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This has never been my favourite time of year. I don't have especially happy memories of childhood Christmases, and my favourite ones as a grown-up have been the ones I've spent abroad. Like many people, I have a tendency to let deferred-gratification and perfectionism take over, but a bad-feeling journey can never lead to a good-feeling destination! Big J has good memories of childhood Christmases spent with his extended family, though, and I would love for C and J to have a similar experience, so going away every year isn't an option.
Feeling good has to come before action, so I decided to use an Abraham-Hicks process (from the book Ask and It Is Given) to help me get to a better-feeling place about Christmas.
A focus wheel is laid out like a clock. In the centre you write what you'd like to feel or believe by the end of the process, even though you don't really feel or believe it at the start when you write it. Around the edges you leave room to write twelve statements which will help guide you gradually towards the centre.
Getting onto the focus wheel is a bit like getting onto a moving roundabout in a children's playground – you have to slow it down to get on; you can't just jump right onto the middle – there's too much of a gap between where you currently are and what's written there.
Instead, look for a statement in the right direction ("downstream", as Abraham-Hicks say), that you do believe. Write that down in position 1.
Now you're on the wheel, and you should be feeling a little better than when you started. Next, look for a statement to write down in position 2. Again, be careful it's not too much of a leap or you'll be thrown off the wheel.
After you've filled in a few positions you'll be on a roll. Use this good-feeling momentum to fill in the remaining positions. By the time you get to 12 you should be able to authentically relate to what you've written in the centre!
In the past I've used pen and paper to do focus wheels, but I've recently started using the free iPad app Simple Mind to create mind maps, which lends itself perfectly to the focus wheel process.
Since writing this post I came across this great YouTube clip which takes you through the Focus Wheel process.
I am SO in love with home educating right now! Not only are we cruising through maths, English and our other subjects, but we are REALLY making the most of the flexibility our lifestyle brings.
I love being able to take holidays when it's cheap and uncrowded.
Like last week at Centerparcs where we swam, biked, climbed, bowled, crazy-golfed, pampered ourselves at the spa (the big ones) and attended wizard training academy (the little ones).
I love that Sunday evenings are not over-shadowed by back-to-school pressures.
C scrubbed up well after rugby!
And … I love that when temperatures hit an unseasonal 27 degrees (80 F) in the last week of September we can close our books for the day and spend the day playing at an open air swimming pool – YAY!
We spent the day playing in the gorgeous sunshine at Legoland with my mum, sister and nephew S. It was FULL of people, the queues were HUGE, and C did NOT start out in a fun mood! But I somehow I felt great throughout it all, and of course the day got better and better.
1. I've noticed that when something works for me – goes well – I have a tendency to make it into a new rule or standard and then make myself wrong for not measuring up to it. For instance, on Sunday I spontaneously tidied the children's rooms before going downstairs for breakfast. As I did it I felt good, and I thought to myself "Wow, that was easy. If I did this every day their rooms would never have a chance to get too messy!" Fast forward to today – as I brushed my teeth I found myself thinking "oh no, I've got to tidy their rooms before breakfast 😦 " !
2. Taking short breaks really works – and I have to be very intentional to take them! My default tendency is to take deferred gratification to the extreme – I've been known to delay having breakfast until mid-morning in order to be able to relax while I eat, after "everything else" is done (unloading the dishwasher … cleaning the kitchen … tidying the craft area … emptying the cat litter… having a "quick vaccuum"…)! But as Abraham-Hicks say, no one ever does anything or wants anything except for the reason that they think they will feel better for the doing or having of it. So if the intention is to relax, then relax – instead of resentfully working away for two hours on the promise of five minutes "relaxation" – as if relaxation were a scarce resource, not of a state of mind and body we can choose at any moment!


text:
What event in 1830 brought more focus to the increasing differences between the north and south?
Popularizing Anti-Slavery Sentiment
Fugitive Slave Law
Growing Sectionalism
Militant Abolition
"The Book That Made This Great War"
On December 6, 1830, in his annual message to Congress, President Andrew Jackson informed Congress on the progress of the removal of Indian tribes living east of the Mississippi River to land in the west.
In the early 1800s, American demand for Indian nations' land increased, and momentum grew to force American Indians further west. The first major step to relocate American Indians came when Congress passed, and President Andrew Jackson signed, the Indian Removal Act of May 28, 1830.
The Act authorized the President to negotiate removal treaties with Indian tribes living east of the Mississippi River, primarily in the states of Georgia, Tennessee, Alabama, Mississippi, North Carolina, and others. The goal was to remove all American Indians living in existing states and territories and send them to unsettled land in the west.
In his message on December 6, 1830, President Jackson informed Congress on the progress of the removal, stating, "It gives me pleasure to announce to Congress that the benevolent policy of the Government, steadily pursued for nearly thirty years, in relation to the removal of the Indians beyond the white settlements is approaching to a happy consummation."
Jackson declared that removal would "incalculably strengthen the southwestern frontier." Clearing Alabama and Mississippi of their Indian populations, he said, would "enable those states to advance rapidly in population, wealth, and power."
By the end of Jackson's Presidency, his administration had negotiated almost 70 removal treaties. These led to the relocation of nearly 50,000 eastern Indians to the Indian Territory—what later became eastern Oklahoma. It opened up 25 million acres of eastern land to white settlement and, since the bulk of the land was in the American south, to the expansion of slavery.
Perhaps the most well-known treaty, the Treaty of New Echota, ratified in 1836, called for the removal of the Cherokees living in Georgia, North Carolina, Tennessee, and Alabama. The treaty was opposed by many members of the Cherokee Nation; and when they refused to leave, Maj. Gen. Winfield Scott was ordered to push them out. He was given 3,000 troops and the authority to raise additional state militia and volunteer troops to force removal.
Despite Scott's order calling for the removal of Indians in a humane fashion, this did not happen. During the fall and winter of 1838-39, the Cherokees were forcibly moved from their homes to the Indian Territory—some having to walk as many as 1,000 miles over a four-month period. Approximately 4,000 of 16,000 Cherokees died along the way. This sad chapter in our history is known as the "Trail of Tears."
By the 1840s, nearly all Indian tribes had been driven west, which is exactly what the Indian Removal Act intended to accomplish.
Andrew Jackson's Annual Message
It gives me pleasure to announce to Congress that the benevolent policy of the Government, steadily pursued for nearly thirty years, in relation to the removal of the Indians beyond the white settlements is approaching to a happy consummation. Two important tribes have accepted the provision made for their removal at the last session of Congress, and it is believed that their example will induce the remaining tribes also to seek the same obvious advantages.
The consequences of a speedy removal will be important to the United States, to individual States, and to the Indians themselves. The pecuniary advantages which it promises to the Government are the least of its recommendations. It puts an end to all possible danger of collision between the authorities of the General and State Governments on account of the Indians. It will place a dense and civilized population in large tracts of country now occupied by a few savage hunters. By opening the whole territory between Tennessee on the north and Louisiana on the south to the settlement of the whites it will incalculably strengthen the southwestern frontier and render the adjacent States strong enough to repel future invasions without remote aid. It will relieve the whole State of Mississippi and the western part of Alabama of Indian occupancy, and enable those States to advance rapidly in population, wealth, and power. It will separate the Indians from immediate contact with settlements of whites; free them from the power of the States; enable them to pursue happiness in their own way and under their own rude institutions; will retard the progress of decay, which is lessening their numbers, and perhaps cause them gradually, under the protection of the Government and through the influence of good counsels, to cast off their savage habits and become an interesting, civilized, and Christian community.
What good man would prefer a country covered with forests and ranged by a few thousand savages to our extensive Republic, studded with cities, towns, and prosperous farms embellished with all the improvements which art can devise or industry execute, occupied by more than 12,000,000 happy people, and filled with all the blessings of liberty, civilization and religion?
The present policy of the Government is but a continuation of the same progressive change by a milder process. The tribes which occupied the countries now constituting the Eastern States were annihilated or have melted away to make room for the whites. The waves of population and civilization are rolling to the westward, and we now propose to acquire the countries occupied by the red men of the South and West by a fair exchange, and, at the expense of the United States, to send them to land where their existence may be prolonged and perhaps made perpetual. Doubtless it will be painful to leave the graves of their fathers; but what do they more than our ancestors did or than our children are now doing? To better their condition in an unknown land our forefathers left all that was dear in earthly objects. Our children by thousands yearly leave the land of their birth to seek new homes in distant regions. Does Humanity weep at these painful separations from everything, animate and inanimate, with which the young heart has become entwined? Far from it. It is rather a source of joy that our country affords scope where our young population may range unconstrained in body or in mind, developing the power and facilities of man in their highest perfection. These remove hundreds and almost thousands of miles at their own expense, purchase the lands they occupy, and support themselves at their new homes from the moment of their arrival. Can it be cruel in this Government when, by events which it can not control, the Indian is made discontented in his ancient home to purchase his lands, to give him a new and extensive territory, to pay the expense of his removal, and support him a year in his new abode? How many thousands of our own people would gladly embrace the opportunity of removing to the West on such conditions! If the offers made to the Indians were extended to them, they would be hailed with gratitude and joy.
And is it supposed that the wandering savage has a stronger attachment to his home than the settled, civilized Christian? Is it more afflicting to him to leave the graves of his fathers than it is to our brothers and children? Rightly considered, the policy of the General Government toward the red man is not only liberal, but generous. He is unwilling to submit to the laws of the States and mingle with their population. To save him from this alternative, or perhaps utter annihilation, the General Government kindly offers him a new home, and proposes to pay the whole expense of his removal and settlement.
Black and white abolitionists in the first half of the nineteenth century waged a biracial assault against slavery. Their efforts proved to be extremely effective. Abolitionists focused attention on slavery and made it difficult to ignore. They heightened the rift that had threatened to destroy the unity of the nation even as early as the Constitutional Convention.
Although some Quakers were slaveholders, members of that religious group were among the earliest to protest the African slave trade, the perpetual bondage of its captives, and the practice of separating enslaved family members by sale to different masters.
As the nineteenth century progressed, many abolitionists united to form numerous antislavery societies. These groups sent petitions with thousands of signatures to Congress, held abolition meetings and conferences, boycotted products made with slave labor, printed mountains of literature, and gave innumerable speeches for their cause. Individual abolitionists sometimes advocated violent means for bringing slavery to an end.
Although black and white abolitionists often worked together, by the 1840s they differed in philosophy and method. While many white abolitionists focused only on slavery, black Americans tended to couple anti-slavery activities with demands for racial equality and justice.
In this plea for the abolition of the slave trade, Anthony Benezet, a Quaker of French Huguenot descent, pointed out that if buyers did not demand slaves, the supply would end. "Without purchasers," he argued, "there would be no trade; and consequently every purchaser as he encourages the trade, becomes partaker in the guilt of it." He contended that guilt existed on both sides of the Atlantic. There are Africans, he alleged, "who will sell their own children, kindred, or neighbors." Benezet also used the biblical maxim, "Do unto others as you would have them do unto you," to justify ending slavery. Insisting that emancipation alone would not solve the problems of people of color, Benezet opened schools to prepare them for more productive lives.
Bookmark this item: //www.loc.gov/exhibits/african-american-odyssey/abolition.html#obj2
Abolitionist and women's rights advocate Sojourner Truth was enslaved in New York until she was an adult. Born Isabella Baumfree around the turn of the nineteenth century, her first language was Dutch. Owned by a series of masters, she was freed in 1827 by the New York Gradual Abolition Act and worked as a domestic. In 1843 she believed that she was called by God to travel around the nation—sojourn—and preach the truth of his word. Thus, she believed God gave her the name, Sojourner Truth. One of the ways that she supported her work was selling these calling cards.
Ye wives and ye mothers, your influence extend— Ye sisters, ye daughters, the helpless defend— The strong ties are severed for one crime alone,
Possessing a colour less fair than your own.
Abolitionists understood the power of pictorial representations in drawing support for the cause of emancipation. As white and black women became more active in the 1830s as lecturers, petitioners, and meeting organizers, variations of this female supplicant motif, appealing for interracial sisterhood, appeared in newspapers, broadsides, and handicraft goods sold at fund-raising fairs.
The quote below, echoing Patrick Henry, is from this biography of underground railroad conductor Harriet Tubman:
Harriet was now left alone, . . . She turned her face toward the north, and fixing her eyes on the guiding star, and committing her way unto the Lord, she started again upon her long, lonely journey. She believed that there were one or two things she had a right to, liberty or death.
After making her own escape, Tubman returned to the South nineteen times to bring over three hundred fugitives to safety, including her own aged parents.
In a handwritten note on the title page of this book, Susan B. Anthony, who was an abolitionist as well as a suffragist, referred to Tubman as a "most wonderful woman."
In 1833, sixty abolitionist leaders from ten states met in Philadelphia to create a national organization to bring about immediate emancipation of all slaves. The American Anti-slavery Society elected officers and adopted a constitution and declaration. Drafted by William Lloyd Garrison, the declaration pledged its members to work for emancipation through non-violent actions of "moral suasion," or "the overthrow of prejudice by the power of love." The society encouraged public lectures, publications, civil disobedience, and the boycott of cotton and other slave-manufactured products.
White abolitionist William Lloyd Garrison, born in 1805, had a particular fondness for poetry, which he believed to be "naturally and instinctively on the side of liberty." He used verse as a vehicle for enhancing anti-slavery sentiment. Garrison collected his work in Sonnets and Other Poems (1843).
During the 1840s, abolitionist societies used song to stir up enthusiasm at their meetings. To make songs easier to learn, new words were set to familiar tunes. This song by William Lloyd Garrison has six stanzas set to the tune of "Auld Lang Syne."
Massachusetts sea captain Jonathan Walker, born in 1790, was apprehended off the coast of Florida for attempting to carry slaves who were members of his church denomination to freedom in the Bahamas in 1844. He was jailed for more than a year and branded with the letters "S.S." for slave stealer. The abolitionist poet John Greenleaf Whittier immortalized Walker's deed in this often reprinted verse: "Then lift that manly right hand, bold ploughman of the wave! Its branded palm shall prophesy, 'Salvation to the Slave!'"
George W. Clark's, The Liberty Minstrel, is an exception among songsters in having music as well as words. "Minstrel" in the title has its earlier meaning of "wandering singer." Clark, a white musician, wrote some of the music himself; most of it, however, consists of well-known melodies to which anti-slavery words have been written. The book is open to a page containing lyrics to the tune of "Near the Lake," which appeared earlier in this exhibit (section 1, item 22) as "Long Time Ago." Note that there is an anti-slavery poem on the right-hand page. Like many songsters, The Liberty Minstrel contains an occasional poem.
George W. Clark. The Liberty Minstrel. New York: Leavitt & Alden [et al.], 1844. General Collections, Library of Congress (3–17)
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Music was one of the most powerful weapons of the abolitionists. In 1848, William Wells Brown, abolitionist and former slave, published The Anti-Slavery Harp, "a collection of songs for anti-slavery meetings," which contains songs and occasional poems. The Anti-Slavery Harp is in the format of a "songster"—giving the lyrics and indicating the tunes to which they are to be sung, but with no music. The book is open to the pages containing lyrics to the tune of the "Marseillaise," the French national anthem, which to 19th-century Americans symbolized the determination to bring about freedom, by force if necessary.
The Anti-Slavery Harp: A Collection of Songs for Anti-slavery Meetings. Compiled by William Wells Brown. Boston: Bela Marsh, 1848. Music Division, Library of Congress (3–16)
In the wake of the Fugitive Slave Law of 1850, which forced Northern law enforcement officers to aid in the recapture of runaways, more than ten thousand fugitive slaves swelled the flood of those fleeing to Canada. The Colonial Church and School Society established mission schools in western Canada, particularly for children of fugitive slaves but open to all. The school's Mistress Williams notes that their success proves the "feasibility of educating together white and colored children." While primarily focusing on spiritual and secular educational operations, the report reproduces letters of thanks for food, clothing, shoes, and books sent from England. This early photograph accompanied one such letter to the children of St. Matthew's School, Bristol.
Mission to Fugitive Slaves in Canada: Being a Branch of the Operations of the Colonial Church and School Society . . . 1858–9. [London]: Society's Offices, 1859. Pamphlet. Rare Book and Special Collections Division, Library of Congress (3–4a)
Mission to Fugitive Slaves in Canada: Being a Branch of the Operations of the Colonial Church and School Society . . . 1858–9. [London]: Society's Offices, 1859. Copyprint. Rare Book and Special Collections Division, Library of Congress (3–4b)
This is a portrait of fugitive slave Anthony Burns, whose arrest and trial in Boston under the provisions of the Fugitive Slave Act of 1850 incited riots and protests by white and black abolitionists and citizens of Boston in the spring of 1854. The portrait is surrounded by scenes from his life, including his sale on the auction block, escape from Richmond, Virginia, capture and imprisonment in Boston, and his return to a vessel to transport him to the South. Within a year after his capture, abolitionists were able to raise enough money to purchase Burns's freedom.
The growing sectionalism that was dividing the nation during the late antebellum years is documented graphically with this political map of the United States, published in 1856. Designed to portray and compare the areas of free and slave states, it also includes tables of statistics for each of the states from the 1850 census, the results of the 1852 presidential election, congressional representation by state, and the number of slaves held by owners. The map is also embellished with portraits of John C. Fremont and William L. Dayton, the 1856 presidential and vice presidential candidates of the newly organized Republican Party, which advocated an anti-slavery platform.
Although the Southern states were known collectively as the "slave states" by the end of the Antebellum Period, this map provides statistical evidence to demonstrate that slaves were not evenly distributed throughout each state or the region as a whole. Using data from the 1860 census, the map shows, by county, the percentage of slave population to the whole population. Tables also list population and area for both Southern and Northern states, while an inset map shows the extent of cotton, rice, and sugar cultivation. Another version of this map was published with Daniel Lord's The Effect of Secession upon the Commercial Relations between the North and South, and upon Each Section (New York, 1861), a series of articles reprinted from The New York Times.
More than twenty years after the militant abolitionist John Brown had consecrated his life to the destruction of slavery, his crusade ended in October 1859 with his ill-fated attempt to seize the federal arsenal at Harpers Ferry in western Virginia. He hoped to take the weapons from the arsenal and arm the slaves, who would then overthrow their masters and establish a free state for themselves.
Convicted of treason and sentenced to death, Brown maintained to the end that he intended only to free the slaves, not to incite insurrection. His zeal, courage, and willingness to die for the slaves made him a martyr and a bellwether of the violence soon to consume the country during the Civil War.
The friendship of Frederick Douglass and John Brown began in 1848, when Douglass visited Brown's home in Springfield, Massachusetts. Brown confided to Douglass his ambitious scheme to free the slaves. Over the next eleven years, Brown sought Douglass's counsel and support.
In August 1859 Brown made a final plea to Douglass to join the raid on Harpers Ferry. Douglass refused. After Brown's capture, federal marshals issued a warrant for Douglass's arrest as an accomplice. Douglass fled abroad. When he returned five months later to mourn the death of his youngest daughter Annie, he had been exonerated. Douglass wrote this lecture as a tribute to "a hero and martyr in the cause of liberty."
Frederick Douglass. "A Lecture on John Brown." Typescript, 1860. Frederick Douglass Papers, Manuscript Division, Library of Congress (3–8a)
Frederick Douglass. "A Lecture on John Brown." Autograph corrections and drafts, 1860. Frederick Douglass Papers, Manuscript Division, Library of Congress (3–8b)
Harriet Beecher Stowe is best remembered as the author of Uncle Tom's Cabin, her first novel, published as a serial in 1851 and then in book form in 1852. This book infuriated Southerners. It focused on the cruelties of slavery—particularly the separation of family members—and brought instant acclaim to Stowe. After its publication, Stowe traveled throughout the United States and Europe speaking against slavery. She reported that upon meeting President Lincoln, he remarked, "So you're the little woman who wrote the book that made this great war."
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redpajama_set_name: RedPajamaCommonCrawl


Data Anonymization is considered a data processing technique that modifies or delete personal information resulting in anonymized data that cannot be attributed to any individual. It is mainly a process of detecting and removing sensitive data from a document while keeping its original format. Which kind of data is that? What must be removed and what is allowed to remain? According to the GDPR, personal data in a digital area can be anything from a name, a home address, a photo, an e-mail address, bank details or even IP address.
The most important benefit of using this Anonymization technique is that the data resulting from it, is not considered personal data regarding the requirements of the GDPR. Data is secure and business will not need any permission to process it. This anonymized data has the potential for many more applications: it can even be sold, stored for indefinite time or exported abroad.
Many industries are now taking advantage from this technique as, for instance, the health industry for medical documents or in law firms for data processing tasks or automotive sector to manage customer opinions.
If performed correctly, Anonymization is definitely the best method to ensure the safety of data collected on the net.
Do you want to know more about Anonymization?


text:
Today, World Book Day, it wouldn't hurt to recall that the history of literature is an unceasing paradox.
What is the most popular scene in the Bible? Adam and Eve biting the apple. It's not there.
Plato never wrote his most famous line: "Only the dead have seen the end of war."
Don Quijote de la Mancha never said: "Let the dogs bark, Sancho. It's a sign we are on track."
Voltaire's best-known line was not said or written by him: "I do not agree with what you have to say, but I will defend to the death your right to say it."
Georg Wilhelm Friedrich Hegel never wrote: "All theory is gray, my friend, but green is the tree of life."
Sherlock Holmes never said: "Elementary, my dear Watson."
In none of his books or pamphlets did Lenin write: "The ends justify the means."
Bertolt Brecht was not the author of his most oft-cited poem: "First they came for the Communist / and I didn't speak out because I wasn't a Communist..."
And neither was Jorge Luis Borges the author of his best-known poem: "If I could live my life over / I would try to make more mistakes..."
(Galeano, E. "Children of the Days" pg 125)
By tvboogie - April 23, 2017
Labels: Esoteric Daily


text:
Welcome to The Anthony De Mello Community
Spirituality means waking up. Do you want to wake up? If so, you've come to the right place.
Join Explore
About the Anthony De Mello Community
The Anthony De Mello Community is a place where we can come to help one another remember and enliven the very essence of what we are, going beyond the false ideas society stamped into us about who we should be, what we should want, and how the world should be. This platform extends opportunities to strengthen in one another a powerful vision for life, one that is clear, unclouded by fear and free of attachments and addictions. The platform facilitates a ceaseless awareness of all the good that is in us and surrounds us, together with a growing understanding of what blocks the experience of it.
What good things? The love of work which you enjoy doing for the love of itself. The love of nature. The love of laughter and intimacy with people to whom you do not cling and on whom you do not depend emotionally but whose company you enjoy. The love of activities done with your whole being that while you're engaged in them success, recognition, and approval simply do not mean a thing to you. This platform is a place for actualizing this powerful vision.
Who is Anthony (Tony) De Mello. Tony was a Jesuit priest born in Bombay, India in 1931. He is widely acknowledged for integrating western and eastern spirituality and he has been a seminal influence for some of our era's most respected spiritual teachers, including Eckhart Tolle, Rhonda Byrne, Adyashanti, Thomas Moore, and Paulo Coelho. De Mello's 11 books including his masterpiece Awareness continue to have impact beyond his untimely death in 1987. They have been translated into 21 languages and at last count have sold more than 2 million worldwide.
To remember to remember the essence of what you are by dispelling the false beliefs about yourself that society programmed into you. As the poet Rumi said, Our task is not to seek for Self, but merely to seek and find all the barriers that have been built against it. This platform extends opportunities to strengthen in one another a powerful vision for life, one that is clear, unclouded by fear and free of attachment and addictions.
How would we ever get there? By a ceaseless awareness of all the good qualities that are in you and all around you.
What good qualities? The love of work which you enjoy doing for the love of itself. The love of nature. The love of laughter and intimacy with people to whom you do not cling and on whom you do not depend emotionally but whose company you enjoy. The love of activities done with your whole being that while you're engaged in them success, recognition, and approval simply do not mean a thing to you.
Who doesn't want to live like that? This platform is a place where we can support one another in actualiing this vision.
Living Happily
The human heart is a miracle. When open the heart makes one feel as if it will be be springtime forever. When all the concepts, conditioning, addictions and attachments that society programmed into us are gone; we're free. Then the heart comes to life; then we understand what freedom is, what love is, what happiness is, what reality is, what truth is, what God is. Then you don't have to take it on faith anymore.
You see it; you're different. You react differently. In fact, you react less and act more. You see things you've never seen before. You lose your tension, your fear of failure, your stress about succeeding. You are at last yourself. Relaxed. You're no longer driving with your brakes on. That's what happens when the heart opens fully and opening hearts is the mission of this platform.
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Q: upgrade sql2000 to 2005 I have sql 2000 server and sql 2005 server running on the same box right
now. I want to start upgrading my sql 2000 databases to sql 2005. What is
the best way to do this?

A: Use the SQL 2005 upgrade advisor to spot any problems first http://www.microsoft.com/downloads/details.aspx?FamilyID=1470e86b-7e05-4322-a677-95ab44f12d75&displaylang=en. Take a copy of all the mdfs and ldfs and attach them to the SQL2005 instance (as you won't be able to reattach a file to SQL2000 if you need to roll back and SQL2005 has changed it). Change the databases' compatibility level to that of SQL2005 EXEC sp_dbcmptlevel YourDB, 90; and test.
Edit: At least the above is how I would do it. It does assume though that you have the luxury of taking the SQL2000 databases offline long enough to copy them. According to this post http://www.tech-archive.net/Archive/SQL-Server/microsoft.public.sqlserver.tools/2008-06/msg00031.html restoring SQL2000 backups to SQL2005 ought to work to avoid this. Also you'll need to script out all users, and SQL Agent Jobs from the 2000 instance and re-associate them with the database users http://www.sqlteam.com/forums/topic.asp?TOPIC_ID=12615
Edit 2: One other thing that just occurred to me is (if the SQL 2000 databases will be being updated in the meantime while you are testing the SQL2005 ones Redgate SQL Data Compare is invaluable for getting them into synch before the final switch over)

redpajama_set_name: RedPajamaStackExchange


text:
Brazil to give money on development of new security measures against violence
Brazil will invest nearly US$3.3 billion (2.6 billion EUR) on violence reduction.
The Justice Ministry plan calls for the construction of prisons and scholarships for police officers, said the project's coordinator Ronaldo Teixeira. It was to be announced formally by President Luiz Inacio Lula da Silva on Monday night.
The government aims to cut the nation's homicide rate from 29 per 100,000 residents to about 11 per 100,000 residents by 2012, Teixeira said.
The plan will also focus on battling corruption and other sources of criminality, but will not increase the 575,000 police officers on the streets in Latin America's largest country or upgrade their equipment.
Brazil plans to build 160 new prisons - each with a capacity for 400 inmates - and to implement educational opportunities for some of the nation's 400,000 inmates, Teixeira said.
The country's prisons are overcrowded and in poor condition, and many facilities are run by gang leaders behind bars.


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As a Catholic school which honours the charisms of its two founding orders – the Sisters fcJ and the Society of Mary (Marianists) - we have a mission-driven, moral and legal responsibility to provide a safe and secure environment for children and young people and to protect them from all forms of abuse and neglect. We are steadfast in our resolve to honour this responsibility.
The following documents particularly relate to our commitment to the Child Safe Standards:
Child Safety Policy
Reportable Conduct Policy
Pastoral Care of Students Policy
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text:
Gustaf "Gösta" Wilhelm Georg Kuylenstierna, född 29 mars 1876 i Råda församling, Skaraborgs län, död 6 oktober 1961 i Farsta, var en svensk jägmästare och generaldirektör.

Kuylenstierna avlade jägmästarexamen 1898 och var revirförvaltare i Karlsby revir 1907-1914. 1914-21 var han disponent för Ramnäs Bruk AB och 1921-28 för Ferna bruks AB.

Han var generaldirektör och chef för Domänstyrelsen 1928-1942. Han blev ledamot av Lantbruksakademien 1930 och av Ingenjörsvetenskapsakademien 1934.

Källor

Svenska jägmästare
Svenska generaldirektörer
Ledamöter av Kungliga Ingenjörsvetenskapsakademien
Ledamöter av Lantbruksakademien
Män
Födda 1876
Avlidna 1961
Personer från Råda socken, Kållands härad
Gösta

redpajama_set_name: RedPajamaWikipedia


text:
The Corts House
Senshi Sōsho
The vision of The Corts Foundation is to make an important contribution to the preservation and dissemination of documentary heritage in the field of the History of World War II and Asian-European Relations so as to safeguard information on common and national history.
The foundation focusses on four areas of interest.
These are in short:
To promote documentary heritage and archive preservation projects in co-operation with universities, scientific and government institutions, and archives to improve public accessibility; to facilitate projects which trace, locate and save fragile historical document collections in both the Netherlands and Indonesia.
To support the translation of key documents about the Japanese invasion of the former Netherlands East Indies, in particular the Senshi Sosho series, and other documentation from Japanese, Dutch and Indonesian sources.
To initiate and support the conservation, digitization, and accessibility of 17th and 18th century Dutch archives in Indonesia, following their inclusion into the UNESCO Memory of the World Register.
To fund research and the publication and translation of books relevant to the fields mentioned above.
In addition, the foundation contributes towards the compilation of inventories, catalogues, indexes, secondary search aids relevant to the history of the Netherlands and Indonesia and the development of digital libraries, preservation imaging and digital public access tools. The foundation also maintains the so-called Corts House in Enkhuizen, The Netherlands.
The Corts Foundation
is a Dutch non profit organization that uses the legacy of Kees Corts to perform history and archive projects concerning the former Dutch Indies, especially the period of the Dutch East India company, and end of the colonial period during World War II.
Christiaan G. van Anrooij Fonds
Engelbert van Bevervoorde-Van Heyst Fonds
Isaac Alfred Ailion Foundation
Arsip Nasional Republik Indonesia
National Institute for Military History
Audited for reliable management and expenditure
The Corts Foundation regards the preliminary recommendations by the SBF as applicable, described in the code version 3.0
by 24 Dec. 2013
The Corts Foundation (c) 2019