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Ella Mae Morse, Rock 'N' Roll Influence, Dies
Ella Mae MORSE Ella Mae Morse, Rock 'N' Roll Influence, Dies
Ella Mae Morse, the swinging ``boogie-woogie''-inspired pop singer whose 1942 hit ''Cow Cow Boogie'' helped establish Capitol Records as a major label and who had an important influence on rock 'n'...
Ella Mae Morse, the swinging ``boogie-woogie''-inspired pop singer whose 1942 hit ''Cow Cow Boogie'' helped establish Capitol Records as a major label and who had an important influence on rock 'n' roll, has died at age 75 of respiratory failure Saturday night.
The Texas-born Morse, was born in 1924 and got her start in show business at age 9 by singing in her parents' ragtime band.
Morse made 10 gold records, including ``House of Blue Lights'' in 1946, which is considered one of the most important records in the evolution of rock 'n' roll. Although she stopped recording in 1957, Morse sold some 100 million records during her career, and performed occasionally until 1987. (Reuters)


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Rabbit Seasoning
Free Download Rabbit Seasoning 720p 6,647 Kb/s
HD - Rabbit Seasoning HD 4,184 Kb/s
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7.3/10 by 74 users
: Rabbit Seasoning
: 7 min.
: Animation, Family, Comedy
: Mel Blanc, Arthur Q. Bryan
The cartoon finds a row of signs saying it's rabbit season ("If you're looking for fun, you don't need a reason. All you need is a gun, it's Rabbit Season!"). Bugs Bunny and Daffy Duck again are arguing over which of them is "in season" (it is really Duck Season, as Daffy says in the beginning), while a befuddled Elmer Fudd tries to figure out which animal is telling the truth. Between using sneaky plays-on-words, and dressing himself in women's clothing (including a Lana Turner-style sweater), Bugs manages to escape unscathed, while Daffy repeatedly has his beak blown off, upside-down, and sideways by Elmer.
Rabbit Fire
Duck Amuck
Ali Baba Bunny
What's Opera, Doc?
Bully for Bugs
Trailer Rabbit Seasoning

redpajama_set_name: RedPajamaCommonCrawl


text:
Fursenko may refer to:

 Sergey Fursenko
 Andrei Fursenko
 6753 Fursenko

redpajama_set_name: RedPajamaWikipedia


If anyone has a problem with a charity walk that you can not resolve with the seller, I am your next port of call. Email me on [email protected] (this is Malcom's email for the updates) and I will do my best to get things sorted for you.
48857 – 48874 Topic of Cancer Dartmoor Logos Charity Walk.
immunotherapy. The walk starts from the car park near the Dartmoor Inn at SX525853 and has 18 boxes including 4 bonuses as well as Starter and Thank You stamps. The walk will be on site until the end of October. For a clue sheet, starter and thank you stamps and additional information, please send SAE and a cheque for £2.50 payable to Topic of Cancer, c/o Ivan Godfrey, 59, Belmont Rd., Tiverton, Devon EX16 6EQ. NB In response to some requests from parents and grandparents there is a set of 'easier' clues for novices - one satisfied letterboxer commented in the visitor book 'wonderfully clear clues - perfect for introducing grandson to the moor '. Please indicate if you wish to be sent a copy. Sorry, cannot guarantee a reply from early June to mid July. All boxes on site and in excellent condition May 16th.
This walk is for 16 nice stamps in the rugged beauty of the Brat Tor and Arms Tor area. Cheques for £2.50 should be made out to Cornish Kilimanjaro Capers and sent with an SAE to Kevin O'Reilly, 46 St Marwennes Close, Marhamchurch, Bude EX23 0HX. Please ring 07815 780370 for further details. All boxes are on site and in good condition as at 1/6/15. Box number 1 GPS should be 53715 not 54247, and box number 13 GPS should be 54520 86370.
48802 – 48818 Dartmoor Springs and Wells 2015 Walk in aid of Scope.


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Available Potential Enterprises, Ltd. supports contemporary artists working in all disciplines, by preserving and supporting the spaces in which they create, perform and exhibit their work.
Anti-Racism and Accountability Work
A.P.E. began in 1977 as an open space, with an intent to be made by what was made in it, by the people and their curiosities and imaginations who made themselves available. A.P.E. was for those who could see it and could find it. It was a space run by primarily white artists, with an intent to be accessible and open to all (if they knew about it and could find it). The space and endeavor was financially supported by its founder, Gordon Thorne, a quiet, private man who believed that spaces for the imagination must be created, protected, and shared, and who had a vision for an attempt at a different economy and valuation system from the status quo.
With the loss of its founding director, Gordon Thorne, in 2018, A.P.E. is in a process of transition, reflecting and reorganizing with an eye toward the organization's future. In this process, there is a continued commitment to A.P.E.'s founding principles, including holding and providing space for imagination, innovation, and inquiry, remaining open to what might occur within its walls, and leaving time for artists to be in their process without the pressure for producing an art-commodity.
Simultaneously, we at A.P.E. are reckoning with the ways that A.P.E. has failed to make its resources adequately accessible to artists from diverse backgrounds, and the ways that the culture of the organization has mirrored and perpetuated white supremacy culture by hiring primarily white staff, by showing the work of primarily white artists, lacking transparency in its decision-making structure, and not prioritizing outreach to artists and audiences beyond our immediate networks. A.P.E. is reckoning with its history of exclusion, and is in the process of implementing outreach strategies, recognizing the barriers that marginalized artists face, and our institutional responsibilities in helping to mitigate those barriers. With our new co-inhabited space at 33 Hawley St (with Northampton Open Media and the Northampton Center for the Arts), we understand that we must ensure that this space, along with the gallery space at 126 Main St., are spaces in which artists of all races, genders, abilities, class backgrounds, religious affiliations, and ages must feel safe, welcome, and vehemently encouraged to fill with the expansiveness of their questions, creative expressions, identities, and experiences.
To this end, A.P.E. commits to the following statements:
A.P.E. will be responsive and adaptive to the evolving challenges of the present, and to artists' changing and evolving needs—including/especially those artists who are positioned at the margins of mainstream access to resources due to the interlocking oppressive systems of white supremacy, patriarchy, capitalism, and ableism.
We commit to standing in solidarity with Black Lives Matter and with the resistance of Black people in the U.S. to long-standing violence and structural oppression.
A.P.E. commits to solidarity with indigenous peoples and to learning more about native people, specifically the cultures of Nipmuc and Pocumtuc people, whose land we are situated on.
A.P.E. re-commits to its founding principle of openness in the forms of organizational transparency, listening, and engaging in active feedback processes with artists and local communities.
A.P.E. commits to being artist-run and artist-centered.
A.P.E. commits to being a dedicated home to multiple perspectives, widening webs, interconnections, and expanded access for BIPOC artists.
Alongside concrete action, learning, and change, A.P.E. commits to being a space that values the unknown and the ineffable.
A.P.E. commits to leaving time for the fallow.
As an artist-run space with no distinct board of directors, we rely on you, the community, to help hold us accountable to the above statements. We welcome your feedback, and are so very grateful for your ongoing engagement and support.
Available Potential Enterprises (A.P.E.)
-Anne Woodhull, Executive Director
-Lisa Thompson, Associate Director
-Meredith Bove, Program Coordinator, APE@Hawley
-Jen Polins, Program Assistant, APE@Hawley
-Kathy Couch, Technical Director
A.P.E.'s original space in 1977
A.P.E. is a not for profit, 501 C-3, founded in 1977 by and for artists, whose programs in dance, theater, visual arts, spoken word, multimedia, movement and arts education have helped to define and create the city's artistic character for more than three decades. A.P.E. also serves as an "umbrella," or fiscal agent, for a number of resident and affiliated artists and art groups.
A.P.E. was conceived of as a workspace for artists. Its "shape" was largely determined by the creative needs of the Northampton community, tempered by the strong commitment of its directors to the understanding that space, time, and protection from economic pressure are critical for the realization of new and original work. A.P.E. has always insisted that the work of creating is valuable in and of itself, separate from any economic return.
A.P.E. receives funding from box office receipts, sales of artwork, individual donors, corporate, local, state and national sources, as well as many in-kind contributions.
From 1977 through 2006, A.P.E. occupied the top floor of Thornes Market, a five story renovated department store in the heart of downtown Northampton, Massachusetts.
The A.P.E./Thornes 'marriage' was a successful working model. It not only covered all its debt, capital improvements, operating costs, distributed cash to the partners, and provided them personal work and office space, but also contributed 20% of its leasable space rent free to the community through A.P.E.
The model ultimately failed however, when the partners were unable to build into the mission of the business a way to pass its success down to the next generation of owners. Unable to make a convincing case for the valuable role that space for creative exploration played in the health and success of the whole building, in the end, they only passed down the building's success as a business, and in this classic economic model, A.P.E. was "worthless."
When A.P.E. was an integral part of Thornes Market it managed, programmed and maintained 10,000 square feet of space loosely divided into performance, exhibition, studio and teaching areas.
When Thornes Market was sold in 2006, the A.P.E. spaces were converted to office use and an important performance, exhibition, and creative work space was lost to the community. In 2007 Gordon Thorne, one of the original owners of Thornes, and the founding director of A.P.E., used proceeds from the sale of Thornes to purchase another building at 126 Main street. In 2008, after extensive renovations, A.P.E. moved its office into this new location.
Gordon Thorne addresses the Community Land Trust in the Southern Berkshires annual meeting with a talk on the concept of a "Community Arts Trust". Gordon describes his evolution as an artist, developer, and executive director of a non-profit as it relates to shaping and maintaining healthy and diverse communities. He believes that arts spaces should be a part of the commons in perpetuity and performing arts spaces be made accessible and affordable to artists in the community.
Gordon Thorne, "Community Arts Trust". Community Land Trust in the Southern Berkshires annual meeting, February 2009 by Schumacher Center for a New Economics
https://archive.org/details/GordonThornecommunityArtsTrustFebruary2009_3


This command allows you to request a single Secure Grid authentication.
The server will respond with a unique identifier for each 2FA request (referred to as an API request ID). This API request ID can be used to track and monitor the status of your 2FA request.
Note that the REST API may respond with various HTTP status codes.
Step 1: Make an HTTP POST to have a Grid challenge sent to a mobile number. You can specify various optional parameters within your request. An API request ID is returned.
Step 2: Use the resulting request ID to check the status of the Grid authentication by making a GET call to the Secure REST API. You can make the call every five seconds for example to determine the status of an authentication.
Step 3: As a response (HTTP GET), you will receive a data packet with the status of the challenge (challengeSolved) set to either true or false, as well as a description of the status.
It makes a new multi-factor authentication (MFA) request. A message is sent with a challenge to the user (such as a PIN code or a grid of images).
Only one mobile number can be specified per HTTP request.
The from parameter represents the two-way number that you are sending from. This parameter is only required if you want to send messages using a two-way number (short code or long number).
The maximumRetries parameter indicates how many chances a user has to solve a Grid challenge.


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MPolitics
News, World 08/31/2021 No comments
Poland Could Declare State of Emergency at Belarus Border
The Polish government has asked President Andrzej Duda to declare a state of emergency along the Poland-Belarus border. Poland accuses Belarus of using migrants as political pawns by pushing them into the European Union in retaliation over EU sanctions. According to a recent BBC report, Belarusian President Alexander Lukashenko accused Poland of starting a "border conflict" and violating his country's territory. The state of emergency would create a three-kilometer-wide zone around the border that would prohibit outsiders from entering. FILE – Polish President Andrzej Duda speaks in Gdansk-Westerplatte, Sept. 1, 2020."Please expect Poland's security to be strengthened in the nearest time through acts of law, and also through subsequent actions on Poland's border," Duda said. The country's parliament would need to approve the emergency declaration, and Duda said he thinks it would. About 30 migrants, mostly from Iraq and Afghanistan, have been in limbo at the border for weeks. So far, Poland's response has been to deploy troops to the border and install a barbed wire fence. Last week, it said it had provided tents, blankets and power generators to the migrants, who remain on Belarusian territory. Also last week, the United Nations refugee agency, UNHCR, called for Poland to provide medical and legal support to the migrants. Some refugee rights groups say several migrants are sick. One group reportedly tried to cut a hole in the barbed wire fence. About 3,000 migrants have attempted to enter Poland from Belarus this month, The Associated Press reported. Poland is not alone in accusing Belarus of using migrants as political pawns. Other Baltic states have said Minsk is pushing migrants toward them in response to the EU sanctions following a crackdown against those protesting the disputed reelection of President Lukashenko in August 2020. Last week, the European Commission, the EU's executive body, said it was monitoring the situation. "We firmly reject attempts to instrumentalize people for political purposes," spokesman Christian Wigand said in Brussels. "We cannot accept any attempts by third countries to incite or acquiesce in illegal migration" to the EU. Some information in this report comes from the Associated Press and Reuters.
Turkish Officials Say Deportation Centers Packed With Afghan Refugees	Next
At Least 26 Dead After Bus Plunges Over Cliff in Peru


i cant boot, i install via odin. before the flash i delete all /system /data vs and make f2fs.
i install via recorvery and its work fine. i install gapss and i use mobile network , i dont see important bug by now.
… but works in Recovery.
OK, updated to 20170417, which imroved the situation a bit. The SD card is detected now, but it wants to initialize it all the time. It also does so using FAT only. After that, the card can be browsed in file manager, but it's not usable otherwise. For example, downloads with Chrome fail because it doesn't find the SD card.


text:
namespace ExCSS
{
    internal sealed class CaptionSideProperty : Property
    {
        private static readonly IValueConverter StyleConverter = Converters.CaptionSideConverter.OrDefault(true);

        internal CaptionSideProperty() : base(PropertyNames.CaptionSide)
        {
        }

        internal override IValueConverter Converter => StyleConverter;
    }
}

redpajama_set_name: RedPajamaGithub


text:
Essays & Articles
Sapient Thoughts
Book Review: Arguments for God's Existence in Classical Islamic Thought – A Reappraisal of the Discourse
Salih Hamid Fatih
Last updated on 2 November 2021.
The academic consensus is that Islamic philosophy puts great emphasis on rational proofs for God's existence. In her book, Arguments for God's Existence in Classical Islamic Thought, Hannah Erlwein seeks to overturn this consensus by a radical proposal. Her book is unlike anything else in the field.
The revisionist paradigm in Islamic studies in the West has now engulfed Islamic philosophy. Hannah C. Erlwein has provided a new perspective on Islamic philosophy in her book Arguments for God's Existence in Classical Islamic Thought (2019). Her book is unlike anything else in the field.
The academic consensus is that Islamic philosophy (comprising of Falsafa and Kalam) puts great emphasis on rational proofs of God's existence (p. 1). Erlwein seeks to overturn this consensus by a radical proposal. She argues that throughout the entire history of Islamic philosophy, no Islamic thinker ever provided a single rational argument that God exists (p. 14). She maintains that this significant absence is due to Islamic thinkers basing their belief in God purely on the authority of the Quran (p. 22). Hannah postulates that the Bible is uninterested in God's existence and so is the Qur'an; however, Christian thinkers did focus on God's existence, whereas Islamic thinkers did not bother to do so (p.23).
Erlwein discusses Al-Qasim b. Ibrahim (chp 2), Al-Kindi (chp 3), Al-Maturidi (chp 4), Abu Hassan Al-Ashari (chp 5), Al-Baqillani (chp 6), Ibn Sina (chp 7), Al-Ghazali (chp 8), Ibn Rushd (chp 9), and Fakhrudin Al-Razi (chp 10). All these Islamic thinkers have propounded proofs for God's existence, but Erlwein dismisses such proofs as unrelated to God's existence. Her method is simple: she shows how each Islamic thinker had objectives that were unrelated to proving theism; since, all these Islamic thinkers already assumed theism in their works.
Erlwein's conclusion is that Islamic philosophy had assumed God exists from the very onset, and had never produced a rational argument for God's existence (p. 228). What Islamic thinkers did, however, was argue for various attributes and aspects of God, as distinct from God's actual existence (p. 229-230).
Erlwein provides a hero-to-zero scenario. The academic consensus says Islamic philosophy includes many rational proofs for God's existence; Erlwein says no such thing happened. However, it would be wrong to dismiss Erlwein's position based on academic consensus. Going against the grain of academic consensus may prove a worthy endeavour. Considering this, more substantial objections are needed if one wants to adequately challenge her thesis. This book review will provide two major and two minor contentions.
Erlwein's central argument is that the objective of Islamic thinkers was not to prove God's existence; therefore, Islamic thinkers never provided any proof of God's existence. She finds this objective by close textual readings of works by the selected Islamic thinkers. Without this central argument, her thesis cannot stand.
It is an error in reasoning to conclude that a discourse or domain of knowledge does not include related topics just because it has a specific objective. As a crude example, my objective for the weekend could be to swim at the local swimming pool. This objective does not exclude me travelling to the local swimming pool by bus. The bus travel is connected to my objective, even though it is not explicitly my objective. Put simply, 'swimming in the local swimming pool' does not contradict 'taking a bus to the local swimming pool'. They are both compatible, and even connected, to each other. We can see something similar in Islamic philosophy.
The objective of the Ibn Sina-Al-Ghazali debate was the validity of the eternal universe hypothesis; yet, in debating this issue, both Ibn Sina and Al-Ghazali had formulated their own rational proofs for God's existence. These rational proofs were important steps that allowed both of them to justify later on their stances towards the eternal universe hypothesis. It is hard to see how the objective of the debate excludes rational proofs for God's existence. Both Ibn Sina and Al-Ghazali included these rational proofs for God's existence as part of dealing with the eternal universe hypothesis.
This suggests a more plausible thesis in explaining certain features of Islamic philosophy.
Across several chapters, Erlwein subtly points out various theological issues that Islamic thinkers were engaged in whilst presenting their arguments for God's existence. The proper conclusion is that these arguments were part of a larger network of theological issues that was being discussed by these Islamic thinkers. Erlwein, however, chose to conclude that such arguments never existed in the first place.
The second major contention must be seen in light of Erlwein's own words:
"…the Islamic arguments in question already take it for granted that God is part of reality and their concern instead lies with establishing things such as God's nature and attributes" (p. 14)
Erlwein says there is a difference between discussing God's attributes and discussing God's existence. For her, Islamic thinkers spoke about the former but never the latter; since, they assumed God's existence already whenever they spoke of God's attributes. She concludes that Islamic thinkers never provided any proofs for God's existence.
Readers familiar with Islamic philosophy will be aware of the division between the Wujud (Existence) of Allah, and the Asma Wa Sifat (Names and Attributes) of Allah. Islamic thinkers dealt with both of these aspects of Allah, not with one to the exclusion of the other. A book review is not the place for copious citations, but two examples can be given. Al-Bayhaqi, the famous classical scholar, in his book Al-I'tiqād Wa Al-Hidāya Ila Sabīl Al-Rashād, provides several arguments, in abbreviated form, for the existence of Ilāh Wāḥid (One God).1 In the next chapter of the book, Al-Bayhaqi deals with Asma Wa Sifat.2 In a short work, Ibn Khaldun summarises Islamic theology. Ibn Khaldun provides arguments for the existence of Al-Dhat (God's Essence); he ends his discussion by saying that atheists claim God is Ma'dūm (Non-Existent). He rejects this and affirms God is actually Existent.3 In the very next section, Ibn Khaldun provides arguments for Al-Sifat (God's Attributes).4 At the very least, this shows that Islamic thinkers dealt with both aspects of God. It is as if, for Erlwein, the fact that Islamic thinkers wrote about God's attributes meant they never wrote about God's existence.
It is doubtful if Erlwein will find the above persuasive; she has difficulty understanding basic Islamic terminology. She writes:
"In the Islamic arguments for the creator, 'creator' is not equivalent to 'God' (or 'God' a shorthand for 'creator of the world') as it often appears in cosmological arguments for God's existence" (p. 233).
This can only be written by someone unfamiliar with Islam. The Qur'an (39:62) says: "God (Allah) is the Creator of all things". God, in Islam, is defined as the Creator; the Oneness of God's creative power is an aspects of His Oneness. Islamic thinkers usually argue as follows: the world is created; therefore, it must have a creator; thus, a creator of the world exists. A creator of the world, by definition, is God (Allah); so, God (Allah) exists. It is one thing for a person to claim such an argument is fallacious; it is another thing for a person to claim such an argument was never made. The first claim is open to discussion; the second is not.
To sum up the two major contentions: while the objective of Islamic thinkers was to discuss numerous theological matters, their discussion included rational proofs of God. While Islamic thinkers differentiated between God's existence and attributes, they discussed both of them. Erlwein's thesis that Islamic thinkers never articulated proofs of God's existence becomes untenable.
This leaves the two minor contentions. Erlwein makes sweeping generalisations; she misuses the sources she cites. Here is an example where both errors are found. Erlwein claims that the Qur'an provides no argument for God's existence (p. 24). Every Muslim is familiar with Quran (52:35-6):
"Or were they created by nothing, or were they the creators (of themselves)? Or did they create the heavens and earth? Rather, they are not certain".
Every Muslim is aware that this verse is an argument for God's existence. To compound the error, Erlwein cites Sayid Qutb as saying that the Qur'an did not focus on rational proofs of God's existence. She adds: "it is clear that Qutb was aware of the problem of the proof of God's existence" (p. 24). That is, Qutb recognised that the Qur'an provides no proof of God. Contrast this to Qutb's own Tafsir where he writes:
"At the beginning of the sūrah, the evidence of creation and life is placed in a powerful confrontation with atheism. When it is put to atheists, they find themselves driven to false and devious arguments."5
Qutb was not aware of any "problem of the proof of God's existence" in the Qur'an.
For a more detailed refutation of Erlwein, readers are advised to read Abdurrahman Ali Mihirig's article.6 He shows in great detail how Erlwein's book is "a long series of sleights of hand, deliberate distortions, and omissions". More worryingly, Mihirig convincingly proves that Erlwein ignored the entire Kalam and Tafsir tradition in Islam. Her thesis is cherry-picking of the worst sort.
Erlwein should be congratulated for trying to find a new perspective in which to understand Islamic philosophy. Unfortunately, there are several substantial contentions that show her revisionist thesis to be untenable. In addition to this, her revisionist thesis goes against the consensus of both Western and Muslim academia. Taking all these together, Erlwein's revisionism can be regarded as dubious.
For those active in Islamic outreach, Erlwein's book provides three benefits. Firstly, while her interpretive gymnastics are unimpressive, the sources she cites and the commentaries she refers to on the various proofs of God in Islamic philosophy are impressive. Erwlein has gathered a compendium of the most discussed proofs of God in Islamic philosophy that is accessible in the English language. In that sense, her book is a good bibliography to be use by those active in sharing and defending Islam; especially if they want to expand their repertoire of theistic proofs in Islam. Secondly, it is important (and possibly obligatory) for those involved in sharing and defending Islam to keep up-to-date with the latest revisionist trends in Islamic studies. Only by keeping up-to-date can Muslims hope to improve their responses and not be caught off guard by some freak revisionist fancy. Thirdly, reading Erlwein's book alongside Mihirig's critique is a good exercise in critical thinking that can be used for 'Outreach circles' amongst Muslims for internal discussions. It is unfortunate that many such circles are still engaged with debates from the 1980s. By holding group sessions for critical thinking on the latest debates in Islamic studies, a new vitality and relevance can be nurtured.
1 Bayhaqi, Al-. (1981). Al-I'tiqād Wa Al-Hidāya Ila Sabīl Al-Rashād. Beirut: Dar Al-Ufuq Al-Jadīda, pp. 38-48.
2 Ibid., pp. 49-53.
3 Ibn Khaldun. (1996). Lubāb Al-Muḥṣal Fī Usūl Al-Dīn. Alexandria: Dar Al-Ma'rifa Al-Jāmi'iyya, pp. 139-141.
4 Ibid., pp. 143-162.
5 Qutb, S. (2002). In The Shade of the Quran. Leicestershire: The Islamic Foundation, vol 5., p. 40.
6 Mihirig, A.A. The Existence of Arguments in Classical Islamic Thought: Reply to Hannah Erlwein. SOPHIA (2021). https://doi.org/10.1007/s11841-020-00816-2.
Sapience Institute
for Islamic Thought and Education
Powered by Sapience Education Ltd.
info@sapienceinstitute.org
© 2021 Sapience Institute. All Rights Reserved.


View a Complete Perfect Circle Inventory Replenishment System Brochure including descriptions of all the sub modules and system features.
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This system is ideal for lowering the quantity maintained of high cost items, while at the same time insuring a proper product mix of the required stock.
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The PERFECT CIRCLE INVENTORY REPLENISHMENT SYSTEM exemplifies the long term solution to stock keeping needs. The system solves the specific problems of obtaining materials on an as needed basis. It is a sound, workable product for solid day to day business information and data crucial for the smooth operation of your organization.


text:
Say What Your Longing Heart Desires
Women, Prayer, and Poetry in Iran
Niloofar Haeri
Anthropology / Religion
Anthropology / Race, Class, and Gender
Religion / Islam
Winner of the 2021 Award for Excellence in the Study of Religion: Constructive-Reflective Studies, sponsored by the American Academy of Religion (AAR).
Winner of the 2021 Fatema Mernissi Book Award, sponsored by the Middle East Studies Association (MESA).
Shortlisted for the 2022 Victor Turner Prize in Ethnographic Writing, sponsored by the American Anthropological Association (AAA) and The Society for Humanistic Anthropology (SHA).
Following the 1979 revolution, the Iranian government set out to Islamize society. Muslim piety had to be visible, in personal appearance and in action. Iranians were told to pray, fast, and attend mosques to be true Muslims. The revolution turned questions of what it means to be a true Muslim into a matter of public debate, taken up widely outside the exclusive realm of male clerics and intellectuals.
Say What Your Longing Heart Desires offers an elegant ethnography of these debates among a group of educated, middle-class women whose voices are often muted in studies of Islam. Niloofar Haeri follows them in their daily lives as they engage with the classical poetry of Rumi, Hafez, and Saadi, illuminating a long-standing mutual inspiration between prayer and poetry. She recounts how different forms of prayer may transform into dialogues with God, and, in turn, Haeri illuminates the ways in which believers draw on prayer and ritual acts as the emotional and intellectual material through which they think, deliberate, and debate.
Niloofar Haeri is Professor of Anthropology and the Program Chair for Islamic Studies at Johns Hopkins University. She is a Guggenheim Fellow and the author of Sacred Language, Ordinary People (2003), among other works.
"This is one of the best books on prayer in all of anthropology. Niloofar Haeri shows that prayer is not an empty ritual, but that it becomes a relationship that changes people—and allows the secular reader to understand how poetry enables women to feel spiritual presence. A beautifully written work."
—Tanya Luhrmann, Stanford University, author of When God Talks Back: Understanding the American Evangelical Relationship with God
"Say What Your Longing Heart Desires is a work that deserves to be widely read by all who are interested in understanding the different approaches to 'authentic' religion that exist in the Muslim world. A rich and detailed account, and a valuable contribution to our knowledge of religious practice."
—Talal Asad, author of Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam
"Say What Your Longing Heart Desires establishes itself immediately as an essential work in the anthropology of prayer and a major contribution to the study of religious practice and experience. A subtle and compelling work."
—Robert A. Orsi, Northwestern University, author of Between Heaven and Earth: The Religious Worlds People Make and the Scholars Who Study Them
"Say What Your Longing Heart Desires will change common perceptions about women's experiences in Iran. Niloofar Haeri examines competing claims of Muslimhood and offers novel readings of theological conversations on spirituality and religious conviction in the Islamic Republic. An empirically rich and theoretically nuanced book."
—Behrooz Ghamari-Tabrizi, Princeton University, author of Foucault in Iran: Islamic Revolution after the Enlightenment
"Niloofar Haeri's deeply researched and elegantly written book brings readers into the most intimate and exigent spaces of a religious world. Haeri examines the everyday prayer practices of Iranian women as the basis for reflecting on the relationship between prayer and poetry and on how ideas about religiosity debated in classical Persian poetry inform the world of prayer. Haeri's ethnographic study of Muslim women at prayer, a practice that is at once deeply personal and utterly social, underscores the diversity of Muslim religious practices and challenges conceptions of what constitutes 'authentic' religion, complicating the distinction between ritual and non-ritual forms of worship. This beautiful book is a signal contribution to the study of women and Islam, with implications for the study of religion itself."
—Jury for the American Academy of Religion Award for Excellence in the Study of Religion: Constructive-Reflective Studies
"Using beautiful, limpid prose, Haeri weaves together poetry, religion, and ethnography to show how a group of middle-class, educated Iranian women counter the state's version of Islam. They regularly revisit and reconsider Islamic theology by drawing on the vast body of mystic poetry that is so central to Iranian culture. In the process, Haeri blurs lines thrown up between the secular and the religious in recent scholarship and invites us to consider the deeper, political, and public meaning of ritualistic religious practices."
—Committee for the Fatema Mernissi Book Award, sponsored by the Middle East Studies Association
"As one of the best examples of works on 'lived Islam,' [Say What Your Longing Heart Desires] showcases how much analysis, critical thinking, and self-reflection is involved in the construction and performance of 'religious' acts and will be helpful to both students and experts in the fields of religion, ritual, and literature."
—Ahoo Najafian, International Journal of Middle East Studies
"Students and teachers of comparative religion will appreciate this fresh and unusual way to learn about how Iranians practice Islam... Readers get the rare gift of hearing the women's words and reading about events in their lives. As Haeri points out, we in the West don't often get that intimacy with Muslims in general or Iranians in particular."
—Karie Firoozmand, Friends Journal
Excerpt from Introduction
On Women, Prayer & Poetry In Iran
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text:
Leonhard Stöckel (* um 1510 in Bartfeld / Königreich Ungarn, heute: Bardejov / Slowakei; † 7. Juni 1560 in Bardejov) war ein deutscher Dramatiker, Pädagoge und Reformator.

Leben
Der Sohn eines Grobschmiedes besuchte zunächst die Schule seiner Heimatstadt, bevor er sich in Kaschau und Breslau auf ein Studium vorbereitete. Vom Wintersemester 1531 an besuchte er die Universität Wittenberg, wo er unter anderem Philipp Melanchthon und Martin Luther kennenlernte. Im Anschluss an sein Studium kehrte er in seine Heimatstadt zurück und wurde 1539 Rektor des Gymnasiums seiner Heimatstadt. In dieser Funktion entwickelte sich der ausgezeichnete Pädagoge zu einem fruchtbaren Schriftsteller und einflussreichen Ratgeber bei kirchlichen Versammlungen. Schon im Folgejahr setzte er für die Schule das erste Regelwerk auf: "Die Gesetze der Bardejover Schule". Das unter dem Titel "Leges scholae Bartfensis" erschienene Werk ist das älteste seiner Art in der Slowakei. Stöckel wurde als Erneuerer des Schulwesens "Praeceptor Hungariae" genannt.

Zudem ist er auch als Dramatiker mit der 1553 veröffentlichten Aufführung des Terenzischen Eunuchus in lateinischer Sprache bekannt geworden. Diesem Werk schlossen sich das deutsche Spiel von Kain und Abel, eine Comedia incontinentis et per legem Mösts damnati filii, außerdem für 1555 und 1558 ein Josephsdrama, 1556 eine germanica comoedia viduc und 1559 eine Susanna in deutscher Sprache unter dem Titel "Historia von Susanna in Tragedien weise gestellet" (erschienen in Wittenberg 1559) an. Durch ein beigefügtes Epigramm wird Susanna als von Papst und Türken bedrohte Kirche gedeutet. Das Drama erhielt sich in einer Prosaversion als Volksschauspiel bis ins 19. Jahrhundert.

1546 bekannten sich die oberungarischen königlichen Freistädte Bartfeld (Bardejov), Eperies (Prešov), Kaschau (Košice), Zeben (Sabinov) und Leutschau (Levoča) zur von Wittenberg ausgehenden Reformation und bildeten ein eigenes, für die Ordination zuständiges Dekanat.

Im Rahmen dieser Ausformung der evangelischen Kirche in Oberungarn wurde Stöckel beauftragt, die Confessio Pentapolitana, das ungarische evangelische Glaubensbekenntnis, auszuarbeiten, das sich an die Confessio Augustana und an die Apologie der Confessio Augustana anlehnt. Jenes ungarische evangelische Glaubensbekenntnis der Freistädte diente den anderen, mehrheitlich von Deutschen bewohnten oberungarischen Städten als Vorbild.

Familie
Leonhard Stöckels Sohn Johannes Stöckelius (* um 1540/45; † um 1595) aus Bartfeld wurde 1561 in Wittenberg immatrikuliert, war Diakon in Bela (Spišská Belá) bei Valentin Hortensius (Gärtner) und 1570, 1579 Pfarrer in Georgenberg (Spišská Sobota; Mons Georgii) in der Zips. Dessen Bruder David Stöckel (* um 1545/50; † nach 1580) aus Bartfeld wurde 1567 in Wittenberg immatrikuliert und war Konrektor in Neusohl (Banská Bystrica) und 1580 Pfarrer in Schemnitz (Banská Štiavnica). Leonhardus Stöckelius Iunior (* um 1555/60; † nach 1596) aus Bartfeld wurde 1577 in Wittenberg immatrikuliert, gab 1596 Predigten seines Vaters heraus. Die Tochter Anna Stöckel († vor 1580) heiratete den Bartfelder Lehrer Thomas Faber (1532–1595) aus Neusohl, weitere Töchter waren Dorothea Stöckel († nach 1560) und Fides Stöckel († nach 1560). Der Enkel Johann Stoeckel aus Epperies (Prešov), 1650 Studium in Danzig, war 1652 Rektor der Schule, später Notarius, Ratsherr und Stadtrichter in Zeben, ein weiterer Enkel Johann Stöckl 1635 bis 1663 Pfarrer in Leibitz (Ľubica).

Literatur

 Andrej Haiduk: Philipp Melanchthon und Leonhard Stöckel. In: Communio Viatorum. 20, 1977, S. 171–180.
 Karl Schwarz: Leonhard Stöckel und das reformatorische Schulwesen in der Slowakei. In: "Brocken". Germanistisches Jahrbuch Tschechien-Slowakei NF 3 (1995). S. 279–298.
 Max Josef Suda: Der Melanchthon-Schüler Leonhard Stockel und die Reformation in der Slowakei. In: Karl Schwarz, Peter Svorc (Hrsg.): Die Reformation und ihre Wirkungsgeschichte in der Slowakei. In: Kirchen- und konfessionsgeschichtliche Beiträge. Wien 1996. S. 50–66.
 Ludovit Petrasko: Mit der Weisheit der Minerva ausgerüstet. Leonhard Stöckel – ein Schüler Melanchthons in Bartfeld. In: Germanoslavica – Zeitschrift für slawische Studien. 16. 2005, No. 1 S. 69–80.
 Bennett K. Witt: Leonard Stöckel. Docta pietas in the service of Lutheran Reform. (diss. phil.). Columbia 2008 (PDF der University of Missouri)
 Karl Schwarz: "Lumen et Reformator Ecclesiarum Superioris Hungariae". Der Melanchthonschüler Leonhard Stöckel (1510–1560) (PDF; 186 kB) – ein Schul- und Kirchenreformer im Karpatenraum (Vortrag auf der Konferenz "Melanchthon – Praeceptor Europae", Erlangen 16.–18. April 2010). In: "Bildung evangelisch in Europa" (beE), Erlangen 2010, S. 52–69.
 WHO IS WHO der Wittenberger Schlosskirche, (Evangelische Wittenbergstiftung), Wittenberg 2016, ISBN 978-3-00-053952-7 (S. 118–119)

Weblinks

Einzelnachweise

Autor
Pädagoge (16. Jahrhundert)
Reformator
Lutherischer Geistlicher (16. Jahrhundert)
Lutherischer Theologe (16. Jahrhundert)
Person des Christentums (Slowakei)
Drama
Literatur (Neulatein)
Literatur (Deutsch)
Literatur (16. Jahrhundert)
Person (Habsburgermonarchie vor 1804)
Geboren im 16. Jahrhundert
Gestorben 1560
Mann


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At the risk of boring you with all the reasons I've been unable to keep up with this blog and/or reading your blogs, allow me to say: I've been busy. I've been traveling, and taking steps toward change, and thinking about my writing in new ways — all without actually writing, of course, since that would require enough time to breathe for a minute.
I've been slammed at work, too, and am in fact toggling between this blog post and my latest work feature while my lunch grows cold next to me. I'm also making arrangements for multiple business trips, and proofing magazine pages, and interviewing people, and writing so many things that sadly are not my novel. But this is where I am right now.
You're not boring me one bit. I'm also in a sea change. As crazy as this sounds, getting a 3rd dog, one with "issues," has completely changed my routine. I'm not doing anything like I was just 2 months ago, and now that I'm finished panicking and fighting it like mad, I've finally surrendered.
And it's the best thing that could have happened to me.
I'm never bored with you. I'd buy you a bowl of curry if I could, and make you tell me all about it.
Don't worry 'bout us. You do your thing. That's all that's important.
I think we're all in that place, Laura–finding our way and trying to shift our routines with social media (among other things, of course). Oh, how I miss the Strand. And Indian food on 2nd street. Sounds like you have a lot of travel ahead. Be safe and take care of yourself.


text:
University ›
UT-Austin says privacy laws prevent disclosure of COVID-19 case details
Photo Credit: Maria Perez | Daily Texan Staff
Published on October 5, 2020 at 9:13 pm
By Anna Canizales
The University will not release information on the location of individual COVID-19 cases due to privacy laws, a University spokesperson said. But experts say the laws wouldn't prevent UT from doing so.
Spokesperson J.B. Bird cited federal privacy laws such as the Family Educational Rights and Privacy Act and the Health Insurance Portability and Accountability Act as reasons to not disclose information about COVID-19 cases and where the infected individuals are, either on or off campus.
FERPA is a federal law that protects the privacy of education records such as individual college transcripts and academic integrity files, and HIPAA protects individual health information, journalism associate professor Amy Sanders said.
LeRoy Rooker, former director of the United States Department of Education's Family Policy Compliance Office, said a school can identify the number of COVID-19 cases in a certain residence hall without violating FERPA because it would not identify any students.
"(FERPA) protects student records," Rooker said. "(The University) couldn't disclose it in a way that would identify a student. If it is generic and can't be linked back to a student … it's not going to be subject to FERPA."
Within the UT system, UT-Dallas is the only school that reports the number and locations of COVID-19 cases on campus on its website.
Want more content like this in your inbox every morning?
Frank LoMonte, director of the Brechner Center for Freedom of Information at the University of Florida, said colleges would not be penalized under FERPA for reporting statistical information that has no names attached to it.
"The courts have been all over the map in interpreting it, so there is a lot of legitimate confusion about what it covers," LoMonte said. "Colleges are famous for opportunistically defining it either very broadly or very narrowly, depending on what suits their purpose."
Susan Hochman, University Health Services associate director for assessment, communications and health information technology, said the University performs COVID-19 tests and is therefore a healthcare provider subject to HIPAA. Hochman said the University follows the Centers for Disease Control and Prevention guidelines, which does not require the University to inform an entire residence hall about cases.
"UT works with Austin Public Health to determine what is the appropriate level of detail to release that meets the minimum necessary with respect to the goal of preventing transmission of a communicable disease," Hochman said.
HIPPA only prevents healthcare providers from releasing medical records that identify an individual, Sanders said.
Bird said the University is also following the guidance of the Clery Act and the U.S. Department of Education, which directs universities to make notifications of immediate threats to the health or safety of campus.
"UT believes it is complying with those directives, and we are not aware of any Clery guidance that mandates sharing location information of individuals," Bird said. "Sharing such information runs the risk of violating medical and federal privacy law."
Rooker said any information that does not lead to the identity of any individuals, such as location information, does not violate FERPA.
Guidance from the Department of Education regarding the Clery Act says public higher education institutions are not required to "give regular, on-going updates on COVID-19 or to proactively identify positive COVID-19 cases within the campus community."
LoMonte said the Clery Act mainly applies to violent crime or immediate threats to public safety, which could apply to a pandemic but is not a very precise statute.
"When you have a judgment call to make, and the judgment call is, 'Do we err on the side of protecting people's health, or do we err on the side of a privacy law?' It does not feel like that should be a difficult judgment call," LoMonte said.


With their quality leather and classical perforations on the upper, our new children's brogues Louis are so versatile! This timeless style complements dresses, knickerbockers, trousers, jeans, high knee socks and more! Louis lace-up shoes for Girls and Boys by Menthe et Grenadine have a beautiful stitched welt border around the sole for an extra touch of vintage charm.
Upper made of high-quality European leather. Lining made of soft calfskin. Cushioned leather insole. Flexible natural rubber sole. Lace-up fastening. Made in Europe.


IS THE MINISTERIAL ASSOCIATION PROMOTING SUNDAY WORSHIP?
"The early Christians were obsesses with the fact that they came out of a Jewish background. Yet God did something new and real for them in the Easter experience, so they would have the Sabbath, and they would gather together as the Christian sect on Sunday morning and celebrate the resurrection.
"But there is a difference between the Sabbath and Sunday. You work until the Sabbath, and then you rest. Sunday is the day that gives you strength to work the six days in front of you. The Sabbath is the end of the week; Sunday is the beginning. The Sabbath is from sundown to sundown, but Sunday is from midnight to midnight. The Sabbath is a day of rest, but Sunday is a day of worship. The Sabbath has a penalty to it, if you break it; Sunday has no penalty, except that you shortchange yourself."
Similar ideas are expresses on pages 31, 75, and 86 of the book, which is largely a meditation on the Ten Commandments. Overall the book does contain some insightful concepts on the Decalogue, but the authors are grossly mistaken about the origin of Sunday and the relationship between Sabbath and Sunday.
The early Jewish Christians were not "were obsesses with the fact that they came out of a Jewish background," because they viewed themselves as believing Jews who were "zealous for the law" (Acts 21:20). They did not come together early Sunday morning to celebrate Christ's resurrection. There are ample evidences that Jewish Christians continued in the observance of the Sabbath until the fourth centuries, as attested by the Palestinian Historian Epiphanius (A. D. 350). The first reference to early Sunday morning gatherings refers to Gentile Christians and comes to us from I Apology 67 of Justin Martyr, who wrote from Rome, Italy, about A. D. 150.
Twice Justin underlines that the assembly of Gentile Christians took place "on the day of the Sun." "On the day which is called Day of the Sun (te tou eliou legomene hemera) we have a common assembly of all who live in the cities or in the outlying districts, and the memoirs of the Apostles or the writings of the Prophets are read, as long as there is time. The Day of the Sun indeed, is the day on which we all hold our common assembly because it is the first day on which God, transforming the darkness and prime matter, created the world; and our Savior Jesus Christ arose from the dead on the same day (I Apology 67:3-5).
Gentile, rather than Jewish Christians, assembled early on the Day of the Sun, to show to the Roman authorities their identification with pagan Sun-worship and their distinction from the Jews, at a time when Judaism in general and Sabbathkeeping in particular were proscribed by Roman law. The first reason given for such Sunday gathering is the creation of the light on the first day of creation week. This question is discussed at great length in my dissertation From Sabbath to Sunday.
Contrary to what the Selfs wrote, Sunday did not originate as a "DAY of worship." Instead, it began as an HOUR of worship. In spite of the efforts made by Constantine (A. D. 321 Sunday Law), church councils, Popes, and Puritans, Sunday has largely remained an hour of worship followed by secular activities. The recognition of this historical reality has led the Catholic Church to introduce the Saturday evening Mass for those who cannot make it to church on Sunday. Over 10,000 Protestant churches have already adopted the same practice, including the Willow Creek Community Church in suburban Chicago, which has two Saturday evening services for those who find it inconvenient to go to church on Sunday.
The attempt of the Selfs to differentiate between the Sabbath as a day of rest and Sunday as a day of worship, is based on the ignorance of the fact that in the Bible the act of resting on the Sabbath is an act of worship, because the Sabbath rest is not self-centered, but God-centered. We do not rest unto ourselves, but "unto the Lord." We stop our work to allow God to work in us more fully and freely (Heb 4:10). It is the act of resting unto the Lord that makes the worship experience possible.
Much more could be said to expose the senselessness of what the Selfs wrote about the Sabbath, but what concerns me at this juncture is the fact that the book has a 1998 copyright by the Ministerial Association of the General Conference of Seventh-day Adventists. Originally the book was published in 1983 by the Peachtree Publishers. Apparently the Ministerial Association received the permission to reprint it, with editorial modifications, because its says: "All copy has been reset and repaginated. Several short portions have been edited to conserve space" (p. 2).
Frankly, I wish that the Ministerial Association would have edited the portions of the books which promote Sunday observance. At least they could have put a disclaimer in the introduction saying something like this: "The Ministerial Association does not endorse the authors defense of Sunday observance, which is based on mistaken interpretations of biblical and historical data. The decision to sponsor this book rests on the belief that there are sufficient good thoughts in the book to offset the erroneous comments about Sunday observance."
Undoubtedly the Ministerial Association will let us know the reasons why they have sponsored this devotional book, in spite of its negation of the validity and value of the Sabbath. On my part I will be sure to pass on to you whatever information I receive. -- Samuel Bacchiocchi.


Peaches are in the height of season. My favorite are white peaches, as they are so sweet and juicy. Here's my favorite summer drink that's made with simple syrup from Splenda to cut the calories without sacrificing the taste.
1. Splenda Simple Syrup—Combine cup of Splenda (do not use the "Splenda for Baking" product) and one cup of boiling water. Bring water to a boil in a saucepan. Dissolve one cup of Splenda in the boiling water and allow mixture to cool. Strain through a coffee filter to remove any sediment.
2. Rough chop peaches and set aside, and then coarsely puree in a blender.
3. Muddle lime zest and 2/3 cup mint leaves. Then, add the lime juice.
4. In a big pitcher combine all ingredients (except ice and the garnish springs). Refrigerate and let chill for 30 minutes to an hour before serving. Pour over lots of ice and serve garnishing with sprigs of fresh mint.


Join us for the traditional, week-long residential Mountain Nature Camp, located on an 18-acre peninsula of rural Terra Alta Lake in Preston County, West Virginia. Classes are on or near the grounds. Field trips, within 60 miles of camp, include some of the most scenic and diverse locations in the West Virginia mountains. Our naturalists and professional interpreters are distinguished for their knowledge and their ability to teach both beginners and experts in Botany, Ornithology, Ecology, Natural History and other topics. Sleep in your own tent in the woods or meadow. (Or make your own arrangements at nearby Alpine Lake Resort). Meals provided.
A free 90th Anniversary Celebration takes place 2pm-9pm Saturday, June 22 and includes a catered dinner, nature walks and campfire. Please choose this session if attending.
Please visit http://www.oionline.com/files/MNC_Camper_Packet.pdf to download your camper health and information forms upon completion of registration. Forms must be completed and returned one week prior to the start of camp.


text:
Optimization of the Production of Lofexidine; A Comparative Study on the Cultural Perception of Pain Management
Nguyen, John, School of Engineering and Applied Science, University of Virginia
Ku, Tsai-Hsuan, EN-Engineering and Society, University of Virginia
The technical section of this document discusses a scheme for the optimization of lofexidine, an opioid withdrawal drug that is designed to quickly deal with the withdrawal symptoms of opioid addicts. Unlike other opioid withdrawal drugs, lofexidine is not a weaker opiate, and can be quickly administered in a couple weeks. The technical section seeks to treat the opioid epidemic through a scientific method, treating the current addicts. It provides a description and analysis of the technical, economic, and safety aspects of a production scheme for lofexidine. Though it has some minor financial issues, it is advised that the project should be done, as it presents a high financial return while helping to alleviate a crucial social issue.
Though the technical section approaches the issue through science, the STS section of the document has the same goal of challenging the opioid epidemic. Science alone is not enough to incur change, which requires an analysis of its societal, legal, and cultural aspects. To challenge the current cultural problems with opioids, it is necessary to approach its social and cultural roots: pain and its management. The STS section of the thesis examines the use of pain management in both American and Chinese cultures to demonstrate its effects on the use of painkillers and opiates. In reflecting on the cultural roots of the misuse of pain management, only then can America begin to deal with its parasitic relationship.
The technical and STS theses attempt to analyze and provide solutions for the opioid epidemic, hoping to combat it through both a technical and social lens.
lofexidine, opioid, opioid epidemic, pain, pain management
STS Advisor: Sharon Ku
Technical Team Members: Julia Andreozzi, Daniel Lim, Nicholas Malmgren, Christian Mcilvenna
Attribution 4.0 International (CC BY)
https://doi.org/10.18130/v3-6cf5-xb11
Nguyen_John_STS Research Paper.pdf
Nguyen_John_Sociotechnical Synthesis.pdf
Nguyen_John_Technical Report.pdf
Nguyen_John_Prospectus.pdf


text:
KOREA /
American Rock Band Scorpions Arrive in South Korea
D-Bo , Aug. 7, 2015, 8:41 a.m.
Legendary German soft rockers the Scorpions are in Korea for the first time in eight years to headline at the Pentaport Rock Festival in Incheon. The musicians held a press conference at Songdo in the port city on Thursday and said they are delighted to play new songs to a young audience here.
The Scorpions formed in 1965 in the provincial city of Hannover and have sold more than 100 million albums around the world so far. Three of them -- rhythm guitarist Rudolf Schenker, vocalist Klaus Meine and lead guitarist Matthias Jabs -- have been with the band since its heyday in the late 70s to the early 90s.
Drummer James Kottak and bass guitarist Paweł Mąciwoda joined later. Despite or because of their often hokey rhyming lyrics and predictable riffs they were the most successful touring band of the 1980s, way ahead of superstars like Genesis or the Rolling Stones.


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text:
State News Release
Southeast Ecological Science Center to Merge
By Communications and Publishing March 25, 2015
The U.S. Geological Survey's Southeast Ecological Science Center in Gainesville and the National Wetlands Research Center in Lafayette, Louisiana will merge under the same leadership effective October 1, 2015.
GAINESVILLE, Fla. – The U.S. Geological Survey's Southeast Ecological Science Center in Gainesville and the National Wetlands Research Center in Lafayette, Louisiana will merge under the same leadership effective October 1, 2015.
The driving force behind the merger of the two centers is to create a hub of ecological science available throughout the southeast region that will provide the Department of Interior and partners with a range of research capabilities from animals, to plants, to restoration of coasts and wetlands. This merger will add to the existing world-class science conducted at SESC, adding experts on coastal and wetland restoration, the health of wetland and aquatic ecosystems, and climate change impacts to natural resources.
The merger will eliminate three already vacant management and administrative positions, so no occupied positions will be affected. The consolidation is expected to strengthen the breadth, production and delivery of USGS science.
"As natural resource issues become increasingly complex, the science to address those issues does as well," said Jess Weaver, USGS Southeast Regional Director. "This merger will establish a Science Center that brings together expertise to address important natural resource questions posed by managers of our rivers, wetlands, coasts and oceans."
Although the merger will be effective October 1, the two centers will begin developing a shared mission and vision. A new name will then be selected for the new merged center.
Kenneth Rice, the current director of the SESC and acting director of the NWRC, has been named the director of the new merged center.
The merger of centers is not new to the USGS Southeast Region. Last year, 10 water science centers were merged into three in an effort to increase science efficiencies and reduce costs.
Biology News
Ecosystems News
State News Release News
United States of America News
Office of Communications and Publishing
Vic Hines
Communications and Publishing
vhines@usgs.gov


text:
Published November 30, 2007	Uncategorized Leave a Comment
We spend one-third of our lives asleep. Imagine the possibilities if we could do without it.
We spend two-thirds of our lives awake, having to put up with shite like this. Imagine the possibilities etc.
The Point of Information as Free Kick
Published November 30, 2007	Language Leave a Comment
People often say to me, in the course of generally pointless meetings:
Your point is well taken.
To which I feel an urge to reply: my compliments on your capacity for comprehension, but don't go getting a big head about it.
Margin of Fervour
Published November 30, 2007	Uncategorized 1 Comment
Quite a lot of Turkish people believe in God, and at least one does not believe in the evidence of his own experience:
"Only 2% of the people we interviewed said they didn't believe in God", says Ali Carkoglu, co-author of a 2006 study of religious attitudes.
"Given that we had a 2% margin of error that could mean nobody", he added.
No it couldn't, and you are an idiot.
Lest Ye Be Judged
In an otherwise fairly sensible piece on the teddy bear uproar, Soumaya Ghannoushi observes the following:
But even if we were dealing with a freedom of thought and speech case, even if this were a writer or an artist airing views objectionable to a section of Muslims, this still does not grant the state or judiciary the right to intervene. Rulers are not entitled to sit in judgment over individuals' minds, what they believe, say, or write, so long as these do not harm others, or disrupt peace and stability in the land.
But rulers should not be entitled full stop. It is in the very nature of being a ruler to sit in judgment over individuals' minds and what they believe, say, or write. A ruler who did not do such a thing would not be a ruler.
In fact the writer concedes this point: the ruler can sit in judgment over others – when others are being harmed, or are disrupting peace and stability in the land. So: how does a ruler judge whether or not a belief, saying or writing is harmful or disrupting peace and stability in the land? Why, by using his/her own judgement, of course!
And this in fact means that all beliefs, sayings and writings are judged by the ruler. He/she just has to apply a more detailed judgment on specific instances, normally on the question whether or not they should be prohibited.
'A Much Cleaner Struggle, A More Popular Struggle'
In the Middle East, the search for a two-state solution is becoming more urgent.
Ehud Olmert:
Drawing a parallel with the last days of the apartheid regime in South Africa he warned: "If the day comes when the two-state solution collapses, and we face a South African-style struggle for equal voting rights (with Palestinians) … then, as soon as that happens, the state of Israel is finished."
Minister of Strategic Affairs MK Avigdor Lieberman on Thursday called an exchange of territories the only viable solution to the conflict between Israelis and Palestinians.
"Only a territory exchange can prevent a situation where we have a half a state for one people and a half a state for another. It will allow us to attain a two state solution," the minister and head of the right-wing Yisrael Beiteinu party said.
What Lieberman means is that it is necessary to expel Israel's Arabs from the land where they were born in order to maintain a Jewish state.
Lieberman told Blair, now serving as the Middle East envoy for the Quartet of Mideast peace brokers, that any solution to the Israeli-Palestinian conflict "must include Israel's Arab citizens as well, when the basis for an agreement should be a land swap and a population transfer."
Population transfer is an alternative term for ethnic cleansing.
Above is Saree Makdisi on the implications for the Palestinians of Olmert's argument when he previously made it in November 2003.
Quote: 'the mere idea that a democratic and secular state, which is generally thought to be the ideal state form in the 21st century, is thought of as a nightmare for Israel, that in and of itself speaks volumes.'
Parche Adanes
I've been looking at different things in relation to Venezuela recently, but this was the oddest so far: Patch Adams on a Venezuelan evening TV show talking about the Bolivarian Revolution.
The show is in Spanish, but he speaks in English.
The Talented Mr Shoebat
Published November 29, 2007	Uncategorized 2 Comments
Malachi O'Doherty encounters Walid Shoebat:
The venue was Belfast synagogue. Three-quarters of the audience was made up of Christian evangelicals and about one-quarter Jews. The speaker was Walid Shoebat who claims he is a former PLO bomber who has discovered the literal truth of the Bible. Shoebat says Islam is the creation of Satan, the antithesis of Christianity. He says there is trouble in the Middle East only because Muslims hate Jews and that there is no point in conciliation.
He also claims to have killed 200-odd people, two thirds by dagger. Even by Northern Ireland's standards, that is seriously impressive, and likely to win hands-down any game of 'Do you know how much of a sinner I was before the Lorrrd found me?' in Cornmarket on a Saturday morning.
A video on GodTube says that his parents sent him to America to get an education because they were 'sick of his terrorist activities'. Goddamit Walid, I'm just sick to the back teeth of you stabbing people to death! Why that's the 25th victim this week! Your mother and I have both agreed that the best thing for you is to go and get a proper education in the US! And get a haircut while you're at it!
That's the great thing about certain strains of evangelical Christianity. Jesus says that God's love for a repented sinner is like a father's love for the prodigal son. But it often seems as though the magnitude of God's love (which many evangelicals experience as ecstasy) is directly proportionate to the magnitude of the previous sins. So whilst a father might rejoice at the return of the son who's been out spending all his savings and whoring about, he'll rejoice even more at the return of the son who's been out blowing up airliners and organising international sex trafficking. Hence part of the appeal of Walid Shoebat. That, and the fact that there's always a market niche for the native informant who'll confirm the image of the natives as bloodthirsty savages.
RT @unlockNAMA: #unlocknama address 66-67 Great Strand St. maps.google.ie/maps?q=google+… 7 years ago


text:
Coca-Cola adds Mobile to "My Coke Music" Campaign
Coca-Cola has added a mobile advertising component onto its on-going "My Coke Music" campaign running in the Austrian market, teaming up with Out There Media to implement the project.
Coca-Cola's My Coke Music campaign gave customers a chance to win tickets to a music festival by sending in a special code using SMS. Publicity for the campaign was originally running on the internet and in-store, but Coke wanted to expand and use the mobile channel as another way to reach their prospective customers.
Out There Mobile put together a mobile campaign for Coke that achieved this objective. Animated banner ads and text link ads were place on the Music homepage and the Games homepage of the Vodafone Live! content portal.
Music Page Games Page
According to Alexandra Deutsch, Managing Director of Out There Media, Vodafone Live! in Austria wants to keep their portal homepage ad-free, so the best placement was the Games homepage. And since the campaign is all about music, they also went onto the Music homepage.
Coke already had a WAP portal for the Austrian market, so it made sense for the mobile advertising campaign to link into the existing site. The campaign works as follows.
When a customer clicks on a Coke ad on the Vodafone Live! deck, they are taken to a specially built landing page. On this page, they are asked if they have the special code.
• If the customer already has a special code, they are taken directly to the existing WAP page that lets them enter the code (see the entry page below).
• If they don't have a code number to enter, the system sends them a WAP push message, then returns them to where they were in the Vodafone Live! deck. Later on, after they have obtained a code number (from a Coke bottle cap for example), they can use the WAP push message to return directly to the place in the Coke WAP site where they can enter the code number.
Deutsch concluded by saying: "Mobile advertising is a great tool for efficient advertising. To make it work successfully, Out There Media recommends more than simple banners: an integrated solution using all possibilities of the mobile phone – including sms, click to call, attractive landing pages etc. – is a critical success factor. This is what we have done for coca-cola with the MyCokeMusic promotion in Austria. "
Read the full press release HERE.


First it was Elizabeth Taylor's Palm Springs getaway, now you can rent the home where Bob Dylan and the Band recorded "Music From Big Pink." Vacation rental site HomeAway.com just added the listing for, you guessed, it "Big Pink." Starting at $650 per night, you can spend some time in the home that fueled the band's first studio album. The historical three-bedroom is located in Saugerties, New York—a picturesque town nestled between the Catskill Mountains and the Hudson River.
This may not be the space for travelers looking for a little luxury, but the view from the original stone fireplace in the backyard cannot be beat. The home sleeps four—one lucky person will even get to stay in "Rick's Room," rightfully named after Band member Rick Danko who spent nights in the bedroom. For more information on how to rent Big Pink, head over to the listing on HomeAway.com.


text:
When /(.*) should receive: (.*) email/ do |email, preference_list|
	u = User.find_by(email:email)
	print(u)
	preference_list.split(",").each do |p|
		if p[1,p.length-2] == "internal"
			expect(u.internal).to be(false)
		end
	end
end

When /I should see correct flash message "([^"]*)"$/ do |message|
	expect(page).to have_css('flashNotice',text: message)
end

#New tests for iter 2-1

Then /I should receive an email/ do
	pending
end

Then /I should see title "([^"]*)"$/ do |title|
	pending
end

Then /I should see content "([^"]*)"$/ do |content|
	pending
end

Then /the database should( not)? have email with title "([^"]*)" and content "([^"]*)"$/ do |title, content|
	pending
end

#New Tests for iter 2-2
Then /I should see a MailRecord object with attribute "([^"]*)" and description "([^"]*)"$/ do |attr, desc|
	MailRecord.where.not(attr, nil).find_by(description: desc)
end


I force the great waters that gird me with blood.
Part of our inspiration in starting Prelude was our interest in the long afterlife of Romanticism, the artistic movement concerned with a new conception of individual consciousness that sprung to life at the end of 18th century, approximately contemporaneous with the American, French, and Haitian political revolutions. Initially situated in Germany, the movement spread to England and across seas to colonies and former colonies, sprouting off-shoots over a wide diaspora, and influencing the developments of progressive social movements during the 19th and 20th centuries including abolitionism, women's suffrage, temperance, and socialism.
Along with these movements there also came what can be seen as a negative or overly egoistic conception of the "heroic individual," most famously embodied by Napoleon. While for many across Europe, Napoleon was a positive figure, a "self-made man" who had ascended to political power through his intelligence and not his family connections, in him we can also recognize the origins of the strongman, the dictator, the person for whom power is its own end. In his reliance upon constant warfare to sustain his empire, we can see in Napoleon something of the origin of our own state of incessant, industrially sanctioned and supported global conflict.
The subtlest Romantic and post-Romantic poetry is acutely aware of this danger inherent in individualism, that the individual must always turn back to the community and not become enthralled and isolated from the world. In this way Lukács could write, "[I]n Shelley the new usurper gods are vanquished, and his hymns celebrate the liberation of mankind. Shelley has already glimpsed the rising new sun of the proletarian revolution." This is an explicit linking of Shelley's revolutionary poetics with the rise of Marxist theory, that is, of a leveling philosophy that looks beyond the exaltation of the individual and back towards the elevation of the community.
Here Césaire reminds us that the goal of self-realization is not in and of itself selfish; this "breaking" is both an emergence out of a previous state of incubation, a realization of the self, but it is also the self confronting, for the first time, the world, the environment, the social context. And this is achieved through an immersion in language, by breaking down banalities and striking at new ways of qualifying, of characterizing, truth as it can be perceived, as it can be mapped.
There is a strain of Romanticism that embraces the irreducible indigenous and identity-based elements of existence while looking to cross boundaries and borders, one that while not falsely universalizing, looks to recover and establish connections across cultures, languages, nationalities. No culture exists in a vacuum, and one person can inhabit many identities at once, and poetry can bring to light these areas of contact and overlap while retaining an awareness of the specificity of cultures and individuals. To introduce the poems in this issue I will consider a few hints from these pages on the ways in which contemporary poems continue to realize such an aesthetic synthesis.
and whispered to no one, There it is, there it is again!
& ripped the boat through hull and rudder, drowning it full sail.
of Shelley's watch drenched in seawater.
The "dark veins of sky bruising the clouds" and "dusk settling / like an eye dimming on a just-severed head" remind Chhetri of Shelley's demise, and his use of images relating to the body creates a metaphorical link between his present state of reflection, as he envisions Shelley at the moment that "an enormous wave came down like a giant guillotine." Earlier in the poem, Chhetri couches his visionary imaginings by saying "I remember feeling the first, / cold stirring of an unmirrored sentience that lasted me / the rest of that year." This "unmirrored sentience" suggests an awareness that is somehow fully itself, not subject to the second-guessing of reflection and consideration; that such a determination is "cold" would also imply a kind of certainty.
But this notion is immediately called into question by the act of reflection that makes the poem, the oscillation between the initial scene of the poet and his imaginings of Shelley dragging himself "on all fours in the squall towards the stern to see it clearly," the "it" here referring to an "apparition of his stillborn daughter / crawling out of the leaden face of the sea." There is a kind of reflective chain at play here, with the poet imagining Shelley imagining his daughter, and this indicates what is so powerful and striking in Chhetri's work: even as levels, as layers of reality are acknowledged and made visible through the poem by a kind of "unmirrored sentience", there is also the falling into doubt, the Keatsian negative capability that blossoms in shadows, that finds inside a dream of a poet's death the poet dreaming an earlier death.
The image of the "beached shark" is reminiscent of the surrealistic flourish of Lautréamont, whose protagonist Maldoror plunges into the sea to confront and finally make love to an enormous female shark, a shark that symbolizes all the viciousness and brutality of society that Lautréamont hopes, by a curious process, to absorb and purge through the action of his poem. Here the animals aren't sexualized so much as they are transformed into commodities, elements to be featured in a documentary, perhaps, or a local news broadcast about an attempt to save a stranded animal. Coleman's poetry draws on observation, constellating the disparate figures of joy, disease, and menace into a visionary admixture, a veritable witch's brew of language into which we as readers might plunge, aware, however, as we do so, that in the process we may encounter some fearsome yet lovable animalian other mirroring us as we dive.
The snow is very deep today. But most days you get up you go out in the dark and you walk in the dark till the light comes up and you leave the light behind you in a jar that lives in a long trail of flotsam and ahead of you flowing over the air or in the flotsam which is all around from all the other people and signing a line and managing to cope without the daylight in your little wooden precinct you think perhaps it was only earlier when the light was coming up when there was something like a triangle under ground as a foundation and every time you move or are still it is there just like your nice face. It is there, and each sleep takes you closer to every movement you make that takes your sleep and makes sleep a moving thing.
Spott's poetry exhibits strategies of absorption, which is to say this is work that draws everything into itself, that pulls the data of the quotidian into the working of its language and presents us with that quotidian not so much altered as infused with a new level of awareness; thus the pre-dawn trek of a morning commute, the navigation between the private and the public, between the worlds of labor and leisure, becomes a matter of reckoning with natural forces, whereby "you leave the light behind you in a jar that lives in a long trail of flotsam and ahead of you flowing over the air or in the flotsam which is all around from all the other people and signing a line and managing to cope without the daylight in your little wooden precinct"—the "wooden precinct" stands in for a windowless office, the trapped light boxed out as the activity of "signing a line" and "managing to cope" goes on because it must, because of the will to exist pulsing through Spott's poetic cataloguing.
The poem hints at an ordering power within the sunrise that, while perhaps alienated through the demands of labor, remains a source of power for the speaker. In the recognition that "it was only earlier when the light was coming up when there was something like a triangle under ground as a foundation" she posits a kind of grounding, a "foundation" that is connected with the sunrise and simultaneously "like a triangle." This geometric shape leaps out at one from the poem, as at various earlier moments Spott's use of diverse typographical choices within a single line calls our attention to the text as object. Though cascading through a variety of shapes and forms, there is an underlying geometry beneath the surface providing a foundation for the discursive expanse of the subject and subject matter. Like a fractal structure, Spott's openness and empathy extend through the adversity and brutality of the working world, keeping the memory of this "triangle" present to mind as one wears one's "nice face." This phrase suggests an element of pose, that this is a "face to meet the faces that you meet," and one adopted out of necessity rather than desire. Verity Spott's "We Make Things Possible" is a dense and poetically rich charting that achieves a sublimity through a rigorous imaginative mapping of everyday life.
The poem concludes with a hint of rhyme in the vowel sounds of "truth" and "you," a move especially noteworthy as it follows references to the foundational hip-hop band The Roots and Dr. Dre's epic "California Love." He also chimes off of Drake in the passage, "Big ups to the bottom / where we started / & the now we're here." Whereas Drake clearly equates "here" with "the top," seeing the passage re-contextualized in a poem opens the possibility of alternate readings. In addition to the positive narrative—a variant of the "American dream"—"here" could be read as not necessarily a "better" place per se, just a different one. This leaves open the possibility that we might somehow be beneath the bottom, though the poem leaves the question of directionality open.
In presenting the poems we've collected for this issue we may note that these and all poems are only a prelude, a prologue, a prophecy of other poems and of a better world that has yet to arrive: a world of more awareness, more openness, and more acceptance, one in which we might discover a greater capacity to reckon with ourselves and our orientation to the world. In keeping with the Romantic tradition, it is our belief that poetry can and must play an integral role in developing a fuller and deeper picture of our shared reality.


(A) 01/18/19 TBA vs Cheyenne Central HS .
(A) 01/19/19 TBA vs Cheyenne Central HS .
(A) 02/01/19 TBA vs Natrona County HS .
(A) 02/02/19 TBA vs Natrona County HS .
(A) 02/09/19 TBA vs Glenrock HS .
(A) 02/15/19 TBA vs Thunder Basin .
(A) 02/16/19 TBA vs Thunder Basin .
(A) 03/01/19 TBA vs Rawlins HS .
(A) 03/02/19 TBA vs Rawlins HS .
State Speech and Debate Competition .
Wind River District Nat Quals @ WWCC .


The idea seems laughable when you hear that the government is mulling to run petrol pumps in cities only from 8 am to 8 pm in its effort to cut down fuel consumption. Although the UPA government is trying to cut the massive oil import bill, in order to revive the rupee depreciation, shutting petrol pumps at night is not even an option to think of, considering the inconvenience it may bring to the common man.
Oil Minister M Veerappa Moily and his ministry is about to start a fuel conservation drive to cut fuel demand by 3 percent and save an estimated Rs. 16,000 crore in forex expenditure. Indian economy is on the downside and the government is trying to narrow down current account deficit by several measures.
As of now, in order to prop up rupee which has slipped 23 percent against US dollar this year, the oil ministry is trying to bring a $25 billion cut in oil import bill. However, shutting down petrol pumps at night will create other problems than making a solution. If there is genuine demand for certain thing it will remain as is, hence there should be other ways to address excessive fuel consumption or promote conservation.
Imagining that in all major cities, where a huge number of people are using private transport, limiting the access to petrol pumps for specific hours will only create chaos. It will force people to queue up at petrol pumps causing traffic hurdles. And think about those people who travel during nights; if they run out of petrol do they have to wait till morning to fill their tank? What about trade, it will certainly affect the flow of local trade as well the prices of goods and services.
Moreover, if we have to think of fuel conservation, we have to think of alternative ways of energy sources. Let the government take concrete measures towards domestic oil exploration and various alternate energy sources. Even though it asks heavy expenditure, this will at least be a step to our future energy security.
Another very interesting idea is to promote public transport instead of private vehicle. For this, government certainly has to come up with better infrastructure and transport system to encourage people to use public transport. The national capital is a good example where most people are either using DTC buses or Delhi Metro train services. In addition, government can compel corporate houses to avail common transport for their employees.
Meanwhile, as far as limiting the forex expenditure on fuel purchase is concerned, the idea to buy crude oil directly from Iran is a right move as unlike imports from other countries, where global oil contracts are paid in US dollar, India pays Iran in rupees. By this way, India can considerably reduce foreign exchange outflow. However, the idea to shut down fuel pumps at night is not a solution to the core problem.


text:
UNITED KINGDOM LONDON
Longtime London Icon Battersea Power Station Marries Its Industrial Past to a Green Future
Defunct for more than 30 years, the plant is at the center of a wider project comprising the transformation of the station itself into a mixed-use building
By Liz Lucking
| Originally Published On July 21, 2019 | Mansion Global
Battersea Power Station Development Co.
A quick glance at an aerial rendering of the 42-acre Battersea Power Station redevelopment—a project centered around the London industrial icon and its four, instantly recognizable, tall white chimneys—reveals that green will reign supreme at the site next to the River Thames in southwest London.
Green roofs, roof gardens, public parks and even a new purpose-built home for a pair of peregrine falcons that were, until recently, the sole residents of the site, mark a pivot from the long decommissioned coal-fired power station's decidedly un-green history.
"The industrial heritage of the power station is hugely important to us," Simon Murphy, CEO of Battersea Power Station Development Co., the developers behind the project, told Mansion Global over email.
More: Development Pipeline Is a Weather Vane for Home Prices
It's important that the power station—which was once responsible for producing one-fifth of the city's electricity—is remembered and embraced, according to Mr. Murphy.
"Introducing greenery into the surrounding space helps marry the history and heritage of the site together with its future as a new London destination that is open to all," he said.
Defunct for more than 30 years, the plant is at the center of the £9 billion (US$11.25 billion) wider project comprising the transformation of the station itself into a mixed-use building—in 2016, Apple announced its new U.K. campus with nearly 5,000 employees will be in the landmark—along with new additions to the formerly industrial brownfield site, including three other multi-use schemes, parks, cultural spaces and a new underground train station.
More: Beaming 'Sunshine': This Australia Beach Town is Bucking the National Trend
The first scheme on site was completed in 2017 and is now home to 1,000 residents, with the others, along with the tube station, and is set to be completed by 2021.
The latest green amenity to be revealed at the Battersea project is the sprawling undulating roof garden at the aptly named Battersea Roof Gardens, one of the aforementioned upcoming mixed-use buildings. Designed by Foster + Partners, it will be home to apartments, stores and a new 167-bedroom hotel upon completion in 2021.
At more than 1,100 feet long—the length of roughly four football fields—the roof garden is set to be one of the largest in London. It was designed by James Corner Field Operations, the same team behind Manhattan's High Line elevated park, and will be delivered by LDA Design.
For LDA Design, the power station's industrial past served as inspiration for the garden, according to Ben Walker, the firm's director.
More: 'Magna Carta Park' Launches Sales at the Birthplace of Modern Democracy
"The industrial heritage has underpinned every decision we've made," he said. "People come here because of the power station, the grittiness of it." So they decided to incorporate materials that echo that grittiness like rusted steel and big concrete elements. "People love the chimneys and the power station but there needs to be something really memorable," he said. "The landscape is something we can really interact with."
As part of the roof, they're incorporating picnic spots, sun decks, fitness areas, and "spaces to congregate and gather," Mr. Walker said.
Those areas will be supplemented with quiet spaces, he said. "If you've got an hour to spare, but you don't want to sit in your flat, we created these nooks and crannies where people can sit and be surrounded by horticulture and sense and smell the beauty that is sometimes forgotten in development terms."
More: British Contract Flippers Stymied by Faltering London Market
The entire development will eventually have 4,239 new homes—a mix of apartments, penthouses and townhouses—and for those choosing to move in, the greenery will be a big draw, according to Emily Williams, residential research analyst at Savills.
"People place [green living] among their top priorities when they choose a new-build home," she said. "It's not just developers thinking they'll do it for show. There's a shift in consumer demand."
And people are willing to pay a premium for the amenity, too. Across all types of property in central London, there's a value premium of up to 44% if a home has access to a park or garden, Ms. Williams said.
"Cities are the biggest growth areas for population, and they're becoming increasingly dense, but with that large population, people are thinking 'how do we make these places livable and enjoyable?'," she said. "Green space is becoming an increasingly important part of that."
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thank you for continuing to swing by the blog. i know it's been.. it's been.. lacking updates in the past few months and i apologize.
i've been working my holiday cocktails off at this awesome little store called STAG.
i hoped my move to austin would land me a job at this sweet store so i could learn for myself how Stag continues to kill it season after season.
located on south congress, the owners have done an incredible job of curating an impressive collection like no other. STAG is filled with well made clothing and accessories, excellent vintage furniture and lamps, locally made jewelry, books, and more.
the web store has many of their best pieces available for purchase here.