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Shop Issue 04
Unseen Dimensions of Public Space: Disrupting Colonial Narratives
Issue 04 Critical Perspective
by Erin Genia
Erin Genia, Resilience: Anpa O Wicahnpi / Dakota Pride Banner, Seattle Center, 2017. Photo by Erin Genia.
What is public space? It plays an essential role in the political and social life of America and occupies a revered place in our society's collective imagination. In the pluralistic United States, it's a site where people come together to work out pertinent democratic issues in a public setting. People depend on it for leisure, to gather and perform acts of collective culture. It is a shared space of commonality. What are its meanings when people do not share culture, or are oppressed by the existing legal and regulatory frameworks? It is experienced differently by people depending on where they fall in the socioeconomic hierarchy. While it can be a refuge for some, it is a place of danger for others. Indigenous people and people of color can be subject to safety risks in public places, such as racial profiling by law enforcement personnel. Native women and girls can become targets for violence due to their gender or race. The utopian ideal of the public commons masks its own origins as a product of genocide and ongoing settler occupation.
As a creative practitioner working in the public realm, I grapple with the disconnection between narratives surrounding public space and my reality as an Indigenous Dakota artist. In the Boston area and in other places around our country, these narratives are founded on principles that stem from settler-colonial notions of land ownership. Monuments and public art celebrating Boston's colonial history cover up and justify the reality that all land in America, public and private, has been stolen from Indigenous nations, and that ethnic cleansing was a strategy for establishing this country. Without questioning these dimensions of public space and understanding the immense implications of this legacy, the artwork that inhabits it erases Indigenous peoples' historical and contemporary presence on the land.
How can people interested in public art think critically about this legacy to make work that addresses these complexities and disrupt the disparities created by it? What role can artists working in the public sphere, architects building infrastructure in sensitive places, landscape architects contributing to ecosystems, media artists creating public interfaces, urban planners, and others play in acknowledging the history of place? What methods can we use to create urban areas, monuments, art, and built environments that are responsive to these issues?
Public space as a settler-colonial concept
The concept of public space, as currently practiced in the U.S., is aligned with outmoded values of institutions steeped in cultural supremacy and American exceptionalism. That vast cities and towns existed all over the continent prior to colonization contradicts the mythos that America was an empty and wild land, filled with a few scattered uncivilized and primitive tribes. To get a sense of the vastness and great diversity of people whose societies were targeted for erasure, consider that there are now over 570 federally recognized self-governing tribes in the U.S.
The traditional economies of Indigenous peoples across the land, which were based on ecological continuity, were destroyed through settler colonization, forcing dependence on capitalist economic institutions and welfare. Tribal homes in villages and towns, roads and highways, sacred spaces, and hunting and harvesting territories were co-opted and built over. This was made possible by corrupt legal practices that provided cover for land grabs for private land ownership, military bases, national parks, railroads, and agricultural, mining, manufacturing, and forestry industries. American treaty responsibilities to tribes, which are supposed to be the law of the land, have been marginalized and minimized. Knowledge of this history, which undergirds today's political, social, and economic realities, is largely unknown. The lack of public education about it creates generational public ignorance.
Before colonization, Dakota people governed our land through intrinsic epistemologies of land and space, property, kinship, and relationship. The passage of the General Allotment Act of 1887 divided land held collectively by tribes into square plots of acreage deeded to individuals, selling the remaining acreage to settlers for a pittance. This era ushered in the period of coercive assimilation that included the catastrophic boarding school system. Christian reformers were among the main advocates of assimilation and allotment, which were "intended to force the tribes into an Anglo-American system of tenure and inheritance, which they believed would quickly assimilate the Indians [sic]," because "communal landholding hindered the Indians' [sic] progress towards 'civilization.'" (1) Through communal living, traditional religious and social practices were preserved; after allotment tight-knit communities were undermined and even destroyed.
Lillian Pitt, Welcome Gate at the Confluence Land Bridge in Vancouver, Washington, 2008. Photo courtesy of Confluence.
This forced assimilation of Indigenous people remains a powerful memory and a strong presence that colors how we perceive and experience public space. Where the land is carved up by private property, the dramatically altered landscapes and ecosystems, cities and roads, buildings, place names, and other infrastructure reinforce Western domination over Indigenous peoples for everyone
to see.
This power imbalance is palpable in the public sphere. Monuments, memorials, and public art that people interact with on a regular basis shape perspectives by presenting an erroneous, incomplete, romanticized, tragic, offensive, or entirely missing image of Native Americans to the public. This influences not only how tribal people are seen in society at large, but inevitably, public opinion. Public opinion leads to policy. The results of applying policy solutions based on public opinion tainted by misinformation has been devastating for tribes. A correlation exists between the level of public ignorance about Native Americans and the extent to which the dominant society is willing to exploit tribal people. Public ignorance about Indigenous people and a willingness to cast them as "other" has fueled the process of colonization and today paves the way for continued colonialist attitudes that are present in the popular discourses surrounding public space.
Indigenous peoples' presence
This past spring, I conducted a workshop called "Monuments in Perspective" for the MIT School of Architecture and Planning's 150th-anniversary "Experiments in Pedagogy" curriculum. (2) The purpose of the workshop was to probe hidden histories by highlighting the perspectives of Indigenous people. We considered questions such as: what pieces of human and natural history have been glorified or erased from a given location over time? What lies under a housing development, public park, parking lot, or high-rise?
Over a weekend, we traveled to sites of significance to the Wampanoag, Nipmuk, Ponkapoag, and Massachusett peoples of this region. Tribal council member and culture-bearer Jonathan James-Perry (Aquinnah Wampanoag) led the group to several locations on Noepe/Martha's Vineyard, including Manitouwattootan/Christiantown and the Aquinnah Cliffs, and gave the group a tour of a traditional wetu house he built. He also led our group to Solstice Rock and Plymouth Rock. At each location, he shared significant history and facts about the site. Jean-Luc Pierite (Tunica-Biloxi), president of the North American Indian Center of Boston, read aloud the "1675 Order of Removal by the Massachusetts Bay Colony," which has had lasting impacts not only for tribal people of this region, but also for the settlement of America. He also discussed the work he is doing with NAICOB on repatriation and protection of local sacred sites.
"Monuments in Perspective" allowed our group to pursue an understanding of the land that is inclusive of the Indigenous peoples who live here and whose experiences are often erased. Critical discussion of historical legacies, public space, ethics of memory and the growing movement of Colonial and Confederate monument removal, and questions of site-specificity in public art and historic monuments took place.
Due to our unique location, history, and cultural and economic locus, how we express and disseminate ideas in the Boston area can have profound impacts on people in other places and spaces. As a result, our critical introspections and the actions we take on these issues must be reflective of the power of this place, and that begins with an understanding of the original peoples of this land.
Toma Villa, She Who Watches, 2019. Photos courtesy of Confluence by Woodrow Hunt.
Public art, monuments, and historic markers that perpetuate defective views of Native American and Indigenous peoples are everywhere across America. Despite this reality, there is fertile ground for educating the public about Indigenous peoples through art and creating a strong Indigenous presence in these spaces that have historically excluded us.
There have been many movements within Western public art that have grappled with questions of monumentality and anti-monument status, memory, the confines of urban and architectural space, time-based public art production, performativity, and the environmental. Few have discussed how Indigenous peoples fit into these conversations.
One such endeavor is the Confluence Project, a public art effort spanning the length of the Columbia River, which divides Washington and Oregon. Designed by Maya Lin, the creator of the Vietnam Memorial in Washington, D.C., its mission is to "connect people to the history, living cultures and ecology of the Columbia River system through Indigenous voices."(3) The project has collaborated with local tribes and Indigenous artists to create site-specific pieces in six locations using sculpture, landscape art, architectural elements, and educational initiatives to draw attention to features of the land and its original inhabitants. The Confluence Project is a unique consortium of public, nonprofit, local, and tribal organizations working together to reflect the region's history, with Indigenous voices at the center. At the Vancouver land bridge location, artist Lillian Pitt (Warm Springs/Wasco) used petroglyph images to symbolize the site's ancestral memory and a large sculptural canoe paddle to show the connection between the tribal people of the place and the water. In May of this year, Toma Villa (Yakama) created a powerful performative piece depicting the ancient petroglyph image Tsagaglal / She Who Watches at Columbia Hills State Park with a group of fourth graders who had taken part in a weeklong curriculum organized by the Confluence Project. (4) Efforts to honor the original peoples of the land, correct the lack of public education, and inspire awareness about these issues can be strategically addressed through collaboration and a mix of methods, with public art as a central force.
In rethinking public commons as sites for dealing with the legacy of colonization and the current realities of injustice, author Craig Fortier asserts, "the struggle to reclaim the commons should thus give way to a process of decolonization that transforms settler relationships with the land, Indigenous peoples and with each other."(5) Within this context, the ethics of public space is an urgent concern, and Indigenous peoples' perspectives must be respected and prioritized.
For Indigenous artists, working in the public realm is an opportunity to bring our distinctive world views to the forefront of discussions, which can have a wide impact on society. Interventions in the public arena by Indigenous artists create openings that can bring profound physical, psychological, and symbolic healing to colonized people and places.
In 2017, I was commissioned by the City of Seattle Office of Arts and Culture to produce a site-specific work at Seattle Center. My piece, Resilience: Anpa O Wicahnpi, also known as Dakota Pride Banner, was created to honor the many Indigenous people, living in diasporas, who left their reservations for cities such as Seattle during the American Indian Relocation Program in the mid-twentieth century. The banner is a celebration of diversity within our tribal communities and in all communities. It activated the space through color and light, paying homage to urban Native people's resilience through vibrant cultural expression.
Moving forward, some salient questions for consideration are: In what ways can we decolonize places? How can we use social, political, and natural history to create space for justice? It is the responsibility of all practitioners working in the public sphere to address these issues in their works, as they are fundamental to the land occupied, the resources used, and the people and living things affected. Our communities must do more to support the work of Indigenous artists and practitioners of all kinds, respect local, regional, national, and international tribes' rights to self-determination and free prior informed consent, and learn about the importance of treaties. We must provide public opportunities to think deeply about our colonial past and present, to loosen the grip of our collective colonial approaches to the world that continue to hold sway over our ideas and actions. Beginning with the land we live on, we can all contribute to work that tells history truthfully, acknowledges the legacy of colonization, honors the cultural significance of Native American communities, and considers the underlying ecology of place.
1. Thomas W. Cowger, The National Congress of American Indians: The Founding Years. (Lincoln, NE: University of Nebraska Press, 1999), 13.
2. http://act.mit.edu/news/2019/04/11/monuments-perspective-erin-genia/
3. Confluence Project. "What is Confluence?" http://www.confluenceproject.org/about/
4. http://www.confluenceproject.org/library-post/she-who-watches-by-toma-villa-short-version/
5. Fortier, Craig. Unsettling the commons: social movements within, against, and beyond settler colonialism. Winnipeg: ARP Books, 2017.
Erin Genia, You Are On Native Land, 2019. Digital montage.
This essay was originally published in print in Issue 04: The Public Art Issue, Fall 2019.
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American Cinema Editors (ACE) Collection
In his nearly hour-and-a-half Archive interview, Sidney M. Katz (1918-2009) discusses his early life and his time in the Army during World War II as a filmmaker and editor. He recalls going to work for RKO, working as a splicer on Orson Welles' classic feature "Citizen Kane," and starting his own editing company. He talks about his time working with Edward R. Murrow on his weekly See It Now series, and in particular, working on Murrow's special broadcast dealing with Senator Joseph McCarthy and the Hollywood Blacklist. Katz outlines his fruitful association with Herbert Brodkin, including editing his classic law series, The Defenders, starring E.G. Marshall and a young Robert Reed. He discusses editing footage of The Beatles for The Ed Sullivan Show and also editing several made-for-television movies and feature films including Teacher, Teacher, "The Swimmer" and "Diary of a Mad Housewife." He concludes with this thoughts on being honored by A.C.E. and offers advice to aspiring editors. Karen Herman conducted the interview on February 14, 2009 in a joint venture with American Cinema Editors (ACE) at Universal Studios in Universal City, California.
"I have a whole group of editors out there who I think I'm responsible for. The other night I was shocked when a young man come up to me and said, 'Sid Katz, I want to thank you. I remember you teaching me to cut and I'll never forget you.' And I thought that was the biggest thing."
Sidney M. Katz on editing Edward R. Murrow's See It Now series and the episode on Joseph McCarthy
Sidney M. Katz on winning a Emmy for editing The Defenders
Sidney M. Katz on splicing the feature film "Citizen Kane" and becoming an assistant editor at RKO Pictures
Sidney M. Katz on dealing with Hollywood Blacklist
Sidney M. Katz on the kind of person it takes to be an editor
On his early life and influences; on his experience as a filmmaker in World War II; on going to work for RKO and editing "Citizen Kane"
On editing Edward R. Murrow's See It Now; on the Hollywood Blacklist; on directing the series Information Please
On editing The Defenders; on working with Herbert Brodkin; on directing The Defenders and winning an Emmy for editing the show
On editing various made-for-television movies; on editing film of The Beatles for The Ed Sullivan Show; on what an editor does and his editing process
On working with Frank Perry and editing the made-for-television movie Teacher, Teacher; on directing various feature films; on editing for television vs. editing for film
On his retirement and being honored by A.C.E.; on advice to aspiring editors; on career highlights and how he'd like to be remembered
Defenders, The
Sidney M. Katz on editing The Defenders for producer Herbert Brodkin
Sidney M. Katz on directing the episode "The Bum's Rush" from The Defenders
Sidney M. Katz on the controversial topics of The Defenders
Ed Sullivan Show, The aka Toast of the Town
Sidney M. Katz on editing film of The Beatles for The Ed Sullivan Show
Emmy Awards, The (Primetime and Daytime)
Nurses, The
Sidney M. Katz on editing The Nurses and other Herbert Brodkin shows
See It Now: "A Report on Senator Joseph R. McCarthy"
Sidney M. Katz on advice to aspiring editors
Sidney M. Katz on his experience as an editor and filmmaker in World War II
Sidney M. Katz on what an editor does and his editing process
Sidney M. Katz on the difference between editing film and editing for television and various other projects he was involved in editing
Sidney M. Katz on editing The Defenders

redpajama_set_name: RedPajamaCommonCrawl


With the other match in group B far from a stand out performance, both these teams had the chance to show what they were all about.
The first half was subdued and I thought both teams were too tentative and tactical, no one was really having a go. As neither of these teams are favourite for the group I wasn't surprised at 0-0 when it was half time. I got the impression that neither side wanted to leave with nothing.
Will Burkina Faso's Defence be Able to Withstand the 'Elephants' Charge?
Following a deadly attack on the Togolese team coach in Cabinda, causing Hubert Velud's side to withdraw from the African Cup of Nations, Group B now only contains three sides: the Ivory Coast, Burkina Faso, and Ghana. With two nations progressing, a win for the Ivory Coast over Burkina Faso could prove to be decisive in gaining them a quarter-final berth.


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CaribbeanTales celebrates "Our Lens, Our Perspective"
The 9th annual CaribbeanTales International Film Festival (CTFF), returns to Toronto beginning September 3 – 13 with special community screenings on July 26 and August 30th.
The festival showcases Caribbean films from 15 selected countries around the Region with public, community and online screenings. This includes 10-feature length and 20 short films in competition for the CTFF Audience Prize, which will be announced on Closing Night – September 13. The program will include an intensive four-day Market Incubator program as well as various networking sessions.
"As we continually grow in capacity and impact, the Canadian arm of CaribbeanTales is proud to present our flagship event for the ninth consecutive year." says founder and filmmaker Frances-Anne Solomon. Presently, she is directing her attention towards working internationally with CTFF and its companies to produce, distribute, market and exhibit Caribbean-themed films and events for audiences everywhere.
This year's event welcomes Malinda Francis as the new CTFF Director. One of her main goals is to build community partnerships to bring access of Caribbean film throughout Toronto. The festival launches this summer with two special community screenings on July 26 and August 30.
"This summer we have formed a new relationship with Scotiabank Toronto Junior Carnival with carnival-themed films, and we continue to work with West Side Arts Hub in the North End of the city," said Francis. "We continue to build relationships across the city and throughout the year, to expose and create space and audience exposure to Caribbean Film."
COMMUNITY SCREENINGS
The free community screenings confirmed to date are: (These are not ticketed events):
"Carnivalesque"
CTFF Partnership with Scotiabank Toronto Junior Carnival
Family Afternoon Community Screening
1 p.m. – 4 p.m., Malvern Public Library – 30 Sewells Road
Atiba Williams
Christopher Laird | Trinidad & Tobago | 1997 | 15 min | English | PG
Nine-year-old Atiba Williams is the youngest person to arrange for a steel band during the Panorama competition. This film looks at a day in his life, from home, to school, to rehearsal to performance. Screeners are available. Atiba Williams is distributed by CaribbeanTales Worldwide Distribution.
Calypso Dreams
Geoffrey Dunn and Michael Horne | Trinidad & Tobago | 2004 | 85 min | English |PG
Calypso Dreams is an intimate portrait of some of the true Calypsonians in Trinidad & Tobago, in performance and in conversation. Shot over three years in Port of Spain, Trinidad, the documentary includes such legendary Calypsonians as Lord Pretender, Lord Kitchener, the Mighty Bomber, Relator, Lord Superior, Brigo, Mystic Prowler, Calypso Rose, the Mighty Sparrow, Terror, Valentino, Lord Blakie, David Rudder, Regeneration Now, the Mighty Duke, Conqueror and many others.
SATURDAY AUGUST 30
"Caribbean Spirituality"
CTFF Partnership with West-Side Arts Hub Outdoor Screening at the Farm – The Jane and Finch Community 7:30 p.m. – 10 p.m., Black Creek Farm, 4929 Jane Street
The Orisha Suite
Nicole Brooks | Canada | 2010 | 34 min | English | PG
Docu-dance film documenting the tradition, song and dance of Trinidadian slaves honouring the Orishas. The Orate Suite is a celebration of the spirit of enslaved Africans, who were able to preserve some of their culture and ritual practices in the new lands where they were taken to by force. Journeying through spirit to a period of ancestor reverence and ritual, a little boy experiences history on the shores of the ocean, through song, dance and rhythm. The film pays homage to the Orishas, and celebrates one of the rich cultural legacies of the Caribbean.
Kali Worship in Trinidad & Tobago
Christopher Laird | Trinidad & Tobago | 1991 | 27 min | English |PG
Trinidad & Tobago is one of the few places in the new world where worship of the Hindu goddess Kali is accessible. Involving the legendary "Fire-pass" (walking over a pit of glowing coals) ceremony, healing and possession rituals, the presenter and the camera become players and participants.
Voodoo Dance
Elsie Haas | Haiti | 1989 | 52 min | Haitian Creole and French with English subtitles | PG
Voodoo's significant role in Haitian culture. This film documents the significant role of voodoo in Haitian culture from the perspectives of Voodoo priests, government officials, historians and politicians. Attacked by Western clerics and declared a "superstition" by law in 1935, voodoo has always been a source of empowerment for the average Haitian. Despite its exploitation, romanticization and vilification, scholars in this documentary also note the ways in which it remains an authentic and stabilizing cultural base of everyday Haitian society.
Screeners are available.
Our Community Screenings are presented by and can be purchased from CaribbeanTales Worldwide Distribution, a full-service film distribution company in the English-speaking Caribbean.
CaribbeanTales Market Incubator
From September 2 – 7, the festival hosts the Market Incubator, which gives selected filmmakers an opportunity to hone their creative and business skills, through workshops and one on one mentoring by world-class specialists. It will culminate in a pitching session in front of international funders and buyers at the TIFF Bell Lightbox. The fest also organizes a number of intimate events at the University of Toronto with many opportunities to network informally with international industry players.
Opening Night Gala
The fest kicks off with a delicious Caribbean reception on Wednesday September 3, in association with the Consulate General of the Republic of Trinidad & Tobago in Toronto at the Royal Cinema, 608 College Street. The evening will include the World Premiere of The Glamour Boyz Again! Sparrow and Superior on the Hilton Rooftop. (Geoffrey Dunn, Trinidad and Tobago, 2014, English, PG). The feature-length documentary reveals a remarkable acoustic performance by two of Calypso's most venerated figures, the Mighty Sparrow and Lord Superior. The film includes reminiscences by both Sparrow and Superior, whose friendship dates back more than 55 years, to the mid-1950s. Sparrow's execution at the Hilton is arguably his best-rendered acoustic performance ever recorded.
CENTERPIECE FILMS
Festival screenings run from September 8, 10, 12 & 13 at The Royal Cinema, 608 College Street. The films will screen Monday, Wednesday, and Friday at 6:30 p.m. and 9 p.m., and Saturday at 3:30 p.m., 6:30 p.m., and 9:30 p.m.
To date we have confirmed the following films:
WEDNESDAY SEPTEMBER 10 – 6:30 p.m.
Poetry is an Island – Derek Walcott
Ida Does | St. Lucia | 2013 | 105 min |English | PG
Poetry is an island is a feature documentary film about Nobel laureate, poet, playwright, and visual artist, Derek Walcott. The film depicts an intimate portrait of the poet, as we visit his art studio, his childhood home, and his current residence in St. Lucia. We share Caribbean moments with Walcott as we visit some of his favorite places, his studio, and St. Lucia home. We discover the anger and frustration that the poet holds against the downtime of the arts as he talks to us about the meaning of poetry to him personally, and about the significance of art for humanity. Family members reveal some of the poet's life challenges, and people who have worked with him speak frankly about their experiences with Walcott. Poetry is an island is an intimate portrait of the man, the poet, and son of the Caribbean: Derek Walcott.
FRIDAY SEPTEMBER 12 – 9:30 p.m.
Mary Wells | Jamaica | 2013 | 90 min | English | 14A––
Finding himself stuck in the violent ghettos of Kingston, Jamaica, a sympathetic street hustler (Christopher "Johnny" Daley) devises a daring but not-so-clever plan to steal a fancy sports car, right under the owner's nose, after which things rapidly go downhill… until he finds himself at rock bottom and begins to realize that he has to change in order to fulfill his dreams.
Awards: Best Diaspora Feature, African Movie Academia Awards (AMAA) 2014, Festival Programmers Award- Narrative Feature: Pan-African Film Festival 2014, Audience Award and Special Mention Best Mention CaribbeanTales Toronto Film Showcase
SATURDAY SEPTEMBER 13 – 6:30 p.m.
Forever Ever: The Killing of A Revolution
Bruce Paddington | Grenada | 2013 | 150 min | English, 14A
The 1983 US-led invasion of Grenada, which followed the execution of Prime Minister Maurice Bishop, echoed around the world and ended a unique experiment in Caribbean politics.
What were the circumstances that led to this extraordinary chain of events? This comprehensive, gripping and revealing documentary tells the story of the Grenada revolution as never before. The film features extensive, previously unseen file footage, as well as old and new interviews with many of the key players of the time.
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"Pop changes week to week, month to month. But great music is like literature." So said the musician and composer Ravi Shankar, who was born on 7 April 1920 and who died yesterday in California aged 92. George Harrison called him "the godfather of world music" and it was Shankar's virtuosity that brought the sounds of the raga into the global arena, thereby bridging the gap between eastern and western music.
In 1966, he met the Beatles in London. Later that year, George Harrison went to India and underwent intensive sitar tuition. Performances at the great 1960s pop festivals — Monterey, Concert for Bangladesh and Woodstock — established Shankar as a pioneer of cross-over sounds. In later years he divided his time between San Diego and New Delhi, where the Ravi Shankar Institute of Music and the Performing Arts was the culmination of his lifelong dream. He is survived by his wife, Sukanya, and daughters Anoushka and Norah Jones. His son, Shubhendra, died in 1992.


A look at mod_php and fastcgi and how apache handles internal HTTP requests. Aim is to provide web developers and architects with architectural information on how mod_php and fastcgi handle static and dynamic requests to provide background knowledge when deciding on which way to go for your server or application.
Thanks again for giving this talk at SydPHP Aimee. We've been getting some great feedback!
Shin Matsuzaki , APCommunications,Co. Ltd. - Operation Engineer at APCommunications,Co. Ltd.
Ingo Schommer , Web Developer at SilverStripe Ltd.
3. Dynamic Scripts• CGI – 1993• Receives PHP page request• Loads PHP environment• Executes request• Kills environment• Cleans it all up• Repeats for every request, yes every single one!
4. Limitations• The architecture with the worst performance. Why?• Creates new process for every request• Debugging CGI scripts traditionally been difficult. Why?• Because, hard to study standard output and errors• MOD_PHP and FastCGI came about at the same time to deal with the problems of CGI [ ]• .


*Expired* Target Board Games: Uno, Candy Land, and Chutes & Ladders just $4 each shipped!
The Buy 2 Get 1 free sale on board games and video games is still going over at Target, plus you get FREE shipping on every order no minimum purchase required. I worked up a deal here on a few tried and true games. They would make great gifts for Christmas. This is a great way to stretch your budget and maybe get a gift for a child in your local community as well.
Final Price: $12.08 or $4.02 each shipped!


From a social perspective, science is a belief system that interprets the world according to a certain set of expectations, much like a religion. Science is also a method, supposedly unbiased, of organizing and measuring nature. Ultimately, though, this approach assumes that reality can be divided and that objective consciousness is a fact. Objective consciousness is not necessarily a fact - it"s a bias, just like any religion.
Science lays a mathematical framework onto the natural world. The mathematical framework can consist of formulae, graphs, or statistics. All sorts of information can then be organized and placed in a hierarchy or other arrangement. The results obtained from this belief system and methodology have been spectacular, and the human race has experienced material progress at a rate never before seen in history.
But science gets more complicated when you bring in the social dimension. Scientists are hominids, and, like other primates, they form pecking orders.(1) Pecking orders work by exclusion. Some scientists, like many religious leaders of our culture, think they have a monopoly on truth. Truth is, their social pyramid and its official ideology are a real obstacle in the way of human spiritual progress.
Today, scientists have been known to attack astrology vehemently. The odd thing is that modern science actually developed out of astrology and a few other related disciplines of the ancient and medieval world. As recently as 300 years ago, many astronomers knew a good deal about astrology. Four hundred years ago many astronomers practiced astrology. Five hundred years ago every astronomer was, more or less, also an astrologer. We"ve sure fallen a long way since then! Let"s look back at some famous scientists, big names in all the science textbooks, and see what their stance was in regard to astrology.
Nicolaus Copernicus was born in what is now Poland. He studied liberal arts, medicine, and law in Krakow, as well as Bologna and Padua in Italy. He was a classic Renaissance man who did just about everything, including building his own astronomical instruments and designing his own astronomical system. He wasn"t much of an observational astronomer, but he was a good mathematician who made his contribution to astronomy by reorganizing existing facts and data. Near the end of his life, in 1543, he published the results of his mathematical manipulations under the title Of the Revolving Celestial Orbs. His ideas preoccupied astronomers for the next 100 years.
Many historians set the beginnings of the scientific revolution, and certainly the astronomical revolution, with Copernicus. He proposed a model of the solar system with the Sun in the center and his model was considerably simpler than previous models, specifically the Ptolemaic model with its 80 epicycles to explain retrogradation.(3) The response among the thinkers of his time to these innovations and improvements was considerable. For decades after his death, his ideas were debated and commented upon. His work, along with the appearance of the supernova of 1573, was instrumental in undermining the reigning scientific paradigms of the times, the Ptolemaic and Aristotelian models of the cosmos.
For 1500 years, the astronomy of Ptolemy and the cosmology of Aristotle held together a scientific world view, one that was inclusive of astrology. These two thinkers from the ancient world had described nature in such a way that the astrological influence of the stars and planets was absolutely logical. Ptolemy"s earth-centered model of the solar system, as bizarre as it seems to us today, worked well enough to be used to create ephemerides of the planets. Ptolemy also wrote "the book" on astrology, his Tetrabiblos. Aristotle"s layered heavens, in which the higher levels of the planets could influence the earth at the center, were an obvious rationale for astrology.
In the Ptolemaic model, the earth was stationary and the stars whooshed around it every 24 hours. Copernicus"s astronomical revolution reduced the number of epicycles that the planets make in their orbits and allowed the earth to rotate, something that made the movement of the stars more comprehensible. His third revolutionary idea was to put the Sun in the center of the solar system - well, almost. It turns out that in his system, the Sun is not exactly at the center of the earth"s orbit. The Sun stands just to the side, which must have bothered Copernicus, as we shall see.
To my knowledge, Copernicus was no more into astrology than anyone else of his time. However, astrology was part of one larger body of knowledge called science. Therefore, he had to know something about it, but he may not have practiced it directly in the sense of casting charts for people. The most learned men of the time couldn"t be bothered with horoscopes; they had more important things to do, like understanding the design of the solar system itself. By the mid 16th century, the actual practice of astrology had definitely become a low-class business for many reasons. Two of these were Pico della Mirandola"s extreme attack on astrology published in 1497, Disputationes Adversus Astrologiam (Disputations Against Astrology), and the 1524 world flood predictions, which were a fiasco for the field.(4) However, theoretical astrology was still very much a part of a scientific education back then, though many were trying hard to reconcile it with the intense religious revival of the 16th century.
One of the problems in astronomy/astrology that Copernicus and his colleagues faced was the lack of accurate planetary tables. The existing tables used to calculate planets" places were not working so well anymore - in fact, they were terrible. The tables would give a position for Mars, but when you looked in the sky for it, it wasn"t there. Ptolemy"s system was showing its weaknesses. How could any self respecting Renaissance man cast a horoscope when he knew that the tables were faulty? The task for the educated astronomer/astrologer was clear: Chart out the heavens and make a model that could accurately predict where a planet would be in the future. Copernicus, like Brahe and Kepler after him, set to work on this problem, an astronomical problem that didn"t hinge at all on whether astrology was real or false.
"But in the midst of all stands the sun. For who could in this most beautiful temple place this lamp in another or better place than that from which it can at the same time illuminate the whole? Which some not unsuitably call the light of the world, others the soul or the ruler. Trismegistus calls it the visible God, the Electra of Sophocles the all seeing. So indeed the sun, sitting on the royal throne, steers the revolving family of stars." (5) We then might say that Copernicus was motivated by the compelling symbolic logic of Sun being placed in the immovable center, a logic based on the world views of Pythagoras, Plato, and Hermes - views that embraced astrology. These thinkers were still en vogue, but not for long. The irony here is that, in justifying the Sun as center, the old doctrines pointed the way to their own destruction.
In 1572, a new star appeared in the sky, one that set Brahe"s career in motion. The supernova of 1572 had only one known precedent in the West, and that had occurred in 125 B.C.E. Brahe meticulously observed and measured the star and published an astrological report on it. This report, called The New Star, contained 27 pages of precise measurements, followed by an analysis of its astrological effects. Brahe thought the star to be related to the preceding New Moon of November 5, 1572, which, he believed, was ruled by Mars. He also thought that, since the new star was related by its pole to the sign Aries, the Martian influence was reiterated. His astrological analysis suggested that the star was a forerunner of vast changes in politics and religion and that its influence would begin nine years after the 1583 Jupiter-Saturn conjunction in Pisces. This conjunction was the conclusion of a cycle of conjunctions of these two planets, which he interpreted as an indication of the impending birth of a new age. Brahe also predicted that someone born in 1592 would bring great changes that would reach a peak in 1632. He specified that the area near Finland would be a source of change.
It is interesting to note that some of Brahe"s predictions seem to have been fulfilled by the greatest champion of Protestantism in the 17th century. Gustavus Adolphus was born in 1594 and reached his glory in 1632. Finnish regiments were noteworthy for their support of him on the battlefield.
There is no question about it, Brahe did astrology, but he was frustrated by the lack of good ephemerides. He set out to do something about this problem and eventually accumulated the best set of astronomical records ever made in the West up to that time. Along the way, he published a number of astrological predictions and calendars, lectured on astrology at the University of Copenhagen, and regularly gave astrological readings to his patron, King Frederick II. In 1577, a comet appeared and Brahe published a detailed astronomical and astrological account of it. In it, he stated that he "did not consider astrology a delusive science when it is kept within bounds and not abused by ignorant people." Brahe"s great observatory on the island of Hveen was called Uraniborg. It was here, in his later years, that he worked with Johannes Kepler.
Tycho Brahe was a classic transitional astronomer of high birth, knowledgeable of astrology, but disgusted with the low levels on which most of its practitioners operated. Brahe spoke for the rational exercise of free will. He believed that taking action could moderate or control astrological effects, a very mature view, astrologically speaking.
Galileo was born on February 16, 1564 OS (February 26, 1564 NS), at 3:00 p.m. LMT, in Pisa, Italy. According to Nick Kollerstrom"s book, Interface: Astronomical Essays for Astrologers, several charts are available for Galileo, ranging from the 14th to the 16th of February. Galileo"s own notebooks suggest that he was rectifying his chart and seemed to have settled on the 16th at about 3:00 p.m. Lois Rodden"s Astro-Data II uses February 25, 1564 NS (February 15, 1564 OS), at 3:14:25 p.m. LMT, B data. The Blackwell Collection shows a birth time of 2:32:11 p.m., also on the 15th.
When I was studying physics and the history of science as an undergraduate in the early 1970s, there was only one way that Galileo was presented - as the first modern scientist. He appeared to be perfect for the role. He used scientific gadgets (telescopes), did experiments (dropped balls from towers), and applied math to nature (acceleration). He was so modern that the Church threatened to torture him unless he abandoned his support for the Copernican model of the solar system. Somewhere, though, I read that he once calculated a horoscope or two. This was downplayed by the science writers who said that he did this early in his career and then got over it.(7) What the historians and science writers generally don"t say is that Galileo was a mathematicus, implying skill in math, astronomy, and also astrology.
Recently, a different view has emerged. Apparently Galileo was indeed knowledgeable of astrology. He cast many horoscopes, and he even worked at rectifying his own chart. This new information about Galileo comes via the research of Italian astrologer, Grazia Mirti, who presented her findings at the 1992 Astrological Association Conference and later published them in an Italian journal.(8) Nick Kollerstrom used her research as the basis for his English language article on Galileo.(9) It turns out that Galileo was later "sanitized" by biographers who, when forced to account for his horoscopes, either made comments about his "dark side" or found reasons to point out that he was a bad astrologer.
The evidence suggests that Galileo was involved with astrology for a long time, probably most of his life. In 1604, he was accused of practicing "astral determinism" on his wealthy clients. In 1609, the Duchess of Tuscany asked Galileo to rectify the chart of her husband, the Grand Duke. Also in 1609, he published a short work that included an astrological delineation of Jupiter in the Midheaven of Cosimo de Medici"s horoscope. In 1613, he drew up charts for his daughters. What he saw must have caused some consternation, for he then placed the daughters in a monastery for life. In 1632, Galileo published his major work, Dialogues Between Two World Systems. It turns out that one of the major characters in the dialogue was, in real life, a friend of Galileo"s who would consult with him about primary directions. The last horoscope cast by Galileo is dated 1625, when he was 61. Finally, the contents of Galileo"s library reveal 14 books on astrology and many others on occult philosophy. His copy of Ptolemy"s Tetrabiblos was apparently annotated, but has unfortunately been lost. So much for the "Mister Clean" of modern science.
Kepler was born on December 27, 1571 OS (January 6, 1572 NS), at 2:37 p.m. LMT (2:06 GMT), in Weil der Stadt, Germany. Kollerstrom notes in his book, Interface, that Kepler himself cited this time of birth. Rodden"s Astro-Data II shows the same data as appearing in Kepler"s book, Harmonics, Book IV, A data.
Kepler is a great embarrassment to the scientific community, though they cover this up with smoke and mirrors. There is no denying that this great scientist - the man who gave Newton the clues he needed - not only practiced astrology, he liked it. In fact, Kepler"s motivations were so cosmologically astrological that historians paint him as having one foot in the Middle Ages and one foot in the modern world. Science textbooks sanitize this image and focus almost entirely on his scientific achievements. There"s a famous quote from Kepler that we"ve all heard in one form or another. In his 1610 publication, Third Party Intervening, in which he discussed the conflicts between astrology and astronomy, he advised readers critical of astrology "not to throw the baby out with the bath water."
Johannes Kepler came from a family of degenerates and psychopaths. His father was a mercenary adventurer and his mother was accused of consorting with the devil. This low background probably made it easier for Kepler to practice astrology in an age when aristocrats kept their hands clean of it. He worked his way out of his birth predicament by studying in seminary, and at 23 he was offered a teaching post in Graz, Austria. There he taught math and astronomy, but he was also required to publish astrological annuals. Clearly, math, astronomy, and astrology were so closely linked then that anyone knowledgeable of one would, of necessity, have to know something of the others. This was my point in regard to Copernicus. Of course he knew about astrology - any astronomer of his time did. He just didn"t care to lower himself into the world of horoscope readers.(10) Kepler, on the other hand, came from a lower place on the socioeconomic ladder and evidently wasn"t bothered as much by such things.
In 1597, Kepler published his first book, The Mysterious Cosmos. In it, he established the framework of what was to be his life"s work: a metaphysical interpretation of the cosmos in the tradition of Pythagorean mysticism. He introduced his ideas about the relationships between the orbits of the planets, the tones of the musical scale, and the properties of the five perfect geometric solids. In brief, he attempted to show mathematically that the orbits of the planets could be inscribed within the limits established by the five perfect solids, and that these corresponded to the astrological properties of the planets and the proportions of the musical scale. For example, the perfect solid of Saturn is the cube. The parameters of Saturn"s orbit are such that they are delimited by the parameters of a giant, imaginary cube in space. The same was argued for the other four planets (Jupiter, Mars, Venus, and Mercury) and the perfect solids (the tetrahedron, dodecahedron, icosahedron, and octahedron, respectively). One thing that makes Kepler"s metaphysical work noteworthy is that he uses scientific methods, not appeals to authority or the Bible, to argue his case for the model he presents. This was a very modern approach at the time.
In 1600, Kepler began to work with Tycho Brahe. When Brahe died the following year, he inherited his position as imperial mathematicus (read "royal astrologer") to Rudolph II in Prague. Kepler never lost interest in his model of the universe but realized that he needed to do some tough work with Mars"s orbit in order to make the parts fit more tightly. With Brahe"s state-of-the-art observations of Mars, Kepler was able to solve some very sticky astronomical problems, and he published them in his 1609 book The New Astronomy. Scientists love this book because it is basically an astronomy and math book. In it, he presents his first two laws of planetary movement and solves the problems of Mars"s orbit. It was an exercise in math, motion, and physics.
Between 1612 and 1626, Kepler worked as provincial mathematicus ("personal astrologer") in Linz, the capital of upper Austria. During this time, he published the best ephemerides of the century and also his third book, The Harmony of the World. This work was the climax of his lifelong obsession with astrology, astronomy, numbers, and music. Kepler himself thought this book to be the best thing that had come along in metaphysics since Plato. Not many others agreed, however. Metaphysical philosophy, primarily Pythagoreanism and Hermeticism, was on the way out. The Protestant fundamentalists, who were shaping the mindset of the times, couldn"t accept that way of thinking, and their rejection made it unfashionable for scientists, mostly Protestant, to take it seriously. But Kepler was a genius on many levels; buried in this work was his third planetary law. Years later, Isaac Newton discovered it and made a name for himself as the greatest scientist of his time.
Kepler"s astrological writings have been suppressed. The Mysterious Cosmos has never been translated into English. The Harmony of the World was only recently translated from the German, but The New Astronomy, his math and physics book, has long been available. Kepler wrote about 80 other essays and treatises on astrology and astronomy, only a few of which are available to English readers.(11) In spite of what skeptical debunkers would have us believe, Kepler was a metaphysically-oriented astrologer who was a whiz at geometry and did good science. He introduced a number of minor aspects, which included the sesquiquadrate, the quintile, and the biquintile. He attempted to reform astrology by emphasizing the symmetry of the planets and dispensing with the zodiac. He also worked with harmonics. Uranian astrology of the 20th century has built a system based on many of his ideas. Other so-called pioneers of astrology in this century have been deeply influenced by him. Kepler is, without a doubt, one of astrology"s greats.
Newton was born on December 25, 1642 OS, (January 4, 1643 NS), at 1:00 a.m. LMT, in Woolsthorpe, England. Lois Rodden"s Astro-Data III cites the Astrological Journal, March 1962, as giving this time, C data. The Blackwell Collection quotes F. Manuel"s biography, A Portrait of Isaac Newton, 1968: "Born an hour or two after midnight . . .," B data.
By the mid 17th century, it was obvious that the most influential Western thinkers were "going scientific." The mainstream of Western thought had become critical, skeptical, and mathematical. Nature had become an object to control and few were interested in mystically merging with it anymore. The greatest scientist of the age was Isaac Newton, a man who had a tremendous influence on his peers and is still recognized today as a giant in physics. Newton came up with some brilliant solutions to the problems of motion, solutions that happened to be based on Kepler"s earlier work. His treatment of gravity, now regarded as his greatest work, was fantastic. It allowed for the exact prediction of the location of a physical body in the future. Exact predictions, repeatable and obvious to anybody who cared to check, were now possible, but these only worked on the material universe. Mathematics was the magic that made such predictions possible.
Prediction was, and still is, the goal of science. Newton and others were leaders in the movement to shift the magic of prediction away from sloppy astrological prediction to precise, mathematically elegant predictions related to physical bodies. All of this ultimately resulted in the separation of man and nature. The implications contained within the god doctrines of the Judeo-Christian tradition, which had been cooking in the collective mind of Europe for at least a thousand years, had finally become scientific law. Nature was dead; man was sacred. Science measured dead matter while man"s metaphysical life was left to the priests of Yahweh, the portable god that is divorced from nature. Science didn"t flourish in India or China, where different religions, more nature friendly, held the intellectual and moral ground.
Newton was a strange and troubled man who once had a nervous breakdown. He did all he could to cover up those things about himself that would adversely affect his reputation. This cover-up persisted until 1936, when his unpublished manuscripts were auctioned off by Sotheby"s. It then became apparent that Newton actually saw the universe as a riddle that could be read only through the discovery of certain mystic clues. It turns out that Newton was a closet Hermeticist. He studied alchemy for many years and wrote a book on the precession of the equinoxes and ancient kingdoms. Alchemy, of course, involves some astrological symbolism, so Newton must have known something about astrology. Dating historic events by the precession of the equinoxes (though not suggesting that there was any causal connection) is certainly a close brush with astrology. However, I know of no solid evidence that Isaac Newton was interested in pure astrology.
Carl Jung was born on July 26, 1875, in Kesswil, Switzerland. Lois Rodden"s Astro-Data II reports that, by Jung"s personal report, his birth occurred "when the last rays of the setting sun lit the room." Birth times range from 7:20 p.m. to 8:45 p.m. Locations vary from Thurgen to Kesswil to Bale to Zurich, all in Switzerland, (dirty data).
As a psychologist, C.G. Jung is not in the same category (astronomy and physics) as the "hard" scientists previously discussed. He is, however, such a major figure in modern thought that I thought he should be included in this parade of would-be astrologers. Jung is, without question, a very important figure in the history of psychology, philosophical metaphysics, and astrology.
Jung continued to be interested in astrology up to his death in 1961. Again this is shown in his correspondence with others, including Hindu astrologer B.V. Raman and physicist Wolfgang Pauli. To these persons, and others, he explained his interest in astrology to be a means by which he could quantify his theories of synchronistic phenomena.
Jung"s famous astrological experiment, in which he utilized several hundred horoscopes to study the interactions of Sun, Moon, Mars, Venus, and Ascendant in married people, turned out to be more than just an attempt to prove astrology. In his experiment, he initially found that Sun-Moon exchanges between married couples occurred more frequently than chance would allow, or so he thought. Swiss physicist Markus Fierz, who was an expert in statistical analysis, said they didn"t. Jung realized that his sample was too small, and not even a random sample. Apparently, most of his charts were of people who knew something about astrology. His response to this predicament was to change the nature and definition of the experiment into a demonstration of how synchronistic events may occur. In other words, Jung saw the experiment as possibly being about the creation of synchronistic phenomena - his own creation of it. For him, proof of synchronicity took precedence over proof of astrology.
But Jung also knew that there were problems with his view that astrology was merely a manifestation of synchronicity. The major one was a contemporary discovery that solar radiation was influenced by alignments of the planets, and that this fact allowed for the prediction of magnetic storms that affected radio transmissions. Jung realized that if this were the case, then a causal explanation for astrology might be possible. This meant trouble for his theories, because if a causal explanation for astrology could be found, then synchronicity would be meaningless. He couldn"t have it both ways.
In the early 1950s, Jung presented his work on synchronicity, including his astrological experiment, to the world. He considered this material to be some of his most advanced work, but it was not well-received. Scientists considered it statistically flawed and too mystical in nature. Jung was disappointed and later alluded to this aspect of his work as a kind of joke. Only after many years was his work on synchronicity to become influential to psychologists and astrologers. My thinking is that Jung was well in advance of his generation of thinkers on psychological metaphysics. He may have gone farther if he had been able to use today"s emerging terminologies of subatomic physics, fractals, chaos theory, and formative causation to more fully describe his perception.
As a subject in itself, astrology is both old and new. The old astrology, the astrology of the founders of modern science, was squeezed out of the materialistic world view that developed during the 16th and 17th centuries. A newer, more psychologically sophisticated astrology is emerging as this materialistic view becomes bankrupt. A broader view shows us that astrology persists, it adapts to the times, and it weathers the ups and downs of intellectual fashion. It has had many great practitioners and supporters over the centuries.
What we need now is an astrology hall of fame. This would include some of the above scientists as well as the great practicing astrologers of the ancient, medieval, and modern times.
(1) Pecking orders are necessary to ensure that the strongest and cleverest will succeed in transmitting their genetic material into future generations.
(2) Dates are listed here in both Old System (OS) and New System (NS) formats. The New System (Gregorian Calendar) dating system began on approximately October 15, 1582. In Lois Rodden"s Astro-Data books, NS dates are shown and are accurately reflected in the charts found in the books. In the Blackwell Collection, dates shown are OS if they occur before the changeover date and without special notation. In casting charts in Solar Fire for dates prior to the beginning of the Gregorian Calendar, OS dates are assumed following the same convention as the Blackwell data. Since the dates on which various locations switched to the New System vary considerably, care must be taken in noting whether data prior to the beginning of the 19th century are recorded in OS or NS.
(3) Epicycles are cycles of planets around their own orbit. Ptolemy explained retrogradation by assuming that a planet actually orbited around an ideal point, which itself moved around the earth. In order to account for the complex movements of the planets, he needed 80 of these.
(4) Bruce Scofield, "The Uranian Observer," The Mountain Astrologer, March 1995, p. 65.
(5) A.C. Crombie, Medieval and Early Modern Science, Volume II, New York: Anchor Books, 1959, pp. 174-75.
(6) A good biography of Tycho is J.L.E. Dreyer, Tycho Brahe: A Picture of Scientific Life and Work in the 16th Century, Dover Publications, 1963. Originally published in 1890.
(7) Apparently astrology is a kind of disease that scientists can catch. Astrological immunization is now compulsory and, today, few scientists ever contract it.
(8) This reference was taken from Nick Kollerstrom, Interface: Astronomical Essays for Astrologers, England: Ascella Publications, 1997, p. 27, where the reader will find the relevant information more accessible. The original source is Serena Foglia and Grazia Murti, "Gli "Astrologia Nonulla" di Galileo," Linguaggio Astrale, Autumn 1992, pp. 5-45.
(9) Kollerstrom, "Galileo, Astrologer," Interface, pp. 27-37.
(10) Frankly, I feel the same way. I hope I never again have to read charts at a psychic fair.
(11) See Johannes Kepler, Concerning the More Certain Fundamentals of Astrology, New York: Clancy Publications, 1942; and Ken Negus, Kepler"s Astrology: Excerpts, Princeton, NJ: Eucopia, 1987. (Note: Ken Negus is currently translating one of Kepler"s most interesting writings, Third Party Intervening, which deals with the debate on astrology during his time.) One of the best books on Kepler is Arthur Koestler"s The Watershed, New York: Anchor Books, 1960. This book is also contained in Koestler"s larger work, The Sleepwalkers.
(12) Patrick Curry, Prophecy and Power: Astrology in Early Modern England, Princeton, NJ: Princeton University Press, 1989, p. 142.
(13) Much of my discussion on Jung and his astrological interests has been adapted from Steve Strimer, Relativity, Synchronicity, and Herschel"s Uranus, Northampton, MA: Aldebaran Press, 1997. The primary sources for Jung and astrology are C.G. Jung Letters and Synchronicity: An Acausal Connecting Principle, both published by Bollingen, Princeton, NJ, in 1973.


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My Yoga Journey Began in May of 2013.
After college my physical activities became stagnant, consisting mostly of walking to my car and exercising my jaw muscles while constantly eating. Granted, I was gifted with always having a petite figure, being able to eat what I want without consequence to my physical appearance. One day however, my dear mother declared me as "the most out-of-shape skinny person in the world" (like she's met everyone), but she was right. I couldn't walk up a couple flights of steps without getting winded, my cardio was non-existent, and I couldn't even lift my own body weight (and at the time I weighed around 108 lbs of mush).
I would come home everyday and do the 90 minute P90X Yoga DVD. It was a challenge. And the fire sign (Aries) in me can't back away from a good challenge, I was determined. Then I realized Yoga was exactly what I was looking for in a physical practice. It builds strength, tones and lengthens muscles, while also improving oxygen/blood circulation. I became a woman obsessed. And when obsessed, you want to know more. I discovered that Yoga is more than just a physical workout, it's a mental and spiritual (if you choose) workout as well. At that time in my life I had a mental and spiritual void that I was desperately trying to fill. As I dug deeper into the philosophy of Yoga, all that nutrient-enriched dirt I excavated started to fill that emptiness. And then it happened, for the very first time in my life I felt what it was like to be in love. I fell in love with Yoga.


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text:
From Barf to Barfi
They say cows are angels from heaven because they provide milk when alive, and hide or food when dead. But the Barfi is supremely under-rated in comparison.
You may say that one cannot compare the two, as it's like comparing apples with oranges. But if you say that, you're not really making sense. Comparing apples with oranges could be an appropriate idiom if we were comparing cows and buffaloes. But, when we're comparing cows and Barfi's, we're just comparing cows and Barfi's. There is no other way of saying it. I mean, if you were to really showcase your large collection of idioms with reference to this conversation about dairy, you could probably say any of the following instead:
There's no use crying over spilt milk. Especially if the milk accidentally spills itself in a big wok full of sugar and nuts, and cooks itself into Barfi.
Men who kill cows for meat have no milk of human kindness in them. They should, in fact, milk them for Barfi.
Kejriwal milked Anna Hazare's movement to gain a huge political platform. And then became CM, when for munh-meetha-karo, he had Barfi.
Coming back to the point at hand, the Barfi also presents itself as a wonderful sweet to be eaten when alive (Here, we talk about the Barfi being alive, which is just another way of saying fresh. Y'know, how they say, "I feel so alive on taking a bath with Cinthol". They just mean fresh. Who wouldn't feel alive/fresh on taking a bath with a blonde girl called Cinthol?)
And when dead (dry and stale, except not the fungus infested stale), the Barfi presents itself as the best substitute there can ever be for any other parantha stuffing in the world.
While I'm a huge fan of the Kaju Katli and the Kalakand, I've never been too fond of the traditional Barfi. When shopping for sweets, we buy the Gulab Jamun's, the Laddoo's and the Dhoda's, but never the Barfi. The Barfi lands up at our house in exchange for the aforementioned sweets that we gift to "relatives and friends" (a better term for whom would be "jerks and frenemies" because who gives Barfi's to people they love!)
The Barfi sadd-oes in the fridge for five days, adding to our bad-assery of rule breaking behavior, because we do not consume Bengali sweets on the same day as we open them.
Just when the Barfi is ready to die of being parched due to lack of contact with human saliva, the Mother does something that she does best – makes paranthas out of it for all and sundry.
The Barfi Parantha is an invention that beats all the Red Velvets and Tiramisu's of the world. It's the one goddamn thing that is both the main course as well as the dessert. I have been blessed to have grown up under the mamta of a lady who does not think twice before getting her Halwai mode on and turn terrible things into crazy awesome thangbajangs!
(If the Mother is reading this, please note that this is not a blanket compliment for all other inventions in your kitchen like making Pao Bhaaji, where the Bhaaji is basically mashed Lauki, Tori and Tindey cooked in tomato sauce and Aaloo)
The Barfi Parantha goes best with Rabri or some such. The only step of caution here is to ensure that your mother doesn't pass off whipped Malaai with sugar as Rabri. Or maybe that's how Rabri is actually made. I don't know. I'm also not the guy who eats Rabri with Jalebi at weddings. Who started this whole thing of having Rabri with Jalebi, in the first place!
Anyhoo, the best way to have the Barfi Parantha is to have it without any accompaniments, both in terms of side dishes or human companionship. In case you want a suggestion for a drink to go with it, try the Pepsi Milk. It's three-quarters a glass of chilled milk with a quarter of your favorite cola drink. I know it sounds crazy, but it's not! It's awesome as long as you don't check out videos of what happens when you mix milk with cola on YouTube, but gulp it down all at once instead.
Jalebi banaao-ed by Sarthak Ahuja at 3:41 PM
Labels: Food, Punjabi
Hasanthi Duvvuri February 13, 2016 at 5:02 PM
I died laughing!
"You may say that one cannot compare the two, as it's like comparing apples with oranges. But if you say that, you're not really making sense. Comparing apples with oranges could be an appropriate idiom if we were comparing cows and buffaloes. But, when we're comparing cows and Barfi's, we're just comparing cows and Barfi's."
Sarthak Ahuja (def): (noun) Someone who's writing skills are beyond perfection.
How do write so well???
@@@@@ and also some barfis for you. :P
Sarthak Ahuja February 28, 2016 at 11:36 AM
Haha. Thanks, Hasanthi, my Basanti :D
Tanuj Govil February 13, 2016 at 7:57 PM
Hey, Tanuj :)
Isha Anand February 13, 2016 at 8:32 PM
Hilarious beyond perfection and a perfect treat to my boards-infatuated brain. Totally getting Mumma to try this, sounds delicious.
Iss baar barfis hi le lo, paranthe banva lena. XD
O O O O O
P.S: Because paranthe rabri ke saath chal jaayenge; jalebis nahi xP
Kudos, hamare devta /\
Did you try it then?
Richa Das February 14, 2016 at 10:30 AM
"Don't underestimate the power of a common Halwai" XD quoting Rohit Shetty because India is a free democracy and you the best of everything there is because of it. This was so needed! Thank you :)
Did you try it?
The Side I Hide February 14, 2016 at 4:14 PM
Hahahha! Got to try the Barfi Parantha! Hilarious!
Thrifty Shades of Grey


Ever wish you could forget about ordering coffee and just magically have it appear when you need it? We bet you have a friend who wishes the same thing too. That's why we offer coffee subscriptions, a gift that keeps on giving. Choose from Apex Series, Single Origins, Signature Blends, Roaster's Choice or our limited Earthrise collection, and we'll deliver coffee on the schedule of your choice.
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When a wide range of people are thrown into a work environment for eight hours or more in a day, personality clashes are bound to happen. Work habits, personal ticks—these may be minor annoyances, but over time, they can become the groundwork for exasperation and resentment. And what of the more consequential issues? Jealousy, perceived slights, or preferential treatment—these can lead to feelings of aggression, acts of hostility, and a toxic work environment. And when work life is toxic, that usually doesn't stay contained to the hours of operation. When most people are miserable at work, that feeling spills over into their home lives as well.
Generally, the more time spent with people, the easier it is to become aggravated by otherwise-inconsequential behaviors. And once you go down the road of contempt, it becomes difficult to create a sense of peace throughout the day. And many studies have shown that a work environment filled with tension, passive aggression, or hostility has a direct negative impact on productivity.
I have previously spoken about the power of kindness and how it benefits the bestower of the kindness as much as it does the recipient. There is a form of empowerment that comes from practicing acts of generosity, no matter how small the act. Engaging in acts of kindness can improve the perception of the world as a kinder and friendlier place, making the surrounding environment tolerable (if not fully harmonious) as well as more navigable.
Recently, researchers from the University of California tested the benefits of kindness in the workplace. Ten workers at a company were selected to practice some act of kindness toward their coworkers, ranging from offering a compliment, bringing them a drink at their work space, or even something as small as saying thank you. There was also a control group who would not be recipients of any of the acts of kindness.
The results overwhelmingly showed that deliberate acts of kindness and generosity increased overall prosocial behaviors throughout the workplace, and workers reported higher levels of autonomy, feeling greater control of their own lives during the workday, and at rates ten times higher than the control group. Additionally, there was a total increase of happiness that lasted for a month after the study commenced.
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Baluchi soldiers in the Sultanate of Oman, February 2, 1975.
This policy brief is based on "The 'Hearts and Minds' Fallacy: Violence, Coercion, and Success in Counterinsurgency Warfare," which appears in the summer 2017 issue of International Security.
Unnecessary reforms. Conventional wisdom holds that defeating an insurgency requires states to make liberalizing, democratizing reforms that address popular grievances. Liberal great powers such as the United States thus press reforms upon counterinsurgent client states as the path to success and long-term political stability. Such reforms are, however, unnecessary for counterinsurgency success.
Violence against civilians. Counterinsurgency success is also thought to require avoiding unnecessary harm to civilians. In fact, breaking the flow of resources to the insurgency, often through the brute-force control of civilians, is critical to success.
Unattainable political goals. Attempts by liberal great powers such as the United States to reduce violence in client states facing insurgency by introducing political reforms are likely to fail. Further, efforts to advance those reforms will raise human, moral, and financial costs for the intervening great power as well as for client states.
Liberal great powers that intervene to defend a client state confronting an insurgency frequently urge the threatened government to make liberalizing, democratizing reforms. This approach to counterinsurgency, which I call the "good governance" approach, is grounded in the belief that bad governance causes insurgency and thus good governance defeats it. Good governance includes establishing a more representative political system, fighting corruption, creating entrepreneurial opportunities, respecting human and civil rights, implementing the rule of law, investing in health care and education, and taking great care to avoid military harm to civilians for fear of creating more insurgents. These reforms are expected to increase popular support for the state while weakening the insurgency politically and militarily.
Research into three of the campaigns most often presented as examples of successful counterinsurgency—the 1946–60 Malayan Emergency, in which Britain defeated the Malayan National Liberation Army; the 1965–75 British-backed campaign in Dhofar, Oman; and the 1979–92 U.S.-supported campaign in El Salvador—reveals that good governance reforms are unnecessary for counterinsurgency success. Defeating insurgents instead requires brute force against civilians and the government's accommodation of rival elites—what I call the "coercion theory" of counterinsurgency success. Counterinsurgency success is an ugly business with high human and ethical costs despite liberal states' efforts to make it otherwise.
The claim that good governance should defeat insurgency has not undergone rigorous examination. Much research on counterinsurgency assumes that good governance produces success and investigates tactics widely believed to be crucial for that success, such as the short-term provision of goods to civilians.
Evidence supporting the claim that good governance defeats insurgencies is lacking. An examination of the counterinsurgency campaigns in Malaya, Dhofar, and El Salvador finds limited or no reforms before insurgent defeat and no increase in popular support for the governments in question. Although Malaysia achieved independence in 1957, the British had planned this since 1942; it was not a concession to the insurgency. In Dhofar, successive sultans resisted forming a more inclusive political system or ejecting Oman's British advisers. In El Salvador, the government adopted a more permissive attitude toward political activity late in the war than it had during the conflict's early years. This shift, however, merely returned to prewar levels of political oppression. The government still assassinated local opposition leaders and targeted communities with brute force. Salvadoran reforms followed the peace agreement rather than leading to it. In two of the three cases, Malaya and Dhofar, instead of costly reforms, the governments formed coalitions with rival elites—warlords, insurgent defectors, political rivals, or communal leaders—to gain information and military power to fight the insurgency. Rival elites included corrupt or brutal individuals and groups that liberal states generally protest against working with. Governments used these augmented capabilities to support their violent efforts to break the insurgents' will to fight, a process usually taking several years.
The state's calculated, continued use of brute force against civilians has been critical to counterinsurgency success. Success requires cutting the flow of resources from the populace to the insurgency. In all three cases discussed here, the government's effort to break the insurgency's will by denying it resources included the use of violence against civilians.
In Malaya, British forces carried out vast clearing operations, burning down communities and forcing approximately half a million civilians into prison camps, where their movements and access to food and medical care were tightly controlled. More than 30,000 people were deported and 34,000 were held without trial for more than 28 days. The British also practiced collective punishment and conducted a systematic terrorism campaign against civilians. Despite the British conviction that popular support was crucial for success, the government never gained it, yet it still defeated the insurgency.
In Dhofar, British-led forces turned villages into armed camps, where civilian behavior was monitored and controlled, and used artillery and aerial bombing in civilian-inhabited areas. Popular support for the government in Dhofar did not increase over time. Again, the government defeated the insurgency. In El Salvador, the government killed nonviolent political opponents, including priests and Archbishop Óscar Romero, torturing some to death and leaving their severed heads on city buses for morning commuters to find. Government forces systematically destroyed villages and raped, tortured, and killed peasants in areas supportive of the insurgency. In El Salvador, too, the public did not shift its support to the government; the fundamental division within the state over its future remained. The Salvadoran war, unlike the Malaya and Dhofar conflicts, ended with a peace agreement rather than the military defeat of the insurgency. The government's use of force did not prevent it from staying in power. The violence of these campaigns challenges the good governance theory's assumption that deliberate government harm to civilians prevents counterinsurgent success.
The Malaya, Oman, and El Salvador cases provide empirical confirmation of the coercion theory's most provocative predictions: successful counterinsurgency campaigns may require direct uses of violence against civilians and do not require reforms or popular support for the government.
Liberalizing reforms are not only unnecessary for achieving counterinsurgency success; they are also difficult to implement, for five reasons.
First, governments that are willing and able to make reforms do so, leaving only the most challenging cases of full-blown insurgency.
Second, a government willing to make reforms may not have the ability to execute them, even with patron support. Making reforms to create a more representative, distributive, and just state has high costs for those with power and wealth. Democratization, for example, may cause leaders (and their supporters) to lose power. With the loss of power comes the loss of wealth in states where governing is primarily about patronage rather than public service. Reducing corruption similarly means reducing opportunities for elites to continue prospering from their position and helping their followers prosper, which in turn reduces their power in a political context in which patronage and influence determine power and wealth.
Third, violence hardens actors' positions and changes their calculations because it can intensify their sense of playing a zero-sum game and thus make it more challenging to achieve compromises needed to resolve the conflict.
Fourth, violence exacerbates the difficulties associated with establishing democracy in a non-democratic state, and democratization efforts may even increase violence. Perceptions of politics as a zero-sum game may persist as the democratization process begins. Those with power fear losing everything, while those who dream of gaining power may insist on taking everything. Compromise remains difficult and political contestation can escalate to violence, particularly in ethnically divided states.
Fifth, there is an inherent tension between the strategic goals of the good governance approach and the strategic necessities of defeating an insurgency. The government's need to accommodate warlords or other elites to gain intelligence on the insurgency and fighting power and to control the populace undercuts the good governance goal of empowering and serving the populace.
Counterinsurgency success requires the use of force against civilians and the accommodation of rival elites, sometimes including those responsible for horrific acts. By contrast, good governance reforms are unnecessary and often unattainable. Before intervening to support client states' counterinsurgency efforts, Western policymakers should assess the value of keeping client elites in power compared to the high moral and human costs of a successful counterinsurgency campaign.
Karl Hack, "The Malayan Emergency as Counterinsurgency Paradigm," Journal of Strategic Studies, Vol. 32, No. 3 (June 2009), pp. 383–414.
Douglas J. Macdonald, Adventures in Chaos: American Intervention for Reform in the Third World (Cambridge, Mass.: Harvard University Press, 1992).
D. Michael Shafer, Deadly Paradigms: The Failure of U.S. Counterinsurgency Policy (Princeton, N.J.: Princeton University Press, 1988).
Jacqueline L. Hazelton is an assistant professor in the Department of Strategy and Policy at the U.S. Naval War College.
Full text of "Why Good Governance Does Not Defeat Insurgencies"
Jacqueline L. Hazelton, "Why Good Governance Does Not Defeat Insurgencies" (Cambridge, Mass.: Belfer Center for Science and International Affairs, John F. Kennedy School of Government, Harvard University, 2017).


I have read Biochemistry from L. Stryer (W.H. Freeman ed.) nearly 950 p.
>that's not true for ALLneurons, so the TRACs might sometimes fit.
multiply, derivate, integrate and so on.
more cell. This simple configuration use so 19 TRAC logical cells.
time. In time sharing mode, the integrated circuit would support 12,000 neurons.
And that is not the best use for TRACs, I'll come back on the subject later.


text:
Tigers Look to Get Back to Winning Ways
Posted By: Michael Suhr
October 10, 2012 @ 6:17 am
Today's Local Sports
The A-D-M Tigers look to rebound after back-to-back losses as they take on the Perry Blue Jays this Friday night at A-D-M Stadium. The game will be the last home game of the regular season for A-D-M. The Tigers enter play 5-2 on the season and 3-1 in Class 3A, Distict 1. Perry enters the game 2-5 on the season and 1-4 in District play, the Blue Jays have been eliminated from post season play.
After a 5-0 start, A-D-M suffered gut wrenching losses to Atlantic 28-27 and last Friday nights 17-13 setback to the Newton Cardinals. The Tigers enter play tied for first place with Harlan & Creston, all three teams have one loss in District 1 action. Friday nights game against Perry looms as a must win for A-D-M if they are to keep pace for the District title.
"This is a big game," said Head Coach Mike Whisner, "It's a momentum game, we need to get back on the winning track. We need to come out and execute like we've been doing all year."
Standout running back Jordan Grove who missed the 4th quarter of the Newton game due to a hip injury should return Friday night. Grove leads Class 3A in rushing with 1,524, rushing TD's with 15, total yards from scrimmage, 1,848 & total TD's with 22.
After Friday A-D-M travels to Harlan for the last regular season game of the season, a game that looms as a potential District championship game. You can hear this Friday's game on "Real Country" K-107 part of the Raccoon Valley Radio Network, kickoff is set for 7:30.
Rockets fall in home volleyball finale
Greene County Sheriff's Report – October 8-9, 2012


Good leaders are always working on improving themselves. As Henry Ford said: "Anyone who stops learning is old, whether at twenty or eighty. Anyone who keeps learning stays young." Effective leaders are sharpening their skills, updating their strategies, constantly looking for ways to do better and do more. Here are some strategies the successful leaders use to keep propelling themselves above and beyond the ordinary. Use their winning strategies to help you develop your own leadership development plan.
Choose a truthful mentor. It's no secret that choosing the right mentor can make all the difference in developing yourself professionally and personally. And the best mentor for you might not be who you think. Find someone you look up to, but be sure that person is willing to give you honest feedback. You won't learn much if you're surrounded by people who always tell you what you want to hear. Make it a habit of meeting regularly with your mentor or yet even choose many mentors from different areas of business.
Commit to continued education. If we look at books as much as we do at our phones we would have read a library by now. Vow to take time out to nurture and develop your leadership skills by committing to at least 5 days of education each year. Choose learning programs tailored to fill key gaps in your education or abilities. A leadership retreat should be an intrinsic and non-negotiable part of your leadership development strategy. Note though that it is not only information that one seeks from such events but rather from a time to reflect, to share experience, meet other leaders to learn from them, and mainly decide on a forward action plan for improvement. Otherwise, this would be more of intellectual tourism.
You are what you read. Leaders are readers. Feed your potential by providing yourself with a steady diet of educational and inspirational reads. Be a sponge, soaking up new ideas. Entertain new ways of thinking. Leaders are always in the loop about what's going on in their industry, and in the world at large. The most effective leaders have studied the past, but always have one foot in the future. Don't limit your readings to social media mini-articles, invest in books, in a kindle, and more importantly research from academic institutions where theories are evaluated and where your brain is challenged.
Executive networking will always be important. Networking should always be a part of your leadership development plan. Build your net worth through your network by always growing your web of connections. Good leaders are the type of people that others remember for all the right reasons. You don't have to be particularly charismatic to make solid, lasting connections with people. Always work to develop your interpersonal and social aptitudes alongside your professional skills. Make it a goal of yours to initiate new connections that can teach you, help you, and open new doors of opportunity.
Write it down. Great leaders often use journaling as a development tool. Get into a routine of jotting down what you did each day, paying particular attention to any lessons you learned. A discerning look at actions taken and decisions made can induce insights and breakthroughs that might have otherwise been much slower in coming. Trust that if you do that regularly, you can end up publishing your own book.


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Bob was a visionary who fought endlessly to empower individuals to reach their potential in life. He believed that if you provided the access, taught valuable tools, and created enough experiences to exercise new behaviors, then there were no limits to what could be achieved. Bob served many non-profit boards, but his pride and joy resided in endeavors that focused on young emerging leaders: Co-Founder Sports Academy Foundation, Co-Founder Snyder Leadership Legacy Fellows Program, and Soaring with Eagles Foundation. Sports Academy Foundation will continue to follow his passionate guiding light to provide programs that change the trajectory of lives.