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Wireless range is up to 1000' (300 m) outdoors, line of sight. Typical range through walls under most conditions is 200' to 400' (60 to 120 m).


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Trump heads to Davos as Senate impeachment trial begins
Incoming Turkish PM vows to work on new constitution
Home Page» POLITICS
Binali Yildirim says ruling party's most important task is to usher in presidential system
ANKARA (AA) – Turkey's new incoming prime minister vowed Tuesday to immediately work on a new constitution, which will include the framework for a presidential system.
"The most important task of the [Justice and Development] AK Party [parliamentary] group is to better fit the constitution with the actual state of the elected president's relationship to the people", AK Party chairman Binali Yildirim said.
Yildirim was speaking at the first AK Party parliamentary group meeting in Ankara, since being elected its chairman on Sunday, and announcing a new government on Tuesday.
"This is not just the matter of our president; this issue is the future of the Republic of Turkey," he said.
He vowed to immediately start working to change Turkey's current constitution, which came into effect two years after a military coup in 1980.
"I'm asking my people, what will a president who has received the votes of 21.5 million citizens do; he has a responsibility to the people."
He said President Recep Tayyip Erdogan was determined to make the state's institutions work in harmony.
Yildirim recalled that, for the first time in the Republic's history, the president had been elected with the votes of millions of citizens.
"Even if some do not accept that reality, all over the world, everybody knows and accepts that," he said.
The issue of a presidential system has been topical in Turkey for the past two years. Turkey is currently governed under a parliamentary system but in August 2014, Turkish citizens, for the first time, directly elected the country's president.
The ruling AK Party does not have enough seats in parliament to vote for a constitutional change nor to send the country to a referendum for constitutional changes.
But Yildirim called on other political parties to work together for the new constitution.
So far, not one of the three Turkish opposition parties represented in parliament has expressed support for a change in favor of a presidential system.
The country's current constitution was drafted two years after a military takeover in 1980 and numerous amendments have been made to it since then.
Yildirim said Turkey could not reach the 2023 (centennial of the Republic) objectives with the 1980 constitution.
"This garment does not fit this body," he said, in reference to the parliamentary system and Turkey.
Earlier on Tuesday, Yildirim announced Turkey's 65th government, which is now awaiting a confidence vote in parliament due to take place later this week.
The 65th government is set to hold its first meeting on Wednesday under the chairmanship of President Recep Tayyip Erdogan at the presidential complex in Ankara.
- Fight against PKK terrorist organization and parallel state
Prime Minister Yildirim also vowed to "rescue Turkey from terrorism trouble" referring to the PKK terrorist organization.
He said that anti-terror operations in the country would continue, "until the bloody terror organization's armed attacks against our citizens come to an end, until the bloody terror organization's armed attacks against our security forces stop".
He went on to say that operations would continue until the life and property of the citizens was guaranteed and the weapons in the hands of terrorists were totally eliminated.
The anti-terror operations have been ongoing in several of Turkey's southeastern provinces.
The PKK – listed as a terrorist organization by Turkey, the U.S., and the EU – resumed its 30-year armed campaign against the Turkish state in July 2015.
Since then, more than 460 members of the security forces, including troops, police officers, and village guards, have been martyred, and over 4,500 PKK terrorists killed in operations across Turkey and northern Iraq.
Separately, Yildirim also vowed that the fight against the "parallel state" would continue, "by making no concessions".
What is known in Turkey as the "parallel state" represents a clandestine group of bureaucrats and senior officials, allegedly embedded in the country's institutions, including the judiciary and the police, and accused of trying to overthrow the government.
This news is a total 336 time has been read
Tags: Binali Yildirim, Erdogan, New constitution, Presidnetial System
2009 airliner crash probe only told half story: reportSensor failure, failure to provide pilots with information contributed to 2009 crash, last year's twin catastrophes
US: Thousands attend gun rally in Virginia capitalMass demonstration concludes without major incidents after concerns of possible violence
UPDATE - 'Turkish presence in Libya raises hope for peace'Ankara to continue supporting political solution to end conflict in Libya, says Turkish president
India's ruling party BJP elects new chiefJ P Nadda becomes 11th president of party, replacing Amit Shah, whose tenure saw party touching political heights
Erdogan:Turkish presence in Libya raises hope for peaceAnkara will continue supporting political solution to end conflict in Libya, says Turkish president
Afghanistan: Abdullah condemns handling of peace talksAll political parties should be involved in proposed negotiating team, says Afghanistan's chief executive
Puerto Rico fires 2 officials over mismanagement of aid20 January 2020 Monday 14:08
Bolivia: Morales announces candidates for polls in May20 January 2020 Monday 11:28
UK: Legal group urges arrest warrant for Egypt's Sisi20 January 2020 Monday 10:48
Berlin summit commits to cease-fire in Libya19 January 2020 Sunday 23:18
Turkish president leaves Berlin after Libya summit19 January 2020 Sunday 21:03
Italy optimistic over Berlin conference on Libya19 January 2020 Sunday 18:53
EU rebuffs reports of pre-accession cuts to Turkey19 January 2020 Sunday 18:03
Berlin summit should ensure Libya truce: Turkish leader19 January 2020 Sunday 16:48
Iraqi president, US top diplomat discuss Daesh/ISIS19 January 2020 Sunday 16:23
Berlin summit should ensure Libya cease-fire: Erdogan19 January 2020 Sunday 15:48

redpajama_set_name: RedPajamaCommonCrawl


This is the third in a series of articles co-presented with Colección Cisneros. The series explores themes in contemporary culture and the overlap between the visual arts and film.
One of the most complicated aspects of film, having to do with its very essence, is the achievement of verisimilitude. Venezuelan film, excessively marked by a desire for the obvious, has frequently fallen over the edge into zealotry. Mariana Rondón is one of the few Venezuelan filmmakers making films that are realist, and even films that may denounce, but without attempting to replace reality with images—an operation that Plato attributed to sophists and demagogues. On the contrary, the image achieves its image-reality, while the contingency of human necessities joins the territory of the visual, without extortion or violence.


Soup for Soul Join us for Soup for the Soul the fourth Tuesday of the month at 11:00 am. Rev. Barbara will be providing a devotional after lunch. It is a great time of fellowship and food. We hope you will make plans to join us on March 28th at 11am. Everyone is invited, come spend your Tuesday lunch with us!!!


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The Innovative Toyota Concept-i
Here at Keyes Toyota, we're always happy to see a new vehicle or concept car. Whether it's an update to an old classic or a new concept that shows where the Toyota brand is going, we're excited to see what's on display at every auto show. A variety of Toyota Concept-i models recently showed up to the Geneva Auto Show, and any fan of Toyota cars should be paying attention.
The Concept-i range of vehicles is unique, to say the least. The Concept-i Walk doesn't look much like a typical vehicle. It has three wheels and a range of around twelve miles at the maximum. It's really more of a personal mobility tool for pedestrians, but it is equipped with some advanced electronic safety systems.
The other concepts on display could actually have more influence on the new Toyota cars of the near future. The Concept-i Ride is an urban vehicle with four wheels that uses artificial intelligence to navigate to its destination. According to Toyota researchers, it could travel around ninety-three miles before needing to recharge.
There's also the original Concept-i, which comes equipped with an AI system named Yui. Yui can use light and sound to communicate with passengers. The car's overall goal, whether it's in autonomous or manual driving mode, is to anticipate the needs of the people inside and make their commute more pleasant. It will be interesting to see if this kind of tech can soon make its way to our favorite Toyota models.
When you're searching for an automaker that's always innovating and looking towards the future, think of the Toyota brand. Talk to a Toyota dealer in Los Angeles today and ask about the advanced features and technology already found in our vehicles. We'll help you find a car that offers the tech that you're looking for!
Posted by Keyes Automotive at 11:24 AM
The Capable 2019 Toyota Avalon
Trade-Ins at Keyes Toyota
New Engines and Tech for Next-Gen Toyota Cars


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A Guy I Wasn't Officially Dating Cheated On Me And It Still Hurt Like Hell
Narcity Staff
Published April 23 2018
Updated April 23 2018 at 09:30 PM
I think we've all been here before. You really like someone, you're not seeing other people, but you haven't had 'the talk' yet. The talk that makes you guys official, even though in your head you already are. But the thoughts keep you up at night. Are they dating anyone else? I don't want to ask and come off as clingy. Are you just friends with benefits? And then you send yourself into a spiral of negative thoughts. This kind of relationship starts off unhealthy at the beginning, until both of you commit to each other.
Well, at one point in my life, I was dumb and just assumed we weren't seeing other people. When it came to dating, I didn't really get upset, I didn't care that much if things ended, because I knew in the end I'd end up with the right person. I was swiping through Tinder one night and came across this guy. Let's call him John. That's not his real name, but if he's reading this, he'll know exactly who he is. John was that guy who was charming from the first conversation. A quick chat on Tinder turned into exchanging numbers, phone calls, FaceTime calls for hours, etc. While I was at work, I'd sneak into the back room and have multiple messages from him and the butterflies would come back. I really did like this guy.
Not knowing if you're official with someone, but them talking about the future constantly with you, makes you very confused. John would talk about the future all the time, and again, the butterflies would come. He'd send me cute little texts throughout the day, we hardly went an hour without talking, and maybe I got too attached. But if we were always talking, then how did he have time to talk to other girls?
The first kiss was how I imagined it would be. Like fireworks, or something even better than that. It was hard to imagine him hurting me, because he was truly becoming like a best friend. And not in the friendzone kind of way. Like, I want to be with him all the time, keep having inside jokes, etc. But as quick as things started, they faded. Well, I guess for him. I'd go back into the back room at work expecting my phone to be blown up like usual, instead he hadn't responded to my texts from hours ago. This never happened, but I assumed it was a coincidence. Then, all of our inside jokes started fading, and him only responding "lol" or "haha" when before it would take us 20 minutes to stop the joke. I knew something was up, and it truly made me feel sick. I remember going into the bathroom at work and crying because I know I didn't do anything wrong, but then again, something was wrong.
It went on for days before I was finally fed up with how rude he was being to me. I called him out on it and said, "Listen. You've been acting weird the past week and I'm sick of it. Call me and tell me what's up or I'm done here". So I anxiously awaited his call, and like I suspected, there was someone else. To be honest, talking about this story still isn't easy. It's been a while since I last saw him, but he's still not out of my life. I'll get back to that in a little.
He told me his ex-girlfriend, who had studied abroad and had come home, was back in his life and he was seeing where things were going with her. While I understood, I still wanted to reach through the phone and deck him. I don't know if I would have cared as much if he was just honest with me as soon as he knew things may start again with his ex, but alas, he didn't. He said he wasn't sure of what he wanted, but he'd "let me know". I straight up told him I'm not waiting around to be a second choice, so have a good life. I kept trying to justify it. Oh, he wasn't cheating on me with a random, just his ex. That's fine, right? There's a lot of history there. But I talked myself out of it because I realized from the beginning he had some flaws.
From then on, I'd get drunk phone calls from him, he restarted the inside jokes and even when I wouldn't answer, I'd still get texts. It was like he was trying to taunt me and I can't say it wasn't working. He would tell me him and his ex were over, but he wasn't ready to date. I threatened to delete his number so many times, I even deleted him off of Facebook. But the funny thing is, he still found a way to message me. And I'd respond. Every time.
I believe John is now engaged, which is funny because he still messages me on Facebook, likes my Instagram pictures, and even though I don't have his number, I'm sure he still has mine. I so badly want to message his fiancé and tell her all of this and also tell her good luck, but at the end of the day, that's just bad karma on my end.
So. Were we ever official? I don't know. Do I care to ask him? Not one part of me. It obviously still makes my stomach drop when he likes my Instagram pictures, but then an eye roll comes right after it. I hope John is reading these, and if you are, hello. Our inside jokes are no longer funny to me, but good thing I've moved on. Just remember that no matter what the situation is, if you feel hurt, you have every right to feel hurt. No matter if you're official or not, have been dating for 5 years, or just have a crush on someone and find out they have a girlfriend. Heartbreak sucks and there is no outline for when you're allowed to feel sad.


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Wasterkingen est une commune suisse du canton de Zurich.

Références

Liens externes

Site construit à protéger dans le canton de Zurich
Commune du canton de Zurich

redpajama_set_name: RedPajamaWikipedia


ASP.NET pages works, but when I try to estamblish a connection, I get an error: Shared Memory Provider:Connection was terminated pointing to Connection.Open();.I must say that this same code has worked Would appreciate any suggestions or tips. View 6 Replies View Related MSSQL Server 2000 Error Setup Fail To Configure Server Nov 14, 2006 I have searched and could not find an answer for this one I read Mar 12, 2007 I have a visual basic 2005 application where I am storing some data in a Sequel Server Database.
I allowed Remote connection to this DB server, enabling TCP/IP protocol on port 1433. I've supported MSSQL since version 6.5 and performed migrations to successor versions.Current Environment is MSSQL 2000 32-bit with current Service Packs.I've performed mock migrations on Test servers upgrading all Production instances So we gave them a bogus IP to use where we then perform a 1-to-1 NAT translation on our end to the correct IP. View 10 Replies View Related SQL Server 2005 Remote Connection Not Allowed Error 26 Jan 11, 2008 Help!
I've tried deleting the registration and re-creating itbut the same thing. But we are getting the error in SCRIPT? You cannot delete other posts. Privacy statement © 2016 Microsoft.
Yes No Print this Article Also Read How to Change MS SQL Database Recovery Model? I use an administrative logon on my SQL2000 boxes, and was fiddling with them on the 2005 box yesterday, but it seemed to cause more problems, so they are all Local Please also enable sql server traceflag -T4029 when you do the repro. But for now I am simply try to connect using the managment program which lets you browse for other serves.
Join the community of 500,000 technology professionals and ask your questions. I have disable windows firewall on both machines. You cannot delete other topics. Urgent: Mssql Error Need Help Error While Doing DTS From INFORMIX To MSSQL Error In Executing Asp+mssql MSSQL 2005 Beta Error 17951 Error With Sql Mail Under Mssql 6.5?
This is SQL Server 2005I had moved the master db under the minimal configuration. Jan 3, 2006 What does this error mean? View 2 Replies View Related Remote Connection Error Jun 2, 2007 Hi.Its really become a nightmare solving remote SQL Server connection. When I try localy connect - it doesn't work, of course.
and tranfer to a DMS using a postgre sql or mssql .. I have disable windows firewall on both machines. I did not even find where to change the max memory parameter in some startup file... Friday, December 23, 2005 12:54 AM Reply | Quote Microsoft is conducting an online survey to understand your opinion of the Msdn Web site.
How to solve this? You cannot delete your own events. If you can't fix the issue go ahead and click the Start Live Chat button below and we will assist you! Solution : Step 1.
Open SQL Server management studio and connect to SQL Server in Dedicated Administrator Connection. The front end of database program connects to the server remotely using a program called Hamachi over the internet. The included stack trace has no information about what server it seems to be trying to connect with, but the strangest thing about it is I/we are not using SQL Server I already surf some tips from the internet how we can transfer our membership from sql exppress to sql server but i get this error .
The application database, theauthentication aspnetdb database, and the Session aspstate database are all on the same SQL Server 2000 managed server.And, these were all working last week (and are all accessible). Magento 2: When will 2.0 support stop? What may be the cause of this issue? Update the errorlog with latest repro.
when attempting to log on I am using the server authntication, I use "sa" as the user id plus my password. How Many Result-rows Does Mssql Return Should Be Used Asynchronous Method To Use Mssql Cursor? You cannot edit your own posts.


The iPhone 4 is recognizably an iPhone, bearing most of the same traits as all the other iOS devices Apple has released over the past three years: Glass front, rounded corners, big screen, circular button at the bottom. The white model, sadly unavailable on launch day, exposes that the iPhone owes a design debt to the classic iPod as well.
In general, the product feels like a remarkably solid slab of technology. It's thinner and narrower than its predecessors, but the same height. Since it packs its 4.8 ounces into a smaller space (4.5 inches by 2.31 inches by .37 inches), it's noticeably denser—and I mean that in a good way. Like the iPad, the iPhone 4 feels like a remarkably solid, well-built product. The fit and finish are immaculate; not a single thing about the iPhone 4 feels cheap. If you don't like my cake metaphor, try this one: in terms of styling, the iPhone 4 feels like the most expensive electric razor ever made, or maybe like a finely-tuned luxury watch.
Apple has designed the iPhone's steel frame to act as its wireless antennae; the strip of frame on the device's left side serves at the antenna for its Bluetooth and Wi-Fi radios, and the strip on the right side and bottom works as a cellular antenna.
Attempts to quantify cell phone reception are always dodgy—reception varies from city to city and even block to block within a city. One of our editors reports that her iPhone 4 can actually get a (weak) signal in her apartment, where her iPhone 3G simply reported no service at all. Our colleagues at PCWorld report that the iPhone 4 has faster data speeds than the iPhone 3GS. In my testing, the iPhone 4 was extremely fast, especially when it came to data uploads. This boost in upload speeds is due to the iPhone 4 supporting HSUPA, a high-speed 3G upload protocol, in addition to the HSDPA protocol that was added to the iPhone line with the 3GS. In any event, the iPhone 4 was so fast, it put my poky old home DSL connection to shame—so much so that I'm finally going to replace it! But unless you live in my particular suburban San Francisco neighborhood, your mileage will likely vary.
Now about that cellular antenna. Reports all over the Internet suggest that if you hold the iPhone 4 in such a way that your hand makes contact with both antennae (generally by holding the phone down toward its base, specifically touching on the left side), you can drastically decrease the iPhone 4's cellular reception. The method of holding the iPhone in question is actually how I hold my iPhone—and I discovered, sitting in my own house, that I could slow or even stop my iPhone 4's cellular data transfer by holding the phone in that way. It was such a dramatic effect that I was able to cause cellular data transfers to fail mid-stream just by shifting the phone in my hand.
I'm not a cell phone engineer. Nor have I had the time to compile a detailed, scientific study of iPhone 4 performance to nail down just what's causing this signal loss issue. (One would hope some Apple employees who qualify as the former are busily doing the latter right now.) What I do know is that when I hold the iPhone 4 as I am accustomed to holding it, in many cases the phone completely fails to transfer cellular data. And that's not good.
I expect Apple will address this issue one way or another, either with a software fix or a hardware recall. For everyone's sake, I hope it's fixable in software; at the very least, I think Apple owes a free bumper to everyone who is affected by the problem while the company figures it out.
Four generations of iPhone, from oldest to newest. The new iPhone is much thinner than its predecessors.
In terms of ports and the like, the iPhone 4 is similar to its predecessors. There's a standard Apple dock connector on the bottom, right between the speaker and microphone. The device's left side still has a hold switch and volume up/down controls, though they've been redesigned: the hold switch is broader and slightly harder to budge; the volume rocker has been replaced by two discrete volume buttons, etched with plus and minus symbols.
On the phone's top is the Sleep/Wake button, a standard headphone jack, and a new addition: a second microphone. This new microphone can be used in a few different ways: when you're shooting video or video chatting via the new FaceTime feature, it's the primary microphone. When you're holding the phone to your face and speaking via the microphone on the bottom of the phone, the top microphone is gathering in ambient sound to be used for noise-cancellation purposes. The trick seems to work, too: One of the first calls I made with the iPhone 4 was to a colleague, also with an iPhone 4, who apologized for the loud alarm going off in the background. "What alarm?" I asked him—because I couldn't hear it at all, only the sound of his voice. The iPhone 4's noise cancellation won't make your voice sound like you're whispering into the ear of your interlocutors—it's still a cell phone call, after all—but it does seem to do a decent job of dropping out extra junk and leaving just the sound of your voice behind.
The iPhone 4's right side is barren of landmarks, save a micro-SIM slot like the one found on the 3G iPad. By using a micro SIM, Apple freed up some space on the inside of the phone, while also ensuring that your old phones with full-sized SIM cards wouldn't be compatible with your new devices without some SIM surgery.
The only part of the iPhone 4 design that gives me pause is the all-glass back, which doubles the chance that if you drop the iPhone, you'll end up hitting with the glass side down. I never really liked the polycarbonate back of the 3G and 3GS, but at least it was nearly bulletproof. As gorgeous as the iPhone 4 is to look at, I fear that most people will be cloaking them in protective cases in order to avoid shattering this shiny new toy.
Macro shot of the iPhone 4 display (top) and the display on the iPhone 3GS.
If there's a single feature that defines the iPhone 4, it's the device's new high-resolution screen. Dubbed the "Retina display" by Apple, it's got four times the pixels of previous iPhone models, packed into the same space. This 960-by-640 pixel display has a screen resolution of 326 pixels per inch, up from 163 ppi on previous iPhone models.
When the first iPhone was released, its screen was amazing because 163 ppi was already a much higher resolution than the average computer screen. I shouldn't even use the past tense there: the original iPhone screen is still quite good. Looking at it by itself, you can notice some jaggedness, but it's nothing compared to what you'd get on a traditional computer.
But technology has moved along. When I spent a week with a Google Nexus One smartphone earlier this year, I was impressed by its higher screen resolution, which made text on the Nexus One noticeably smoother than on my iPhone 3GS.
Apple's response to the improvements in display technology has not been to create a larger phone—a direction some of its rivals have taken—but to increase the number of dots in the existing space to the point where the average human eye (hence the "retina display" moniker) can't even tell they're there.
The result is marvelous. The retina display is an enormous improvement on the already-good iPhone 3GS screen, brighter and with better contrast as well as a slightly warmer color temperature. The screen, which uses the same IPS (in-plane switching) display technology found on the iPad and iMac, has a massive viewing angle, so even at an odd angle you can see everything on the screen clearly. And since the screen is bonded to the layer of glass immediately above it, it's a bit closer to your eyes—there's less of the sense that you're looking at a display through a layer of glass than there was on previous iPhones or the iPad.
As for the increased resolution, it's staggering. High-definition videos play back with such smoothness and clarity that you feel like you're looking through a tiny window into the real world. Tiny details on photos are clear as day. When I watch a video on my iPhone 3GS, I don't notice that the individual stalks of wheat in the Van Gogh episode of Doctor Who aren't clear. But when I watch that same in HD quality on the iPhone 4's screen, I can see the individual kernels on the stalks. It's the same scene, but with exquisite detail that was lacking before.
Text is similarly gorgeous. Yes, black text on a white background in Safari or iBooks looks like it was printed on paper. But what really exposes the power of the display is colored or gray text, which tended to look a bit jaggier on previous iPhones. On the iPhone 4, even light gray text is immaculate.
If you've not yet seen an iPhone 4, you may stare at your current phone (or even PC screen) and wonder how this new display could be that much better than what you've already got. After I handled the iPhone 4 a few weeks before its release, I couldn't quite believe what I had seen. When I stared at my iPhone 3GS display, I saw a really good screen. How could the iPhone 4's screen have put it to shame? And yet, when you view the two models side by side, you can see that the difference in quality isn't even subtle. The iPhone 4's screen is so good, it's shocking.
We are rapidly approaching the day where every device we own will be able to shoot HD video. Is the oatmeal in the microwave boiling over the side of the bowl? Check the HD video. Did the washing machine get that stain out of your favorite shirt? HD video. A mountain lion ran right across the trail in front of your bike? HD video or it didn't happen.


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Category: Anabaptist Network
Ten years ago today…
On April 15, 2017 By Tim ChestertonIn Anabaptism, Anabaptist History, Anabaptist Network, Memories, Sabbatical 2007, Sabbatical memories, UncategorizedLeave a comment
Ten years ago today I started my first (and, so far, only) sabbatical leave. I spent three months in England resting and reconnecting with friends and family, as well a spending time with the good folks from the Anabaptist Network in the UK. It was certainly a transformative time for me and I look back on it as one of the best experiences of my life. I left Edmonton on the evening of Tuesday April 15th 2007 and arrived in London the next day. Here's the post I wrote after arriving at the London Mennonite Centre:
Hello from the London Mennonite Centre in Highgate, London, England.
Nick and I flew over on Monday night and arrived at Heathrow airport about 11.00 a.m. on Tuesday morning. After clearing customs we traveled by Underground and got here to the LMC early afternoon. We were warmly welcomed by Ed and Phyllis, the hosts, and the other staff and volunteers here. A lot of the people who work here seem to be from Canada or the United States – in fact, English accents are a distinct minority! The director, Vic Thiessen, and his wife Kathy are actually members of Holyrood Mennonite Church in Edmonton, a congregation which is very familiar to Marci and me.
My time so far has been made up of (a) getting started on my study and (b) doing little housekeeping jobs to help my stay in London and in the UK in general run more smoothly. The latter include things like: getting an 'Oystercard' to make travel on the Underground and the bus system more reasonable; getting a 'mobile phone' (i.e. cell phone) (haven't successfully done that yet, although there have been a couple of false starts); and negotiating the mysteries of cyberspace to get my Canadian laptop hooked up to the wireless network here at LMC.
As far as study goes there is plenty of material in the library here and a wonderful book service from which I can buy the stuff I need to continue when I leave here on the 30th. I will be spending my mornings reading Anabaptist history and source material from the 16th century, and then another study period each day (afternoons or evenings) on contemporary stuff, especially the issue of the end of Christendon and the insights Anabaptism has to offer about Christian mission in the new situation we find ourselves in today. My first study book is C. Arnold Snyder's Anabaptist History and Theology, and although I've only just begun he's already helped me make sense of the mass of tenuously connected movements that make up 16th century Anabaptism. I didn't have a second study period today (owing to a little adventure I had on the Underground – a long delay when the Northern Line was closed for two hours), but when I begin that period tomorrow I'm going to be working with Stuart Murray Williams' book 'Post-Christendom'. I'm also really looking forward to Stuart's book 'Biblical Interpretation in the Anabaptist Tradition'. All Christian traditions have interpretive grids to help them make sense of the Bible; we all tend to assume that ours is the 'correct' grid, and I think it's really good to check out someone else's grid and see what we can learn from them.
It was good to spend a day with Nick; he and I sat out in the yard (or the 'garden' as they call it here) last night and said Evening Prayer together, and today we had tea out there. We took some pictures too, which I'll post below. I put him on the train this afternoon, and he is now up in Manchester spending a week with my brother.
That's it from me at the London Mennonite Centre; here are a few pictures for you.
Nick in the 'garden' at the London Mennonite Centre.
Me having a cup of tea in the 'garden' behind the LMC. The house used to belong to a doctor and incorporated his surgery; it was built in the 1850's and is four stories high.
Getting down to work in the library here at LMC.
Core Convictions of the Anabaptist Network (2016 rewrite and repost)
On April 20, 2016 April 20, 2016 By Tim ChestertonIn Anabaptism, Anabaptist Network, Core Convictions, Following Jesus, UncategorizedLeave a comment
In my last couple of posts on Anabaptism, I talked a bit about Anabaptist history. History is interesting to me, but I'm sure it doesn't turn everyone's crank, and if all I had been doing on my 2007 sabbatical leave was historical study, I'm sure some members of my parish might well have questioned its relevance to our vastly different contemporary situation. So let me bring these discussions to the present day.
One of the main reasons I journeyed to England for my sabbatical in 2007 was because of the existence of the Anabaptist Network. The Anabaptist Network is made up of people from all sorts of backgrounds and denominations who are finding inspiration for their Christian lives in the Anabaptist understanding of discipleship. Under the 'drawn to Anabaptism' section on their website you will find articles by a Baptist, a United Reformed Church member, a Pentecostal, a Quaker, a 'new church' leader, an Anglican, a Methodist, and a leader in the 'Jesus Army', all telling their stories about how, while continuing to be members of their various churches, they have found a spiritual home in Anabaptism. Many more of these stories are told in the book 'Coming Home'.
The Anabaptist Network has adopted the following seven 'Core Convictions', and it was these convictions, more than anything else, that cemented my interest in the Anabaptist way.
Jesus is our example, teacher, friend, redeemer and Lord. He is the source of our life, the central reference point for our faith and lifestyle, for our understanding of church and our engagement with society. We are committed to following Jesus as well as worshipping him.
Jesus is the focal point of God's revelation. We are committed to a Jesus-centred approach to the Bible, and to the community of faith as the primary context in which we read the Bible and discern and apply its implications for discipleship.
Western culture is slowly emerging from the Christendom era when church and state jointly presided over a society in which almost all were assumed to be Christian. Whatever its positive contributions on values and institutions, Christendom seriously distorted the gospel, marginalized Jesus, and has left the churches ill-equipped for mission in a post-Christendom culture. As we reflect on this, we are committed to learning from the experience and perspectives of movements such as Anabaptism that rejected standard Christendom assumptions and pursued alternative ways of thinking and behaving.
The frequent association of the church with status, wealth and force is inappropriate for followers of Jesus and damages our witness. We are committed to exploring ways of being good news to the poor, powerless and persecuted, aware that such discipleship may attract opposition, resulting in suffering and sometimes ultimately martyrdom.
Churches are called to be committed communities of discipleship and mission, places of friendship, mutual accountability and multi-voiced worship. As we eat together, sharing bread and wine, we sustain hope as we seek God's kingdom together. We are committed to nurturing and developing such churches, in which young and old are valued, leadership is consultative, roles are related to gifts rather than gender and baptism is for believers.
Spirituality and economics are inter-connected. In an individualist and consumerist culture and in a world where economic injustice is rife, we are committed to finding ways of living simply, sharing generously, caring for creation, and working for justice.
Peace is at the heart of the gospel. As followers of Jesus in a divided and violent world, we are committed to finding non-violent alternatives and to learning how to make peace between individuals, within and among churches, in society, and between nations.
Obviously, at a couple of points these core convictions stand in tension with historic Anglican church polity (eg. 'baptism is for believers' contradicts our traditional practice of infant baptism). But for the most part, these convictions are compatible with my membership in the Anglican Church, and they serve to sum up a way of living the Christian life that I find tremendously attractive.
Since I went to England for my 2007 sabbatical, Stuart Murray has published the book 'The Naked Anabaptist', in which he reflects on these principles and their relevance for today's Christian world. He uses the word 'naked' to mean 'without the usual Mennonite or Amish or Hutterite cultural clothing'. Many aspects of contemporary Mennonite experience are shaped by five hundred years of culture and history (German language hymns, ethnic foods, traditional Mennonite names, unaccompanied singing in four-part harmony, the existence of dozens of squabbling Mennonite denominations etc.). The core convictions try to sidestep all this and address the question 'What would faithful discipleship in the Anabaptist tradition look like in the twenty-first century?'
Personally, I'm not so sure it's possible to extract 'ideal Anabaptism' from five hundred years of historical embodiment. More than many other Christian traditions, Anabaptism demands embodiment in a real, flawed congregational setting made up of inmperfect human beings. And in the real world, those human beings have to face difficult issues. What do you do when you're trying to love your enemies and pray for those who hate you, while everywhere you go you find that the rulers are out to kill you? One of the answers given by Mennonite history is, 'You find a sympathetic ruler who will allow you to live in peace, farm the land and bring up your kids according to your beliefs and traditions, and when that ruler asks you not to try to convert others to your beliefs, you say "Okay"'. The first Anabaptists, who were committed to evangelism, might well have turned over in their graves at such an agreement, but those who made it were concerned for the safety of their children and their own continued existence as a community of disciples committed to pacifism. They were trying to live out their convictions in the context of a real, flawed and dangerous world.
Anabaptist Christianity can't remain a shining ideal. It has to be a way of life lived out in the real world. I have nothing but respect for the Mennonite, Amish and Hutterite followers of Jesus who have tried to live out that ideal for the past five hundred years. But my situation is not their situation. I am an Anglican follower of Jesus, and the world I live in is not Christendom Europe or early twentieth century Saskatchewan; it's prosperous, post-Christendom, suburban Edmonton. It's my job to figure out how the seven core convictions of the Anabaptist Network help me live as an Anabaptist Anglican in the world I live in. Ultimately, that's what my sabbatical leave was all about, and that's the question I continue to reflect on today.
What is Anabaptism?
On April 14, 2016 April 15, 2016 By Tim ChestertonIn Anabaptism, Anabaptist History, Anabaptist Network, Following JesusLeave a comment
Nine years ago this month, I travelled to the UK to begin a three-month sabbatical leave, the first and only sabbatical I have ever taken. I made the decision to spend my time continuing my reading and exploration of Anabaptist Christianity. A lot of people were surprised that I elected to do that in England (rather than, say, Goshen, Indiana), given that there is no ethnic Mennonite tradition in England. But I did this deliberately, because I was not interested in learning about ethnic Mennonite culture per se, but rather in Anabaptism as a spiritual tradition, a tradition of discipleship.
As it happened, in the course of the sabbatical I became less confident that generic Anabaptism and Mennonite history and practice can be separated – generic 'Anabaptism', ungrounded in the real practice of a real, flesh and blood congregation, can easily become a mirage rather than a movement made up of flawed and fallible human beings – but I remain grateful for the time I spent in the UK. It was through the website of the Anabaptist Network in the UK that I had first been captivated by Anabaptist thought, and I relished the opportunity to meet the people involved in the Network, to spend time at the London Mennonite Centre (now The Mennonite Trust) reading in their library, and to continue my reading and pondering over the course of the three months I was in England.
Of course, it would be wrong to say that I knew nothing of Anabaptism before that day some time in 2005 when I first (accidentally) clicked on the website of the Anabaptist Network. I'd had Mennonite friends for years, I'd read some of the novels of Rudy Wiebe, and I'd read about the Anabaptists in church history classes in college. But, of course, I'd read about them from the perspective of people who disagreed with them – never allowing the Anabaptists themselves to explain their convictions to me. Now I did, and immediately I felt at home.
I did not become a Mennonite – although I came close for a while – and so it would be easy to come to the conclusion that Anabaptism was a 'phase' I went through. That would be a wrong conclusion. I continue to this day to think of myself as an 'Anabaptist Anglican'. Many of the key emphases of Anabaptism – discipleship as the controlling paradigm of the Christian life, the centrality of the life and teaching of Jesus, reading the Bible through the lens of Jesus, the separation of church and state and the primary loyalty to Jesus as Lord and King above any allegiance to the state, a distrust of clericalism, every-member ministry, a preference for simple worship and simple living, pacifism and nonviolence, reconciliation – have continued to be central to my understanding of what it means to be Christian and what it means to be 'church'. The Anabaptist in me continues to challenge the Anglican, just as sometimes the Anglican continues to challenge the Anabaptist. I know that I am no longer entirely comfortable as an Anglican (if I ever was), but I am sure I would not be entirely comfortable as a Mennonite either. And maybe that's a good place to be.
Still, the seven 'Core Convictions' of the Anabaptist Network continue to express some of my deepest ideals of what being a Christian is all about – even if I am not in entire agreement with every single detail of them. Stuart Murray Williams has written a fine book exploring them – 'The Naked Anabaptist' – and that book has been an inspiration to me as I continue on this journey as an Anabaptist Anglican. I have no idea where that journey will lead, but one thing I am sure of is that it's not 'just a phase' I'm going through.
Early in 2007, before I went to England on my sabbatical leave, I wrote the following article on Anabaptism. I continue to stand by it for the most part, and republish it today to introduce people who've started reading my blog since then to the spiritual riches of the Anabaptist way.
"Okay, Tim, so you say you're going to study Anabaptism on your sabbatical. Now, what the heck is that?"
Good question, and it's not one I can give a short answer to. In this post, I'll say a little about the early history of the Anabaptist movement.
I should say at the outset that the word 'Anabaptist' was not a name the early followers of this movement gave to themselves; it was a name given to them by others who disagreed with them. It means 'rebaptizer', and comes from the fact that the Anabaptists did not believe an infant baptism was a valid baptism; therefore they practiced adult believers' baptism. More about that later.
Anabaptism was originally a sixteenth-century radical Christian renewal movement in parts of western and central Europe. The early Anabaptists consciously put the person of Jesus (as he is revealed in the gospels) at the centre of their Christian faith, in contrast to the mainstream Reformation leaders who often appeared to be more interested in the teachings of St. Paul.
The Anabaptists believed that Christians are born again to a life of following the teaching and example of Jesus ('discipleship'), and in this life they especially emphasized simple living and economic sharing, nonviolence and love for enemies, and truth-telling (they refused to participate in war or take oaths in court because of this). They tried to establish believers' churches, free from the control of the state, in which they attempted to restore a simple New Testament Christianity as they understood it. In this New Testament Christianity there was no distinction between clergy and laity; all were followers of Jesus, and all joined together in interpreting the Bible and in doing Christ's work. Although the movement had similiarities with both Catholic and Protestant versions of Christianity, it is best understood as being neither Catholic nor Protestant, but a distinct Christian tradition with its own vision of what Christian faith and life is all about.
The early Anabaptists came mainly from the poorer end of society, and many of them were in fact illiterate, although a few were university graduates, monks, and priests. The movement was driven underground by persecution from both Catholics and Protestants, who saw it was a threat to the order of society, in which church and state were one and the same, under the control of the powers-that-be. Many of the early Anabaptist leaders were executed for their beliefs, by burning at the stake or by drowning (a cruel parody of their belief in adult baptism). There were four main geographical branches of the movement: the Swiss Brethren, the South German and Austrian Anabaptists, the Dutch Mennonites, and the Hutterites. It was not an organized movement, and pinning down its essential beliefs is sometimes difficult.
Anabaptists were radicals who believed that the Calvinist, Lutheran and Anglican reformers had not gone far enough; they had made the Bible authoritative for doctrines, but not for ethics or the way church was organized. Anabaptists believed the Bible (and especially the teachings of Jesus) should be followed for these things as well. Hence their rejection of war and violence, or the oath, or the idea that a king could decide the religion of his subjects, or the idea of priests being intermediaries between God and the people (the list could go on).
Anabaptists emphasized the difference between church and state, or church and society. Since the fourth century when the Roman emperors first tolerated Christianity, and then made it the official religion of their empire, the 'Christendom' worldview had seen church and society as one. In Christendom, people did not choose to become Christians as they did in New Testament times; rather, they were assumed to be Christians because they lived in a Christian country and had been baptized in a state church as infants. Churches were under the control of the local prince, who decided the religion of his subjects, and the churches generally refrained from emphasizing aspects of the teaching of the New Testament that threatened the prince's power (like pacifism, for instance, or simple living). Anabaptists challenged this, and sought to re-establish the New Testament vision of the church as an alternative to society, a counter-culture, a resistance movement, an outpost of the Kingdom of God.
Anabaptism was largely a church of the poor. Anabaptists were mostly poor and powerless, with very few wealthy, academic, or influential members. They were seen as subversives and were strongly opposed by those with a vested interest in the wealth and power structures of society. Some Anabaptist views owe much to their powerless position: Anabaptists were prepared to obey the Bible regardless of social consequences.
"Well, what has all this got to do with us today, and why are you planning to spend three months studying an obscure sixteenth-century movement?" For a couple of reasons.
First, the Christendom system has largely collapsed in our time. Church and society are no longer one and the same. Society in general no longer believes or practices the Christian faith, and no longer helps people to become Christians; in fact, rather the opposite. The Church is no longer in a position of power in society; we are a marginal movement, like the Anabaptists and in fact like the New Testament Christians. How do you do Christian mission in this new situation? The Anabaptist tradition has a lot to teach us about this.
Second, the things the Anabaptists believed are highly relevant to us today. They believed that the decision to become a Christian is a free choice, not something coerced by state or family. They believed that following the teaching and example of Jesus is the centre of the Christian life. They believed that the Bible should be interpreted by the standard of Jesus, and that if parts of it seem to contradict Jesus, we should understand them according to his life and teachings. They believed that churches are fellowships of disciples who minister together and help one another –even holding one another accountable for their discipleship – rather than passive communities under the rule of a priest who alone has the authority. They believed that Christians should not accumulate excessive wealth and should share what they have with those in need. They believed that the teaching of Jesus requires Christians to love their enemies, to reject war and violence, and to speak the truth at all times.
As I said, I think these things are highly relevant for us today. I think they challenge us to base our life as a church and as individuals on the teaching of Jesus and the early apostles and not on traditions that grew up during the Christendom era.
In my next post I will say a little more about the distinctive beliefs of the Anabaptists.
(Note: this post is largely based on this article from the Anabaptist Network website).
Apparently not just a 'phase' I'm going through
On April 22, 2013 April 22, 2013 By Tim ChestertonIn Anabaptism, Anabaptist Network, Contemporary Anabaptism, Core Convictions, Folk music, Following Jesus, Music, Traditional Folk music, UncategorizedLeave a comment
Six years ago this month, I travelled to the UK to begin a three-month sabbatical leave, the first and only sabbatical I have ever taken. I made the decision to spend my time continuing my reading and exploration of Anabaptist Christianity. A lot of people were surprised that I elected to do that in England (rather than, say, Goshen, Indiana), given that there is no ethnic Mennonite tradition in England. But I did this deliberately, because I was not interested in learning about ethnic Mennonite culture per se, but rather in Anabaptism as a spiritual tradition, a tradition of discipleship.
I did not become a Mennonite – although I came close for a while – and so it would be easy to come to the conclusion that Anabaptism was a 'phase' I went through. That would be a wrong conclusion. I continue to this day to think of myself as an 'Anabaptist Anglican'. Many of the key emphases of Anabaptism – discipleship as the controlling paradigm of the Christian life, the centrality of the life and teaching of Jesus, reading the Bible through the lens of Jesus (yes, the much-maligned 'canon within the canon'), the separation of church and state and the primary loyalty to Jesus as Lord and King above any allegiance to the state, a distrust of clericalism, every-member ministry, a preference for simple worship and simple living, pacifism and nonviolence, reconciliation – these and many more things have continued to be central to my understanding of what it means to be Christian and what it means to be 'church'. The Anabaptist in me continues to challenge the Anglican, just as sometimes the Anglican continues to challenge the Anabaptist. I know that I am no longer entirely comfortable as an Anglican (if I ever was), but I am sure I would not be entirely comfortable as a Mennonite either. And maybe that's a good place to be.
Still, the seven 'Core Convictions' of the Anabaptist Network continue to express some of my deepest ideals of what being a Christian is all about – even if I am not in entire agreement with every single detail of them. Stuart Murray Williams has written a fine book exploring them – 'The Naked Anabaptist' – and that book has been an inspiration to me as I continue on this journey as an Anabaptist Anglican. I have no idea where that journey will lead, but one thing I am sure of is that it's not 'just a phase' I'm going through!
At about the same time I began to get interested in Anabaptist Christianity, I also began another new interest – traditional folk music. It would not be strictly accurate to say that I was unaware of trad folk before this; I had listened to Planxty as a teenager, I knew about Martin Carthy, and I knew that Paul Simon had pinched Martin's arrangement of 'Scarborough Fair' without acknowledging that it was a traditional song. I had been a Pentangle fan since my teens, I knew about Steeleye Span, and I occasionally sang songs like 'The Water is Wide'.
Nonetheless, my main musical interest was not trad folk – it was 'singer-songwriter' music. I had been a big Simon and Garfunkel fan as a teenager, and Bruce Cockburn's guitar playing had wowed me as a young adult. I saw Martin Simpson at the Edmonton Folk Festival in the 1990s and barely noticed him. But that began to change about eight years ago. I heard Andy Irvine play at the folk festival and heard him talk about how he had learned his songs from old singers in pubs in Ireland, and I began to catch a glimpse of a living tradition. I was captivated by the magical voice of Kate Rusby and began to be interested in where these old traditional songs she sang came from. And then, a single album by Martin Simpson, 'The Bramble Briar' (quickly followed by 'Kind Letters') exploded on my consciousness, and gradually I began to realize that what I wanted as a musician was to take my place in the long line of people who had sung these old songs, shaped them and moulded them and passed them on to a new generation.
It was about that time that I started playing at open stages in Edmonton, so a lot of people here assumed I had always been a traditional singer, but in fact it was very new at the time. Now, however, it seems to have stuck. Yes, I do write songs of my own, but I don't see myself primarily as a songwriter. I love the traditional music of the country of my birth (and its North American offshoot), and I want to pass it on.
So (to misquote 10cc's 'I'm Not In Love') these two interests are apparently not 'just a silly phase I'm going through'. I've had those sorts of phases, but these two have stuck. And I'm thankful for that.
Anabaptist Network Core Convictions
On April 21, 2012 April 21, 2012 By Tim ChestertonIn Anabaptism, Anabaptist Network, Core Convictions, Following Jesus, Sabbatical memoriesLeave a comment
Note: this is the third in a series of reposts from my Sabbatical blog, 'An Anabaptist Anglican', from five years ago. This post was originally posted on February 15th 2007.
In my last couple of posts I talked a bit about Anabaptist history. History is interesting to me, but I'm sure it doesn't turn everyone's crank, and the generous souls who are funding my sabbatical would be right to ask about its relevance to our vastly different contemporary situation. So let me bring these discussions to the present day.
One of the main reasons I am planning to journey to England for my sabbatical is because of the existence of the Anabaptist Network. The AN is made up of people from all sorts of denominations who are finding inspiration for their Christian lives in the Anabaptist understanding of discipleship. Under the 'drawn to Anabaptism' section on their website you will find articles by a Baptist, a United Reformed Church member, a Pentecostal, a Quaker, a 'new church' leader, an Anglican, a Methodist, and a leader in the 'Jesus Army', all telling their stories about how, while continuing to be members of their various churches, they have found a spiritual home in Anabaptism. Many more of these stories are told in the book 'Coming Home'.
Western culture is slowly emerging from the Christendom era when church and state jointly presided over a society in which almost all were assumed to be Christian. Whatever its positive contributions on values and institutions, Christendom seriously distorted the gospel, marginalised Jesus, and has left the churches ill-equipped for mission in a post-Christendom culture. As we reflect on this, we are committed to learning from the experience and perspectives of movements such as Anabaptism that rejected standard Christendom assumptions and pursued alternative ways of thinking and behaving.
Obviously, at a couple of points these core convictions stand in tension with historic Anglican church polity (eg. 'baptism is for believers' contradicts our traditional practice of infant baptism). But for the most part, these convictions are compatible with membership in the Anglican Church, and they serve to sum up a way of living the Christian life that I find tremendously attractive. In my next few posts I will reflect on each of these convictions in turn, and detail some of the related questions I hope to take on my sabbatical with me.
Taking Jesus Seriously
On November 10, 2011 By Tim ChestertonIn Anabaptist Network, Following Jesus, JesusLeave a comment
From the website of the Anabaptist Network:
Surely all Christians take Jesus seriously? To question this seems unnecessary, even offensive. But for many centuries the church has struggled with the radical teaching and example of Jesus.
The fourth-century shift of the church from the social margins to the centre made it increasingly difficult to hear and obey what he had taught. Christians had so much invested in the new status quo (which was supposedly Christian) that it was often easier to marginalise his teaching or to interpret it in ways that were quite bland and did not threaten those in authority or their own new status.
The Sermon on the Mount was especially problematic and various devices were used to evade its disruptive and costly teaching. Through the centuries, it was marginalised groups like the Anabaptists, with far less invested in the status quo, which provoked the church to look again at this passage and many others, to take Jesus seriously.
As Christendom comes to an end and churches in western culture become accustomed to being once more on the margins, there is a fresh opportunity to rediscover the radical teaching of Jesus and to explore ways of taking him seriously in many aspects of Christian discipleship.
The Anabaptist Network has developed a four week study and discussion course to help Christians wrestle with the things that Jesus actually taught and the challenges we face in applying them to our lives today. As I have read through it I have wondered if four weeks is sufficient; I think there is enough material here for much longer than four weeks if groups get good discussions going.
You can find the course in downloadable pdf format here.
Core Convictions of the Anabaptist Network in the UK
On February 16, 2007 April 10, 2016 By Tim ChestertonIn Anabaptism, Anabaptist Network, Contemporary Anabaptism, Core Convictions, Sabbatical 20071 Comment
In my last couple of posts on Anabaptism, I talked a bit about Anabaptist history. History is interesting to me, but I'm sure it doesn't turn everyone's crank, and the generous souls who are funding my sabbatical would be right to ask about its relevance to our vastly different contemporary situation. So let me bring these discussions to the present day.


Information about Milton, DE and the small, locally-owned businesses located there.
Paradise has been found, in the form of a quaint little Victorian shipbuilding village called Milton, just minutes from the beautiful resort towns of Lewes and Rehoboth Beach on Delaware's Eastern Shore. With a population of only 1,657, Milton is a thriving community of small businesses and lovingly restored historic homes. Centered at the head of the Broadkill River which feeds into the Delaware Bay, it is a pleasant tourist destination. Enjoying relatively mild weather year-round, Milton is host to a number of delightful events of interest to both the young and old alike, including annual tournaments, river races, parades and historic house tours!
The town of Milton was originally a ship building community. We have the homes of five Governors, four being Governors of Delaware, and one became Governor of Wyoming. In addition of these five homes, the town has a great number of beautiful Victorian homes. We are a small community, but combined with the history, beauty and convenience, we are a proud community. We think you will enjoy your visit with us, we have a variety of businesses, excellent restaurants, and most everything you need is located right here in one square mile of Delaware's Smallest Wonder.
Here is a collection of local Milton, Delaware businesses. Clicking on the thumbnail image, or the blue "View Member" will take you to that businesses page. We've included some jump links so that you can easily navigate to different categories of businesses. Those, can be found directly below as icons. Or, there is a list of categories in the menu bar.


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text:
Q: How to stop beacon monitoring I have developed an ios app which has two screens and the app scans for beacons in first screen(working properly). But when i navigate to second screen, it still scans for the beacon. My requirement is to stop the beacon scanning in second screen and it should restart scanning when it navigates back to first screen.
I am not using any vendor SDK's. I am using apples core location framework only.
I have used [self.locationManager stopUpdatingLocation] to stop and [self.locationManager startUpdatingLocation] to restart but both are not working. Please suggest how to achieve that.
Additional information:
Device:-ipad, ios8.4

A: When you say "scanning for beacons" using CoreLocation, people usually are referring to the Beacon Ranging APIs.  For this the way you start and stop are by making the calls:
[locationManager startRangingBeaconsInRegion: region]; // start
[locationManager stopRangingBeaconsInRegion: region]; // stop
If you want to do this in a ViewController when it appears and disappears, you can put your calls inside the viewWillAppear and viewWillDisappear callbacks.  Like this:
- (void)viewWillDisappear:(BOOL)animated {
  [super viewWillDisappear:animated];
  [locationManager stopRangingBeaconsInRegion: region];
}

- (void)viewWillAppear:(BOOL)animated {
  [super viewWillAppear:animated];
  [locationManager startRangingBeaconsInRegion: region];
  }
}

Note that for the above code to work, you must have class variables set up for both region and locationManager.

A: You can stop monitoring for regions using :
Swift
func stopMonitoringForRegion(_ region: CLRegion!)
OBJECTIVE-C
- (void)stopMonitoringForRegion:(CLRegion *)region:

https://developer.apple.com/library/ios/documentation/CoreLocation/Reference/CLLocationManager_Class/index.html#//apple_ref/occ/instm/CLLocationManager/stopMonitoringForRegion:

redpajama_set_name: RedPajamaStackExchange


San Jose area: This position will be part-time from 12/18/17 to 12/31/17 and will be full-time after 1/2/18.
MBSI is one of the top employers of Stanislaus County providing medical billing, coding, and reimbursement services along with various reports to MedAmerica a leading healthcare price management organization. MedAmerica Billing Services, Inc. (MBSI) has been in the physician billing business since 1975. MBSI has continued to expand and now has 2 additional locations including an office in Ontario, CA as well as Boise, ID.
Collect, analyze, photocopy or scan, collate, sort and package all necessary medical records for physical delivery to MedAmerica Billing Services, Inc. If scanning location, must scan and electronically transfer information to MBSI on a daily basis.
ESSENTIAL JOB FUNCTIONS include the following. Employees must be able to react to change productively, work overtime as requested or required, and handle other essential functions as assigned.
Collates and collects all necessary anesthetic documents for operating room, OB department and ancillary locations which comprise the patient record, i.e. demographics (face sheet), dictation, anesthetic record and quality templates, as requested on the side WIP and TAD lists.
Analyzes WIP and TAD requests for physician completion. Adds notes as necessary. Communicates with anesthesia providers and MBSI personnel to reconcile all documentation requests.
Sends charts and/or documents to MBSI in a timely fashion.
Verifies that MBSI receives appropriate documentation for every registered patient on daily schedules.
Any other miscellaneous billing duties assigned by the MBSI supervisor (i.e., photocopying, faxing, completing forms, answering questions from supervisors, etc.).
Acts as a liaison between CEP Practice Administrator, Billing Service, and hospital staff. Must aggressively, yet tactfully request missing information and problem solve regarding search methods.
Must be able to communicate clearly and effectively verbally and in writing.
Ability to work effectively with health care professionals.
Self-directed, motivated and sensitive to deadlines.
Basic Computer skills: Excel, Microsoft Word, Email capabilities.
Basic Office Machine Proficiency: Fax machine, copier, phones, miscellaneous other machines which could include scanner, and other computer operations.
Medical terminology and computer literacy a must.
We offer the opportunity to help positively impact the healthcare industry while enjoying an amazing benefits package and work environment.
A Culture of Caring: Friendly, caring, business casual environment. Opportunities to learn or develop your skills.
MedAmerica Billing Services, Inc. is an Equal Opportunity Employer.


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Austal secures $369m US Navy contract
Maritime and Undersea Warfare | 27 March 2019 | Stephen Kuper
Maritime and
By: Stephen Kuper
Australia-based Austal's US subsidiary, Austal USA, has been awarded a new $369 million contract for the acquisition of two additional Expeditionary Fast Transport ships for the US Navy.
The contract award extends the Expeditionary Fast Transport (EPF) program to 2022, with construction of EPF 13 to commence in late 2019 and EPF 14 to follow in the middle of 2020. The contract follows the award for long-lead time materials on EPF 13 and EPF 14 that was announced in December 2018.
The 14-ship EPF program has to date been worth over US$2 billion and underscores the ability of Austal USA to build highly capable ships at an affordable cost.
Austal chief executive David Singleton welcomed the announcement, saying, "The extension of this program to 14 vessels is a result of the versatility of the EPF platform to perform an increasing range of roles for the US Navy, combined with the confidence our customer has in it. We continue to believe that the EPF vessel, in various configurations, has a long future ahead of it."
The EPF's large, open-mission deck and large habitable spaces provide the opportunity to conduct a wide range of missions, including engagement and humanitarian assistance to disaster relief, maritime security support operations, intelligence, surveillance and reconnaissance across the world.
"We have a proven ability to build these cost effective vessels efficiently at our state-of-the-art manufacturing facility in Mobile, Alabama and, as a result, they will continue to underpin the shipyard for several years to come," Singleton added.
The design of the EPF has a shallow draft of 13 feet and an advanced water jet propulsion system, enabling speeds greater than 40 knots. This capability provides EPF the versatility to access austere and degraded ports with minimal external assistance, enabling the vessels to support requirements in special operations, command and control, and support operations.
"We are pleased to add these new vessels to what is already a record order book, which includes the contract Austal recently received for two additional Independence Class Littoral Combat Ships (LCS)," Singleton said.
This expanded contract builds on the long-term success Austal has enjoyed with its US-based operations, which has emerged as one of the major driving forces behind the company's continued success, with Singleton telling Defence Connect earlier this year, "We have put a lot of effort into achieving these results. We have seen our US operations and shipyards going from strength to strength in partnership with the US Navy."
The company is perhaps best known for its high capability, advanced naval vessels, most notably the Independence Class LCS for the US Navy, military high speed support vessels for transport and humanitarian relief, such as the EPF for the US Navy, and the High Speed Support Vessel (HSSV) for the Royal Navy of Oman.
Austal also designs, constructs, integrates and maintains an extensive range of patrol boats for government law enforcement and border protection agencies globally, including the Cape Class Patrol Boat for the Australian Border Force and Royal Australian Navy, and the new Guardian Class Patrol Boat for the Commonwealth of Australia.
Austal is an Australia-based shipbuilder and global defence prime contractor that designs constructs and sustains some of the world's most advanced commercial and defence vessels. Austal has designed, constructed and delivered more than 300 commercial and defence vessels for more than 100 operators in 54 countries worldwide.
Stephen Kuper
Last Updated: 26 March 2019 Published: 27 March 2019
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Blue Ridge Institute & Museum Seeks Junior Appalachian Musician Bands for FloydFest 2018
The Blue Ridge Institute & Museum of Ferrum College is looking for three Junior Appalachian Musician (JAM) bands/musicians to perform at FloydFest on July 28, 2018. For consideration, musicians/bands must submit at least two representative songs, plus a musician/band photograph, via electronic press to bri@ferrum.edu or CD/DVD (mailed to JAM Bands at FloydFest, c/o Blue [...]
Blue Ridge Institute & Museum Seeks Junior Appalachian Musician Bands for FloydFest 2018kwaters2018-03-26T21:44:18+00:00
Ferrum College Theatre Arts & Music Departments Present "Man Of La Mancha" March 22-25 in Sale Theatre
Arts at Ferrum College, Ferrum College News
The Ferrum College Theatre Arts and Music Departments will present Man of La Mancha at 7 p.m. March 22-24, and March 25 at 2 p.m. in Sale Theatre on campus. Written by Dale Wasserman with music by Mitch Leigh and lyrics by Joe Darion, Man of La Mancha is inspired by Miguel de Cervantes' seventeenth-century [...]
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Blue Ridge Institute Awarded Virginia "Bedrock Institution" Statuskwaters2018-02-07T12:30:15+00:00
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Meet Mika Smith, Class of 2016: NSM Friday Seminar Speakerkwaters2018-03-15T16:45:31+00:00
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Ferrum College Receives $688,572 from Beatty Trust Through Virginia College Fundkwaters2018-02-07T22:15:39+00:00


Relic Raiders is a treasure hunting-themed slot with a 4x5 reels configuration. Played over 50 lines, the slot features a wild, a scatter, free spins and an enthralling multi-staged bonus game. The minimum and maximum stakes in the slot are $0.01 and $100. To the left of the reels there is the Relics Meter with 4 spots that are filled when you find relics in a bonus game. To unlock the bonus game, you need to hit three Bonus symbols on an active payline. Once activated, you will be invited to select a location on the world map to start or continue your quest. Finding all the four golden relics awards a mystery cash prize. Along with the bonus feature, the slot has a wild that substitutes for all normal symbols and pays out the slot's jackpot worth 10,000 coins (or $20,000 on the maximum bet). A scatter which is the Treasure Chest activates the free spins feature if 3+ land in any position. Before the feature starts, you need to click a scatter available on the reels to reveal the number of free spins you get and an associated multiplier.