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Love you. Nice to see your smiling face my friend.


text:
Deliver Us from Evil Review
Horror, Mystery, Thriller / R
Director: Scott Derrickson / Writers: Lisa Collier Cool, Paul Harris Boardman, Ralph Sarchie, Scott Derrickson
Cast: Édgar Ramírez, Eric Bana, Olivia Munn, Chris Coy, Joel McHale, Sean Harris
Movies By	Russ Ceccola on	 July 2, 2014
Possessed individuals and their exorcisms resurface every now and then in the horror genre. For many reasons, nothing tops The Exorcist for me. It was so expertly done — even for its time — that it tapped into the primal fear of evil and added simple special effects for a chilling experience that has not been matched since. I was skeptical when I heard about Deliver Us from Evil and saw the trailer. From first impressions, it's another horror film in which spooky stuff happens and evil spirits are the source of the occurrences. The marketing campaign really does this film a huge disservice. Deliver Us from Evil instead plays out like a police procedural or a detective show in which the lead character accepts and is open to the supernatural but investigates cases that plunge into the depths of depravity in human beings.
The tagline on the poster states, "Inspired by the Actual Accounts of an NYPD Sergeant." Such statements or any "inspired by" or "based on the true story" lead-ins raise my hackles because they're almost always a cheap way to ditch the banality or ordinariness of the real tales and add in imagined movie-worthy sequences or characters. Deliver Us from Evil is based on the 2001 memoir called Beware the Night, now rereleased under the movie's title, by retired NYPD Sergeant Ralph Sarchie and cowriter Lisa Collier Cool in which Sarchie details his cases that involve possessions and evil spirits. Such material is in good hands with cowriter/director Scott Derrickson (cowriter/director of Sinister and director of the remake of The Day the Earth Stood Still) and cowriter Paul Harris Boardman (cowriter of Devil's Knot). They previously worked together in those roles on 2000's Hellraiser: Inferno and, more importantly, 2005's The Exorcism of Emily Rose, one of the better possession movies of recent years. The filmmakers' background in genre films helps them with those angles and sequences of this movie, but it's ultimately the balance between the spooky stuff and the solid police work that keeps you interested throughout.
A brief prologue in Iraq in 2010 shows three soldiers — Jimmy (Chris Coy), Santino (Sean Harris) and Lt. Griggs (Scott Johnsen) — encountering something that scares them in an underground chamber. The rest of the film takes place in 2013 in the South Bronx as Sergeant Ralph Sarchie (Eric Bana) and partner Butler (Joel McHale) investigate a series of crimes that start with Jimmy brutally beating his wife. Additional cases involve the other soldiers and how they may have been affected by what they encountered in Iraq. When a disturbed woman named Jane (Olivia Horton) throws her child into a pit at the zoo, a priest named Carlos Mendoza (Edgar Ramírez) steps in to counsel Jane and assist Sarchie with his work. It turns out that Mendoza has a knack for dealing with cases of possession, and Sarchie's investigations are heading in that direction. What's important is that the movie craftily walks the fine line between a full-on supernatural experience and open-minded policemen who aren't sure whether there are demons involved or not. This distinction grounds the events in reality; the believability keeps the horrific scenes all that more intense.
Great acting all around makes a strong difference for Deliver Us from Evil and elevates it above standard fare. Bana is convincing with his New York accent, and the jokey McHale makes you believe that he can handle himself with a knife. I'm not sure that I buy Ramírez's worldly priest Mendoza. That's more an issue with the character than Ramírez. Olivia Munn (The Newsroom) as Sarchie's wife Jen and Lulu Wilson as his daughter Christina don't have a lot to do other than look scared or hurt in response to some inexplicable events. Horton and Harris completely dominate their scenes, especially as they become more physically demanding.
The special effects are gritty, bloody and unsettling, just like you would expect in a cop show. Dead bodies just aren't pretty, and wounds from slashes and other attacks are messy. I like that the effects don't go overboard and that things that people see or experience might just be a trick of the light or their minds. As seen in the trailer, did that stuffed owl really roll across the floor and make sounds on its own, or did the little girl imagine it? As far as makeup effects, Horton and Harris sport plenty of prosthetics and goopy, drippy stuff. They really make the most of it and their characters' madness. Although possession is an element of the movie, it's not the focus, so the special effects are mostly used in a few key scenes. The film could have very easily gone down the path where so many in the horror genre go, which is to layer it with plenty of frightening images and fake scares. Fortunately, it takes the higher ground.
It's hard to tell whether the real-world Sarchie simply believed strongly in the events that he wrote down or if there is also other evidence of the demonic at work in his cases. This adaptation retains that approach of leaving the doors open to both possibilities and layers it with details like the multiple references to songs by The Doors. I'd love for directors to not use a screeching cat to cause audiences to jump; Derrickson makes up for it with some creepy scenes in a darkened Bronx Zoo. The title really hurts more than it helps. With a feel more like Se7en or The Silence of the Lambs, including some containment cell segments as in the latter, Deliver Us from Evil takes the demonic possession subgenre and bends it over backwards into a more substantial experience.
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redpajama_set_name: RedPajamaCommonCrawl


text:
Q: Broken libglib on debian 6 So, some time ago I wanted to update mpd from 1.5 to 1.6 which required a newer version of libglib( >= 2.31.8) on amd64, so I compiled them from source as I was on debian oldstable and couldn't find an easier way of doing that. For various reasons I didn't have access to that system again until now. When I tried to run mpd it gave me the following error:
mpd/usr/bin/mpd: symbol lookup error: /usr/bin/mpd: undefined symbol: g_malloc_n failed!

I tried reinstalling mpd but to no result, so then I tried to install the old libglib from the package manager this time. The installation didn't do much as it reported libglib to be the newest version and then when it tried to install some additional packages (such as libglib2.0-dev or libglib2.0-doc) it failed giving this error:
* Installing 1 assembly from libglib2.0-cil into Mono
/usr/bin/mono: symbol lookup error: /usr/bin/mono: undefined symbol: g_malloc0_n
Use of uninitialized value $_ in scalar chomp at /usr/share/cli-common/runtimes.d/mono line 144.
Use of uninitialized value $fullname in concatenation (.) or string at /usr/share/cli-common/runtimes.d/mono line 113.
/usr/bin/mono: symbol lookup error: /usr/bin/mono: undefined symbol: g_malloc0_n

So then I tried my luck with apt-get --reinstall libglib2.0 and the output was this:
Reading package lists... Done
Building dependency tree
Reading state information... Done
Note, selecting 'libglib2.0-0' for regex 'libglib2.0'
Note, selecting 'libglib2.0-dev' for regex 'libglib2.0'
Note, selecting 'libglib2.0-doc' for regex 'libglib2.0'
Note, selecting 'libglib2.0-cil' for regex 'libglib2.0'
Note, selecting 'libglib2.0-0-dbg' for regex 'libglib2.0'
Note, selecting 'libglib2.0-dbg' for regex 'libglib2.0'
Note, selecting 'libglib2.0-0-refdbg' for regex 'libglib2.0'
Note, selecting 'libglib2.0-data' for regex 'libglib2.0'
Note, selecting 'libglib2.0-cil-dev' for regex 'libglib2.0'
0 upgraded, 0 newly installed, 8 reinstalled, 0 to remove and 0 not upgraded.
7 not fully installed or removed.
Need to get 0 B/6,964 kB of archives.
After this operation, 0 B of additional disk space will be used.
(Reading database ... 55452 files and directories currently installed.)
Preparing to replace libglib2.0-0 2.24.2-1 (using .../libglib2.0-0_2.24.2-1_amd64.deb) ...
Unpacking replacement libglib2.0-0 ...
Preparing to replace libglib2.0-data 2.24.2-1 (using .../libglib2.0-data_2.24.2-1_all.deb) ...
Unpacking replacement libglib2.0-data ...
Preparing to replace libglib2.0-dev 2.24.2-1 (using .../libglib2.0-dev_2.24.2-1_amd64.deb) ...
Unpacking replacement libglib2.0-dev ...
Preparing to replace libglib2.0-doc 2.24.2-1 (using .../libglib2.0-doc_2.24.2-1_all.deb) ...
Unpacking replacement libglib2.0-doc ...
Preparing to replace libglib2.0-0-dbg 2.24.2-1 (using .../libglib2.0-0-dbg_2.24.2-1_amd64.deb) ...
Unpacking replacement libglib2.0-0-dbg ...
Preparing to replace libglib2.0-0-refdbg 2.24.2-1 (using .../libglib2.0-0-refdbg_2.24.2-1_amd64.deb) ...
Unpacking replacement libglib2.0-0-refdbg ...
Setting up mono-gac (2.6.7-5.1) ...
* Installing 1 assembly from libglib2.0-cil into Mono
/usr/bin/mono: symbol lookup error: /usr/bin/mono: undefined symbol: g_malloc0_n
Use of uninitialized value $_ in scalar chomp at /usr/share/cli-common/runtimes.d/mono line 144.
Use of uninitialized value $fullname in concatenation (.) or string at /usr/share/cli-common/runtimes.d/mono line 113.
/usr/bin/mono: symbol lookup error: /usr/bin/mono: undefined symbol: g_malloc0_n
E: installing Assembly /usr/lib/cli/glib-sharp-2.0/glib-sharp.dll failed
E: Installation of libglib2.0-cil with /usr/share/cli-common/runtimes.d/mono failed
dpkg: error processing mono-gac (--configure):
 subprocess installed post-installation script returned error exit status 9
configured to not write apport reports
                                      dpkg: dependency problems prevent configuration of mono-runtime:
 mono-runtime depends on mono-gac (= 2.6.7-5.1); however:
  Package mono-gac is not configured yet.
dpkg: error processing mono-runtime (--configure):
 dependency problems - leaving unconfigured
dpkg: dependency problems prevent configuration of libmono-corlib2.0-cil:
 libmono-corlib2.0-cil depends on mono-runtime (>= 2.6.7); however:
  Package mono-runtime is not configured yet.
 libmono-corlib2.0-cil depends on mono-runtime (<< 2.6.8); however:
  Package mono-runtime is not configured yet.
dpkg: error processing libmono-corlib2.0-cil (--configure):
 dependency problems - leaving unconfigured
configured to not write apport reports
                                      configured to not write apport reports
                                                                            dpkg: dependency problems prevent configuration of libmono-system2.0-cil:
 libmono-system2.0-cil depends on libmono-corlib2.0-cil (>= 2.6.3); however:
  Package libmono-corlib2.0-cil is not configured yet.
 libmono-system2.0-cil depends on mono-runtime (>= 2.6.7); however:
  Package mono-runtime is not configured yet.
 libmono-system2.0-cil depends on mono-runtime (<< 2.6.8); however:
  Package mono-runtime is not configured yet.
dpkg: error processing libmono-system2.0-cil (--configure):
 dependency problems - leaving unconfigured
dpkg: dependency problems prevent configuration of libmono-posix2.0-cil:
 libmono-posix2.0-cil depends on libmono-corlib2.0-cil (>= 2.6.3); however:
  Package libmono-corlib2.0-cil is not configured yet.
 libmono-posix2.0-cil depends on libmono-system2.0-cil (>= 2.6.3); however:
  Package libmono-system2.0-cil is not configured yet.
 libmono-posix2.0-cil depends on mono-runtime (>= 2.4); however:
  Package mono-runtime is not configured yet.
dpkg: error processing libmono-posix2.0-cil (--configure):
 dependency problems - leaving unconfigured
dpkg: dependency problems prevent configuration of libglib2.0-cil:
 libglib2.0-cil depends on libmono-corlib2.0-cil (>= 1.2.2.1); however:
  Package libmono-corlib2.0-cil is not configured yet.
 libglib2.0-cil depends on libmono-system2.0-cil (>= 2.4.3); however:
  Package libmono-system2.0-cil is not configured yet.
dpkg: error processing libglib2.0-cil (--configure):
 dependency problems - leaving unconfigured
dpkg: dependency problems prevent configuraconfigured to not write apport reports
                                                                                configured to not write apport reports
                 configured to not write apport reports
                                                       configured to not write apport reports
                                                                                tion of libglib2.0-cil-dev:
 libglib2.0-cil-dev depends on libglib2.0-cil (= 2.12.10-1); however:
  Package libglib2.0-cil is not configured yet.
dpkg: error processing libglib2.0-cil-dev (--configure):
 dependency problems - leaving unconfigured
Setting up libglib2.0-0 (2.24.2-1) ...
Setting up libglib2.0-data (2.24.2-1) ...
Setting up libglib2.0-dev (2.24.2-1) ...
Setting up libglib2.0-doc (2.24.2-1) ...
Setting up libglib2.0-0-dbg (2.24.2-1) ...
Setting up libglib2.0-0-refdbg (2.24.2-1) ...
Errors were encountered while processing:
 mono-gac
 mono-runtime
 libmono-corlib2.0-cil
 libmono-system2.0-cil
 libmono-posix2.0-cil
 libglib2.0-cil
 libglib2.0-cil-dev
E: Sub-process /usr/bin/dpkg returned an error code (1)

apt-get check didn't find any broken deps so it didn't really help. Thankfully, nothing major seems to be broken. As I said, because there was quite some time since I compiled libglib I don't really remember what I did, and I'm not sure how to revert it.

A: So, the problem was caused from me having compiled another version of glib in /usr/local/. Because I did not remember the exact version I had compiled, I went to /usr/local/lib/pkgconfig/ and looked at the libglib2.0-0.pc file, which reported the 2.16 version. Because I did not have the source files, I re-downloaded them from  http://ftp.gnome.org/pub/gnome/sources/glib/2.16/glib-2.16.6.tar.gz and did make uninstall, thus removing all the problematic files, and with a apt-get update && apt-get upgrade all was back to normal.

redpajama_set_name: RedPajamaStackExchange


An exploration of how and why astrology came into being.
Astrology and astronomy had a common origin in about the 3rd or 4th millennium BC and up to the 17th century the same individual practiced them both (neither in Persian nor in Arabic was there ever any distinction between the terms for astrology and astronomy). As the two sciences developed, astronomy became considered to be essentially mathematical and astrology philosophical. The basis of astrology is a mix of astronomy, mathematics, symbolism and mythology.
Early man realised that the Sun provided the necessities for life in giving light and warmth. The Moon also played its part by influencing the tides as well as other natural cycles, and even man's own emotional stability. Because of man's belief in the magical powers of things around him, the moving lights in the sky became regarded as gods and that in turn gradually developed into astrology. Almost every ancient civilisation examined the heavens to provide them with answers about what would happen in the future and each had their own method for interpreting what they saw.
An interest in the earliest form of astrology was common not only to the Middle East, but in the Far East, the Incan, Mayan and Mexican civilisations. In fact, where Mercury, Venus, Mars, Jupiter and Saturn could be seen by the naked eye they were identified as gods with various names and personalities. Their movements against the background pattern of the stars were regarded as obviously significant, although this was not astrology as we understand it today because no charts were produced. There is evidence that astrology as we know it emerged in Mesopotamia around 2,000 BC showing that it was already 2,000 years old when natal horoscopes and house systems were introduced 2,000 years ago.
The history of astrology closely follows that of religion, particularly as early religion and rituals required knowledge of certain phenomena, like eclipses, and these were calculated by studying the heavens. A connection was made between the cycles of life and the movement of the Sun, and calendars were formed from these cycles. Symbolic comparisons were also connected to this movement as it creates the transition from light to dark in the same way as the cycle of birth to death.
Calendars were and still are important for use in both religion and agriculture. In modem times we probably no longer make the connection between our calendars and watches with the movement of the Earth around the Sun. Ancient peoples needed to know when changes in the weather could be expected as this was of great importance for deciding when crops should be planted or migrations were necessary. Looking at the stars provided a means of predicting when these changes were likely to take place. Interestingly, this was first recorded during the Stone Age which was even before agriculture existed, showing the spiritual importance it was given before the practical benefits were realised.
Some of the earliest astrological artefacts to have survived come from the Middle East where the first agricultural systems evolved around 15,000 BC. The way the megalithic monuments of north west Europe were constructed c4,000 to 2,000 BC shows a sophisticated knowledge of astronomy and mathematics that compares to that in the 14th - 16th centuries. These monuments seem to have been constructed for religious and ritual reasons, showing the deep connection with the roots of astronomy and astrology. This knowledge is possibly what was transferred to Mesopotamia as the seeds of what has become the astrology we know today.
Mesopotamia (now Iraq) has long been considered as the 'cradle' of civilisation dating from about 4,000 BC. Around 1,830 BC the first Babylonian Empire emerged and during this time there was much superstition, and recorded astronomical phenomena was only one aspect of man's attempts to predict the future.
As astronomer-astrologers slowly acquired more and more knowledge about the planets they began to notice the ways in which they moved. They appeared to be sometimes hesitating, sometimes moving backwards, sometimes meeting each other and then parting. From this they formed more elaborate predictions based on these movements. It would seem that this occurred in the Middle East rather than in any of the other civilisations with the same interest because the Babylonians were better astronomers and mathematicians. Using this expertise they evolved a calendar and by 500 BC they were already moving towards the invention of the zodiac (an essential element in modern day astrology).
This zodiac was probably first created as a means of measuring time by using a circle around which twelve constellations were set, with each occupying a segment of thirty degrees. Because the path that the Sun appears to take around the Earth takes more or less 365 days, astronomers in Babylon, Egypt and China independently arrived at the idea of dividing it into 360 degrees, which is easily divisible into twelve sections. The symbolic naming of the constellations has a long history and the Bull and Scorpion (signifying spring and autumn) can be found on a commemorative stone of Nebuchadnezzar I who reigned during the 12th century BC. One or two of the signs may simply have been named as the result of some early astronomer needing to call a constellation something, and the most memorable way of naming it was to connect it with a myth. It is not clear when the twelve-sign zodiac came into being but even as late as the beginning of the Christian era the zodiac as we know it was not settled. The earliest record of its being used for astrological prediction is from the 5th century in Babylon and the 3rd century in Egypt.
The earliest surviving horoscope is dated 410 BC but the early horoscopes were not set out within the familiar circle of a 'modern' horoscope, representing a map of the sky for a particular moment and place, they were merely lists of the positions of the planets. The word horoscope is from the Greek 'horoskopos' (from hora, time, and skopos, observer), meaning the sign ascending over the eastern horizon at a given moment.
The idea that the planets influenced all of our lives and that a true interpreter of that influence was of enormous value was widely spread by the Chaldeans in the centuries just before the death of Christ. Chaldea was properly a province of Babylonia whose citizens soon became the élite of the country and who dominated its ruling class as early as the 8th century BC. Eventually, 'Babylonia' and 'Chaldea' became interchangeable terms but for some reason the popular meaning of the term 'Chaldean' came to be 'astrologer'. In the Book of Daniel, for instance, 'Chaldean' meant astrologer, mathematician, astronomer, wizard or magician!
Many leading astrologers were literally Chaldeans, although some probably came from other areas of Babylonia or other parts of the Middle East. But it was the Chaldeans who predominantly introduced astrology to other nations. The Chaldeans carried astrology from Babylonia into Egypt and more importantly into Greece.
The invasion of Mesopotamia by Alexander the Great in 331 BC brought the Greek and Mesopotamian cultures together which resulted in the birth of modern astrology. It has always been understood that Alexander made use of astrology throughout his campaigns but this does not confirm that he believed in it himself. He may have realised that others believed and took advantage of that fact.
As early as the 6th century BC the Greeks seem to have adopted the zodiac, and the idea that the planets influenced man as they travelled through the signs was popularised by Democritus around 420 BC. He spent much time in Egypt and the east, almost certainly visiting Persia, and this may have helped in advancing his view that the planets governed men's lives more than any Greek before him.
Between the 5th century BC and the birth of Christ, astrology appealed to various sections of Greek society. Among them were philosophers and scientists and such men as Hippocrates, the physician and 'father of medicine'. Hippocrates taught astrology to his students so that they could discover the 'critical days' in an illness. He is said to have remarked that, "Any man who does not understand astrology is a fool rather than a physician".
The following dates show the development of astrology, however, not all historians agree on these being accurate due to confusing historical evidence.
As far as we know, astrology in its earliest days was practiced exclusively by priests who were in charge of divination to provide an additional source of advice for the king. By the time of the spread of the Greek culture in the final centuries before Christ, astrology was no longer practiced just by priests but by scholars and philosophers. Charts were not cast just for kings but for anyone with the interest and the money.


David is a team leader at the UK Committee on Climate Change, now focusing on decarbonisation of buildings and industry. Until recently he was CCC's Head of Modelling and was lead author for their advice to the UK Government on the 5th carbon budget (the emissions limit for 2028-2032) in November 2015.
David has a PhD on hydrogen infrastructure for transport from Imperial College London, where he worked for five years, before joining the CCC in 2007. As well as pathways for decarbonising buildings and industry, he leads CCC's work on roles for hydrogen in a low-carbon energy system and on how scarce bioenergy can best contribute to economy-wide decarbonisation, as well as how shale gas production can be consistent with decarbonisation pathways.
David is a member of the SGI's International Advisory Panel.


You are entitled to request a return within 14 days after you, or a third party named by you, have received the tyres. Please Submit a Request with your name, order number and reason for return.
Only unused tyres that have not been mounted are eligible for return. In case of a return, we will ensure the tyres are picked up at the address specified by the customer.
As soon as we have received the returned tyres and have inspected the conditions, we will refund the original order amount minus return fees within 30 days. The refund amount will be transferred to the original means of payment used for the order.


Next message: Relocating interrupt vectors in ppc440?
First thank you for your valuable response.
> > means the interrupt vectors for this copy need to move to upper 1GB.
> > Each core runs a copy of linux kernel independently.
setting the mem size to 1GB in boot arguments (mem=1024MB)?


What I know about acquiring the almighty stuff.
I never understood it. Not really. Not back when I had more than enough things and space. Not now that I still have more than enough things and space—just rearranged into a less-conventional setting.
Was I too dumb? Was it too philosophical? Did only "real" minimalists get it?
A few nights ago, my best friend's parents stopped by my parents' house. It was my first night back in my hometown in over 6 months and my first time seeing them in well over a year. They kept saying how brave we are.
Brave for getting out there and doing it.
Brave for taking a leap of faith.
Brave for leaving everything behind.
Brave? I have cried while rock "climbing" up a "wall" that other people were walking up without so much as a helmet or a rope. On multiple occasions.
They talked about the big trip they wanted to take someday. Maybe to the mountains. Maybe to the South.
Imperceptibly, the conversation shifted to stuff. Their boxes that'd been gathering dust for a decade. My jeans I packed in the trailer the day we left Colorado and haven't touched since. They'll fit some day, right?
Later that night as I reflected on their visit, for a fraction of a second I understood.
The dusty boxes. The too-tight jeans. The gifts from family. The expensive TVs. The backyards. The space. The non-wheeled floors underneath our feet. The false sense of security they give us. The false value we give them.
We can't get rid of them! We traded them for money—and we traded our precious time for that! We need them because everyone else we know has them! If our lives aren't like everyone else's, we won't know how to live them!
We signed on the dotted line and quite literally traded our lives for these cars and these houses and these debts and these slips of greenish, paperish stuff.
So we sit in our over-furnished prisons and talk about how we're "so jealous so-and-so gets to travel all the time," willfully ignoring the conventionalities they've given up, the discomfort they've faced, and the priorities they've shifted to do so.
So we use one of our unnecessary devices to watch YouTube videos about expats in Costa Rica and talk about how we "wish we could do that," completely overlooking the fact that the people on the other side of the camera have given up all their stuff, adopted an alien lifestyle, and committed to producing content day in and day for a chance to scratch their wanderlust itch.
Ready to hire the right partner for your web project? Please get in touch!


This is a concept currently for sale to interested buyers. I wanted to create a brand identity that was simple, modern and highly typographic. I felt like with those criteria met it would make a good fit as a local tea house anywhere.
Along with the three logo variations I wanted to provide a pattern to be used and a couple of brush elements. The elements would not expand anymore than this but variation can be added with colors.
While I don't know if the would want to go with experimental or standard packaging the elements could be easily adapted to either.
There are many label standards so it is important to give a sample of what one acceptable solution could be.
Like most local shops, I am sure they would sell local wares of some kind and I wanted to make sure any tag needs were met.


text:
The Government Said The "Lost" Migrant Children Aren't Really Lost At All
John Moore/Getty Images News/Getty Images
By Joseph D. Lyons
Following reports that the United States government had lost 1,500 migrant children, the Department of Health & Human Services (HHS) is countering that argument. In a statement from Deputy Secretary for HHS Eric Hargan, the government said the migrant children are not lost after all.
Hargan said the kids' sponsors — often immediate family — have simply not returned phone calls to the Office of Refugee Resettlement, and he presented this situation as a problem for increasing undocumented immigration.
But the HHS explanation for what has happened with these "unaccompanied alien children" — or "UAC" as the government calls them — largely mirrors the one given by immigrant rights advocates. Lawyer and reporter Josie Duffy Rice, of the Fair Justice Project, made the same argument on Twitter this Sunday when she wrote that the statistic of 1,475 kids being lost was a total misinterpretation.
Here is what HHS said in its statement:
These children are not "lost"; their sponsors — who are usually parents or family members and in all cases have been vetted for criminality and ability to provide for them — simply did not respond or could not be reached when this voluntary call was made. While there are many possible reasons for this, in many cases sponsors cannot be reached because they themselves are illegal aliens and do not want to be reached by federal authorities.
Hargan tried to paint HHS as the victim in the narrative, arguing that the Office of Refugee Resettlement had gone above and beyond what was required of them. He said the phone calls to check in on the children were not required by law.
"This is a classic example of the adage 'No good deed goes unpunished,'" Hargan wrote. "The Office of Refugee Resettlement (ORR), which is part of the Department of Health and Human Services, began voluntarily making calls in 2016 as a 30-day follow-up on the release of UAC to make sure that UAC and their sponsors did not require additional services."
"This additional step, which is not required and was not done previously, is now being used to confuse and spread misinformation," he adds. That, in large part, is agreed upon both by the Trump administration and immigrant rights advocates.
Hargan then tries to paint the placement of children with their families as a way of supporting undocumented immigration to the country. "In many cases, HHS has been put in the position of placing illegal aliens with the individuals who helped arrange for them to enter the country illegally," Hargan said in the statement. "This makes the immediate crisis worse and creates a perverse incentive for further violation of federal immigration law."
What Hargan leaves out in blaming the child and their family members in the United States is that most of these children who have been placed with sponsors presented themselves at the border with the explanation that they were fleeing gang violence and other dangers in their home countries. The New York Times, which originally broke the story, noted that the majority of the children arrived from Honduras, El Salvador, and Guatemala, and "were fleeing drug cartels, gang violence and domestic abuse." And that was reported from government data.
Hargan and the Trump administration suggest that taking in these children is the sign of a broken immigration system, when in fact taking children at risk of violence is part of the U.S. asylum system and required under international law. U.S. Citizenship and Immigration Services even has a website informing people under 18 how they can apply for asylum on their own.


text:
New Issues 2020: Alderney (St. Anne's Church)
Posted on 2020-10-14 by Mark Joseph Jochim
States of Alderney | Guernsey Stamps and Collectables | WOPA+
St. Anne's Church 170th Anniversary
Alderney: St. Anne's Church 170th Anniversary, 28 October 2020. Images from Guernsey Stamps and Collectibles.
Date of Issue: 28 October 2020
Designer: Mark Totty
Printer: bpost
Values: £3
Process: Offset Lithography
Stamp Size: 40mm deep x 50mm wide
Sheet Size: 100mm deep x 140mm wide
Paper: 446 Gummed FSC Securpost 110gsm
Perforation: 1.1 x 1.667
Cylinder: A
St Anne's Church is the parish church for the Channel Island of Alderney.
The small , three miles square Island has a close and friendly community and the church is very much at the heart of all that goes on.
2020 marks the 170th anniversary of this parish church, sometimes referred to as 'Cathedral of the Channel Islands'.
St Anne or Saint Anne is the capital and the main town of Alderney in the Channel Islands, located about 10 miles (15 km) off the coast of Auderville in the Manche department of the Normandy region of north-western France. As of 2010, it has an estimated population of 2,000, compared to an estimated 2,400 who actually live on the island; they have traditional names such as "vaches" (French for cows) and "lapins" (French for rabbits, given after the rabbits found in the island). The town has the old world charm of a French town with cobbled streets, cottages, restaurants, houses, residents and pubs. It dominates much of the island, almost extending up to the Braye Harbour to its north, which is the main port of entry to the island and the town. It is located on a high ground at the centre of the island on the northwest direction.
Victoria Street, founded in 1836 and serving as the town's main thoroughfare, is the commercial hub with shops, pubs and restaurants, along with banking and post office services flanking both sides of the street. The town hall is an impressive building and the museum presents pictures of the island with dramatic presentation of its military history; the town and the island having earned the epithet "Gibraltar of the Channel" during wartime. France is seen from here, as it is only 8 miles (13 km) away from the island. The Alderney Journal, the locally produced newspaper, has an office on Ollivier Street.
The Luftwaffe command bunker and tower and the German naval tactical headquarters were both located in St Anne during the Second World War.
The St Anne Church, dedicated to St Anne, Mother of the Blessed Virgin Mary, is centrally located in the St Anne town on the side of a hill between Victoria Street (from which it is approached through the Albert Gate) and La Vallee. It is surrounded by a well tended churchyard. The new church, which involved substantial renovation of the old church building, was designed by George Gilbert Scott, a renowned architect of Victorian buildings. Renovation of the old church involved the demolition of an ancient medieval building in the old churchyard, next to the present day island museum. The clock tower of the old church and the cemetery were retained, however. The renovation was completed and consecration held in 1850. Reverend Canon John Le Mesurier, son of the last Hereditary Governor of Alderney, built it in memory of his parents and fully met the cost of renovation, then estimated at about £8,000.
The main church, cruciform in the "transitional style from Norman to Early English with a clear French influence", is an ornate structure built of local granite with Caen stone dressings, with a high altar with solid round pillars and the nave supporting towering arches. It became an archetype model for six other churches built by the same architect. The original six Victorian bells were removed during the German invasion; four were taken to Cherbourg to be melted for making munitions, and two were found in Alderney. All six bells were recast by Taylor's of Loughborough in 1953.
Historical view of Saint Anne, church in background. Illustration from Historical and Topographical Description of the Channel Islands (1840) by Robert Mudie – "La Husay, St, Ann's, Alderney"
During the Second World War, when the town was under German occupation and all its citizens had vacated the town, the church was used as a store, and its premises were damaged. A machine-gun post was set up then in the belfry, and still-visible graffiti on the stone work left by soldiers bears mute witness to the occupation. Pews had been removed from the church premises. After the war, the church figured in substantial restoration work in the town, completed in 1953. The Bishop of Winchester rededicated the church on 11 June of that year. A redeeming event recorded in 1998 was the restoration of an old Bible dated 1683 and bound in with a copy of the Book of Common Prayer and a Metrical Psalter dated 1679. It was partially damaged by dampness but had been substituted with manuscript sheets exquisitely engraved in small copper plates. The Bible was restored to the church by the widow of a soldier who had taken it from there and had stored it in his library in Germany.
In view of its large size, the church is famously called the "Cathedral of the Channel Islands." It was intended to serve not only as a parish church but also as a fortified garrison for the defense forces stationed in the island. Approach to the present church is through the Albert Memorial Entrance, which is a granite arch with wrought iron gates, opposite to Oliver Street.
Postcard showing St. Anne's Church, Alderney, Channel Islands, in 1909.
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Posted in New IssuesTagged 2020 stamps, Alderney, Guernsey, New Issues
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