The Organism for Poetic Research consists of exactly what its name says it does. The publication PELT constitutes its epidermal organ, its interface with the world. Operating at the crux of empirical and humanist methodologies, fascinated with differentiation, the OPR has been studying the problem of the Skin of Space as an important political effort. This event marks the release of the first volume of PELT, titled 'The Skin of Space,' and heralds the occasion with the presentation of additional field and lab reports on the subject, in the form of poetry, lecture, and findings presented in printed graphic arts.
Lytle Shaw is the author of Cable Factory 20 (Atelos), Frank O'Hara: The Poetics of Coterie, articles on Smithson, and the forthcoming Specimen Box (Periscope) and Fieldworks: From Place to Site in Postwar Poetry (Univ. Alabama Press). He is associate Prof. of English at NYU.
Ed Keller is Associate Dean of Distributed Learning and Technology and Associate Professor, School of Design Strategies, at the New School. He is also a co-founder with Carla Leitao of AUM Studio, an award winning architecture and new media firm, and his work and writing has appeared in Praxis, ANY, AD, Arquine, Leonardo Electronic Almanac, Architecture, Parpaings, Precis, Wired, Metropolis, Assemblage, Ottagono, and Progressive Architecture.
Jeff T. Johnson's poetry is forthcoming or has appeared in 1913 a journal of forms, dandelion magazine, Slope, and Whiskey & Fox, among other publications. Critical essays have appeared in The Rumpus, Coldfront, Sink Review, and elsewhere. He lives in Brooklyn, is Editor in Chief at LIT, and edits Dewclaw. He is currently working on LIVE FROM THE VOID, a typographic projection digitally rendered in architectural model space. For more information, visit jefftjohnson.wordpress.com.
Daniel C. Remein and Ada Smailbegović are colleagues as Ph.D. candidates in the English department at NYU, and are co-founders, with Rachael Wilson, of the Organism for Poetic Research.
BF Bifocals is a collective that does contemporary design, free.
A collation of guest posts.
If tenure is to be meaningful, then scholars must also be activists. This activism can take many forms: speaking out about unjust policies at one's home institution as well as elsewhere; protecting those who likewise speak out and do not have the same employment security (adjuncts, the untenured, staff); demonstrating; writing; listening; communalizing; deploying social media to bring attention to what might otherwise remain hidden; making appointments with those in authority and attempting to persuade; cultivating the expressiveness of those younger in the field; creating spaces of engaged conversation not limned by fear of retribution; making openings where both desired change and unexpected possibility burgeon; bringing controversial topics into the classroom; forming alliances; being straightforward about what one believes. Activism is supposed to be a fraught topic, but for me activism is a kind of honesty, and honesty is the easiest thing in the world. Honesty's repercussions aren't always pretty, I know, but better to be honest than to hide one's ethics because of imagined repudiations. Activism isn't us against the world; activism is finding what is already good and intensifying it to the point at which its promise overwhelms darker things.
Well, that's my credo at least.
I was happy to see that the Society for Medieval Feminist Scholarship had sponsored a panel on the topic at the most recent Medieval Congress in Kalamazoo. Most of the themes I've researched in my career are inextricable from activism (race, gender, queerness, ecology, antisemitism), and the more I hear people agonize over the question of activism in the academy as if that issue had not been deeply meditated upon since at least the 1960s (ecological criticism is especially blind to its own inheritance this way), well the more I want to think deeply about the topic. I noted that Eileen Gardiner, one of the new co-directors of the Medieval Academy of America, would present. I attended the session, and I was glad I did. We had one of the most engaging conversations I've participated in at Kalamazoo: excellent presentations mostly but not wholly on the MAA and Arizona (more below), but with a significant piece on feminism and environmental studies in the classroom, and then audience members speaking eloquently of their own experience (Cord Whitaker and Lara Farina were especially memorable).
When the MAA decided to hold its annual meeting in Arizona despite the protests of many of its members, I canceled my membership. How could I belong to a professional organization that diverged so greatly from my values? You may remember that we at ITM crowdsourced the composition of a letter urging that the meeting not be held in the state; go here for the letter and its 170 signatures. On the one hand, the MAA decision was a complicated one, balancing potential activism, financial responsibilities, and the legal repercussions for the executive council (who had no indemnity insurance). On the other, racism is racism, intolerance is intolerance, and there you have it. I recently renewed my MAA membership, though. The MAA has two new co-directors, and I believe that they are working diligently to change the structure of the institution to make its operations more transparent and democratic. I also believe that burning a bridge is a lazy mode: it's harder to work for institutional change, and walking away frees you from that labor. That isn't a good choice. So I am giving my support back on the condition that things really do change at the Academy. From what I saw at Kalamazoo, there are reasons to be hopeful.
Because the topic of activism is at the heart of In the Middle's mission, I invited the session participants to post their remarks here. Not all of them were able to. I also invited some audience members who had been part of the vigorous discussion as well as other scholars who have thoughts on the subject but could not attend. I thank them for sending me their posts, and I invite you to add your own comments below.
The Society for Medieval Feminist Scholarship sponsored a panel discussion on Activism and the Academy at this year's Kalamazoo conference. The idea originally came out of the controversy surrounding the Medieval Academy of America's decision to hold its 2011 meeting in Arizona. Although our membership was not in agreement, a strong majority felt that we, as an organization, should not sponsor sessions at the meeting. At the same time, we believed that the issues raised by Arizona needed a forum for further discussion.
The goal of the Activism and the Academy session was not to attack the MAA—far from it. We are heartened by the changes in the organization that are responding to the concerns of the membership. Rather, we wanted to engage in the question of activism productively, to learn from what was indeed a very difficult time, and find ways to move forward in the discussion. Our wish was to focus on the larger questions of the role of the intellectual in society, the appropriateness of an organization to be politically (re)active, and the idea that was so central to second-wave feminism, that the personal is political.
The conversation at Kalamazoo resulted in a lively discussion among panelists Eileen Gardiner, Dorothy Kim, Asa Mittman, and Sara Ritchey and the audience, which both clarified and broadened these issues and introduced new ones. It needs to continue beyond a single session at a single conference, and I hope this forum will suggest ways we might do so.
I was pleased to be asked to speak in this roundtable, since I care greatly about the subject, but am often at a loss for methods. I hope that after the initial posts, here, we can use the comments section to assemble practical suggestions on how to engage our various communities and constituencies in progressive activism. I was asked to join the panel as a result of an open letter I drafted on behalf of MEARCSTAPA (an organization focused on the study of monstrosity in the Middle Ages). The letter was addressed to the Medieval Academy, in response to the controversy over the annual meeting, then scheduled to meet in Tempe, at a time when Arizona was passing and debating a slate of laws targeting Hispanic populations (native and immigrant, documented and undocumented). With the backing of the MEARCSTAPA board and, later, many of its members, I pressed for the cancellation or relocation of the meeting. While this effort was unsuccessful, I remain proud of the effort.
In an effort to clarify the stakes, I have excerpted sections of the Curriculum Audit, Mexican American Studies Department (MASD), Tucson Unified School District, conducted in 2011 – after the debate over the Medieval Academy meeting was concluded – and distributed these at the Kalamazoo roundtable.
2. Promote resentment towards a race or class of people.
"This unit centers on the investigation of HB 2281, specifically on its implications for the first and fourteenth amendments constitutional rights of our students and teachers… The commitment to combat the aggressive dehumanization of our community culminates this unit… students will take action to promote and defend ethnic studies courses and curriculum" (35, emphasis added).
"Our State Superintendent is often maligning the Mexican American Studies Department with many criticisms one of which is that we are creating 'Revolutionaries' intent on the overthrown of our government by going out and protesting… Our Mexican American Studies students are indeed engaged in this political process of problem solving, public speaking, petitioning, and yes protesting in hope of creating a more just, humane world for all" (35, emphasis added).
"[E]ncouraged Chicano youth to get involved by: encouraging them to lead marches, to organize demonstrations, to plan conferences, and to get involved with politics" (40, emphasis added).
"Because it is a political book, with an activist agenda, it does more than tell a story. It emphasizes the ability of people to fight against their oppression. While this may be one way of skewing the truth, it is also a way to mobilize and organize in a community" (40, emphasis added).
The Medieval Academy has made serious changes to its leadership in the wake of the controversy, and these are most welcome. Moving beyond this individual instance, it is my hope that we can fine ways to encourage students (and colleagues, and ourselves) to get involved. I have too often taken the easy route ("I'm a medieval art historian. I can't work that material into my courses."), and am frustrated by others, who do not engage in activism out of fear. To all my tenured colleagues out there (and to myself, as well), I say, What are you afraid of?
Rather than re-present my Saturday remarks, there are a few points I'd like to make again about learned societies. Then taking these into consideration, I'd like to ask for your thoughts about future directions.
Learned societies like the MAA are given tax exemption and the right to self-governance in exchange for fulfilling a social role, as defined usually by the organization's charter.
The MAA charter is very similar to those of other learned societies. It is based on its Articles of Organization (23 December 1925) and states that the purpose of the MAA is "to conduct, encourage, promote and support research, publication and instruction in Mediaeval records, literature, languages, arts, archaeology, history, philosophy, science, life, and all other aspects of Mediaeval civilization, by publications, by research, and by such other means as may be desirable, and to hold property for such purpose."
1. According to Federal Law, the exempt purposes set forth in section 501(c)(3) are charitable, religious, educational, scientific, literary, testing for public safety, fostering national or international amateur sports competition, and preventing cruelty to children or animals. The term charitable is used in its generally accepted legal sense and includes relief of the poor, the distressed, or the underprivileged; advancement of religion; advancement of education or science; erecting or maintaining public buildings, monuments, or works; lessening the burdens of government; lessening neighborhood tensions; eliminating prejudice and discrimination; defending human and civil rights secured by law; and combating community deterioration and juvenile delinquency.
2. On the other hand: In general, no organization may qualify for section 501(c)(3) status if a substantial part of its activities is attempting to influence legislation (commonly known as lobbying). A 501(c)(3) organization may engage in some lobbying, but too much lobbying activity risks loss of tax-exempt status. Legislation includes action by Congress, any state legislature, any local council, or similar governing body, with respect to acts, bills, resolutions, or similar items (such as legislative confirmation of appointive office), or by the public in referendum, ballot initiative, constitutional amendment, or similar procedure. It does not include actions by executive, judicial, or administrative bodies. An organization will be regarded as attempting to influence legislation if it contacts, or urges the public to contact, members or employees of a legislative body for the purpose of proposing, supporting, or opposing legislation, or if the organization advocates the adoption or rejection of legislation.
So while the current leadership has a legal and fiduciary responsibility to protect the status and survival of the institution entrusted to it, it can and should also speak out on issues when it can bring its particular expertise to bear. To do this effectively and consistently, other learned societies have adopted advocacy policies — endorsed by their memberships — which guide the leadership in responding to different situations and requests.
The policies of other societies, if they have one, can usually be found easily on their websites.
Considering the MAA's mission and expertise, what are the issues that it can and should be engaged in? To support the study and teaching of the humanities is surely one. Does the MAA (and do other learned societies) have a broader mission in contemporary society? And if so, how do we define that?
Or do we already have a major task, demanding all our skill and creativity, with our struggle to support the humanities in contemporary society. And, if so, how can we better do that?
On August 8, 2010, my colleague posted a letter I wrote to the Medieval Academy of America about their decision to go forward with the annual conference in Tempe, Arizona on her blog: Quod She. I am "the general" who penned that letter to the MAA. All of this protest, discussion, and anguish was over SB 1070. Today, things have not gotten better in Arizona; they have gotten much worse. There has been an insidious attack on ethnic studies and on the state's education curriculum. And though many originally felt that this controversy did not really impinge on the research and pedagogical areas of medievalists, I believe it is impossible to utter that sentiment today. When a state has decided that it's political mandate allows it to rewrite the history of Christopher Columbus, our research and curricular voice as medievalists (and the MAA as the country's oldest medieval organization) must be heard.
But beyond the political discussions occurring over the various laws, banned books, banned curriculums, exiled programs happening in Arizona, the most wrenching effect of the Medieval Academy of America's decision was that it made the annual Medieval Academy of America meetings into an uncomfortable and inaccessible space for medievalists today who have a non-standard American accent and/or skin that is brown, black, yellow, or something in-between. Though our field is international and has scholars from around the world, medieval studies is not an ethnically-diverse field. But that profile is changing with the prominence of multiple senior scholars in the field (Sharon Kinoshita, Bill Jordan, Geraldine Heng to name a few); newer scholars who have joined the tenure-track ranks; and up-and-coming graduate students in programs across the country.
When Miss Belle Greene was retired from the Directorship of the Pierpont Morgan library an old friend wrote to her: 'Your long rule has been one of unexampled brilliance'; and indeed she may be compared with the two greatest librarians of the last 100 years: Leopold Delisle and the Cardinal Ehrle. For she created the Morgan Library and by her wisdom and enthusiasm made it the great institution it now is.
She was also one of the first female fellows of the Medieval Academy of America; a fellow in perpetuity to the Metropolitan Museum of Art; a consultant to the Walters Art Gallery Board of Trustees; and a trustee of the Art Foundation; a board member of the College Art Association; a member of the Library Advisory Council for the Library of Congress; a member of the Index Society; and on the editorial board of the Gazette de Beaux Arts and Art News. She had to pass as white for most of her life in order to become one of the most important medieval manuscript librarians in the last century.
The problem with Arizona was that it made medievalists of color feel as if they too needed to hide their ethnic identity to be part of this academic meeting. My question to the Medieval Academy of America today is what will they do to change this dynamic?
I should be honest and express first and plainly that I found the "Activism in the Academy" panel, sponsored by the Society for Medieval Feminist Studies, to be a rather frustrating experience. So I will: I did.
We all agreed, didn't we? Everyone reading this blog and attending this panel agreed, with our most wrenched hearts and aching guts, that Arizona's SB 1070 and the bill to ban ethnic studies are racist policies that must end. These sentiments are obvious, shared, clear.
What was not clear, and remains unclear, is how, as a medievalist collective, to respond to such social injustice everywhere among us.
The K'zoo discussion was stifled by the mistaken premise that boycotting Arizona was the only satisfactory response that the Medieval Academy of America could have adopted. And by fixating so intently on the MAA's failure to boycott, we never managed to address practices or principles for medievalists seeking to engage the world as activists, activists seeking to bring our academic credentials and specializations into conversation (and action) with the present.
When the MAA voted not to opt for a boycott, many medievalists turned to the Academy and launched a boycott against it by withdrawing memberships. The collective medievalist activism that took place in the Summer of 2010 and the months to follow and that, according to the conversation that took place in Valley II, is still happening today, is directed against the Academy, not against Arizona's heinous laws. It is an activism that petitioned the councilors to agree not to attend, that published these pleas on blogs and circulated petitions, and that, after members of the Academy voted to proceed with the meeting, withdrew memberships. These were not acts and voices that rallied against Arizona's repugnant legislation. Instead, they rallied against a geriatric organization that boasts the perfectly saccharine mission of promoting education and scholarship on matters medieval. I find this approach to activism misplaced and misguided.
So I represented a lone position on the K'zoo panel: the one that said go to Arizona. Go carrying banners and flaming torches, go naked through the streets, go with an arsenal of cellphones programmed on speed dial to KNXV-TV, the Arizona Republic, and the State Press, go with prepaid bail bonds, but go.
And here's why: by boycotting the state of Arizona we boycott all of its people. All of them. Including the millions of people of color who live there, raise families there, and cannot just 'leave' or 'boycott'—the people who work in the hotels where these conferences take place, or attend the schools where ethnic studies programs have been targeted or, miserably, eliminated. Boycotting is one tactic, but is it the most useful, the most appropriate, the most powerful weapon in our arsenal? When we boycott the people most directly affected by such legislation, we fail to learn from them, to deepen our histories and our understanding, our ability to be responsible activists.
What do I mean by responsible activism? If there is anything that I've learned from teaching history at a public, regional university in Louisiana it is the importance of witnessing. For me, that means confronting the realities of certain laws, polemics, policies and cultural persuasions firsthand. It means asking of the people directly affected: what can I do? How can I show my solidarity? How can I help? It means denying myself the academic privilege of voice and authority for a moment simply to be present, to hear stories, and to bear witness to the ways that legislation affects individuals and families. Taking a stand from the remote comfort offered by air-conditioned campus office space and expressed through our multiform word processing gadgets and web-based connectivity might make us feel good, and affirm our ideals to each other. But it assumes too much. It assumes that our ideals are not in need of revision. It assumes that our ideals accurately reflect a very distant lived reality. It assumes that we already know, that we've already witnessed, that we've already heeded the call, the cry. I'm not willing to assume these things, and I don't think that our collectivist organization should be willing to either. Instead, I believe we should allow ourselves to be remade by those voices, those cries; to rethink our role, our place, and our practice in light of those needs.
In terms of my own academic writing and teaching, this principle of present witness has resulted in long, extraordinarily un-academic conversations and involvements. I am a member of the board of directors of Faith House of Acadiana, a shelter and resource center for survivors of abuse, where students enrolled in my "Love and Marriage in the Middle Ages" course volunteer their time and labor as part of a service learning requirement. In that course I seek to demonstrate for students how the medieval emergence of romantic love and sacramental marriage continues, and powerfully so, to shape dastardly feminine ideals, cultural prescriptions of heterosexual desire, and sexual policing particularly of the female body. It is one of two service learning courses that I teach. The other, "Histories of Nature," involves students in a project to adopt locavore vegetarianism while working in a low-income community garden. It offers medieval models of the natural, material world as sustainable alternatives to contemporary discourses on nature as an abstract Other existing in opposition to humanity and its culture. My rationale in so aggressively linking the present to the premodern is that we can't understand the quiet undercurrents of past injustice and oppression, or even beauty, without recognizing political and social failures in the faces of the present. In addition to teaching, I have written opinion pieces and letters to newspaper editors from the perspective of historical religious studies in order to lament certain Vatican decrees and, moreover, to outline how the misogyny and fear-mongering institutionalized in the medieval Church continues to exert influence over contemporary American policy in schools, healthcare, and marital laws. I have been criticized privately and publicly for drawing too direct a line from the silencing of voices and erasing of persons in the medieval past to similar though more subtle silence and erasures today. But I stand by my methods: we cannot be responsible activists without witnessing and listening, and we cannot be responsible medievalists without making present meaning.
The Medieval Academy is now, laudably though late, refining its mission and updating its by-laws in light of these concerns. That is: the MAA is reinventing itself as a result of its own act of witnessing. I am tremendously grateful to Eileen Gardiner for her attendance at the K'zoo session as part of this act of aggiornamento. Eileen listened patiently to our grievances, she asked what she could do, what we needed, and by her willing presence showed her solidarity with those who felt elided, unrepresented and hurt by the Academy's decisions. In doing so, she has renewed my hope that there is indeed a place for activism in the medieval academy, and that we carve out a place for our voices and actions by coming together in frustration, in concern, in celebration, but most important, in open conversation.
During the panel on Activism and the Academy, I was struck by the mention of "safe spaces." Those who brought up the phrase were referring to just how unsafe the space created by Arizona's current political climate is for persons of color. While Tempe, Arizona could have been a perfectly safe space for some members of the Medieval Academy, it could not have been safe or comfortable for others. It occurred to me that while many of us may think of an academic organization as a safe space for its members, it is not a foregone conclusion that this is or should be the case.
Is a safe space the ideal space for productive scholarship? For that matter, is any space in a ubiquitously political world uniformly safe, or does safety in one area require the sacrifice of safety in another? Is it possible that creating a safe space for members within the organization sometimes requires that the organization itself assume an unsafe position within the wider world?
These questions, it seems to me, can be consolidated into the question of whether activism is, or should be, within the purview of the Medieval Academy of America. If the organization's mission is indeed "to conduct, encourage, promote and support research, publication and instruction" in medieval studies, then the organization's membership must ask how their collective can best achieve these goals. In order to act in the best interests of medieval studies and its scholars, then the organization should act in accordance with the modes that produce the best intellectual work in medieval studies. Indeed, the mission is to be carried out "by publications, by research, and by such other means as may be desirable." To what extent might those "other means" be political action that may expose the organization to economic, legal, or other undesirable repercussions? In my opinion, being open to and prepared for such exposure is required in order to operate within the modes that also produce the best medievalist scholarship. Earnestly studying the middle ages is never really safe. It always has the potential to disrupt the fictions of progress that make the "modern" possible, medieval studies always threatens to uncover disturbing origins of current social and political processes, and at that it is often maligned by scholars in other fields no matter how progressive medievalists' scholarly approaches actually are. In short, the medievalist organization's ethical imperative may be to seek not to work in safe spaces. Forming a risk-taking organization may, after all, be the best way of birthing an entity that ultimately represents its members' interests by challenging head-on the threats (to the organization as a whole as well as to individual members and groups of members) that lurk in the world outside. When a group's members are willing and prepared to face fear and anxiety collectively in order to defend one another from the threat of injustice—that group will have created a space in which I want to be, even if it is only safe in that its members are ready, willing, and able to be unsafe together.
One of the topics David Hollinger mentioned in his opening remarks on activism at the OAH/NCPH meeting was the importance of assessing the chances for any chosen form of activism to achieve a significant effect. Clearly, this issue must be addressed before anyone recommends that an institution be involved in political activism. For the discussion surrounding the MAA meeting in Arizona, this concern came down to the question of whether boycotts can ever apply enough pressure to make them successful. Those of us who urged the MAA to move last year's meeting from Scottsdale in order to honor the call for a boycott of Arizona businesses until the offensive parts of SB 1070 were revoked heard constantly that boycotts are not an effective form of activism. As it turns out, however, boycotts of Arizona businesses have a history of being effective, and the boycott begun in 2010 is no exception. It might be worthwhile, then, to review some of the results of the boycott to be able to document that at least in this case (and perhaps for similar situations should they arise elsewhere) the MAA could have helped apply pressure to end a racist policy in Arizona.
Finally, there is the recent story of Russell Pearce, the mastermind of SB 1070. In November of last year, he became the first sitting state senate president in American history to be recalled from office by the voters of his district. He was defeated by another Republican who rejected the harsh methods called for in SB 1070. No one can argue that the boycott led to the removal from office of Mr. Pearce, but the effectiveness of the boycott certainly brought notoriety to Mr. Pearce and loss of revenue to the business community he represented, and these factors encouraged his opponents to seek his recall.
We can hope the need for a boycott never arises again, though these days that seems a distant hope. But we can at least put to rest the claim that boycotts are not effective. Intolerance may play well to extreme elements in American society, but profit trumps bigotry here, and this is one reason why boycotts are effective.
Some are born activists; some become activists; and others have activism thrust upon them. Like it or not, I think the third predicament is the one in which medievalists will increasingly find themselves for the forseeable future. They will find themselves there partly because they are medievalists, but mainly because they are academics at a time when higher education in the United States finds itself facing intense, untenable and unprecedented financial pressures. In addition to the usual challenges non-profit enterprises confront during sluggish economic periods, higher education currently is also being expected to absorb a precipitous decline in public subsidies while making itself more accessible to students of limited means. If this expectation seems like magical thinking, that is because magical thinking is precisely what it is. And this expectation comes from what now counts as the political center in our increasing polarized and rightward shifting polity, large segments of the Democratic party (including, lamentably, the Obama administration), opinion leaders, corporate philanthropists, and the more responsible corporate leaders themselves. In addition to this broadly shared but impossible desire for a magical transformation, higher education also faces the unremitting hostility of the country's other national political party, which, in its current quest for ideological purity, has honed itself down to a mysterious, but highly effective alliance between ultra-wealthy, free-market dogmatists and religious extremists.
The current situation also brings with it a big conceptual change. Academic activism has traditionally had a certain penitential cast. Activist academics generally conceived of themselves as acting from a certain position of privilege. To be sure, that privilege has not yet disappeared. But acting from a position that is itself under assault is much different than acting from a position that is secure. Academic activism of the more traditional kind no doubt will and should continue. But now activists will need to act on their own behalf as well. As is true in many other ways, progressive thinking about academic activism has been shaped by Marxist tradition. It is worth recalling a chacrateristically severe comment by Louis Althusser, made in passing in his most famous essay, "Ideology and Ideological State Apparatuses": "Like every 'intellectual,' a philosophy teacher is a petty bourgeois. When he opens his mouth, it is petty-bourgeois ideology that speaks: its resources and ruses are infinite." (The irony that it was teachers rather than—God help us—the communist party who made this essay famous is one I do not have time to pursue here.) In the 1980's Barbara Ehrenreich and others tried to update or supplement the classic notion of the petty bourgeoisie with the notion of the professional/managerial classes (PMC), classing teachers and academics with lawyers, doctors, and corporate managers, rather than just shopkeepers. But either way, it is striking to note the fate of teachers in contemporary political parlance. At the same time that the pseudo-hagiographical figure of the long-suffering taxpayer has replaced the citizen as the sole subject of civic concern, the figure of the small business owner and the entrepreneur have become the sole agents of civic virtue. Meanwhile, teachers are routinely vilified; their greed and their incompetence taken as so self-evident that it needs no particular demonstration. The symbolic drive to separate teachers from the PMC has accompanied concerted and so far largely successful attempts to reduce their compensation and restrict their professional autonomy. If, as many have argued, we are witnessing a fundamental restructuring of our economy, will one of the results be a deprofessionalization of teaching, including college teaching?
At the risk of breaking my own apocalyptic mood, let me add that I do not think the answer to that question is yes. In spite of the fond fanstasies of the neo-Randians and their fellow-travellers, advanced economies, however they are restructured, cannot do without well-functioning educational systems, and such systems, like any valuable commodity, cannot be priced at the whim of the buyer. Most of the current, completely misnamed "market solutions" to social costs of higher education are only slightly more rationalized versions of the same impossible basic fantasy. Thus, for example, the idea that universities could be pared down to STEM fields will work only if scientists can learn to communicate both among themselves and with non-scientists using mathematical symbols exclusively. (By the same token, I reject the view, expounded recently by Carey Nelson in Academe, that the brunt of the current assault will be taken by humanities disciplines alone. In fact, the effect is likely to be much more fractured and mediated. Thus, physics is in more danger than either English or History, and only slightly better off than foreign languages and classics—which really are in a very perilous state.) At the same time I think the academy is in for a rough time for quite a while. Quite how rough will depend on how hard we are willing to fight back, and how robustly we are willing to draw on the power and privilege we actually possess, however limited in scope they may be.
For make no mistake about it: we do have power. As a great man (and medievalist manqué) once said, "Where there is power, there is resistance." Everyone has power, and if the power of the academic is generally more symbolic than material, it does not therefore follow either that academics have no material power at all, nor that their symbolic power cannot be put to material effect. Case in point: the 2010 Medieval Academy imbroglio. As I understood it, one of the reasons offered by those in favor of ignoring the boycott, and going ahead to hold the annual meeting in Arizona as planned, was the claim that boycotts don't work and that no one was going to care what a group of medievalists did in any case. I found, and still find, this view frustrating; partly because it was demonstrably inaccurate, but mainly because its pretension to world-weary pragmatism amounts to very little more than gratuitous self-marginalization. As we all quickly discovered, in these days of all internet all the time, no one flies under the radar. Articles in the Chronicle and Inside Higher Education brought the conflict to the attention of the rest of academia; but they also caught the attention of conservative trolls who wouldn't know the Investiture crisis from second base. As result, the MAA managed to get bad PR from both sides. To the rest of academia, we fulfilled the stereotype of the clueless medievalist, so wrapped up in his own arcane little world that he is unable to recognize the political urgencies of the present. To conservative bystanders, with their usual lack of interest in the facts, that the MAA was actually breaching the boycott made no difference. These conservatives were only too happy to dismiss the MAA as yet another left-wing outfit up to the usual PC hi-jinks.
In case anyone needed it, this spring has brought startling new evidence of the power of the boycott: Komen, Limbaugh, ALEC. In each case, some very determined activists—all of them, I would warrant, possessing less personal prestige or resources than the average tenured academic—managed, through the skillful use of social media, to stop a powerful right-wing initiative dead in its tracks in a matter of days. (Additional retrospective sidelight on the MAA mess: the corporate advertisers and sponsors who were the targets of these boycotts knew bad PR when they saw it. They did not bother to debate first amendment rights, fiduciary responsibilities, or budgetary commitments. They just hightailed it.) I am not suggesting boycotts are the political be-all and end-all, still less that scholarly societies all need to develop standing boycott policies. I am only suggesting we need to start doing a better job of standing up for ourselves. Like any human social activity, scholarship has always had a political dimension. For the immediate future we can expect this dimension to be front and center, and that has very little to do with the internal influence of politically inflected scholarly approaches. The Republican party and its conservative allies is in the midst of staging its own demotic, right-wing version of the Cultural Revolution. It is trying to politicize everything. Those seeking the insulation of some neutral scholarly cloister are bound to be disappointed.
The Medieval Congress at Kalamazoo can seem a world set apart: a break from the routines of grading and writing that structure the academic calendar, from the schedule of activities that quietly regulate personal time. Every Green World, segregated as it may seem, has its clouds, muck, darkness. Even if this darker ecology seems to intrude from elsewhere, its heaviness is already part of its fabric. But returning to the everyday after such a space set apart can be an adjustment, especially because the congress was so invigorating (evidence here, here, here, here, here; and look for a BIG POST tomorrow on Activism).
All in all it's been a frustrating year. While I feel like we are in some ways at the same place we were when things started to spiral downwards in October, I also know that despite making all these mistakes Alex is maturing as he moves through them. Growing up hurts. Self awareness comes with pain. I wish it didn't work that way. I sometimes wish as a parent I could protect my children from having to experience how rough it can be to discover consequences ... but of course it is only through these feelings that they decide who they want to be. And don't get me wrong: Alex might be almost as tall as me, and almost stronger than me, but a part of him remains the sweet, sweet boy he has always been. I never lose sight of what a good heart he has, and I know in the end that's what will get him through. It's funny, that is the ONLY part of him his doting sister Katherine beholds, and so I learn much from her.
Then yesterday became a day set apart. We'd been invited by a friend to come to his family farm not far from the Chesapeake Bay for an annual gathering. Everyone brings food, beer, families. The day unwinds slowly, with eating and drinking and canoeing and hikes and a go kart. We wandered the fields, sat under trees and chatted, waded in the river, admired the sun from the small dock. Late in the day Ben gave us a tour of the farm, which has been in his family since chartered to them in the mid 1600s. He showed us a stable from 1910, filled with the remains of old stage coaches and other detritus of lost ages. Ben's dad talked to us about growing soybeans, and the dependence of the area upon the poultry business. The family graveyard contains the stones of those who came to Maryland from London for mysterious reasons, likely political. Not far from the manicured family plot is an uneven expanse of brambles that may be the slave cemetery. For the farm was of course worked by enslaved people until the Civil War. The Eastern Shore of Maryland was known as an especially inhospitable place, where slaves were sent to be broken. The remains of slave quarters are still present on the farm. A small house in which one or two enslaved families dwelled stood in good condition until it toppled during a storm. Ben's family reconstructed the building. During the archeological dig that preceded carved figures were discovered that connect to African religious rites. Ben told us that rebuilding the slaves' dwelling was not an easy decision for his family, and that they still argue about what to do with this disturbing inheritance: forget about it, declaring that episode over? Memorialize it by learning as much as possible and talking about it, retelling what history can be brought forward? It's a big question, and not wholly different from ones that surround Holocaust commemoration. I believe that secrets serve no one well, not the living and not the dead.
So we had our perfect day at the farm, my family mixing with other families (and here it is worth noting, families of many racial origins), all of us aware how fragile these moments of community are, how they are built on troubled histories but not predetermined by this past. History hurts, but that isn't a compulsion to silence: by speaking about the injustice and wrongs and things that should not have been we move, tentatively, towards something better. Looking around, seeing that Alex and Katherine took seriously this knowledge, took seriously knowing that the ground beneath them had been worked once and traversed once by those who did not wish to be there made me think: there is nothing to be gained by willed ignorance.
We stayed at the farm until long after sunset. Our friend Lowell had come with us: he brought a tent and was camping out, and we envied him the quiet beauty of that long night. I wish we could have stayed. As we walked from the river across the fields to the car, fireflies glimmered. It was almost too much, as if a special effect had just been cued. Katherine told me she was proud of herself for having had the courage to ask some adults she did not know to take her on the river in the canoe. Alex raved about how Ben had trusted him to drive the Go Kart by himself, and how his excellent driving skills demonstrated that he was ready for a Learner's Permit. Alex has a tendency to draw into himself (I've written on this blog about he was hazed at school, so I understand why: when you have been attacked in a space which should be safe, you withdraw). Ben's act of kindness in offering the Go Kart was a reminder to Alex that the world can also be unexpectedly kind, and that this kindness should be savored.
There are no Green Worlds. Our lives don't endure long enough. They are limned by tragedy. No place set apart exists. A family cannot protect. The ground of a tranquil farm was worked by the kidnapped and enslaved. We have good reasons to be anxious, because we are not always wished well by others. We are judged, we are disciplined, we are reminded that whatever happiness we possess is built on others' misery. We have many reasons to despair. And yet we have moments when communities to which we did not expect to belong coalesce. Acts of unlooked for kindness arrive, and change what is possible. The future can hurt as it comes into being, especially when that future refuses to forget the difficult past.
Maybe it is the respite offered by a day of good food, cheer, a river, a sunset in which yellow yielded to pink, fireflies so perfect in their timing that if this were a novel I'd throw the book to the floor. Maybe it is the fact that despite all my optimism I know that I carry with me too much worry, and I felt that anxiety drain for a while yesterday. But the day was perfect: not because it was uncomplicated, not because it was set apart, but because it simply was.


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The purpose of mobile banking is to make banking more convenient for customers. As competition in the UK retail banking industry continues to build, customer experience will become increasingly important as a differentiator within the market. Mobile banking should form a major part of that change but, even as the majority of large banks expand the scope of their mobile banking programmes, so the escalating arms-race with the fraternity of hackers and cybercriminals threatens these improvements. However, banks need to strike the right balance by ensuring customers are protected, while still providing them with the convenience of mobile banking.
In terms of the security/convenience trade-off that the user must make when choosing their password, mobile banking is as vulnerable as the desktop and perhaps even more so. The USB card reader, so effective in combating keystroke-logging software, would detract significantly from the convenience of mobile banking. Similarly, the randomised split password is rendered useless if the same password has been used to login to another service, and has become known to fraudsters. Furthermore, a password of sufficient complexity to be useful is always going to be relatively difficult to remember; and since almost all smartphones have a relatively cramped keyboard, the temptation is always to choose a shorter, simpler password which does not involve switching to the 'shadow' keyboard.
Until recently, mobile security did not loom particularly large in the minds of security officers, as the percentage of smartphones infected with malware was much smaller than that of PCs. However, cyber-criminals are now very much aware of the opportunity that mobile banking affords them, and Android malware is now beginning to make its presence felt on the market. As the percentage of retail banking customers using mobile banking continues to climb, we will only see more of this, and we are certain to see malware targeting other operating systems as well. As criminals become increasingly sophisticated, and customers demand the slickest experience possible, it becomes clear that we need a new approach to security in mobile banking.
Options are relatively limited, but biometrics offers the greater possibilities, as customers cannot lose or forget their biometric characteristics. Similarly, they cannot be copied or compromised and, as the biometric reference and verification engine can be hosted in the cloud, a hack of any description on a customer's device would not be capable of compromising the system. The problem with conventional biometric verification systems has historically been hardware – smartphones' touchscreens are not sensitive enough to read a fingerprint accurately, nor are front-facing cameras good enough to resolve an iris pattern in the necessary detail. Another challenge is that no matter how secure the information may be, the general public are simply not used to having biometric details such as fingerprints and iris scans recorded in this way.
Most people, however, are used to having their voice recorded ("this call may be recorded for training and security purposes"), and the voice is as unique a biometric characteristic as the iris, the fingerprint, or any other part of the body. Moreover, all smartphones have a microphone able to record a voice sample for biometric analysis and, as the actual data in an audio sample is considerably less than in an image, it is much more suitable for processing on a remote computer. At Nuance, we've been providing voice biometrics for use in telephone banking for some time, with both Barclays Wealth and Investment in the UK, and Bank Hapoalim in Israel using voice biometric analysis for customer ID and verification. Because the processing takes place in the cloud, the user-facing 'front-end' of the technology is relatively simple, and can be made available as a developer plugin (such as Nuance's Nina), which can be added in to the appropriate part of any app. For example, organisations such as USAA in the US are pioneering the use of voice-controlled personal banking assistants in retail finance, but the logical next step is to add in voice biometric verification as a seamless part of the user-experience.
This also means that it can be used to secure other banking services that the bank may provide through a mobile platform. For example, banks that provide insurance for their customers can control the security of purchases and claims by handling them through their own app and verifying them with (biometric) security credentials which they control and maintain. In this way, a bank can deal with the security flaws that come from an externally managed insurance offering, by tying together a customer's identity, bank details and additional services in a manner that is much more secure than knowledge-based credentials, and which cannot be compromised by those attempting to use fraudulent identities. In addition, failed logins can be captured and recorded, in order to identify and tackle repeated attempts at fraudulent activity – such 'black-list' information can then be shared within the industry.
Voice biometric security offers an opportunity to adopt a technology that will take us more than just the one step ahead of the criminals, and which offers significant customer experience benefits as well. For a generation that is coming to see the smartphone as the primary access point to all online services, both of these factors will become increasingly important over the next few years.


Maysa Hawwash: National Man ager for Drake's Talent Management Solutions Maysa is an accomplished and innovative leader with years of experience in Human Resources Management, Operations and Business Development and leadership development. Maysa has a Master's degree in HR Management from Rutgers University, and has worked for organizations like RBC Insurance, Aviva Canada and was the VP of HR for Global Financial prior to joining drake International. Her strong consulting, organizational change and management skills, combined with her success with driving business strategy through well-defined implementation plans have significantly improved organizational capability and bottom line results. Maysa has experience driving operational effectiveness through identifying Key Performance Indicators, measurement and tracking.


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The Russian Ruble (Sign: руб ISO 4217 Alphabetic Code: RUB; ISO 4217 Numeric Code: 643;) There are 2 minor units.The coins are 1, 5, 10, 50 kopeks, 1, 2, 5, 10 rubles, while the bank notes are 5, 10, 50, 100, 500, 1000, 5000 rubles. Bank of Russia is the central bank. Goznak is the printer.
This Russian Ruble to Kyrgyzstan Som currency converter is updated with real-time rates every 15 minutes as of Apr 18, 2019.


Product information "Repp Stripe Silk Tie - Bottle Green / Burgundy - Handrolled"
Silk tie in classic stripe pattern in green, pale yellow and burgundy. A wonderfully versatile classic that works just as well with a grey business suit as with your trusted brown tweed jacket. Wear it with a white/burgundy shoestring linen pocket square, burgundy boxcloth braces and full brogues: voila.
Related links to "Repp Stripe Silk Tie - Bottle Green / Burgundy - Handrolled"


Northamptonshire has much more to it than having the biggest market square in England and being home to the British shoe making industry. People love visiting this county, but are not always aware of the exhilarating experiences that can be found.
Here are three things to in Northamptonshire which you may have never known about.
This one is for the ones who are enthralled by the sound of an ignition, tyres screeching and engines loudly revving.
Northampton is the destination where you can satisfy the frenzy in your head for car or bike action. European drag racing finds its home in the Santa Pod Raceway of Northamptonshire. The county provides you with the excitement of watching cars and bikes racking at their top speeds which reach up to 300mph.
Drag racing is very popular these days but, many people don't know much about this old track. Here, fun for the whole family can be found, making it an amazing place for you to visit for a small vacation.
The Fast Show also takes place annually here where a huge bunch of modified cars from across the country are showcased on these historic tracks.
Did you know that the first police pursuit in England also happened here! That's right, this peaceful county has a history packed full of drama.
One of the hottest attraction spots in Northamptonshire, at Tank-a-lot you'll get to do some seriously crazy stuff, including driving a full-sized tank. This place is specifically made for you to have an experience which you may never get to embark on anywhere else on the globe.
Tanks-a-lot is home to over 95 tanks and other military vehicles which you can drive on to the toughest off road tracks made here. The excitement doesn't end here. Tanks-a-lot also has tanks and other heavy duty military vehicles up for sale. So if you want to have an old war machine in your name then you can buy it from Tanks-a-lot and take it home.
In addition to this, you get tank driving lessons here and other tips on using a tank on the roads. You can also visit this place for other events such as corporate parties, kid's parties, corporate team building activities, etc.
If your heart doesn't fill with the excitement at the thought of driving a tank, then you might as well try flying an aeroplane! Unlike Tanks-a-lot, you won't get to pilot real planes, but you'll certainly feel as though you're flying through the air through the Virtual Aerospace Flight Simulator.
Located at Sywell Aerodrome, are the famous Boring 737 airliner flight simulators which are equipped with the latest software and technology, and used by professionals to train new pilots.
As you sit in the simulator with the seat belt strapped across your waist and your fingers clinging on to the complex gears in front of you, you get the exact feel of flying the real airliner plane. This is an experience which is not to be missed. This is the ideal activity for adults and older children.
The Northamptonshire countryside is known for its peaceful nature, but that doesn't mean there aren't a great deal of action packed activities here, ready and waiting for you to experience.
The daughter of famous Northamptonian Fifty P Lil, Samantha '25p' Lillian Gillian Geary is an avid collector of pre-war Mexican memorabilia. A student of Convents up until the age of 16, Sam soon found herself while backpacking across South East Ireland. Fun Fact: Sam was born as a red head.


text:
«Синяя лампа» (иногда — «Синий фонарь», ) — фильм, криминальная драма режиссёра Бэзила Дирдена (Великобритания, 1950 год), получивший премию BAFTA, как Лучший британский фильм года. По версии IMDb входит в список 50 лучших полицейских и криминальных фильмов под номером 29. Картина стала основой для продолжительного (432 эпизода) телевизионного сериала «», производившегося и транслировавшегося корпорацией BBC более 20 лет (1955—1976).

Сюжет
Лондон, район Паддингтон, 1949 год. Полицейский констебль Джордж Диксон, готовящийся к выходу на пенсию, обучает молодого напарника Энди Митчелла. Во время одного из дежурств, получив сообщение о нападении на кассу кинотеатра, они прибывают на место преступления и сталкиваются с молодым вооружённым налётчиком. Диксон пытается уговорить его сдаться, но тот, охваченный отчаянием, стреляет в полицейского. Констебля отправляют в госпиталь, где через несколько часов он умирает. Преступнику удаётся скрыться. Все силы полиции направлены на его поимку. Более того, к его преследованию подключается «старый» криминальный мир Лондона, недовольный неконтролируемым ростом молодёжной преступности. Энди Митчелл настигает и арестовывает налётчика.

В ролях
 Джек Уорнер — констебль Джордж Диксон
 Джимми Хэнли — констебль Энди Митчелл
 Дирк Богард — Том Рили
 Роберт Флеминг — сержант Робертс
 Бернард Ли — инспектор Черри
 Пегги Эванс — Диана Льюис
 Патрик Дунан — Спад
 Брюс Сетон — констебль Кэмпбелл
 Дора Брайан — ''Мэйси

Художественные особенности
В условно-документальной манере фильм рассматривает противостояние поколения молодых уголовников с их безрассудством и неконтролируемым насилием с дисциплиной и организацией «традиционного», довоенного криминального сообщества.

Награды и номинации
 1951 год — Премия BAFTA за лучший британский фильм года.
 1950 год — номинация на Золотого льва Венецианского кинофестиваля.

Критика
Британский институт кино в целом даёт высокую оценку фильму. В статье проводится его сравнительный анализ с американскими лентами в стиле нуар. Если в последних граница между положительными и отрицательными персонажами часто условна, то «"Синяя лампа" предлагает очень английское видение честного, весёлого "бобби" непоколебимого в своей решимости искоренить преступность». Также в статье комментируется некоторая наивность существования союза полицейских и старых преступников для преодоления общей угрозы и восстановления существующего общественного порядка. Этот сюжетный ход созвучен немецкому фильму 1931 года «М», где преступное сообщество организует тотальную слежку для выявления маньяка-убийцы детей.

Негативная критика прозвучала со стороны журнала «Sight & Sound», где его редактор обвинил Ealing Studios в лицемерии и чрезмерно покровительственном тоне при создании образов персонажей из среднего класса.

Примечания

Ссылки

Фильмы-драмы Великобритании
Фильмы Великобритании 1950 года
Фильмы на английском языке
Фильмы Бэзила Дирдена

redpajama_set_name: RedPajamaWikipedia


Is Your Data Reaching Its Full Potential?
Data holds power. By now business leaders everywhere understand that big data has the ability to uncover valuable insights and boost efficiency for their company, but many struggle to reap these benefits. Information must first be understood and utilized appropriately, and making the jump from a plan to an executable strategy to definable results is often a bigger journey than initially thought. With a tremendous amount of information overwhelming many businesses today, how do you know if your data is reaching its full potential?
Data cannot be helpful if left hidden or ignored, so it is vital to know what data is entering your organization and from where. After some digging, many are surprised at how many sources of data they didn't even know were pouring into their company. Dark data, or information that is unused, unstructured, or unknown, is the root of this problem. Consider a modern car that has 30 processors inside of it. Every action that car takes, whether it's the length of time a turn signal is on, the degrees the steering wheel rotates, or the pressure of the brakes, is data that can be recorded and analyzed for insights. This holds true for your business, regardless of industry. Every process that happens under your roof is likely producing a piece of data that can be reviewed.
Further, consider that a massive 80-90% of all data is unstructured. That means there are troves of raw data entering servers and remaining untouched. Attending to dark data requires looking in the right places, and that begins by asking employees the right questions about the tasks they complete to discern what data is being produced and where it is being housed. A big data talent shortage is making even this initial process a challenge, as it can become difficult for the inexperienced to uncover dark data and the alternative of locating an expert to hire is just as hard.
Recently, a large communications provider approached us with concerns about the visibility of their essential data during a migration. To ensure a smooth process, our team of 12 Data Analysts, three Application Developers, and one Database Administrator considered every potential stream of data and where it would go when migrated. Armed with this knowledge, they chose to install and utilize the right program to keep track of data as it moved, eliminating the chances that any information would go dark. While each case is unique, it often takes a skilled team to shine the light on all of an organization's data.
When it comes to big data strategy and pain points, discovering and compiling useful information isn't even half the battle. Accurately analyzing that information takes time and knowhow. Attempting to draw insight from a single piece of data separate from the rest will almost always produce an inaccurate view. Pieces of Information are dependent upon each other to provide context and an answer to the all-important question of "Why?" Without accurate big data analysis, even the best nuggets of raw data cannot be formed into gold.
For example, take this data center migration for a major hospital and health system. It took an expert team of 20 consultants to take on this large-scale project and discover an inaccurate inventory list within the data. Had they not accurately analyzed these pieces of information, then any other data even remotely related to inventory items would be erroneous and therefore misleading. It's scenarios such as this that made a survey of 1,200 IT executives identify hiring IT talent with analytics skills as their top recruiting priority for the next two years.
Those that are able to understand what their big data is telling them are already far ahead of the competition. However, the bridge between knowledge and action is a long and precarious one. If data points to a problem or gives an indication that an area can be more efficiently served, then these are opportunities that can only be realized once action is taken. Unfortunately, many organizations that make it this far stumble with the finish line in sight. Whether it is due to employees that are resistant to change, concerns over cost, or a lack of resources, there are more difficulties than solutions at this stage of the game.
A U.S. subsidiary of a $25 billion international banking and financial services institution recently faced a similar dataset dilemma. They understood that their enormous amount of data could meet the needs they required of it, but only if they could fully utilize it. Most importantly, they realized they could not successfully forge ahead on their own. Instead of attempting to implement new software with complex requirements themselves, they found partnering with experts in big data to be a cost-effective and fruitful solution.
There is no clear highway overpass sign that will alert you when your big data reaches its full potential. The goal is not to reach an arbitrary data benchmark, but rather to learn what information flows into your organization, what it means, and how to use it to your advantage. Doing so requires avoiding big data mistakes and the knowledge that only proven big data experience can bring.
Are you ready to unleash the power of your data? We're ready to help.
About Hans Therron: Hans possesses 15-plus years of successful Account Management, Sales, and Business Development experience with a belief in building long-term relationships above all else. He specializes in partnering with IT and Business department heads by providing the resources needed to help organizations achieve their strategic objectives.


Sanshin | CRIMSON TECHNOLOGY, Inc. Sanshin – CRIMSON TECHNOLOGY, Inc.
The "Sanshin" (Sanxian) is a traditional and very popular musical instrument in Okinawa.
Okinawa is beautiful islands located on the end of the southwest of Japan.
The Sanshin is indispensable to life of people in Okinawa with traditional "Shima-Uta" that means song of islands.
The Sanshin look like the shamisen that is the tradition musical instrument of Japan similarly. But, the performance method of the Sanshin is farther simpler than the Shamisen, and is friendly musical instrument.
In this application, proper finger positions are displayed by Chinese characters on the screen.
They also correspond to peculiar scores that is called "Kun-Kun-Shi" written by Chinese characters.
So, we hope you will enjoy playing the Sanshin even if you have not played the real one or any other musical instruments.
Please try and enjoy it.
※All information including product specifications, is current on the date of the press announcement, but is subject to change without prior notice.
※iPhone, iPod, iPod touch is a trademark of Apple Inc.
※Described company name and product name are the registered trademarks or trademarks of each company.


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Home History 100 Years Ago... 100 Years Ago … – Progress Never Stops – Jalsa Salana 1918
100 Years Ago...
100 Years Ago … – Progress Never Stops – Jalsa Salana 1918
Last Updated on 15th March 2019
In 1918 the subcontinent was visited by an influenza Pandemic which resulted in the decision to move the Jalsa Salana to April 1919. Though the Jalsa was intended to take place during the Easter break of 1919 to facilitate the rural communities, it was held during March. Some highlights of Jalsa 1918 along with announcements published in the days leading up to it and immediately after it are presented below which gives us an insight as to how the essence and importance of Jalsa was spread 100 years ago.
Programme for Jalsa 1918 (held on 15-17 of March 1919)
Saturday 15 March 1919 (morning session):
1. Maulvi Mahfuzul-Haq Sahib
2. Hakim Maulvi Khalil Ahmad Sahib
Thereafter, there was a break for Salat which was followed by a second session chaired by Seith Abdullah Alladin Sahib. Hafiz Roshan Ali Sahibra delivered an address on the truth of the Promised Messiahas.
Sunday 16 March 1919:
The morning session began at 9am and was chaired by Maulvi Ali Ahmad Sahib (Professor Bhagalpur College) who also delivered a brief address. Thereafter, the following reports were presented:
1. Dr Khalifa Rashiduddin Sahibra (Secretary Sadr Anjuman Ahmadiyya) presented a report highlighting the undertakings of the Anjuman
2. Hazrat Maulvi Sher Alira, in the capacity of Nazim-e-Ala, presented a report
3. Maulvi Sheikh Abdul Rahman Sahib presented a report on Umur-e-Ama
4. Sheikh Muhammad Mubarak Ismail Sahib, Naib Nazir Talim and Tarbiyat, presented a report
After this Chaudhry Fateh Muhammad Siyal Sahibra delivered a speech. Hazrat Khalifatul Masih IIra then proceeded to address the Jalsa on Irfan-e-Ilahi [Cognizance of God].
Monday 17 March 1919:
The first session of the day was chaired by Hazrat Mir Muhammad Ishaqra with the opening speech delivered by Hazrat Hafiz Roshan Alira, which was followed by a short speech by Hazrat Mir Muhammad Ishaqra.
The Jalsa concluded with the closing address of Hazrat Khalifatul Masih IIra.
Our Jalsa is not a festival, rather its objectives are unique. A day before the inauguration of Jalsa Salana, Hazrat Khalifatul Masih IIra delivered a Friday Sermon and highlighted the importance of deriving maximum benefit from it.
"If those who come here do not convene [for the sessions of Jalsa], they walk around without purpose and thus waste their time. They should remember that this is not a festival. This Jalsa – under Divine will – has been established through the Promised Messiahas so that centuries of decay that had shrouded the hearts of humans be washed away, and those that were in darkness and oppression be elevated to the tower of light. Thus, Allah the Exalted wishes to gather people at this place so that He may purify them. The individual who does not fulfil these objectives, his faith is in danger. You all have very little time, hence you should spend it well and gain much benefit from it, and you should act upon whatever is relayed to you." (Friday Sermon, delivered by Hazrat Khalifatul Masih IIra on 14 March 1919, Al Fazl, 1 April 1919)
A Welcome to Those Arriving in Qadian
In the days leading up to Jalsa, various articles were published in the Jamaat's newspapers and periodicals, encouraging Ahmadis to partake in this Jalsa and remind them of the spiritual benefit attached to such a gathering. Moreover, we repeatedly find the theme of encouraging the residents of Qadian to ensure every effort is made for the hospitality of guests of the Promised Messiahas.
زمینِ قادیاں اب محترم ہے
ہجومِ خلق سے ارضِ حرم ہے
"The land of Qadian is now revered;
by the gathering of people, it is a sacred land."
"O you who are coming to the holy and respected land of Qadian! I welcome you with sincerity and love. The wave of emotion that surges alongside the blood in your veins in a state of full faith and determination moves other hearts like the effect of lightning. There is no doubt that you tread upon the beloved and esteemed land of God with respect and regard and witness the signs of God within it. What doubt is there that every individual amongst you is a sign of God himself? It is for this reason that every individual among the residents of Qadian, seeing you as a sign of God, considers your respect and esteem a part of their faith.
"According to Divine revelation, the Champion of Allah in the garbs of the Prophets [i.e. the Promised Messiahas] stated, 'They will come to you from every distant track.' Hence, whoever comes from whatever far-off distance, they become, in the same proportion, a grand part of the importance and might of this Divine sign. Our hearts are saturated with love, and we consider it our honour that we are able to witness signs of God Almighty in such number.
"Hence, when, in the capacity of an old servant of this community, I greet you, I do not do so pretentiously or by mere custom, but rather an uncontrollable emotion arises after seeing the blessings of God Almighty. Therefore, once again I say, 'Ahlan wa sahlan wa marhaba' – may God Almighty make this journey successful and blessed for you in every way." (Hazrat Sheikh Yaqub Ali Irfani Sahibra, Al Hakam, 7 March 1919)
9 prayers of the Promised Messiahas for participants of Jalsa
"The Promised Messiahas prayed the following for those who travelled for this heavenly Jalsa:
1. May God Almighty be with them
2. May He reward them
3. May He have mercy on them
4. May He make easy for them their difficulties and lessen their burdens
5. May He remove their worries from them
6. May He grant them escape from every kind of pain
7. May He open up for them paths for [the fulfilment of] their wishes
8. May He, on the Day of Judgement, raise them up amongst such servants whom He blesses and shows mercy
9. May He be their Khalifa in their absence, until their journeys come to an end
"O Lord! O Glorious One; the One who gives; the Merciful; Remover of difficulties; accept all these prayers. Amin." (Al Hakam, 14 March 1919)
A glance at the early Jalsas during the Second Khilafat
The Al Hakam editions subsequent to Jalsa Salana 1918 contained reports and reflections upon the proceedings of the Jalsa. One article in particular narrated the progress that the community was rapidly making especially in relation to how arrangements were being improved at Jalsa.
"The advent of the Second Khilafat emerged at a time of trial and tribulation. The greater the hurdles and difficulties lie in one's path, the greater the glory and grandeur of his success.
"The soul trembles, even thinking of the discord which arose in the Jamaat immediately after the demise of Hazrat Khalifatul Masih Ira. But God Almighty has decreed for the true rightly guided Khilafat to flourish in trials and tribulations, so that its establishment and the change of fear to peace becomes plainly manifest, and so that it is made clear that it is solely God Who appoints the Khalifa.
"The first annual Jalsa [during the Second Khilafat] was held in December 1914, at the same time as the trial which initially began on 13 March 1914. And thus, it was the first Jalsa to be held nine months following the outset of this trial whereas, another Jalsa alongside it, was held in Lahore and every possible endeavour was made to gather people in it.
"Then, in 1914, members of the community had to constantly visit Qadian. Most people continued to visit Hazrat Khalifatul Masih Ira during his illness in the beginning of 1914, but a large number of people gathered upon his demise in March 1914. Afterwards, in April 1914, when Hazrat Khalifatul Masih IIra delivered an instrumental address titled Mansab-e-Khilafat [the status of Khilafat] and on the organisation of the Jamaat, a large crowd of the community gathered. Then, on the third occasion, people had to come for the Annual Jalsa. However, God Almighty demonstrated whom He was with, through His hand of support. Thus, clear proof of this revelation from God Almighty became apparent, which was a manifestation of succour at the time of this split: 'God is with one party from among the two'…
"The [First] World War had begun prior to the first annual Jalsa, and this was a means of the fulfilment of the prophecy of worldwide destruction. Along with the severe opposition from those who had separated themselves from the Jamaat, we had to face the ongoing famine, inflation, financial crisis and atmospheric pollution which was caused by the war. Yet despite this, the number of those gathering in the sacred land [of Qadian] continued to rise. And each Jalsa continued to grow greater than the previous year in glory and strength…"
"A unique characteristic of this Jalsa was that a large number of women participated for which special arrangements had to be made for their convention on this occasion. The ladies' Jalsa Gah would usually be accommodated at the house of Hazrat Mirza Bashir Ahmad. However, on this occasion, that space proved to be insufficient, and the Jalsa was held in Masjid Aqsa in which, apart from the addresses of respected Maulvi Ghulam Rasul Rajeki Sahib, respected Hafiz Roshan Ali Sahib, respected Maulvi Ghulam Rasul Wazirabadi Sahib and Maulvi Muhammad Ibrahim Sahib, an address of Hazrat Khalifatul Masih, may Allah the Almighty strengthen his hand, also took place. The ladies presented a sizeable donation for the affairs of the community.
"It is essential for ladies to participate in this Jalsa for a child's primary learning takes place in the company of the mother. If we can acquaint the ladies of the Jamaat with the purpose and grandeur of this Jamaat, then this is a huge achievement and our future generations will be deeply influenced…
"There was a time when, in the early days of the claim of the Promised Messiahas, very few people would visit Qadian. During those days in fact, even prior to this, the Promised Messiahas was given the glad tidings of frequent visitors and was commanded not to become tired from meeting these people. And the following revelation [in Arabic] to the Promised Messiahas foretold that people would come to visit: 'Do not turn your face away from Allah's creatures and do not tire from [meeting] people.' The magnificence of this prophecy increases day by day. And now people are visiting in such numbers that the need has arisen to place the system of Mulaqats under special arrangements. Hence, the system of Mulaqats has been placed under the Department of Correspondence." (Al Hakam, 21_28 March 1919)
A Masterly Discourse: Irfan-e-Ilahi
On the second day of this Jalsa, 17 March 1919, Hazrat Khalifatul Masih IIra delivered a lecture, which would later be published as a book titled "Irfan-e-Ilahi". The significance of this address was described by Hazrat Khalifatul Masih IVrh in the following words:
"The subject matter was very difficult, and amongst the audience were illiterate farmers all the way to highly educated individuals. Moreover, not only Ahmadis, but non-Ahmadis in large numbers, after hearing about the academic prowess of this young Khalifa and after being moved by the mention of the extraordinary spiritual atmosphere of the headquarters of the Jamaat, were in attendance." (Swaneh Fazl-e-Umar, Vol. 2, pp. 235-236)
The Hindu newspaper, Parkash, published the following regarding this Jalsa:
"A cause of a special allure in the Jalsa were the lectures of Mirza Mahmud Ahmad Sahib. We should praise the faith and patience of our Ahmadi friends that the lectures of Mirza Sahib continued for five hours and they [continued] to listen… we congratulate our Ahmadi friends on the success of their Jalsa." (Al Hakam, 7 April 1919)
Though the Jalsa of 1918 had to be postponed and arrangements had to be made in a short amount of time, by casting a glance upon history, it becomes apparent that the Jamaat continued to progress in its undertakings despite hurdles. Moreover, it was only a few months after this Jalsa had ended that arrangements for Jalsa Salana 1919 began to take shape, and thus it was proven that our progress never stops.
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Al Hakam is a weekly English newspaper for members of the Ahmadiyya Muslim Jamaat around the world. Its aim is to provide Ahmadis with content regarding the beliefs of the true Islam, reintroduced to the world by Hazrat Mirza Ghulam Ahmad of Qadian, peace be on him.
Contact us: info@alhakam.org
© 2019 Al Hakam
100 Years Ago… – Congratulations to the Ahmadiyya Jamaat on the...
100 Years Ago… – Report of the Debate in Kartarpur
1st June 2018

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Full-time domestic and international students will be eligible to receive up to $500 for incremental unexpected costs they incurred, such as additional child care fees, rebooked train or bus tickets or January rent.
Opening doors to new careers is part of Ontario plan to create jobs, grow our economy and help people in their everyday lives.
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PURPOSE We studied BCR-ABL1 transcript levels in patients with chronic myeloid leukemia in chronic phase (CML-CP) at 3, 6, and 12 months after starting imatinib to identify molecular milestones that would predict for overall survival (OS) and other outcomes more reliably than serial marrow cytogenetics.
PATIENTS AND METHODS We analyzed 282 patients with CML-CP who received imatinib 400 mg/d as first-line therapy followed by dasatinib or nilotinib if treatment with imatinib failed. We used a receiver operating characteristic curve to identify the cutoffs in transcript levels at 3, 6, and 12 months that would best predict patient outcome. We validated our findings in an independent cohort of 95 patients treated elsewhere.
RESULTS Patients with transcript levels of more than 9.84% (n = 68) at 3 months had significantly lower 8-year probabilities of OS (56.9% v 93.3%; P < .001), progression-free survival, cumulative incidence of complete cytogenetic response, and complete molecular response than those with higher transcript levels. Similarly, transcript levels of more than 1.67% (n = 87) at 6 months and more than 0.53% (n = 93) at 12 months identified high-risk patients. However, transcript levels at 3 months were the most strongly predictive for the various outcomes. When we compared OS for the groups defined molecularly at 6 and 12 months with the usual cytogenetic milestones, categorization by transcript numbers was the only independent predictor for OS (relative risk, 0.207; P < .001 and relative risk, 0.158; P < .001, respectively).
Title of publication: Assessment of BCR-ABL1 Transcript Levels at 3 Months Is the Only Requirement for Predicting Outcome for Patients With Chronic Myeloid Leukemia Treated With Tyrosine Kinase Inhibitors.
Marin D, Ibrahim AR, Lucas C, Gerrard G, Wang L, Szydlo RM, Clark RE, Apperley JF, Milojkovic D, Bua M, Pavlu J, Paliompeis C, Reid A, Rezvani K, Goldman JM, Foroni L.


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text:
Q: best practice nginx Load balancer snippet annotation I want to run the Load balancer and modified the configuration with snippet annotation.
nginx.ingress.kubernetes.io/configuration-snippet:
here
which will divide the request equally. I have 4 nodes and I will give 100.000 requests to my nodes, each node will get 25.000 requests. however, I should care about the latency, success rate and also hardware consuming resources. what should I be concerned about in writing my snippet code?

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