INCH 101: Hengler's Circus/Apollon/Padoubny And The Challenge Dumbbell, Part 2.
Inch 101 - A series of articles that will relay to you about the life of Thomas Inch and his famed Inch Dumbbell. Part 2 talks about the famous Challenge Bell and major inconsistencies from stories about Inch & the Challenge Bell.
So much conflicting information has been written about Thomas Inch and his 172 lb challenge dumbbell that the amount of inconsistency is almost baffling. For the same incident, details vary in important nuances.
Those readers aware of only one or two accounts may have found consistency among details, but those who have read accounts spanning decades will find it harder to untangle than Crystal Gayle's hair in a wind storm.
Crystal Gayle is a country music and pop music singer. She is famous for her nearly floor length long hair and was voted one of the 50 most beautiful people in the world in 1983.
Thomas Inch retold the story of his 172 in the American magazine Strength & Health in May 1939: After he left the bell at Hengler's Circus in London, "I did not go near the place for two weeks when I visited again with my friend Arthur Saxon, whose idea it was, and we asked who wanted the £200." It so happens that the wrestling championships going on at the time at Hengler's also offered a first place prize of £200.
As an example of misinformation, look at Norman Miller's account of this same occasion when Thomas Inch left the 172 at Hengler's Circus, London, as recounted in Strength & Health magazine April 1936, starting on page 11.
Miller wrote that Inch "had a very neat little dumbbell of 250 pounds or so, with a handle so thick "that no one but Inch could lift it". Actually Inch had another bell which weighed 153. But that is not the bell that was left at Hengler's. So even if the 250 was a typo for 153, the wrong bell was being described.
Miller wrote that "With Hengler's Circus, the famous Continental show that was visiting London at the time, was Ivan Padoubny..." Hengler's Circus was not a traveling, visiting, circus, it was stationed in London. Years earlier other cities also had housed a Hengler's Circus branch. Ivan Padoubny was not 'with Hengler's'- he was competing in the Titan's Tournament wrestling championship that was taking place at the Hengler's permanent location.
Miller wrote that Inch left the dumbbell, implying a 250 pound dumbbell, with Padoubny for Ivan to try to lift. But Inch left the 172 pound bell.
Miller wrote that Inch and Arthur Saxon returned to Hengler's later that same day to see how Ivan had handled the bell. Ivan had not moved the bell off the floor, so Miller writes that Inch picked it up with one hand and walked away. "Needless to say Ivan was a bit surprised and indeed so was Saxon." Really? Why was Saxon surprised?
According to Inch, Arthur had seen Inch lift the bell many times. Further, according to Inch, Arthur himself had tried for years but could never lift the bell. Inch walked to a waiting vehicle, so however far this farmer's walk with the 172 was to that vehicle, it must have been an impressive feat. If it happened.
One more factor: We know that Inch presented his 172 to a London audience for the first time on April 20, 1907, which fits the scenario. This was the day that Inch defeated Caswell in lifting. Perhaps Inch introduced the 172 elsewhere- though I can find no reference to that happening- but we know that April 20, 1907 was the first time the bell was shown to the public in London.
One other important point about which almost no one with any lifting knowledge or experience will argue (hopefully): Any lifter can clean much more on a standard diameter bar than on a 2.38" diameter bar. One of the lifts contested was a Two Hands Clean and Bent Press.
Inch managed 235 pounds, and failed with 271. Now, on the ONE HAND CLEAN and bent press, Inch managed 203.5 pounds. As anyone with any experience at thick handled lifting will tell you, if you can clean only 203.5 on a standard (1") bar, there is no way you can clean 172 pounds on a 2.38" bar (assuming you have average sized hands; and Inch claimed smaller than average).
Probably no way you can clean 140 pounds on a 2.38" bar. So if Inch lifted the 172 on this occasion, it was a one hand deadlift, not a clean, and the contemporary accounts say nothing about a clean, or an overheading of the bell, just that he 'lifted' it.
Inch claimed to have invented the one hand deadlift at about the time World War I began, so perhaps that's why the thick handled bells were described only as being 'lifted'. Notice please, not 'lifted overhead'. The bell was 'picked up' and carried at Hengler's.
Thomas Inch wrote in Health & Strength magazine in the January 28, 1922 issue about Apollon: "When I met him he was past his best..." So when would that have been?
In 1908 three dates become important: February 10, 12, and 18. At that time there was a wrestling championship taking place at Hengler's and both Padoubny and Apollon were there. On Monday the tenth, they wrestled each other to no decision. On Wednesday the twelfth Padoubny defeated Apollon, or so the judges called it, but Apollon and many in the audience raised very loud objections, and Apollon withdrew from the tournament.
So it was decided that on the following Tuesday, February the 18th that, separate from the tournament, a re-match between Padoubny and Apollon would take place. Again 36 year-old Padoubny defeated 46 year-old Apollon at the Titans' Tournament. Was Apollon 'past his best'?
So near as I can determine, the 172 was not manufactured until 1906 (contrary to popular understanding), so sometime between April 20, 1907 and December 26, 1910 was the Padoubny incident. I have been unable to ascertain whether Hengler's Circus was remodeled and then renamed the London Palladium, or whether Hengler's was razed then replaced by the Palladium.
In either case, we must backdate from December 26, 1910 (The opening day as the London Palladium) to allow time for either remodeling or for new construction, so it may be that the window for the Padoubny incident was from after April 20, 1907 to, say, the end of 1909.
So this was the occasion when Inch left the 172 for Padoubny to try. February 1908, when Padoubny tried to lift the bell. Why didn't Apollon try- his 9" long hands and massive strength would have toyed with the bell- as he had toyed with heavier, thick bells?
Some of the information above was from the SPORTING NEWS, a British publication, and a friend sent to me the accounts of the times, which I am reading about 94 years after Thomas Inch probably read those same accounts.
It is my belief that Inch read the report, or otherwise became informed of the fact that Apollon had dropped out of the tournament after Wednesday's loss, (and would therefore not be on hand at Hengler's). So I am guessing that Inch took the bell to Hengler's probably Feb 13th or 14th and either left it for the day, or a week as one account says, or for two weeks as another account says.
The wrestling did not begin until 10pm, so Saxon's show was earlier in the evening as part of the program called The Grand Circus Programme. One suspects that Inch would have gone to see Saxon's performance at least once, but how would that fit into the scenario Inch claims about not going near Hengler's for two weeks?
Another possibility is that Inch took the bell to Hengler's after the match on the 18th, if Apollon was to no longer be on hand for the remainder of the wrestling tournament. This would allow for the one week or two week period for the bell to be left.
On March 13 Saxon was in Brussels, and I do not know how long he had been there. So, the bell had to be retrieved by Inch and Saxon before then. But we can confidently place this event between Feb 13 and March 13, 1908, for the reasons given above. And my conclusion is probably Feb 13 or 14, for one day only.
Other world class wrestler's were at Hengler's for the tournament, and though Inch does not mention them by name, one wonders if any of them tried to lift the bell. Names such as Giovanni, Hansen, Woldt, Steadman, de la Calmette, Hints, Schoot, Cameron, and Mahmoud were there for that tournament according to SPORTING NEWS. Perhaps it is to these men he refers in his May 1939 Strength & Health article.
The Inch 172 was not manufactured until, so near as I can determine, about 1906. Inch had previously mastered a regular 100 pound dumbbell with normal size handle and ordered another to weigh about 50 lbs more.
Many have assumed this was the bell that ended up weighing 153, but in fact it was the 140 pound bell. We know that Inch's inaugural thick handled bell led to the famous unliftable (172) being manufactured later. And since it took Inch 5 years to master the 140 bell, that takes us to 1902 when according to Inch who then weighed only 140 lbs, he could put the 140 lb thick handled bell overhead with one hand. Really?
In 1902 when he won Britain's Strongest Youth he could one hand clean and bent press 130 pounds- so are we to believe that he could clean the heavier thick handled 140 at that time? Again, if he lifted the 140, it was what we would now term to be a one hand deadlift.
Also Inch said in MUSCLEMAN magazine in August 1953 that as he grew older and heavier he had other bells (plural) made which were thick handled. If the 153 and the 172 followed the 140, we have the plural explained. But if the 153 was the first bell then what other bell over 153 was there that we don't know about?
W.A. Pullum, writing in Health & Strength magazine on July 10, 1952 recounts how the first bell was made, which keep in mind, Inch said was a 'mistake' with the thick handle. Pullum writes: "He commissioned a local foundry to cast him a solid thick-handled dumbbell, giving his own specifications as to size and weight."
Contrast the above paragraph with what Inch had written in Strength & Health in May 1939: "So you will see I had some fun with my bell, made entirely by accident when I was a boy". Inch then adds regarding the design and specs of the bell, "The foreman at the iron factory worked things out for himself."
Inch then misleadingly refers to this first thick-handled bell, "That was how the Inch challenge dumbbell came into being and it was very many years before I could lift the bell myself. I often thought it was going to prove impossible." In fact this was the first of his challenge bells but not the one that ultimately became famous as THE challenge bell.
As a matter of fact when Inch began holding competitions circa 1929/1930 using this same 140 bell it was referred to as the COMPETITION bell, and because several men were able to bring it to the shoulder with two hands and then put it overhead with one hand for REPS, Inch adamantly insisted that this was NOT his famous challenge bell. His trickery had returned to haunt him.
A side point. When Inch referred to how long the 172 had been offered up for a challenge, the time span is too long. But certainly, if men failed with the 140 or the 153 then there was no chance for them to succeed with the 172, so his point, though misleading as to how long the 172 was offered, is valid in regard to the strength levels needed to lift it.
Pullum goes on to explain how Inch eventually overheaded that bell: "... he could raise the bell in one straight pick up to 'end on' rest at top of the thigh. From where, to take it to the shoulder was easy, to put it then overhead, easier still".
So Inch used a Continental method, allowing the bell to rest on his thigh, after a deadlift to the knee probably, then kneeling down and shifting the bell higher on the thigh where leg thrust could help raise the bell upon standing.
"Many readers wish to know how Inch gets his heavy dumbbells to the shoulder. This photograph reveals the secret- a weight-lifting position never before illustrated." The photo shows Inch using two hands to the shoulder in a Continental as his torso is leaning back.
Why, by the way - if Inch had demonstrated lifting his heavy dumbells all those years - would readers not already be aware of his technique? And why has there NEVER been a photo of Inch with the 172? Circa 1913 Inch had claimed that 2,000 men had failed to lift the challenge (172) bell, and he used to claim that he lifted that bell twice nightly during performances.
Would not the word have spread among lifting fans who had witnessed this and told their gym buddies? The fact is, as another researcher said to me, it is surprising how SELDOM Inch and his 172 are mentioned during the very times the bell was supposedly so famous. I also have noticed this.
It was not until decades later, when other men began to deadlift the 172, that Inch introduced the idea that he had always done the lift with one hand all the way to overhead.
Inch knew that even if Padoubny could defeat the aging Apollon in wrestling he most certainly could not out lift him, so in my opinion, Inch carefully selected the window of time to offer Padoubny a chance at the 172.
All of this depends on whether Padoubny appeared in a wrestling tournament at Hengler's Circus at some other time than in the 1907 to 1909 period, a situation I have not been able to determine. But also required is Saxon's presence at the time Padoubny was at Hengler's.
Right after this incident Saxon turned age 30 (April 28, 1908). But before that the bridge mishap with Saxon in Brussels had happened on March 13, 1908. Then in 1909 Saxon began his first tour of performances in the USA, and so far as I have been able to determine was not in England; coincidentally with Padoubny after that. So, it appears to me that the Titan's Tournament in February 1908 was the correct time to place this incident where all factors fit.


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Социјална правда је једнак и праведан однос између појединца и друштва. Она је мерена експлицитним и одређеним терминима који означавају расподелу богатства, шансе за личне активности и друштвене привилегије. У Западним, као и у старим Азијским културама, концепт друштвене правде је често означавао процес којим се обезбеђује испуњење друштвених улога појединаца како би добили оно што им је дугује друштво. У данашњим глобалним Грасрутс иницијативама за социјалну правду, нагласак је на укидању препрека за друштвене покретљивости, стварању мрежа сигурности и економске правде.
Социјална правда додељује права и обавезе установама друштва, што омогућава људима добијање основних предности и терета сарадње. Битне институције често укључују опорезивање, социјално осигурање, јавно здравље, државну школу, јавне услуге, радно право и регулисање тржишта, да би обезбедиле једнаку расподелу богатства и једнаке шансе.
Тумачења која доводе у везу правду са реципрочним односом према друштву су посредоване разликама у културним традицијама, од којих неке наглашавају одговорност појединца према друштву, а неке равнотежу између приступа моћи и њене одговорне употребе. Стога, социјална правда се данас јавља поновним тумачењем историјских фигура, као што су Bartolomé de las Casas, у филозофским дебатама о разликама између људских бића у циљу борби за пол, расне и друштвене једнакости, за заштиту правде за мигранте, затворенике, животну средину и физички и ментално заостале особе.
Иако се концепту социјалне правде може ући у траг кроз теологију Августина и филозофију Томаса Пејна, израз "социјална правда" се почео експлицитно користити од 1840-их. Језуитском свештенику Луиђи Тапарелију се обично приписује ковање израза, и он се проширио током револуција 1848. године радовима Антонија Росмини-Сербатија. У касној индустријској револуцији, прогресивни Амерички ученици почели су чешће да користе тај израз, нарочито Луис Брандејс и Роско Паунд. Почетком 20. века такође је уграђен и у међународни закон и институције; увод за успостављање Међународне организације рада подсећа да "универзални и трајни мир може бити успостављен једино ако је заснован на социјалној правди." Касније у 20. веку, социјална правда је постала средиште филозофије друштвеног уговора, првобитно од стране Џона Ролса у делу Теорија Правде (1971). 1993. године Бечка декларација и програм акције третира социјалну правду као покушај образовања о људским правима.

Историја

Различити концепти правде, како је наведено у древној Западној филозофији, су обично фокусирани на заједницу.
  Платон је написао у Држави да би идеално стање представљало да" сваки члан заједнице мора бити додељен класи за коју сматра да му је најпогоднија."  У чланку за Ј. Н. В. Универзитет, аутор Д. Р. Бандари каже: "Правда је за Платона, уједно, део људске врлине и веза, која спаја људе заједно у друштво. Исти је квалитет који чини добро и друштвено. Правда је одговорност и дужност душе, она је души оно што је здравље телу. Платон каже да правда није пука снага, већ је усклађена снага. Правда није право јачег, већ делотворна хармонија целине. Све моралне концепције се баве значајем целости, како индивидуалне тако и социјалне."
  Аристотел је веровао да права постоје једино међу слободним људима, и да закон треба "прво да се бави питањима неједнаког односа према појединцима услед њиховог статуса, а тек онда односима једнакости". Обазирући се на време када су ропство и потчињавање жена били уобичајени, древна схватања правде су одражавала ригидне класне системе који су превладавали. Са друге стране, за привилеговане групе, снажни концепти поштења и заједнице су постојали. Дистрибутивна правда, према Аристотелу, захтева да људима добра и имовина буду распоређена према заслузи.
  Сократу (кроз Платонов дијалог Критон) је приписано развијање идеје друштвеног уговора, где људи морају да поштују правила друштва, и да прихвате терет тога јер су прихватили и погодности. У току Средњег века, нарочито религиозни учењаци, попут Томе Аквинског наставили су расправу о прадви у разним контекстима, али на крају повезујући бити добар грађанин са служењем Богу. Након Ренесансе и Реформације, модерни концепт социјалне правде, као људски растући потенцијал, почиње да се појављује кроз радове низа аутора. Барух Спиноза у On the Improvement of the Understanding (1677) тврди да би једини прави циљ живота требало бити стицање "људског карактера знатно стабилнијег него (његовог) сопственог", и достићи тај "врхунац савршенства.... Најбоље је да он дође, по могућству заједно са осталим појединцима, до претходно поменутог стања карактера."  У току Просветитељства и као одговор Француској и Америчкој револуцији, Томас Пејн слично је написао у Правима човека (1792) да друштво треба дати "генију правичну и свеобухватну шансу" и да "формирање владе мора бити такво да допринесе напретку...до те мере која се увек јавља у револуцијама.
Прва модерна употреба термина "социјална правда" је углавном приписивана католичким мислиоцима из 1840-их, укључујући Језуита Луиђи Тапарелија у Civiltà Cattolica, засновано на делу св. Томе Аквинског. Он је тврдио да супростављене капиталистичке и социјалистичке теорије, базиране на субјективном декартовском размишљању, запостављају јединство друштва присутно у томистичкој метафизици пошто се ниједна није довољно бавила моралном филозофијом. Стварајући у 1861, утицајан британски филозоф и економиста, Џон Стјуарт Мил износи у Утилитаризму његово схватање да "Друштво треба поступати једнако добро према свима који то заслужују, односно, који су апсолутно заслужили једнако добро." То је најкомплетнији апстрактни стандард социјалне и дистрибутивне правде; према којем све институције, и напори свих врлих грађана би требало да се спроведу у циљу налажења заједничког решења.
Крајем 19. и почетком 20. века социјална правда постаје важна тема у америчкој политици и правној филозофији, нарочито у радовима Џона Дјуиа, Роскоа Паунда и Луиса Брандејса. Једна од главних ставки на којој се радило је одлука из Лохнерове ере где је врховни суд САД оборио законе државне и федералне владе о социјалним и економским побољшањима, као што су осмочасовно радно време и право приступа трговачкој унији. Након Првог светског рата, оснивачки документ међународне организације рада преузео је исту терминологију представљену у уводу наводећи "мир се може постићи једино ако се заснива на социјалној правди". Надаље, тема социјалне правде постала је саставни део правне и академске дебате. Крајем 20. века неки либерални и конзервативни мислиоци, посебно попут Фридриха фон Хајека одбијају овакав концепт наглашавајући да он нема никакво значење или да подразумева готово све. Ипак овај концепт успева да остане релевантан и утицајан, посебно услед заговарања од стране филозофа као што је Џон Ролс.

Савремена теорија

Филозофска становишта

Космолошке вредности
Рад Хантера Луиса на промовисању природне здравствене заштите и одрживе економије заступа очување као кључну премису у социјалној правди. Његов манифест о одрживости везује континуирану тежњу људског живота за реалним условима, животном околином која може да омогући такав живот, и доводи у везу неправду са штетним ефектима ненамерних последица људског деловања. Цитирајући класичне грчке филозофе, као што је Епикур, о благотетима потраге за срећом, Хантер такође цитира орнитолога, природњака и филозофа Александра Шкича у својој књизи "Основи морала" :

Папа Бенедикт XVI наводи Тејара де Шардена у својој визији космоса као "живог организма"  усвајајући схватање екологије, која укључује однос човечанства према другима, и то да загађење утиче не само на природни свет, већ и на међуљудске односе. Космичка хармонија, правда и мир су уско повезани:

Џон Ролс

Политички филозоф Џон Ролс доноси своје закључке на утилитаристичким увидима Бентама и Мила, идејама друштвеног уговора Џона Лока и на основу идеја категоричког императива код Канта. Његов почетни принцип изнет је у књизи "Теорија правде" који гласи да : "Свака особа поседује неповредивост која је утемељена на правди, коју чак ни добробит друштва као целине не може да превазиђе. Управо због тога правда пориче да је губитак слободе појединца оправдан уколико је за добробит коју ужива већина".
Деонтолошка претпоставка се провлачи код Канта, кроз коју се уоквирује морална добробит правде у апсолутистичким условима. Његово становиште се засигурно променило у политичком либерализму, где се друштво посматра као "правичан систем сарадње кроз време, с једне генерације на следећу".
Свако друштво се базира на социјалним, економским и политичким институцијама, било да су формалне или неформалне. Приликом тестирања колико добро ови елементи функционишу заједно, Ролс се базирао на кључном тесту који се односи на легитимитет теорије друштвеног уговора. Да би одредио да ли је неки одређени систем колективно примењивих друштвених договора легитиман, он је тврдио да се мора тражити пристанак од људи који су њему подвргнути, а не нужно као објективни појам правде који се базира на кохерентним идеолошким темељима. Евидентно је да не може сваки грађанин бити испитиван у анкети по којој се одређује његов или њен пристанак на сваки предлог који укључује одређени степен принуде, стога се мора претпоставити да је сваки грађанин разуман. Ролс је конструисао тврдњу за процес из две фазе да би одредио хипотетичку сагласност грађанина :
 Грађанин је сагласан да га у одређене сврхе представља особа X, и даље, X задржава право да буде повереник грађанина.
 X је сагласан да је принуда у одређеном друштвеном контексту легитимна. Грађанин је, стога, обавезан тиме јер је функција повереника да представља грађанина на овај начин.
Ово се односи на једну особу која представља малу групу људи (нпр. организатор друштвеног догађаја који поставља кодекс облачења ), као и на Владе, који су неприкосновени повереници, који имају свако право да репрезентују грађане унутар својих граница за њихову добробит. Влада која не успе да обезбеди добробит за све своје грађане по принципима правде није легитимна. У циљу наглашавања генералног принципа, по коме се правда треба уздигнути од појединца, а не да буде диктирана законом Владе, Ролс тврди: "Постоји ... општа претпоставка против наметања законских и других рестрикција у владању, без довољног разлога. Али ова претпоставка не омогућује предност никаквој посебној слободи". Ово је подршка некатегорисаним могућностима које сваки разумни грађанин у свим државама треба да поштује и да их се придржава – у извесној мери, листа коју Ролс предлаже усаглашена је са нормативима људских права који имају међународно признање и директну примену у неким државама где је грађанима потребан подстрек да делују на начин који ће поставити већи степен једнакости. Судећи по Ролсу, основна права које свако добро друштво треба да обезбеди су:
 Слобода мишљења;
 Слобода свести која се тиче свих друштвених веза на пољу религије, филозофије и морала;
 Политичка слобода (нпр. репрезентативне демократске институције, Слобода говора и медија, слободно окупљање);
 Право на удруживање;
 Право које је неопходно за слободу и интегритет индивидуе (претежно: слобода од ропства, слобода кретања и одређени степен слободе човека да бира своје занимање ); и
 Права и слободе које омогућава закон.

Томас Поге
Аргументи Погеа се односе на норматив социјалне правде који ствара дефицит у људским правима. Он приписује одговорност онима који активно учествују у креирању или наметању институције друштва, пошто је поредак предвидив као оно што нарушава глобално сиромаштво и да је разумно избегавати га. Поге доводи у питање да ли социјалне институције имају негативну улогу – не наносити зло сиромашнима.
Поге говори о "институционалном космополитанизму" и приписује одговорност за недостак људских права институционалним механизмима. Пример се може узети из ропства и мањинских странака. Мањинске странке не би требало да признају и подстичу ропство. Институционални поредак се може сматрати одговорним само за лишавање људских права које установљује и одобрава. Садашњи институционални поредак, каже он, систематски нарушава развојну економију омогућујући избегавање корпоративног пореза, спречава проток финансија, корупцију, трговину белим робљем и оружјем. Џошуа Коен оспорава његове тврдње које се базирају на чињеници да неке сиромашне земље напредују захваљујући садашњем институционалном поретку. Елизабет Кан доводи у питање тврдњу да неке од ових одговорности треба применити глобално.

Уједињене нације
Документ УН из 2006. године "Социјална правда широм света: Улога Уједињених нација" наводи да "социјална правда мора бити потпуно схваћена као поштена и саосећајна расподела плодова економског развоја".
Термин "социјална правда" је у УН препознат као "замена за заштиту људских права и први пут се појавио у документима УН средином 60-их година. На иницијативу Совјетског Савеза, и уз подршку земаља у развоју, термин је искоришћен у Декларацији социјалног напретка и развоја, која је усвојена 1969. године".
Тај документ говори да се "из очигледне глобалне перспективе, која је обликована по Одељку УН и Универзалној декларацији о људским правима, занемаривање тежње према социјалној правди на свим пољима преноси на де фацто прихватање будућности, осујећено насиљем, репресијом и хаосом". Извештај доноси закључак да "социјална правда није могућа без јаког и кохерентног плана расподеле, који је заснован и имплементиран од стране јавних агенција".
Исти документ приказује сажету историју: "Појам социјалне правде је релативно нов. Ни један од чувених филозофа - ни Платон, или Аристотел, Конфучије или Авероес, чак ни Русо или Кант – нису видели потребу да правду или њено повређивање посматрају са друштвеног аспекта. Концепт се најпре појављује у западњачкој мисли и политичком говору у повоју индустријске револуције и паралелном развоју социјалистичке доктрине. Издваја се као израз протеста против онога што се сматрало капиталистичком експлоатацијом радне снаге, и као фокус за развој корака који би побољшали услове за људе. Створен је као револуционарни слоган који је обухватао идеале напретка и братства. Пратећи револуције које су потресале Европу средином 1800. их година, социјална правда постаје ратни поклич прогресивним мислиоцима и политичким активистима... До средине 20. века концепт социјалне правде постаје средиште идеологије и програма практично свих политичких партија, окупљених око левице, као и централно оријентисаних партија широм света.

Религијско становиште

Хиндуизам
Садашња Џати хијерархија трпи промене из више разлога, укључујући и социјалну правду, иначе популарни став у демократској Индији. Промовисале су га фракције које се залажу за институционализацију. Разлике и велика неједнакост у друштвеном понашању понајвише код Џати касте, заједнице истог социјалног статуса окупљене око традиционалних вредности – довеле су до разних реформистичких покрета у Хиндуизму. Иако је законски одбачен, систем касте у пракси још увек има јак положај.

Ислам
Куран садржи разне препоруке са елементима социјалне правде. На пример, један од Пет стубова Ислама је Закат, или давање милостиње. Милосрђе и помагање сиромашних – централне идеје социјалне правде – јесу и били су важан део муслиманске вере.
У муслиманској историји, исламистичка владавина је често била повезана са социјалном правдом. Успостављање социјалне правде је био главни мотивациони фактор побуне Абасиде против Умајада. Шиитско веровање је да ће се повратак Махдија огласити у "месијанском добу правде" и да ће Махди, заједно са Исом (Исусом ), окончати пјлачку, мучење, угњетавање и дискриминацију.
У Муслиманском братству, испуњење социјалне правде захтевало би обдацивање конзумеризма и комунизма. Братство жестоко подржава тезу о приватној својини, као и разлике у личном богатству, стеченом вредним радом. Међутим, Братство се држи тезе да Муслимани имају обавезу да помажу оне Муслимане којима је помоћ потребна. Закат (давање милостиње ) није добровољно давање милостиње, већ је то првенствено право сиромашних на добијање помоћи од богатих. . Због тога већина исламских влада поспешује закат кроз порезе.
Иако се закат највише остварује кроз новчане донације, Ислам је дубоко прожет начелима волонтеризма и друштвеног деловања. Подручја неке заједнице којима је потребна помоћ или донатори, морају бити у жижи интересовања Муслимана, пре него њена или његова лична или површна хтења. На пример, еколошко благостање планете (нпр. права животиња, глобално загревање, смањење природних ресурса ); било да су локалне, националне или глобалне – све су то кампање у које се сваки Муслиман мора укључити. Многи Муслимани данас то практикују тако што воде рачуна о томе да произведу минимални отпад, дају у добротворне сврхе непотребне ствари, проводе време молећи се и медитирајући над добробитима природе, како би имали што присебнији приступ ономе што им природа доноси, и на крају, Алаху. . Други аспекти друштва којима је неопходна помоћ и сигурност су мањинске групе : жене, људи друге расе, деца, старији, особе са физичким и психичким недостацима, животиње, итд.

Јудаизам

У "Како излечити поломљени свет : Етика одговорности", рабин Џонатан Сакс тврди да социјална правда има централно место у Јудаизму. Једна од најразличитијих и најизазовнијих идеја јудаизма је етика одговорности која се огледа у начелима симцха ("радост", "весеље" ), тзедаках (верска обевеза давања милостиње и чињења филантропских дела ), цхесед ("дела доброте" ), и тиккун олам ("поправљање света" ).

Методизам
Од његовог оснивања, методизам је био хришћански покрет социјалне правде. Вођени Џоном Визлијем, методисти су постали лидери по многим питањима социјалне правде, укључујући и реформу затвора и аболиције. Сам Визли је први проповедао права робова, и прикупио је значајну подршку.
Данас, социјална правда има велику улогу у Уједињеној методистичкој цркви. "Књига дисциплине Уједињене методистичке цркве" каже : "Сматрамо да је свака Влада одговорна за заштиту права људи на слободне и фер изборе, као и за слободу говора, вероисповести, окупљања, медијску комуникацију, као и за подношење жалби за обештећење без страха од одмазде; за право на приватност; за гарантовање права на адектватну храну, одећу, уточиште, образовање и здравствену заштиту". Уједињена методистичка црква такође проповеда контролу популације као део свог учења. The United Methodist Church also teaches population control as part of its doctrine.

Католицизам

У католицизму, друштвена проповед садржи оне аспекте Римске католичке доктрине који се односе на питања која се тичу поштовања индивидуалног људског живота. Особина по којој се издваја католичко друштвено учење је његова брига о најсиромашнијим и најрањивијим члановима заједнице. Два од седам кључних питања "Католичке друштвене проповеди" су веома важна за социјалну правду :
 Живот и достојанство људског бића : Основни принцип комплетног "Католичког социјалног учења" је светиња људског живота и неприкосновеност достојанства сваке особе, од зачећа до природне смрти. Људски живот је вреднији од свих материјалних добара.
 Приоритет сиромашних и угрожених чланова заједнице : Католици верују у Исусову проповед да ће Бог Судњега дана питати сваку особу како је допринела сиромашнима: "Амин, кажем вам, за све што сте урадили за моју сиромашну браћу, урадили сте за мене"". Католичка црква верује да, кроз речи, молитве и дела, човек човек се солидарише и саосећа са сиромашнима. Морални тест сваког друштва је "начин на који се односи према најрањивијим члановима заједнице". Сиромашни имају првенствено морално право на формирање савести нације. Људи се позивају да погледају како јавне одлуке утичу на сиромашне.
Пре него што је предложена као католичко социјално учење, социјална правда се редовно помињала у историји католичке цркве :
 Папа Лав XIII, кога је подучавао Тапарели, објавио је 1891. године писмоРерум Новарум (о условима радничке класе, лит. "О новим стварима" ), одбацујући и социјализам и капитализам, бранећи радничке синдикате и приватну својину. Његова је тврдња да друштво мора бити базирано на сарадњи и без класних конфликата итакмичења. У том документу, Лав шаље одговор католичке цркве на друштвену нестабилност и радничке сукобе, који су настали с почетка индустријализације, и довели до појаве социјализма. Папа заступа тезу да је улога државе да промовише социјалну правду кроз заштиту права, док је улога Цркве да говори о социјалним питањима, са циљем да проповеда исправне друштвене принципе и осигура класно благостање.
 Писмо Quadragesimo anno (О реконструкцији социјалног поретка, дословно " у четрдесетој години" ) из 1931. године, Папа Пије XI промовише линију сиромаштва, субсидијарност, и заступа тезу да је социјална правда лична врлина, као и атрибут социјалног поретка, тврдећи да друштво може бити правично само ако су појединац и институције правични.
 Папа Јован Павле II додао је доста тога збирци католичке социјалне проповеди, допишући три писма која се односе на питања економије, политике, геополитичке ситуације, власништва производних добара, приватне својине и друштвеног залога, и приватне својине. Писма Laborem exercens, Sollicitudo rei socialis иCentesimus annus су само мали део његовог доприноса католичком социјалном учењу. Папа Јован Павле II је био жестоки заступник правде и људских права, и снажно је говорио у име сиромашних. Он је апострофирао питања као што су проблеми које може створити технологија ако се злоупотребљава, и признавао страх да глобални "прогрес", није истински прогрес, ако не доприноси вредности људског бића. У писмуCentesimus annus расправља о приватној својини, тржишту и вредном раду, где је кључна ствар ублажавање патње сиромашних и омогућавање живота који подржава апсолутно остварење људског бића.
 Писмо папе Бенедикта XVI Deus caritas est ("Бог је љубав" ) из 2006. године тврди да је правда одлучујући интерес државе, као и централни интерес политике, а не црква, чије је средиште друштвеног интереса милосрђе. Писмо каже да лаици имају одређену одговорност да траже социјалну правду у цивилном друштву, и да би активна улога цркве била да их упути у расправу, користећи разум и природни закон, као и омогућавање моралног и духовног развоја за оне који су укључени у политику.
 Званична доктрина католичке цркве о социјалној правди може се проучити у књизи Кратки садржај социјалног учења цркве, која је објављена 2004. године и допуњена 2006. године од стране Папског савета Иуститиа у Паџу.

Катехизам (1928—1948 ) садржи више детаља о погледима Цркве о социјалној правди.

Критике
Већина аутора критикује идеју по којој постоји објективни стандард социјалне правде. Морални релативисти поричу да генерално постоји било која врста објективног стандарда правде. Некогнитивисти, морални скептици, морални нихилисти, и већина логичких позитивиста поричу епистемолошку могућност објективног схватања правде. Реализам (међународни односи)Политички реалисти верују да било који идеал социјалне правде на крају бива само пуко оправдање заstatus quo .
Већина других људи прихвата основне принципе социјалне правде, као што је идеја да сва људска бића имају основни ниво вредности, али нису сагласни са закључцима који из елаборације могу или не могу да се донесу. Један је пример Х. Г. Велса да сви људи "имају једнако право на поштовање својих ближњих".
С друге стране, неки учењаци одбацују идеју социјалне правде као бесмислену, религиозну, контрадикторну и идеолошку, верујући да је поимање било ког степена социјалне правде неизводљиво, и да ће покушај да се то уради уништити сву слободу. Можда највеће одбацивање начела социјалне правде долази од Фридриха Хајека, из Аустријске школе економије :

Бен О'Нил са универзитета Новог Јужног Велса расправља о "предлагачима социјалне правде" :

Јануш Корвин Мике тврди да "Или социјална правда има исто значење као и правда – или нема. Ако је тако, зашто бисмо додавали термин "социјална"? Губимо време, уништавамо дрвеће да бисмо на њему штампали ту реч. Ако није тако, уколико се "социјална правда" разликује од "правде" – онда је "нешто различито од правде" дефиниција "неправде".

Социолог Карл Л. Бенкстон расправља о томе да секуларно, левичарско становиште социјалне правде захтева посматрање расподеле добара и ресурса, који се базирају на правима људи који су у неповољном положају, а не на самилости или националном интересу. Бенкстон подржава тезу да је секуларна верзија социјалне правде постала широко прихваћена због пораста економске потражње и моралног утицаја на покрете грађанских права.

Покрети социјалне правде
Социјална правда је такође концепт коришћен у описивању покрета усмереног ка друштвено праведном свету, нпр. Global Justice Movement. У овом контексту, социјална правда је базирана на концептима људских права и једнакости, и може бити дефинисана као "начин на који су људска права одражена у свакодневном животу људи на сваком друштвеном нивоу".
Неколицина покрета ради на остварењу социјалне правде у друштву. Ови покрети усмерени су ка реализацији света у коме су сви чланови друштва, без обзира на позадину и процедуралну правду, имају основна људска права и једнак приступ погодностима свог друштва.

Теологија ослобођења

Теологија ослобођења је покрет у хришћанској теологији који преноси учења Исуса Христа у смислу ослобођења од неправедних економских, политичких, или друштвених услова. Описан је од стране заговарача као " интерпретација хришћанске вере кроз патњу сиромашних, њихову борбу и надања, и критику друштва, католичку веру и хришћанство кроз очи сиромашних", а од критичара као хришћанство изопачено од стране марксизма и комунизма.
Иако је теологија ослобођења прерасла у међународни и међуверски покрет, почела је као покрет унутар Католичке цркве у Латинској Америци 1950-1960-их. Изникла је углавном као морална реакција на сиромаштво узроковано социјалном неправдом у том региону. Истакла се 1970-их и 1980-их. Термин је исковао перуански свештеник, Густаво Гутјерез, који је написао једну од најпознатијих књига покрета, Теологија ослобођења (1971). Према Сари Клиб, "Марксу би то представљало проблем" пише она," са присвајењем његовог рада у религијском контексту…не постоји шанса за измирењем Марксових схватања религије са Гутјерезовим, јер су супростављени. Упркос томе, у погледу њиховог разумевања неопходности једнаког и праведног света, и неизбежних препрека дуж таквог пута, њих двојица имају доста заједничког; и, нарочито у првом издању Теологије ослобођења, употреба марксистичке теорије је поприлично очигледна".
Остали познати представници су Леонардо Боф из Бразила, Карлос Мугица из Аргентине, Јон Собрино из Ел Салвадора, и Хуан Луис Сегундо из Уругваја.

Здравствена заштита
Социјална правда је недавно пронашла пут до поља биоетике. Дискусија укључује теме као што су приступачност здравственој заштити, посебно за домаћинства и породице са ниским приходом. Дискусија такође поставља питања као што су, да ли друштво треба да сноси цене здравствене заштите за породице са ниским приходом, или је глобално тржиште најбољи начин за расподелу здравствене заштите. Рут Фејден са Института за биоетику Џонс Хопкинс Берман и Медисон Пауерс са Универзитета Џорџтаун фокусирају своју анализу социјалне правде на то које неједнакости су од највећег значаја. Развили су теорију социјалне правде која одговара на неке од тих питања на конкретан начин.

Друштвене неједнакости се дешавају када постоје разлике у здравственом стању унутар популације људи које се могу спречити. Ове друштвене неправде се јављају у облику здравствених неједнакости када непожељна здравствена стања, као што су неухрањеност и инфективне болести, су више преовлађујућа у осиромашеним нацијама. Ова непожељна здравствена стања се обично могу спречити пружањем социјалних и економских структура као што су, основна здравствена заштита која омогућава читавој популацији једнак приступ здравственим установама, без обзира на ниво прихода, пол, образовање или било који други стратификујући фактор. Интегрисање социјалне правде са здрављем суштински одражава друштвене одреднице здравственог модела без умањивања значаја улоге био-медицинског модела.

Образовање за људска права
Бечка декларација и програм акције потврђују да "Образовање за људска права треба да укључује мир, демократију, развој и социјалну правду, постављени као међународни и регионални инструменти људских права, како би постигли опште разумевање и свест са погледом ка јачању универзалне обавезе према људским правима."

Види још

 "Beyond Vietnam: A Time to Break Silence", говор о анти-вијетнамском рату и просоцијалној правди Мартина Лутера Кинга из 1967.
 Контракултура 1960-их
 Климатска правда
 Еколошка правда
 Еколошки расизам
 Радно право
 Левица
 Право на образовање
 Право на здравље
 Право на становање
 Право на социјално осигурање
 Уметност социјалне правде
 Борац за социјалну правду
 Социјално право
 Социјални рад
 Солидарност
 Светски дан Социјалне правде

Референце

Литература

 LD Brandeis, 'The Living Law' (1915–1916) 10 Illinois Law Review 461
 A Etzioni, 'The Fair Society, Uniting America: Restoring the Vital Center to American Democracy ' in N Garfinkle and D Yankelovich (eds) .
 Otto von Gierke, The Social Role of Private Law (2016) translated and introduced by E McGaughey, originally Die soziale Aufgabe des Privatrechts
 M Novak, 'Defining Social Justice' (2000) First Things
 B O'Neill, 'The Injustice of Social Justice' (Mises Institute)
 R Pound, 'Social Justice and Legal Justice' (1912) 75 Central Law Journal 455
 M Powers and R Faden, 'Inequalities in health, inequalities in health care: four generations of discussion about justice and cost-effectiveness analysis' (2000) 10(2) Kennedy Inst Ethics Journal 109–127
 M Powers and R Faden, 'Racial and Ethnic Disparities in Health Care: An Ethical Analysis of When and How They Matter,' in Unequal Treatment: Confronting Racial and Ethnic Disparities in Health Care (National Academy of Sciences, Institute of Medicine, 2002) 722–38
 United Nations, Department of Economic and Social Affairs, 'Social Justice in an Open World: The Role of the United Nations' (2006) ST/ESA/305

Књиге

 Gad Barzilai, Communities and Law: Politics and Cultures of Legal Identities (University of Michigan Press) analysis of justice for non-ruling communities

 C Quigley The Evolution Of Civilizations: An Introduction to Historical Analysis (1961) 2nd edition 1979
 P Corning, The Fair Society: The Science of Human Nature and the Pursuit of Social Justice (Chicago UP 2011)

 J Franklin (ed), Life to the Full: Rights and Social Justice in Australia (Connor Court 2007)
 FA Hayek, Law, Legislation and Liberty (1973) vol II, ch 3
 G Kitching, Seeking Social Justice through Globalization: Escaping a Nationalist Perspective (2003)
 JS Mill, Utilitarianism (1863)
 John Rawls, A Theory of Justice .
 John Rawls, Political Liberalism .
 C Philomena, B Hoose and G Mannion (eds), Social Justice: Theological and Practical Explorations (2007)
 A Swift, Political Philosophy (3rd edn 2013) ch 1
 Michael J. Thompson, The Limits of Liberalism: A Republican Theory of Social Justice (International Journal of Ethics: vol. 7, no. 3 (2011)

Спољашње везе

 Leading Social Justice Organizations in the United States
 Social Justice Month
 The Forward covers the emergent Jewish Social Justice Roundtable
 Social Justice Movements in the US
 Interfaith Social Assistance Reform Coalition, Ontario, Canada
 Social Justice Now – Global Social Justice News
 Social Justice Solutions – Social Justice News, Topics & Issues
 - Centre for Social Justice and Wellbeing in Education, UK

Политичка филозофија
Етика
Социологија

ru:Справедливость#Социальная справедливость

redpajama_set_name: RedPajamaWikipedia


text:
De gemeente Tuchomie is een landgemeente in het Poolse woiwodschap Pommeren, in powiat Bytowski.

De gemeente bestaat uit 12 administratieve plaatsen solectwo: Ciemno, Kramarzyny, Masłowice Trzebiatkowskie, Masłowice Tuchomskie, Masłowiczki, Modrzejewo, Nowe Huty, Piaszno, Tągowie, Trzebiatkowa, Tuchomie, Tuchomko

De zetel van de gemeente is in Tuchomie.

Op 30 juni 2004 telde de gemeente 3896 inwoners.

Oppervlakte gegevens
In 2002 bedroeg de totale oppervlakte van gemeente Tuchomie 106,47 km², waarvan:

 agrarisch gebied: 64%
 bossen: 24%

De gemeente beslaat 4,86% van de totale oppervlakte van de powiat.

Demografie
Stand op 30 juni 2004:

In 2002 bedroeg het gemiddelde inkomen per inwoner 1529,94 zł.

Aangrenzende gemeenten
Borzytuchom, Bytów, Kołczygłowy, Lipnica, Miastko

Gemeente in Pommeren


text:
NYPD officer out of coma, hospital days after chair attack
Mon., Oct. 28, 2019timer1 min. read
NEW YORK - A New York City police officer is out of a medically induced coma and has been sent home three days after police say a man slammed his head with a metal chair.
Officer Lesly Lafontant, who fatally shot the alleged assailant, was released Monday from a Brooklyn hospital as other officers cheered.
Police say the 21-year NYPD veteran was hurt Friday by a man who barged into a nail salon and fought officers as they were arresting another man for urinating on the floor.
Police say the officer shot the man because efforts to subdue him with a stun gun were unsuccessful.
It was the fourth fatal shooting by an NYPD officer in less than two weeks. Some local leaders and advocates have argued the situation could've been handled differently.


text:
home Economic Statistics Database Economic Statistics by Country Puerto Rico Inflation, End of Year (Indexed to Year 2000) for Year 2015
Puerto Rico Inflation, End of Year (Indexed to Year 2000) Statistics
Country or Region: Puerto Rico › Change country
Economic Indicator: Inflation, End of Year (Indexed to Year 2000) › See all Puerto Rico indicators, › See Inflation, End of Year (Indexed to Year 2000) data for all countries
National or Regional Currency: US Dollar
Currency Symbol: US$
Data for inflation are end of the period, not annual average data. The index is based on 2000=100. Source: Government Development Bank of Puerto Rico Latest actual data: 2015 Harmonized prices: No Frequency of source data: Monthly Base year: 2006 Primary domestic currency: U.S. dollar
Inflation, End of Year (Indexed to Year 2000) Statistics for Puerto Rico , Year 2015 - In Detail
Inflation, End of Year (Indexed to Year 2000) for Puerto Rico in year 2015 is 116.12 (Index, Base Year 2000 = 100). Data for inflation are end of the period, not annual average data. The index is based on 2000=100.
This makes Puerto Rico No. 128 in world rankings according to Inflation, End of Year (Indexed to Year 2000) in year 2015. The world's average Inflation, End of Year (Indexed to Year 2000) value is 155327206.19 (Index, Base Year 2000 = 100); Puerto Rico is 155,327,090.07 less than the average.
In the previous year, 2014, Inflation, End of Year (Indexed to Year 2000) for Puerto Rico was 116.31 (Index, Base Year 2000 = 100) Inflation, End of Year (Indexed to Year 2000) for Puerto Rico in 2015 was or will be 0.16% less than it was or will be in 2014.
In the following or forecasted year, 2016, Inflation, End of Year (Indexed to Year 2000) for Puerto Rico was or will be 115.44 (Index, Base Year 2000 = 100), which is 0.59% less than the 2015 figure.
Inflation, End of Year (Indexed to Year 2000) for Puerto Rico, in other Years


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This is a very simple php upload script with password protection.
You run this script with directory as parameter (defaults to current directory) and scripts watch this directory for changes in files - creating new file, deleting some file and modification to any file.


text:
Bears of SF to celebrate 25th anniversary
by Charlie Wagner
Bears of San Francisco steering committee members Larry Rivera, left, Jack Sugrue, and Erik Green stand in front of the Lone Star Saloon. Photo: Charlie Wagner
The Bears of San Francisco, a group for hirsute men and their admirers, turns 25 this year and will be celebrating Sunday, May 19.
Like most BOSF activities, the party will also serve as a fundraiser, according to BOSF steering committee member Jack Sugrue.
The Bears generally pick two or three beneficiaries per year, but "it's not a hard and fast rule," said Erik Green, co-chair of the steering committee. Green defined the Bears' mission as "fundraising, service, and socializing."
T. Justin Williams is the other BOSF steering committee co-chair. BOSF has been a certified 501(c)3 nonprofit organization since it was founded in 1994.
Sugrue said they could not announce the anniversary beneficiaries yet, but identified the organization's two main 2019 beneficiaries as the LGBT Asylum Project and Muttville, both nonprofit organizations.
The asylum project provides free legal help for LGBTQ immigrants seeking asylum in the U.S. For senior and special needs dogs, Muttville either finds homes for those that are adoptable, or provides end-of-life care for dogs that are not.
The anniversary celebration will be hosted by Gold's Lil Princess, and include Jell-O shots. The day will start with a 2 p.m. reception for club laureates and former steering committee members, followed by the 3 p.m. beer bust featuring tunes by DJ Movin' Mike and performances by the Go-Go Bears, who are all members of BOSF.
"We want to party like it's 1994," Green said. "The whole idea is to get as many members together as possible. We'll have a slide show and project historic videos of the Bear Rendezvous held at Hotel Whitcomb."
BOSF steering committee members Sugrue, Green, and Larry Rivera all had different insights into how the Bears group formed and endured through the years. Rivera was a founding member and is the BOSF quartermaster.
They recently spoke with the Bay Area Reporter at the Lone Star Saloon, a favorite watering hole for bears.
Sugrue recalled the days before BOSF, "when two guys were running bear hug parties in a house on 14th Street in San Francisco." That continued for several years, followed by the privately-run Bear Expo in 1992, 1993, and 1994. The expo was quite successful, due in part to volunteer assistance. But after some expo beneficiaries questioned where all the money raised was going, and were not satisfied with the answers, Sugrue said, "the volunteers disappeared."
Rivera suggested the bears' growing popularity in the late 1980s was connected to then-current ideas about HIV disease.
"Part of the initial appeal of the bear concept," he said, "was that if you were large, you were healthy."
After its nonprofit status was established, BOSF created a weekend event called the International Bear Rendezvous, first held in February 1995. IBR started at the Ramada Hotel (later renamed the Hotel Whitcomb) on Market Street, moved later to the Holiday Inn on Van Ness, and ended up at the downtown Parc 55.
Unfortunately, IBR was so successful, Sugrue said, "Everyone wanted a piece." He explained how other people "were creating events outside the Rendezvous events." He even noticed buses hired to take people to non-IBR activities directly from the Rendezvous host hotels.
For financial reasons, Sugrue said, "We stopped the Rendezvous in 2011."
After that, the group took "some time" to consider whether to continue.
"We thought the demand was out there," Sugrue asserted. "One thing we seem to have is the goodwill of the community."
Green said BOSF currently has about 2,300 Facebook followers and between 50 and 80 dues-paying members.
"People seem to be very engaged with our Facebook page," he said, adding that the group would like to increase its membership.
"We want to develop our ability to pull people together for the greatest good," Sugrue said.
Green expanded on that thought: "We are re-imagining what membership is, and what value we are going to bring to the members."
The Bears have always tried to be as inclusive as possible.
"The first BOSF treasurer was a woman who has now transitioned," he noted.
Green said the steering committee is exploring the question of how BOSF can honor its past and look to the future.
"How do we expand our definition of 'bear'"? he asked.
There is some affinity with other subsets of the LGBTQ community.
"We definitely have some overlap with the leather community," Green said.
Steering committee member Manny Ojeda, Mr. SF Eagle Leather 2019, said he wants to reach out to the Latino community.
Socializing is also a focal point of the group.
"Lots of things we do that are successful are connected with food," Sugrue observed with a smile.
In late April, for example, the Bears partnered with Mr. and Ms. San Francisco Leather for the Dining Out for Life fundraiser of the San Francisco AIDS Foundation.
Sugrue also discussed BOSF's close relationship with the Lazy Bear Fund, another 501(c)3, which produces Lazy Bear Weekend in Guerneville.
"BOSF is always one of the Lazy Bear beneficiaries," he said. "We always provide volunteers, and will again this year."
Sugrue was the CFO of Lazy Bear from 2007 to 2010.
The continued success of Lazy Bear inspires optimism among the Bears, according to Sugrue.
The Lazy Bear Fund contributed a pair of Bear Tags, giving access to all Lazy Bear events, for the BOSF anniversary raffle. But Green pointed out money moves in both directions.
"Our club organized an event to raise money for Guerneville flood victims," he said, "and after the 2017 fires, we did an event called 'Bear Necessities.'"
All three men expressed how they look forward to the anniversary party. Sugrue and Green described some of their reasons.
"We raise lots of money with our beer busts," Sugrue said. "Our participants are always extraordinarily generous."
Green commented, "We are trying to keep the energy going."
Speaking for the entire steering committee, Green said, "We are really excited to celebrate our last 25 years and to launch the next 25."
The anniversary beer bust and tea dance takes place Sunday, May 19, from 3 to 6 p.m. at the SF Eagle, 398 12th Street. For more information, visit www.bosf.org. There's no cover charge. Beer busts cups cost $15 each. These cups provide for refills of beer or soda during the event, as well as a trip to the "do-it-yourself" nacho bar. For non-beer-bust buyers, food can be purchased for $7.


This documentation is a work in progress. Topics marked with a 🔧 are placeholders that have not been written yet. You can track the status of these topics through our public documentation issue tracker.
You can use the Web Application Open Platform Interface (WOPI) protocol to integrate Office Online with your application. The WOPI protocol enables Office Online to access and change files that are stored in your service.
Be a member of the Office 365 - Cloud Storage Partner Program. Currently integration with the Office Online cloud service is available to cloud storage partners. You can learn more about the program, as well as how to apply, at http://dev.office.com/programs/officecloudstorage.
The Cloud Storage Partner Program is intended for independent software vendors whose business is cloud storage. It is not open to Office 365 customers directly.
Implement the WOPI protocol - a set of REST endpoints that expose information about the documents that you want to view or edit in Office Online. The set of WOPI operations that must be supported is described in the section titled WOPI implementation requirements for Office Online integration.
Read some XML from an Office Online URL that provides information about the capabilities that Office Online applications expose, and how to invoke them; this process is called WOPI discovery.
Provide an HTML page (or pages) that will host the Office Online iframe. This is called the host page and is the page your users visit when they open or edit Office documents in Office Online.
You can also optionally integrate your own UI elements with Office Online. For example, when users choose Share in Office Online, you can show your own sharing UI. These interaction points are described in the section titled Using PostMessage to interact with the Office Online application iframe.
This documentation contains an immense amount of information about how to integrate with Office Online, including details about how to implement the WOPI protocol, how Office Online uses the protocol, how you can test your integration, the process for shipping your integration, and much more. It can be difficult to know where to begin. The following guidelines can help you find the specific sections in this documentation that will be most helpful to you.
Integrating with Office Online - A high level overview of the scenarios enabled by Office Online integration, as well as a brief description of some of the key technical elements in a successful integration.
Using the WOPI protocol to integrate with Office Online - A brief description of the technical pieces that you must implement to integrate with Office Online.
Once you have read those sections, any of the other core WOPI operations are useful to read through, such as GetFile, PutFile, PutRelativeFile, UnlockAndRelock, etc.
Finally, if you are looking for more details about the process for shipping your integration, see the Shipping your Office Online integration section.


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Teach your children responsibility and the importance of regular home maintenance by assigning age appropriate chores to the kids in your household. It's easy to find something for everyone to do, regardless of age group, but remember to scale the difficulty of the task to each child's capabilities. Designate tidying up and lightweight cleaning tools for younger children, while teens can be responsible for tackling larger cleaning projects. Keep everyone accountable for their jobs with a labeled chore chart, and rotate tasks weekly to keep cleaning as a team fun.
Provide low shelves with picture-labeled bins to prompt cleanups in your child's playroom or bedroom. Encourage kids to clean up after themselves once they're done playing to keep the mess at bay.
Keep a BLACK+DECKER Angle Broom in the garage for the kids to sweep away grass and dirt from the front porch. It's a simple chore that doesn't require cleaners, and you'll be able to buy some time to clean up inside. Have your kids practice sweeping in one direction with the wood planks to get out all the leaves and debris.
Send the kids on a dust-hunt with the BLACK+DECKER Flex Microfiber Duster. Teach them to find the often-overlooked places, such as under the furniture and behind the curtains. Remind them to carefully remove items from shelves and tables to clean thoroughly.
Have them remove all the couch cushions and vacuum up the crumbs with the BLACK+DECKER SMARTECH™ Cordless Lithium Hand Vacuum (Chili Red). It's a lightweight handheld vacuum that's perfect for small hands to manage. Let the kids put any change they find in their piggy bank.
After dinner, have your children remove the dishes and condiments from the table. They can rinse and load dinnerware in the dishwasher, and then wipe down the table with a damp cloth. This is a great group chore for siblings.
Have each child in your household be responsible for stripping their own bed and delivering their sheets to the laundry room for washing each week. It will save you multiple trips back and forth to bedrooms while teaching your kids how to keep their beds clean.
The BLACK+DECKER 10-n-1 Steam-Mop™ with Fresh Scent kills up to 99.9% of germs with just the power of steam. Have older kids mop all hard-floored bathrooms and powder rooms weekly to keep them smelling fresh.
The new technology of the BLACK+DECKER Powered Squeegee Vac makes window washing quick and efficient. This handheld tool does the work of three. It's a sprayer, scrubber and squeegee vacuum that helps you get clean and clear windows. Each week, have the older kids tackle any easy-to-reach windows, paying particularly close attention to areas where fingerprints and smudges tend to accumulate.


text:
HOME || SPORTS
Jones' 25 not enough as Spiders fall to George Washington
By: Jack Nicholson | Published 02/20/14 3:46am | Updated 02/20/14 3:46am | No comments
Five George Washington University players scored in double figures as the Colonials bruised and bullied their way to a 73-65 victory in a game that had 14 lead changes Tuesday night at the Robins Center.
George Washington, which is second in the Atlantic 10 in team rebounding, grabbed 16 offensive boards and out-rebounded Richmond, which is last in the A-10 in rebounding, 45-33.
George Washington head coach Mike Lonergan was not surprised by his team's success on the glass.
"I was hoping we could exploit that weakness even more," Lonergan said.
Losing starting center Alonzo Nelson-Ododa to foul trouble early did not help. Richmond missed him terribly, coach Chris Mooney said.
"He's our best interior defensive player," Mooney said. "He's one of the best defenders in the league. Him being out of the game so long really changes our defense."
Indiana transfer Maurice Cheek led the Colonials with 16 points, and Kevin Larsen added 11 points and 13 rebounds.
Richmond's offense came from an unlikely source, as ShawnDre' Jones scored a career-high 25 points, 18 of which came in the second half. Jones, whose previous career high was 14 points, shot 10-14 from the field, including 5-8 on 3-pointers.
"He kind of makes things look easy," Mooney said of Jones. "He has a really nice pace to his game."
Although much of Richmond's frontline struggled against the Colonials' size, Terry Allen played one of his best games of the season, scoring 17 points and grabbing nine rebounds.
Richmond trailed for much of the first half until Kendall Anthony, who was held scoreless in the game's first 15 minutes, scored seven quick points to give Richmond its first lead of the game. Anthony, who is the reigning A-10 player of the week, finished with 14 on 5-12 shooting.
George Washington tried to limit Anthony's chances in transition and use its size against him when possible, Longeran said.
"I told our guys, 'he's gonna shoot,'" Lonergan said. "We just got to try and make sure they are contested or deep shots."
Jones, who scored seven first-half points, hit a shot in the final seconds of the half, giving Richmond a 29-28 lead at the break.
The second half must have felt like deja vu for Richmond, as Nelson-Ododa picked up a soft third foul seven minutes in, and the Colonials continued to pound the glass.
Jones kept the Spiders close, as he scored 10 points in the half's first eight minutes. He then scored five quick points with less than six minutes to play, which gave Richmond a 57-55 lead.
Jones hit his fifth and final 3-pointer, cutting George Washington's lead to one, with less than three minutes to play. Richmond, however, would fail to score on its next three possessions, and the Colonials made enough foul shots in the final moments to close out the Spiders.
Richmond hosts La Salle, which reached the Sweet 16 last year but has had a disappointing season, at 4 p.m. Saturday.The game will be televised on CBS Sports Network.
Contact staff writer Jack Nicholson at jack.nicholson@richmond.edu
Follow him on twitter at @Jack_Nicholson
Tagged: sports slideshow topsports mens-basketball-sports chis-mooney george-washington-university kendall-anthony shawndre-jones
ALSO ON THE COLLEGIAN
Men's basketball continues hot start to season, beating Charleston 78-71 | By Krystian Hajduczka
Spider Sports Recap: Weeks of Nov. 25 and Dec. 2 | By Savannah Wilson
Athletics marketing department uses student feedback in effort to boost attendance | By Noah Jacobs


I treat breast cancer and family history breast cancer risk reducing surgery. I also carry out cosmetic procedures including therapeutic mammaplasty and breast reconstruction.
I am the Lead Oncoplastic Breast Surgeon at the Queen Elizabeth Hospital, Birmingham. My specialist area is exclusively breast disease, breast cancer surgery and all breast related problems. As an Oncoplastic Surgeon, I integrate plastic surgery techniques into breast cancer surgery to preserve and enhance aesthetical outcomes without compromising disease control.
I completed the prestigious National Oncoplastic Fellowship in Manchester under the tutorage of leading Plastic and Reconstructive Breast Surgeons. This fellowship, 1 of only 9 GMC recognised posts in the country, was carried out at the UK's largest screening breast unit.
I trained at several prestigious international units: Harvard Medical & Dana Faber (Boston, USA), Institut Curie (Paris), The Christie and UHSM. I was awarded the Ronald Raven Award from the Royal College of Surgeons and gained the highest marks at the European Breast Surgery exams in Austria.
My research includes risk-reducing surgery and familial breast cancer. My research doctorate (MD) investigated Contralateral Breast Cancer in high-risk patients (including BRCA1/2 carriers). I publish and present work at a national and international level. I am an active trainer, teaching plastic and breast surgeons at a national and local level.
I have benefited from a diverse upbringing having lived in Zambia and I have been educated in the UK with the majority of my training in London. I am excited by my recent move to the Midlands where I hope to spend time outside work with my young family.


text:
Happy 31st to Cornwall Ontario's Ryan Gosling! November 12, 2011
By admin on November 12, 2011 No Comment
CFN – Ryan Gosling grew up in Cornwall. It's a long way from the River City to Hollywood and now he's one of the hottest actor's in film. He also was a producer and narrated the documentary ReGeneration. Today Ryan turns 31.
httpv://www.youtube.com/watch?v=lLkM3WgJGaE
Ryan studied Drama and Fine Arts here at CCVS after being home schooled by his mother. A break at an audition in Montreal for the Mickey Mouse club led to his career with roles in movies like The Believer; The Notebook with fellow Canuck Rachel McAdams, and his most recent; The Ides of March.
Sadly the city has not chose to honour Mr. Gosling by including him in their film artists page on the Choosecornwall website….but I have a hunch that won't slow his career down.
Ryan Gosling on the IMDB.
Busy Ryan has four credits coming out in 2012 and 2013. The Place Behind the Pines with the Yummy Eva Mendes, Bradley Cooper (The Hangover) and Bruce Greenwood; the LA Confidential like Gangster Squad with also stars Emma Stone and a huge cast. Lawless with Christian Bale and one of my faves, Cate Blanchett!
A bit about the Gangster Squad (not the trailer)
httpv://www.youtube.com/watch?v=Alu76iIFJ60
Well done Ryan and Happy 31st! And it's be wild if you did the film version of "Dirty Town Under a Crooked Bridge."
Happy 31st to Cornwall Ontario's Ryan Gosling! November 12, 2011 added by admin on November 12, 2011


text:
A community-based study of Helicobacter pylori therapy using the strategy of test, treat, retest, and re-treat initial treatment failures
Yi Chia Lee, Hui Min Wu, Tony Hsiu Hsi Chen, Tzeng Ying Liu, Han Mo Chiu, Chun Chao Chang, Hsiu Po Wang, Ming Shiang Wu, Hung Chiang, Meng Chen Wu, Jaw Town Lin
Taipei Medical University Hospital
School of Nutrition and Health Sciences
Graduate Institute of Clinical Medicine
Background: Although eradication of Helicobacter pylori infection can decrease the risk of gastric cancer, the optimal regimen for treating the general population remains unclear. We report the eradication rate (intention-to-treat and per protocol) of a community-based H. pylori therapy using the strategy of test, treat, retest, and re-treat initial treatment failures. Materials and methods: In 2004, a total of 2658 residents were recruited for 13C-urea breath testing. Participants with positive results for infection received a standard 7-day triple therapy (esomeprazole 40 mg once daily, amoxicillin 1 g twice daily, and clarithromycin 500 mg twice daily), and a 10-day re-treatment (esomeprazole 40 mg once daily, amoxicillin 1 g twice daily, and levofloxacin 500 mg once daily) if the follow-up tests remained positive. Both H. pylori status and side-effects were assessed 6 weeks after treatment. Results: Among 886 valid reporters, eradication rates with initial therapy were 86.9% (95% confidence interval [CI]: 84.7-89.1%) and 88.7% (95%CI: 86.5-90.9%) by intention-to-treat and per protocol analysis, respectively. Re-treatment eradicated infection in 91.4% (95%CI: 86-96.8%) of 105 nonresponders. Adequate compliance was achieved in 798 (90.1%) of 886 subjects receiving the initial treatment and in all 105 re-treated subjects. Mild side-effects occurred in 24% of subjects. Overall intention-to-treat and per protocol eradication rates were 97.7% (95%CI: 96.7-98.7%) and 98.8% (95%CI: 98.5-99.3%), respectively, which were only affected by poor compliance (odds ratio, 3.3; 95%CI, 1.99-5.48; p
Antibiotic regimen
Population-based study
Dive into the research topics of 'A community-based study of Helicobacter pylori therapy using the strategy of test, treat, retest, and re-treat initial treatment failures'. Together they form a unique fingerprint.
Helicobacter pylori Medicine & Life Sciences 100%
Treatment Failure Medicine & Life Sciences 99%
Esomeprazole Medicine & Life Sciences 43%
Intention Medicine & Life Sciences 41%
Amoxicillin Medicine & Life Sciences 32%
Levofloxacin Medicine & Life Sciences 17%
Clarithromycin Medicine & Life Sciences 17%
Lee, Y. C., Wu, H. M., Chen, T. H. H., Liu, T. Y., Chiu, H. M., Chang, C. C., Wang, H. P., Wu, M. S., Chiang, H., Wu, M. C., & Lin, J. T. (2006). A community-based study of Helicobacter pylori therapy using the strategy of test, treat, retest, and re-treat initial treatment failures. Helicobacter, 11(5), 418-424. https://doi.org/10.1111/j.1523-5378.2006.00432.x
A community-based study of Helicobacter pylori therapy using the strategy of test, treat, retest, and re-treat initial treatment failures. / Lee, Yi Chia; Wu, Hui Min; Chen, Tony Hsiu Hsi et al.
In: Helicobacter, Vol. 11, No. 5, 10.2006, p. 418-424.
Lee, YC, Wu, HM, Chen, THH, Liu, TY, Chiu, HM, Chang, CC, Wang, HP, Wu, MS, Chiang, H, Wu, MC & Lin, JT 2006, 'A community-based study of Helicobacter pylori therapy using the strategy of test, treat, retest, and re-treat initial treatment failures', Helicobacter, vol. 11, no. 5, pp. 418-424. https://doi.org/10.1111/j.1523-5378.2006.00432.x
Lee YC, Wu HM, Chen THH, Liu TY, Chiu HM, Chang CC et al. A community-based study of Helicobacter pylori therapy using the strategy of test, treat, retest, and re-treat initial treatment failures. Helicobacter. 2006 Oct;11(5):418-424. doi: 10.1111/j.1523-5378.2006.00432.x
Lee, Yi Chia ; Wu, Hui Min ; Chen, Tony Hsiu Hsi et al. / A community-based study of Helicobacter pylori therapy using the strategy of test, treat, retest, and re-treat initial treatment failures. In: Helicobacter. 2006 ; Vol. 11, No. 5. pp. 418-424.
@article{1c125c550e39448981be4bfe570872c6,
title = "A community-based study of Helicobacter pylori therapy using the strategy of test, treat, retest, and re-treat initial treatment failures",
abstract = "Background: Although eradication of Helicobacter pylori infection can decrease the risk of gastric cancer, the optimal regimen for treating the general population remains unclear. We report the eradication rate (intention-to-treat and per protocol) of a community-based H. pylori therapy using the strategy of test, treat, retest, and re-treat initial treatment failures. Materials and methods: In 2004, a total of 2658 residents were recruited for 13C-urea breath testing. Participants with positive results for infection received a standard 7-day triple therapy (esomeprazole 40 mg once daily, amoxicillin 1 g twice daily, and clarithromycin 500 mg twice daily), and a 10-day re-treatment (esomeprazole 40 mg once daily, amoxicillin 1 g twice daily, and levofloxacin 500 mg once daily) if the follow-up tests remained positive. Both H. pylori status and side-effects were assessed 6 weeks after treatment. Results: Among 886 valid reporters, eradication rates with initial therapy were 86.9% (95% confidence interval [CI]: 84.7-89.1%) and 88.7% (95%CI: 86.5-90.9%) by intention-to-treat and per protocol analysis, respectively. Re-treatment eradicated infection in 91.4% (95%CI: 86-96.8%) of 105 nonresponders. Adequate compliance was achieved in 798 (90.1%) of 886 subjects receiving the initial treatment and in all 105 re-treated subjects. Mild side-effects occurred in 24% of subjects. Overall intention-to-treat and per protocol eradication rates were 97.7% (95%CI: 96.7-98.7%) and 98.8% (95%CI: 98.5-99.3%), respectively, which were only affected by poor compliance (odds ratio, 3.3; 95%CI, 1.99-5.48; p ",
keywords = "Antibiotic regimen, Gastric cancer, Helicobacter pylori, Population-based study",
author = "Lee, {Yi Chia} and Wu, {Hui Min} and Chen, {Tony Hsiu Hsi} and Liu, {Tzeng Ying} and Chiu, {Han Mo} and Chang, {Chun Chao} and Wang, {Hsiu Po} and Wu, {Ming Shiang} and Hung Chiang and Wu, {Meng Chen} and Lin, {Jaw Town}",
journal = "Helicobacter",
T1 - A community-based study of Helicobacter pylori therapy using the strategy of test, treat, retest, and re-treat initial treatment failures
AU - Lee, Yi Chia
AU - Wu, Hui Min
AU - Chen, Tony Hsiu Hsi
AU - Liu, Tzeng Ying
AU - Chiu, Han Mo
AU - Chang, Chun Chao
AU - Wang, Hsiu Po
AU - Wu, Ming Shiang
AU - Chiang, Hung
AU - Wu, Meng Chen
AU - Lin, Jaw Town
N2 - Background: Although eradication of Helicobacter pylori infection can decrease the risk of gastric cancer, the optimal regimen for treating the general population remains unclear. We report the eradication rate (intention-to-treat and per protocol) of a community-based H. pylori therapy using the strategy of test, treat, retest, and re-treat initial treatment failures. Materials and methods: In 2004, a total of 2658 residents were recruited for 13C-urea breath testing. Participants with positive results for infection received a standard 7-day triple therapy (esomeprazole 40 mg once daily, amoxicillin 1 g twice daily, and clarithromycin 500 mg twice daily), and a 10-day re-treatment (esomeprazole 40 mg once daily, amoxicillin 1 g twice daily, and levofloxacin 500 mg once daily) if the follow-up tests remained positive. Both H. pylori status and side-effects were assessed 6 weeks after treatment. Results: Among 886 valid reporters, eradication rates with initial therapy were 86.9% (95% confidence interval [CI]: 84.7-89.1%) and 88.7% (95%CI: 86.5-90.9%) by intention-to-treat and per protocol analysis, respectively. Re-treatment eradicated infection in 91.4% (95%CI: 86-96.8%) of 105 nonresponders. Adequate compliance was achieved in 798 (90.1%) of 886 subjects receiving the initial treatment and in all 105 re-treated subjects. Mild side-effects occurred in 24% of subjects. Overall intention-to-treat and per protocol eradication rates were 97.7% (95%CI: 96.7-98.7%) and 98.8% (95%CI: 98.5-99.3%), respectively, which were only affected by poor compliance (odds ratio, 3.3; 95%CI, 1.99-5.48; p
AB - Background: Although eradication of Helicobacter pylori infection can decrease the risk of gastric cancer, the optimal regimen for treating the general population remains unclear. We report the eradication rate (intention-to-treat and per protocol) of a community-based H. pylori therapy using the strategy of test, treat, retest, and re-treat initial treatment failures. Materials and methods: In 2004, a total of 2658 residents were recruited for 13C-urea breath testing. Participants with positive results for infection received a standard 7-day triple therapy (esomeprazole 40 mg once daily, amoxicillin 1 g twice daily, and clarithromycin 500 mg twice daily), and a 10-day re-treatment (esomeprazole 40 mg once daily, amoxicillin 1 g twice daily, and levofloxacin 500 mg once daily) if the follow-up tests remained positive. Both H. pylori status and side-effects were assessed 6 weeks after treatment. Results: Among 886 valid reporters, eradication rates with initial therapy were 86.9% (95% confidence interval [CI]: 84.7-89.1%) and 88.7% (95%CI: 86.5-90.9%) by intention-to-treat and per protocol analysis, respectively. Re-treatment eradicated infection in 91.4% (95%CI: 86-96.8%) of 105 nonresponders. Adequate compliance was achieved in 798 (90.1%) of 886 subjects receiving the initial treatment and in all 105 re-treated subjects. Mild side-effects occurred in 24% of subjects. Overall intention-to-treat and per protocol eradication rates were 97.7% (95%CI: 96.7-98.7%) and 98.8% (95%CI: 98.5-99.3%), respectively, which were only affected by poor compliance (odds ratio, 3.3; 95%CI, 1.99-5.48; p
KW - Antibiotic regimen
KW - Gastric cancer
KW - Helicobacter pylori
KW - Population-based study
JO - Helicobacter
JF - Helicobacter


On the edge of Lake Illawarra, only 10 minutes south of Wollongong central business district and opposite championship golf course. The Oasis is just 10 minutes walk to the beach and boasts one of the finest restaurants in the southern suburbs.Consisting of 30 motel rooms, 10 holiday cabins, 80 seat conference room and licensed a la carte Sahara Restaurant, there is something to suit almost everyone at the Oasis.Why not relax by the tropical pool or stroll across the road for 18 holes of golf or a practice swing on the day/night driving range.
We will transport your taste buds to a whole new country at the Thai Garden in Shellharbour. We make authentic Thai cuisine that will leave you wanting more with every visit. Dine-in at our recently refurbished restaurant or order take away from us. We can deliver the tastes of Thailand to your door with our home delivery service so you can enjoy our delicious dishes in the convenience of your own home.Enjoy dinner with your own favourite wine—we are a fully licensed venue. Our restaurant offers ease of access and our convenient parking is located at the rear of our Shellharbour restaurant. Locals from Shellharbour, Warilla, Barrack Heights, Shell Cove and Windang visit our restaurant. Call today to reserve a table or to place an order. We are open on public holidays.
At Windang Liquor, you can grab a great deal on beer, wine, spirits, premix drinks, cider, soft drink and much more. Our friendly staff are always happy to help you find what you are looking for, and we boast a huge selection of drinks, perfect for your next celebration. Windang Liquor is your convenient, local bottleshop near Lake Illawarra.


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Home > Resident Artists & Their Works > Weavers
The art of weaving quite literally "weaves" itself through the history of Cape Breton Island, Nova Scotia. With its Celtic heritage derived from waves of Scottish and Irish immigrant populations, the production of woven blankets, kilts, scarves and tams all was less a necessity and more a requirement.
While one might expect Scottish plaids to predominate the items produced, in reality the weaving tradition has quickly evolved to encompass traditional techniques from other parts of the world. Similarly, while plaids are still in evidence, more often tones and colors taken from Cape Breton's own natural palette predominate; the brown and tans of the earth and beaches, the blues and greys of the ocean, the greens of the mountains and valleys and the pastels recalling Cabot Trail sunrises and sunsets past.
Each weaver listed below has developed her own technique and color palette. Each weaves on a loom in her own studio, weaving wool, cotton, soy, linen, flax, silk and other materials into shawls, blankets, runners, place mats and scarves for personal or home use.
Suzanne Craig
Janet Dawson
Janet learned to weave at the Cape Breton Centre for Craft and Design when she moved to Cape Breton in 1994, and has been teaching weaving there since 2000.
A member of the Sydney Handweavers' Guild, she has been the Atlantic Provinces' representative to the Handweavers' Guild of America since 2000. For the past 10 years Janet has demonstrated her craft at numerous venues across Cape Breton.
Janet indulges her fiber habit by buying many small amounts of fiber in different colors and textures, and has thus developed a style that combines a wide variety of colors and fibers in a single piece. In this way she interprets the traditional craft of weaving in a contemporary way.
handwoven placemats and table runners in 'Beach' palette
Counterclockwise from top: Seaton, Honey, Bleu. Cotton and acryllic.
Placemats (12" x 17") $15 each. Runners 12" or 17" wide, priced according to length.
Available at the Arts North gallery, or online through our Order Form.
handwoven placemats and table runners in 'Lucille' palette
Clockwise from top: Bourgogne, Flax, Vert fort, Sierra, Canelle. Cotton and acryllic.
One of a kind blankets
Janet's one of a kind blankets are handwoven in 100% wool from the maritimes.
Priced according to size and embellishment.
Available at the Arts North gallery or online through our Order Form. Email for current inventory and pricing.
One of Janet's woven purses
Three of Janet's colorful scarves
Suzanne Craig divides her time between her BioPrints and her weaving, alternating as mood dictates.
Her love of the outdoors is evident in the colors she chooses, tones reminescent of the earth, the sky, the water and the forests.
Winter, in particular, with its short days and long nights, is a time for the loom, and springtime brings forth another winter's rendering of shawls, blankets and table runners.
Suzanne describes herself as "...a self-taught weaver of over 40 yearsm still learning...".
"For Joan"
The blue & white piece on the loom is an all cotton traditional 'overshot' pattern table cover.
Detail from Suzanne's "Line of Lambs" shawl in bluetones
Suzanne's "Line of Lambs" shawl in browntones
Suzanne's table runners
Suzanne's table runners come in a variety of sizes and colors.
Shown is an all linen 8 harness block twill table runner.
Suzanne's Woolen shawl


Issue Issues when upgrading RSA NetWitness Live Manager.
When upgrading to NetWitness Live Manager from a previous version, the upgrade may fail.
Start with "NetWitness Live Manager (remove all)". After this is uninstalled the other entry may be gone as well. If it is not, remove it also.
If you have already tried to upgrade and have received errors the following work-around is recommended.
Step 1: In the Windows Control Panel remove any entries reading "NetWitness Live Manager" starting with "NetWitness Live Manager (remove all)".
Step 2: Check for the presence of a "NetWitness Live Manager Service" in the Services control panel. This is available via the Control Panel or by launching "services.msc" from the Start Menu. If the service is present leave this window open and execute the following sub-steps. If the service is not present skip ahead to step 3.
Step 2b: Issue the following command: sc stop "NetWitness Live Manager Service"
Step 2c: Issue the following command: sc delete "NetWitness Live Manager Service"
Step 2d: Check in the Services control panel to make sure the "NetWitness Live Manager Service" has been removed. You may need to refresh the window by pressing "F5"
Step 3: Install the latest version of NetWitness Live Manager using the installer program normally. If the program loads then you are finished, do not continue.
Note: The following steps assume the previous steps failed to work. Performing these steps will remove any configuration information you had in your previous version of NetWitness Live Manager including connections to Decoders/Informers and any CMS selections for content. If you want to preserve this information you will need to write down or take screenshots of the existing configuration.
Step 4: In the Windows Control Panel remove any entries reading "NetWitness Live Manager" starting with "NetWitness Live Manager (remove all)".
Step 5: Check for the presence of a "NetWitness Live Manager Service" in the Services control panel. This is available via the Control Panel or by launching "services.msc" from the Start Menu. If the service is present leave this window open and execute the following sub-steps. If the service is not present skip ahead to step 6.
Step 5b: Issue the following command: sc stop "NetWitness Live Manager Service"
Step 5c: Issue the following command: sc delete "NetWitness Live Manager Service"
Step 5d: Check in the Services control panel to make sure the "NetWitness Live Manager Service" has been removed. You may need to refresh the window by pressing "F5"
Step 6: Delete the original installation folder. It may be in one of two places depending on whether you are running a 32-bit operating system or a 64-bit operating system.
Step 7: Install the latest version of NetWitness Live Manager using the installer program normally.