/configs"
	libcontainerUtils "github.com/opencontainers/runc/libcontainer/utils"
	"github.com/pkg/errors"
)

type CpusetGroup struct {
}

func (s *CpusetGroup) Name() string {
	return "cpuset"
}

func (s *CpusetGroup) Apply(path string, d *cgroupData) error {
	return s.ApplyDir(path, d.config, d.pid)
}

func (s *CpusetGroup) Set(path string, cgroup *configs.Cgroup) error {
	if cgroup.Resources.CpusetCpus != "" {
		if err := fscommon.WriteFile(path, "cpuset.cpus", cgroup.Resources.CpusetCpus); err != nil {
			return err
		}
	}
	if cgroup.Resources.CpusetMems != "" {
		if err := fscommon.WriteFile(path, "cpuset.mems", cgroup.Resources.CpusetMems); err != nil {
			return err
		}
	}
	return nil
}

func (s *CpusetGroup) GetStats(path string, stats *cgroups.Stats) error {
	return nil
}

// Get the source mount point of directory passed in as argument.
func getMount(dir string) (string, error) {
	mi, err := mountinfo.GetMounts(mountinfo.ParentsFilter(dir))
	if err != nil {
		return "", err
	}
	if len(mi) < 1 {
		return "", errors.Errorf("Can't find mount point of %s", dir)
	}

	// find the longest mount point
	var idx, maxlen int
	for i := range mi {
		if len(mi[i].Mountpoint) > maxlen {
			maxlen = len(mi[i].Mountpoint)
			idx = i
		}
	}

	return mi[idx].Mountpoint, nil
}

func (s *CpusetGroup) ApplyDir(dir string, cgroup *configs.Cgroup, pid int) error {
	// This might happen if we have no cpuset cgroup mounted.
	// Just do nothing and don't fail.
	if dir == "" {
		return nil
	}
	root, err := getMount(dir)
	if err != nil {
		return err
	}
	root = filepath.Dir(root)
	// 'ensureParent' start with parent because we don't want to
	// explicitly inherit from parent, it could conflict with
	// 'cpuset.cpu_exclusive'.
	if err := s.ensureParent(filepath.Dir(dir), root); err != nil {
		return err
	}
	if err := os.MkdirAll(dir, 0755); err != nil {
		return err
	}
	// We didn't inherit cpuset configs from parent, but we have
	// to ensure cpuset configs are set before moving task into the
	// cgroup.
	// The logic is, if user specified cpuset configs, use these
	// specified configs, otherwise, inherit from parent. This makes
	// cpuset configs work correctly with 'cpuset.cpu_exclusive', and
	// keep backward compatibility.
	if err := s.ensureCpusAndMems(dir, cgroup); err != nil {
		return err
	}

	// because we are not using d.join we need to place the pid into the procs file
	// unlike the other subsystems
	return cgroups.WriteCgroupProc(dir, pid)
}

func (s *CpusetGroup) getSubsystemSettings(parent string) (cpus []byte, mems []byte, err error) {
	if cpus, err = ioutil.ReadFile(filepath.Join(parent, "cpuset.cpus")); err != nil {
		return
	}
	if mems, err = ioutil.ReadFile(filepath.Join(parent, "cpuset.mems")); err != nil {
		return
	}
	return cpus, mems, nil
}

// ensureParent makes sure that the parent directory of current is created
// and populated with the proper cpus and mems files copied from
// it's parent.
func (s *CpusetGroup) ensureParent(current, root string) error {
	parent := filepath.Dir(current)
	if libcontainerUtils.CleanPath(parent) == root {
		return nil
	}
	// Avoid infinite recursion.
	if parent == current {
		return errors.New("cpuset: cgroup parent path outside cgroup root")
	}
	if err := s.ensureParent(parent, root); err != nil {
		return err
	}
	if err := os.MkdirAll(current, 0755); err != nil {
		return err
	}
	return s.copyIfNeeded(current, parent)
}

// copyIfNeeded copies the cpuset.cpus and cpuset.mems from the parent
// directory to the current directory if the file's contents are 0
func (s *CpusetGroup) copyIfNeeded(current, parent string) error {
	var (
		err                      error
		currentCpus, currentMems []byte
		parentCpus, parentMems   []byte
	)

	if currentCpus, currentMems, err = s.getSubsystemSettings(current); err != nil {
		return err
	}
	if parentCpus, parentMems, err = s.getSubsystemSettings(parent); err != nil {
		return err
	}

	if s.isEmpty(currentCpus) {
		if err := fscommon.WriteFile(current, "cpuset.cpus", string(parentCpus)); err != nil {
			return err
		}
	}
	if s.isEmpty(currentMems) {
		if err := fscommon.WriteFile(current, "cpuset.mems", string(parentMems)); err != nil {
			return err
		}
	}
	return nil
}

func (s *CpusetGroup) isEmpty(b []byte) bool {
	return len(bytes.Trim(b, "\n")) == 0
}

func (s *CpusetGroup) ensureCpusAndMems(path string, cgroup *configs.Cgroup) error {
	if err := s.Set(path, cgroup); err != nil {
		return err
	}
	return s.copyIfNeeded(path, filepath.Dir(path))
}


What is the Deal with the Black Mets Logo on the Outfield Wall of MLB Digital Platforms?
I'm filling in for MetsPolice.com all week long, here is one of the posts from their site that I recently uploaded. Give it a look on their site.
Yesterday, as I was watching the game, I had my phone on the At Bat app looking at the balls and strikes (yep, I'm one of those fans).
When out of the corner of my eye, I noticed the black skyline ball logo on the left field wall, to the left of the MLB Network sign.
Now, it should be noted that for anything digital, like a video game or background photo, MLB Advanced Media typically only inserts generic team and MLB ads in place of the typical "Delta" and "Geico" signs that you would actually see at a ballpark. This is done only to keep the visuals realistic, as I doubt many people actually tune into MLB Network when they see their logo on the outfield wall.
That being said, this isn't the first time the black skyline logo has appeared, it was in previous versions of MLB The Show, before being removed, but has popped up again.
What's especially interesting is that the Mets got rid of their black alternates officially after the 2014 season (they stopped wearing them after 2011, which is when I consider them to be out of circulation) yet here we are in 2018, and MLB still inserts it whenever possible, but only in the outfield fence in that one specific spot.
My hunch is that someone tried to replicate the wall from 2012, where in that exact space, there was a circle (50th Anniversary) next to a home plate logo (Carter).
Now, sure, there are more important things MLB could change before this, like keeping the volume level on the Mets feed of WOR, or making World Series games end before 12:30am, but I dislike the black uniforms as much as the next guy, and I continue to scratch my head at this mystery that will probably never see a resolution.


text:
/*
 * Basic versioning gathered from the git repository.
 * Automatically generated by ../../git_version.sh.
 */

#ifndef GIT_VERSION_H
#define GIT_VERSION_H 1

/* whether this is a dist tarball or not */
#define GIT_IS_DIST 1

/* No errors occured while running git */
#undef GIT_ERRORS

/* git utilities found */
#undef GIT_NOT_FOUND
#define GIT_VERSION "git version 1.6.0.2"

/* The following helps debug why we sometimes do not find ".git/":
 * abs_repo_dir="/space/home/mhopf/e/xorg/driver/xf86-video-radeonhd/.git" (should be "/path/to/.git")
 * abs_srcdir="/space/home/mhopf/e/xorg/driver/xf86-video-radeonhd" (absolute top source dir "/path/to")
 * git_repo_dir=".git" (usually ".git" or "/path/to/.git")
 * PWD="/space/home/mhopf/e/xorg/driver/xf86-video-radeonhd"
 * srcdir="../.."
 * working_dir="/space/home/mhopf/e/xorg/driver/xf86-video-radeonhd/.build.x86_64/src"
 */

/* git repo found */
#define GIT_REPO 1

/* Git SHA ID of last commit */
#define GIT_SHAID "8cbff7bf"

/* Branch this tree is on */
#define GIT_BRANCH "master"

/* SHA-ID uniquely defines the state of this code */
#undef GIT_DIRTY

/* Define GIT_MESSAGE such that
 *    printf("%s: built from %s", argv[0], GIT_MESSAGE);
 * forms a proper sentence.
 */

#ifdef GIT_DIRTY
# define GIT_DIRTY_MSG " + changes"
#else /* !GIT_DIRTY */
# define GIT_DIRTY_MSG ""
#endif /* GIT_DIRTY */

#ifdef GIT_ERRORS
# define GIT_ERROR_MSG " with error: " GIT_ERRORS
#else /* !GIT_ERRORS */
# define GIT_ERROR_MSG ""
#endif /* GIT_ERRORS */

#ifdef GIT_IS_DIST
# define GIT_DIST_MSG "dist of "
#else /* !GIT_IS_DIST */
# define GIT_DIST_MSG ""
#endif /* GIT_IS_DIST */

#ifdef GIT_REPO
# ifdef GIT_NOT_FOUND
#  define GIT_MESSAGE GIT_DIST_MSG "git sources without git: " GIT_NOT_FOUND
# else /* !GIT_NOT_FOUND */
#  define GIT_MESSAGE \
       GIT_DIST_MSG \
       "git branch " GIT_BRANCH ", " \
       "commit " GIT_SHAID GIT_DIRTY_MSG \
       GIT_ERROR_MSG
# endif /* GIT_NOT_FOUND */
#else /* !GIT_REPO */
# define GIT_MESSAGE GIT_DIST_MSG "non-git sources" GIT_ERROR_MSG
#endif /* GIT_REPO */

#endif /* GIT_VERSION_H */


text:
package ${package}.servlet;

import io.swagger.models.*;
import io.swagger.models.auth.OAuth2Definition;

import javax.servlet.ServletConfig;
import javax.servlet.ServletContext;
import javax.servlet.ServletException;
import javax.servlet.http.HttpServlet;

public class Bootstrap extends HttpServlet {

  @Override
  public void init(ServletConfig config) throws ServletException {
    Info info = new Info()
            .title("Swagger Petstore")
            .description("This is a sample server Petstore server.  You can find out more about Swagger " +
                    "at [http://swagger.io](http://swagger.io) or on [irc.freenode.net, #swagger](http://swagger.io/irc/).  For this sample, " +
                    "you can use the api key `special-key` to test the authorization filters.")
            .termsOfService("http://swagger.io/terms/")
            .contact(new Contact()
                    .email("apiteam@swagger.io"))
            .license(new License()
                    .name("Apache 2.0")
                    .url("http://www.apache.org/licenses/LICENSE-2.0.html"));

    ServletContext context = config.getServletContext();
    Swagger swagger = new Swagger()
            .info(info);
    swagger.securityDefinition("petstore_auth",
            new OAuth2Definition()
                    .implicit("http://localhost:8002/oauth/dialog")
                    .scope("email", "Access to your email address")
                    .scope("pets", "Access to your pets"));
    swagger.tag(new Tag()
            .name("pet")
            .description("Everything about your Pets")
            .externalDocs(new ExternalDocs("Find out more", "http://swagger.io")));
    swagger.tag(new Tag()
            .name("store")
            .description("Access to Petstore orders"));
    swagger.tag(new Tag()
            .name("user")
            .description("Operations about user")
            .externalDocs(new ExternalDocs("Find out more about our store", "http://swagger.io")));
    context.setAttribute("swagger", swagger);
  }
}


Unconstrained by tradition or viticultural regulation, California winemakers enjoy a freedom that has resulted in a remarkable range of world-class wines. Beautifully illustrated with original photographs and detailed color maps, this guide introduces California wine by exploring the best that the state has to offer - from lush Sonoma Chardonnay to spicy Santa Barbara Syrah to heady Amador Zinfandel. At the heart of the book, award-winning wine writer Stephen Brook offers 90 intimate profiles of top producers - from Napa and Sonoma to the North and Central coasts, the Sierra foothills, and beyond. Brook also includes general information on California wine history, wine culture, grape varieties, and more. Throughout, he searches for the characteristics that make California wine distinctive despite its tremendous diversity - and finds the answer in the state's unusual climate, especially the shifting interplay between fog and sun, as well as a lively and constant questioning of received ideas about viticulture, vine age, terroir, and winemaking techniques, all of which have helped winemakers to create complexity, individuality, and nuance in their wines.


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